from them but as by the learned it is called an Abridgment of all Pauls Epistles so is it fraught with such varietie of precepts sitted to all sorts sexs ages and conditions of men as whatsoeuer he hath in all his Epistles more largely handled the same he seemeth to haue summarily reduced into this one wherein as in a mappe or modell he would deliuer his whole spirit stile and vnderstanding in the doctrine of saluation And which he would leaue to the Church as a manuall or compendious summe of all Christian religion to the end that Christians beeing hence instructed in the matter of faith and manners might he made not only wise to saluation but profitable and fit for the place which God hath in any of the societies of 1. Church 2. Common-wealth 3. Familie assigned them vnto For if in any hee enlarge the doctrine of mans miserie by sinne or magnifie the doctrine of the Gospel and mans diliuerance from sinne If in any he cleare the doctrine of free iustification of faith alone or enforce the doctrine of good workes the fruites of that faith If in any he largely propound either such duties as belong to publike persons as namely the Magistrates and Ministers or such offices as are fitted to the seuerall conditions of priuate men If in any he prouoke to the practise of Christian curtesie and kindnesse or else if neede require of Christian seueritie and sharpnesse surely in this Epistle he doth with such admirable plainnes and shortnesse all these as no other nor all the other shew him a more skillfull workeman then this doth But accounting it follie to paint a pearle I will rather now giue some tast and reason of that I haue done as also remooue some scruples which may otherwise perhappes be mooued against it Gold lyeth not vpon the face but in the bowells of the earth and the richer any minerall is the more industrious hath nature beene to laid it vp in the deepest vaines Euen so considering that the price of the wisedome of God cannot be found to which the purest gold of Ophir nor all pearles are to be compared we may not thinke that the Lord is so prodigall of it or carelesse as to leaue it abroad for euery stranger that passeth by to take vp with an idle hand or to trample vnder his wandring feete but that hee hath disposed it as men doe their treasures which they hide and locke in their surest coffers and that vnder their eye And were it not so needlesly should we be commanded to seeke for her as for siluer and search for her as for treasures vpon which condition only it is couenanted that we shall vnderstand the feare of the Lord and find the knowledge of God For howsoeuer we may not ascribe darkenesse and obscuritie vnto the Scriptures vnlesse we will say that the Lord hath spoken something which he would not haue vnderstood and also falsifie that of the Apostle who compareth the word of the Prophets which of all parts of the Scriptures are the darkest to a light shining in a darke place yet the wisedome of God would haue not all but some places more difficult to our darke vnderstanding not only for the dazeling of the eyes of the worst who neuer care to know or comprehend any of these mysteries but that the best also might 1. see their owne dulnesse of conceit in heauenly things so to keepe them low in their owne eyes as who cannot attaine such an high knowledge of themselues 2. be stirred vp to more diligent studie reading hearing meditation and prayer that by this continuall exercise in the word they may profit and proceed in the knowledge of God and in the vnderstanding of these mysteries which are admirable to the Angels themselues 3. make so much the more both of the word and the ministerie of it the Lord foresaw that the things that are easie we easily contemne and that things lightly come by are lightly set by That any part of this booke is clasped and sealed it is in regard of our naturall blindnesse who cannot behold the brightnes of the sunne of righteousnes shining in the Scriptures But that this naturall corruption might not raigne in the elect for their hurt the Lord Iesus hath left to his Church the gift of interpretation which is as the key to open this closet of God and hath stirred vp faithfull men from time to time endued by his spirit who in attentiue and diligent reading of the Scriptures by the helpe of 1. Arts as Grammer Rhetorike Logicke Philosophie c. 2. knowledge of the proprieties of words and phrases of the tongues wherein they were written 3. comparing of Scriptures with themselues antecedents with consequents obscure places with plainer and figuratiue speaches with more proper 4. soundnesse of iudgement in the agreement and analogie of faith 5. diligent obseruation of predictions with their accomplishments of types with their truth and of the historie of the Church which it selfe is a commentarie of Scripture haue beene themselues enabled to vnderstand as also partly by liuely voice in the Ministrie and partly by their learned monuments and writings to make the people of God vnderstand euen the darkest mysteries conteyned in them so farre as is necessarie for the saluation of beleeuers Whose labours and writings to contemne sauoreth of a proud Anabaptisticall spirit who while they complaine of so many commētaries despise the gifts of God who by his seruants he communicateth to his Church and so are iustly left of God in the ignorance of the Scriptures or else in the grosse and ridiculous peruerting of them Well said that noble Eunuch How can I vnderstand without an interpreter what was Moses but an interpreter of the law what were the Prophets but interpreters of Moses what was Christ but an interpreter of the Prophets what were the Apostles but interpreters of Christ what are all Pastors and teachers wherewith Christ hath euer furnished his Church since he ascended into heauen but interpreters of the Apostles Well knew the Sonne of God commanding it and his Apostles commending it how behoouefull it was for the edification of the Church by interpretation of the Scriptures to draw out both the true sence and the true vse of them which are the two proper parts of interpretation seeing so many things are to vs hard to vnderstand and things which for their sense are easiest cannot so easily of euerie one be applyed to their proper vse without this helpe This is that edifying gift which the Apostle so highly advanceth 1. Cor. 14.3 4. He that prophesieth speaketh vnto men to edifying to exhortation and to comfort and he that prophesieth edifieth the Church This is that which the auncient Fathers since the Apostles haue fruitfuly laboured in as appeareth by their learned Sermons preached written This is that which the faithfull Pastors in all ages especially of later daies since the cleare light of
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
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
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
of their owne displeasure and sometimes out of their sonnes misdemeanours doe disinherit their heires but the Lord cannot growe into such displeasure with his children as â—ueâ— to cast them out whome in his Christ he hath once admitted into his house If his sonnes sinne against him he will visit their sinnes and scourge them with the rodds of men but his mercie and truth will he neuer take from them Now of the tenure by which we hold life eternall namely of hope I haue spoken twise before in this Epistle at large chap. 1.2 2.13 to which the reader may looke backe onely in a word note that it is a mark of a man set into this new condition to hope and wait for the blessed inheritance in heauen 2. Cor. 5.2 We sigh desiring to be clothed with our house from heauen 2. Tim. 4.8 the description of the godly to be those that loue the appearing of Christ. And if all creatures groane with vs for the time of their deliuerance how ought we much more for whom such things are prepared Hence it followeth 1. that it will not stand with a conuerted heart to linger after the things of this life or to make his heauen vpon earth or to haue equall affection to earth as heauen 2. nor to neglect the meanes whereby this hope is confirmed whether outward offring as the Gospel ministerie word Sacraments or inward receiuing as faith vnfained working in obedience Ver. 8. This is a faithfull saying and these things I will thou shouldst affirme that they which haue beleeued in God might be carefull to shew forth good workes The first words of this verse beeing as it were a finger pointing to some excellent matter some take to be a preface making way and winning attention to the sequel of the verse others thinke it to be an epiphonema or graue shutting vp of that matter which immediately goeth before as giuing consent and acclamation vnto the most weightie and necessarie doctrine of free iustification by the grace of God in Christ which doctrine because the Apostle by the spirit of prophesie did foresee would be most strongly opposed he purposely by a vehement asseueration strengtheneth as also the doctrine of Christian hope which although it be not of things seene yet is it of things so faithfull and firme in respect of the promise as the Christian soule may without wauering and doubting relie and leane it selfe vpon the faithfull accomplishment of it But I take it the words may not vnfitly be referred to the whole doctrine propounded both before and after there beeing the same scope of both for what new thing is the Apostle to teach which he had not taught and vrged before and what particular is expressed in the verse which formerly hath not beene deliuered to young and old men and women servants and other all which estates after their conuersion vnto the faith are in speciall called to readines in euerie good worke vers 1. and to what other ende are those large descriptions of our twofold estate but to strike on the same string that howsoeuer we could not in the former attaine to any fruitfull conuersation yet now in the latter it were a shame not to adorne our profession and calling and what other end learned we of the appearing of grace but that vngodlines and wordly lusts beeing denied we should liue soberly and righteously and godly in this present world So as I say the Apostle setteth a seale vnto his whole doctrine that it is true and faithfull most vndoubted and certaine in it selfe and most worthie of all our credit and faith seeing nothing can be truelyer spoken nothing more profitably beleeued nothing more comfortably practised then the truth here deliuered vnto vs. Quest. But are not other doctrines true and faithfull yea as true as this and is not all Scripture of diuine inspiration Answ. Yes neither doth our Apostle oppose the truths of Scripture as though one were more or lesse true then another but in more necessarie or more questionable truths he setteth here and there a marke or pointng hand both to vrge the authoritie and necessitie of the one and also to force men more easily to yeeld vnto the truth of the other Example hereof we haue 1. Tim. 1.15 in such a fundamentall point as is saluation onely by Christ to be opposed by so many hundreth heretikes it is no maruell if we see some starre set by it or a light held ouer it that none may passe by it vntill they haue diligently waighed and fully resolued vpon the truth of it In like manner beeing to entreat of the difficult labour care and work of the ministerie from which women as not beeing capable of it are interdicted and of the excellencie of the function which no man might either rashly take vpon him or negligently execute beeing lawfully called and beeing further to set downe a certaine rule vnto which all the lawefull callings in the Church are to be conformed In such a waightie matter as is the preseruation of the Church and pietie he prefixeth a worthie preface 1. Tim. 3.1 This is a true saying if any man desire the office of a Bishop he desireth a worthie worke But where the Apostle doth all these things as in this place he could with lesse reason depart from his ordinarie manner Doctr. The Ministers of God must teach euerie truth reueale the whole counsell of God and keepe nothing backe but some truths must be dwelt vpon and more auouched then others and namely such as are either more necessarie or more contradicted This is the wisedome of the spirit of God himselfe who by his penmen distinguisheth of truthes and hath neither prefixed Behold in the beginning of euerie sentence nor affixed his Selah in euerie ones ende but onely in truths more observable and remarkeable then the rest Which point may receiue a generall confirmation from this obseruation that the penmen of Scripture beeing to write the historie of things past because they were of facts more vndeniable as things running into the sences of men they stand not so much vpon ratifications and asseuerations yea a number of historicall books there are the authors of which are not known to the church But when they come to write prophesies of things to come and things in reason more improbable then the authors name his kinred his calling with other circumstances of time place and persons seruing to confirme and conuince the truth of prophesies are registred And if these truthes were either more necessarily then ordinarie concerning the Church or more liable to opposition and exception then was much more caution and confirmation vsed To avoide multitude of examples whereby this point might be strengthened I will onely insist in that prophesie which more neerely concerneth vs that liue now in the newe Testament namely of the Reuelation The which booke because it describeth the state of the Church from the time of Iohn the last of the
