into admiration to see the gifts giuen them knowing them to be vnlearned Act. 4.13 or else they were most fearce and bloodie enemies as Paul whom the Hebrewes could not beleeue that he was become a Preacher of that truth he had persecuted vntill the Lord gaue further testimonie of him Act. 9.26 3. The matter of this word is an euerlasting truth the Law an eternall rule of righteousnesse as ancient as God himselfe the Gospel an euerlasting Gospel Rev. 14.6 containing promises of eternall truth which shall haue their stabillitie after heauen and earth shall be no more besides such assured articles of faith concerning God in the three persons and the Church of God that if an Angel from heauen should come and teach another doctrine he must be accursed Moreouer such diuine prophecies and predictions together with the exact accomplishments although some hundreths yea thousands of yeares passed betweene as by this one part sufficient euidence may be gathered of the faithfulnesse and steadfastnes of the whole 4. The forme of it which is the conformitie of it with God himselfe maketh it appeare that if God be faithfull this his word must needs also be so in that it resembleth him in his omnipotencie for this power and arme of God neuer returneth in vaine but doth all the worke of it In his wisedome giuing most perfect and sure directions resoluing all doubtfull cases and making wise vnto saluation In his puritie and perfection beeing an vndefiled and perfect law In his omniscience it searcheth the heart discouereth the thoughts deuideth betweene the marrowe and bone Heb. 4.12 In his iudgement acquitting beleeuers to whom it is a sweete sauour of life to life condemning Infidels both here and much more at the last day Ioh. 13.48 In his truth and veritie as here and Coloss. 1.5 it is called the word of truth 5. The ends shew the certaintie and faithfulnes of it it beeing the onely meanes of regeneration 1. Pet. 1.21 of begetting faith Rom. 10. and consequently both of freeing men from hell and damnation and of assuring them of that freedome the onely word that can supplie sound and firme consolation yea setled and assured comfort vnto distressed consciences none of which ends could it euer attaine if it selfe were vnsound and vncertaine Now as it carrieth with it all these grounds so are there without it a nūber more wherby we may confirme the same truth as 1. It is the foundatiō of the church Eph. 2.20 against which if hell gates could euer preuaile the Church were vtterly sunke 2. Hereunto hath the Lord tyed his Church as to an infallible direction to the law and to the testimonie without which there is nothing but errour and wandring ye erre not knowing the Scriptures 3. This truth hath beene aboue all other oppugned by Satan Antichrist heretikes tyrants yet neuer a whit of it was euer diminished Salomons bookes may be lost but not these of the true Salomon Iesus Christ. That the Scriptures were burnt in the Temple and that Ezra composed a newe Scripture is to be reiected as a Iewish fable Ezra might put together parcells of Scripture scattered and compose them into bookes But where were Ezechiel Daniel Zacharie Hagge or what were they doing to suffer all the Scriptures to be lost in their times or where was the watchfull eie of God could it winke or nodde or not see or not preuent the perishing of his word vtterly from the Church 4. This word hath beene so certenly sealed in the hearts of the elect of all ages that where it once was harboured in truth it could neuer be shaken out by any kind of most exquisite torture and torment All which confirme the doctrine propounded most plentifully Obiect But some bookes of the canonicall Scriptures are perished Answ. Many indeede are reckoned but they were either not canonicall or the substance of them is still contained in the canonicall Obiect But if God himselfe had written the whole Scripture as he did the law and had deliuered it to men as he did the tables to Moses then had there beene no doubt of the certaintie of it but it was written by men Ans. Yet is it as certaine as if God had immediately writ it with his owne finger for holy men spake and writ as they were mooued by the holy Ghost not as men but Gods instruments guided by extraordinarie immediate and infallible assistance of the spirit Obiect In 1. Cor. 7.12 Paul saith I speake not the Lord. Ans. The plaine sense in one word is I giue counsell in this case of mariage by collection out of the word of which the word hath not deliuered any expresse lawe and no more can be gathered of it Vse This doctrine is of speciall vse both vnto teachers and hearers vnto teachers it affoardeth a twofold instruction 1. if it be so faithfull a word to hold it fast 2. to hold themselues fast vnto it For the former the teacher must looke that he lay such hold on it as he neuer suffer it to be wrested from him no danger no fauour no power no subtiltie may force him to vnfasten his hold much lesse goe backe and recoile from it or play fast and loose with it or so carrie it as one that would swim betweene two waters but carie it and hold it out as faithfully and constantly as becommeth such a faithfull word Ieremie on this ground that he had a sure word after he had beene smitten and stocked he went not into corners nor behinde the wall to speake the will of him that sent him but as one that had laid faster hold on it in tearmes of defiance and personall application to the stoutest and proudest of them he vttereth with much boldnesse and plainnesse what he had in commission The like we read of Amos against Amaziah The like of the Apostles thorough the Acts and their Epistles and all vpon this ground that the Lord sent them with a faithfull word And if reasons will perswade to this dutie we haue not a fewe For 1. what sound comfort can any Minister finde in life or in death but in beeing found faithfull where was Pauls reioycing towards his death but that he had fought a good fight and had kept the faith 2. This faithfull word was not easily purchased vnto vs but by the blood of many a faithfull man both of Pastors and people shed in our owne and other countries and should the preachers of it esteeme lightly of so precious and so dear a purchase 3. If the Pastor depart or be driuē frō the faithfull word how can his people hold it he is guiltie of all their Apostacie from the faith Let the Pastor receiue such a blowe the sheepe cannot but be smitten 4. Looke on the danger and Gods righteous iudgement on such teachers as esteeme of mens words and writings aboue that is meet in the meane time not embracing this word in the loue of their
word of God is both the immortal seed wherof we are begottē to God that food which daily preseruet◠vs that we perish not 1. Pet. 1.23 and 2.2 if it be purely and incorruptly preached all the sound members of the Church by the power of the spirit turning it into good blood and nourishment are sound and strong but if it be adulterated and corrupted with mans deuises if it be blended poisoned or leauened hence are all sorts of spirituall diseases ingendred and fedde which ouergrowe the soules of men so as they are soone brought to the gates of death 2. The Apostle wisheth vs to consider the ende of the commandement 1. Tim. 1.4.5 that is either the morall lawe or that commandement and lawe of Christ Ioh. 15.20 The ende of the commandement is loue that is both towards God for himselfe and man for God but this loue must not be vnsound not in word and tongue onely but in deede and in truth from a pure that is a sincere heart a good conscience and faith vnfained But how is this soundnes o◠grace wrought in the heart the verse going before telleth vs that fables and vanities of men are so farre from this worke that fire is not more contrarie to water then those be to godly edifying the which plausible wittie conceits while men desire they are soone turned saith Paul to vain iangling And Satan hath made vse of this truth to the ouerthrow of many soules whose ancient practise euer was to pester the Church with infinite toyes and tales fancies and fables that mens sences might be taken vp therein least they should by the searching of the truth get out of his chaines of darkenesse wherein hee detaineth them 3. From the righteous iudgement of the Lord the sencence hath passed that when hee hath affoarded men his word to call convert strengthen and direct them but they hauing wandring hearts and itching eares loath that wholesome word he giueth them ouer to strong delusions to beleeue lies and to this ende according to their owne hearts lusts he sendeth them an heape of teachers to turne them away from the truth 2. Tim. 4.4 And what can be more iust seeing the Lord hath enioyned vs to captiuate all our senses vnto the simplicitie of his word but we wil vntie them to raunge after strange glosses comments and words of no profit he hath separated the wheate from the chaffe but we will mingle them he hath deliuered a perfect rule of faith and life but we by seeking out other rules from men argue it of imperfection he hath offered vs the pure riuers and streames to drinke at but we will digge puddles to our selues or drinke out of the cisternes of strangers shall not men now despising so great grace neglecting so great saluation offering such open iniurie to the Lord and his ordinances as iustly as dearely buy their owne woe and be giuen ouer to delusion Vse 1. Ministers must so teach as they may be able to professe with the Apostle 2. Pet. 1.16 We haue not followed deceiueable fables but the power and comming of our Lord Iesus Christ that is concerning the exhibiting of the Messiah the accomplishment of promises the abolishment of shadowes and his mightie power in word and action in his resurrection and ascension these are the things which we haue opened vnto you not wearying you or our selues in vngrounded fables vncertaine doctrines or deceiuing you with any shewe of words nor any thing whereof we were not occulate witnesses Other things haue a shewe of wisedome but if the word of the Lord be forsaken what truth of wisedom can be in them Ier. 8.9 other things may seeme to bring glorie but the true glorie of Gods messenger is that of the Apostle 2. Cor. 1.12 namely in simplicitie and godly purenes and not in fleshly wisedome he conuerseth in the world 2. Hearers must beware least any spoile them or carrie them away thorough Philosophie the speach is taken from theeues who come secretly to carrie away sheepe out of the fold to whome the Apostle compareth vaine teachers for they are no better to whom if thou wouldst not be a pray keepe from their snares mens wisedome will here betray thee curb the vanitie of thine owne heart in which thou art borne else will it make thee drinke in vanitie as the fish doth water be diligent in learning and keeping such doctrine as concerneth life euerlasting heare him willingly that telleth thee of Christ of his doctrine of his actions of his suffering this shall feed thee to saluation as for doctrines of quaint deuises and conceits of humane wisedome turne away thine care from them els wil they breede to more vngodlines 3. The seuerall doctrines of Turkes Iewes Papists are so many bad humors feeding so many diseases amōg whom if there be any faith at all yet can there be no soundnes in the faith because all of them are patched together of fables to passe ouer the former as too blasphemous to be once named among Christians the verie name of their Alcaron is suffitiently detestable The Iewish fables whereof their Talmud is full we haue seene in part besides that their Cabala is full of humane deuises but euen in the things which primarily were the Lords owne institutions they are become the embracers of fables If now they vrge as they doe distinctions of persons he is a Iew not who is one outward or in the letter but he that is one within If circumcision a note of that distinction now that is circumcision which is not in the flesh but in the heart If distinction of daies seeing Christ our Passeouer is sacrificed we must not keep feasts with old leauen neither with the leavened bread of maliciousnesse but with the vnleavened bread of sinceritie and truth If distinction of meates that which goeth into the bellie defileth not a man and whatsoeuer is sold in the shambles we may eate asking no question for conscience sake For the Popish fables we need goe no further then there liues and legends of many of which delusions they are now ashamed But if we adde their Canons constitutions decrees and humane traditions vrged as things necessarie binding the conscience concerning daies meats garments orders and such voluntarie worship we might easily see their whole religion placed in such outward obseruations neglecting and deprauing whatsoeuer is of substance to the true and spirituall worship of God as though Christian religion stood in things corruptible or in things indifferent or bodily exercise and not rather in things spirituall necessarie and premanent Hath the holy Ghost said in the Scripture that the kingdome of God is not meate and drinke but righteousnesse peace and ioy in the holy Ghost and that meat and cloth are for the bellie and back and perish with the vse for God shall destroie both Let the blinded Papist keepe his coard and cowle at his backe cloath
so of such Christians as turne Iews againe beware of the concision and betake vs to the circumcision which worshippeth God in the spirit and haue no confidence in the flesh no confidence in the lawe Get Christ close him by faith in the heart he is the Lord and accomplisher of the lawe vnto righteousnesse and thus hast thou enclosed thy righteousnes as a ring encloseth a Iewel Say with that Martyr onely Christ onely Christ. 2. Seeing Popish doctrine hath not saluation but carrieth men from Christ it ought not to be tolerated where it can be abolished for the scepters of Christian Princes must hold vp the scepter of Christ the Prince of peace and as it is no good religion in Princes to set vp a religion that would abolish Christ so neither is it good policie in regard both of their treacherous positions and practises For as they teach that hereticall for so they call Protestant Kings may be depriued of life much more other royalties and temporalties so is their practise proportionable in deposing kings and Emperours practizing hellish treasons and iustifying the murdering of Princes And therefore howsoeuer we should seek to pull the poore seduced ones of them out of the fire yet if they be incurable themselues haue taught vs how we should deale with them or rather neither make nor meddle with them by the tenour of the oath taken of the old leaguers in France the forme of which was this Si ad haereticorum partes de flexero si amicitiam si foedus si matrimonium cum eis faxo si opem fidemve do si ave si vale dixero illa die fulmine ferito God make vs as wisely resolute to preserue the puritie of the truth amongst vs as they are cautelously circumspect to barre it out from themselues then should they goe farre inough and stay long enough before we should entreat their returne Whose mouthes must be stopped The phrase is metaphoricall and betokeneth such an euident conuiction of errors by weight of reason and euidence of the Scripture as wherby the aduersarie of the truth is struck dumb and hath no more to say then if he had his mouth shut vp Quest. But how should we shut their mouthes for such commonly rage against the truth and ioyne mallice to error and so prostitute themselues in impudencie as that they will euer haue some shew of words at least to pretend against the truth Ans. This precept is first and properly directed to the Minister of God who by all his endeauour must take away all the defence of such errors and then confirme the contrarie truth by such sure grounds and arguments as that all men may see they haue no sound reason much lesse Scripture at least interpreted by Scripture for their defence And thus when the Church shall heare what such persons can say for themselues it will appeare to be but vaine babling and multiplying of words flowing not seldome from such as are euen damned of themselues in their owne conscience And this practise is agreeable to that of Christ himselfe who sometimes by the Scriptures Matth. 22.34 sometimes by reason Luk. 20.25.26 Giue to Caesar sometimes by a like interrogation and question Luk. 20.7 The Baptisme of Iohn sometimes by posing and parling Matth. 22.46 so set vp and silenced the Pharisies Sadduces Herodians and others as none could either answer him or durst aske him any more questions But when men are thus confuted by argument ouerthrowne with the sword of the spirit and confounded by the power of truth and yet still proceed to trouble the peace of the Church and the faith of the Saints then may the Church and must proceed by censure and admonition to enioyne them silence the which if yet they will not heare they ought by the Church to be driuen from the societie of the faithfull if they prooue gangrenes they must be cut off Doctr. The dutie of euery faithfull Minister is when occasion is offered timely to oppose himselfe against seducers and stop the mouths of false teachers wherein also the Church ought to backe and strengthen him For 1. the example of Christ must be our president who most boldly and freely vindicated the law from the corrupt glosses and expositions of the Pharisies and that in his first sermon 2. In regard of the particular members of the Church that they may be preserued in soundnesse from starting away and forsaking of the truth Hence did our Sauiour Christ not seldome vtter holy things before dogges and swine that is the Scribes and Pharisies and malicious Iewes because of those that stood by that they might be confirmed against their corruptions And this is made one ende of the precept the madnesse of the false Apostles must be made manifest that they may preuaile no longer 3. In regard of the false teachers themselues fooles saith Salomon must be answered least they be wise in their owne conceit neither shall the labour be wholly lost vpon them for it shall be a meanes either to conuert them and bring them to the knowledge of the truth or else so to conuince them as they shall be made excuseles And further the Church must strengthen euery Ministers hands in this contending for the faith and so manifest her selfe to be the ground and pillar of truth which is committed to her trust and safekeeping against all gaynesayers Vse 1. This ministeriall dutie requireth a great measure of knowledge and a man furnished with gifts of varietie of reading and soundnesse of iudgement euen a man who hath a storehouse in his brest First he must be well read and skilfull in the Scriptures that by them in the first place he may be able to shut the mouth of the aduersarie partly by the expresse texts of Scripture partly by harmonical parallel and sutable places as by the mouth of many witnesses partly by the analogie of faith arising out of the whole bodie of the Scripture partly by the proprietie of the speach in the fountaine and partly by the apt knitting of the context that there may be full concent with it selfe the antecedents and consequents yea more he must be furnished with varietie of reading euen in the workes and writings of men that he may be able in good sort not onely to apprehend the state of the questions and originall of controuersies but also that he may refute his aduersarie partly by the concent of the Church in all ages and partly by the helpe of things that are granted and confessed on both sides and partly by the contradictions which the patrons of errors cannot but vnawares flip into for it is true of a lyar or a patron of lies that he had need of a good memorie Secondly to all this knowledge is required a sound iudgement that he may be able to inferre good and necessarie consequents vpon the graunting of the truth he standeth for and on the contrarie the absurdities and
man suffer in that nature pay the price and beare the curse of sinne whose powerfull victorie ouer sinne death manifested in his resurrection ascension vnto his father applied by faith to the beleeuer shall fully acquit discharge him froÌ„ wrath at his coÌ„ming againe to iudgement These things must be knowne I speake not of the measure of knowledge but so much as there must be an expresse beleefe of these things for he that beleeueth not in the Sonne of God shall not see life and consequently in some sort what neede he hath of Christ and what Christ hath done and suffered for him Secondly there are other truths which are consequents deduced from the former and these are of two sorts Some things are so clearely deduced as by the neere dependance with the former the consequent is necessarily seene For example that out of the Church is no saluation that faith is ordinarily by the word preached c. all which must necessarily be expressely beleeued on condition if God make their dependance on the former to appeare For I doubt not but that God not reuealing them many thousands are saued in the ignorance of verie many such truthes but we may not hereon build our ignorance who haue so many meanes of reuelation our vnbeleefe is not onely damnable because beeing bound to beleeue we cannot or doe not but in that we will not but refuse the meanes of knowledge and faith The other kinde of deriued truthes are further remooued and not so cleare as concerning the rest of the fathers before Christ the locall dissent of Christ into hell c. such as these a man may without danger be ignorant in yea and erre also so it be without pertinacie and obstinacie The first points mentioned must expressely be knowne and beleeued the former of the two latter may be vnknowne in particular so as in generall a man beleeue all things contained in the word and be readie according to meanes offred to trauell further into the knowledge of God And the last I take it a man may without danger neither knowe nor beleeue And so much of that question which letteth vs see how necessarie it is to see that both publikly and priuatly our selues ours be grounded in the truth of religion points of catechisme which are wofully dangerously despised Vse In that these seducers ouerturne men froÌ„ off their foundation we learne that all are not chosen that are called Many beleeuers were here called and seemed to be laid on the foundation in regard of their outward profession but are subuerted againe many of them made shew as though they had beene Temples of the Holy Ghost but prooued to haue had but sandie foundations for the waues of afflictions no sooner beaâ—e them nor the windie blasts of seducers sooner puffe vpon them then they totter shake like a leafe or reed at last the fall of them is great So many lanch faire forth into the sea who neuer safely happily ariue at home againe and many saylers to heauen suffer shipwracke by the way Two set out of Moab both Orpah and Ruth but one of them holdeth on to Iudah We haue too many Orpahs who forsaking her owne people for loue of Gods people trauelleth on a while towards the Lords countrie but Naomi alledging but one wordly reason she turneth back againe she must haue her husband although with bitternes of heart she returne to her gods Haue not we those who had seemed to haue forsaken the world to haue ioyned themselues in zeale and heartie affection to God and his people haue they not seemed to outgoe yea out-runne others towards the heauenly Ierusalem would they not haue been as forward in any good motion or action as the best and yet how suddenly haue they turned saile and fallen some to the world especially when the world came vpon them some to pleasure some to coldnesse some to hatred of such courses that men may see and say surely some seducer hath met with them and preuailed against them How many who haue seemed waxe-hearted Christians soft and pliable who could weepe for sinne bitterly be amazed at the iudgements of God threatened out of his word stood in awe of God and durst not sinne but are now of an other colour make no conscience of oaths dicing gaming for their neighbours money feasting on the Sabbath day and otherwise profaning it so contemning the ministerie that let all the curses of the lawe be now directed against them personally they are no more mooued then the Leuiathan who riseth not vp when the sword toucheth him but accounteth iron as strawe and brasse as rotten wood euen so with him these laugh at the shaking of the speare and the archers of God cannot make them flie Oh therefore let vs beware seeing so many thousands set out of Egypt who neuer came into Canaan that we miscarrie not and fall from our owne stedfastnes Let vs labour as much for affection now as we haue done for knowledge that with our vnderstanding we may ioyne the sincere loue of the truth And seeing it is no lesse vertue to keepe the good we haue gotten then it was praise to get it let vs fence our hearts quicken Gods graces in them and pray for perseuerance The second point whereby the danger is aggrauated is that these seducers subuerted houses not one or two but many And hence obserue what is the guise of deceiuers eueÌ„ to creep into houses secretly to corrupt and depraue that doctrine which in publike is taught and acknowledged the truth of God In 2. Tim. 3.6 theâ— creepe into houses and imitating Satans subtiltie lead captiue simple womeÌ„ assayling such as can least resist who yet beeing seduced are cunning to preuaile in the seducing of their husbands Eminent in this kinde were the Scribes and Pharisies who were the deuourers of widowes houses setting vpon such as had no heads to guide them nor knowledge to discouer them and hauing all things in their owne hands had none to controle them in their liberalitie towards them these were persons fit to be ouerreached by their hypocrisie and couetousnesse both which our Sauiour deeply chargeth them withall The Apostles also foretold of such who should in after times bring in damnable heresies but priuilie and these are not vnfitly compared to foxes and wolues in Scripture for as these beasts come stealing and slily vpon the flockes taking the winde least they should be winded clapping their tayles betweene their legges least they should be heard and softly as though they were friends to the flocke when as all this is but to beguile the silly sheepe so these deceiuers craftely creepe into houses shrowding themselues in the sheepes cloathing whereas indeed they are rauening wolues And the reason hereof is 1. because publikely and directly they dare not denie the Lord Iesus nor his holy Scriptures nor the truth plainly
deliuered from that for then the light would discouer them so as the simplest could scarce lie open vnto them and therefore they must first insinuate themselues and then by addition and sowing of their owne both depraue and denie the truth 2. The verie nature of error beeing the child of darkenes is to flie the light and as the adulterer watcheth for the twilight so doth he that adulterateth the truth Vse 1. Not needing to applie this doctrine against the Iesuites who like so many swarmes of frogges and locusts are sent out of the bottomles pit and creepe euery where into houses especially ignorant corners to beguile the simple Let it teach vs this wisedome to know whom we admit into our houses Many dangerous men there are of corrupt mindes who dare not nor will speake againâ—â— a doctrine deliuered to a mans face nor before such as can iustifie it but behinde a preachers backe can traduce it and before the weake and simple offer impeachment vnto it of these there are not a few who whether they be Popishly or profanely addicted must be wisely discouered and remitted for their entertainment to such as themselues 2. We must in our priuate houses cleaue to truthes publikely deliuered and beware least any deceiuer defeate vs of such a treasure The Lord might free his Church in an instant of all seducers but he suffereth such hurtfull men 1. to trie the faith of his and their loue to the truth whether they will abide with him in temptation 2. to rouse vs out of securitie that the more gins and snares are laid for vs we might be the more circumspect for thus the Lord left the Cananites in the Land vndestroied to exercise his people for which with other endes he seeth it meete that these tares should growe together with the wheate vntill the haruest 3. As these wicked ones are suttle to corrupt the truth and disperse their errors namely by infecting and subuerting houses so should we on the contrarie learne to be wise in our generations and know hence that the way of fortifying and spreading the truth and banish error is by instructing and enforming our houses And surely truth will neuer flourish in the Church and in publike till it be more heartily and with better welcome entertained in families We wish good lawes and by Gods blessing many there are for the Church but were there none to our hands euery Christian should be a law to himselfe and all that is within his gates Let vs make good orders and obserue them in our families and thus our houses shall become Churches And by whetting the truth vpon our children and seruants they shall be able to teach their families after vs and so we shall propagate the grounds of true religion euen to after ages The third point of the danger is that they subuert whole houses not one or two persons in the houses but whole houses Where note the infection of error which is therefore compared to a gangrene or running tetter which let it take any one part and destitute it of heate and vitall spirits it proceedeth on vnto all and no way is there to cure the person but by cutting off the member Our Sauiour Christ calleth the doctrine of the Scribes and Pharisies leaven for the spreading of it So also if the error be in manners let Peter dissemble a little and a number will fall with him yea and Barnabas also will be drawne into the dissimulation Vse 1. Teaching Masters of families to become more wary of themselues for on them dependeth the good estate of the whole family if they be ouerreached the whole family is seduced if the deuill hold in his power the Master of a familie he knoweth little good will be done in that house except the Lord preserue some Ioseph in Potiphars house or some Saints in Neros court to iudge and condemne the rest both here at the great day 2. They must be watchfull ouer their families to keepe Popish and prophane persons out of doores least they corrupt the rest We know little what mischeife a little leauen doth but the deuill knoweth well inough and therefore he seeketh to thrust into euery societie and familie some wretch or other not to hinder good things only but to spread euill and mischeife that if he can Christs owne companie shall not be without a Iudas Wâ—ll knoweth he that one swearer one drunkard one contemner of God and his word will doe more mischeife in an house then many religious persons can doe good Let heads of families not take their seruants hand ouer head not caring what their seruants are or are not so they will be droyles and drudges but for their owne sake for their children sake and for the more prosperous successe of all their businesse make such choise of their seruants as they may truely say with Ioshuah I and my house will serue the Lord and with Ester I my maids will fast 3. When Satan or his Ministers goe about priuily to bring vs out of tast with the word or the preachers and professours of it be wise to espie his malice betimes and timely preuent him for otherwise he will speedily subuert thee and thy house for he doth his mischeife by degrees and if thou yeeldest thy selfe but a little to harken to his whistle God in iustice may yeeld thee wholly and thy house to delusion Thus haue we seene the dangerous effects of these false teachers which beeing so great must encrease the true Ministers 1. diligence Act. 20.28 2. faithfulnesse against them Gal. 2.11.14 Now we come to the declaration of this latter effect by the instrumentall cause false doctrine and the finall which is couetousnes or filthy lucre Teaching things which thy ought not that is either impious doctrines which derogate from the glorie of God extenuate the merit of Christ or else loose and licentious doctrine rather giuing patronage to corrupt manners then any way improouing them And all these they teach for filthy lucres sake Doctr. Where the heart is set vpon gaine it will haue falsehood to feed it True it is in all sorts of men and callings which is here said of false teachers filthy lucre and falsehood are inseperable companions The Prophet Micha telleth vs that the Preists that teach for hire and the Prophets that prophecie for mony while they bite with their teeth that is while they haue to bite and feed vpon all is peace to the feeders but if a man put not into their mouthes that is satisfie not their appetite and desire they prepare warre against him as if he were an enemy to God and man The like affirmeth Ezekiel of the false Prophets who polluted the Lord among his people for handfulls of barly and peeces of bread would sew pillowes vnder euery armehole by which type they signified ease and prosperitie to the people and made vailes for euery head
it with them but as in a theeues lanthorne that none can know there is any light there besides themselues for feare of reproach or danger they will not be knowne what they are a doing but they mistake this light if they thinke it can be kept so close for where euer it is it is a glorious shining light and can no more abide hidde then the sunne can be couered with a bushell or put into a lanthorne 5. A last sort haue walked in the light heretofore and made good beginnings but haue thought the day too long and are growne wearie of the sunne and therefore as the people Exod. 35. at the first brought too much to the Temple but after wards sacrilegiously deuoured these holy things as the Prophet witnesseth euen so in the beginning of her late Maiesties raigne this light was accounted of followed and happily entertained but since the verie length of the day hath wearied the labourers A third Vse might here be fitly followed against those who still accuse the Scriptures of obscuritie now when the vaile is gone and the light is gloriously shining and thence frame a consequent more impious and absurd then the premisses namely that therefore they must not be medled withall of common people but onely by the Popes licentiates against whom I only affirme that they as yet neuer saw the expresse face of Christ in the Gospel and that when all vailes and shadowes continued vnremooued it was not lawfull for any Iew thus to reason And teacheth vs to denie vngodlinesse and worldly lusts This doctrine of the Gospel is a schoolemaster and full of instruction wherein it differeth not from the law for euen that also teacheth the deniall of vngodlinesse and a sober righteous and godly life Quest. What neede the Gospel then teach ouer the same thing againe Answ. Because though they teach these same things yet they differ in the manner of teaching For 1. the law can teach and command them onely but the Gospel by sanctifying and inspiring a new life into beleeuers giueth them with the commandement a power to obey it which the law could neuer do which power if it went not with the Gospel in beleeuers all the commandements of the law for performance were but in vaine and more vainely repeated in the Gospel 2. The Gospel perswadeth to bring that power into act by such an argument as the law neuer knew namely from the great price that was paid for sinne euen the blood of that immaculate lambe wherewith we are washed which to count profane or to tread it vnder our feete were horrible impietie yea much more fearefull then to transgresse that law which was confirmed with the blood of bulls and goats and yet if a man willingly transgressed against that law there was no sacrifice for that sinne And this manner of perswasion the Apostle here vseth in saying that the doctrine of grace which bringeth saluation teacheth vs. Doct. 1. In that the Gospel is a teacher note that it is a schoolmaster of manners aswell as the law So soone as any were conuerted by Christ himselfe or his Apostles they were presently called Disciples for thenceforth they depended on his or their mouthes for direction and instruction And such as giue vp their names to Christ must not looke to be lawles for they come to take a yoke vpon them and to learne of him yea they are bound to fulfill the law of Christ called Ioh. 13.34 a new commandement so that Christians must still vnder command neither would Christ by any other touchstone try the loue of a professor towards himselfe then by keeping and obeying his word Vse 1. This doctrine meeteth with that slaunder of the Popish Church whereby they accuse our doctrine of licentiousnesse and affirme that we teach that a iustified person is freed from all keeping of the law that all the law is fulfilled in beleeuing that there is no sinne but vnbeleefe and that nothing but faith is commanded in the Gospel as for other things they are indifferent not commanded nor forbidden All which with many moe to this purpose be there owne words whereby according to the auncient cunning of Satan they would bring in disgrace with simple people the truth of doctrine concerning our free and full iustification in the sight of God through faith without the workes of the law as though this doctrine were a destroier of the law Whereto we answer with the Apostle Rom. 3.31 Doe we through faith destroie the law God forbid yea we establish the law For although the regenerate be not vnder the law in regard of 1. iustification 2. accusation 3. coaction 4. condemnation yet are they vnder it in regard of direction instruction and obedience so as it is not yet destroied nay it is established by the Gospel 1. by apprehending Christs righteousnesse for the perfect obedience vnto it and fulfulling of it by our suretie 2. by our owne inchoate obedience vnto it which by meanes of the Gospel beeing a quickning spirit we are enabled vnto and by the same is also made acceptable and pleasing vnto God through his Christ. Vse 2. Many a loose Christian can well endure to heare that the doctrine of grace bringeth saluation and the brighter it shineth to this purpose the better but oh that the Apostle had staied there and not come to teach them their dutie for they are slow of heart to beleeue and dull to learne Let a man come and offer saluation and preach promises who will not pinne himselfe on such a mans sleeue but let him teach the same men their duties and the way to become partakers of these promises and they will fall off as fast or faster then they did from Christ when he asked his owne Disciples if they also would goe away But in great wisedome hath the Lord happily ioyned these two together saluation and instruction to shew that he that hath no care for the latter hath no part in the former grace bringeth saluation to none but to the schollers of Christs schoole it is then no matter to thee that grace hath appeared nor any benefit to thee that it bringeth saluation vnlesse thou be also instructed by it in the lessons following Doe thou become docible as a child for so the word implieth yea as an obedient child fashiō thy selfe and suffer thy selfe to be moulded into the obedience of it or els in vaine expectest thou saluation by this doctrine neuer dare to diuorce the things which God hath coupled Secondly out of the manner of perswasion to yeeld an obedient eare to the Gospel namely because it bringeth saluation we learne what is a notable meanes both to represse any temptation or stirring lust by which we might be ouercaried vnto euill as also a pricke and motiue to prouoke our selues forward vnto good namely to consider of Gods goodnesse towards vs and what he hath done for vs. This argument is frequent in
commanded not done of faith Answ. No for though both be condemned yet the iudgement of the latter is farre easier and the stripes farre fewer for it is easier for some then for others of them who are all condemned Vse 1. There can therefore be no iustification by workes as the Church of Rome teacheth if they can be onely the fruits of persons alreadie iustified 2. Neuer content thy selfe that thou doest good workes of charitie liberalitie mercie or deuotion publike or priuate vnlesse thou hast a ground in thy selfe that they are fruits of sauing faith which hath purified thy heart and so brought thy person and worke into acceptance for before this time let them seeme in thine eies neuer so bright glistring yet are they no other in Gods then shining darkenesse and beautifull deformities It is not thy honest meaning nor diligent deuotions nor good intents which bring acceptance to a worke but faith working by loue deceiue not thy selfe in that thou hast done that which thou wast commanded for it is the presence or absence of faith that putteth a difference in the same worke done by vertue of the same word Caine offereth sacrifice to the Lord so doth Abel Phineas is zealous for the Lord so is Iehu Peter weepeth for his sinne against Christ so doth Iudas also here is the same worke but not the same acceptance where is the difference now By faith Abel offered a better sacrifice then Caine and if Peters faith had failed so had his fact too as well as Iudases If thou prayest pray in faith beleeue and thou shalt receiue If thou hearest mingle the word with faith else it becommeth vnprofitable and so in other dutyes 3. This sheweth that numbers are vncapable of the doctrine of good works and therefore Ministers must be wise to propound it in the due season of it and first labour in rooting faith in mens hearts these fruits will easily rise Doctr. 2. Professors of the Gospel are aboue all other not only called to the practise of good workes but to be the first and forwardest yea lights and leaders vnto others 1. In regard of their present estate they are the children of their heauenly Father and therefore must resemble him and so walke as they may testifie themselues of this houshold of faith for what a dishonour were it to their high calling to be exceeded and outstripped of Infidells They are Gods workmanship created in Iesus Christ vnto good workes They haue receiued the spirit of grace which onely can make them fruitfull as good trees laden with the fruits of righteousnesse They are inlightened in the knowledge of Iesus Christ wherein it were a shame to be either idle or vnfruitfull and not to shine out as the lights of the world in holding forth the word of life in all godly conuersation Secondly that such as beleeue may be blamelesse and so put to silence the ignorance of foolish men for this is Satans olde policie whereby in all ages he hath turned away the hearts of many from the truth and whereof though he be discouered he disarmeth not himselfe at this day that when the Apostles themselues and the teachers in the Church succeeding them deliuered the truth of the doctrine of iustification by faith alone without the workes of the Law he would alwaies thrust in some professors into the Church that vpon this occasion did ruine the grace of God into wantonnesse and then raise a generall slaunder of the doctrine as though it were onely a doctrine of libertie euen as at this day the Papists slaunder vs as enemies to good works onely because we thrust them out of Christs chaire Now to auoid this ordinarie scandall the professors of this same doctrine must especially for the honour of God and his Gospel and their profession of it be carefull to become patterns in their liues of the faith they doe professe The fruit whereof shall extend it selfe yet further then the stopping of the enemies mouth euen to the winning of them or others that are yet without who by such godly conuersation shall be by little and little enclined to like the word and so be conuerted to the profession and practise of it at the length Nay this fruit is not onely reaped by others without but no small benefit redoundeth to the professors themselues who hereby make their owne election sure and iustifie to themselues and others that faith which iustifieth them before God 3. The danger of the neglect of this dutie vrgeth it he that knoweth his masters will and doth it not shall be beaten with moe stripes Tribulation and anguish shall be to euery sinner first to the Iew and then to the Gentile Why first to the Iewe because they were the professed people of God professors of the law possessors of the oracles hearers of the Prophets but despisers of the meanes of saluation they therefore shall be first and heauiest iudged Vse 1. If we professe our selues by faith to be set into Christ we may examine the truth of it hereby that then we cannot but be fruitfull trees of righteousnes beeing remooued into so sound a stocke and fruitfull a soile Whosoeuer then are not much and often in the workes of godlines loue and mercie may well suspect their estate 2. Whatsoeuer things are honest pure iust and of good report let beleeuers thinke on these things let them thinke that such precepts belong properly to them it beeing a truth that all exhortations in Scripture are first and directly made to those who in some measure are freed to acceptable thogh not full performance of the same whereby let beleeuers prouoke themselues to more diligence seeing vnbeleeuers cannot tell what way to beginne in them 3. Carrie a diligent eye and watch ouer thy life and euery action of it before thou entrest into any action examine whether it will glorifie God and dignifie thy profession or expose it to contempt and make that holy way euill spoken of 4. Watch opportunities to do good take them when they are offred before they slippe thee yea seeke them that thou maist euer haue something between thy hands to glorifie God and his Gospel withal 5. Craue wisedom at the hands of God wait at her gates heare counsell from her mouth lay vp the rules of the word for the ordering of thy heart and life thus shalt thou be able not onely to passe euerie day more innocently then other but become also a clearer patterne of weldoing and more conformable to this rule of our holy Apostle But how may Christ come and find a number of lazie Christians in his vinyard to whom he may say why stand ye idle all day long why did you not promise me you would goe into my vineyard work and do ye not or are you in so goodly a field and can you want worke haue yee done all your husbandrie about home in your own hearts