see the wonderfull things of the lawe If any man want wisedome he must aske it of God The foote of Dauids song was Teach me thy statutes Thus shalt thou be taught of God and not onely by the ministerie of man 4. Seeing the feare of God is the beginning of wisedome and his secret is with them that feare him bring a teacheable and an humble heart turned to God louing his truth desirous and industrious to obey that part of his will alreadie reuealed vnto thee for he teacheth the humble in his way and if any man will doe his will he shall knowe whether the doctrine be from God or no. 5. In thy reading let not thine ende be to seeke out and finde out curiosities and subtilties but to finde and meete with Christ desirous to knowe nothing but Christ and him crucified which is the scope of all the Scriptures as also of the gift of interpretation of them 6. Read not by halues but goe through the author thou hast made choise of once and againe nor idlely but with attention as painfully digging for the treasure nor carelesly but with dilgence trying these mettalls vnlesse thou wouldst take copper washt ouer for gold Lastly bring all thy reading into vse and practise meditate of it often by thy selfe and cheerefully communicate it to others for by vsing and laying out thy talent thou encreasest it and know that not they which reade heare or speake much are blessed but those which doe it Thus come furnished to the reading of this or any other godly booke and I assure thee thou shalt not loose thy labour but shalt so redeeme thy time as that thou shalt be able to giue a good and comfortable account of it in the day of thy reckoning If thou meetest with any doubtfull things helpe me with thy best construction If with any escapes helpe me with thy best counsell If with any helpe hereby in thy holy course praise God and helpe me with thy prayers The vnworthie seruant of God and of thy faith THOMAS TAYLOR A COMMENTARIE vpon the Epistle of Saint PAUL to TITUS The occasion of the Epistle HE hath little acquaintance with the writings of the Apostles who out of themselues cannot attaine vnto the occasion of their penning but not to wast time in the particular Arguments of each seuerall Epistle they haue all one common and generall occasion which was this So soone as the Apostles had planted any Church of God by sowing the good seede of the word fetched out of Gods owne garners in the field of the world the malitious man sent his seruants to sow tares in the same field which sprouted vp suddenly into the blade and eare to the choking of the good husbandmans good seede Hence was it that least Gods husbandrie should vtterly miscarie the Apostles were put to new trauells who hauing vpon them the care of all the Churches which they had founded and seeing Satans subtilties incessantly breaking out in his seducing instruments teachers of lies and false Apostles to the annoyance of the Church were constrained with a second hand to stablish their first worke and with no lesse labour to vphold and repaire that house and building of God which like good master-builders they had formerly reared and erected This truth is euident not onely in other Churches planted by this our Apostle the Doctor of the Gentiles as by his seuerall Epistles is clearely gathered but also in this Church planted by himselfe in the I le of Creta now called Candy for Satans rage containeth not it selfe in the continent nor contemneth a conquest against the Church in such a small Iland as this is And therefore no sooner was Paul departed hence although he left Titus behind him to further the worke but Satan thrusteth in corrupt teachers some erronious in doctrine others in life scandalous both of them exceeding infectious some of them seeking the ouerthrow of the doctrine others of the gouernment of the Church established others would for the honour of the seruant despise the Son by ioyning Moses and Christ together all of them disioyned the profession and practise of pietie and by this meanes peruerted many and drew them into their owne destruction Our Apostle therefore wrote this Epistle to Titus 1. that he might authorize and backe him in his Ministerie against such as might otherwise carrie themselues contemptuously towards him 2. That he might direct him in redressing and repressing such disorders as beganne to preuaile for which ende he both describeth what manner of persons he should place Teachers ouer the congregations as also what doctrine he would haue him particularly applie to euery degree and condition of men that by the sufficiencie of the former the false teachers might be foiled and by the euidence of the latter all sorts of men might be sensed and out of daunger of corruption by them 3. Because Titus was young as it seemeth he teacheth him how to carrie his whole doctrine how to order his life how to deale with the tractable how also with obstinate offenders who studied rather parts and â—ow to be contentious then how to content themselues with the simple truth and so shutteth the Epistle with some personall matters and the Apostolicall salutation The parts of the Epistle This Epistle containeth three parts 1. The salutation in the 4. first verses 2. The narration or proposition of the matter of it from the 5. verse of the 1. Chapter vnto the end of the 11. of the 3. chap. 3. The Conclusion containing some priuate businesse enioyned Titus and the ordinarie salutation of the Apostle CHAP. I. 1 PAul a seruant of God and an Apostle of Iesus Christ according to the faith of Gods Elect and the acknowledging of the truth which is according vnto godlines 2 Vnto the hope of eternall life which God that cannot lie hath promised before the world began 3 But hath made his word manifest in due time through the preaching which is committed vnto me according to the commandement of God our Sauiour 4 To Titus my naturall sonne according to the common faith Grace mercie and peace from God the Father and from the Lord Iesus Christ our Sauiour IN these foure verses containing the salutation which is the exordium or first part of the Epistle we haue two things to consider 1. The persons 1. saluting 2. saluted 2. The forme of the salutation it selfe The person saluting is described 1. by his name Paul 2. by his office 1. more generall a seruant of God 2. more speciall and an Apostle of Iesus Christ which is further enlarged by the ende of it namely either to preach the faith of Gods Elect as the Geneva translation hath it or rather hereby to bring the Elect vnto the faith according to the faith of Gods Elect vpon which occasion he entreth into a large and notable description of this faith and thereby proceedeth in amplifying the dignitie of his calling as we shall see in the seuerall
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
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
testimonie of the spirit the same spirit effectually produceth such fruits as outwardly freeth our profession from falsehood and fayning which is the thing there condemned by the Apostle More plainely we may consider a twofold assurance on which our hope may be confirmed The former is the assurance of faith flowing from our iustification the latter is the assurance of sanctification The former is when the spirit witnesseth to our spirits that we are adopted which may be in weake Chrstians young conuerts scarcely yet experienced in their owne change yea such as can obiect such things against their faith as themselues cannot easily answer yet euen in this is there an assurance of faith which can onely leane vpon the promise and the truth of it and this I take to be more especially meant in this text of our Apostle The latter ariseth from the experience of our owne sanctification the vse also of which is not to make vs so but to trie our soundnes in the former yea to seale it to our selues and cleare it vnto others this is that the Apostle Iohn speaketh of in the place alleadged Yet notwithstanding that we may meete with an error on the other hand in the practise of Protestants we affirme with our Apostle that true hope relying vpon the promise goeth with faith knowledge godlines and groweth vp in these and therefore those the tenure of whose conclusions runneth thus Because grace hath abounded we may doe as we list because Christ hath blood inough God hath mercie inough we haue promises inough we may be the boulder in our sinnes these I say turne Gods grace into wantonnes to their owne destruction thus indeed to leane or bolster a mans selfe on the promises is an high presumption The reasonings of the spirit in the Scriptures are of another kinde Doth grace abound oh this must teach me to denie vngodlines worldly lusts hath God mercie mercie is with him that he may be feared hath Christ blood it is to purge me from all my sinnes both the guilt and the dominion haue I promises such precious promises are giuen me that beeing partaker of the godly nature I should flie the corruptions that are in the world through lust and seeing then I haue such promises it is meete I should clense my selfe from all filthines of flesh and spirit and grow vp to full holines in the feare of God Vse 3. We must often haue recourse to the promises and acquaint our selues with the Scriptures wherein we may peruse our priuiledges and thus euer be laying surer hold of eternall life by the applying bringing the promises home to our owne hearts otherwise faith shall be easily shaken hope quickly foyled and the rest of our graces in a continuall wane and decaie Cast anchor out of the ship if it sound no bottome the ship shall be at no stedfastnes in the storme but be in danger of shipwracke by euery surge and billow in like manner the anchor of hope if it pitch it selfe vpon promises it keepeth the soule in stabilitie and constancie in weldoing but impossible it is that in stormie temptations or afflictions the hope of the heart should strengthen and vphold that man that is not acquainted with the promises Doct. 2. The next instruction out of the former words is that God cannot lie which sheweth the promise to be stable and infallible That God cannot lie appeareth both by testimonie of Scripture and reason Balaam himselfe vttering his parable could say God is not as a man that he should lie the Apostle Heb. 6.18 saith that it is impossible that God should lie And the reason is because to lie is against the nature of God so as he shall as soone cease to be God as once to doe it truth is of his nature yea he is truth it selfe truth in all his promises which are yea and amen truth in all his threates for shall he say it and not doe it wicked Nebuchadnezar hauing good experience of both in beeing cast among the beasts and after raised vp againe aboue men could confesse that his words be all truth yea in this nature of his he is vnchangeable he cannot denie himselfe there beeing in him no shadow of change Now to ascribe a lie vnto God were to impute not onely change but contrarietie to that most simple nature of his for what is a lie but to vtter something contrarie to the knowne truth and that with an euill intention which wickednesse seeing it implyeth a contrarietie betweene his will and his word seeing he hath condēned it in his law as not induring it in his creature seeing this of all other is such an odious iniquitie as that the phrase of the holy Ghost includeth vnder this title all manner of vnrighteousnes opposeth it vnto all holines Zeph. 3.13 how can it be ascribed vnto the high maiestie of God vnles we will blasphemously say that he hath enacted laws against something which standeth with his nature and will or at least that he hath chāged his wil to loue that which once he hated Quest. But why may not God change his will which euen a creature may doe without sinne or if he cannot how can he doe all things and remaine omnipotent Ans. 1. To change the will were an argument of weaknes and impotencie for euen so is it in man whether he freely doe it or forcedly If freely it is because some second deliberation seemeth sounder then some former which argueth want of foresight and wisedome if forcedly a man change his minde it argueth want of power which suffereth the former deliberation to be letted by some crosse accident neither of which can befall that most simple and immutable will of God who neither of his owne accord nor yet by constraint can be forced or hindred because he seeth all things in their causes and consequents together in one act as soone and easily produceth the thing he willeth as he pronounceth the word as appeareth in the creation 2. The omnipotence of God is to be referred to the things which he willeth and can will for his power cannot thwarte his will nor his arme disapoint his mouth nor either of them goe against his nature That God then cannot lie denie himselfe change his purpose proceedeth not of weaknes or infirmitie but of wisedom power and maiestie to whom only that is impossible which is contrarie to his nature Obiect But God hath spoken many things in the Scriptures some of which implie change in him and some seeme altogether vntrue the former appeares in such places as where he is said to repēt him that he made man that he made Saul King that he changed his minde from the euill which he threatned to doe to his people Ans. All such speaches as these are to be vnderstood not properly but figuratiuely improperly and according to mans apprehension for in proper speach Samuel in the
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
not in the change of the minde but know it that no time is thine but the present and it is little better then Poperie to professe free will in this matter it is too much thou hast beene deceiued in the time past deceiue not thy selfe also in time to come Well said one God hath left man time past to repent of and time present to repent in but the time to come he hath reserued in his owne hands Doct. 3. The manifestation of saluation is to be sought for in the preaching of the word Which point is plaine in that the preaching of the word is an ordinance of God 1. to make Christ knowne in whose name alone saluation is to be had 2. to beget and confirme faith in the heart by which alone as by an hand we apprehend and applie him with his merits to our saluation The former the Apostle affirmeth Ephes. 3.8 the vnsearcheable riches of Christ was by preaching made knowen to the Gentiles and Coloss. 1.27 God would make knowne what is the riches which riches is Christ in you whome we preach For the 2. that faith is wrought by the word preached see Rom. 10.14 and 1. Cor. 1.21 By the foolishnesse of preaching it pleaseth God to saue such as beleeue in that herein he both offereth Christ vnto vs and giueth vs faith by which we receiue him 2. This truth appeareth in that wheresoeuer the Lord had a people to call to saluation there he sent his Prophets and Apostles whom he appointed so long there to stay till his worke was finished and then sent them elsewhere when Paul was resisted and blasphemed by the Iewes at Corinth he pronounced them guilâ—ie of their owne blood and purposed to turne to the Gentiles but the Lord suffered him not but caused him to staie there a yeare and six moneths longer because he had many people in the cittie so Paul and Timothie hauing gone through Phrygia and Galatia were forbidden by the holy Ghost to preach in Asia and by a vision were assured that the Lord called them to preach in Macedonia Which direction of them by the spirit to some places and restrayning them from other argued that they carried with them the meanes of conuerting such as whom the Lord at that time purposed to call In this ordinance is it called the word of faith 1. Tim. 4.6 deliuered by exhortation and doctrine vers 13. in this embassadge is it called the the word of reconciliation and thus preached is called the Gospel of the kingdome of God Mark 1.14 Iohn came preaching the Gospel of the kingdome of God powerfully raysing vp men thereunto and the Gospel of our saluation Ephes. 1.13 Vse 1. The preaching of the word is the greatest blessing that the Lord bestoweth vpon any people and such a one as God in his anger depriues that people of against whom he intendeth a plague the former appeareth in that great care of Christ himselfe who before and after his ascension prouiding for the good of his bodie the Church as the speciall gift and loue-token he could leaue behind him appointed Apostles Euangelists and after them Pastors and teachers to continue to his comming againe The effects also shew the power and price of the blessing which are reconciliation with God sanctification of the spirit mortification of the flesh the life of God all which are brought by the reuealing of Iesus Christ. The latter is euident in Amos 5.13 that when the Lord is about to bring euill times he maketh the prudent to keepe silence Both which shew vnto vs that the Lord hath opened vnto vs in this Church and land his chiefest treasure in that he hath put the barres into the rings of the Arke whereby his glorie is carried throughout our countrie and in that he hath lifted vp his cloud in the sight of all our people to direct vs in all our iourneies he hath not dealt so freely with euery nation neither haue they knowen his lawes Psal. 44. last Vse 2. Those people are bound to much thankfulnes and dutie among whom the Lord hath planted a preaching Ministerie by which men may be directed in the path of saluation It is a blessing we are to wish and pray for to all Gods people and bewaile their want that haue it not The former we are enioyned by the expresse precept of Christ considering the greatnesse of the haruest The latter by his example who mourned to see people as sheepe scattered without a shepheard Obiect But people may doe well inough if they haue the word read publikely and they can read it at home Ans. My purpose is not by establishing preaching to derogate from reading the manifold fruite which accreweth by reading the Scriptures hath otherwise taught mee together with the custome of the Prophets Apostles and Christ himselfe of which I haue elsewhere expressed the principall But the things which God hath ioyned together let no man separate In the old Testament the Levites must read the booke of the law giue the sence and cause the people to vnderstand the reading In the New after the reading of the law there was expounding Christ himselfe after the lecture of the law had a booke giuen him found the prophecie closed the booke sate downe expounded it so did the Apostles Paul and Barnabas Act. 13.15 Thus hath the Lord afforded his Church a further benefit and more full blessing a more ordinarie and principall meanes to beget faith and repentance and to lead men along vnto saluation by a more ful manifestation of the promise of life which is here said to be by preaching that is by explaning and applying things read to the heart and affection This is the labour in word and doctrine commended vnto vs that are the Lords builders and laborers who in raysing the spirituall walls must imitate Nehemiahs builders euery one of whom in repayring the walls of Ierusalem must hold the trowell in one hand and the weapon in the other in like manner should euery Minister exhort with whose some doctrine there is the vse of the trowell and improoue the gainsayer which is the vse of the sword to want which ordinance is to want that which the wisedome of the Lord thought most necessarie for the welfare of his Church who would not haue his people sticke in the outside but pearce into the depth of his wisdom reuealed neither content themselues with a bulk of corne but to get it troden out nor with bread in the lumpe but deuided Whether therefore their estate may be good in such a want or no we are not so much to sit as iudges vpon them as become petitioners for them that their want may be supplied seeing the word hath taught vs that where vision faileth people perish And for priuate reading would God men were better acquainted with it then they are yet although the Iewes had the law priuately at home the
yee euen compelled me Others doe it because their loue to the ordinance of God doth constraine them others considering how the world was drowned for despising Noah and his Ministerie and how God departed from his owne Cittie and house at Ierusalem because they despised his Prophets and mocked his messengers and fearing least the like befall our Church and land for the same sinne most profitably and iustly both by word and writing magnifie this function If men were like the Galatians who would haue plucked out their eies for Paul and receiued him like an angel yea and Christ himselfe if men would know them that labour in word and doctrine among them to haue them in singular loue for their workes sake then where we labour to magnifie we would and might endeauour to abase our selues and become weake to the weake and all things to all men but to free Gods ordinance from contempt we may and must challenge such titles as the Lord hath honoured vs withall who hath for our incouragement stiled vs by the stewards of his house disposers of his secrets disbursers of his treasures keepers of his keyes and seale secretaries embassadors angels v. 4. To Titus my naturall sonne according to the common faith Hauing spoken of the person saluting whose high calling hath hitherto detained vs Now are we come to the person saluted and so afterward are to proceede to the forme of the salutation it selfe both of them beeing contained in this 4. ver The person saluted to whom the Epistle was written is described 1. by his name Titus 2. by a title of relation My sonne according to the common faith 3. by the adiunct of his sinceritie my naturall sonne First for the name It sheweth him to be an heathen or Gentile born by nation a Grecian Gal. 2.3 of heathen parents and education for at this time he was vncircumcised and it is probable that he remained so vnto his death yet such a one as was without God in the world without Christ without hope is begotten by the Gospell not onely to be a beleeuer but to sinceritie in the faith and thus he becommeth a true Titus that is truely honourable yea so farre honoured as that he was a chiefe pillar and instrument in the Church and much employed in the Churches affaires by the Apostles themselues What an vndeuided companion of Pauls he was in his peregrinations and trauells appeareth Gal. 2.1 what great delight Paul had in him 2. Cor. 7.6 how he vsed him as a Legate vnto diuerse Churches and betrusted him with the gathering of the almes for the poore Christians in Iudea 2. Cor. 8.6.16 how he graceth him with the title of a companion and a fellow-helper in the Lords businesse v. 23. yea he vouchsafeth him the title of a brother 2. Cor. 2.13 nay more of that which is much nearer euen of a sonne in this place Doctr. Note hence the freedome and power of Gods calling to grace For what merit or dignitie what workes of preparation appeared in Titus beeing of heathen parents countrie and education whereby hee should be raised to such seruices so neere vnto God or what worthines was in Paul himselfe he was indeede an Hebrew of the Hebrewes circumcised the eight day of the tribe of Beniamin brought vp at Gamaliels feete and a great scholler but by all this he was armed to wast the Church and he acknowledged himselfe such a tyrant and persecutor of the Church of God as that he was vnworthy to be an Apostle and beeing one he was in that regard the least of them all 1. Cor. 15.9 and for the latter the power of Gods grace breaketh through the strongest opposition euen Gentilisme and Paganisme it selfe yea he whose honour it is to produce light out of darkenesse and quicken the dead doth often where sinne hath abounded make grace abound much more and of the greatest and notorious sinners raise vp such speciall instruments of his glorie as shall strippe and goe beyond a number that haue alwaies liued more ciuilly then they before their calling Vse 1. Hence is confuted all that Popish doctrine concerning workes of preparation and disposition before grace and of merit and supererrogation after Gods grace is free not mans will his mercie is mans merit 2. Consider thy owne basenesse and indignitie before thy conuersion to be humbled by it yet let not Satan goe beyond thee in it He will be alleadging against thy faith after this manner Would God shew mercie on thee who wert so desperately drowned in thy sinne or can thy calling be sound who so long a time didst fight against the truth here thou hast answer for thy selfe I was neuer worse though I was as ill as an heathen and Publican I was not worse then a blasphemer or a persecutor yet God had mercie for such and soundly called such and why not for me But he will obiect further Indeede if thou hadst liued a ciuill life and not haue beene so outragious and desperate in thy sinfull course there had beene more hope of thee as of one who wert not farre frō the kingdome of heauen but the case was not so with thee To which thou maist truely answer That there is no more disposition to grace in a meere ciuill man then in the most profane person although there be some more restraint of corruption in the one then in the other nay for most part there is lesse hope of such then of greater sinners for they are often hindred from seeing the truth of their estate by reason of their ciuill vertues and by comparing themselues with men notoriously wicked conclude with the Pharisie themselues to be in good case for they are not thus or as that man who is an open inordinate person whereas the other are more easily convinced in their owne consciences and are sooner brought to say with the Publican Lord be mercifull and so goe away more iustified yea and much more may be added hereunto namely that there is much more hope of great sinners then of many who haue not onely ciuilitie but a shew of religion and want the power and life of it of whom the speach of Christ is true that Publicans and harlots shall goe into life before them The seauen deuills in Marie Magdalen resisted not her conuersion so much as their conceit doth theirs who thinke that all deuils are cast out if Belzebub the prince of the deuils do not discouer himselfe greater hope there is of the cold Laodicean then of the luke-warme and experience and good reason from the Scriptures teacheth that such as haue beene before their conuersion either more outragious in their sinne or zealous against the truth when as once their change came haue prooued farre more eminent instruments of Gods glorie then such as before their change neuer so highly dishonoured him both because those affections which were so violent in sinne are turned in their vehemencie against sinne as also because the