the truth of God against the aduersaries of it and where Salomon brandeth him with a note of follie that maketh no question but beleeueth euery thing he sheweth that there is a wise inquisition into necessarie truths tending to edification But the Apostle expresseth what questions he disaloweth in a Diuine foolish questions that is vnnecessarie idle of no moment of no good vse to edification neither in faith nor loue in conscience nor manners Where me thinks Paul by the spirit of prophesie foresawe forewarned and forearmed the Church of that great malice of the deuill which in after ages preuailed to the ouerthrowe of all puritie of religion and piety it selfe and that was by turning men from the comfortable practise and proper vse of Scripture to seeke out an art of diuinitie appropriat to some few and so suddenly came to turne all the sound knowledge of the Scriptures into a skeptike and questionarie diuinitie whereby the deuill kept good wits from the knowledge and studie of tongues and the necessarie fundamentall points of Christian religion and set them on worke in the speculation of strange friuolous and curious questions wherein they were not one more against another then all of them against God and his truth and the building of his Church And this is the quod libeâ—aâ—ie schoole diuinitie then which nothing is more highly magnified of many at this day who had rather tast leekes then Manna and although our Apostle graunteth that it may haue a shewe of learning and wisedome falsly so called yet as here it is called foolish so elsewhere he confidently tearmeth it both foolish and vnlearned because it is occupied in such questions as haue neither wisedome nor learning in them while they make a shew of both Such are their questions concerning their heauenly Hierarchies and orders of Angels concerning the degrees of the Saints in heauen so definitiuely and magistrally determining as though they had newly dropped out of the clouds Paul durst neuer vtter such things who was wrapped into the third heauen Others of them as though at the request of the rich man they had been sent from hell are as confident of things done in purgatorie Others are at redde warre whether things notionall or â—eall be better some sweate in disputing whether the world could be better made others to be resolued whether the Pope be more mercifull then Christ because Christ deliuereth none out of purgatorie as the Pope doth But about their Sacrament and consecrated hoast their tumults are such and so ridiculous as a iudicious Diuine would be loath to foule his mouth or his hearers eares with them These are the toyles of the angelicall seraphicall magistrall and subtile Doctors Scotus Hales Holcoth Durand and such monsters of Diuines which how much true learning they containe the darkenes of their ages in which they liued and since sufficiently manifesteth Gods righteous iudgement was vpon them and the whole world since for their sakes and that sentence verified vpon them while they thought themselues wise they became starke fooles Let students looke how they spend time in them for the truth is that if a man be deuoted to them he shall be euer learning and yet neuer come to the knowledge of the truth nay it may be feared of some who were towardly set in the truth that comming into this schoole too timely are now growne crooked and out of loue with the truth and are indeed turned into the things they read The second thing which Titus must resist are genealogies which also must be rightly taken because there alwaies was and yet is an excellent vse of them in Scripture Before Christ they were so necessarie as the Iewes were commanded to keepe publike and priuate records of their tribes and families yea and if there were any that could not tell or finde his genealogie he was not to be admitted or if inconsiderately he were was to be deposed from publike office Numb 1.18 Nehem. 7.62 and to this purpose some holy writers of Scripture haue set downe for the vse of the Church to the ende whole bookes of genealogies but especially that the Iewes might be able to bring their descent from the Patriarks as we reade of Paul who no doubt could bring his line downe from Beniamin Philip. 3.5 The vse of these genealogies was manifold I will note two First to manifest the truth of God in the Scriptures 1. In the accomplishment of many speciall prophesies to particular persons For example God promised to Abraham that he should be a mightie man that this truth might be fully known must be set downe the whole descent and posteriritie and Princes that came of him although neuer so wicked from Ismael himselfe Rebecca also had a promise of two mightie peoples in her wombe and that the elder should serue the younger how should this be knowne to be accomplished but by the genealogie of them both for which purpose euen the dukes that came of Esau were all recorded The like of Iacobs prophesie concerning Ephraim and Manasseh for otherwise the wicked should haue no name nor register in the booke of God it is not for their owne sakes whose memories should rot but for the honour of God and his seruants they are there rolled to shewe that the godly were not only inwardly but euen outwardly blessed according to promise with such a fruitfull race and posteritie 2. It is a great light to the truth of Scripture when it setteth downe the persons by whom and the times in which euery worthy thing was done what also and by whome the Church suffered how all nations were euer enemies to religion but one little point or corner of the world how God had euer a Church in the world euen in the corruptedst times a litle remnant of Israel that worshipped him in spirit and truth which things are cleared by genealogie The second and principall vse of genealogie is to manifest the true Messiah vnto the world As 1. to shewe that because God would be appeased in the same nature that had sinned therefore he was true man and not in shew and that his humanitie incarnation and natiuitie should not be obscure his naturall descent is by the Euangelists brought downe from Abraham yea from Adam shewing vs thereby what is the proper end of all genealogie in the Scriptures 2. The nobilitie of his birth and worthines of his parentage and that he was the right heire to the Iewish kingdome 3. The truth of the prophesies concerning him that he was the sonne of Abraham and of Dauid and that the scepter departed not from Iudah till his appearing 4. The blessing wherewith that family out of which he came was advanced and distinct from al the tribes of the earth 5. His humilitie who came of all sorts of men and women publike and priuate poore and rich good and bad that he might be a fit Sauiour of all sorts of men not disdaining to place in
parts when we come vnto them Paul In this name two questions come to be resolued 1. How the Apostle came by this name seeing he was a Iew and on the eight day beeing circumcised according to the law was named Saul after the Iewish manner and not Paul Ans. Not to stand vpon the opinions of some who thinke he was called by both these names because he was both a Iew by birth and a Gentile by his freedome in Rome neither of such as thinke he was thus called because he conuerted Sergius Paulus the Proconsul vnto the Christian faith for we read that he was thus called before we read of the others conuersion Act. 13.9 neither of that father who thought he was called Paulus quasi parvulus Christi vpon his conuersion for he was called Saul a long time after his conuersion But the simple and receiued truth is this That beeing called to Apostleship and ordained to be the teacher of the Gentiles in faith and veritie he was presently to giue ouer his Apostleship among the Hebrewes and withall he giueth ouer the vse of the Hebrew name whereby he was formerly knowne vnto them and vndertaking his office among the Gentiles he also taketh vp this name more familiar vnto them whereby he would giue them to know that he was now appropriated and after a sort dedicated vnto the seruice of their faith And this truth seemeth to be grounded in Act. 13. for before he and Barnabas were separated vnto this worke of the Lord he was euer called Saul but after this time neuer Here we may obserue two considerations 1. That it is and may be lawfull sometimes for a man to change his name else had it not beene lawfull in Paul nor Peter who was before called Bar-jona nor Salomon who was first called Iedidiah Not here to speake of the Lords owne changing of names as in Abraham Sarai Israel wherein the Lord in some new names would hide some new mysteries according to the new occasions offered yet here these caueats must be diligently obserued 1. it may not be done to the hurt or offence of any man as in nicknames taken vp in scoffe or for reproach of our selues or others but to the good of men 2. it may not be done to the hiding or couering of any sinne as many fellons and Iesuiticall fugitiues vse it 3. some good ende must euer be propounded in it wherein God may be more glorified and men edified Thus haue sundrie godly men changed their names in their writings to preuent preiudiciall thoughts taken vp against their persons that the truth might more prosperously spread it selfe 2. Note hence that such names are to be giuen to children as may put them in minde of some good dutie as Paul could neuer heare or remember his new name but also be put in minde of his new office and dutie which he was to performe among the Gentiles And so much as may be these names must be giuen in the naturall language thus the Hebrews giue fit names in Hebrew the Greekes in Greeke as Timothie There was a disciple named Timotheus his mother was a Iewesse but his father a Grecian which last words seeme to include the reason of his name the Latins in Latin as Tertius who wrote the Epistle to the Romans and Quartus a brother which reprooueth many men who are either too curious or too carelesse in imposing the names of their children The former beeing in the excesse giue names aboue the nature of men some drawing too neere the Deitie it selfe as Emmanuel and the Iesuits some of Angels as Gabriel Michael c. some of vertues as Grace Faith Mercie Patience c. The latter beeing in defect giue the names of heathen men as though they would haue them prooue so sometimes of things farre below the nature of men as of beasts trees c. then whome sometimes by Gods iust iudgement they prooue not more sensible whereas the name should not onely be fitted vnto the nature but also carrie some fit lesson and instruction in it The second question is Why this name is here prefixed Ans. There be three especiall vses of setting mens names vnto divine writings 1. to shew that men were called of God vnto that worke 2. that they were readie to iustifie and stand to that they had written 3. to preuent the mischiefe of forging writings and fathering them vpon men which neuer wrote them Which regards mooued Paul in all his Epistles to obserue two things 1. in the beginning of each to prefixe his name as in all his 13. Epistles 2. in the ende of each Epistle he added the Apostolicall salutation as himselfe witnesseth 2. Thess. 3.17 The salutation of me Paul with my owne hand which is the token in euery Epistle Coloss. 4.18 The salutation by the hand of me Paul And both these partly to shew his calling which was so strange and extraordinarie to be from God Gal. 1.1 Paul an Apostle not of men neither by man but by Iesus Christ as also that he might iustifie the truth he wrote Rom. 1.16 I am not ashamed of the Gospel of Christ As in the last place to preuent that mischiefe which was euen then inuented 2. Thess. 2.2 Be not suddenly mooued nor troubled by spirit by word or letter as though it were from vs he would not therefore haue any goe vnder his name which had not his name at it Hence learne 1. That in the former respects it is conuenient that a mans name should be set to his writings which he commendeth to the vse of the Church after the example of Paul who did not as many now a daies for his names sake set himselfe on writing but for his writings sake set to his name yet so as there be cases when it shall be neither necessarie nor wise to affixe the name of the author The principall of them be three 1. When the name shall bring neither credit to the truth nor profit to the Church but danger and hurt to the partie himselfe which case holdeth firme so long as he writeth generall truths and not personall for els it may prooue an hurtfull slander 2. When the high estimation and account of the penman in the Church may cause the truth to be receiued not for it selfe but for the writer 3. Whē the contempt of the writer through the corruption of the people shall on the other hand preiudice the truth that it shall haue none or lesse regard in respect of him And this is thought to be the cause why not to insist in other Scriptures as many of the Psalmes bookes of Chronicles c. the authors of which the spirit of God hath not discouered the Epistle to the Hebrewes generally by the learned thought to be Pauls wanteth both the name superscription and subscription which all his other Epistles haue not because he was the Doctor of the Gentils and so was out of his
vs against the scandal which is common in the world wherein most men beleeue not most men repent not nay scorne them that doe at which we may not stumble seeing that some yea the most are refused there must be in euery corner such as are blinded vnto destruction It is the Fathers good pleasure to reueale the things of the kingdome to â— few babes but to hide them from the most of the wise and prudent of the world A few are giuen vnto the Sonne and brought in due season vnto the faith many more are deliuered vp vnto Satan to haue the eies of their minds further blinded that so they might iustly perish in their infidelitie 3. Hence we must blesse God who hath chosen vs that he might put a difference betweene vs and others whereas he found no such difference in vs who were the children of wrath as well as others he chose vs not when we were but that we might be holy and vnblameable Ephes. 1.4 that from the first to last in our saluation all the glorie might be his yea that our ioy might be more full and our glorying in God more firme and cheerefull he hath made it knowne vnto vs that beeing elected we are sure of our happinesse for nothing shall be able to plucke vs out of his hands The second conclusion is that the elect haue a faith by themselues being here called the faith of Gods elect where by faith is not meant the doctrine of faith as Iude 3. Contend for the faith once giuen and 1. Tim. 1.19 but rather the gift of faith whereby we vnderstand and imbrace that doctrine neither is euery gift of faith here meant For there is 1. an historicall faith standing in an assent and acknowledgement of the truth of things written and taught 2. There is also an hypocriticall faith which passeth the former in two degrees First in that with knowledge and assent is ioyned such a profession of the truth as shall carrie a great shew and forme of godlinesse Secondly a kinde of gladnesse and glorying in that knowledge for it is ascribed to some who in temptation shall fall away to receiue the word with ioy To both which may be ioyned sometimes a gift of prophecie sometimes of working miracles as some in the last day shall say Lord haue we not prophecied and cast out deuills in thy name and yet they shall be vnknowne of Christ. Neither of these is the faith of the elect here mentioned but a third kind called sauing faith the inheritance of which is the proprietie of the elect for the iust man only liueth by this faith which in excellencie passeth both the former in three worthy properties 1. In that here with the act of vnderstanding and assent vnto the truth there goeth such a disposition and affection of the heart as apprehendeth and applieth vnto it the promise of grace vnto saluation causing a man to reioyce in God framing him vnto the feare of God and to the wayting through hope for the accomplishment of the promise of life 2. In that whereas both the former are dead and not raysing vnto a new life in Christ what shewes soeuer be made for the time the sunne of persecution riseth and all such moysture is dried vp This is a liuely and quickning grace reaching into the heart Christ and his merits who is the life of the soule and the moouer of it to all godly actions not suffering the beleeuer to be either idle or vnfruitfull in the worke of the Lord. 3. Whereas both the former are but temporarie this is perpetuall and lasting the other rising vpon temporarie causes and reasons can last only for a time as when men for the pleasure of knowledge or the name of it by industrie attaine a great measure of vnderstanding in diuine things or when for note and glorie or commoditie true or apparent men professe the Gospell let but these grounds faile a little or persecution approch they lay the key vnder the doore giue vp house and bid farewell to all profession Thus many of Christs Disciples who thought they had truly beleeued in him and that many moneths â—hen they heard him speake of the eating of his flesh and drinking his blood went backe and walked with him no more But the matter is here farre otherwise seeing this faith of the elect hath the promise made good to it that the gates of hell shall neuer preuaile against it Vse This conclusion teacheth vs 1. That true faith is an infallible marke of election assuring the beleeuer as certenly of his saluation as if he were alreadie gathered vp to his fathers or as if he had a speciall reuelation For besides that here it is a grace impropriate to the elect the Sonne of God teacheth it Ioh. 6.37 All that the Father giueth mee shall come vnto mee that is all those whom the Father chuseth to saluation he giueth to the Sonne to saue for election is founded in Christ and those who are thus giuen vnto the Sonne by the Father come vnto the Sonne that is beleeue in him for so the 35. verse confoundeth them He that commeth vnto mee shall not hunger and hee that beleeueth in mee shal neuer thirst So as those that beleeue are giuen to the Sonne to saluation The same teacheth the Euangelist Act. 13.48 As many as were ordained to life beleeued and 2. Thess. 2.13 the Apostle maketh sanctification of the spirit and the faith of truth two infallible notes of election All that can be here of moment obiected is that a man cannot know certainly that he hath faith But that is false for Paul 2. Cor. 13.5 willing the Corinthians to examine and prooue themselues whether they were in the faith or no and whether Christ be in them or no taketh it for granted that a man may know that he hath faith and that Christ is in him for else were his exhortation idle Quest. But how may a man knowe that he hath this faith that so the beleeuer may rise vp to the assurance of his election Ans. There be diuerse notes and companions of it more easily discerned then it selfe is as first It purifieth the heart Act. 15.19 and will not suffer it to be taken vp with vncleane thoughts or vnlawfull lusts it ordereth the affections and cuâ—beth them as with bit and bridle and bendeth them with reuerence to loue desire reioyce in God and his image yea in nothing more or so much yea and by thus ordering the heart it doth also guide the words with wisedome for the good man out of the good treasure of his heart cannot but send out good speaches Secondly from the works of loue a man may conclude he hath faith Gal. 5.6 faith worketh by loue first to God then to man for Gods sake for it hath respect both to him that begate and him that is begotten Thirdly it is plentifull in prayers and
praises which vnbeleeuers are as heauie vnto as a beare to the stake because they wāt the spirit which crieth in the hearts of Gods children abba father Fourthly it hath a liuely hope accompanying it it causeth watchfulnesse and waiting for yea and reioycing in the hope of the appearing of the Lord Iesus Rom. 5.2 beeing iustified by faith we reioyce vnder the hope of the glorie of God Secondly we may hence gather a cause why some beleeue some beleeue not it is not because some will and some will not whatsoeuer free-will-men presumptuously auouch the Holy Ghost telleth vs it is not in the willer nor in the runner but therefore men come to the faith because they are elected Act. 13.48 And why did not the Iewes beleeue the heauenly doctrine of Christ himselfe the reason is giuen Ioh. 10.26 Ye beleeue not because ye are not my sheepe most true is it here the elect haue obtained sauing faith the rest are hardened Rom. 11.7 The third conclusion is that this peculiar faith of the elect is ordinarily wrought in them by the ministrie of the word this beeing noted here that the end of the ministrie is to bring the elect vnto the faith Iob. 33.23 If there be a messenger or interpreter one of a thousand to declare to man his righteousnesse now this righteousnesse is no other then the righteousnesse of faith for this ende were the Apostles called furnished and sent out into the world to teach men faith on the Sonne of God as appeareth in their commission Mar. 16.16 Goe into all the world and preach the Gospel to euery creature he that beleeueth and is baptized shall be saued to this purpose is it that Paul affirmeth of the great mysterie of Godlinesse that it must first be preached vnto the Gentiles and then beleeued on in the world Vse 1. If this be the principall ende of the ministerie let ministers herein employ their first and principall paines to bring men vnto the faith wherein they shall imitate our Apostle not onely here but in his other Epistles who first dealeth in the causes and meanes of saluation and then instructeth in Christian manners as one whom the wisdome of God had taught that if the inside be not first made cleane and the heart purified by faith whatsoeuer actions can proceede from men be they neuer so glorious yet indeede they are no better then glistering sinnes he hath the right way of teaching in the schoole of Christ that first layeth for his ground faith in Christ and then buildeth thereon all his precepts of Christian Philosophie 2. The Minister ought to propound before him Gods end in performance of euery ministeriall dutie and that is by enlighting conuerting confirming comforting to bring and stablish men in the faith Which iustly reprehendeth such as forgetting themselues their dutie and people out of the pride of their hearts busie themselues in finding out obscure and darke mysteries tying hard knots to vntie them againe not much vnlike the dogge which refuseth soft meate to gnaw vpon bones and all this to get the praise of nimble heads and sharpe wits whereas the true glorie of a Minister is the number of those that are begotten to the faith who are gathered by the plaine euidence of the word in the words not which mans wisdome but which Gods spirit teacheth 3. The Lord hauing set out the ministrie for this vse let euery hearer acknowledge herein Gods ordinance and yeeld themselues with all submission vnto the ministerie and the word there preached that thereby they may haue faith wrought in their hearts God will haue men taught on earth and not from heauen by man not Angels or dead men let this meanes be despised nothing in heauen or earth can do thee good fast pray afflict thy soule forget not to distribute doe all the good thou canst but yet all this while despise the word offered and thou hast forsaken thine owne mercie nay more come to the ministerie heare the word read preached ioyne in the prayers and Sacraments of the Church if thou commest without the submission of thy heart whereby thou art become as prepared ground to couer the seede vnto increase all is in vaine for what is Paul what is Apollos what is the minister be he neuer so choise and excellent except he be the Minister of thy faith and so what is the ministerie to thee if it be not the ministerie of thy faith 4. Euery man may hence examine himselfe whether in the vse of the ministerie he finde sauing faith begotten wrought in his heart and by examination some may finde their vnderstandings more enlightened their iudgements more setled their practise in some things reformed but a very fewe shall finde Christ apprehended and rested in vnto saluation seeing so fewe there are that liue by faith in the Sonne of God for of all the sinnes that the spirit may and shall rebuke the world of this is the chiefe because they beleeue not in Christ. Howsoeuer many are in some things bettered by the ministerie yet very fewe haue attained this principall ende of it which is to put men in possession of true faith and by it of saluation And the knowledge of the truth which is according to Godlinesse The Apostle beeing called to beget faith in the elect magnifieth and extolleth this his calling from the difficultie of the worke for it is not to bring forth by his trauell any blind perswasion of faith which beeing too naturall to men would rise of it selfe fast enough without any such manuring but such a faith as is peculiar to the elect as before we heard In the which least men should be deceiued as easily and willingly the most be he taketh paines to set downe the whole nature of it in particular And first here we haue the ground of faith which is knowledge and because the truth of faith cannot find footing vpon follies or fansies nay nor vpon euery profitable knowledge he teacheth what kind of knowledge he speaketh of and that is the knowledge of the truth that is of the Gospel beeing a word of truth yea truth it selfe so called by way of excellencie or eminencie as though no other truth deserued that name or because this carrieth the onely vndoubted truth with it And further because many thinke all cocksure and that they cannot faile of faith if they be able to discourse of this truth he teacheth vs that it is not euery knowledge of the truth he meaneth but such a one as is according to godlinesse that is such as frameth the heart of the possessor to true Godlinesse Whence naturally arise these three conclusions First that the doctrine of the Gospell is the truth it selfe Secondly that the knowledge of this truth is the ground of faith Thirdly that where it is aright it frameth the heart to Godlinesse First the doctrine of the Gospel is truth it selfe 1. because the author of it is truth
it selfe and cannot lie it beeing a part of his word who can neither deceiue nor be deceiued 2. because the penmen of it were inspired by the holy Ghost and spake and writ as they were mooued by him who is called the spirit of truth Ioh. 14.17 3. because it is a doctrine of Christ and aymeth at him who is the the truth principally as well as the way of our saluation Whence it is that the Apostles often stile it by the word of truth as Eph. 1.13 After ye heard the word of truth euen the Gospel of your saluation and Coloss. 1.5 For the hopes sake whereof ye haue heard before by the word of truth which is the Gospel True it is that the Lawe is a true word without all error but yet neuer thus called For the morall law will not now affoard such a truth as by which a sinner can be iustified in the sight of God and the ceremoniall law although it doe acknowledge such a truth yet was it a farre off and in types and not in the truth but the Gospel onely is such a truth as whereby we are raised to saluation Vse 1. Ministers must rightly devide this word of truth as such who would be approoued of Christ both the author and subiect of it for the more notable the subiect is the more care must there be in handling it Which the Apostle Peter teacheth If any man speake let him speake as the word of God The word of truth would be truely dealt with purely preached wisely applyed and so faithfully dispensed as that both God and good men and a mans owne conscience may approoue his worke 2. This word so purely handled shall euery soule finde to be truth it selfe so as beleeuers shall not faile of the saluation published in it and vnbeleeuers shall as surely meete with condemnation seeing hereby they are condemned alreadie 3. Not to haue this truth seated in our hearts is a fearefull case for it argueth a man to be giuen vp to error and delusion 2. To doubt of any part of it is to giue a lie to all the rest 3. To seeke for saluation out of it or besides it as the blinded Papist doth is to cleaue to folly and falsehood 4. To despise this truth is to contemne great saluation for if to despise Moses law bringeth death without mercie how much more sorer punishment is he worthy of which treadeth vnder foot the Sonne of God 5. But to fight against this truth is most wofull for it is strongest and will preuaile neuer man lifted against the truth but he found it too heauie for him neuer man spurned against it but to the bruising of himselfe Secondly the knowledge of this truth is the ground of faith for so our Apostle would haue vs conceiue that the faith of the elect is raised vpon knowledge of the truth as the matter of it and in this sence we read that faith is called the faith of truth euen for this reason because it is begotten in the acknowledgement of the truth and Paul in asking that question How shall they beleeue except they heare plainly concludeth that no hearing of the truth no faith in it and how may he that runneth read in the Scriptures that to whomsoeuer faith is giuen they be such as are taught of God such as to whom the holy spirit is become a schoolemaster who openeth their vnderstandings that with much assurance they can see and acknowledge the truth for seeing faith is much more then an vncertaine opinion or wauering fancie it followeth that that knowledge which is the ground of it must be no shaking reede with euery winde but a certaine acknowledgement of the truth approouing of it and assenting vnto it Neither may we thinke that the spirit of truth traineth men in blinde and vngrounded conceits nor leaueth their hearts in vncertainties but that wheresoeuer he worketh such an eminent grace as faith is he maketh men able in some good measure to giue a reason of the hope that is in them And as little reason haue we to conceiue that the worke of the Ministerie is to build castles in the ayre or the castle of faith without a foundation but that Ministers are sent to make the misteries of saluation cleare in the euidence and demonstration of the spirit and so lay men on that foundation to become a spirituall house consisting of liuing stones fit for the honour of the Lord. And to ende the proofe notably doth the Apostle Paul prooue the effectuall faith of the Thessalonians from this ground of it for our Gospel was not vnto you in word only but in power and in the holy Ghost and in much assurance which place must be vnderstood so to be both in the teachers and the hearers as the context declareth Vse 1. If knowledge be the ground of faith then sleight is the faith of the most whatsoeuer men professe Numbers of most silly creatures swarme euery wheare who pretend and presume vpon as strong a faith to God ward as the best preacher of them all and yet liue no better then Atheists euen without God in the world without the knowledge of his waies without his feare in their hearts to loue God aboue all and their neighbours as themselues is but a breath with them to beleeue in Iesus Christ is so naturall as they neuer doubted of it all their liues to bring forth fruits of faith whose propertie is to worke by loue in the obedience of the Commandements of the first and second table this they do they hope as well as God wil giue them leaue or as others of their neighbours do whereas alas euen their speach bewraieth them to be destitute of vnderstanding and consequently vtterly voide of the faith of truth 2. If the ground of faith must be a certaine knowledge of heauenly truth then hereby 1. is ouerturned that fond distinction of the Papists which masketh there more then Egyptian blindnes ioyned with wilfulnes and obstinacie vnder their modest vaile of vnexpressed faith or the faith of lay-men whereby if they can professe themselues Catholikes liue and die in the beleefe of their falsely so termed Catholike Church although they know not what it beleeueth it is sufficient for their saluation And indeed be that professeth that religion which like the apples of Egypt will abide no touch had need leane vpon an implicit faith And so some of them pretending more learning thē is common among them beeing pressed by argument haue thought they haue learnedly enough answeared in saying that their Doctors can answer for them But who seeth not these Pharisies taking away the key of knowledge and incurring that we denounced against such as will neither enter themselues nor suffer others to enter into the kingdome of heauen for surely if little or no knoledge little or no faith of a mans owne were enough how vnwise was Paul so to trouble
himselfe and the people of his daies whome he would not suffer to rest in farre more knowledge and proper faith then this we haue in hand how vrgeth he the Colossians that hauing receiued a tast of the true knhwledge of God nay euen a kind of stedfastnesse in the faith of the Lord Iesus yet here they should not make any staie but proceed on to the full assurance of vnderstanding in all the riches of it to know the mysterie of God yea to be further rooted and built and stablished in the faith of Christ and neuer to giue ouer till they come to be compleate in him which how they can stand with that Popish position a weake eie may see The like of Peter 2. Pet. 1.12 And 2. wauerers in religion and vnsetled persons in their profession may hence be informed to iudge of themselues and their present estate We heare more then a few vttering such voices as these There is such difference of opinions among teachers that I know not what to hold or whom to beleeue but is not this openly to proclaime the want of faith which is not only assuredly perswaded of but certainely knoweth the truth of that it apprehendeth The iust man we know liueth by his faith but this is to withdraw himselfe to perdition Let not therefore such wauering minded men looke for portion in Christ whose followers and disciples can professe vnto him Master thou hast the words of eternall life and whether shall we goe And though all men forsake thee yet we will die with thee before we denie thee Our precept is that if an Angel from heauen should come and bring another doctrine so setled and stablished our mindes ought to be in the present truth we should hold him accursed But lamentable it is that Angels from heauen need not come to preuaile against the truth for let but a blinded Papist come from Rome broach his vessell and in effect affirme that all the Apostles were deceiued in their doctrine a number of Protestants may soone be turned to another Gospel the experience whereof hath brought swarmes of Iesuits and Seminaries among vs to the poysning not of a few 3. If the elect are brought to the faith by the acknowledging of the truth then after long teaching and much meanes to be still blinde and not to see the things of our peace is a most heauie iudgement of God for here is a forfeit of faith and saluation Here indeede is the voice of Christ but here are not sheepe of Christ that heare it here is the glorious light of the Gospel shining but here are none but Infidels the eyes of whose minds the God of this world hath blinded that they cannot behold it here is the annointing offering to teach all things but here are not they that haue receiued him here is spirituall meate but here are not spirituall men to feed vpon it for if any thinke himselfe spirituall let him acknowledge the things deliuered to be the commandements of the Lord which who so doth not he is stil in the snare of the deuil farre from repentance prisoner to doe his will Whence are all our plagues in the Church in the land but for want of not acknowledging the truths which haue bin clearer then the sun to our eyes and how iust is it that such as will not know the voice should know the hand of God and that whome the vocall word cannot reclaime the reall word of the Lord should ouertake Thirdly whosoeuer in truth entertaine the Doctrine of the Gospel the hearts of such are framed vnto godlines For herein this truth taketh place and preheminence aboue all other truths and writings in that it doth not only inlighten the vnderstanding but also in that it fashioneth the heart vnto that which it teacheth nay herein this doctrine farre excelleth that of the law of God which is indeed a lanterne to direct and teacheth what to doe by enforming the minde in the seuerall duties of it but giueth no power to the performance of any of them but this truth besides the shewing of the dutie conferreth strength acceptably to do it for it conuerteth the soule More plainely we reade of a twofold law but in substance the same 1. the law of God 2. the law of Christ. The former is an old commandement prescribing loue the latter a new commandement prescribing loue also The newnes of this commandement then standeth not in any new matter and substance of Doctrine but in this new manner of deliuerie and propounding in that the law commanded loue but gaue no strength to performe it it writeth it selfe onely in the fleshly tables of the heart and so in the flesh it cannot be fulfilled but in the Gospel with this commandement of loue goeth in beleeuers the giuing of Christ and the gift of faith whereby they are enabled in the performance of it whence also the Apostle Iohn calleth it both an olde doctrine namely in regard of the substance of it and a new doctrine not as latter in time but in respect of that effectuall power of renewing the soule which accompanieth it and maketh the doctrine effectuall to the beleeuer it beeing the quickning spirit which reformeth the minde informed In like manner doth our Apostle elsewhere oppose the euidence of this doctrine to the vailed knowledge of the law and ascribeth vnto it two things aboue that which the law affoardeth 1. a clearer illumination We behold as in a mirror the glorie of the Lord with open face 2. reformation of heart and life and are changed into the same image from glorie to glorie which is the end of the former enlightning vnto which the law could not lead vs which letteth vs see indeed some part of the glorie of the Lord but cannot change vs as this into that we see And as the propertie of this truth is to renew men by the knowledge of it to his image that did create vs so whosoeuer haue learned Christ as the the truth is in Christ he hath cast off the old man and is renewed in the spirit of the minde This knowledge leaueth not men in vaine speculation but leadeth forward euery Christian towards his perfection 2. Tim. 3.16 Vse 1. If this be the preheminence of the word to frame the soule to true godlinesse then is it a matter aboue the reach of all humane learning and therefore the folly of those men is hence discouered who devote and bury themselues in profane studies of what kind soeuer they be thinking therein to obtaine more wisedome then in the studie of the Scriptures But in forsaking the word of the Lord what wisedome is there and what is their gaine more then that by the iust wrath of God vpon them they are commonly turned into that they reade liuing in open profanes or else at the best are but ciuill men without religion or good
conscience For let a man read and studie all his dayes all arts and sciences let him be exquisite in tongues languages and all commendable literature which are things excellent yet let him neglect this knowledge which beareth the bell in making men wise vnto saluation such an one can neuer haue his heart framed vnto godlines 2. Euery hearer of the truth must examine whether by it his heart be thus framed vnto godlines for else it is not rightly learned for as this grace hath appeared to this purpose to teach men to denie vngodlines and worldly lusts and to liue soberly and iustly and godly in this present world so is it not then learned when men can onely discourse of the death of Christ of his resurrection of his ascention except withall there be some experience of the vertue of his death in themselues killing their sinnes so as henceforth they serue not sinne 2. some feeling of the power of his blessed resurrection in beeing ingrafted with him into the similitude of it 3. and some ascent of our affections after him into heauen prouoking to seeke the things that are aboue a bare and vnfeeling speculation is here not onely vnprofitable but much more dangerous and damnable The Iewes could boast that they were free borne and of Abraham as many among vs take themselues to be strong beleeuers but let Christ come to the point with them If the truth hath set you free ye are free indeede the truth is that the Sonne hath not freed them for they are not free from their lusts nor are kings to rule ouer them but vassals vnder them still The spirit of God in the ministerie which is his chariot hath not freed them from seruitude of sinne and death for where the spiririt is effectuall there is libertie A dangerous thing is it that men so chained in ignorance and manifold lusts should ouerthrowe themselues by ouerweening conceits feeding for faith fansies for confidence carnall presumption for truth error bringing them into a fooles paradise for the present but the end will be the sinking and sorrowe of their soules He is a good scholler indeede and raised into the highest forme of this schoole of God not who can talke well and giue religion some good words which are good cheape but he that hath so farre profited in sound godlinesse as that he hath attained vnto faith the feare of God humilitie endeauour in obedience thankfulnes vprightnesse and hath proceeded in the true worship of God according to his word in hatred of false worship in glorifying the name of God sanctifying his Sabbaths reuerencing his sanctuarie louing the image of God in his brethren and such like such a man sheweth that the truth hath sanctified him that pure religion and the power of it possesseth his heart These things seeke and find in thy selfe thou hast profited in this truth else whatsoeuer may seeme a bodie of religion in thee is turned into a shadow without substance without truth v. 2. Vnder the hope of life eternall In these words the Apostle commendeth his ministerie partly from the ende of it in that it leadeth by the truth preached the beleeuers of it vnto the hope of eternall life as also partly from the effect of it in them which is the full furnishing of them with such graces as lead them comfortably to their happinesse adding vnto the faith of the elect such an hope as maketh them not ashamed And they affoard two instructions 1. That the ende of the ministerie is to drawe mens mindes vpward from earth towards heauen 2. That true faith neuer goeth alone but attended with other excellent vertues and namely with knowledge hope c. Doctr. Euery faithfull teacher must conceiue it to be his dutie to drawe mens hearts from things belowe to the contemplation of things of an higher straine and from seeking the things tending to a temporall vnto such as belong to life eternall Reasons 1. This was the ayme not onely of our Apostle here but of all the men of God whose faithfulnes the Scriptures hath recommended vnto our imitation All that pedagogie during the law was onely to traine men vnto Christ and to saluation by him But that rudiment beeing abolished and the truth further breaking out the chiefe doctor of his Church setting himselfe a coppy to all teachers called men to no other thing then first to seeke the kingdome of God and to labour not for the perishing food but that which abideth vnto eternall life And after him his holy Apostles made no other vse of those maine articles of our faith the truth of which they left confirmed in all their writings as if they were occasioned to speake of the death of Christ it was to the ende that beleeuers should die to the world that henceforth they should vse it as not vsing it or as men crucified vnto it if of the resurrection of Christ it was to the same purpose that men should be raised with him henceforth to seeke the things which are aboue if of his ascention it was that men might in heart and affection ascend vp after him 2. All other professions further men in their earthly estates some employed about the health of the bodie some about the maintaining of mens outward rights some about the framing of tender minds in humane disciplines and sciences all which further our fellowship and societie among men onely this of all other professions furthereth men in their heauenly estate and fitteth them yea maketh vp for them their fellowship with God Eph. 4.11 12. 3. Hereby men lay a sure ground-worke of profitting men in godlines for this expectation and desire of life eternall once wrought in the heart it easily bringeth men to the deniall of themselues both in bearing the crosse for Christ as Moses esteemed highly of the rebuke of Christ for he had respect vnto the recompence of reward as also in stripping themselues of profits pleasures advancements friends father wife children libertie yea life it selfe Set this treasure before the eyes of the wise merchant he will sell all for it Tell a man of an earthly kingdome and let him throughly digest the conceit of obtaining it it will be such a commander as he willingly both vndertaketh and deuoureth any trauell for it euen so let the beleeuing soule once conceiue of raigning with Christ it will easily suffer any hardship with him The disciples desirous to know what recompence their Lord would make them for leauing all to follow him Christ presently telleth them of twelue seats on which they shall sit and iudge the twelue tribes of Israel at the appearance of the sonne of man well knowing that if this promise were once well digested it would so feede vp their hearts as they should not after bethinke themselues as ouershot in leauing all things for his sake Yea further this course will be a sweet constraint prouoking men to the imitation
stedfastnesse And this promise is described 1. from the stabilitie of it in that the author of it is God who cannot lie 2. from the antiquitie of it gathered from the circumstance of time before the world began both which considerations most effectually commend this promise of God and also confirme this our hope which leaneth vpon it Quest. What kind of promise is this heâ—â— mentioned Ans. The word signifieth such a promise as is meerely free and most absolute as the learned haue obserued and is opposed vnto all legall promises which are not free but conditionall and made good to the keeper for the keeping of the law for the man that doth the law shall liue by the lawe but euangelicall promises whereof this is the principall are no such compacts or bargaines but free without all antecedent inducement and all condition of doing any thing on our parts As for the condition of faith which some may here alleadge the answer is we receiue nothing for our faith nor the worthines or worke of it but by it as a hand or meanes we receiue the free promise of eternall life Quest. But how could God promise before the world began that is from euerlasting seeing there was none then to promise vnto Answ. By an vsuall figure of speach the thing decreed is put for the decree it selfe and the true sense is this God promised that is decreed to promise before the world began and in due time hath made that promise manifest in the word preached as in the next words The like phrases we finde 2. Tim. 1.9 He hath called vs with an holy calling before the world was Eph. 1.4 we were choosen before the foundation of the world that is God decreed then to choose vs. Neither will this speach seeme strange to him that considereth 1. that with God all times are present none former or latter to him 2. that hereby the Scriptures would note the certaintie and assurance of such a maine promise of such vse and expectation Out of which words we note three lessons 1. That life eternall is ours by free promise 2. That God cannot lie and therefore the promise is infallible 3. The admirable care and loue of God to man tendring his eternall good before he or the world was Doctr. 1. That eternall life is by promise appeareth by that vsuall metonimie in the Scriptures whereby it carrieth the name of the promise it selfe although indeede it be the thing promised Heb. 6.12 be followers of them who through faith and patience attaine the promise that is life promised This truth was liuely typified both in the sonnes of Abraham as also liuely shadowed in that earthly Canaan The sonnes of Abraham were Isaac and Ismael two sonnes but one heire and he the sonne of promise by which title alone he held his prerogatiue whereas Ismael was the first borne Hence was it vsuall with the Apostles to oppose the sonnes according to the flesh to the sonnes of promise And as it was then so now is there a seede of promise euen all faithfull men and women who are raised out of faithfull promises faithfully apprehended called elsewhere not sonnes onely but heires of promise that is not onely such as to whom the promises belong but such as claime their inheritance onely by adoption and promise and not otherwise In like manner the earthly Canaan was called the land of promise not onely because it was long before promised to Abraham and his posteritie many of whom for many generations onely so enioyed it but also because those that were brought to the possession of that good land had it not for their owne worthinesse they were charged to beware of such thoughts for God gaue them this power by stablishing his couenant with them figuring vnto vs no other thing but that this blessed rest prepared for the people of God the truth of that shadow is held in no other tenure but by vertue of the promise neither here nor hereafter adde hereunto that whatsoeuer grace the Lord powreth into the hearts of the elect they all beeing not onely steppes and degrees but pawnes also and pledges of eternall life looke out vnto the promise faith apprehendeth it hope expecteth it loue thankfully entertaineth it yea and all the rest are quickned and strengthened by it Nay in this regard the holy spirit of God from whom these streames of grace doe flowe is called the spirit of promise not onely in that he was promised to beleeuers as Ioel. 2. I will powre out my spirit but also because he sealeth vp vnto their hearts the certentie of this maine promise touching their saluation Obiect But life eternall is called a debt Ans. It is so of his promise not of our desert Herodias craued Iohn Baptists head as her due but not because by dauncing she had deserued it but because of the Kings promise And that these promises are free may appeare in the first and maine giuen to Adam when he was farre from deseruing it in whom was nothing to mooue to the Lord but to the cleane contrarie Vse 1. Whosoeuer pretend any other title to the inheritance besides the promise of God are of the bondwoman and Ismaelites descending of Agar The Apostle sheweth how we receiue the promise of the spirit that is freedome from the law sinne death hell and damnation namely through faith here is no merit but faith taking â—old Which condemneth that arrogant doctrine of the Church of Rome who will haue life eternall repaied to the merit of workes for their condignitie which is all one with the renouncing of the promise of mercie and to flie for releefe vnto the iustice of God Whereas the whole new Testament draweth vs from that legal righteousnesse and suffereth vs not to behold our best workes but God the promiser and Christ the mediator and our birth which brings our inheritance and our selues in the gifts of righteousnesse and remission of sinnes onely receiuers and in the matter of our iustification before God meere patients and no agents at all Vse 2. The strength of our hope standeth not vpon merits but vpon this same promise which confuteth another Popish error that to hope without merit is presumption but Abraham had another prop for his hope it was not merit that made him hope aboue hope but because he knew who had spoken he doubted not the promise through vnbeleefe Obiect 1. Ioh. 3.19 If we loue indeed and in truth we know that we are of the truth And therefore hope of saluation is to be fetched from the workes of loue Ans. The scope of the Apostle is to teach that true faith cannot stand without a good conscience not that the perswasion of it either onely thence ariseth or thereupon only dependeth or cannot be without works but that then we haue more full perswasion of our coniunction with God and soundnes in faith when together with the inward
same Chapter verse 29. denieth that God can repent whom he had heard a little before repenting that he had made Saul King The like in Balaams confession Numb 23.19 Yet it pleaseth God in the Scriptures to set out himselfe to our weaknesse not as he is in himselfe but as he can be knowne of vs for as man speaketh like a man vnto God so God speaketh like a man vnto man who else could not be vnderstood of man We must therefore meeting with such speaches hold these grounds 1. That all those things which we cannot doe without motion and change of our selues the Lord doth them without motion and change of himselfe 2. That God may change his action but not his counsell and will for before all worlds he did so decree to change his action When he deposed Saul to stablish the kingdome in Dauid he did from all euerlasting dispose so to depose the one and set vp the other so as here was no change in God himselfe but in the thing formerly determined so to be changed In like manner the Lord promiseth many things to his children which he seemeth after vtterly vnmindfull of he threatneth things which neuer come to passe as Hezekiah with death but presently retreates it the Ninevites with destruction after fortie dayes but destroied them not yea he seemeth to faine by vttering things cleane contrarie to his minde as when he biddeth Moses let him alone that he might destroie the Israelites whereas he neuer meant to destroie them To which in generall I answer 1. That all promises are made with condition of faith and repentance as also with the exception of the crosse 2. That all threats are made with exception of conuersion and repentance in neither of which the condition is expressed often but euer included and beeing added to that threatning against the Nineuites and against Abimelech Gen. 20.3 dissolueth the obiection 3. That the Lord neuer changeth his counsell and secret will but sometime his reueiled and that then when it includeth some condition depending vpon some euent which condition had it not bin included in the denunciation against Ezechias the decree of God had beene absolute and so not revocable neither by the prayers or repentance of that good King as it was 4. That the Lord may denounce a thing which yet he neuer decreed to doe and yet neither lie nor faine as in deliberatiue propositions such as that was against the Israelites Let mee alone for had Moses taken it for a simple interdiction I see not how he could haue without sinne proceeded on in his intecession for them but he perceiued the Lord carrying this matter as one in a deliberation what he might best doe in it Againe although the Lord cannot speake contrarie to his will yet he doth and may speake something diuerse and besides it as here both to teach Moses what it was that withheld his wrath euen his prayer which was whetted hereby as also to quicken the people to speedie and vnfained repentance Obiect But in the Scriptures we meete with many parables and hyperbolicall speaches which neuer were nor can be true as the conference among the trees and that the world were not able to containe the bookes of Christs words and workes which we see not how they can stand with the truth of God Ans. In the Scriptures are some speaches diuerse and some contrarie to the truth and yet neither lies nor sinne For God speaketh sometime by 1. contraries as by ironies or speaches of derision which are not alwaies vitious in man neuer in God but carrie with them most seuere reprehensions against sinne 2. sometimes by parables in which not falsehoods but by fained things vnfained truthes are taught and deliuered 3. sometimes by excesse of speach speaking of infinite and incomprehensible things so as we may comprehend and affect them But in all such formes of speach we must hold these conclusions 1. That they tend to the instruction and edification of the Church 2. There can be no purpose on Gods part to deceiue as in a lie but to profit by a more powerfull and forcible manner of teaching the truth 3. He intendeth nothing but the truth it selfe for he conceiueth not one thing in his minde and vtter another but onely omitting the proper speach in figuratiue and tropicall he more elegantly powerfully and profitably explaneth the same truth Thus hauing prooued and cleared the doctrine we descend to the vses of it Vse 1. If God cannot lie then whatsoeuer his Ministers promise or threaten from him and out of his word is aboue all exception seeing he hath spoken it who cannot lie deceiue or be deceiued which should stirre vp euery man to giue glorie vnto God as Abraham did by sealing to his truth that is by beleeuing and applying vnto his owne soule euery word that proceedeth out of the mouth of God for whosoeuer thus receiueth his testimonie hath sealed that God is true then which no greater glorie can be giuen vnto him Whereas not to beleeue him on his word is as high a dishonour as any man can cast vpon him for it is to giue God the lie hee that beleeueth not hath made him a liar which in manners and ciuilitie we could not offer to our equall and which euen a meane man would skorne to put vp at our hands Hath God made thee any promise that he will be with thee in sixe troubles and in seauen hath he promised that he will dispose of all things to the best to thee that louest him hath he said that no good thing shall be wanting to thee that fearest him doe thou leane and hang vpon these promises and giue God the honour of truth by beleeuing him Thou wouldest trust a man whom thou thinkest will not lie though thou knowest he can lie and deceiue thee much more maiest and oughtest thou the high God who is as farre from the power as the will and as farre from both as from ceasing to be God Yea but I see no meanes no hope but all things are rather cleane contrarie to the promise and the common order of things carried against it Be it so yet must thou depend vpon the naked promise which is true and not lying as Iohn speaketh of the annointing Thus haue the seruants of God done before vs Hezekiah knew not what to doe but his eies were to the Lord Abraham hoped aboue hope yea then when all meanes failed and the order of nature was set against him did be not doubt of the truth of the promise but gaue glorie vnto God the victorious conquest of whose faith is often in the Scriptures recommended vnto our imitation And this lessō must be laid vp in our harts especially against the times of our deepest distresses and afflictions by persecution or otherwise wherin if they be either more smart or more durable we shall not want Rabsakes who will not sticke to reuile
lambe slaine from the beginning of the world both 1. in regard of Gods counsell and 2. of the promise to Adam and 3. of the efficacie of his death the sauing power of which was the same to all beleeuers yesterday to day and for euer and thus euen Abraham saw his day If to the Gospel which is a peculiar doctrine concerning Christ it is called an eternall Gospel not that it was eternally preached for it was a mysterie kept secret since the world began Rom. 16.25 but 1. because it proceedeth frō the eternall counsell of God 2. it containeth the word◠of eternall life and 3. it remaineth for all eternitie Finally if to our effectuall vocation by this word yea and our whole saluation he gaue vs of grace and purpose saluation and effectuall vocation before the world began that is in his counsell and decree Vse 1. Hence we see that the Popish doctrine of iustification by workes was preuented euen before the world began For if God laid all the degrees of our blessednesse vp in himselfe before the world much more before we were in the world who seeth not that all our saluation is freely comming vnto vs both in the promise and execution or accomplishment of it not according to our workes but according to the good pleasure of his will If it be here alleadged that God in electing vs foresaw our faith and workes and therefore elected vs. The answer is that that is vnsound seeing faith in Christ is a fruit and effect of election not going before but following after it Whence Paul saith that God had mercie on him not because he foresawe that he would be faithfull but that he might be faithfull And we are elected before the foundation of the world that we should be holy and without blame If yet it be said that God might as well foresee the faith and works of his elect as their saluation I answer he did foresee them as meanes and wayes which himselfe prepared for them to walke in to their saluation and so did decree them but the decree in regard of the beginnings and motiues to election cannot be otherwise then free and absolute if that of the Apostle be true that we are iustified freely by his grace And if God cannot elect men to life except he foresee that they will vse their free-will well as the Pelagian or that they will become faithfull and righteous necessarily must this decree of God which is the first and eternall principle of all things depend vpon some other externall beginning out of himselfe contrarie to that of the Apostle who saith that he predestinated vs to bee adopted through Iesus Christ in himselfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Beza well obserueth that is finding no cause neither present nor to come out of himselfe of this his most iust counsell and decree Besides saluation beeing but one and one way vnto it and Gods decree but one how should by the former doctrine any infants be saued in whom the Lord could not foresee either faith or workes So that as the former doctrine called vpon vs to giue God the honour of his truth so doth this to giue him the glorie of mercie in that it is his good pleasure euen before all times to giue his a kingdome freely to which purpose he giueth faith freely works of faith freely the end of faith which is the perseuerance of it vnto saluation freely and in a word as the decree before all times so grace and glorie in due time most freely Vse 2. Did God thus freely loue vs when we were not much more will he now beeing reconciled vnto him by the death of his sonne If while we were yet sinners and enemies he set his loue vpon vs much more now beeing iustified and friends will he saue vs from wrath Thou maist be sometimes frowned vpon yea buffeted and vnder the roddes of God to the breaking of thy heart but yet all these proceeding from this loue are farre from breaking it off to thee who hast euer tasted how good the Lord hath beene to thy soule Well maist thou cheare vp thy heart and say why art thou cast downe my soule what is it that can separate thee from this loue which hath two excellent properties namely to bee free without desert and constant without end nay trust in God rather yea repaire with the boldnes of a child to thy father that loueth thee neuer the lesse because he correcteth thee and strengthen thy prayers herein that his loue will not suffer thee to want things meete for thee Vse 3. What an hainous sinne were it to requite such a free loue with hatred repaying euil for good which consideration alone should make vs smite our hearts be ashamed of our vnthankfull sinnes it is a note of one who hath tasted of this goodnesse to be grieued for his sinne in this respect that it displeaseth one who hath bin such a good God vnto him Vse 4. Let vs expresse this vertue of God towards our brethren not so much waighing their deserts no mote then God doth ours but be readie to repay good for euill loue for hatred blessing for cursing knowing 1. that it is the grace of a dutie of loue or mercie when it is free 2. that the heathen can doe one good turne for another 3. that hereby we shall be sonnes of our heauenly father who suffereth his raine to fall and sunne to shine vpon the iust and vniust doth good for euill yea ouercommeth euill with good Secondly as God laid not the foundation of the world so soone as the foundation of our saluation but prepared a remedie before the maladie it is our parts not onely to magnifie this grace in him but to imitate it by labouring to couer the faults of our brethren when they are committed and not as the manner of many is to amplifie euery circumstance of offences done whereas we should make the best of the worst euen in the worst the meekenesse of spirit must euer temper our zeale against their sinne and prepare couers and cures as fast as they breede offences but especially if in good men and professors of the Gospel a weakenesse breake out woe to that man who with open mouth is readie by that occasion to disgrace not them onely but the whole profession by reason of them v. 3. But hath made his word manifest in due time by preaching Hauing seene how the maine promise of life eternall hath beene made by the God of truth we are now to consider this truth of God further in the accomplishing of that in due time which he promised before all times And then was that promise accomplished when the word was made manifest which manifestation is amplified 1. by the circumstance of time in due time 2. by the meanes of this manifestation that is by preaching For the meaning of
the words we must necessarily open 3. points First what is meant by the word 2. what by the manifesting of it 3. what is this due time here mentioned by our Apostle which beeing explaned we shall more profitably descend to the seuerall doctrines 1. By the word is meant either Christ himselfe so called Ioh. 1.1 beeing that inbred word euen that person by whome the father reuealeth all things for none knoweth the father but the sonne and he to whom the sonne reuealeth him so as the father by this word his sonne maketh himselfe and his will knowne to men as one man reuealeth his minde to another by his words This word is the matter of the Gospel Or else by the word is rather meant the doctrine of the Gospel which is the word concerning Christ both these indeede were reuealed in due time and both may be truely meant but this rather this more properly because the words containe a reddition and haue reference to the former verse which speaketh of promises which promises by the doctrine of the Gospel preached are fully reuealed to be accomplished 2. By the manifestation of this word is meant such a cleare reuelation of it as vnto which is required a great light for the word noteth so much Before this comming of Christ there was an appearance of this word but not a manifestation some light there was but darke and obscure in types and shadowes and like to that of the dawning of the day compared to the brightnesse of the sunne in his strength But now the sunne of righteousnes beeing risen as he was newly and not long before the writing of this Epistle there is a cleare publishing of the Gospel at what time not a few Prophets were sent to one people to promise the future performance of auncient predictions but that great Prophet and Christ doctor of his Church both by his appearing his preaching his life his death in his owne person cleared vnto the Iewes as also by sending out his disciples and Apostles into all the world proclaimed vnto the Gentiles the present and perfect performance of whatsoeuer was written of him This is the doctrine here meant and elsewhere so magnified by the Apostle who comparing it with former shadowes calleth it the Gospel of glorie and a ministerie of righteousnesse which exceedeth in glorie 3. The word translated due time signifieth the proper time of this manifestation that is that verie time which the Lord in his counsell appointed for this purpose called elswhere fulnesse of time that is such a full time as whereof all the parts and periods are expired More plainely this fulnes of time is when after the scepter is departed from Iudah and after Daniels seauentie weekes the Messiah is borne is put to death and raised vnto glorie then must he be preached to all the world In fulnes of time he was borne Gal. 4.4 when fulnesse of time was come God sent forth his sonne made of a woman In fulnesse of time he died 1. Tim. 2.6 he gaue himselfe a ransome in due time and in this fulnesse of time he openeth the mysterie of his will to gather into one all things Eph. 1.9.10 Quest. But why doth the Apostle so carefully adde this circumstance not here onely but also in so many other places of Scripture Ans. To stay the curious minds of men who would be inquiring into the cause why God did no sooner manifest this word in the world but suffer 4000 yeares to passe in such obscuritie Why did not he reueale things before why did he then the reason is no time was Gods time but that who hath put all times and seasons in his owne power who is most wise to dispose to all things their fittest seasons Againe no time but that was their due time their fulnesse of time was not till then their proper time compleate in all the Articles and periods of it was not till then Whereof the Scripture affordeth vs some grounds as 1. betweene the time of promise and performance must intercede a time of expectation for sundrie causes that both the wisedome and truth of God and the faith patience of his people might shine gloriously 2. There must be a time wherein the Gentiles must be suffered to walke in their owne waies before the time of calling an holy seed from among them Act. 17.30 3. There must be a time of bondage and seruitude of the Church vnder the elements of the world and rudiments of the law before this libertie and freedome was to be procured Gal. 4.4 4. If Christ and these promises had beene exhibited and accomplished to the Father the end of the world had been before we had beene borne but because God would not haue them perfect without vs the promises were deferred These words thus explaned afford vs these 3. instructions 1. That the doctrine of saluation is more clearely manifest then in former times 2. That the Lord effecteth euery thing in the due season of it 3. That the euidence of the doctrine of saluation is to be sought and found in the preaching of the word Doct. 1. That saluation is more clearely reuealed then in former ages appeareth in that all the time of the law was but the infancie and nonage of the Church which then was as a childe vnder Tutors and gouernours and as a child was initiated in rudiments and elements of Christian religion and endued with a small measure of knowledge and faith because the time was not come wherein the mysteries of Christ were vnfolded Yea euen Kings and Princes who had the greatest meanes of knowledge desired to see the things which we see and could not and to heare them but yet could not as Christ himselfe witnesseth To which purpose the Apostle Peter saith that of this saluation the Prophets haue inquired and searched and prophesied of the grace that should come vnto you not that the Prophets themselues had no comfort of that grace but in comparison it may be said to haue come vnto vs as beeing so eeuidently accomplished vnto vs as it was not vnto them the waters from vnder the threshold of the Sanctuarie reached but to their anckles which now is become a streame which cannot be passed the cloud at the first appearance to them was no bigger then the palme of a mans hand which now couereth the whole heauen Thus had the old beleeuers â—he like precious faith with vs and Abraham saw the daie of Christ but a farre off and more darkely But not to insist in the proofe because we shall meete with the point more fitly we come to the vse of it Vse 1. How blessed were we if we could see our blessednes to whom such meanes of blessednes are offered how is the land in many places filled with the knowledge of God but would God that euen in such places men knew the day of their visitation and that the things of their peace were
2. This apostolicall faith is not a faith of two or three but a common faith which euery beleeuer hath but the apostaticall Popish faith falsely called Catholike is not so for it is the faith of the teachers of the Church onely which their hearers may safely rest in although they haue no speciall faith of their owne neither indeed know what their Church or teachers doe beleeue but who seeth not that this grosse faith in the lumpe cannot be either sauing or Catholike sauing can it not be for the sauing faith of the elect goeth with the knowledge of the truth v. 3. neither can it be Catholike or the common faith no more then that can be a common commoditie which is ingrossed into some few mens hands and neuer seeth the open market or rather which is a monopolie for to beleeue say they as the Pope beleeueth although they know not what he beleeueth is sufficient 3. This apostolicall common faith purifyeth the heart cleanseth the conscience from dead workes and worketh by loue but the apostaticall Romish faith is a pragmatical fancie working by rage furie violence and blood filling their hearts and hands with detestable resolutions and attempts fouling their consciences with most impure and impious workes of the flesh and such as the issues of death follow as often experience hath beene their mistrisse 4. This common faith is most ancient it is the old and the good way but so is not theirs let them terme it the old religion as long as they will it is a strange doctrine a new devised faith not sauouring of apostolicall antiquitie as will appeare plainly to him that compareth that which they now professe with that which was professed when Paul writ the Epistle to the Romans Hence will it follow that their faith not beeing the common faith I say not that they must amend their faith but change it if they will be saued by it it is not all the patching and daubing and refining of their points will helpe them nor all the baulme in Gilead can so supple their positions that we may ioyne with them vntill they beginne againe and laie the same foundation with vs which is to seeke to enter into life by the doore and not as theeues seeke to creepe in at the window till this be done the ioyning with them will be the departing from the common faith till this be done we may not giue them the right hand of fellowship Let them first shake hands with Christ which is our heartie praier to the Lord for them we wil gladly and heartily reach thē ours Vse 3. If the faith be but one we must all then studie to keepe the vnitie of faith in the bond of loue which is the Apostles collection on the same ground Ephes. 4.3.4 we ought so to compose our affections as we may go out with one heart and one minde in the profession of this one common faith which maketh communion betweene the highest and lowest rich and poore Master and seruant Preacher and people for in Iesus Christ all are one Iew and Gentile bond and free Paul was Titus his father in the faith but yet this common faith made him his fellow brother 2. Cor. 8.23 so he calleth himselfe the father of the Corinthians and yet them his brethren as Onesimus a poore seruant by vertue of this common faith became the sonne of Paul and yet his faithfull and beloued brother so as howsoeuer in earthly relation we haue our difference and inequalitie yet in regard of this common faith beleeuers may say as they in the Prophet wee haue all one father and one mother yea one meate and cloath one education and one inheritance The Ministers must therefore so acknowledge himselfe a father as that he is a sonne too so a teacher as that he be a diligent hearer and entertainer of the doctrine also The Master must not forget he hath a master in heauen and that his seruant in regard of the common faith is or may be his fellow seruant and if he be a religious seruant he must be counted more then a seruant euen an Onesimus a brother in the Lord. The Magistrate must so rule as a subiect vnder Christ and not altogether stand on authoritie but cast an eye vpon the common faith The husband must not altogether stand on his headshippe but like a man of knowledge dwell with his wife as one who is with him a ioynt heire of the life of grace so in other relations Which consideration were it obserued it would cut off much discomfort in families cities societies Church and common wealth it would keepe men from offering occasions of vnbrotherly strife and contention as we see in Abraham and Lot it would cause them to forgiue and forget old iniuries as Ioseph Gen. 50.17 if they would conceiue that they are all brethren in the faith The third point in the words is to consider of the adiunct of sinceritie by which Titus is commended my naturall sonne that is not illegitimate or base borne but my rightfull true and as we say lawfully begotten sonne one that both resembleth my selfe and is a right follower of me The same word is vsed 2. Cor. 8.8 where the Apostle perswadeth the Corinths to the chearefull releefe of the poore brethren in Iudea by this reason that he might trie the naturalnes of their loue Which commendation was of good vse 1. for Titus his encouragement whom so great an Apostle so esteemed 2. that the Cretians might with more respect and reuerence receiue him thus highly commended 3. to distinguish Titus from some other of his sonnes who a while fathered themselues vpon him but after falling from the faith prooued but bastards and counterfeit as Hymenaeus Philetus Alexander Titus was not such a one not Timothy see 1. Tim. 1.2 Doctr. 1. In that the Apostle powreth not out his commendation of Titus neither this but vpon good ground obserue how warie euery man should be both whome and to what ende and how farre they commend another and yet this more especially if their iudgment be required or esteemed Thus Paul commendeth Titus 1. one well knowne to be worthy and not out of partiallitie 2. for a good end the benefit of the Church that his person and doctrine might be more louingly embraced and that this was his ende appeareth 2. Cor. 8.23 If any enquire of Titus he is my helper and fellow or of our brethren they are messengers of the Churches wherefore shew towards them the proofe of your loue 3. he commendeth him sparingly and is not lauish beyond the truth Neither is he generall in such elogyes for scarce any else but Timothie receiued such a testimonie from him Vse In this Seedplot of the ministerie whence young Titusses are to be commended vnto the vse of the Church it standeth those in hand who are to dismisse them with letters testimoniall not hand ouer head to giue a rash
testimonie to euery one that requireth it but know the party to be worthy and one who shall not be found inferiour to the testimonie giuen of him not because he is a friend or kinsman or one whom thou wouldst preferre neither for forme or fashion but because herein thou shalt discharge a good dutie in faith to God and his people Reasons 1. Because the iudgement of men in the places of Masters Fellows of Colledges are much esteemed and relyed on 2. it is a matter of much moment to commend a man to be set ouer a people for which function the Apostle asketh who is sufficient 3. the setting to a rash hand here is as the rash laying on of hands which sinne the Apostle forbiddeth Timothy not onely in his owne person but euen the communication with it in the persons of other men 4. this rashnesse draweth not onely thy selfe into the sinne of false witnesse bearing and that against the Church but also it draweth others into the same as Patrons Prelates beeing the collaters and Instituters to benefices besides it is a confirming of the insufficient partie himselfe in his insufficiencie and a speciall patron of idlenesse seeing euery insufficient person by friends or fauour may procure an ordinary forme and be as farre commended as the diligent hand All these reasons besides the example of our Apostle should prouoke our care in this which is more then a matter of ordinarie fauour and to imitate the circumspection of the Apostle Iohn in the 12. of his third epistle Demetrius hath a good report of all men and of the truth it selfe yea and we our selues beare record and ye knowe that our record is true Doctr. 2. All are not naturall sonnes that are so accounted many that seeme to be begotten to the faith are no better then base borne begotten onely after the flesh as Ismael and still remaine a strange seede The Apostle had a cleare eye who perceiued many false challenges and vniust claimes to be made to the inheritance by a number who were neuer naturall sonnes but onely made a flourish as though they had beene the next heires and hence euerie where we are taught that all are not Israel who are of Israel and he is not a Iewe who is one without and though Ismael seeme a long time to haue the right of the first borne yet in the ende he is cast out of the house and prooueth disinherited Vse It standeth then all of vs in hand to looke to our legitimation least we loose the inheritance It is not outward shewes that will intitle vs he that will be the adopted sonne of God must be the naturall sonne of his ministers and such an one as standeth not in the ceremonie but feeleth in his heart the sinceritie of religion it is more to be the naturall sonne of the Church then to come to Church there to heare pray and receiue the Sacraments it is more then to giue good words to religious persons and exercises which are good cheape for a man may performe these outward seruices and get praise of men and yet want the praise of God these things then must be done but not insisted in if we would haue God to praise vs. Quest. But what may we doe to get approbation of God Ans. Because the Lord who loueth prayseth also truth in the inward parts we must beware of guile become Nathaniels men without guilfull spirits get our hearts circumcised that we may be Iewes within and not in the letter onely Examine then thy spirit into which the eie of flesh cannot pearce but that spirit which is all an eie doth discerne and enquireth whether thy heart be his Temple in which the Christian sacrifices of prayer and praise be daily kindled Whether thy soule be his Arke keeping the Tables and pot of Manna that is treasuring the word as a pearle and thy portion Whether that pretious Iewel of faith the cleanser and purifier of it be there Whether his feare that vigilant Centinel of thy soule cause it to depart from euery euill way Whether a good conscience like a Cynthius or monitor be euer watching thee and pulling thee by the eare in thy slidings he looketh how his spirit is entertained whether fruitfull in his graces quenched in his motions or grieued by thy sinnes he seeth how thy heart affecteth his Ministers whether thou with Timothie as a naturall sonne with thy father seruest in the Gospel These are things which must commend thee to God as beeing liuely sparkes of his owne image farre passing all shewes and semblances which are but as a painted fire not any whit warming the heart but leauing it frozen in the naturall dregges of sinne Grace mercie and peace from God the Father and the Lord Iesus Christ our Sauiour In these words is laid downe the forme of the Apostolicall salutation Which is a prayer containing two parts 1. the enumeration of the graces he wisheth for Titus and these are three Grace mercie peace 2. the persons of whom he craueth these who are the first causes of them and they be 1. God the Father 2. the Lord Iesus Christ further described by his proper office our Sauiour In the words 1. of the meaning 2. of the doctrine By grace is meant the free fauour of God accepting vs in his Christ and not any gifts of grace which are the fruits and effects of it I call 〈◊〉 a free fauour because else were it not grace if it were not freely giuen By mercie may be meant the former and that not idly added because the freedome of this grace might be more liuely expressed and confirmed and yet because mercie hath euer an eye to miserie I rather vnderstand hereby some fruits of that former grace of God in Christ such as are remission of sinnes iustification sanctification and life eternall by which we are freed from all miserie of sinne and punishment in paâ—t here and in whole hereafter By peace is meant the effect of this mercie and that is peace with God through Christ who is our peace peace with the creatures and peace with our selues inward and outward so as in these three tearmes in this order depending one vpon another is requested whatsoeuer can make to the accomplishment of happinesse temporall or eternall From God our Father This title of Father is attributed vnto God either 1. essentially or 2. personally when essentially it is taken for the whole Trinitie as Deut. 32.6 Doe ye reward him O foolish people is he not your father In this sense God is a Father two wayes 1. generally of all nature and naturall things in that he frameth and gouerneth all his creatures yea men and angels Thus he is called the father of spirits Heb. 12.9 and thus is Adam called the sonne of God Luk. 2.38 and angels the sonnes of God Iob. 1. and of both may be spoken that of the Prophet haue we not all one Father Mal. 2.