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
sometimes of his doctrine lay open vnto him their greife as to their Phisician vnder Christ and seeke for particular direction in speciall cases from him in all which and many moe mutuall duties they may not by this inordinate humor be deterred and hindered but rather with all meeknes and lenitie be allured louingly enterteined and contentedly dismissed from him Vse This doctrine may be profitably applyed both to Mnisters and people The Minister must learne to be 1. docible 2. affable the former fitteth him to learne of others the latter to teach others for none can be apt to teach others who is not apt to learne of others and in the Minister especially a tractable and teachable disposition is a singular inviting of others by his example more easily to admit his teaching whether by reprehension admonition or howsoeuer Elihu ioyneth learning and teaching together Let a man of vnderstanding tell me let a man of vnderstanding hearken vnto me and euery one will thinke it fit that young Ioshua should minister vnto Moses young Samuel to Eli Elisha to Eliah Baruch to Ieremie Titus to Paul yea the disciples to Christ thinke it vnreasonable that the blind should offer to lead the blind But this is the fault of many Ministers that conceiuing they are now fitted to teach others they disdaine to be taught by others and thinke it too base for them to heare such as they conceiue meaner and weaker in gifts then themselues whom I wish they would remember what a dangerous thing it is to haue the faith of God in respect of persons and to receiue the word as mans word and not as Gods whose indeede it is 2. That the Apostle Peter thought it meete that euen such as had knowledge and were stablished in the present truth should be put in remembrance of such things as they knewe and stirred vp to the practise of them 3. That all haue not the same gifts nor the same gifts in the same measure that no man might say of any mans gifts I haue no neede of them Ioseph can expound a dreame when he heareth it but Daniel can declare a dreame which the King hath forgotten and expound it also which is a double knowledge yea that Iethro in some things may see more then Moses and Naamans seruant more then himselfe As for the other vertue opposed to frowardnes namely affabilitie which teacheth to entertaine the talke of others with signification of our good will vnto them in our speaches and gestures it is a great grace and a profitable ornament in a Minister that can graciously and wisely weld it 2. So hearers seeing frowardnesse is such an impediment to instruction must learne to cast it from them which in many otherwise well affected is a disposition hard to please in some making them seldome contented with the paines matter or manner of their ministerie but hauing a bed in their braine of their owne size whatsoeuer is longer they cut off whatsoeuer is shorter they stretch and racke it for their owne oâ—inions may not yeeld not knowing to giue place to better Others are secure and therein growne froward against the word beeing mourned vnto they weepe not beeing piped vnto they daunce not if their Minister be a companion they reiect him as he is if he be not he is too austeere and too precise yea numbers are so superstitiously froward and so setled in their superstitions and olde customes that let the Minister speake out of the mouth of the Lord they say plainely they will not heare him as the Iewes did against Ieremie oh that the tractablenes of our people were so come abroad as it might be both their owne praise and their ministers ioy whereof we should soone see fruits wel beseeming the people of God for while it attributeth vnto God his truth and men teaching it that authoritie which is due vnto them it freeth the minde from ignorance deliuereth from the bands of delusion and errors and openeth a large entrie into the treasures of wisedome Not angrie Quest. Is it not lawfull for a Minister to be angry at all Answ. We must knowe that all anger is not condemned in Scripture For 1. anger is a naturall affection which may be vsed as wel as others both calmely and in heate also of holy men in an holy manner as Moses the meekest man in the earth as appeared both by the Lords testimonie as also by bearing such reuiling speaches of his brother and sister Numb 11. yet is he said to be verie angrie yea his fierce anger caused many to be slaine Exod. 32. 2. The Prophets and Apostles were verie angrie oftentimes and therefore commended as Phineas and Paul calleth the Galatians foolish Galatians nay Christ himselfe is said to be angrie Mar. 6. and called Peter Satan Matth. 16. 3. It is an affection commanded Eph. 4.26 and Eccles. 7.5 anger is better then laughter so as it is sinne not to be angrie against sinne 4. When the Scriptures condemne anger they vse such restraint as that the sinne of it rather then it selfe as sinne should be condemned as Matth. 5.22 whosoeuer is angrie with his brother vnaduisedly shall be culpable of iudgement yea and when we are commanded to be angrie and sinne not it is plaine that not anger but the sinnefulnes of it is condemned Quest. In what respect then is it here prohibited Ans. So farre as it is not rightly grounded or not rightly bounded and moderated for in the right ordering of this affection diuerse offend diuersly Some there are who are not so soone mooued to anger but being so their anger is bitter and long abiding the passion working in them as fire doth in yron which is long in heating and longer in cooling Some are implacably angrie whose patience beeing once mooued and broken they are hardly euer reconciled the passion in these is as fire hid in some mouldring matter but neuer bewraying it selfe without the ruine and wast of the thing it hath caught neither of these two rightly bounde their anger but it resteth in the bosome of fooles There are a third sort of men who are easily ouercome of the passion not mooued hereunto vpon iust cause as when Gods glorie is impaired or the cause waightie but suddenly for euerie trifle and vpon euery dislike whose passion worketh as fire in stubble soone in and soone out these are here noted in the word vsed by the Apostle men of short spirits so hastie and â—eastie as they seldome looke to the right grounding and footing of this affection The thing then here condemned is not so much anger as hastines to anger which is a disorder not onely reprooued in the Minister for euerie where it is a vice but Salomon speaketh generally to all Bee not of an hastie spirit to be angrie Doct. Hastines or pronesse to anger is a great enemie vnto the ministerie and such a blot as may
can want and abound I can be full and hungrie in euery condition I can be content If the world come in vpon thee vse it as not vsing it if it doe not yet account the present condition the best for thee because the Lord doth so account it and the way to get wealth is to giue it vp into Gods disposition as Abraham by offering vp Isaac to the Lord kept him still 2. Turne the streame of thy desires from earthly to heauenly things making with Dauid God thy portion then shalt thou be better without these then euer thou wert or canst be with them Zacheus when he had Christ was rich inough although he had not a quarter so much as he had before and for his graces esteeme them aboue goods crauing with Salomon wisdome before wealth the blessing of Iacob before Esaus pottage Especially labour to feele the want of Christ aboue all things for this hunger would starue the other and worke this effect that while the foole gathereth riches to himselfe and is not rich in God thy conuersation shall either be without couetousnesse or if at any time thou couet it shal be certaine not vncertaine riches which thou maist treasure vp in heauen and then send thy heart after them while the other are fit onely to fixe the hearts of the possessors in the earth Hereunto agreeth that of Paul to reioyce in the crosse of Christ by which the world shall be crucified to thee and thou vnto it for once beginne to reioyce in the things which he hath done and suffered for thee and thou wilt beginne also to account of all things as doung in comparison of him hereupon the world will beginne to frowne on thee and hate thee and then shalt thou with more ease hate it and thus daily the more thou risest with Christ the more wilt thou seeke the things that are aboue 3. Thou must goe one step further daily to crosse the affection directly 1. by daily seeking the assurance of the pardon of sinne 2. by daily prayer against this sinne especially 3. by daily reading the Scriptures which are the sword of the spirit to cut off such lusts wisely obseruing and applying such places as most crosse it 4. by beeing readie to do good and distribute and exercising liberalitie vpon all good motions and occasions So Paul counselleth rich men to become rich in good works 1. Tim. 6.18 The earthly minde will say these are hard taskes but let such a one consider how hard it is for a couetous rich man to get into the kingdome of heauen Vers. 8. But harberous one that loueth goodnesse wise righteous holy temperate Now the Apostle proceedeth to make enumeration of those vertues which in the Minister are to be opposed to the former vices of which we haue spoken at large and these vertues are opposed either specially as to couetousnesse hospitalitie to frowardnesse loue of good things and men to drunkennesse wisedome and sobrietie or else more generally two other vertues are set against them all namely righteousnesse in regard of men and holinesse in respect of God Whence before we come to the particular handling of thē seuerally as they lie in the verse this instruction is generally to be noted That it is not sufficient for the Ministers neither any other Christians to be free from many vices but for the beautifying of their place and profession they must shine out by many positiue graces to the glorie of God and the gracing of his glorious Gospell which they teach and professe 1. Tim. 6.11 But thou O man of God flie these things and followe after righteousnesse godlines faith loue patience c. which truth is euident in an inferiour office euen in the poore widdowes which were to be admitted to the seruice of the Church cap. 5.10 And for the common Christian the commandement is not onely to eschewe euill but doe good and the generall reasons are these 1. Euery commandement in Scripture hath two parts the affirmatiue and negatiue and one of these still included in the other God in his law commanding any good forbiddeth the contrarie euill and this euen mens lawes doe so in prohibiting any euill he enioyneth the contrarie good which mens lawes doe not for example Forbidding to take his name in vaine hee commandeth the holy vse of it and forbidding to steale or kill he commandeth truth charitie the ground whereof is this that Gods lawe is not onely a bridle to restraine vice as mens be but also a rule and direction and way whereby and wherein to walke 2. The true knowledge of Christ is effectual operatiue for to know Christ right is to be a true beleeuer Now euery true beleeuer is 1. Gods newe creature and such a workemanship as is created vnto good works Eph. 2.10 2. Gods peculiar to set out the vertues of him that called him out of darkenesse into a wonderfull light 1. Pet. 2.9 3. Gods planting to grow vp as by the riuers of water to a tree of righteousnesse laden with the fruits of the spirit for this is the blessing of the Lords plants Isa. 61.3 4. a member of Christs bodie and therefore as a member in the bodie must not onely be harmelesse but of good vse for the seruice and benefit of the whole 3. The danger of fruitlesnesse in Christianitie for not only the ground that brings thornes and thistles is neare a curse nor onely the tree that bringeth forth bad fruit is nere the burning but if it bring not forth good fruit it shall be hewne downe and cast into the fire The rich glutton was sentenced for not releeuing Lazarus he did him no wrong one would think nor tooke nothing from him but he did him no good and so detained his right from him so the tenour of the sentence shall runne at the last day not against them onely who reuiled reproached condemned or crucified Christ but those also who clad him not fed him not harboured and visited him not Vse 1. This doctrine fully answereth a common plea which is made for the iustifying of many drones insufficient and ignorant ministers they are euerie where receiued in the minds of most as honest simple men well meaning peaceable and harmelesse and such as would be loth to doe any man iniurie and all this is well but what fruits of the spirit haue they what wisedome of God shineth in them what sufficiencie to doe the dutie of their calling what loue to Gods people what diligence in preaching and making knowne the wayes of God oh no here we cannot say much then I say thou sayst not so much as would haue mooued our Apostle to haue either admitted or permitted such in the Ministerie who requireth that such should not onely be not gracelesse and wicked but gracious persons shining in the robes of pietie and righteousnesse 2. This doctrine discardeth also a number that goe vnder the name and in the number of Christians