true it is that rash anger against the teacher neuer accomplisheth the righteousnesse of God but causeth men to cast off the care of that righteousnes which God in the Ministerie enioyneth and vrgeth vpon them Wherefore laying apart all filthines and superfluitie of maliciousnesse let vs receiue with meeknes that is with silence moderation of mind and teacheablenes the ingrafted word for vpon whom else can that holy spirit of God rest but vpon the humble and meeke and none but these doth the Lord teach in his way Vse 3. Let no man minister nor people giue place to this vnruly and troublesome affection of rash anger which must be pleased in euery thing be it neuer so vniust or else the whole man is enflamed with the vnnaturall heate of this raging feuer of the mind The truth of which appeareth in Abner when Ishbosheth King of Israel asked him why he so boldly went in into his Fathers Concubines what faith he am I a doggs head that thou shouldst say thus vnto mee and yet euery man saw the vnrighteousnes of the action besides himselfe Besides that the dangerous fruits of it are daily discouered in suddaine quarrells and barbarous mischeifes Notorious was the effect of it in Theodosius otherwise a good Emperour who vpon occasion of a seditious tumult wherein a few of his officers were slaine called all the citizens of Thessalonica into the theatre as though he had had to shew them some solemnitie and there commanded his souldiers to fall vpon them and slew of them both innocent and guiltie to the number of about seauen thousand for which fact Ambrose excommunicated him and brought him to publike repentance and humiliation How cursed was the rage of Simeon and Levi who most treacherously and barbarously for one offender brought so much innocent blood vpon themselues How fearefully did Dauid forget himselfe in vowing the death not of Nabal only who was churlish towards him but of all his guiltles family who were so well affected towards him Obiect Oh but I am of such a nature that I cannot but be angrie would to God I could bridle mine hastie anger Ans. 1. A Christian must haue more then nature in him grace must teach him when and how and how long to be angrie it breaketh not meeknes for trifling occasions but in causes of importance especially in case of Gods dishonour in our owne great damages of name goods or estate and the iniuries of others especially the Saints of God in all which cases the Scriptures are plentifull in examples Againe grace must moderate anger and suffereth it not vpon any pretext to degenerate into rancour and malice not to wrack it selfe vpon the person but the sinne nor for one person to hate any other as commonly for the weaknes of some one professor all are hated nor to puffe vp but to humble himselfe in the weaknes of another nor to reioyce but sorrow in their falls nor to reuenge but compassionatly to correct considering himselfe And for the time grace suffereth not the heart to giue place to the deuill nor the sunne to set vpon our wrath much lesse to make it our bedfellow 2. The meanes to bridle and staie this rash and vnaduised anger stand partly in meditations partly in practises For the former 1. Meditate on the prouidence of God without which not the least greife or iniurie could befall vs for euen the least is a portion of that cup which Gods hand reacheth vnto vs to drinke of And this would be as water to quench this inflammation as may be seene in Dauid when Shemei railed on him God hath bid him rayle and Iob looked not at the Sabeans and theeues but the Lord hath taken away blessed be his name and Ioseph accused not his brethren but comforted them after their fathers death and said The Lord sent mee into Egypt before you 2. On the patience and lenity of God who with much mercie suffereth vessells ordained vnto destruction How long did he suffer the old world how loath was he to strike if in an hundred and twentie yeares he could haue reclaimed them And adde herunto the meeknes of our Lord Iesus Christ who hath commanded vs to learne it of him his voice was not heard in the streetes a bruised reed he would not breake how long bare he with Iudas beeing no better then a Deuill within his family that euen when he was meditating his sinne he was loath to discouer him plainly to be the man but hee that dippeth with mee and one of you shall betraie me not expressely noting Iudas and when he was acting his sinne Christ refused not to kisse him but called him freind and vttered such words as might haue wrung out not teares but blood out of the most rockie heart of any but the sonne of perdition 3. On the vnbounded measure of Gods mercie whose vertue his child must endeauour to expresse God forgiueth to that man which iniureth thee much more then thou cansts he forgiueth him infinite sinnes and canst not thou passe by one offence and thou hast more reason for thou knowest not his heart nor his intention it may be he meant better vnto thee neither art thou acquainted with the strength of his temptation which perhaps was such as would haue ouerthrowne thy selfe nor the reason why the Lord suffereth him to be ouercome and fall by it And yet if all this cannot bridle the headines of this vile lust apply this mercie of God to thy selfe thou standest in need of a sea of Gods mercie for the washing of so many foule offences and wilt not thou let one drop fall vpon thy brother to forbeare and forgiue in trifling wrongs 4. Vpon the danger of retaining wrath which is an high degree of murther thou praiest to be forgiuen as thou forgiuest the promise is forgiu◠〈…〉 you the threatning is that iudgement mercilesse shall be to him that sheweth not mercie and be sure that what measure thou metest vnto others shall be measured to thee againe and returned into thine own bosome And for the practises 1. In thine anger make some delay before thou speakest or dost any thing which point of wisedome nature hath taught her clients to obserue That of Socrates to his seruant is better knowne then practised I had smitten thee but that I was angrie and memorable is that answer of Athenodorus to Augustus desiring him to leaue him some memorable document and precept aduised him that when he was angrie he should repeat ouer the Greeke Alphabet before he attempted any speach or action But although this be a good meanes yet will it be to no purpose without the heart be purged of disorder 2. Apply to thy heart by faith the death of Christ to the crucifying of this lust of the flesh nothing else can cleanse the heart but the blood of Iesus Christ who as he was crucified so they that are his haue also crucified the flesh and the
that they may participate with me in the same grace of life but how much more then such as are not men only but good men who haue Gods image renewed vpon them Saints by calling such as excell in vertue how should not all my delight in comparison be set vpon these If I must manifest my loue to all men these may well challenge brotherly kindnesse see 2. Pet. 1.7 2. Quest. Whether this precept belongeth only to Ministers or no Ans. It is here directed vnto the Minister and commended to his practise in the first place as a speciall both helpe and ornament to his calling and person both to shew himselfe a freind and familiar companion of all them that feare God for such as a mans companion is such is himselfe as also to confirme encourage and whet vp himselfe and others in all the waies of God not only by his publike Ministerie but in his priuate course and conuersation For by this meanes Pastor and people would not liue estranged but by mutuall conuersing together and receiuing mutuall knowledge one of anothers course gifts and wants might receiue also mutuall admonition instruction strength And thus the worke of God would thriue in all their hands And what an encouragement would it be to pietie and vertue if publike persons would cherish those who are comming forward Surely if the Magistrates eie be on them that are faithfull in the land as Dauids was Psal. 101. and if the Minister be a companion of all them that feare God as euerie Timothie ought to be we should see men flie as clowds for multitude and as the doues for swiftnes vnto the windowes of the Church But yet this commandement beeing no other in the owne essence then that old generall commandement giuen to the whole Church from the beginning as also that new commandement that is renewed by Christs appearing by which although many lawes were antiquated and reuersed yet this lawe of loue of the brethren was reuiued and diuersly enforced it of necessitie belongeth to euerie one that professeth the Lord Iesus in the most inward closet of his heart and affections to carie such as are members of the bodie of Christ sonnes of God temples of the holy Ghost and heires of the kingdome of glorie Now the reasons enforcing it vpon both Ministers and people are these 1. Because the Lord hath deerely loued such as here he commendeth to our loue for these he hath giuen his onely beloued Sonne vnto these he hath giuen his spirit for these he hath prepared glorie and imortalitie he walketh with them protecteth them prouideth for them in a word will not be in heauen without them 2. There is no man so vile but he professeth he loueth God now it is certaine that whosoeuer delighteth in God he delighteth in his image wheresoeuer he see it for he that loueth him that begat cannot hate him that is begotten and he that loueth not the brethren knoweth not God is in the darkenes and not in the light and in saying he loueth God he lyeth and the truth is not in him neither can a man cleaue any otherwise to the bodie of Christ then by loue to the brethren 3. Consider how louely the societie and fellowship of the Saints is In their meetings a man may be holâ—en forward in knowledge faith and obedience and depart thence wiser and better he may haue the vse of all the graces God hath bestowed vpon them his owne grace is preserued with increase his inward peace and ioy more setled here is the communion of Saints which is the beginning of heauen it selfe Vse 1. Many Ministers herein faile who beeing men of corrupt minds and affections oppose themselues against good men if there be any in their parishes more carefull of their waies more conscionable more forward in religion then other these are as beames in their eyes the obiects of most bitter invectiues in the meane time they giue their right hands of fellowship vnto loose and base fellowes who ought to be as vile in their eyes as they are in themselues whom I wish timely to consider that it was alwaies noted for an infallible propertie of a false prophet to strengthen the hands of sinners cast downe such as they ought to haue spoken peace vnto from the Lord. 2. Although the Lord hath by most straite iniunctions prouided for the welfare of his children not onely in regard of their safetie but their louing entertainement also in the world with acknowledgement of all such offices of loue done vnto himselfe and of which himselfe will become the rewarder yet notwithstanding according to the prophecie of the Lord of the holy Prophets In the world good men doe and shall sustaine affliction their good shall be returned with euill to the great affliction of their soules and the world which knoweth not but to loue her owne taketh no notice of such but to hate them and hated they are and shall be of all men almost for the name of Christ. Hence haue such in all ages were they Prophets Apostles or Christians of whom the world was vnworthie beene thought burdens vnworthie to be borne or liue in the world Here one Caine casts down his countenance vpon him whose works he seeth better then his owne he cannot giue him a good looke An other wagges his head at such a man as the Iewes did against Christ in derision of him An other is readie to burst for anger and rage as those wicked ones against Steuen Sometimes superiours breath out slaughter and threatning as Saul against the Church Sometimes equalls yea and inferiours trie them by scornings and mockings so as Ieremie himselfe shall heare the reuilings of many against him Nay the base multitude shall tell Christ himselfe that he dealt with a deuill And Satans mallice is so like it selfe in his instruments that if it be laid in their power they proceede to drawe the sword and stretch out their hand as Herod against Iames to take away their liues and euen in killing them thinke they doe God good seruice But how good were it for them to haue nothing to doe against such iust men for who deale they against or against whom doe they rise vp against simple men no surely but against God himselfe him they persecute him they blaspheame the apple of his eie they poare in Now who euer rise vp against God and prospered or who euer kicked against such prickes and bruised not himselfe Is not he eternall to outliue all his enemies Herod the Archenemie of Christ dyeth but the enemie of Christs enemies is euer liuing And is not his wrath the messenger of death cannot his power grinde his enemies to powder or shall not his right hand finde them out Againe thou art for the present a cursed man that louest not good men marke the terrible threatning I will curse them that curse thee so as what thou intendest against them shall fall vpon thine owne
to be soone remooued to another Gospell nor so fickle as children to be carried about with euery winde of doctrine but hold fast such a stable truth so full of direction in all the life and so full of comfort at the time of death for it is as a fast and faithfull freind tried in time of aduersitie standing closest to a man in his greatest necessitie Obiect There is no feare but we shall hold out whatsoeuer should betide we are grounded and setled Answ. But how many did in the fierie triall in Queene Maries time scarce one in Cambridge both the Vniversitie and Towne or if one poore Townsman held it out in the flames that was all Lastly both Teachers hearers must trie their doctrin by this touchstone if it abide this touch it is gold it is a pure and faithfull word if it be not according to this word there is no light in it Which is according to doctrine Here our Apostle both deliuereth another note and setteth another marke vpon the word as also vseth another argument why the Minister should hold and hold himselfe vnto the word of God deliuered in the Scriptures because it is not onely a faithfull word vnto which the faithfull may cleaue and rest as vpon a sure anchor but also such a word as beareth the bell for the â—itnesse of it to institute instruct and edifie the Church and members thereof as if he had said That word which is most fitted to edification and instruction is to be maintained and held fast that it may be held forth before Gods people but this is such a word and therefore Ministers must hold it fast Doctr. Whence we learne that the word of God is his owne ordinance fitted to instruct the elect in all necessarie truth and doctrine which is the very scope of our Apostle and will otherwise also appeare if we consider 1. The wisedome of God who hath in the bookes of Scripture comprised and deliuered a most perfect rule of doctrine concerning faith and manners to teach as both concerning God our selues and others whatsoeuer is necessarie or profitable to be knowne to saluation To the proofe of which serue all those places where we read that it is able to make a man wise vnto saluation to instruct him to all righteousnesse to furnish him to euery good worke to make him blessed by inchoation here in this life and consummation in the life to come for here through patience and comfort of the Scriptures we haue hope Rom. 15.4 and hereafter life eternall Ioh. 5.39 2. The mercie of God who hath written mysteries aboue the apprehension of the Angels themselues euen to the capacitie of the simplest in things of absolute necessitie whereas if he had but spoken the word it had beene more then he ought vs but he hath written it that we might ponder and meditate of it yea he hath translated it into euery mans language and so fitted it to edifie the more so as fiue words now are better then ten thousand if it were shut vp in it owne fountaine or any other strange tongue besides he hath brought it to vs by an easie price in one portable volume that we might conueniently exercise our selues in it day and night And that we might vnderstand those hard places which for our exercise we shall meete withall in reading and that we might be lead beyond the letter of the Scripture to shew the life of it in the keeping of faith and good conscience he hath appointed a Ministrie in the Church and in all ages hath raised vp men of God whome he hath furnished with the gifts of prophecie and enabled with sundrie gifts of the spirit to see and reueale the truth therein contained For euery manifestation of the spirit is giuen to profit withall and he gaue some to be Apostles some Prophets c. for the edifying of the Church and the gathering of the bodie of Christ. 3. The power of God who conuaieth such a power into this his ordinance as whereby it becoÌ„meth so mightie in operation so able to cast downe strong holds and euery high thing exalted against God yea so strong at the weakest as that by it alone the kingdome of darknes and of the deuill is bartered and subdued and Iesus Christ the Prince of peace set vp in his throne within the hearts of men Vse Would any Minister edifie his people let him hold fast this word would he teach them Christ this word testifieth of him would he beget faith in them this word must doe it Rom. 10. would he destroie sinne in them as Dauid said of Goliahs sword there is none to that so there is no sword of the spirit but this would he raise the afflicted hence may he speake a seasonable and sauorie word to him that is weary in a word if a man will take the most compendious way to bring soules to heauen let him obserue this rule of holding him to this word which is ordained for doctrine But if a man either for idlenes or ease neglect the reading and study of the Scriptures or according to the vanitie of his heart lay by this booke and fall to the studie of Friars or Fathers and seeke to preach matters of more applause or to get a name of learning is in his profundities curiosities and such quainte deuises as he meeteth withall in mens writings this man leaueth the right way of edifying men in the waies of God and is in his conceit wiser then his maker who hath fitted this word for doctrine and no other 2. Hence note that it is Gods will that euery man should be expert in the Scripture seeing he hath so fitted it for the teaching of the simplest Which must force euery man to examine himselfe whether he hath found it such a fit word for doctrine for he whose heart cannot iustifie the word in this propertie is no child of wisedome Many haue heard this word a long time and yet vnderstand it not haue learned little or nothing are ignorant of Christ and what he hath done but in grosse and generall tearmes haue attained no lasting comfort from the same Where now lieth the fault the word is fit to â—each thee the Ministerie stablished and sanctified to the edifying of thee all the gifts of the â—eachers are giuen to profit thee Why then haâ—t thou not profited Oh the sinne lyeth at thine own doore in that thy selfe hast refused or resisted instruction It is not the obscuritie of the Scripture but the darknes of thy blind mind that hath hindred thy profiting The word is as fit to teach thee as the choysest seed is to take and grow with encrease but thy soule is vnprepared thy heart is as the stonie or thorny or high way ground no seed can thriue in it all the labour of Gods husbandmen is lost vpon thee Thy sinne hath suffered the word to loose the vertue and power of it in raising
vrgeth pyetie they are impious towards God and whereas it prohibiteth all iniustice they are iniurious to men and in one word whosoeuer receiue not the word with that reuerence and subiection as it requireth are in the degrees of this sinne of gainsaying the truth And in the words the Apostle propoundeth three things to be considered of 1. That all these gainesayers must be conuinced 2. that euery Minister must be able to conuince and improoue thē 3. that he hath this abillitie from the faithfull word Doct. First when the word is resisted and gainsaied there must be no bearing on the Ministers part who is put in trust to resist those that resist the truth And hence are all our stirres and tragedies in that this truth must goe away a conquerer be it euen against Kings and Princes and the great ones of the world Pharaoh Ahab Herod must be gainsaid and resisted though it cost the Messengers their liberties yea their liues Many men fret and fume that the Ministers are so bold and peremptorie and their sermons are too to censorious speaking in effect the language of Corah and his complices yee take too much vpon you Moses Aaron murmur against such truths as crosse their lusts saying with the Iewes they are hard sayings and who can beare them If the word say they may not sweare with the swearer nor be drunke with the drunkard nor prophane the Sabbath nor scoffe at religion and the exercises of it but set a watch before their tongue and keepe the doore of their lips from filthy idle and scurrill speach oh here are bonds indeed fitter for gally slaues then liberall and free dispositions Come say they we will breake these bonds and cast these cords from vs and yet these men would haue the Ministers tongue tyed and chafe and fume if they heare any thing they would not But are you gainsayers of the truth and must not we resist you doe you rise vp against Christ in falsifying his word and contemning his ordinances and must not we arme our selues against you sound trumpets and proclaime open warre against you yea must not we so weld the sword of the Lords mouth against you as that we neuer suffer you to haue peace in your sinnes And if any of you thinke much to be called a gainsayer of the truth because yee acknowledge in generall the truth of the Scriptures and for a need can make confession of all the articles of faith I answer It may be thou art not come to the height openly to gainsay as Iannes and Iambres did Moses nor as Elimas and Demetrius Phigellus and Hermogines Hymeneus and Philetus did Pauls preaching but if thou secretly spurne against the word or endurest not the guidance of it thou art a gainesayer and maist not look to be pleased in the Ministerie And to know thy selfe a little better trie thy selfe by these three notes 1. He that cannot abide the discouerie of his sinne cannot endure the light which maketh euery thing manifest this maketh Ahab hate Micha 1. King 22.8 and the world hate Christ himselfe because he testified of it that the workes were euill If thou then wantest that obedient eare which should make thee beare a reproofe thou canst not but be a gaine-sayer 2. He that cannot abide the curbing of his lusts is a resister of the truth for what other is the scope of all diuine truth then to bring men out of their naturall estate which because men loue so well they willingly cast off the yoke of Christ the more then thou striuest for the libertie of the flesh the more thou resisteth the freedome of the spirit and so becommest the more a seruant to sinne and a captiue to the law of it 3. He that is not with mee saith Christ is against me and he that gathereth not scattereth Art thou with Christ in thy affection hearest thou his sayings in which thou testifiest thy loue or art thou one of that number that tooke it greeuously that Peter and Iohn taught the people and preached Christ or that with Sanballat and Tobiah who were sore greeued that a man was come who sought the good of Ierusalem Nay if thy affection be with Christ thou canst not lightly speake euill of that way the feete of these tydings bringers are bewtifull thou reioysest in their light Now examine thy selfe if any of these be found in thee although thou openly fight not against God thou art a gainsayer of the truth and thou must be resisted in the Ministerie The Iewes held and maintained the letter of the Scriptures most accuratly and yet Steven telleth them that they were alwaies resisters of the holy Ghost and the reason was because when it came neere them then they kicked and spurned against it If thou wouldst not be roughly dealt withall in the Ministerie resist not the word but entertaine it in thy best affections to order thy selfe and life by it and then though it haue beene tart and bitter thou shalt afterward find the sweetnes of it it shall be as honie in thy mouth in regard of the promises if it meet with any rellicks of thy sinne in the iust reprehensions of it thou shalt be able to say O let the righteous thus smite mee for this is a benefit vnto me this is a precious ointment which suppleth my wound O let me not want it This is the way to finde the word sweete Micha 2.7 Are not my words sweete to him that walketh vprightly oh then be so farre from spurning at the word that thou maist rather tremble at it then in stead of the spirit of contradiction the spirit of God shall rest on thee These things if thou doest not but wilt still rebell blame thy selfe if in the word thou beest still vnder blowes for thou thy selfe beginnest the fraie Doctr. 2. Secondly we note what a sufficient man euery Minister ought to be namely such a one as hath a word of knowledge in his mouth vpon all occasions both to exhort and conuince for which purposes he must haue a doubled knowledge and as a good shepheard a double voice one to gouerne his sheepe which must be familiar vnto them and another to driue away wolues one to stablish and perswade the truth another to preuent errors and heresies herein resembling Nehemiahs builders who held a trowell in one hand and a sword in the other and accordingly built with the one hand and fought with the other Let a man consider of which of these two he will and then tell me whether it be not a matter of great difficultie in any good sort to performe it but both together will force the Apostle himselfe to aske who is sufficient to these things it is not euery reader nor euery ignorant Preacher that can stand vnder this burthen No no if euery part of the Ministers office require as compleate a man as that one Isai 50.4 if the speaking
of Scripture ioyneth these two together What ones were the false Prophets and false teachers which should bring in damnable heresies but such as should liue in the lust of vncleannes and liue as bruit beasts led with sensualitie and what manner of persons were they that like Iannes and Iambres should resist the truth but men of corrupt mindes wholly giuen vp to liue in their lusts and not so onely but reprobate concerning the faith such as depraued the doctrine of faith and the pure veritie of God to their owne lewd affections And if we looke vpon particular persons was not this the reason why Elimas resisted Paul and Barnabas and sought to turne away Sergius Paulus the deputie from the faith because he was full of vnrighteousnesse and therefore he could not cease to peruert the straight waies of God And why did not Diotrephes receiue the Apostles and their doctrine professing himselfe a Minister among them Iohn giues the reason because he loued preheminence which neither they nor their doctrine could affoard him Vse 1. Neuer make any Minister the rule of truth seeing error in life from which none is exempted may breed error in Doctrine but reade with diligence the holy Scriptures whereby thou maist be able to discerne after triall betweene truth and falshood and accept it for it selfe 2. Meruaile not much if thou seest many Ministers resist the truth for many in all ages are disobedient and no meane ones that hate to be instructed themselues contradict the truth and in stead of building hinder the building of the Church as Sanballat and Tobiah the walles of Ierusalem yea one Ieremie had Pashur and all the Preists against him Christ himselfe had Annas Caiphas Scribes Pharises people and all against him and who were they but such as neither entred themselues into the kingdome of heauen nor would suffer others nay rather marke the point that is resisted whether it fight against any of their lusts thou mightest haue seene 400. Prophets against one Micha thou mightest haue seene in Queene Maries time all the Preists and Clergie that durst be seene resisting and ouerthrowing all the foundation of religion and condemning to death and executing whosoeuer durst mute against theÌ„ there is a Synagogue of Satan as well as a Church of God and consequently many Ministers of Sathan as well as Ministers of Christ. 3. Whoâ—â—euer would know and be preserued in the truth must learne to yeeld obedience vnto it for this is a speciall meanes Ioh. 7.17 If any man will do his will he shall know of my doctrine whether it be of God or I speake of my selfe Vaine talkars Doct. Preachers who themselues are disobedient vnto the word for most part become in their Ministerie no better then vaine talkars 1. In regard of themselues beeing vaine glorious persons affect applause rather then godly edifying which is a most vaine thing 2. In respect of their labour which is all in vaine neuer attaining the end and right scope of the preaching of the Gospel vnto saluation for he that soweth vanitie what else can he looke to reape 3. In regard of the hearers who also spend their paines in vaine they heare a great noise and pompe of words and a glorious shew of humane wisedome which may rap the simple into admiration but they are left without reformation their eare is perhaps a little tickled but their hearts remaine vntouched neither are their soules soundly instructed nor fed with knowledge but they go away as wise as they came These Paul calleth vain talkars and vain ianglers 1. Tim 1.6 and againe profane and vaine bablers and that iustly 1. Because their puft discourses proceed from the profanes of their hearts 2. They are as strange fire from the Lords Altar opposed to that which the Lord hath sanctified to the saluation of his people 3. They are so farre from the edifying of the Church that they cause men to encrease vnto more vngodlynes and profanes Vse 1 Note the difference betweene these and godly Pastors which are according to Gods heart these feed Gods people with wisedome and vnderstanding the other with vanitie and winde these as they haue their gifts and calling from God so they speake euery word from him and for him the other like the Deuils cooks are euer blending with the truth that it may neuer be purely tasted and like vntrustie solliciters speake one word for God and two for themselues these bring meate in their mouthes which though it be course and serued in great simplicitie like Daniels dyet which was but water and pulse yet because it is Gods allowance it goeth with a blessing which maketh the children of god thriue by it the other serue vp more curiously cooked dishes with greater state and ostentation of humane learning and eloquence but for want of nourishable meat in all this varietie the soules of Gods people are kept thinne and leane and rise and depart such banquets without any great saturitie Now if any would shewe himselfe a true Pastor sent from God let him ayme at these two things 1. Gods glorie not his owne for to seek himselfe is a note of a false teacher see Ioh. 7.18 2. the raising of the Church vnto heauen and not himselfe in earth Rom. 10.1 his hearts desire must be that Israel may be saued he must desire to fal so that his people may be raised to heauen Rom. 9.3 2. Note hence a difference betweene the Apostles iudgement and the iudgements of many inconsiderate men Men account such preachers vaine talkers that apply the word home to euerie wholesome vse and the more dexteritie a man hath in this excellent gift the more liable is he to this imputation whereas indeed here we are taught an other lesson that those whose doctrine vanisheth away without building on the foundation such as come preparedly to the word those are vaine talkers and their teaching is a froathie teaching but if true doctrine be wholesomly applyed and haue quicknes and life in it wo be to that man that saith not This is the finger of God and that God is in you indeede 1. Cor. 14.25 3. Marke hence what kind of Ministers the Apostle would haue put to silence not onely such as are open enemies to the truth or broachers of lyes but such as are disguisers of the word froathie teachers such as seeke out vaine things for the people Paul would haue lookt to these betime and would were he liuing stoppe the mouthes of such he knewe that the Church might better spare a 1000. of these then one godly and faithfull Pastor and were this canon put in vre for one silenced Minister we should haue one hundreth Deceiuers of minds By metonimie of the subiect the heart is put for the mind the auncient according to the Scriptures seating the minde therein for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifieth the inwards about the heart and further by Synecdoche the
of their mouthes and sparkles of fire leape out the smoke they send out is like a seething pot or caldron 4. As the spirit of truth is a peaceable and meeke spirit so neuer shall a man finde a bitter spirit conscionably vtter pure truths neither indeed will truth Gods darling dwell with such And what lowder lie then to charge Gods children with damnable heresies Let all antiquitie be searched and we shall finde three things which must concurre to make an heretike 1. The broching of something contrarie to the Articles of faith 2. A departing from the Church vpon it with profession of drawing Disciples 3. After solemne admonition a stiffnesse in such error and faction None of which if they can be found in such as to whome all are imputed Let euery man iudge whether such boldnesse in any man deserue not more open reprehension and censure whereby such might learne at length to spare the credit of such who are so farre beyond the reach of their enuie as that they iustly pittie their weaknesse and solly and not with them attempt any more the discouering of their fathers nakednesse which were a good way to couer their owne Vse 3. Let none looke to be spared in the Ministerie if they will be incorrigible no not great ones If any people might looke to be spared surely they of the circumcision might beeing a people of such prerogatiues But 1. Paul preferres the Churches good aboue their credit 2. As God hath no respect of persons no more hath his word 3. When great ones are more seuerely taxed inferiours will feare the more Doctr. 2. Note further who are to be reputed the chiefe plagues of the Church and the archseducers of the world euen they of the circumcision that is such as ioyne the lawe with the Gospel and works with faith in the act of iustification for they â—each such doctrine as abolisheth from Christ and maketh him profit nothing and that in such manner as men can hardly shift or auoide them for they slily glide into the extraordinarie commendation of that the Scripture also commendeth and attributeth too much vnto that which the Scripture ascribeth somewhat vnto As for example Circumcision in the prime of it was an ordinance to seale the righteousnesse of faith and for a time was worthily in such reputation as that death is iustly threatned against the neglect of it be it in Moses himselfe These seducers taking hence occasion goe one step further and will haue it a meritorious cause of saluation and consequently will not haue it dated when the Lord hath expired it but albeit the bodie hath appeared the shadowe must remaine The Popish teachers at this day are the iust heires of these seducers as appeareth in these particulars the Iewish teachers would professe and teach Christ but not alone for he must be ioyned with Moses and all the former rites and all these with Christs merits must be iumbled to iustification Euen so Popish seducers sit with Antichrist in the Church of God and professe Christ but together with Christ they must merit something themselues and so make themselues debters to the whole law And further they make the works of grace almes prayer fasting contrition yea their owne rites and traditions obserued meritorious causes of saluation for they promise life eternall to masses indulgences auricular confession vowes pilgrimages c. and so tread in the verie steppes of these seducers 2. Againe as the Iewish teachers dealt with circumcision so doe the Papists with our Sacraments which because by diuine institution they are signes and seales of Gods mercie and faithfull couenant they turne them into physicall not conduits but causes not containing onely but conferring grace euen by the worke wrought 3. Further as the Iewish teachers lead their disciples to stand vpon outward shewes and prerogatiues as that they were sonnes of Abraham had receiued the law circumcision in their flesh and were distinguished into diuerse famous sects as Scribes Pharisies Sadduces Essees c. The verie same things in effect doe Popish teachers force men to stand vpon as false antiquitie fained succession dissembled chastitie hypocriticall orders as of Francis Dominicke Benedict and an hundred more according to whose rules whosoeuer walke mercie and peace they pronounce vpon him such cannot faile of life euerlasting but as for beleefe in the Sonne of God seeking life by that means it is the least of their labour Thus doe they with those seducers publish lies and dreames of their owne hearts that Gods people may forget his name that is the grace and mercy of God in Iesus Christ. Vse 1. This point letteth vs see how pernicious and dangerous the Popish doctrine is which whosoeuer holdeth and maintaineth is abolished from Christ and fallen from grace Paul is not more confident in any thing then this that the ioyning of any thing with Christ as the matter of our righteousnesse is the cutting off of a man from Christ Gal. 5.3 Behold I Paul say and testifie that if yee be circumcised that is with opinion of righteousnes by it or confidence in it for else at this time the worke of circumcision hurt him not that kept himselfe from confidence of righteousnesse by it Christ profiteth you nothing so we testifie truely against the Papists that so many of them as will be iustified by the works of the lawe are fallen from Christ. Now because their doctrine teacheth this and he is not an absolute Papist that beleeueth it not we truely conclude that it is a doctrine leading from Christ and the absolute Papist hath no part in Christ. Obiect Doth not Iames make a cooperation of faith and works Ans. Yea but not in the act of our iustification nor in the matter or worke of our saluation but onely in the declaration of the sinceritie of our faith and truth of our conuersion which by fruits of righteousnesse we shew to be voide of hypocrisie so as let faith and works ioyntly concurre in the approbation of our iustification but in case of making vs righteous before God away with the works of the law if thou meanest to haue part in Christ these will neuer stand together here let Moses die and be buried and let no man euer knowe where he was laid to raise him againe This point shall be clearer when we come to those words of our Apostle Wee are not saued by the works of righteousnesse which we had done In the meane time dare Paul affirme of the lawe of Moses Gods owne lawe that he that holds vnto it to be iustified by it is fallen from Christ what would he haue said of their desperate and irrecouerable fall who looke for iustification out of their owne traditions vowes inventions the drosse and chaffe of their owne deuises of all which the Lord will say who required these things at your hands Let vs beware of dogges the propertie of whom is to returne to their vomit