like that widdow Luk. 21.2 casting in their two mites into Gods treasurie finde more acceptance with him then many rich men in giuing greater beneuolences to the distressed Saints Thirdly the reasons enforcing this precept vpon the Minister especially are these 1. In regard of strangers he must take vp this dutie whether they be strangers from the faith that hereby he might winne them to the loue of true religon which they see to be so mercifull and liberall or else if they be converted much more that he may comfort and confirme such as are banished or otherwise euill entreated for the confession and profession of the truth for if euery Christian much more must the Minister be affected to those that are in bonds as though himselfe were bound with them and consequently looke what kindnesse he would receiue if he were in their condition the same to his power hee is to bestowe vpon them 2. In regard of his owne people vpon whom by this meanes he sealeth his doctrine sundrie waies but especially if he keepe open house for the poore Christians in want he bindeth the soules of such receiuers to obey the word and encourageth them by his entertainment in their entertainment of the Gospell Which is the reason rendred by Hezekiah why the people must giue the Priests a portion of their offerings to encourage them in the lawe of the Lord. And thus by both these meanes the Minister by receiuing the poore members of Christ becommeth a great helpe vnto the truth which dutie is imposed euen vpon euerie Christian by the Apostle Iohn 3. Ep. 8. Fourthly the vse 1. It teacheth that it were to be wished that the maintenance of euerie Minister were competent certaine and proper vnto himselfe that he might haue wherewith to performe this so necessarie a dutie 2. In regard of poore strangers to stirre vp ministers and people to a liberall heart towards them all but especially if they be such as the land of whose owne possessions beeing vncleane come ouer vnto the land of the possession of the Lord wherein the Lords tabernacle dwelleth Pittie it is that hauing such a clowd of examples in the Scriptures to lead vs in this dutie yet that it should be so farre out of request How fewe children hath Abraham the father of our faith among vs who sit in the doore of their tent to watch for and enforce strangers to receiue their best entertainment Few be our Lots who will vndergoe any losse any indignity before strangers shall sustaine any harme at all he will offer his owne daughters to their violence he will vse reasons they had knowne no man and that which would haue perswaded any but the Sodomites hee vsed last that they were strangers and were come vnder his roofe Few Iobs who will not suffer the stranger to lodge in the streete but open their doores to him that passeth by the way Gaius hath fewe followers who was Pauls host and the host of the whole Church he was no inkeeper but his house was as open as any inne to receiue distressed Christians Fewe women of account imitate the Shunamite who constrained Elisha as he passed by to turne in and eate bread that consult with their husbands to trimme vp some little roome for the men of God and to set them vp a bed and a table a stoole and a candlesticke nay I wish that euen the old Gentiles themselues might not be induced to the shame of Christians who so religiously obserued this dutie that of all other vertues they made their greatest god Iupiter the patron of it and called him therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And as we abound with examples so we might be plentifull in reasons and motiues to prouoke our hearts hereunto but to auoid prolixitie I will name these foure 1. It is a notable fruite and testimonie of faith which worketh by loue vnto all but especially towards the houshold of faith So soone as Lydias heart was touched and she baptized marke how heartily she inviteth Paul and Silas to her house If yea haue counted mee faithfull come into my house and abide with mee and she constrained vs Act. 16.15 2. It is a fruitefull and gainefull course of Christianitie neuer any lost by it Some hereby saith the Apostle haue receiued Angels as Abraham and Lot and with them the one had besides the promise of a sonne the destruction of Sodome reuealed vnto him and the other had deliuerance from the same And surely such strangers as of whom we speake namely poore Christians bring no small good with them That woman of Shunem that receiued the Prophet had aboue a Prophets reward the promise and gift of a sonne when she was olde and the raising of him to life when he was dead Iacob being hunted from home Laban receiueth him and is blessed for his sake Rahab entertaineth the Spies sent from home and not only she but all her family is saued in the sacking of Ierico Ioseph beeing sould from home Egypt receiueth him and all the Land was preserued by him Gaius his loue was testified to the Church in his time but is commended in the Church through all ages What good our selues haue gotten by strangers amongst vs we should be vnthankefull not to acknowledge the blessing of the poore hath light vpon vs and we haue a long time fared better for affording harbor to the poore Saints of God which haue come a farre vnto vs. 3. Consider that our selues may become strangers for the earth is the Lords and he may giue our Land to other inhabitants and make our selues strangers and then we would looke for more kind entreatie then a number shew toward strangers And lastly if that be a strong reason of the Lord Lev. 10.19 Loue the stranger for yee were strangers it bindeth vs much more who all of vs are strangers and pilgrims here vpon earth not hauing here any continuing citie but we looke for one to come Heb. 13.14 Obiect But some may be dissemblers and wicked men whom we may receiue for brethren and Disciples and not knowing a man I may be abused and loose both my gift and reward Answ. Christian wisedom and Christian loue must goe hand in hand But here is a case in which charitie must ouerrule the matter and that is not suspicious but hopeth the best of euery one where there is no euident proofe or presumption to the contrarie And if thou receiue a Minister distressed in the name of a Minister or a priuate distressed man in the name of a righteous man and giue him but a cup of cold water with a good heart in that thou thinkest he belongeth to Christ let him be what he will at his owne perill thou loosest neither gift nor reward Christ hath vndertaken to repay it thee thou performest a fruit of faith which shall further thy reckoning Vse 3. If strangers by this precept may challenge harbor much more may
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
is that in all things necessary to saluation the Scriptures are so euident in one place or other as he that runneth may reade the seuerall points 3. Whereas they say that this obscuritie must be supplied by humane expositions and traditions I answer that the commentaries and expositions of good men are not to be neglected but yet so entertained as not simply arguing the obscuritie of Scripture but rather our infirmitie and weakenesse who cannot receiue a perfect doctrine perfectly Againe how were those purest Primitiue Churches directed that wanted all those councels decrees decretalls summes sentences glosses and determinations which the Romish Synagogue would bind vs vnto as rules of faith binding the conscience surely they dare not denie but that there was more light more grace more zeale and pietie before such trash of theirs which onely brought in corruption and heresie into the Church then euer was since or is euer like to be vnto the ende We will also conclude this point noting in one breath of Bellarmine three errors 1. that he attributeth that to the Scriptures which is to be ascribed to mans impotencie 2. that the obscuritie he speaketh of is in things necessarie to saluation 3. that supply must be made by humane expositions whereas the right opening of Scripture is by Scripture That he may be able to exhort with wholesome doctrine Now we come to the ende of the former dutie which is that he who is to be set apart to this waightie function may be fitted and furnished to all the parts of his calling which the Apostle reduceth to two heads according to the seuerall condition of the persons with whom he is to deale for all teaching is either the confirming and strengthning of sound doctrine tending to the conuerting and confirming of the tractable or else the infirming and weakening of false doctrine seruing to the confutation and conviction of such as are refractarie and gainsayers of the truth neither of which can any man possibly fruitfully performe without diligence and setlednesse in the Scriptures seeing that to these purposes he must hold fast the faithfull word For the meaning we must enquire 1. what is meant by exhortation wherin it differeth frō teaching And the difference chiefly stādeth in these 3. things 1. euerie exhortation is teaching but euerie teaching is not exhortation 2. to teach is more properly to propound out of Scriptures prooue by the Scriptures things to be beleeued or done to exhort is to incite prouoke the hearers to the beleeuing or doing of things so prooued by reasons and arguments 3. Teaching is a former worke for the enlightening of the vnderstanding and frameth the iudgement and exhorting is a secondarie work more properly pearcing the affections and so furthering the practise Secondly what is meant by doctrine that is nothing else but the word of God taught for that same which is here called wholesome doctrine is in c. 2.8 called the wholesome word and to shewe the identitie of them the Apostle ioyneth them together If any consent not to the wholesome words of our Lord Iesus Christ and the doctrine which is according to godlinesse he is puft vp 3. Why is this doctrine called wholesome to which I answer that that is wholesome doctrine which beeing well prepared afore hand maketh the soule sound and in good plight and liking for it is a borrowed speach from the food of the bodie to the meate of the soule which is the word of God here called wholesome doctrine of which epithite something is to be spoken but better occasion will be offered vs in c. 2.1 Doctr. 1. In that the word is called doctrine and no doctrine is without a teacher it behoueth euerie man to repaire to the teachers of it Now the teachers in the church are either the great doctor of the chaire who fully and sufficiently teacheth euerie beleeuer and whose teaching is absolutely necessarie to the conuersion of men or else his Ministers who as so many vshers are set to teach all the formes of the Church but so as vnder the Master farre wanting and short of his abilitie in themselues insufficient to bring men vnto the sight of their saluation and much lesse vnto their perfection not because they reade not the same lecture with the spirit but because they can onely teach the outward eare not the inward neither are they Gods to conuert although the word be able to saue soules as he is who in giuing the precept giueth also power to learne beleeue and practise it Vse Would any man be taught to saluation not hauing this knowledge naturally he must get him these teachers First he must goe thorough these vshers hands and then according to his proficiencie the spirit shall take him into his teaching But if a man will play the trewant and sit at home when Gods free-schoole is set open despising the teaching in the ministerie conceiuing that he may by his owne studie or reading attaine perfection he neuer climbeth into the highest forme he neuer hath the high things of God reuealed by the spirit who teacheth not now by newe reuelations or enthusiasmes but hath erected a ministerie of the spirit which euerie one must frequent that would be made wise to saluation Secondly as this doctrine implyeth teachers so doth it also learners and schollers Teaching vs that we must all of vs become learners of this word and doctrine for so long as there is doctrine and teaching on Gods part so long must there be an harkning and learning on ours and the rather both because that which is said of all knowledge that it is infinite is much more true of this for Gods commandements are exceeding large as also seeing in this schoole we are to become not onely more learned but better men It may not therefore be with vs who when we are at the best are but in part good as many who after they haue learned a while giue ouer as though they were both informed and reformed sufficiently but we must be still profiting and going forward and climbing as it were from on forme to an other so long as we liue still aiming at somewhat beyond for we may not conceiue of Gods schoole as it is in mens which are fitter for boyes and children then men of yeares a shame were it for an old man to goe to schoole but here whatsoeuer many an idiot say to the contrarie that now they are too olde to learne euerie man must waxe old in learning something daily seeing the best man may farre excell himselfe both in wisedome and goodnesse Thus Paul when he was an ancient scholler in Christs schoole pressed hard to things that were before him And Dauid with other saints of God prayed still to be taught of God euen when they were well taught as such as who the more they sawe the lesse they could acknowledge Vse In our learning of this doctrine we must examine our profiting
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
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
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
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
bellie then a man But many such bellies want eares 3. An honest calling is a schoole of Christianitie that 1. looke as little children are sent to schoole to keep them out of hurts and vnhappie turnes so diligence in the calling fenceth vs from taking harmes by Satans temptations we lie not so open vnto his assalts againe it is a bridle to restraine our own lewd desires abating wicked lusts abandoning lewd company and fitting vs for the Lords appearing whose seruice we are in 2. In this schoole of the calling a man performing duties for the Lords sake hath daily practise and encrease of graces such as faith obedience patience meeknes constancie truth invocation thanksgiuing and hence are daily enabled to take out further lessons for time to come from the daily experience of Gods goodnes for time past 3. In this schoole we learne to be teachers of others and in time come to be patternes vnto others of the right vse of the world while our selues vse it euery day as not vsing it at all and while we so play the good husbands as that we keep our selues from beeing worldlings not laying by our heauenly minds in the midst of our earthly busines whereas the idle person that entereth not into this schoole is out of Gods protection and neuer out of Satans snares his heart is like the feild of the sluggard ouergrown with thistles and weeds his lusts so farre preuaile with him that he is rather a spectacle of reproch then a patterne for imitation and if euer he had any good things in him they are perrished for want of emploiment for as the rust fretteth vnused iron and the mothes eate vnworne garments so good things ar shaken out of the heart of him that neglecteth the vsing of them 4. Consider the danger of those that stand idle all day long passing their dayes in all delights one in one voluptuous lust another in another the Apostle saith of them all that liuing in pleasure they are dead while they liue the soule of such a one is but as a carkase his bodie as a coffin he rotteth away in vnprofitablenes while he liueth and as a standing poole putrifieth the prouerb is true of such a man his soule is but as salt to keep his bodie from stinking aboue gound And thinke we they shall liue when they are dead who are dead while they liue no surely but seeing they did not subiect themselues to the law of all mankind Gen. 3.19 In the sweate of thy face shalt thou get thy bread they shall neuer escape that other sentence take the vnprofitable seruant binde him hand and foote his hands and feete were bound when I called him to walke and worke now bind him hand and foote and cast him into hell Now for the latter of these vices reprehended in the latter word it is worth marking to obserue how aptly the Poet ioyneth them together which seldome are disioyned because the one of these is the gound of the other And as it is true in all sinnes which we say of euills that one commeth not alone for they are accompained still with their supporters so these two sinnes are of such speciall acqaintance that as we say of a paire of turtles looke where one is the other lightly is within lesse then a coytes cast so where the one of these is it will not be hard to descry the other If there be idlenes there will be intemperance and if intemperance there must needs be idlenes And therefore our Sauiour hath combined them as neare as the cause and effect which cannot be sundred Luk. 21.34 Take heed least your hearts be oppressed with surfetting drunkennes and so that day come on you vnawares implying that intemperance oppresseth and maketh the heart dull and heauie and when the heart is so aggraued the whole man is vnfit either for heauenly or earthly exercise In like manner the combination of Sodoms sinnes sheweth the same truth Ezech. 16.49 Pride fulnesse of bread and abundance of idlenesse And therefore seeing a man can neuer sufficiently perswade diligence in the calling till this intemperance be disswaded it shall not be amisse in few words to speake of this sinne and perswade the contrarie vertue for the preseruation of it And because this kind of intemperance is restrained to the bellie I describe it to be an inordinate appetite or immoderate desire and vse of meate and drinke and this is when a due meane is exceeded either in the costly and excessiue preparation of them for our selues or others or in the two liberall and excessiue vse of them so prepared a vice which is a speciall enemie to all good duties towards God or man making men vnfit to the word of God either to read or heare it vnfit to pray to meditate to remember the works of God with praise and thanksgiuing so as a man giuen vp to this sinne is sunke downe in Atheisme nay in Idolatrie hauing no other God then his bellie a more base idolatrie of many Christians then euer was any of the Heathen who would worship the sunne moone starres and glistring mettals but to haue worshipped the bellie and draught they would haue abhorred And for the duties of the particular calling they must lie lea the bones of such full bodies had rather be at rest or to keepe them from sleep must rise vp to play but altogether vnweldie to any more serious busines And thus by this sinne men make themselues in stead of Gods Temples Satans kitchins filling their bodies with noysome lusts and deadly deseases their soules with a number of dangerous sinnes which shut them out of heauen framing their liues liker to the bruit beasts then reasonable men and in their deaths for most part no lesse brutish then in their liues Now for the better auoiding of this sinne I will propound some reasons and after them some rules of direction The reasons are three 1. The Lord is liberall but not prodigall of his creatures and they are his and not ours but by his leaue neither doth he euer giue leaue to vse them to our owne hurt as many riotous persons doe who with the glutton faring deliciously euerie day in their feasting and banquetting besides the wast of many excellent creatures of God 1. loose their time 2. spend their goods which ought to haue beene otherwise employed 3. neglect the duties of their generall calling of Christianitie and omit the necessarie affaires of their particular course of life 2. This is one of the practises of those that are in the night whereas we professe our selues to be of the day and is a weed or rather an olde ragge which must be put off before Christ can be put on 3. The time calleth vs rather to fasting weeping and euerie worke of repentance then to eating drinking chambring c. For if we consider the workes of the Lord we shall see his arme stretched out and his hand
matter saying But they wil not beleeue me The Lord is said to hold the Ministers in his hand and Christ the seauen starres in his right hand Reu. 1. First in regard of his disposition of them here and there at his pleasure Secondly of his protection of them in their labours And some he sendeth and all the heartening they haue of him before hand is But they will not receiue thee as Moses and some of the Prophets and that is not all but they must prepare browes of brasse their shoulders to beare reproaches and wrongs their backs for stripes their feete for â—etters and stockes yea their necks for the verie blocke it selfe In like manner Christ sending out his disciples he forbidds them to possesse gold and siluer and wisheth them to possesse patience for they should stand more need of that then the other and telleth them that if himselfe the green tree could not be spared much lesse should they the drie branches and that if the Lord and Master be called Belzebub the seruant must not looke to be aboue his Master and scape scotfree And therefore Ministers called to such an vncomfortable condition must imitate the Apostle Paul who although he knewe that bands and imprisonment did abide him in euerie citie yet forward he must and prouoketh his owne readinesse and chearefulnes not onely to be bound but to suffer also the paines of death for the testimonie he beareth considering well 1. That the disciples themselues sent from the side of Christ must make account to be hated of all men for his names sake 2. That although they see no great comfort or fruit of their worke with men yet their worke is with the Lord. 3. That the Lord Iesus foretelling his death at Ierusalem yet went foreward and would not pittie himselfe for all Peters friendly counsel but pittied his flocke his bodie his Church more then himselfe a worthie example for the practise of all his minsters All which reprehendeth all those wandring Leuites who like so many planets or wandring starres are euer shifting their places and charges and selling off their people vpon the least greiuances but not without pretence and plea of sundrie inconueniences sometimes of aire and habitation sometimes of ill neighbourhood sometimes the rudenes and churlishnes somtimes the incapablenes and vnprofitablenes of their people but in all this the sentence of the Apostle passeth righteously against them vnto which their owne consciences cannot but subscribe that they seeke themselues their bellie their ease their profits but not the things of the Lord Iesus nor the winning of the soules of men to God 3. Is this testimonie true How then are such a people as this priuiledged and honoured to be among the first to whom the Gospel was offered noting the wonderfull grace and free goodnes of God not looking at desert merit goodnes of nature inclination of will or any other forerunning prerogatiue and is not his grace as free vnto vs as them did he finde vs any whit better then them were not we beasts in vnderstanding sensualitie and course of our naturall liues before he called and washed vs truely might be said of vs that our father was an Amorite our mother an Hittite our selues in our blood the frame of our heaâ—ts euill continually the course of our liues a walking in vanitie and no eie pittying vs neither of our selues or others vntill the Lord couered vs with his skirts And hence are we supplied with a ground of thankefulnes that beeing by nature the children of wrath as well as others and euerie way by practise of vngodlines as vile as this people of Creta we should yet be admitted to the participation of so great saluation as is offered in the Gospel Wherefore reprooue them sharpely Now from the former testimonie affirmed to be nothing but the truth it selfe the Apostle inferreth that Titus not onely might