inconueniences which necessarily follow his aduersaries false positions Now alas how farre are readers and dumb men from this one part of the dutie of a Minister how dangerous are they in their places seducers may come and doe with open mouthes into their parrishes they cannot stop their mouthes nay in truth they are as the keyes to open them and vnlocke them Well were it or much better with our Church if Theophylactus his rule were obserued that he who in some competencie could not doe these things should neither be admitted nor permitted in the Ministerie Vse 2. Hence we further see that it is rather to be wished then hoped that all Ministers should be of one minde and accord in the truth and at peace among themselues For seeing it is the constant condition of the Church to haue many daubars with vntempered morter many vaine talkars deceiuers of mindes enemies to the crosse of Christ and the libertie of it what must now in this case all the world sit still and be at rest must Christs Ministers be silent and the Pastors haue neuer a voice to driue awaie wolues from the Lords foldes must hurtfull doctrine be winked at and suffered still to creepe in to the destruction of many No no there must now be opposition and strong dissention among the Ministers themselues Ieremie must set himselfe as well against Preists as Princes and people The Ministerie of the Apostles did spend much of it selfe against the false Apostles that serued not the Lord Iesus but their owne bellies Christs owne Ministerie though the Prince and author of all our peace bent it selfe most against the cheife teachers of that age who sought glorie and praise of men and thus must his faithfull Ministers tread in his holy steps If Paul had not strongly opposed himselfe against many learned teachers Act. 15.2 where had the saluation of the Church of that age laid Let men learne therefore to be wise hearted and get knowledge whereby they may rather iudge of doctrines then take offence at the diuersitie of iudgements and practises of Ministers But if any one be sunke downe so deepe that he voweth to beleeue none of them all neither will follow any religion till they be all agreed among themselues to him I will say that this rocke was laid to breake the necke of his soule vpon and a fearefull signe it is that Christ himselfe is to him a stone to stumble at For came not Christ to make debate in the earth came he not to send fire desiring nothing more then that it should be kindled came not he with his fanne in his hand to diuide betweene the chaffe and the wheate the which shall neuer be wholly seuered till the haruest And meanest thou to be a looker on till the wheate and chaffe become one or hast thou well ridde thy selfe by beeing till then iust of Gallio his religion who cared nothing for these things I assure thee who wilt looke on whilest other contend for the faith thou shalt be a looker on too whilest other goe into heauen and haue lesse to doe in that businesse then thou desirest because thou desiredst it not when thou mightest yea when thou wast gratiously invited and desired to enter Which subuert whole houses In these words is contained the second dangerous effect of these false teachers declared by two arguments 1. by the instrumentall cause namely false doctrine for they teach things which they ought not 2. by the ende of it for filthie lucres sake The danger appeareth in three things 1. in that they subuert that is quite ouerturne the saluation of men 2. they subuert houses in the plurall number 3. whole houses The first of these sheweth that these deceiuers not onely shake men in the foundation of religion but vtterly ouerthrowe them and doe as a man who not onely beates downe a windowe or a bay or the side of an house but diggeth vp the foundation or as one who not only loppeth a tree or heweth it down by the ground but diggeth it vp by the roots and quite supplanteth it so doe these deceiuers quite destroy the faith of men and turne it vpside downe that is not onely lead men away from the simplicitie of the Gospel but wholly and altogether from euerie part of the sauing truth Thus is the word vsed among the heathen whereby they expresse such a raging of the sea as casteth vp and causeth to floate that filth and mire which lay at the bottome Quest. But how did they ouerturne mens faith and saluation Ans. By teaching iustification by circumcision that is the works and rites of the lawe But will some say could this beeing but one point subuert all I answer that fundamentall truthes are such and so linked and knit together as breake one and many fall yea some are such as being denied all of them fall to the ground A man that pulleth downe an arch of the Church endangereth the whole but yet the Church may stand but he cannot digge vp the lowest stones of the foundation but all commeth to ruine Of these the Apostle mentioneth two like the two pillars which Sampson pulling downe the whole house fell the one that of the resurrection which beeing denied all preaching and all faith is in vaine the other is this of seeking righteousnes elsewhere then in Christ who is Iehovah our righteousnesse for this makes grace no more grace and Christ to haue died in vaine Whence by the way note the dangerous estate of such as liue and die essentiall members of the Church of Rome who by their doctrine of merit and iustification by works are subuerted and plucked vp by the rootes and turned of their saluation Quest. But if this be so whether may a man be saued that erreth in a fundamentall point of religion or in such a one as by consequent raseth the foundation Ans. The things which all Christians are bound to beleeue may be reduced to two heads The former are such principles as make the rule of faith so neerely touching the matter of saluation as that a man cannot be saued vnlesse he knowe and beleeue them for all will confesse that he that must be ordinarily saued must in some measure knowe the causes the matter the obiect the manner the end and meanes of it If God I say ordinarily saue him he must knowe the platforme of Christian religion As for example 1. God in vnitie of dietie and trinitie of person for vnlesse he knowe God in Iesus Christ there is no life euerlasting 2. himselfe in the guiltines and vnder the curse of sinne seeing Christ came to call none but sinners to repentance and hunger after the meanes of deliuerance for the waters of the well of life are giuen onely to such as thirst after them 3. The meanes as that without shedding of blood there is no remission of sinne and consequenly that the Sonne of God must take the nature of
thereby signifying Gods protection and safety and so fed the people with peace and pleasing things when the Lord had not spoken peace and all this only to feed their couetousnes Which plowe of their owne that it might goe forward they would slaie soules which should haue liued and giue life to soules that should not liue make the righteous sad and strengthen the hands of the wicked ver 22. Such Merchants the Apostle Peter speaketh of who through couetousnesse with fained words would adulterate pure doctrine and make merchandise of men buying and selling soules for gaine as beasts in markets By which note the true Apostles would be discerned from the false we are not such as make merchandise of the word of God that is such as by fraud and base arts plaie the hucksters to enhanse the price and amplifie our own gaine and Phil. 3.18.19 speaking of false Apostles whose bellie is their God who minde earthly things but our conuersation is in heauen And whence can such floods of errors as daily discouer themselues flow so fast but from such a corrupt head as this is When Balaams eye is vpon Balaaks gold it must needs be blinded and when couetousnesse is become the conscience of men no marueile if they dare speake write attempt any thing if it will helpe them forward to their expected wages It is no meruaile that a gracelesse pompous teacher such as glorieth in the flesh that can put himselfe out farre further and more boldly by the shadow then an holy Christian man that hath the substance for he hath a sensible spurre within him not the glorie of God good of Gods people or puritie of religion but himselfe his bellie his backe his owne glorie which before they shall giue way or faile let the Church sinke or swim let errors and corruptions as a deluge flowe into the Church so he may rise by them he will be so farre from preuenting and refuting them as he can straine his wits to patronage and defend them yea Church and common wealth shall fall too if by it a priuately minded man can rise Further see we not the tyrannie of this sinne which hath forced so many to turne the tippet from that they haue commendably vndertaken in their former daies yea and in not a fewe who hauing missed of their expected promotion haue resolued to become Papists and traytors thrusting themselues for preferment into most desperate and ineuitable mischeifes Vse But here aboue all seducers the Church of Rome and teachers of it lie most directly vnder this Apostolicall obseruation who not seruing the Lord Iesus but their owne bellies whatsoeuer they teach is such stuffe as they ought not for filthy lucres sake their whole religion is compacted and contriued for gaine yea and whereas it was neuer heard of that any seducers made gaine of any but the liuing Popish teachers aboue all impostors not onely exact gaine of the liuing by pardons masses confessions offrings pilgrimages worshipping of Saints indulgences and which is worse making but a mony matter of the greatest and most barbarous sinnes of witchcraft periury murther euen of father mother wife childe infant in the wombe incest Sodomie bestiallitie in none of which I belie them but euen the dead escape them not but paie large tributes by meanes of the deuise of their purgatorie In one word the best of their religion is a mistery of iniquitie And would to God this sinne were confined in the Popish Clergie 2. Let all the Ministers of Christ learne 1. to want and abound and be contented in all estates 2. thinke it their riches if they can inrich the Church with spirituall graces 3. Consider their callings to draw men from earth to heauen and their titles of starres which are fixed in heauen eyes which cannot looke vpward and downward at once and imitate the eye the sight of which because it is hindred by a little mote of earth it feares nothing more then earth or dust and is quick to shut it selfe against it Ver. 12. One of themselues euen their owne Prophet said The Cretians are alwaies lyers euill beasts slowe bellies 13. This witnesse is true wherefore reprooue them sharpely that they may be sound in the faith The scope of the Apostle beeing not onely to prouoke Titus to diligence in his owne dutie but to a faithfull care in the choise of the Ministers and hauing drawne one argument to this purpose from the multitude of false teachers Now he taketh another as effectuall as the former from the disposition of the people of Creta who were naturally of an euill disposition most readie to be carried away yea euen to offer themselues to any delusion And that it might appeare so to be he describeth their manners 1. by enumeration of the vices to which they were naturally addicted 1. lyars 2. euill beasts 3. slowe bellies 2. enlargeth it by the circumstance of time alwaies But least the Cretians should challenge him either of vntruth or of hatred and vncharitable dealing with them most wisely to avoide all their envie against his person which would hinder them from brooking his doctrine he vseth a preface wherein he sheweth that he speaketh nothing of his owne but that which hath beene before testified of them and against them and that by such a one as is aboue all their exception euen one of themselues euen their owne Prophet borne brought vp and living amongst them who therefore vpon knowledge and good intelligence writ vnpartially the truth of them in that his Hexameter The which beeing repeated first he subcribeth vnto the truth of it This witnesse is true and secondly groundeth an exhortation to Titus that therefore he should reprooue thē sharpely to the ende that they might be sound in the faith These two verses then contain three parts to be in their order handled 1. The preface to this testimonie 2. The testimonie it selfe 3. The Apostles subscription vnto it and illation from it But before we come to the parts two things in the whole are to be noted First the plainnes of the Apostle with these Cretians he chargeth them verie deepely that a man would thinke he were become their enemie or spake of malice and bitternes to slander them and yet he performeth a maine dutie of loue vnto them The holy men laid not their loue aside in their sharpest reprehensions Isai charged the Iewes that their faithfull citie was become an harlot that the people were become murtherers their Princes rebellious and all of them the enemies of God of whom he would be eased and avenged but what was Isay now their enemie see cap. 24.16 how pitifully affected he was toward them and his sorrow for them was such as euen brought him into a consumption my leanenes my leanenes wo is me for the trangressors haue sore offended Ieremie telleth them cap. 3.13 that they were rebellious against God and that they scattered their wayes to strange gods
because men see it not 1. Consider how many we haue who conceiue that they are sound Christians and say they beleeue in Christ they thank God and they hope to be saued by Christ as soone as the best and yet the life of Christ much lesse foundnesse of soule was neuer in them yea nothing else but raigning sinne if to be daily drunke and to be sound stakes on the alebench to sweare to lie deceiue boast contend quarrell contemne the word and Christian practises and men will make sound Christians we neede not goe farre to seeke such sound men 2. Of such as are Christians and of the number of beleeuers how are many crazy and ouergrowne with bad and vicious humors some of couetousnesse some of licentiousnes some of idlenes and some worse then these The creple that lay at the poole of Bethesda eight and thirtie yeares had neuer more neede of putting into the poole then they that should a man looke wholly vpon some and not vpon others with them our congregations would seeme rather spirituall spittles then the Temples of Christians 3. How had the best need of that counsel giuen to the Church of Sardis Reu. 3.2 Be awake and strengthen the things which remaine and are readie to die for I haue not found thy workes perfect or sound before God for the truth is such a generall consumption of grace possesseth the most that were the bodies of many so farre wasted and spent as their soules are from that which hath beene in them long could they not look to remaine in the land of the liuing Secondly it is the soundnes of faith which the Lord is delighted in for neuters and no bodies fish nor flesh hote nor cold he cannot digest but speweth them out of his mouth halfe Christians he accounteth no Christians and therefore be altogether a Christian or thou art neuer a whit What a Christian at Church and a companion at home a bible in thy hands at Church and presently a paire of cardes or dice at home here in the companie of Saints and there of deuills incarnate here of them that feare an oath and there of them that cannot speake one sentence without an oath for the preface the Lord noteth thee for rotten at the core and stampeth thee for a counterfeit although thou beest neuer so cunningly washt ouer Thirdly this maketh all our duties chearefully vndertaken conscionably performed and mercifully accepted it cloatheth all our actions with seeming and sutable affections if they be exercises of repentance with godly humilitie if duties of loue with Christian compassion and charitie without which they were rather as carkases without soules then the fruits of sound and sauing faith Fourthly this soundnes carrieth assured comfort with it both in life and death many are the trialls and temptations of Gods children by the deuill and his instruments and through many afflictions are the Saints passed to their glorie the least of which were able quite to ouerturne them if they had not this sound proppe to leane vpon to which the promise is made that the gates of hell shall not preuaile against it Againe infinite are the frailties and weakenesses of Gods children yea not onely in their declinings but in theit best duties in which they are drawne the nearest vnto God the which would vtterly disheart them were it not that they knewe that is not perfection but sinceritie and a sound endeauour vnto it which is their reioycing here belowe Hezekiah in a sore brunt hauing the sentence of death denounced against him as it seemed out of Gods displeasure for he wanted issue had nothing to comfort him although he was a king but onely that he had walked in vprightnes before the Lord shewing vs that with this soundnes of heart possessing Christ and walking worthie of him we may with boldnes meete the Lord in iudgement yea then when heauen and earth shall be shaken together Fiftly on the contrarie what horrors of their fearefull apostacie haue many carried to their graues the cause of whose withering was euen want of moysture and soundnesse at the roote and most iustly seeing euen the deare Saints of God haue tasted the bitter fruit of smaller declinings and that by improuidence out of which they haue not beene recouered without shame and sorrowe as in Dauid Peter Noah c. If any yet thinke this doctrine more then needeth let him further consider 1. That the day of triall may not be farre off euen our day of famine by particular iudgement or death 2. The generall iudgement cannot be farre off when only such shall be pronounced blessed in whose spirits are found no guile 3. That he may shrowdly suspect himselfe to be an hypocrite who herein differeth from a sound Christian that the one can be content to be called on the other is vnsound at the heart and cannnot endure to be gaged Ver. 14. And not taking heed to Iewish fables and commandements of men that turne away from the truth As the Phisitian or Surgeon hauing cured some disease or sore at his departure forewarneth his patient of such meates and meanes as may bring the same or worse euills vpon them so dealeth the Apostle who hauing prescribed a course by meanes of which this corrupt and rude people should be brought to soundnesse in the faith he chargeth that whereas they had beene formerly addicted to lies and fables which had beene the occasions and feeders of their vnsoundnes and spirituall diseases yet now they should no longer attend to such fables and commandements of men which otherwise will be as powerfull as euer to preuaile against them to the turning of them away from the truth the which is now preached among them 1. the meaning 2. the doctrines Iewish fables Although all fables in matter of religion be to be reiected yet especially he mentioneth these of the Iewes because they were most dangerous of all 1. Because they directly opposed themselues as ouerthrowers of the whole doctrine of the Gospel and the merit of Christ. 2. They were perswaded vnder most strong pretenses for they came as from Gods owne mouth and from his owne people from such as were borne vnder the law so as they were vrged as things of surest ground and strongest authoritie from God himself and his greatest Prophet Moses But what were these fables Ans. Vnder this head may be comprehended all the false glosses and false interpretations of the law of Moses vrging the externall and literall but not the internall and spirituall meaning of the law for which corruption Christ challengeth the Iewish teachers Matth. 5.6 and 7. chapters 2. All their fabulous inuention in their Talmud such as that concerning the comming of the Messiah and the great feast at his comming and of the fruitfulnes of the earth which at that time shall bring forth in stead of eares of corne loues of bread and a number such of which Paul saith they are for number infinite and for
vse vnprofitable 3. But the context in the verse following pointeth vs to expound them of some other then these namely of all those doctrines of the Iewes which concerned the legall and ceremoniall obseruation of daies meates drinks garments washings persons and peoples for the Iewes taught that the same difference remained to be obserued still as Moses from the Lord commanded it so as yet some meates were common and some cleane some daies were more holy then others so garments and persons much more lay open to legal pollution by issues touchings c. whereas the appearing of Christ procured finall freedome from all such impuritie so as according to Peters vision Act. 10. no man no thing is to be called polluted or vncleane Quest. But why doth the Apostle call such doctrines fables seeing 1. they were from God 2. necessarily imposed vpon Gods owne people in paine of death and cutting off from his people in case of contempt yea or omission 3. they included in them that euangelicall truth wherby both they and we are saued Ans. Yet for all this he tearmeth them so 1. Because euen these legall institutions of God himselfe when they were at the best were but actuall Apologies or shadowes of things to come carying a shew or figure of truth but not the bodie not the truth it selfe to the same effect saith Paul Gal. 4.24 that they were Allegories that is beeing the things that they were signified the things that they were not 2. Because those constitutions although they had their times and seasons yet now were they dated and now to teach or vrge them was as vaine as void of ground out of Scripture as voide of profit as void of truth as if they had taught the most vaine fictions and vnprofitable falsehoods that men could possibly devise And hence looke as if a man should relate to vs a narration not only of suspected but of knowne vntruth as for example that such a man with whom we haue eate drunke conuersed but whom we know to be dead and haue seene buried were aliue againe and not only so but of his perfect strength and state as euer he was might not we be more diffident then Thomas was and in good forme of speach say that he told vs a fable euen so if a Iew shall affirme the life of the ceremonies of the law which we know to be dead rotten and buried so long since in the graue of Christ although they once had a truth yet now this is but false and fabulous or else if a Iew should come and vrge as they doe that prophecie Isay 7. Behold a virgin shall conceiue c. as a thing which they still expect the accomplishment of is it not euident that he leaneth vnto a Iewish lie and fable for that which was once absolutely necessarie to be beleeued vnto saluation is now become so false as that he that beleeueth it is sure to be damned Commandements of men These words if they be taken by way of exposition of the former adde something to the more full answer of the former question implying that those ordinances of which we speake the which while they stood in force and till the fulnes of time was come were the commandements of God now the truth beeing reuealed cease so to be and are become the meere commandements of men But yet I take it some difference is to be put betweene these two namely this that by commandements of men are more properly meant not those which were diuine ordinances but humane constitutions and traditions thrust by the Iewish teachers vpon the Church to be obserued with like deuotion and religious respect as if they were the very commandements of God such as those our Sauiour found and left the Church of the Iewes pestered with and opposeth them to diuine ordinances Matth. 15.9 In vaine they worship mee teaching for doctrines mens precepts Which that we may a little better conceiue it is not amisse to note that the Iewes haue and doe affirme that Moses receiued the law from God either by writing which was of things more obscure more breife and difficult or else by word of mouth and that was of things more large seruing for the interpretation of that law written and for this latter sake say they was it that he staied 40. daies in the mount Sinai for else in one houre he might haue receiued the tables in which the law was written and although they themselues were at leasure to number the lawes written by Moses and gaue in the number of the affirmatiue to be 248. so many as there are members in a mans bodie and the negatiue 365. so many as there be daies in a yeare to betoken that the Lord requireth the through obseruation of them with all the strength and that all their daies which numbers added together were burthens sufficient for many euen to read ouer yet laid they innumerable and more intollerable traditionarie precepts on the people which they say Moses receiued by word of mouth from God and left them to Ioshuah who deliuered them to the seauentie elders they to the former Prophets these to the latter from them to the great Synagogue from whom they were preserued to the wise men returning from the Babylonish captiuitie and so from generation to generation euen to this day to write these explications say they is forbidden by God abusing that text Prou. 4.21 but they are kept in the heart of some wise men at this day Of these the Apostle would haue the Cretians to beware and giue no more heede to them then to the former Which turne away from the truth By truth is meant truth diuine fetched out of the word of God so called 1. because it is absolute without error 2. it is most eminent called before truth according to godlines to be turned from which is to be turned from all godlines In the word Turne away is a metaphor the speach beeing borrowed from those who turne away their bodies from the things they dislike and here translated to the mind to signifie an inward loathing and dislike of the truth which is the dangerous effect 〈◊〉 attending to fables and commandements of men Doctr. 1. Whosoeuer would keepe themselues sound in the faith and not be turned from the truth must shut their eares and giue no hee◠to fables and fancies of men which haue not footing and warrant in th◠pure word of God 1. Because these are things which hurt and corrup◠the soule 1. Tim. 6.20 Avoide profane and vaine bablings which whil◠some professe they haue erred concerning the faith Againe they encreas◠vngodlinesse 2. Tim. 2.16 and more plainly 2. Tim. 4.4 men giuen vnto fables turne their eares from the truth The Physitians reduce all the causes of health or disease soundnes or sickenes from the good or euil temperature of either the matter of which we subsist or the nourishment whereby we are preserued Now the
himselfe with sackcloath all his life fast fortie daies if he can or rather neuer eate meate neuer touch mony neuer marrie wife he shall neuer find the kingdome of God in these beeing things which God neuer required at his hands and yet these precepts of mans braine are the rules of all his religion But yet here is a goodly shew of wisedome what is it not profitable to abstaine from flesh euery fryday and all lent that by the one the flesh may be tamed and by the other our Lords sufferings remembred and must not the Minister who is to deliuer the blessed bodie of the Lord be vnlike other men yea farre more holy then they and therefore must not he liue single at home and be seene in hallowed garments abroad But where is the word of the Lord to free these from beeing fables The Lord looketh not to what we are bent or can pretend for our owne deuises but requireth that his will should be our rule Oh that we could acknowledge the truth in accounting our deliuerance from this Popish Egypt and Romish blindnes the next blessing of God to the gift of his Sonne seeing in the body of their religion there can be no soundnes of faith if any faith at all the best of it beeing a disease and rotennes if we may not more truly say it hath a name to liue but indeed is starke dead Doctr. 2. It is a grieuous sinne and iudgement to be turned away from the truth and yet this is the fearefull fruit of humane deuises For the Apostle would here note a iudgement of God vpon such persons as were addicted vnto fables and humane precepts the which iudgement is a wofull and heauie stroake of Gods wrath whether a man estrange himselfe from it before or after he haue receiued it much more For what a plague is it for a man to hate the truth and in it God the author of it who is truth it selfe the light of comfort and direction of it as also the happie fruit of it which is saluation seeing all they are damned that rereceiue not the loue of the truth whereby they might be saued What a wofull delusion were it that a condemned person for high treason going to execution should refuse a pardon offered nay be so farre from accepting it as that he abhorres to heare of it will not turne his eies to behold it yea treadeth it vnder his feete and yet such a spirituall frenzie possesseth all such as turne away from the word of truth and when God calleth them runne another away For seeing if the Sonne set vs not free Ioh. 8.32 we remaine in bondage vnder sinne and damnation and are euery day drawing to execution in the meane time as condemned persons beeing reserued in bolts and chaines till the time of execution Now in these bands of death the Prince of peace our Lord Iesus offreth a gratious pardon the partie offended seeketh to the delinquent entreateth and wooeth him to accept of a pardon procured by his own blood and sealed by his death Now wretched men cannot abide neither the message nor the messengers but in contempt tread vnder their feet that blood wherewith they should be sanctified and scorne the Princes clemency shall not the very consciences of these men in the Lords iudgement accuse themselues as worthy of ten thousand deaths yes surely and shall iustifie the Lords righteousnes when he shall bring vpon them that great condemnation of a great part of the world who the light being come and shining on their faces yet loued darknes rather then light But much more miserable is it after the embracing and knowledge of the truth to turne away from it a great witcherie it is to beginne in the spirit and end in the flesh an vnworthy man is he of Gods kingdome that setting his hand to the plow looketh backe after washing to returne to the filthines of the world and to waxe weary of weldoing is farre worse then neuer to haue known to do well this is properly called a reuolt when men depart from the gratious calling of Christ the relaps we say is farre more dangerous then the first disease and the end of the Apostate is farre worse then his beginning the deuil that hath bin once cast out and entertained againe bringeth seauen spirits worse then himselfe so as better were it for a man neuer to haue knowne the way of truth then after the knowledge of it to depart from the holy commandement Vse If men were perswaded of the greatnes of this sinne it could not be they could be so indifferent in such a maine matter so nearely concerning their finall and euerlasting estate of whom many receiue not the truth at all others turne away and fall from their first loue after they haue once receiued it Did euer the world abound as at this day with Worldlings Libertines Atheists Newters and Epicures and was yet the truth euer more glorious and shining then at this day Was there euer such coldnes loosenes deadnes heauines drowsines and earthlines in professors and if that added to the equitie of Pauls reproofe of the Galatians reuolt that Christ was described plainely and crucified before their eyes Gal. 3.1 may it not much more gall vs among whom notwithstanding the cleare euidence and brightnes of the truth it is yet refused of the most and slenderly entertained of the best The which what argueth it either in one or other but that the former would herein hold their wonte which hath beene generally to change and turne their religion with the times as though the truth to saluation were not the same but variable and alterable as the times are and that the latter haue in no small measure turned themselues from that truth in the which they haue formerly found much more sweetnes then now they do that delusion hath possessed both the one in whole the other in great part Obiect But it is not thus with vs we come to heare the truth and loue it and hope to hold it vnto the end Ans. Yet this detracteth not from that truth laid downe For 1. how many will not grant the Gospel their presence their bodies their eares no man will gainsay but that these are turned away or if any should the pitifull ignorance and the fruits of it would conuince it 2. How many be there which heare and yet in their iudgements intertaine not the truth and these are thus farre worse then the Iewes themselues who could acknowledge that Christ taught the way of God truly Men will not beleeue that the way to heauen is so straite as we out of the word of God describe it nor that God is so rigorously iust as to cast away those that meane well nor so straite laced as to exact the forfeyt of euery offence neither that can be the truth to saluation which so few embrace and so many contemne what doe none know or go the way to
so good it is impured not beeing vsed or done in faith and good consciâ—nce A good or indifferent thing vsed or done is spoiled and corrupted in the manner of vsing or doing three waies 1. when it is vsed or done in way of superstition 2. of profanenesse 3. of scandall 1. Of superstition when any creature is offred vnto Idols or vsed or not vsed with opinion of holines merit or worship of God Thus the Heathen were accustomed before they eate or drunke to offer some part thereof to their gods which was another cause why Daniel craued that he might not be defiled with that meate as is well gathered out of cap. 5.4 and from such meate the Apostle wisheth all Christians to abstaine 1. Cor. 8.10 Hither are to be referred all Popish separations of daies and meats and their consecrations of water salt crosses palmes to driue away deuils all their vowes also pilgrimages orders single life wilfull pouertie watchings fastings whippings in all which they place opinion of holines and merit adde hereunto all superstitious rellikes and monuments which wheresoeuer are filthy and polluted 2. Of profanenesse when any creature or action is vsed or done out of that due manner measure or end which the Lord hath appointed vnto it as all vse of holy things by way of charming or enchantment especially good words and those out of Scriptures to spells and sorcerie the intemperate vse of indifferent things to surfetting drunkennesse pride and excesse in a word when any thing is done or vsed the carriage and end of which is not Gods glorie and mans good 3. Of scandall either to our selues or others Our selues when we vse any creature or performe any action with a doubtfull conscience that is whereof either the word hath not or we out of it haue no warrant in which caâ—e tender consciences must be tendred rather then be racked by authoritie for be the things in themselues neuer so lawfull be they neuer so generally entertained in the iudgement and practise of others they are vtterly vnlawfull to me without such information Others if they be scandalized they are either within the Church or without and they both in things either 1. euill or 2. indifferent hauing on them a shewe of euill For necessarie things enioyned by the word there can bee no scandall giuen as preaching hearing praying these and such must bee done though all the world take offence at them Thus Paul preached Christ a stumbling blocke and scandall to Iewe and Gentile and Daniel prayeth to his God although the king and all the countrie raged against him This offence is Pharisaicall taken but not giuen Now for scandall giuen â— in things euill is when a man by word deede or doctrine disagreeable to the lawe of God becommeth a stumbling blocke and cause of offence 1. To the wicked whome they make worse in their euil more obdurate and further off from repentance 2. To the good whether stronger both grieuing them and bringing reproach vpon them or weaker who are not onely discouraged from their good beginnings but forced often to participate in that sinne whereof they haue a president in an other Wo to that man by whom such offences as these shall come In this kind was Peter an offence to Christ whom therefore he calleth Satan and commandeth him to come behinde him 2. In things indifferent scandall is giuen when vnseasonably and out of the rule of charitie they are vsed in which case the Apostle acknowledgeth things lawfull inexpedient and professeth that he will neuer eate flesh before he will offend his brother that is his weake brother he that is not taught not he that will not be taught he that is ignorant not malitious and is scandalized for that he knowes not the truth and not that he hateth it must be here respected with the offence of whome if the most indifferent things be vsed it is the violating of the lawe of charitie and a reiection of the faith of Christ. Now to remooue all this impuritie we must haue a proportionall puritie purchased by Iesus Christ. By whom 1. in regard of our persons being beleeuers we partake with all his righteousnesse and puritie and so are againe entitled to our first right in the creatures 2. In regard of the things themselues our libertie is procured from the bondage and heauie yoke both of the lawe morall and ceremoniall by whose appearance death and resurrection are obtained 1. â— deliuerance from all euill of sinne and punishment within and without vs. 2. restitution to all the good yea a further good then that was from which we fell 3. freedome from all ceremoniall pollution and libertie in all those creatures which by ceremonie was vncleane 3. In regard of our right vse he hath giuen vs precepts and commandements in things necessarie and rules of direction in things indifferent Now from this second point we may note sundrie worthie lessons which I will onely propound and not stand vpon them because I will hasten to the third and principall point of all 1. Seeing all things were pure in their creation we may herein as in a glasse behold the puritie of God in all his creatures admiring that goodnesse of his which bewraied it selfe euen in the meanest of them yea prouoking our selues to loue reuerence and feare before him the image of whose goodnesse shineth out not onely in angels and men but euen in the silly worme and flie yea in the liueles creatures themselues And further hence we may gather our owne dutie towards the creatures namely 1. reuerently meditate and speake of them 2. purely to vse them 3. mercifully to deale with them all which we shall the easier doe if we can spie out some part of Gods image in them 2. Consider our miserie and the wofull fruit of our sinne which hath debarred vs from all comfort in heauen and earth from God or any of his creatures sinne hath wrapped vs vnder condemnation hath set God and his creatures as hosts and armies against vs hath made nothing ours but hell and damnation so as if we meete with any euill from any of the creatures through the venome poison or noysomnes of the particular nature of it or by any other accident we are not so much to condemne the creature but our owne sinnes for they were either not so made or had not beene hurtfull at all to man but by his owne sinne the poison of which hath poisoned their natures so that by them mans sinne is either iustly punished or himselfe righteously exercised Now then seeing our owne sinne hath subiected the creatures of God otherwise so comfortable and sweete helpes vnto our liues vnto such vanitie we haue great cause to abhorre our sinnes for euer yea and our selues for them rather then drinke in iniquitie as the fish doth water The sweetest sinnes would carrie a bitter tang if we would but remember what sweete comfort of the creatures we haue forfeited