safely but ought also to reprooue and checke the inhabitants of this Iland which reproofe is enlarged 1. by the adiunct or qualitie sharpely or as the word signifieth to the quicke for it is a metaphor taken from Surgeons who cut and launch and seare to the quicke if the qualitie of the wound or sore so require yea and sometimes in desperate cases to cut off a dangerous limbe or putrified member which otherwise would perish the whole bodie and no otherwise ought euerie spirituall Physitian to deale with the festered soares of the soules of men 2. By the ende of this reproofe that they may be sound in the faith Faith signifieth 1. that whereby we beleeue namely the vertue or gift of faith 2. That which we doe beleeue namely the doctrine of faith that is the doctrine of the Gospel Gal. 1.22 Paul destroyed the faith that is the doctrine of faith which he now preacheth And thus is it here meant because it is opposed to the Iewish fables and commandements of men in the next verse and then the Apostle following the former metaphor wisheth the Ministers who are the Surgeons of soules in all their launcing and cutting to aime at the cure that is the conuersion of their patients that is their people that beeing freed from their corrupt diseases that is their errors whether in iudgement or practise they may be brought to sound health that is soundnesse of faith and sincere doctrine cleauing only vnto God and relying themselues only vpon the merit of the Lord Iesus for life and saluation And yet in this exposition I include also the vertue gift of faith so farre as without it there can be no sound Christians but I admit it not to be the thing properly meant as some doe Doctr. In the word wherefore note that when the truth of a fact or sinne committed is certainly knowne a man thereunto called may boldly reprooue this is the reason why the Apostle subscribeth to the testimonie that Titus might haue sufficient ground of sharpe reproofe As though he had said it is true the people with whome thou art to deale are such and such and therefore thou maist sharpely reprooue them And it is not euerie euidence which is a sufficient ground no not for priuate reproofe and much lesse for publike but as our Apostle 1. Cor. 5.1 It is certenly heard that there is fornication among you and so descendeth to a sharpe reproofe at the least there must be some credible information such as the same Apostle to the same Church of Corinth mentioneth who vpon the report of the house of Cloe sharpely reprooueth them for their contentions for to that end he nameth his author that they might not thinke he would vpon suspition or surmise of his owne neither vpon suspected information from other charge them so deepely but from intelligence of those against whom they could not well except Paul staied the reprehension of Peter till he sawe that he went not the right way and that he was to be blamed Gal. 2.11.14 Zeale running before knowledge
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
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
expresse no such thing in their life and conuersation they haue only drawn a faire gloue ouer a foule hand For looke a little nearer them and consider their persons so polluted they are as that they are abhominable such as are worthy that both God and good men should turne away from as from things noysome to their sences for so is the nature of the word vsed also Luk. 16.15 And looke yet further into their liues in stead of sanctimonie you shall meet with rebellion in stead of subiection vnto God you shall discouer disobedience and whereas if they were the sonnes of Abraham as they professe they would doe the workes of Abraham They are reprobate to euery good worke which word is sometimes taken passiuely as 1. Cor. 9.27 I beate downe my bodie least I should be reprobate Heb. 6.8 The ground that beareth thornes and briars is reprobate and neere vnto a curse and so indeed are these refuse and reiected fellowes as souldiers cassierd or as base persons and banquerupts are passed by and not called into office so these are reiected of God and good men Yet it better fitteth the place to accept the phrase actiuely and then the sence is this that they are so farre from the practise of pietie that as men of corrupt minds are said to be reprobate concerning the faith so those corrupt minded men are reprobate concerning good workes and actions which are the fruits of faith that is so giuen vp to sinne and with the Gentiles Rom. 1. to a reprobate minde that they seeme to haue lost all difference and distinction of good and euill and can turne their hand to nothing which is not euill Which disposition of theirs seemeth to be well expounded Ier. 4.22 They are wise to doe euill but to doe well they haue no knowledge In the verse three points are to be marked and handled 1. That there will alwaies be Hypocrites in the Church 1. The Characters or notes of them which in the verse are fowre 3. Their miserable estate and condition in the word abhominable vnto which we will adde the vse For the first That there euer will be in the Church together with sound members many hypocrites appeareth With Abel will be a Cain of two men borne in the world one is an hypocrite with Isaac an Ismael if Abraham himselfe beget two sonnes one is an hypocrite with Iacob an Esau making shew of purchasing the blessing as well as he with the wheat the tares must grow to the haruest the branne abideth with the meale till the boulting the same net couereth good and bad fishes and much filth is drawne along with the fish Iudas lurketh in Christs owne family The purest primitiue Churches planted by the Apostles could not long continue a pure virgin as all the Apostles foresaw and forewarned neither can it be but in the peace of the Church as in a sweet and rainie season many weeds come vp and make a great shew among the good hearbs so many thrust themselues into the profession bringing with them the cares and loue of the world whom the first sonne of persecution causeth to wither and appeare to be themselues And although the Lord could easily at once purge his floore of them yet in great wisedome he suffereth them 1. in regard of his own glorie that his holinesse might appeare in the daily discouering of them and purging his Church for he cannot abide that hypocrites should long goe in the tale and account of his children but one time or other one way or other will be sanctified in all them that come neere him at which time his glorie also shineth out vnto others in their iust iudgement 2. In regard of the wicked that they should the more stumble at the truth by reason of some hypocrites among professors 3. In regard of the godly that they should partly be exercised by this meanes partly driuen to examine what truth is in them 4. In respect of the truth it selfe which getteth some testimony hence as Christ on the crosse by the very title of his enemies affirming that he was the King of the Iewes Vse 1. Let euerie man trie himselfe and the soundnes of his heart he is not a Iewe that is one without and therefore euerie man had neede lay a good ground of his faith and religion he beginneth wel that beginneth in the truth The outward profession may ioyne thee to the Church indeede which verie thing deceiueth many who conceiue that because we haue changed the mattins into preaching and the masse into the Lords table therefore they cannot but be of the Church but the time will come which shall separate those whom now the bare profession ioyneth when two shall be in a house two in the field yea two in a bed whereof the one shall be taken and the other refused one taken like Ruth going on to Iudah another like Orpah going backe to Moab when the fan shall separate wheate from chaffâ— the one to the garner the other to the burning when the sheepheard shall diuide the sheepe from the goats which now grase together liue together feede together are folded together the one to the right hand the other to his left Let not thy profession deceiue thee for many hypocrites are in the bosome of the Church 2. Let no man be offended if in trialls many by falling away be discouered to be hypocrites who haue long made a shewe of godlinesse for in this great house there must be vessells of dishonour as well as of honour Let no man entertaine any dislike either of the doctrine or the Church because some men turne from it for beeing the doctrine of the Prophets and Apostles if Apostles themselues yea or angels should come and teach a contrarie or a diuerse doctrine from it we must deeme them accursed for God is faithfull and no vnfaithfulnesse of man can make him otherwise And for the Church that is the fame euen a number of beleeuers sanctified and sealed to eternall life of which number they neuer were They went out from vs but they were not of vs for had they beene of vs they would haue continued with vs 1. Ioh. 2.19 For what bonds haue they broken but some outward and visible bonds such as are externall profession of doctrine externall conformitie vnto it outward worship communion in the administration of the Sacraments whereby they were tyed onely to the members of the Church all which are easily broken and dissolued but not any internall or invisible bond such as is the bond of eternall election or the bond of the spirit of Christ whereby they should haue bin first knit vnto the head which is of absolute necessitie to be truely vnited to the Church for these knots once tyed could neuer be dissolued Neither let any child of God hence too much torment himselfe with feare least he should not perseuere in the grace receiued but if any
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
of Gods deliuerance 2. Sam. 16.12 It may be the Lord will looke on mine affliction and doe me good this day not making doubt for neither did Dauid in generall but constantly cleauing to the promise call vpon me in the day of trouble and I will deliuer thee Prayer for deliuerance must be ioyned with this expectation of our deliuerance not prescribing time nor meanes nor manner much lesse vsing vnlawfull meanes but reserue vnto the Lord the glory of his wisedome in ordering the whole matter and circumstances of our deliuerance The fifth fruit is a totall resignation of a mans selfe to the will of God and a voluntarie subiection vnto his good pleasure who knoweth out of his wisedome what is the best and out of his loue maketh euery present estate worke to the best to his children example hereof we haue in Dauid 2. Sam. 15.26 Behold here am I let him doe as seemeth good in his eyes yea euen if he should say I haue no delight in thee The third point wherein the soundnes of patience consisteth is in the found durance and lasting of it And indeed not euery patience and tollerance of euill is here meant but such as implieth a delaie and continuance vnder some weight or burthen nay the very word importeth so much signifying as well perseuerance as patience neither is this sound patience a suffering only but a long suffering nor a patience but a long patience such as the husbandman waiteth withall vnto the haruest such as the Prophets endured all hard measure by such as our selues must possesse our soules by and euery possession is of continuance such as maketh not hast yea such as must waite vntill the comming of the Lord. Iames in the place alleadged exhorteth to be patient till the comming of the Lord which is not meant of his last comming to iudgement but of his particular executions beforehand for the deliuerie of his chosen the reuenge of their wrongs vpon their enemies Vse All these notes let vs see the crazines of this grace in vs. It is no patience when men beare out crosses by stoutnes and stomacke neither by a nature not so subiect to impatience for here is not silence vnto God disposing the crosse vnto them So when men can buckle well enough with and swimme out of one kind of crosse which pincheth them not so much but sinke in some other when they must choose their rods and tâ—ialls or else they are heartles and dead in the neast here is a crannie in their patience which will sinke their soules Some againe beare out their crosses because they are yoked and coupled to them like two spaniels which must goe together because they cannot goe asunder but without all willingnes or chearefulnes but this is farre from Christian patience and is as we say patience perforce And lastly when we cannot entertaine afflictions thankefully as finding some goodnes and sweetnes in them when deliuerance is not expected from God as by such who haue title in his promise when we desire to be at our owne hands and will not stay his leisure but hastily like infidels runne vnto indirect meanes and sometime to Sathan himselfe in sorcerers witches when we are so tugged with afflictions as we hold not out but are readie to giue vp all here is all vnsound here men may not onely suspect but conclude from vnsound patience vnsoundnes of loue