and here especially is reprooued that ordinarie vice whereby men shew themselues louers of pleasures more then of God namely when for their pleasure or recreation men omit the duties of the Sabbath yea further when men sit at plaie day and night longer then they would willingly for much mony be bound to any good thing whereby they wast their substance neglect their callings loose their good names and go vnder the names of gamesters dicers c. in the meane time who is at home to guid and order to pray and teach the family oh this is a strange voice to a gamester Thus we see how men faile in these particulars to which many more might be added whereby they draw much sinne vpon themselues in the vse of their most lawfull liberties Now therefore shall it not be amisse to adde a fewe generall rules or counsels by the obseruation of which a heart desirous to please God in all things shall be able to avoide all these wandrings and turne it selfe to the comfortable vse of all these things wherein Satan hideth so many snares As 1. Labour for a pure eie and all the bodie shall be bright and lightsome such an eie as may see Iesus Christ with his merits for till then outward things cannot but be much and great in our eyes 2. When once thou seest Christ and his merits set thy affections on nothing else loue nothing meruaile at nothing desire nothing but either Christ or for Christ nothing that is outward must be desired for it selfe neither vsed but so farre as it maketh to the chiefe marke yea and more or lesse receiued or refused as each of them are more or lesse valuable to this purpose Much lesse maist thou rest in any thing which thou canst see here belowe where thou art but a stranger for the things thou canst see are but as shadows to the things thou seest not but oughtest most to affect and sometimes they appeare to be the things they are not and vanish away with the vse and hasten vnto nothing Now what follie were it to set them vp or equall them and much more to preferre them before Christ as if they were things that could make a man happie or vnhappie whereas they are in themselues neither good nor euill but so farre as they lead vnto or from Christ. And what more proper cause can we giue why men so corrupt themselues in outward things then this that they make there a stoppe and resting place whence they should make a steppe to climbe further towards heauen 3. Iudge thy selfe and others not by abundance of outward things no not if thou couldest passe Midas or Craesus in wealth for thou art hereby but more bound laden and entangled but by thine or their portion in Christ that man hath gotten abundantly that with his content in Christ can manfully despise these outward things he wanteth nothing that wanteth not faith for what can he want who possesseth Christ in whom is all things thinke then with thy selfe Is Christ mine or I his then I shall be prouided for sufficiently for he shall not want to whom Christ hath promised that nothing shall be wanting hee cannot hunger and thirst who hath once tasted of this bread water of life he can neuer be found naked who hath put on Iesus Christ he can want no pleasure who possesseth him at whose right hand are pleasures for euermore I will therefore make Christ my foode my raiment my riches my recreation and reioyce that my lines are fallen so well as for other things if I can haue them with him and vse them for him so it is but if not all shall goe before the pearle naked Christ is wealth enough Vse 2. A second vse of this doctrine that all things are pure to the pure is to take notice what a priuiledge beleeuers haue obtained by Christ that to them all things beeing pure they may without scruple of conscience vse their libertie in any indifferent thing so it be vsed aright because that lawe of commandements which stood in ordinances is abrogated through the flesh of Christ that bondage which beleeuers were put vnder before Christs appearing lasteth now no longer seeing faith is come the impotent and beggerly rudiments are vanished and taken out of the way the hand-writing by which they subscribed to their owne guiltinesse and condemnation and that so often as they vsed the ceremonies of the lawe is fastened vnto the crosse Nay more sinne which robbed vs of all is spoyled the powers and principallities to which our sinne deliuered vs are vanquished Sathan hell death deuills and all hostilitie are gloriously led captiue and triumphed ouer that we might see our full victorie by our captaine and head of our profession who hauing thus set vs into the freedome of sonnes and thereby giuen vs prerogatiue to all the priuiledges of heauen it selfe which are constant and not fading can he grudge vs and not giue vs much more right to the creatures which are but corruptible Oh how should this vrge vs to labour for the pretious gift of faith which as a chiefe instrument sealeth vp to the soule possessing it all the former priuiledges of the Saints it bringeth with boldnes into the presence of God it reacheth Christ in whom the Father is well pleased it restoreth our right in the most common benefits euen to the ayre which we breath in it maketh prayers to bee heard the word to be profitable almes and workes of mercie to be comfortable whereas without it a curse followeth the vse of all blessings all seruices are reiected thy prayers are abhominable who turnest thy eare from hearing the lawe thy hearing and reading the word is the reading and hearing of the sentence of thy owne condemnation thou giuest almes of that which is none of thine owne all thy paines and labour is but to get thee to hel ô therfore seeing such are the prerogatiues of a beleeuer get faith into thy soule which is the onely purchase of them with great summes of money these freedoms cannot be obtained only the beleeuer is free borne Which if it be so what a wofull thing is it that so fewe prize these priuiledges as they ought so fewe care for the gift of faith offered in the preaching of the word by which alone they can become pure to the creatures and the creatures vnto them yea they pure to all things and all things vnto them by woefull experience we finde the truth of that of the Apostle all men haue not faith nay it is a gift and giuen but to a verie fewe for there are but a fewe freemen in a corporation in comparison of the rest and yet fewer benchers then freemen as the Saints are a fewe counsellers in a state as beleeuers are and yet better were it to be no man then no beleeuer And in the second place when by much labour and meanes we haue obtained these freedomes we must
be as carefull to maintaine them for otherwise we loose most pretious things purchased with the pretious blood of the Sonne of God the commandement is to stand fast in the libertie in which Christ hath set vs free we must suffer no cauiller to infringe our charter nor bind vs where Christ hath loosed vs. If the Lord haue pronounced all things that is indifferent pure free to the pure beleeuer let a Popish spirit come boast of his vowe of voluntarie pouertie of single life of abstinence from flesh c. we haue learned otherwise from this Scripture that not onely all estates bondage or libertie riches or pouertie marriage or single life are alike vnto God but also that all creatures are sanctified to the sanctified receiuer and consequently that all their vowes besides that they are out of the power of him that voweth doe nothing else but reuoke and abolish Christian libertie And lastly we are to testifie our thankefulnes for such liberties purchased especially by abhorring the wickednesse of Poperie which bringeth vpon men a more detestable bondage then that of Egypt 1. by binding them to seeke for righteousnes and iustification before God by the workes of the lawe 2. by imposâ—â—â— a masse of traditionarie precepts and commandements of men 〈◊〉 by 1. they steale away this dearely purchased libertie 2. hold the Church vnder rudiments now after that faith is come 3. robbe Christ of his honour by lessening his benefits and darkening his grace 4. set themselues in the roome of Christ in making lawes to bind the conscience vpon paine of damnation although God is the Lord of it Thus much of the former branch of this 15. verse But vnto them that are defiled and vnbeleeuing is nothing pure but euen their mindes and consciences are defiled This opposition sheweth the truth of the exposition of the former words for as by the pure were meant the regenerate and beleeuers so by the impure person the Apostle affirmeth that he meaneth the vnregenerate and vnbeleeuer who wanting faith whereby he might partake with Christ and all his benefits whose righteousnesse and innocencie is the onely lauer of the Church by which also he might haue his heart within him purified in part and his outward conuersation cleansed from dead workes wherein he walketh he is no better then a leper in Gods eyes ouerspread with naturall corruption and outwardly spotted and speckled like the leopard and in regard of the whole man like a blackeamoore who cannot change his hewe for such an impuritie is here asctibed to the vnbeleeuer as not onely outwardly runneth vpon him but such a one as hath taken and corrupted both the inferiour and the most supreame and excellent faculties of his soule euen his minde and his conscience By the minde is meant the whole vnderstanding part of the soule which beeing the eie of the soule carrieth with it reason iudgement and election The pollution of which is to be taken vp with darkenes and blindnes 1. Cor. 2.14 to be filled with vanitie Eph. 4.17 with fleshlinesse Colos. 2.18 in so much as all the naturall wisedome of man is fleshlie and deuillish By conscience is meant that facultie of the soule which by applying particular things iudged of and done doth determine them either with or against them which depending vpon the former must necessarily be ledde into the errors of it no otherwise then one blind man is ledde by an other into a ditch The pollution of it is when it is either idle or ill occupied the former when it is sleepie sensles or feared doing nothing at all neither accusing nor excusing the latter when it doth both these but neither of them as it ought but accuseth where it should excuse and excuse where it ought to accuse Now both these being thus polluted let the vnbeleeuer turne himselfe to any thing in generall without himselfe as all things in generall fall vnder the vnderstanding or turne him to any particular thought word action concerning himselfe which onely the conscience hath to doe with in all these he is polluted so as nothing to him can be pure So as we must here conceiue of an absolute impuritie ascribed to the vnbeleeuer which is the onely difference in the opposition for whereas puritie was in the former branch attributed to the beleeuer in some respect onely for 1. the best are encombred with originall sinne 2. but in part and not fully regenerate 3. ouertaken not seldome with actuall transgression which may and doth make them still crie out with Dauid Lord create a cleane heart within me This impuritie is absolutely and without any restraint ascribed to vnbeleeuers and vnconuerted men And in this branch also the Apostle bendeth himselfe against the error of the Iewish teachers who were verie strict and curious least they should be outwardly by this or that meate day garment or otherwise be defiled for he would haue them conceiue that he spake of no such thing neither were these the subiects wherein their impuritie did so much consist but in such a thing as stucke nearer them then any outward thing yea then their verie skinnes euen in vnbeleefe and consequently in such a power of sinne in their hearts as made all things though in their nature and institution neuer so good yet vnto them and in their vse no otherwise vncleane then a fustie vessell corrupteth the sweetest wines that can be powred into it And therefore would he haue these ceremonie-masters to turne their eyes into themselues and looke into their inside and then they shall see themselues bootelesly to employ al their paines in keeping themselues from outward pollution so long as they carrie that within them which defileth euery thing they meddle withall Whence wee learne sundrie instructions Doct. 1. We haue here a good argument of the diuinitie of Scripture in that it can and doth as God himselfe enter vpon and iudge the thoughts of men and of men themselues not as men from things without but from things within euen according to their cleannes or vncleanes before God From this argument the Apostle prooueth the same thing Hebr. 4.12 the word of God is liuely and mightie in operation and deuideth and cutteth a sunder the soule and spirit that is it worketh not only vpon the inferiour faculties which are lesse pure but vpon the purest and most supreame part of the soule called the spirit and the minde and by Paul the spirit of the minde for nothing is so secret in the soule but it lyeth vnder the stroke of the word which pearceth as farre as the eye of the author of it to whom all things are naked and open vers 13. No Anotomist can by cutting vp one part of the bodie after another so manifestly discouer to the eye the seuerall parts of man as doth the word and the spirit therein discouer and reprooue the most inward thoughts such a light carrieth with it as chaseth away the darknesse
â—estinesse hastinesse and vnaduised frowardnes their conuersation blotted with base couetousnesse as if they were to liue ouer their yeares againe their minds no lesse bending towards the earth then their bodies and though they can scarse goe vp and down in the world yet for most part are they more drowned in wordly affaires then when they were in their most constant estate In a word blackeamoores were they young and now their skins are not changed the crimson tincture of their sinne cannot yet be washed nor they in their age breake through the snares wherewith Satan held them in their youth but the sinner of an hundreth yeare olde goeth on to punishment And here let none thinke that any dotage or passionate affections may be excused by reason of the age nay rather euery such breaking out is here doubled for an olde man especially should be discreete and the discretion of a man moderateth all passions Let Barzillai be an example to all olde men who beeing sollicited to embrace courtly delights he refuseth all such profers and setteth his minde vpon his owne death in his owne citie Sound in faith Now followe those three vertues which are requisite in olde men as they are auncient Christians The first of which is soundnesse of faith in which three things are to be considered 1. What soundnes of faith is 2. Why it is commended in speciall to olde men seeing euerie Christian must haue it 3. The dutie which hence is to be learned For the first Soundnesse of faith standeth in two things 1. when faith is sound in the qualitie that is sincere not deceitfull not hypocriticall 2. when it is sound in the degree of it not a shaking reede but growne vp from the infancie vnto some strength and stature Now vnto both these is required that faith be sound 1. in the ground of it 2. in the obiect 3. in the worke of it 4. in the fruits issuing from it in any of which if it faile it is vnsound vnlasting First the ground of sound faith is a sufficient measure of knowledge of the things of God reuealed in the word in a sound and incorrupted iudgement for so the Apostle affirmeth Rom. 10.14 that for the working of faith there must be the interpreting and deliuering of doctrine out of the word and an attentiue hearing and vnderstanding of it whereby after a sort the sonne of man is lifted vp that we may beleeue Ioh. 3.14 Now euerie degree of knowledge and measure of vnderstanding is not a sufficient ground of sound faith but such a measure as is able to discerne betweene things that differ for how can children in knowledge be grown men in the faith or how can any come to that ripe age of faith here meant but such as through long custome haue their senses exercised to discerne both good and euill This must be then such a knowledge as enableth a man both to maintaine the truth and convince the gainsayers and so hold his owne comfort by distinct and particular yea some depth of knowledge without which so farre he shall be from soundnes as that he shall be dangerously carried with euerie winde of doctrine There is a fulnesse of knowledge which the Apostle commendeth in the Romanes and this is a notable fit ground for this soundnesse of faith Hence it followeth that all that implicite faith of the laie Papists folded vp in an idle fancie without knowledge is vnsound and vngrounded for can any but a Papist beleeue he knowes not what Secondly the obiect of a sound faith more generall is the whole word of God from which faith can no more be seuered then the beames from the sunne but more specially the porper obiect is the couenant of grace in Christ yea Christ himselfe together with all his merits and all the promises of mercie freely propounded in the Gospel which is therefore called the word of faith Hence all Popish faith is here prooued againe vnsound because it is corrupt in the obiect leaning it selfe in stead of the word vpon canons councells traditions vnwritten decrees as also expecting saluation without the free couenant of grace by the merit of workes whereas in iustification before God all workes all boasting are excluded Rom. 3.27 and 4.24 Thirdly the worke of a sound faith is twofold 1. assent 2. application The former is a certeine and firme assent whereby we set a seale vnto all the promises of the Gospel as most sure and certaine holding euen an Angel accursed that should bring any other doctrine and keeping sure the profession of our hope without wauering in full assurance of vnderstanding For faith is no opinion or fancie but hath in it a certaintie arising from the stedfastnes of the promise and word of God Hence are all such exhortations as that 1. Cor. 16.13 Stand fast in the faith The latter worke of faith is application whereby a man not onely assenteth that all the couenant of grace is true in it selfe but also that it is true vnto him who therefore resteth and leaneth vpon it for his owne saluation beeing assured so vndoubtedly at one time or other of his saluation as if he were alreadie gathered vp among the Saints And this hand thus laying on Christ vnto righteousnes and applying Christ with his merits vnto ones selfe in particular to saluation is the forme of faith or rather faith it selfe formed and not any workes or charitie as Papists fondly dreame And that this certaintie is of the nature of sound faith appeareth because that modest but graceles vncertaintie and doubting of the Popish doctrine is opposed vnto faith and made a fruit of vnbeleefe Matth. 14.31 Oh thou of little faith why doubtedst thou of Abraham is said Rom. 4. that he doubted not nor reasoned with himselfe but was strengthned in faith beeing fully assured And what other reason is giuen why the inheritance was not giuen by the law which was impossible to be kept but by the promises of grace but that the promise might be sure to all the seede Rom. 4.16 Or how could our peace with God continue our comfort or last with vs if we had no assurance of it but still doubted of his loue Let vs therefore alwaies take notice of this especiall worke of sound faith which maketh the heart able to say with Iob I know my Redeemer liueth and with Paul who died for me and gaue himselfe for mee Neither must the godly refuse to subscribe to the truth of this doctrine because they neuer finde such constant and full assurance which is not mooued with some doubting and sometime exceedingly ouercast with grudgings of vnbeleefe for by this reason they might aswell conclude that they neuer had faith and it is no meruaile if faith and doubting be in one man seeing they rise from two diuerse yea contrarie principles which cannot but be found in the best euen spirit and flesh If thou lookest by the
eye of flesh thou canst not but doubt of the truth of the promises at least to thy selfe in whom so little good appeareth but open the eye of thy faith which at length seeth clearely the saluation of God chaseth away clouds of doubts and distrust and giueth glorie vnto God As he therefore that would deeme the orbe of the sunne to be greater then the earth must deny his sence and yeeld to reason so must the beleeuer renounce both sence and reason and liue by his faith Fourthly the fruits of a sound faith are 1. Inward and these are all the parts of renewed holines in the soule which cannot but accompany it 2. Pet. 1.5.6 Ioyne with faith vertue c. for it worketh a through change in the whole man by purifying the heart inspiring a new spirituall life raysing from dead workes and causing to grow vp in holines and in the feare of God It is as the heat in the bodie the fountaine of life and heate and as the roote of a tree affording life sappe and quickning of grace to all the the parts of obedience without which it is impossible to please God in any thing 2. Outward such as are the true loue of God and man For as it maketh vs the sonnes of God so it causeth vs to carie our selues as children desirous to please our Father in all things to performe vnto him all the parts of his worship publike and priuate to loue his word to confesse his truth though with the losse of our liues to thinke of him to speake of him to delight in his presence and fellowship and giue vp our selues wholly to obey him in his commandements and corrections Againe it maketh vs to loue Gods image in our brethren and out of this loue issueth a desire and endeauour to helpe them heauenward and care to performe all other offices of loue towards their outward man their persons their liues their goods their names c. These are the blessed fruits of that faith which is vnfained 1. Tim. 1.5 which worketh by loue Gal. 5.6 And thus haue we shewed the first point wherein the nature of sound faith standeth The second point is why soundnes of faith is required rather of old men beeing a grace which euery one young aswell as old must striue vnto Answ. 1. Because they haue had the vse of the word longer and therefore their profit should be answerable to their meanes neither is this assurance and soundnes of faith attained at the first but ariseth vpon a grounded knowledge which for most part is not to be found in the younger sort Secondly old men which ought to be auncients in profession and so haue more experience of Gods waies and working should shew forth the power of faith vnto others and therein become as cleare patternes and presidents vnto them and therefore whereas a lesser measure may be accepted in the younger yet for these to yeeld to doubting to wauer in the truth to be corrupt in iudgement to sticke in extremitie or faint in affliction is a greater sinne and more hatefull vnto God who more seuerely correcteth it in old men who should be leaders vnto others yea although they be deare otherwise vnto him Moses himselfe if by doubting he shall dishonour God shall be barred the good land for it Thirdly their age and experience in all meetings must haue the honour and place of speach when the younger sort must either sit silent or with Elihu speake in their turne when they haue done of them the younger expect solution of doubts and difficulties counsell in cases of conscience and wise aduise out of their experience Now if they should be tainted with false opinions and dotages or shake as â—eeds in the doctrine of faith and truth they cannot but become hurtfull and vnprofitable vnto such whose eyes are vpon them when they see them as inconstant in the faith and as subiect to wauer and reele as theÌ„selues who in comparison are but newly planted 4. Their bodies outward man waxeth weak and beginneth to faile and therefore they had more need labour for strength and soundnes in the inner man which is a reason not to be neglected as presently we shall see Vse All these reasons are direct against such as plead that their years comming on them they cannot conceiue nor learne nor remember nor profit in religion as they are vrged in the ministerie their sences inward and outward serue them not their vigour and quicknes is gone but it is good for them to consider the hand of God vpon Zacharie Luk. 1. 18. for making his age a meanes to weaken his faith though in a farre more difficult case Doth not our Apostle here vrge it as a cheife argument that because they are old therefore they must the rather be furnished with grace of knowledge memorie zeale faith loue and patience and shall it goe for a good plea that because they are old therefore they shall be excused if they cannot attaine vnto these nor greatly force after them what a shame was it for Nicodemus beeing an auncient and Ruler in Israel to be ignorant in the point of regeneration and therefore Christ reprooued him Ioh. 3. And that was the sinne of the Hebrews when as for their time they ought to haue bin teachers they were to seek in the principles of religion and were babes needing milke such is the sinne of babish old men olde in yeares children in vnderstanding The third point is the lesson which hence we are to learne namely that euerie man must labour to recompence the decaie of nature with increase of grace the weakenes of the bodie with soundnesse of minde the failing of the outward man with the fortifying of the inward The wiseman wisheth timly to prepare against the inconueniences of old age with the remembrance of God in the youth how much more should olde men in the midst of their ruines and decaies by this meanes repaire and fortifie themselues And the counsell is generall that if the outward man perish care must be had that the inward be daily renewed Reas. 1. It is made a note of a true member of the Church to be more fresh flourishing and fruitfull in his age when other men languish decay and are daily enfeebled these trees of righteousnesse receiue new vigour and strength not to flourish onely but to be more fruitfull then euer And whereas amongst men those that see olde and decrepite age for want of naturall heate and moisture shriule and die away yet euen these same beeing true members of the Church hauing once the life of the Sonne of God breathed into their soules are neuer afterwards destitute of radicall heate and moysture but renew their age as the eagle and with their daies their strength For Christ is that Sunne of righteousnesse who once rising vpon a soule is so farre from setting againe that he is still rising euen vnto the perfect day of it
life vpon no other condition but of workes doe this and liue and these must be such as must be framed according to that perfect light and holinesse of nature in which we were created which wrappeth vs vnder the curse of sinne and infolds vs in the iustice of God without shewing any mercie at all What a yoke is it that is euer galling vs for sinne partly shewing it partly not as a cause indeede but occasionally increasing it it beeing the strength of sinne 1. Cor. 15.56 Now to be vnder grace is to be freed from all this bondage not onely from those elements and rudiments of the world but especially 1. When the yoake of personall obedience to iustification is by grace translated from beleeuers to the person of Christ our suretie so that he doing the lawe we might liue by it 2. When duties are not vrged according to our perfect estate of creation but according to the present measure of grace receiued not according to full and perfect righteousnesse but according to the sinceritie and truth of the heart although from weake and imperfect faith and loue not as meriting any thing but only as testifying the truth of our conuersion in all which the Lord of his grace accepteth the will for the deed done 3. When the most heauie curse of the Law is remooued from our weake shoulders and laid vpon the backe of Iesus Christ euen as his obedience is translated vnto vs and thus there is no condemnation to those that are in him 4. When the strength of the lawe is abated so as beleeuers may send it to Christ for performance for it cannot vexe vs as before the ministerie of grace it could which is an other law namely of faith to which we are bound the which not onely can command as the former but also giue grace and power to obey and performe in some acceptable sort the commandement And this is the doctrine of grace which we are made partakers of Vse 1. Euerie Christian ought to take vp that exhortation 2. Cor. 6.1 We beseech you that you receiue not the grace of God in vaine not that the sauing graces of faith and loue c. may be receiued and lost againe which is the Popish collection from the place which speaketh only of the doctrine of grace and faith which may be receiued in vaine and is of all such hypocrites who neuer knewe what neede they stood of this grace and therefore some receiue it into their eares not into their hearts into their profession not into their practise into their lippes and tongues but neuer into the loue ioy and other affections of their hearts Whereas could they see the glorie of this ministration they would exceede that people in their acclamation and crie grace grace vnto it Quest. But how may a man knowe whether he receiue this grace in vaine or no Answ. By these notes 1. Whosoeuer receiueth this grace in truth he receiueth together with the commandement a power which enableth him in an acceptable performance of it for howsoeuer the law is a dead letter yet the Gospel beleeued is a quickening spirit the words of it are spirit and life in conferring the spirit of life whereby the beleeuing soule is quickened in the wayes of righteousnesse The first thing then to be examined is whether the Gospel be in word or in power for if it beget onely to a forme and outward profession of pietie and religion it is receiued in vaine 2. As he receiueth a power so doth he also a will to obey the precept of the Gospel he is not now constrained so much by the bond of the law to obey God but the Sonne hauing set him free from such compulsion he becommeth a lawe vnto himselfe and of loue and a free heart if there were no law nor curse he seeketh to please God the gracious working of the spirit bendeth his heart to delight in the lawe concerning the inner man and this maketh the yoake easie and the commandement not grieuous The next thing then to be examined is whether thou serue God in the newenes of the spirit or oldnes of the letter that is by vertue of the spirit renewing the soule and so working the will and not by the compulsiue power of the lawe if thou findest not this change and work of grace in thy will which carrieth euer a readinesse with it to obey God in all his commandements thou hast receiued this grace in vaine for Gods people are a willing and free people and bring free will offrings their hearts incourage them and their spirits make them willing euen there where often power and strength faileth them 3. Whosoeuer is not stirred vp to thankfulnesse of heart and life for his free righteousnesse by the only merit of Christ neuer as yet knew what this grace meant in truth for let a man receiue but a small benefit of his freind looke how he is affected vnto it and prizeth it accordingly doth he testifie his thankfulnes to the giuer shall we be thankfull to a mortall man suppose a Prince that sheweth vs a little grace aboue others in some fauourable speach countenance or other benefit and can the Lord power all his grace into an heart which prizing it can possibly be vnthankfull and where this thankfulnesse is it will make a man in his heart to loue God to feare before him to reuerence his name and his ordinances to affect his house his children his houshold seruants and much more his tokens of speciall loue namely his graces in his owne or other mens soules In his life it will make him beware of all sinne which may prouoke so gracious a God to displeasure yea striue in the subduing of all sinne for grace will not stand with the regiment of sinne nor sinne cannot raigne in him that is vnder grace to conclude it maketh him fruitfull in all weldoing which well beseemeth the spirit which he hath receiued for can either such grace as this deserue lesse or can grace which fitteth her owne habitation frame the heart it taketh vp to lesse then the endeauour in all these The further application of these notes I will forbeare and come to the other instructions Vse 2. Is the doctrine of the Gospel a doctrine of grace then vse carefully the meanes to haue thy part in it for hereby only thou art vnyoked from the curse and tyrannie of the law from Gods consuming wrath and iustice and all the feareful fruits of his displeasure hereby only thou commest to see God in Christ accepting thy person and with thy person thy workes sparing thy weaknes euen as a man spares his sonne that serueth him entertaining willingnesse where there wanteth strength and endeauour where there is no power remitting thy own vnrighteousnesse imputing the righteousnesse of his owne sonne and beginning to frame such an image in thy soule as tendeth to a more happy conditiō then euer thou
into the heart of Iudas to betray him he went to his accustomed place of prayer which Iudas well knewe and whether he knewe he would bring his route 3. When the companie came to apprehend him although he let them knowe by casting them all to the ground that he could haue resisted or avoided them yet he let them rise againe he told them he was the man they sought and deliuered himselfe into their hands yea more the text saith he went out to meete them shewing the truth of that prophesie Psal. 40.6 In the roule of the booke it is written of me that I am readie to doe thy will And as he would not resist in his owne person so when Peter made a rash resistance and in his rescue smote off Malcus his eare Christ immediately healed the wound wished him to sheath his sword and asked him if he thought not that he could command a legion of angels if he would but how then should the Scriptures be fulfilled 4. When he was brought before the Iudge he denied no part of that truth which he knewe they would wrest against him shewing in all his answers a presenâ— minde and courage with all meekenesse in suffering horrible contumelies without perturbation or confusion vttering such holy speeches as became the most innocent lambe of God as his holy Apostle noteth that he witnessed a good confession before Pontius Pilate 5. When he came to the place of execution he needed no helpe to die he refused the cup of vinegar which in likelihood was reached him to shorten the sence of his paine and that his soule willingly left his bodie besides that strong crie at his death and expiration which argued no languishing death all the Euangelists note that Christ sent out his soule or gaue vp his spirit yea in great wisedome he preuented the souldeirs violence in breaking his legges or offering him while he was yet aliue any deadly wound that he might manifest that he did not violently but voluntarily vndergoe that passion and drinke of the bitternesse of that cuppe By all which seuerals we perceiue the truth of that the Apostle speaketh Philip. 2.8 that Christ was made obedient vnto the death and this made it an acceptable sacrfice for had it not beene a free-will offring it had not beene accepted Let vs then for our comfort hold fast this point of our Christian faith that looke how willingly the father offered his Sonne in sacrifice so willingly did the sonne offer himselfe and that those who crucified him were not more willing to doe it then he was to offer himselfe and suffer himselfe to be crucified and this maketh it absolutely meritorious and effectuall for the iustification of all beleeuers whereas otherwise it had beene no ransome The third and last point to be considered in this fact of Christ is the persons for whom he gaue himselfe for vs. The which words by the latter part of the verse must be expounded only of beleeuers of which number the Apostle was and are not to be meant of all mankind as though Christ gaue himselfe for an vniuersall saluation of euery particuliar man or intended to saue all if they would beleeue as they who are tearmed the Lutheran Diuines doe contend But this place plainely restraineth it to his people his Church such as are redeemed from iniquitie such as are purged such as are a choise and peculiar people and such as are zealous of good workes for such Christ gaue himselfe and for no other For 1. if the purpose of God and Christ was not that he should die effectually for all men then he died not for all men But Gods purpose could not be so for then would it follow 1. that Gods purpose should be frustrate seeing many are alreadie in place of torment and many moe shall be 2. or else that he cannot effect his purpose but something shall resist his will and 3. that the execution of this stable purpose of God shall be grounded vpon the incertainetie and instabilitie of an euent depending vpon the muâ—able will of man Neither was Christs purpose so for his purpose was to giue his life for his sheepe and purposed not so much as to pray for any other who surely if they haue no part in his prayer much lesse in his sacrifice Secondly If Christ died effectually for all it is not possible that any one man should perish and be condemned for then hath Christ satisfied for the sinnes aswell of Iudas Caine as any other and consequently their sinnes must necessarily be remitted for satisfaction for sinne and remission of sinne are inseparable so the Apostle maketh redemption nothing else but remission of sinne Ephes. 1.17 By whom we haue redemption by his blood euen remission of sinne and where remission of sinne is must needâ— be blessednesse so as by their doctrine none should be damned Yea further for whom Christ giueth himselfe to those he giueth his spirit to abide with them and to seale vp their saluation to their owne soules for the spirit letteth them know the things that are giuen them of God But they cannot receiue him for the world seeth him not nor knoweth him and much lesse can receiue him see Ioh. 14.16.17 Thirdly â—or whom Christ gaue himselfe those he loued Gal. 2.20 Who loued mee and gaue himselfe for mee the which is true not onely in Paul but in euery beleeuer Ephes. 5.2 and Reu. 1.5 Hee loued vs and gaue himselfe for vs. Now what is meant here by vs all mankind no surely but Gods deare children and Saints as the first place restraineth it selfe ver 1.3 and those that are washed from sinne and that are made Kings and Priests vnto God as the second but most expressely the Apostle expoundeth his owne phrase in the 25. verse of the same Chapter Hee loued his Church and gaue himselfe for it Now the wicked know not Christ and he knoweth not them they hate him and he loueth not them he is a Iesus indeed that is a Sauiour but because he saueth his people from their sinnes Fourthly To whom neither the ends nor fruits of Christs death can belong a vaine thing is it to ascribe any efficacie of his death vnto them but neither the ends nor the fruits belong to the wicked For 1. the maine ends are 1. by his death to abolish him that had the power of death that is the deuill but he still ruleth in the children of disobedience 2. to conquer death it selfe 2. Tim. 1.10 but they are still held vnder the bondage and feare of it 3. to destroie sinne that it may die in men but it liueth and ruleth in the wicked 4. that they which liue might liue to him which is dead 2. Cor. 5.15 but they rise against him and attaine not the first resurrection nor the beginnings of life eternall here nor the perfection hereafter And for the fruiâ—s of this death which are iustification remission of sin
adultresse goe and sinne no more so the vse that we should make of his redemption is to cease from euill and depart from iniquitie least a worse thing befall and our ende be worse then our beginning And here is it not to be omitted how the Popish doctrine is in this point an vtter enemie to this redemption purchased by Christ not onely in magnifying their owne merits but in extenuating sinne so as men cannot come to a serious sense and hatred of the same for many sinnes are small and scarce sinnes many are veniall and there is no danger in them originall sinne which is the mother sinne of all is no sinne at all in the regenerate They turne many of the commandements into counsels which men may giue eare vnto for conuenience sake but not of necessitie and in doing these they doe more then the lawe bindeth them vnto By all which dreames of their owne braines as by thicke clouds of darkenes they obscure the brightnesse of this our sunne of righteousnesse and lessen the merit of his sufferings For if so many sinnes are in their owne nature so veniall Christ might haue spared much of his paines and if they were so slight as they make many the Christian might forbeare much of that watchfulnesse against them vnto which we are so often exhorted by the Apostle 4. Hence also is ministred no small consolation to the faithfull for if Christ haue redemed vs from all iniquitie who can lay any thing to our charge seeing Christ hath iustified who can condemne Let Satan now obiect the greatnesse of our debt our owne insufficiencie and weake estate to discharge we may plead that we neede not greatly distract our thoughts to procure any satisfaction besids that which is made on Christs part and accepted on Gods part for vs but all that euer we can make in way of thankefulnesse we acknowledge our selues bound vnto Let the blinded Papist who teacheth that he can satisfie the whole law of God and yet reuerseth it with the same breath when he saith pro huiâ—â— vitae statu worke to satisfie we will to testifie our thankefulnes in that we are freed from so great bondage And purge vs to be a peculiar people vnto himselfe Christ by his death purgeth vs two wayes 1. By obtaining our reremission of sinnes and absoluing vs both from the guilt and punishment of them and this is the iustification of a sinner before God which he effected once and absolutely vpon the crosse of which we haue spoken in the words immediately foregoing the latter way is by freeing vs from the filth and contagion of sinne and this is the sanctification of a sinner and is not done at once but is daily while we liue in this world arising to further perfection and of this purging our Apostle now speaketh the which he affirmeth to be a fruit of the death of Christ as well as the former From the right conceiuing of which those places may not hinder vs where our sanctification may seeme to take an other rise as where the Holy Ghost is called that cleane water whereby we are washed Ezech. 36.25 I will powre cleane water vpon you and yee shall be washed from your filthinesse and from your idols for it is the Lord Iesus who by the power of his eternall spirit offereth his blood as the materiall and meriting cause of our cleansing without which diuine and effectuall power of the holy spirit the flesh had profited nothing 2. Where we meet with such places which ascribe it someâ—ime to the word as Christ to his disciples ye are all cleane by the word which I haue spoken vnto you sometimes to the Sacraments Act. 22.16 Be baptised and wash away thy sins and sometime to faith Act. 15.9 he purified their hearts by faith all these speaches conspiâ—e together in this same truth rightly apprehended For Christ is the onely agent in our sanctification in and by all these he giueth faith and sanctifieth by it as by an internall meane and instrument whereby we receiue our cleansing he sendeth Ministers with his word and sanctifieth by it as by an externall meane wherein sanctification is offered and with his Sacraments that by them as an other outward meanes that inward sanctification might be represented and sealed Thus Dauid prayeth Purge me with byssope that is wash away my sinne with the blood of thy Sonne which is shadowed in these legall sprinklings made with byssope and thus are diuerse other Sacramentall speeches to be vnderstood Doctr. Redemption and sanctification are inseparable companions none is redeemed who is not purged the blood of Christ hath this double effect in whomsoeuer it is effectuall to saluation for hee is made to such of God righteousnesse and sanctification In the lawe we reade of lauers as well as of altars yea and of the brasen sea In the Gospel we reade not onely of blood but of water streaming out of the side of Christ and that his sweate in his agonie was water and blood The blood signifiyng the perfect expiation of the sinnes of his Church and the water the daily washing and purging of it from the remainders of her corruption So the Apostle ioyneth these two together Ephe. 5.26 he gaue himselfe for his Church that is his life and blood and purged it with water through the word and it is cleare that the Apostle Iohn expresseth both these benefits obtained by Christ namely perfect satisfaction for sinne and sanctification from sinne when he saith that this is he that came both by water and by blood and as here it is said that Christ gaue himselfe to redeeme and purge so elsewhere in expresse tearmes to sanctifie his Church Eph. 5.27 Vse 1. In that the death of Christ serueth for our continuall cleansing while we liue in this world we are to take notice and acknowledgement of much filthinesse and vncleannes euen in the best it is no slight soyle or staine that hath fouled our natures which will easily be blowne or brusht off for it sticketh neerer vs then our skinnes that the verie power of Christs death it selfe doth not wholly destroy it while we liue but we haue cause to crie ouâ— with the leper in the lawe I am vncleane I am vncleane nay the godly see what blackamoores they are and how hardly they change their skins and what leopards they are hardly parting with their spots And this made the Apostle take such paines that he might attaine this fruit of Christs death and resurrection after he had beene long able to maintaine his iustification against all challenges and say who shall lay any thing to the charge of Gods elect and what shal separate vs from the loue of God well knewe he how fast this vncleannes cleaueth vnto our natures Heb. 12.1 And this challengeth a number of monsters of men whose hearts beeing gulfes and seas of iniquitie yea the common draines and sinks of all filthinesse
raysing and returne out of Babylon but as a dreame for whose hearts leap within them at the ioyfull message of the pardon of their sinne who leane vnto the promises walking worthy of them for their life very few assent vnto the truth we teach it hardly sinketh with men that God should become man that by the death of one life should be procured to so many that the way to heauen should lie by hell that by afflictions they should be passed to glorie these things be riddles to many professed Christians So when we call people as God did his to walke in the old way that they may find rest to their soules they answer vs with them we will not walke in that way the sound of the thing if not of the voice speaketh for we call men from swearing lying couetousnes which is idolatrie from Saboath breaking intemperance drinkings and vncleannes but mens hearts speake by their liues we will sweare we will drinke to drunkennesse we will by gaming or idlenesse breake the sabboath the waies of God are too straite and vnequall a man had as good be in prison as in these bonds Lastly whereas by the knowledge and comfort of the Scriptures we should come to haue hope which whosoeuer hath hee purgeth himselfe how doe most professed Christians peruert the Scriptures to their own destruction God is mercifull and therefore I may do what I list at what time soeuer a sinner repenteth God will blot out all his sinnes and therefore I will not repent yet The whole law is comprehended in these two thou shalt loue the Lord thy God with all thy heart or aboue all and thy neighbour as thy selfe and therefore I know as much as any Preacher can tell me what need all these sermons The Sabboath was made for man and not man for the Sabboath and therefore what need men be so strait laced and precise in the duties of it Hee that prouideth not for his wife and children is worse then an Infidell therefore I must and will diligently seek the world and set my heart vpon couetousnes By all which instances we may see our selues as in a glasse tainted with this fearefull sin of rising vp and reasoning against that light which shineth out in the word Vse 1. Let all men learne hence to be humbled vnder that vile estate of our nature by which we are not onely laden with simple ignorance but euen oppressed with affected contumacie against it such as our Sauiour chargeth vpon the Iewes Ioh. 8. and such as breaketh out in many of our people who not seldome in hearing vs teach them the truth of God say as the Iewes of Christ who can heare him Alas how farre better were it with vs to haue beene heathen or infidels and neuer haue heard of Iesus Christ that our ignorance had beene simple and inuincible then such Christians as abound not onely with ignorance but such as the Apostle speaketh of Rom. 1.24 Which is caused of the hardnesse of heart which is in them 2. Hence may we cease to wonder why so fewe obey the Gospel why after so much teaching there is so little fruit so little knowledge so little turning to God because the degree of corruption of mind is beyond bare ignorance as to assent to the word is a further degree of grace then bare knowledge The Minister may hale and pull but vnlesse the Father drawe none come to the Sonne such is the contumacie and stubbornenes of mens hearts naturally that no curse can terrifie nor promise affect it and this was it which made Christs own ministerie vnprofitable to the Iewes as we reade Ioh. 8. Let hearers and students of the Scripture labour and pray for the sanctification of mind and the spirit renewing their inner man without which they may heare and study and reade but as the Eunuch without vnderstanding for want of a guide Without this teacher our report shall not be beleeued nor without this finger of God shall the arme of God be reuealed A sound of words may be heard and the report of truth may be so strong as to winne acknowledgment of it selfe but faith shall not be founded nor loue quickned nor hope confirmed nor that change wrought without which thou shalt continue a cauiller still yea froward and an enemie to God and his truth 3. If we be such as are called out of this estate to whom God hath giuen hearts to beleeue assent and obey the truth let vs not depriue God of his glorie but acknowledging his gift giue him the honour due vnto him for here is an exceeding great power of God put forth if it be giuen thee to beleeue the worke of faith is a worke of great power see 2. Thess. 1.11 Deceiued Out of this third degree of corruption of mind we learne That before men be brought vnto Christ they infinitely erre and their whole life is but a wandring from God and his wayes For 1. Christ is the way the truth and the life and therefore to be out of Christ is to be out of the way that tendeth to life 2. Our selues by our sinne are cast into the darke night and haue not the least glimpse of Sun Moone or starre but walking in darkenesse knowe not whether we tende 3. We haue a wandring and vagrant vaine euen after our calling and therefore much more before how haue the Saints of God complained in their owne and in the name of the Church Isa. 53.6 we haue all wandred like lost sheepe The like Dauid confesseth of himselfe and euen after conuersion the Lord must still be seeking vs vp Psal. 119.176 oh seek thy seruant for els we haue no list to returne to the sheepheard of our soules Iesus Christ. Now the reason of all this error is a filthy flatterie of the heart and a guilfull securitie of spirit which holdeth men from seeking happinesse where it is to be had while they mistaking their condition make faire weather with their soules when in the meane time all is amisse and they for truth embrace nothing but dangerous and damnable error We shall not neede trauell farre to seeke instances of such vagrants out of the wayes of God and yet aske any of them what way they trauell all of them hast to heauen and will be there as soone as the best if we may beleeue them I might here saue some labour but that the world swarmeth with such wanderers and that I take it much materiall to our point and purpose to shew how farre many are out of the right way how little acquaintance many Christians haue with Christ of whom some neuer saw his face neuer saluted him others haue thought it their best securitie to stand a loose and follow him a farre off and others after a little acquaintance with him doe as many disciples did fall off from him and walke with him no more But a little further to prosecute the point in particular
to make shew of it vnlesse it be attained by newe instruction Secondly they want not all faith Christ himselfe reckoneth them among beleeuers Matth. 18.6 whosoeuer offendeth one of these little ones which beleeue in me in which respect circumcision which was administred to infants was called a seale of faith Thirdly whereas some diuines thinke that this faith of theirs is no other then the faith of the parents the truth is that the faith of the parents is so farre theirs as that it giueth them right to the couenant for the couenant is made to Abraham and his seede and to the faithfull and their seede and the beleeuing parent also laieth hold on the couenant for himselfe and his seede thereby intitling his child to the right of the couenant as well as himselfe euen as in temporall things he can purchase land for himselfe and his heires This truth confirmeth the Apostle If the root be holy so are the branches and the one parent beleeuing the children are holy to this purpose saith Musculus that children may be called faithfull although they haue no faith Fourthly but because this may seeme not so proper a faith beeing wholly imputed 1. in that all children saued are not of beleeuing parents yea we may in charitie presume of some perhaps without the Church whome the Lord mercifully saueth out of most wicked progenitors for many generations and 2. because the iust shall liue by his own faith It is verie probable that elected infants haue a spirit of faith that is the spirit of God working inwardly and secretly but diuersly in infants dying before discretion and those which shall surviue to the former giuing that spirit which worketh either faith or something proportionable for their iustification regeneration sanctification and saluation in the latter working the seedes or inclination of 〈◊〉 which in due time shall fructifie vnto eternall life And hereunto the Scriptures giue insinuation in shewing how after a merueilous and secret manner the Lord can and hath effectually wrought in infants euen in the wombe as in Iacob Ieremie Iohn Baptist and others neither doth it any thing hinder that infants haue no sense of any such thing no more then it prooueth them not to liue because they knowe not that they doe so And not only the Scriptures but that auncient and common distinction of baptisme 1. into that of water 2. holy Ghost 3. martyrdome seemeth to him that well considereth to giue some ground of it Howsoeuer it be if we cannot attaine the manner of this secret working in infants we know that Adams corruption is not more effectuall to pollute the infants of beleeuing parents then Christs blood and innocencie is to sanctifie them and beeing so his wisedome wanteth not meanes to apply it vnto them euen in their infancie yea in the wombe to make it their owne although we cannot reach vnto them So much of the faith of infants Here one scruple remaineth to be remooued namely if men of yeares must beleeue and children of beleeuing parents must be faithfull and holy before baptisme what shall baptisme be good for or what profit can it bring to any Answ. First in regard of Gods commandement which Abraham Cornelius Paul beleeuing obeyed without reasoning and so manifested their faith in obedience 2. That such as haue receiued inuisible incorporation into Christs bodie must be also visibly incorporated that whom God tooke for a member of the Church the Church also might accept as one 3. That the grace receiued might be augmented for by the worthy vse of the Sacrament those graces which are weake receiue more encrease faith is incited loue quickned hope confirmed and obedience bettered daily 4. That the partie himselfe may be strengthened and confirmed both in the graces receiued as also in regard of that grace and glorie which he expecteth to receiue in the resurrection both which are more firmely sealed in the Sacrament of baptisme wheras otherwise it would be with men here as in their temporall tenures in which if their leases or indentures want a seale they like their hold much the worse Vse 1. Ministers must deliuer this doctrine plainly and not as we may obserue some who either not vnderstanding it or not willing that others should vnderstand them generally tie a certaine grace to this Sacrament of baptisme but not explaning these two points how and to whome leaue their hearers laid open to many dangerous errors of which I will giue some examples 1. To conceiue of an absolute necessitie of baptisme and hence cruelly and impiously denie vnto Infants dying without it the saluation But we must beware of running backe into this point of Poperie which at this day thrusteth the soules of such babes into a place very neere hell and their bodies out of Christian buriall as they call it into an vnhallowed place and conceiue aright of the point thus As for inward baptisme which is to be within the couenant and regenerated to hold it absolutely necessarie vnto saluation Ioh. 3.5 Except a man be borne againe of the water and the Spirit he can not enter into the kingdome of heauen but as for outward baptisme the seale of the former to hold it necessarie but accidentally as 1. in regard of Gods commandement 2. of our owne weaknes 3. to auoid the danger and appearance of neglect or contempt of so holy an ordinance but to hold it so necessarie as that he that steppeth not ouer this threshold can neuer get into heauen is directly both against the grace of God in the Scriptures which affirme the children of the faithfull to be holy before they come to this baptisme as also the examples of children dead before the eight day the day of their circumcision of men and children for the space of fourtie yeares wanting circumcision in the wildernes of Dauids child dying before the eight day the damnation of which he feared not of the thiefe on the crosse who wanted the outward baptisme although not the inward Surely our Sauiour Christ where he had good occasion maketh no such necessitie of it He that beleeueth and is baptized shall be saued but marke in the opposition he saith not he that beleeueth not and is not baptized shall be condemned but that we should not conceiue of such a needles necessitie he purposely leaueth out the latter clause of the former sentence onely affirming that he that beleeueth not shall be condemned And what an vnequall thing were it that if parents should neglect to bring children seasonably vnto baptisme that the child not offending should for the parents fault be condemned Let vs therefore send backe this cruell opinion to the Papists among whome it was first hatched and better beseemeth Duraeus or some such other hard hearted Papist affirming that God is able to saue infants without baptisme but we know his reuealed will to the contrarie well enough then any Protestant minister among whome it
regard meete to be done by the whole 2. Euery one ought to tarrie to helpe the congregation in prayer for the infant and to ioyne in the praise of God for the ingrafting in of another member into the bodie of Christ. 3. Euery one ought to helpe himselfe both in calling to minde his owne baptisme his promise and ingrafting into Christ as also to examine what fruit he reapeth of the death and resurrection of Christ into which he is set and so to be either humbled or thankfull as he findeth his estate 4. Lastly how much so euer vsed yet is it a most vnreuerent part towards this ordinance what an vngodly contempt were it to runne out from hearing the word and why is it not also in running from the Sacrament which is the seale of that couenant as if men were loath to be present where the blessed Trinitie presenteth it selfe to such a gratious purpose as this is namely to seale such benefits to one of that congregation And more it is a disordered thing for the good of the Church requireth that the Congregation should come in together and goe out together wherein the Lord is so strait that the King might not depart till all was ended Ezek. 46.10 He shall goe in when they goe in and when they goe forth they shall goe forth together Let euery man make more conscience of this dutie hereafter and seeing Christ himselfe disdaineth not to come to Iohns baptisme let vs take heede of running from Christs And the renewing of the holy Ghost Now we come to speake of the inward means of our saluation wherby the Lord setteth vs into this new condition here called the renewing of the holy Ghost wherein to vnderstand it better we will consider two points 1. what this renewing is 2. why it is called the renewing of the holy Ghost and so come to the instructions For the former It is a grace of God whereby the corruption of nature in beleeuers is by the power of the holy Ghost daily renewed vnto the image of God I say 1. it is a grace of God 1. Pet. 1.3 Who according to his abundant mercie hath begotten vs to a liuely hope 2. by which the corruption of nature which is the proper obiect of it called in Scripture the flesh the old man not the substance of bodie or soule which were not decaied or perished but the corrupt qualities which by the fall tooke place in them 3. is renewed this is a word of relation and opposed to that olde corruption drawne from the old Adam for so is the new birth by the spirit opposed to that old natiuitie which is of the flesh Ioh. 3. Againe the word importeth a compleat worke vpon the whole subiect for as in the birth of a child not one or moe parts and members but the whole child is borne so in the new birth the whole man must be borne againe the whole man must be a new creature in which is not the framing of something out of something but of something out of nothing For if the Popish doctrine were true that there were some power in nature whereby the holy Ghost a little freeing it it could of it selfe will and performe that which is truly good then were man but in part new and so could not be called a new man a new creature or be said to be borne againe neither raised vp from the death of trespasses sinnes but reuiued and recouered as out of a swoone or some desperate disease nor renewed but a little repaired and mended But because the corruption of nature is gone ouer the whole man as we haue a little before heard so this renewing must be in the whole man and in the same order 1. It must begin in the spirit of the minde Rom. 12.2 the first worke in this new creation also must be to make the light to banish the darknes and blindnes of minde vnder which are comprehended the vnderstanding will and affections 2. It must proceede to the outward man and conuersation that euen the members of the bodie may become the members of Christ and obedient vnto the law of the mind renewed and so the whole may become a liuely reasonable and acceptable sacrifice vnto God In these two standeth the renewing of the whole man required 1. Thess. 5. The God of peace sanctifie you throughout and I pray God your whole soule bodie and spirit be kept blameablesse where is mention of the spirit as the very soule and life of a renewed person and is no other then the grace of sanctification opposed to the corruption of nature which is seated both in soule and bodie 4. I adde In beleeuers because regeneration is the vndeuided and inseparable companion of faith which is called the faith of the elect as we haue heard 2. Thess. 2.13 Chosen you to saluation through the sanctification of the spirit and the faith of truth whence it followeth that as faith is not of all no more is regeneration neither is this grace further tied to the Sacrament then where it meeteth with a faithfull receiuer 5. I say daily for although the beleeuer be renewed in euery part yet all is but in part it is so compleat in the subiect as that it is yet a continued worke and not consummate vntill we all meete in the vnitie of the Sonne of God when that perfect is come for so long as we are here below this righteousnes of God is revealed from faith to faith and we are changed from glorie to glorie and we walke from strength to strength In all things growing vp in him which is the head he that is iust must be iust still and he that is holy must be daily more holy and thus encrease vntill the perfect day 6. I adde vnto the image of God Eph. 4.24 Put on the new man which after God that is after Gods image is created in righteousnes and holines see also 2. Cor. 3.18 We are changed into the same image of God for as Adam was created in the image of God so must euery beleeuer be renewed vnto that blessed condition In a word looke what the image of God was which was giuen vs by our creation vnto the same must we be wrought now by the grace of the second couenant but that stood not in the substance of the soule and naturall faculties of it so much such as vnderstanding free will memorie c. but 1. in the knowledge and illumination of it Colos. 4.10 Put on the new man which is renewed in knowledge 2. in the righteousnes and integritie of the whole man Eph. 4.24 Put on the new man which after God is created in righteousnes and true holines The second point in the meaning is why this is called the renewing of the holy Ghost Answ. Not that it is not wrought as well by the other persons beeing a worke without themselues for the Father reneweth as beeing the foundation and
not is still borne or a dead child and vnder this I comprehend a cheerefulnesse to all the parts of the publike and priuate worshippe of God whereas the Prophet maketh it a note of a wicked man that he calleth not vpon God that is he casteth off the whole worship of God Wouldst thou then finde thy selfe to be a newe creature finde this change that the clouds of darkenes and ignorance are remooued that thou hast an heart of flesh that thou findest an abatement of thy sinnes and lusts that thou hast heauenly motions that thou vsest meanes carefully of thy spirituall life that thou growest by the nourishment of the word Sacraments prayer reading conference and other exercises of godlines and repentance this is the way of life which thou hast happily found thou art now much nearer saluation then when thou first beleeued Vers. 6. Which he shed on vs abundantly through Iesus Christ our Sauiour To come to the right meaning of this verse we must explane fowre things 1. the gift bestowed which that is the spirit as the former words import 2. the person bestowing him he that is God the Father 3. the measure of the gift 1. powred out 2. plentifully or shed on vs abundantly 4. the person meriting this gift that is Iesus Christ described here to be our Sauiour through Iesus Christ our Sauiour First the gift is the spirit or holy Ghost Quest. How can the spirit be bestowed Answ. In the spirit two things must be considered 1. his essence and person 2. his gifts and effects The former cannot be conferred for neither can his essence or person be concluded in the whole frame of heauen and earth and much lesse in the narrow corners of mans heart he beeing an infinite God equall with the father and the sonne But the latter may for so 1. Cor. 12.11 the Apostle speaking of sundrie operations and gifts â—aith all these things worketh the same spirit and this phrase must be vnderstood by an other Act. 2.17 where Peter alleadging the place out of Ioel 1.28 I will powre out my spirit thus explaineth it I will powre out of my spirit that is the sauing gifts and graces of my spirit such as here the renewing of the spirit by iustification and sanctification of which we shall heare mâ—re in the next veâ—se The second thing is the person bestowing the holy Ghost he that is the Father as ver 4. who as he is the fountaine of the deitie so of all good actions and operations Ioh. 14.26 But when the comforter shall come whom the Father shall send Obiect But Christ saith that he will send the spirit from the Father Ans. This maketh no difference in the thing the spirit proceedeth first from the father as the first in the Trinitie and from the Sonne as from the second in order in the Trinitie and he onely expresseth this order when he saith whome I will send from the Father for when the Father sendeth the holy Ghost it is by the Sonne in whom all our good is deriued but not as by an instrument but as from a principall efficient with the Father onely the second in order from the Father Thirdly the measure of the gift is noted 1. In that he is said to shed or powre him out he saith not he gaue or communicated or dropped or showred but powred him out which noteth the liberallitie and plentie of the thing conferred namely of the graces of the spirit called by the name of the Spirit himselfe that we might conceiue of the bountifulnesse of our God who seemeth rather to communicate the verie fountaine it selfe of grace then the streames and riuers of it In which Metaphor note by the way that the graces of the spirit are here compared to waters which most properly are powred out and that not vnfitly For 1. as water washeth the filthinesse of the bodie so these graces as the pure waters of sanctification wash and cleanse the soule from the corruption and sinne of it Ezek. 36.25 I will powre cleane water 2. water hath a naturall qualitie to extinguish heat and quench the thirst of man and beast so onely these waters bring with them refreshing against the hotte wrath of God which otherwise would prooue a consuming fire for he that drinketh of this water shall neuer thirst more that is he shall neuer wish that grace sooner whereof he shall not drinke to sacietie 3. water softeneth the earth and maketh it fruitfull so these graces of the spirit mollifie the heart so fitteth it vnto all good works which are the fruits of the spirit without which we should be as the heath in the wildernes and as a parched land which seeth not when any good commeth But the second word whereby this immeasurable grace bestowed is signified is the aduerb abundantly or if we wil goe nearer the original richly and so when the Apostle writ this Epistle the spirit was indeed abundantly powred out and that in three respects First in regard of the diuerse kinds of gifts then powred out as 1. The common gifts of the spirit which all good and bad partake in were in greater abundaÌ„ce theÌ„ euer before bestowed such as the gifts of illumination outward calling profession of the truth common generall faith 2. The more especiall gifts of sanctification the which our text most aimeth at as of faith regeneration loue hope c. for so the Apostle seemeth to restraine the graces he speaketh of saying on vs who are renewed by the holy ghost As both the prophet Ioel and Peter speaking the same thing seeme to doe the one mentioning my seruants my handmaids the other speaking of such as inuocate and call vpon the name of the lord and to this purpose we might shew what a number were daily conuerted and how in those dayes the kingdome of God was taken by force 3. More extraordinarie and miraculous gifts which were more proper to those times and in great abundance distributed are here included as the gifts of tongues of healing diseases casting out deuils porphesying command of death after a sort to take and leaue mens bodies and sundrie such other very frequent then aboue all times before or since SecoÌ„dly these gifts were plentifully powred out in regard of the persons people vpon whom they were conferred not now vpon some few Iews or handfull of people as before Christs ascension but vpon all flesh saith Ioel 2.28 vpon euerie nation vnder heauen saith Peter Now both Iew and Gentile bond and free circumcision vncircumcision all respect and acceptation of persons remooued haue equall part and promise in these graces Thirdly in regard of the meanes in which the spirit now conueled these graces that is the word Sacraments and ministerie of the new Testament which farre exceeded in glorie all that ministerie that euer was before it For in former time they sawe in their ministerie things a farre off in types shadowes clouds but
in your callings and seuerall conditions of life then look abroad into the field of my Church and there you shall not want wherein to employ your strength counsell exhortation mercie loue zeale diligence and all the graces yee haue Neither is it harder to set Christians on worke then to hold them vnto it The profits and pleasures of this life call them often from the speciall busines of Christianitie because they enquire not whether in such seuerall actions they seeke God or themselues What am I a beleeuer I should in euerie action glorifie God testifie my faith beautifie my profession edifie my brethren I ought to winne the ignorant bring on the weake or at least stoppe the mouth of the enemie who will be readie to say You may see what a slight excuse will serue any of them all to misse a sermon what a slight profit will make them forget themselues their father whom they professe and their Fathers house what a slender busines will interrupt and breake off for the time their family duties what a trifle will make them at oddes and suites with others yea themselues for they can be as contentious as any other Alas am not I a Christian a beleeuer am I not called to better things haue I not promised better should I make the deuill glad his instruments reioyce Gods spirit sad his children heauie should I occasion profane ones through my sides to wound all my profession should I open a Papists mouth or harden him against the truth should I cast backe weake ones by such fruites in me a professor should I cast off the care of my brethren and bring shame on all my fathers house Haue I faith or are these the fruits of it would it not rather be fed still in the ministerie would it not vpon all good occasions be working by loue can a beleeuer be so slacke so heauie so idle so secure so couetous so contentious so scandalous as I am oh I must looke better to the matter When I first entred into the wayes of God I said I promised I would looke to my waies I would not offend in my tongue in my hand in my eye in my life and conuersation and by Gods grace hereafter I will pay these vowes to the Lord in the sight of all his people Now for watching opportunities seeking occasions of doing good we feare them we flie them we avoid charitable motions and repute it our wisdome not to heare them selfe loue and selfe ease slaieth our profession deadeth our faith and burieth our loue to God and to men can working faith be so idle or beleeuing persons so workles or trees of Gods orchyard so fruitles shall greene leaues make vs good trees or good words good Christians Let vs pull out our hands out of our warme bosomes and fall to worke and leaue idle iangling It would bee more for the honour of God and his Gospell if professors would either doe more or say lesse practise something like or professe nothing at all Where is the communion of Saints become when doe professors meet together to edifie themselues by godly conference when enquire they one of an other where is a poore christian either sicke or in other distresse that we may gather him a little releefe were not such a fellowship as this likest vnto the purest Primitiue Church in the dayes of the Apostles themselues and were it not now fitter for beleeuers then liue so priuately minded as many as though we could not be religious vnles as of olde we cloister our selues like Monks liuing within our priuate wals feeding vp our selues storing vp for ours but forgetting Iosephs affliction And surely what is the cause we see not such a comfortable communion but because those that beleeue in God are so heauie vnto good workes the richer sort which should be as great wheeles to set forward the poorer either looke bigge vpon them or for other employments haue not so much leasure as they their own ploughs must forward whatsoeuer become of Gods and the poorer sort want both meanes and example Doctr. 3. In that the Apostle willeth Titus to affirme these things deliuered and addeth this as a reason because they are good and profitable we obserue that Ministers in their teaching must haue respect to these two things 1. That they deliuer true sound and good matter in it selfe 2. That it be profitable for the hearers First it must be true and sound else are they not of Gods sending for whom he sendeth he furnisheth with a word of truth as on the contrarie Satan is a lying spirit in the mouthes of seducers Now then is it true when it is deuided aright and then deuided aright when it is truly and properly grounded on the place whence it is raysed as also when it is truly and rightly applied Ayming 1. to please God and not men or the times 2. to beate downe sinne and not open a doore to libertie or licentiousnesse 3. to comfort and encourage such as walke vprightly and not make the hearts of those heauy to whom the Lord speaketh peace Let the doctrin be neuer so true if it be misaplied it ceaseth to be Gods who alwaies speaketh to the heart of his children Secondly it must be profitable as well as true For 1. euery thing in the Church must be done to edifie and consequently spoken also 2. All assemblies are appointed for the profit and for the better of the Church 1. Cor. 11.17 3. The commandement is to deliuer nothing but what may breed godly edifying 1. Tim. 1.4 and not to striue about words to no profit 1. Tim. 2.14 bounded with a threatning that the Lord will come against such Prophets as seeke out vaine things and such as bring no profit to his people Ier. 23.32 4. examples Paul professeth of himselfe that he kept nothing backe which was profitable Act. 20.20 Nay the Lord himsâ—lfe setteth himselfe a worthy example hereof to all teachers and preachers Isa. 48.17 I am the Lord thy God which â—eacheth thee to profit and leadeth thee the waie thou hast to goe Vse 1. It is not inough that a Minister be a great scholler but hee must be a true teacher too Many a learned man is a false Prophet wherof we haue pregnant example in the Church of Rome in whom we see the speach true that in Gods matters the greatest clearks are not euer the wisest men It is obserueable also in the Scribes Pharisies and Rabbies of the Iewes that depth of learning hath not alwaies the truth cheyned vnto it but that the Lord according to his accustomed manner working in and by weake things often reuealeth more sauing wisdome to some poore contemned humble soule then to all the great clearks who may otherwise professe that they haue the very key of knowledge which is not spoken that any should hence be emboldned to contemne so excellent an ornament as leaâ—ning is but only to shew that the Lord
performed more miracles then Christ and all his Apostles and was farre greater then Iohn Baptist we could not auoid but be heretikes indeed because these and a number such are contradictory to the canon of the Scriptures reuerse the foundation of religion and yet are obstinatly defended by them And further let men see hence how inconsideratly they cast the names of old heretiques to the blemishing of the liues and waies of many godly and worthy men as when Christian and religious men are tearmed by the name of Puritans an auncient sect of heretikes with whom these haue but small acquaintance The like may we say of that reproachfull title of Scismatikes who quickly degenerate into heretikes who rent the coate of Christ and make division in the Church sometimes for some opinion but more vsually about some orderly rites and ceremonies in the Church Now then to challenge men of scisme 1. the Church must be prooued to agree and to haue the vnitie of truth both for doctrine and rites 2. men must be conuinced by the word that the doctrine is the wholsome word and the rites and ceremonies are edifying orderly inoffensiue and not superstitious Obiect But some are so peeuish they will neuer be conuinced and satisfied Answ. The reason hereof seemes to be because the Church is sometimes a partie in such a question and therefore it were wisedome to bring vpon such parties the iudgement of other reformed Churches to make vp such a conuiction And then when all such good meanes are vsed if men separate from the Church let them lie iustly vnder the reproach of their sin But farre be it that euery one who carrieth a diuerse iudgement concerning some rites in the Church wherein he liues should presently become a scismatike for such a one may still cleaue in heart in affection and in personall presence vnto the Church and be farre from interrupting the vnitie of the Church Yea farre be it that euery departure from those that call themselues the Church yea in maine points of doctrine should be scisme Were Elias and Elizeus Scismatikes because they departed from Ieroboams worship were our Sauiour Christ and his Apostles scismatikes in departing from the doctrines of the Pharisies and Saduces No it was Ieroboam it was the Preists and Pharisies who pretended themselues to be the Church departing from the truth and so from the true vnitie that were the authors of Scisme herein And so for rites how can we stoppe a Papists mouth if we shall say that those men who depart from rites tending to the weakning of faith and doctrine or offensiue and superstitious are presently to be ranked amongst Scismatikes for haue not we our selues thus departed from an hundred Romish ceremonies and yet we say they are the authors of Scisme therein Let this rectifie our iudgements and keepe vs from rash censures in matters so capitall and so difficult If any Catholike spirit will still reproach vs as Scismatikes surely we will reioyce herein that we are not of them whose canon hath taught vs that if Christ and his Apostles would not subscribe to all their decrees they should escape no other tearmes but be reputed Scismatikes at the least if not burnt for heretikes Secondly note that there haue bin and shall be to the end heresies in the Church Christ was no sooner ascended but that blessed doctrine of his euen while the Apostles yet liued was oppugned by heretikes which seemeth to be the ground of this precept Nay no sooner was there a Church but heresie the disease and corruption of it beganne to discouer it self and truth gaâ—e only the start was before heresie yea the â—aâ—es came vp with the good seed in the feild of the Lord. The reasons of this doctrine are First so long as the causes of heresie remaine it selfe must needs continue but the causes shall be and euer haue bin in the Church and these are ignorance of God pride of heart selfe conceit ouerweening of gifts want of loue to Christ and his truth Satans mallice ambition couetousnesse flattery and many moe in a word so long as there is a mixture between good and badde there will be a fight between them Secondly the Lord in his prouidence suffereth false prophets and heretikes to rise vp among his people to prooue try them whether they will cleaue vnto him or no Deut. 13.3 they are the Lords fanne brought into his floaâ—e to separate betweene the faithfull and vnfaithfull whereby the wicked fall off as beeing thrust away from the Lord vers 7. and the godly who are by Satan and his instruments accused to be hypocrites are manifested â—ound at the heart and faithfull to the ende So the Apostle 1. Cor. 11.19 There must be heresies that those who are approoued of God may be knowne he saith not it is possible but necessarie that heresies be as fire to trie and purge the gold Thirdly the Lord in his iustice punisheth by such the contempt of his truth and the careles and vnaffected intertainement of his word For iustly are men who will not receiue the truth in the loue of it giuen ouer to strong delusions in the beleeuing of lies If Christ and his Gospel cannot be receiued Antichrist when he commeth with all lying wonders and preuailing errors shall If the truth in Michas mouth be contemned 400. false Prophets shall preuaile with their lie So haue we seene that where a faithfull Pastor hath beene lightly set by the Lord hath one way or other remooued him and after his departure sent in some grieuous wolfe or other that hath not spared the flocke Fourthly the wisdome of God permitteth it for although it seeme to poison vtterly destroy the truth yet indeede he turneth it to the clearing and confirming of it it beeing an occasion that the truth is further sifted into that as sparkles issue out of the striking of two flints together so the truth discussed and disputed becommeth more lightsome and more victorious yea the gold commeth no brighter out of the fire then the truth out of the triall of opposition and contradiction Vse 1. Whensoeuer Sathan according to his accustomed mallice against sinceritie stirreth vp any troubles to stay the course of the Gospel to obscure the shining brightnesse of Gods glorie and to bring confusion into the most wise orders and ordinances of God then the Lord so ouerruleth the matter as that he alwaies bringeth light out of darkenes glorifieth himselfe purgeth his floare prooueth his people quickneth their zeale and traineth them in humilitie and obedience Let vs not then be discouraged if our eyes see many trials and in them many fall off if we see the truth oppugned doctrines of libertie broached backed and zealously maintained for surely although the Lord herein may iustly correct our manifest contempt of the truth yet can he not nor will forget his owne glorie 2. We ought to be so farre from troubling or hindring
First in regard of God good workes haue their necessarie vses As 1. that his name may be glorified by the professors of it for it tends greatly to his praise when in such workes as himselfe hath commanded his children testifie their obedience and thankefulnesse 2. that his Gospel may be beautified and adorned of which see cap. 2.10 3. that himselfe may be pleased and delighted as men with sweete smels with such sweete smelling sacrifices as these be Heb. 13.16 Philip. 4.18 these are the myrrhe and the spice which Christ gathereth when he commeth into his garden Cant. 5.1 Secondly in respect of our neighbour these good workes of mercie and beneficence haue their excellent and necessarie vses for euerie Christian is a fruitfull branch of that vine whereby both God and man is cheared And whereas our neighbour is either vnconuerted or converted they want not their speciall vse in regard of them both First for the vnconuerted they are either elect or reprobate If they be elect they may hence be prepared to their conuersion and woone euen without the word to the liking of the word and profession which they see so holy so charitable and so plentifull in good works Thus saith the Apostle that vnbeleeuing husbands may without the word be wonne by the godly conversation of their wiues and the same Apostle exhorteth the scattered and conuerted Iewes to haue their conuersation honest among the Gentiles that they which now did speake euill of them as euill doers might by their good workes be prouoked to glorifie God in the day of their visitation But if they be wicked and belong not to God yet by the godly liues of professors they shall be 1. restrained that they cannot so boldly rush into and tumble in their sinnes as they would no more then Herodias could quietly enioy her sinne so long as Iohn Baptist was aliue Mark 6.19 2. they shall haue their mouthes stopt and put to silence when they would gladly open them wide against the truth and the professors of it And this is the will of God that by weldoing we put to silence the ignorance of foolish men 3. they shall be convinced and condemned in their consciences and so prepared for the iudgement of God and thus the Queene of the South condemned the Iewes and Noah by building the Arke condemned the old world Heb. 11.7 Secondly If the neighbour be conuerted he is either weake and then he is hereby confirmed strengthed and brought on or else he is strong and then he is further prouoked yea his heart is gladded and further knit to such a one as in whom he seeth such sparkles of Gods image to shine And thus was Titus his inward affection more aboundant toward the Corinths when he remembred the obedience of them all so was Pauls also by the faith and grace of the Philippians 1.5 Thirdly in regard of our selues they haue many necessarie and profitable vses As 1. to make our election sure to our selues 2. Pet. 1.10 2. we may by them discerne the soundnesse of our owne graces as sauing knowledge will be operatiue liuely faith will be working effectuall loue will be an hand giuing out sound hope will be purging Christian thankfulnesse wil appeare in good works which are called sacrifices of thanksgiuing true charitie and mercifulnesse will go beyond that mouth-mercie of which Iames speaketh for else all is vnsound whosoeuer saith he loueth God and keepeth not his commandements is a lyar 1. Ioh. 2.3 for that loue of God or men is vnsound which is in tongue word but not indeed and truth as witnesseth the Apostle 1. Ioh. 3.18 3. by these fruits other men also may discerne the soundnes of our faith and graces for although good workes cannot iustifie the person before God yet they must iustifie the faith of the person before men and therefore Iames saith shewe me thy faith by thy workes and of Abel is said that he obtained witnes that he was righteous in that he offred a better sacrifice then Cain Heb. 11.4 4. They doe our selues good both in this life and in the life to come 1. In this life they profit vs in our outward estate and inward They bring blessing to our outward estate for God hath promised that he that watereth shal haue raine and that the mercifull man shall not want yea they drawe vpon vs not onely the blessing of God but of men also who blesse the mercifull man by many prayers which Iob made no small account of when in the depth of his distresse hereby he comforted him selfe that the blessing of the poore came vpon him Thus Onesiphorus his mercie towards Paul beeing at Rome in trouble brought the feruent prayers of so great an Apostle vpon himselfe and his house 2. Tim. 1.18 Besides this they doe our names good and helpe to purchase a good report which is better then a pretious oyntment Abraham by his workes was commended that he was iust Iam. 2.21 and of the good and mercifull man it is said that his name shall not be put out As for our inward estate they make that farre more thriuing for euerie grace is strengthened by the execrcise of it as no talent was vsed but to encrease for as prayer is increased by praying and knowledge by instructing so is loue by almes and mercie by distributing without which exercise all would rust and become as a sword kept in the scabbard till the heart become like the sluggards field ouergrowne with thornes and briars but most vnreadie to any good worke 2. In the life to come they are profitable for they procure a mercifull reward and beeing a sowing to the spirit we shall reape of them in the haruest life euerlasting yea and more they procure a proportionable measure of glorie for according to the measure of faith and grace in the worke the recompence may well be thought to be a cuppe of cold water shall not loose the reward but yet he that soweth more liberally shall more liberally reape And as in hell are degrees of torments for some shall be beaten with more stripes some with fewer and it shall be easier with some then other and yet both condemned so is it probably held that in heauen shall be degrees of glorie for some shall shine as the firmament some as the starres in which is greater light yea one starre differeth from another in glorie and this according to the gayning of talents for he that gaineth fiue talents shall rule ouer fiue cities and he shall rule ouer tenne cities that hath gayned tenne talents Not that the gayning of the talents meriteth any such recompence no more then a cup of cold water giuen to a disciple in the name of a disciple or a mite cast into the treasurie neither of which shall loose their reward but because faithfull is he which hath promised Vse 1. This doctrine meeteth with that slanderous
indeed his bowells were not straitned toward Titus and the Church committed vnto him seeing he wisheth the verie fountaine of grace to be opened vnto them for this word as we shewed in the beginning signifieth both the free loue and fauour of God towards vs in Christ as also all other spirituall blessings flowing from that fountaine such as are remission of sinnes reconciliation with God iustification sanctification life eternall and all the meanes tending thereunto 3. That beeing an Apostolicall prayer it might also be a meanes of obtaining and conuaying vpon them the grace requested and although he had made the same request for them before yet it is no vaine repetition for partly he prayeth for the encrease and further feeling of this grace for them and partly teacheth vs thereby that it is the only blessing to be prayed for the cheife if not only grace which our selues are to labour for and which we must by all meanes endeauour that others may haue their portion in with vs. 4. To shew that all our greeting must beginne and end in grace and that our formes of salutation should fauour of grace and not be profane gracelesse or formall as the most are 5. Beeing a Minister of grace he beginneth and endeth with it and teacheth Ministers that their first and last action of the day and of their Ministeriall dutie should be the commending of their people vnto the grace of God in their praiers and besides if ordinarie letters much more other more weightie actions of men must be vndertaken and performed with praier and praise Secondly in that he saith Grace be with you he sheweth that howsoeuer this Epistle was inscribed to Titus alone yet was it intended to be of common vse to the whole Church and therefore we haue not vnfitly applied the most of the doctrines to the vse not of Ministers only but of all sorts of men so farre as they concerned them Last of all in that he saith grace be with you all he meaneth all the elect and only they for only they are effectuall partakers of this sauing grace called often elsewhere the grace of our Lord Iesus Christ the treasurie and fountaine of it The wicked are indeede endued with excellent gifts of Gods spirit but they want this grace of God in Christ which is the only foundation of our election to the grace of life of our effectuall vocation to the grace of God wherein we stand and of that assured hope of that heauenly inheritance which he hath purchased of his grace By this grace we are happily reconciled vnto God and adopted to be heyres of grace hereby also we haue receiued the word of grace which is made fruitfull to the planting and watering of all other sauing graces in vs and so to the furthering and finishing of the whole worke of our saluation in glorie This grace be euer with vs and all them that loue the comming of our Lord Iesus Christ to their immortalitie Amen So shall it be And so be it To God the Father of lights and to Iesus Christ that eternall word together with that annoynting euen the blessed spirit the only one true and wise God who hath happily led vs through these labours be all praise and glorie in all the Churches for euermore Amen A SHORT VIEWE OF SVCH Doctrines as are enlarged with their reasons and vses A Man may sometimes lawfully change his name Pag. 4. Such names are to be giuen to children as may put them in minde of some good dutie Pag. 4 The name of a seruant of God is full of honour Pag. 6 The chiefe offices in the Church are for the service of it Pag. 10 God hath some who are elect and other are not Pag. 11 The elect haue a faith by themselues Pag. 13 The faith of the elect is ordinarily wrought by the ministerie of the word Pag. 16 The doctrine of the Gospell is truth it selfe Pag. 18 The knowledge of the truth is the ground of faith Pag. 19 The truth intertained in truth frameth the heart vnto godlinesse Pag. 21 The ende of the ministerie is to drawe vp mens mindes from earth to heauen Pag. 24 True faith neuer goeth alone but as a Queene attended with many other graces especially with hope Pag. 27 Life eternall is the beleeuers by free promise Pag. 30 God is truth itselfe and cannot lie Pag. 33 The free loue of God appeareth in that whatsoeuer he doth for his elect in time the same he decreeth before all time Pag. 39 The doctrine of saluation is more clearely manifest then in former times Pag. 43 The Lord effecteth all his purposes and promises in due season Pag. 44 Saluation is to be sought for in the preaching of the word Pag. 48 The office of preaching is an office of trust Pag. 52 Whosoeuer entreth into the ministerie must finde himselfe pressed by the calling and commandement of God Pag. 53 Ministers may be more or lesse in the commendation of their calling as the disposition and necessitie of their people require Pag. 55 Gods calling to grace is free and powerfull Pag. 56 Ministers ought to be spirituall fathers in begetting children to God Pag. 58 Faith is one and the same in all Gods elect Pag. 62 Euerie man must be carefull 1. whome 2. to what 3. how farre he commendeth an other Pag. 65 All are not naturall sonnes that are so accounted 66 The free and euerlasting grace of God is the foundation of all blessings spirituall and temporall Pag. 69 True peace is the fruit of Gods grace and mercie Pag. 71 Whosoeuer is called to labour in the Church must by all his care further the worke of the Lord. Pag. 75 He that would Christianly and comfortably carrie himselfe through his calling must euer haue the ende of it in his eie Pag. 76 Churches must not be condemned as no Churches for want of some lawes or gouerment if they ioyne in the profession of the truth Pag. 80 No Church is hastely brought to perfection Pag. 81 There is continuall bending of good ordinances euen in the best estate of the Church Pag. 83 Such an absolute necessitie of a setled ministerie there is where a Church is planted that without it religion cannot possibly thriue or continue Pag. 86 The ordering and gouerning of the Church is not left arbitrarie no not to an Evangelist but Apostolicall direction must guide him Pag. 89 How able soeuer a man is to teach if he be of a scandalous life he is vnfit to be chosen a Minister Pag. 92 Marriage of Ministers is a lawfull and holy ordinance of God Pag. 97 Polygamie was euer blameworthy euen in the best Pag. 103 He that would reforme others abroad must begin at home Pag. 110 To haue the blessing of gracious children thou must beginne at religion Pag. 111 The carriage of a mans children is a great credit or disgrace to his profession especially of the Minister Pag. 113 Riot is an hatefull vice to be
auoided Pag. 114 Children ought to be obedient to their parents Pag. 117 Lewdnesse of children is often from want of gouernment in parents Pag. 118 Euery Minister ought to keepe the Lords watch ouer his flocke Pag. 121 A Bishop ouer others must first watch ouer himselfe Pag. 123 Euery Minister beeing Gods steward must haue a fit calling and properties answerable to that office Pag. 124 The nearer a man is to God in place the more carefull must he be of his carriage Pag. 129 Frowardnesse is euery where of euill report but in a Minister intollerable Pag. 131 Hastinesse to anger a foule blot in a Minister Pag. 134 To be giuen to wine odious in all especially in a Minister Pag. 140 A Minister of all men may not be a quareller or a man of a word and a blow Pag. 145 Couetousnesse in a Minister is a most base sinne Pag. 148 There is much filthy lucre in the world which euery Christian must abhorre Pag. 152 The verie phrase of Scripture speaking of riches should pull our hearts from them Pag. 155 The Minister for the honour of his place must not only be free from common vices but also shine in positiue vertues Pag. 159 The poorest minister must and may be harborous Pag. 163 Wisedome most necessarie to a minister Why. Pag. 172 Righteous dealing a shining ornament in a minister Pag. 175 Ministers must be arraied with roabes of holinesse Pag. 176 A temperate and equall course necessarie to a minister Pag. 179 The word of God is most certaine and infallible Pag. 182 The word is euery way fitted for the instruction of the faithfull Pag. 188 Euery man ought to be a learner of holy doctrine Pag. 194 The men of God in speaking of the word haue euer set some marke of excellencie vpon it Pag. 196 Ministers must set an edge on their doctrine by exhortation Pag. 197 Exhortation is then powerfull when it is grounded on wholesome doctrine Pag. 198 Ministers must resist resisters of the truth Pag. 199 A Minister ought to be a man of knowledge Pag. 201 The Scriptures fully furnish the man of God to euery ministeriall dutie Pag. 203 Errour in life is commonly a ground of errour in doctrine Pag. 206 They spend much labour in vaine who are disobedient to the doctrine themselues teach Pag. 207 The greater the danger is the playner must reproofe be Pag. 215 The Arch-seducers of the world are they of the circumcision who ioyne faith and workes in the act of iustification Pag. 217 Faithfull teachers must timely oppose themselues against seducers Pag. 220 Seducers secretly infect and creepe into houses Pag. 227 Errour is exceeding infectious Pag. 229 An heart set vpon gaine will feed it selfe by falshood Pag. 230 A minister may be plaine in his reproofes Pag. 233 A minister must ioyne wisedome to playnes in reproouing Pag. 234 The Gentiles had their Prophets so called to witnesse against their impietie Pag. 238 It is not simply vnlawfull to alleadge the saying of a profane man in a sermon Pag. 242 Falsehood in word or deed is condemned by the verie light of nature Pag. 245 The Scriptures call brutish men by the name of beasts Pag. 249 Many men are so degenerate that they haue cut themselues from the account of men Pag. 250 A life led in idlenesse is condemned by the light of nature and of the Scriptures Pag. 253 Idlenesse and intemperance are seldome disioyned Pag. 256 Euery truth is Gods and must be receiued whosoeuer is the instrument of it Pag. 258 Ministers must not be discouraged though they be to deale with a wretched and brutish people Pag. 259 No reproofe may be vngrounded but the cause must be iust and knowne so to be Pag. 261 Euery reproofe must be tempered to the nature of the sinne Pag. 263 The sharpest censure in the Church must ayme at the recouerie of offenders Pag. 265 Christians must not content themselues with spirituall life vnlesse it be attended with health and soundnesse Pag. 267 A speciall meanes of soundnesse of faith is to shut the eares against fables and fancies of men Pag. 274 A fearefull iudgement of God it is to be turned away from the truth Pag. 277 The Scriptures account Christians pure but not Puritans Pag. 283 All indifferent things must be vsed in 1. faith 2. loue 3. sobrietie Pag. 291 Divinitie of Scripture is prooued by discouering the inward thoughts of wicked men Pag. 309 A wicked man is euery way a most odious person Pag. 311 Before naturall vncleanesse be purged away euery thing is vncleane to a man Pag. 313 There will be euer hypocrites in the Church Pag. 317 There be many characters by which hypocrites may be known discouered Pag. 320 No example of man must turne vs out of a godly course Pag. 331 Ministers must feede their people with wholesome doctrine Pag. 333 Wholesome doctrine must be applyed to the seuerall ages and conditions of men Pag. 339 Olde men must first be taught their dutie why Pag. 342 Sobrietie especially enioyned vnto old men Pag. 345 Elder men ought to carrie a seemely grauitie through their course Pag. 346 Moderation of lusts and passions is a most seemely grace in an old man Pag. 347 Soundnes of faith especially required in the Elder Pag. 351 Euerie man must learne to repaire the decay of nature with soundnes of grace Pag. 352 Soundnesse of loue is iustly called for of olde men Pag. 355 Sound patience is more especially commended to the elder sort Pag. 358 Women are as straitly bound to the meanes of their saluation as men Pag. 362 The generall rule for womens behauiour is that it must become holinesse Pag. 365 False accusing specially forbidden to women Pag. 368 Drunkennesse in elder women a most hatefull sinne Pag. 370 It is a note of corruption to yeeld our selues seruants to the creatures made to serue vs. Pag. 371 Euerie Christian woman must cal on others with her selfe to a godly course Pag. 373 The fruits of the Christian carriage of the Elder women must appeare in the younger Pag. 375 Christian women must loue their husbands Pag. 377 Women ought to loue their children and how Pag. 382 A discreet carriage is a beautifull grace in a young woman Pag. 384 Chastity is an essential mariage dutie Pag. 385 Women ought to keep their own houses Pag. 389 Goodnes is required in women what it is how Pag. 390 Women must be subiect to their husbands wherein and why Pag. 391 Profession without practise causeth the holy name of God to be blasphemed Pag. 398 Young men must order their wayes by the word Pag. 404 The Pastor must sometimes entreate where he may command Pag. 408 Sobrietie is a vertue fitly commended to young men Pag. 410 Consent of good life and holy doctrine make a sweete harmonie in a Minister Pag. 413 It is possible for a man by grace to liue vnblameably Pag. 416 Faithfull Ministers shall not want withstanders Pag. 417 Resisters of
godly Ministers lade them with reproaches Pag. 419 Euery Christians care must be to stoppe the mouthes of the wicked Pag. 421 Seruants ought to be subiect to their masters 423 Theft of seruants neuer so coloured is condemned Pag. 429 Seruants are bound to shewe all good faithfulnesse Pag. 431 The meanest Christian may and must bring glorie to the Gospel Pag. 433 The Gospel is the doctrine of Gods grace Pag. 437 The doctrine of the Gospel is a sauing doctrine Pag. 440 The Gospel is a bright shining light Pag. 446 The Gospel is a schoolemaster as well as the Lawe Pag. 453 The doctrine of grace truely receiued teacheth to denie all vngodlinesse Pag. 458 A Christian must denie all lusts whatsoeuer may seeme to plead for them Pag. 463 The doctrine of grace teacheth both to eschewe euill and doe good Pag. 465 The Gospel looketh for some answearable return for the saluation it bringeth Pag. 467 The doctrine of the Gospel teacheth sobrietie of life wherein it standeth and rules of practise Pag. 468 The Gospel calleth for iust and righteous dealing at professors hands Pag. 471 The Gospel inioyneth a godly life the proper work of piety rules of practise Pag. 473 Godlinesse must be exercised in this present world Pag. 478 The Gospel receiued in truth lifteth vp the heart to wait for Christ his second appearing Pag. 482 The expectation of Christ his second comming is a notable meanes to prouoke to Christian duties Pag. 491 Christ his glorie shal shine out in ful brightnesse at his second appearing Pag. 494 Wee ought neuer to speake of God but in a weighie matter and reuerent manner Pag. 496 Christ gaue himselfe for his Church but not for euery particular man Pag. 505 Before Christ redeemed vs we were miserable slaues vnder sinne and death Pag. 511 The Sonne of God hauing once set vs free great is our freedome Pag. 514 Redemption and sanctification are inseperable companions Pag. 517 The members of the Church are Gods peculiar people Pag. 523 The worker must be good before any worke can be so Pag. 527 Iustified persons must needes bring forth good workes Pag. 527 The thing that God requireth in euery professour is zeale in weldoing Pag. 529 All proofes and reproofes must be fetched from the Scriptures Pag. 534 The word of God must be so handled as that the authoritie of it be preserued Pag. 535 To despise Gods Ministers is a grieuous sin Pag. 537 The doctrine of subiection to Magistracie must be often enforced and why Pag. 539 The scope of the Ministerie is to put men and keepe them in remembrance of Christian duties Pag. 540 The memorie ought to be taken vp with godly instructions learned in the Ministrie Pag. 541 Christianitie consumeth not Magistracie but confirmeth it Pag. 544 Euery soule must be subiect to the higher powers Pag. 548 Euery Christian must make account that euery Christian dutie belongeth vnto him Pag. 559 Euery man ought to preserue in himselfe a readinesse to euery good worke Pag. 563 The word condemneth as well vnbridled speaches as disordered actions Pag. 566 Euill speaking is a most hatefull sinne in Christians Pag. 568 A Christian may not be a common barrater Pag. 574 Christian equitie is a beautifull grace in Christians Pag. 579 Christian meekenes beseemeth euery Christian Pag. 584 The consideration of our common condition is a notable ground of meekenes Pag. 588 Whosoeuer is called vnto the faith hath experience of a change in himselfe Pag. 591 The whole course of an vnconuerted man is an vnwise walking Pag. 596 A marke of a man out of Christ is to resist and reason against the word Pag. 599 Before men bee brought to Christ their whole life is but a wandring from God Pag. 601 The spirit that is in man lusteth after envie Pag. 617 Then are wee saued when wee are sanctified Pag. 627 Before the Lord put forth his loue in Christ it could not bee reached of man nor angel Pag. 632 Workes of righteousnesse are excluded from iustifying vs before God Pag. 635 The Lord in baptisme not onely offereth or signifieth but truely exhibiteth grace Pag. 639 All the inward grace of baptisme is from the Holy Ghost Pag. 650 God in sauing men reneweth them to his owne image Pag. 655 The graces of the spirit are plentifully powred out vpon vs in the new Testament as not of a full mercie Pag. 660 Christ our Lord the onely fountaine of all our welfare Pag. 664 The righteousnesse of a sinner before God is not any qualitie in the beleeuer Pag. 669 The honour of the Saints is that they are heires of life eternall Pag. 674 All truthes must bee deliuered but some more stood vpon and vrged then other Pag. 680 A good worke cannot come but from a good man Pag. 684 Professors of the Gospel must be the first and forwardest in euerie good work Pag. 686 Doctrine must bee true and truely dealt withall Pag. 689 Sathan seeketh to corrupt the purest Churches by bringing in needelesse questions Pag. 696 There haue beene alwaies are and shall be heretikes in the Church of God Pag. 703 Euen heretikes and enemies of the Church must bee louingly dealt with by the Church Pag. 706 It is dangerous for the Churches to be left destitute of their teachers though for a short time Pag. 726 The Lord maketh good vse of the most wicked consciences Pag. 723 Christianitie enioyneth all kind of ciuill curtesie Pag. 731 Such as are in the Lords work must be carfully prouided for that they lacke nothing Pag. 732 Christianitie is no barren or fruit lesse profâ—ssion Pag. 739 Religion is the strongest binder of man to man Pag. 748 OTHER PROFITABLE NOTES which besides illustration of Doctrines lie either in the explication of the sence or in application of the vses RVles to be obserued in changing of mens names in number three 4 Cases in which a man may forbeare to set his name to his writings 3. 5 Reasons to stirre vp ministers to diligence 5. 7 Reasons to stirre them vp to faithfulnesse 4. 7 Comforts for ministers in their seruice 4. 8 Priviledges of the Apostle aboue the ordinarie Pastor 3. 9 Men may be called elect of God 3. waies 11 Difference of sauing faith from all other 3. 14 Truth of faith discerned by 4. notes 15 Gospel called Truth for three reasons 18 Notes shewing the heart drawn vpward towards heauen 3. 26 Infallible properties of Christian hope 8. 28 Reasons why we must freely loue our brethren 4. 41 The doctrine of the Gospel called the common faith for 5. reasons 58 Duties to spirituall fathers 5. 61 Differences of the Apostolicall faith from the Romish Apostaticall 4. 63 Letters testimoniall not rashly to be giuen for foure reasons 65 The first person called father for 3 reasons 68 Christ called Lord for 4 causes 68 Men are called Sauiours 3. waies 69 The wickeds peace crazy in 3. respects 73 The power of the Magistrate and Minister doe differ in
Whether Popish religion may be tolerated in a countrie professing the truth which can cast it out 715 Whether Protestants may marrie with Papists 717 Whether Popish idolatrie be any whitte lesse dangerous and odious then that of the heathen 719 Whether any man be so monstrous or graceles as to persist in error against the light of his conscience 721 Whether we may greete any but such as loue vs in the faith 747 Many other things worth obseruation might haue enlarged these Tables but I contented my selfe with these briefe collections which with the text of the Epistle will easily lead the Reader vnto them FINIS J entreate the curteous Reader to passe ouer some lesser escapes in the printing and among others to amend these which I haue obserued most altering or hurting the sense Pag. 5. in the margent for quiddam read quidam p. 40. line 7. for eternall r. internall p· 59. l. 26. f. first r. fifth p. 79. l· 31. f. God r. Gad. p. 99. in the margent f. fidem r sedem p. 112. l. 20. wanteth when p. 135. l. 39. f. world r. worke p. 121. margent f. superioris r. superius p. 144. l. 2. f. Noahs r. Lots p. 142. l. 9. f adoring r. adorning p. 143. l. 36. f. members r. memorie p. 148. l. 32. f. heart r. heat p. 151. marg f. sui aliter r. â—in aliter p. 163. â— f. haâ—bourles r. harberous p. 213.25 f. they might r. they might not contract p. 210.1 f. pace r. pale p. 217.11 f. them r. Cham. p. 300. l. 24. f. argueth r. aimeth at p. 326.23 f. forte r. foote p. 327.36 f. persons r. purses p. 328. â—0 f. him r. them p. 329. l. 5. f. others r. oathes p. 343 marg f. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 350.5 put in hold on Christ. p. 354.18 f. desolation r. dissolution p. 362.6 f. cannot r. can p. 366.31 wanteth to vtter Cant. 4.11 Magis fe gaudere quod meÌ„brum Ecclesiae Dei esset quam caput Imperij Nec iam ferre potest Caesarve priorem Pompeiusve parem Lucan Humilitas virtus Christianorum prima secunda tertia August Quibus studio est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scriptura commune promptuarium bonorum documentoruÌ„ Basil. mag in 1. Psal. Epitome Paulinarum epistolarum Prou. 3.15 Prou. 2.4 Deus noluit taceri quod voluit scribi August Isa. 29.11 Dan. 12. Act. 8. Ioh. 5.39 1. Thes. 5.19 cap. 2.15 Per breveÌ„ scribit epistolam vt vel ex ea Titi perdiscamus virtutem virum enim tantum vt confirmaret haâ—dquaquam longiori opus erat oratione sed hunc vt paucis admonâ—râ—â— Athan. in prologo Aâ—â—tius Mihi quidem huius operis Commentarij non ad ostentationem scribuntur sed ad commemorationem senectae ad oblivionis remedium quo sit mihi adumbratio rerum magnificarum diuinorumque verborum quae audire mâ—rui à sanctis viâ—is beatis Euseb. l. 5. c. 10. Scriptura prima veritas reuelata Psal. 119.18 Iam. 1.5 Ioh. 7.17 Rom. 16.17 1. Cor. 3. 2. Cor. 10. Gal. 1.6 Eph. 4.14 Phil. 3.2 Coloss. 2 4 8. â— Thess. 2.2 Orig. in praesaâ— epist. ad Rom. August lib. 8. confess cap. 4. Act 9.15 1. Tim. 2.7 3. rules in changing mens names Act. 16.1 Rom. 16.22 23. Folly to giue heathenish names to them whom we desire to be godly Quiddam Christiani delectantur nominibus Hectoris A chilliâ— Hannibalis adâ—o ipsis placet Gentilismâ—s Polan in cap. 1. Dan. Cases in which a man may forbeare to set his name to his writing Euseb. hist. eccl lib. 3. Iun. par praesat c. 2. ad Hebr. This reason is giuen both by Clemens Alex. and Athan. dial de Trinit See also Nicephor lib. 2. hist. eccl cap. 26. To be a seruant of God is the greatest honor Philip. 2.7 1. Tim. 1.12 Ministers are admitted into Gods presence chamber and counsell table Reasons to stirr vp their diligence in this high seruice 1. Tim. 4.6 Matth. 24.46 Matth. 25.30 Matth. 25.26 1. Cor. 4.2 And to faithfulnes Ioh. 3.30 2. King 5.22 Numb 12.7 Ioh. 7.16 and 8.28 1. Ioh. 1.1.3 1. Cor. 11.23 1. Tim. 6.2 1. King 16.10 2. Tim. 4.10 2. King 8.15 Comfort for Ministers in this seruice Reu. 1.16 2. Sam. 10.7 Isay 49.5 People account of this seruice as honourable 1. Kin. 22.14.27 Ier. 26.15 1. Thess. 5.13 1. Cor. 3.9 Let none be a shamed of this seruice Three priuiledges of an Apostle 1. Cor. 9.1 Act. 22.18 Act. 22 3. Galat. 1.1 Act. 9.15 Chiefest offices in the Church are for seruice 2. Cor. 4.5 Matth. 20.25 Mark 20.37 Matth. 25.21 Dixit se creatuÌ„ Apostolum vt electione digni crederâ—nt pietatis ac religionis veritatem agnoscerent Theodoret. in hunc locum Men may be called elect of God 3. waies 1. Pet. 2.9 Matth. 7.13 1. Ioh. 2.19 Iob. 34.19 Rom. 9.19 20. Rom. 11.33 Eph. 1.4 2. Pet. 1.4 10. 2. Tim. 2.21 2. Cor. 4.4 Ioh. 20.28 Matth. 13.20 Matth. 7 22. The true difference of sauing faith of the elect from all other Ioh. 6.66 Matth. 16.18 Contra Concil Trid. sess 6. can 15.16 Obiect Sol. Foure notes whereby the truth of faith is discerned Luk. 6.45 Rom. 8 15. Rom. 9.16 Faith ordinarily wrought in the ministerie of the word preached 1. Tim. 3.16 1. Cor. 3.5 Ioh. 16.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Pet. 1.21 The Gospel called Truth for 3 reasons 1. Pet. â— â—â— Heb. 10.28 Knowledge of the truth is the ground of faith 2. Thess. 2.13 Rom. 10.14 1. Pet. 3. 1. Thess. 1.3.5 Lampas fidei facile extinguitur nisi subinde infundatur oleuÌ„ verbi dei Chrysost in parab virg Fides explicita implicita Matth. 23.13 Col. 2.2.5.7 Heb. 10.38 Ioh. 6.68 Matth. 26.35 Gal. 1.8 Ioh. 10 â—â— 1. Cor. â— â— 1. Ioh. 2.27 1. Cor. 14.37 2. Tim. 2. This truth hâ—ghly aduanced aboue all other Gal. 6.2 Ioh. 23.34 1. Ioh. 2.7 8. 2. Cor. 3.18 Coloss. 3.10 Eph. 4.10 Humane truths frame not the heart to godlinesse Eâ—amine if the truth hath thus framed thy heart Rom 6.6 Philâ—â— 3. â—0 Coloss â— 1 Ioh. 8.32.36 2. Cor. 3.17 Ioh. 17.17 The aime of a faithfull ministery is to bring men to heauenly mindednes Reasons 1. 2 3 Hebr. â—1 26 Rom 8 1â— Matth. 19.28 Coloss. 1.5 Philip. 3.20 Ministers must then beware of earthlines Cleaue to the Ministerie which pulleth thee froÌ„ earth to heauen Trie thy profiting vnder the ministerie by this note Ier 9.23 Iob. 31.25 3. notes to shew when the heart is drawne vp towards heaueÌ„ Eph. 6.17 1. Ioh. 3.2 A true description of Christian hope Eph. 1.17 Luk. 2.37 38. Rev. 22.24 〈◊〉 looketh at things within the â—aâ—le Hope the sure anchor of the soule Coloss. 1.5 1. Pet. 1.3 â— infallible properties of Christian hope Voluntatem spes facit Prou. 14.15 Vigilanâ—â—um somnia â—lato Dâ—fference between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