of faith and consequently the want of the truth in all their profession of religion Vers. 3. The elder women likewise that they be in such behauiour as becommeth holynesse not false accusers not giuen to much wine but teachers of holy things Our Apostle hauing taught how and what doctrine should be applyed to old men he proceedeth now to make olde women matchable vnto them and therefore he beginneth with the word likewise which sheweth that the same vertues as formerly haue beene mentioned are to be vrged vpon old age of both sexes and who can denie sobrietie wisdome grauitie soundnesse in faith loue and patience to be as necessarie for auncient women as men whether we consider the same inconueniences of the same olde age lying vpon them or the impotencie of their sexe in vndergoing them which yet maketh the want of these vertues farre more miserable then in the other And then he addeth some further duties fitted to their estate which he doth 1. by prescribing such vertues as are seemely for their yeares and 2. by prohibiting such vices as in all ages are wicked but in theirs most vnseemely and scandalous The duties are two 1. an holy behauiour in themselues in the first words of the verse 2. a drawing on of others vnto holinesse and honestie in the latter part of the verse and forward The vices prohibited are two 1. of slaundring or false accusing 2. of intemperate desire or drinking of wine or strong drinkes both which are contained in the middle of the verse But we will speake of the words as they lie in the verse But before we come vnto them we may learne this lesson Doctr. In that wholesome doctrine must be taught and applyed vnto women as well as men note that no woman cannot without danger of damnation despise or neglect the ministerie of the word they beeing as straightly bound vnto the meanes of saluation and the Apostle taketh double paines to teach them their duties Reas. 1. As saluation is one to all so is there but one way to all for as women must haue their names written in the booke of life as well as men that is in the booke of Gods election to life so must they be also added vnto the Church as well as men seeing none are saued who are not added vnto the Church Now this addition to the Church standeth not onely in an outward profession of the Gospel by which they are added to the visible Church for the foolish virgins made a great shewe for a time but in vnfained conuersion and sanctification whereby they are added vnto the invisible Church True it is that women must be ioyned vnto the people of God and therefore must participate 1. in the word which must be preached to euerie creature Paul preached to a company of women among whom Lydia was conuerted 2. in the Sacraments and be both admitted into the Church by baptisme as Cornelius the Iaylor and all their housholds as also strengthned in the Church by the Lords Supper in which they must remember the Lords death vntill he come But all this is not inough yea nothing at all vnlesse they be first knit vnto God himselfe the bond of which coniunction is faith wrought in the heart by meanes of the word and working in heart and life by loue to God and men If then women must beleeue to saluation aswell as men the Iaylor and all his houshold beleeued in God nay if women must continue in faith to which saluation is tyed and not
this any idle promise or God not so good as his word No surely for he was in daily derision euery one mocked him hee heard raylings and reproaches of many on euery side yea and which was his cheifest greefe his word was a reproach and derision to the profane so that he was euen determining to speake no more in that name But how did he vphold himselfe in this temptation But the Lord is with mee like a mightie gyant therefore my persecutors shall be ouerthrowne Obiect But for all this good men are preuailed against exposed to reproach wants imprisonment banishment and death it selfe Answ. As the Apostle speaketh of themselues they were killed but not ouercome so the enemie preuaileth against the person of a poore man and Ieremie himselfe may sticke and starue in the dungeon but neither against his faith and constancie and much lesse against his doctrine and the truth which beeing strongest of all shall preuaile against them to their confusion so are the Saints in suffring made conquerers Vse 2. Let none be discouraged if any times bring opposition to good Ministers as though it were a strange and vnvsuall thing if some one age onely should bring forth such a monstrous birth it would be more burdensome but no age is barren yea not fruitfull herein as might be made plaine in all historie Neither may any conceiue worse of the religion whose teachers are opposed by great ones for whereas men loue their owne deuises and what man affecteth not the child of his owne braine neuer were any so maligned by men as the Lords owne inventions Vse 3. Euerie hearer must set to their hands to helpe their teachers and euerie way to strengthen them against their withstanders I meane not by outward strength and power but especially by their prayers that they may be deliuered from euill and vnreasonable men and preach the word boldly which was both the commandement of the Apostle Paul 2. Th. 3.1 the practise of the Church for Peter Act. 12.5 ad 12. And further in that we stand not for nor to our selues but for the truth and Gods people they must by other incouragements be helpes to the truth for if the captaine be in fight is it meete that the common souldier should stand onely idly looking on nay his safetie they must account theirs and striue for him as for themselues if he suffer they must suffer with him as knowing that if the Pastor be smitten the sheepe are like to be scattered Notably doth the Apostle vrge this dutie vpon the Philippians wishing them to continue in one spirit and one mind fighting together in the faith What doth the Apostle proclaime armes or stirre them vp to contention yea surely but such a one as becommeth the Gospell of peace he would haue them them to fight not one against an other but one with an other yea all of them with one minde Neither with a cruell fight with carnall weapons as one enemie against an other but with such a fight as they heard in him and saw in him alas he was fast inough bound to the peace for he was then in bonds at Rome for the Gospel he fought by suffering so must they by their prayers for him by their patience by all manner of ministerie to the Saints in trouble shewe that they partake and fellow-feele in the afflictions of the Gospel Doctr. 2. Those that oppose themselues to good Ministers and men are euer speaking euill and opening their mouthes with reproaches against them and their godly courses Moses was charged and that not in corners but to his face that he tooke too much vpon him whereas hee was vnwilling to vndertake all that the Lord laid vpon him It went currant in court and countrie that Elias troubled all Israel Amaziah accuseth Amos to the king that the land is not able to beare all his words Diorrephes not onely withstood the Apostle Iohn but pratled against him Quest. But what is the reason of all this haue they any cause giuen them Ans. The reason is partly positiue in themselues partly negatiue in the other In themselues 1. the malice of their heart is such as cannot but continually out of the abundance thereof set their tongues a worke the fire within sendeth out such smoake abroad 2. With this malice is ioyned exceeding pride and swelling which mooueth them to seeke the raising of themselues although with the fall of others and make the reproach of others as a ladder for themselues to climbe by for this ende did the false Apostles account of Christs Apostles as the filth and offscouring of the world that is most base and abiect persons 3. With this malice and pride is ioyned exceeding subtiltie and pollicie in their generations well knowe they that they haue gotten euer more conquest by the stroaks of their tongues then of their hands and seldome haue they failed of their purposes For 1. hauing a notable facultie to insinuate into great mens fauours as Rehum and Shimsai they would not hinder the kings tribute nor see the kings dishonour they make no bones of letting fall two or three vntruthes in a fewe lines to the king for what hinderance had it beene to the kings tribute what impeachment of his honour to haue builded the Temple and established Gods true worship in Ierusalem but thus got they their purpose by insinuation and lyes which by their owne force they could not doe 2. As they can coyne of their own so they haue a notable dexteritie to depraue euen innocencie it selfe Is it not wonderfull that the famous harbenger of Christ then whome in his time a greater was not borne of women no nor yet Christ himselfe could so carrie themselues but that the one must needes be counted a demoniake and the other a glutton drunkard and friend of sinners Who then can looke to escape and if they hereby obtaine not their whole purpose yet loose they not all hauing learned that cursed rule of Machiauel that if they speake their pleasure some ill conceit will sticke in the mindes of men which will be worth their labour Now the negatiue reason in good men themselues why their withstanders speake euill of them is set downe 1. Pet. 4.4 Because yee runne not with them to the same excesse of riot therefore speake they euill of you dissimilitude of manners causeth the vngodly by all meanes banish the faithfull out of the world they may seeke a newe world for themselues to liue in if they will if they should walke in such courses as the Apostle Peter reckoneth vp in the 3. verse of the cited chapter and in such a blacke darkenesse as did not reprehend theirs they could well enough giue them the right hand of fellowship but if men will be so precise as that the high way cannot hold them they cannot away with such singularitie Vse 1. Take here a note of a false religion which
for most part leaue the care of religion to others consider of this priuiledge which the basenesse of their calling cannot depriue them of As in euery nation so in euery calling and condition of life he that feareth God and worketh righteousnes is accepted of him yea the poorest soule called to partake of the liberties of the Gospel and freedome in grace is also called to this glorie that he is one who adorneth the Gospel Which consideration may both comfort and encourage poore despised Christians in good waies and prouoke them by expressing Christianitie in their whole course to shew their cognisance and manifest to what house and family they belong 2. How much more doe those in higher place set vp for many eyes to looke vpon either credit or discredit the Gospel and yet we may say of our age as Christ of his the poore receiue the Gospel and this doctrine is much more beholding to seruants then masters to inferiours then superiours 3. Masters must vse meanes that their seruants may adorne the Gospel and not with the Egyptians looke only for taskes and businesse to be done but neuer exhort them to sacrifice And yet more wretched are some Masters who when their seruants entreate to goe and worship in the Church doe therefore euill entreate them as those that are too idle Vers. 11. For that grace of God which bringeth saluation vnto all men hath appeared 12. And teacheth vs that we should denie vngodlinesse and worldly lusts and that we should liue soberly and righteously and godly in this present world 13. Looking for that blessed hope and appearing of that glorie of that mightie God and of our Sauiour Iesus Christ In these words our Apostle layeth downe a generall reason confirming and enforcing all the former precepts and it is drawne from the end of our redemption which calleth all sorts of men out of their vaine conuersation vnto a profitable and religious course amongst men Grace hath appeared to all men euen the basest aswell to seruants as masters to slaues as superiours to one sort as another that all sorts of men might by new life and obedience walke answerable thereunto By Grace is meant the doctrine of the Gospel called Act. 20.32 The word of grace so Iude 4. Turne the grace of God into wantonnesse Because 1. it is a gift of grace 2. it teacheth that remission of sinnes and life euerlasting are obtained only by the meere grace of God in Christ. 3. it is a meane vnder God to bring beleeuers to the participation of this grace through remission of sinnes by his blood This grace is described 1. by the adiuncts 2. by the ends of it The adiuncts are two first the light and cleare euidence of it in the present manner of propounding in the word appeared which in the Greeke signifieth a shining out in greater brightnesse then euer before for before the rising vp of the sunne of righteousnesâ—e the greatest part of the world was in darknes and where most light was in the Goshen of the Church it was but in shadowes and obscuritie but now a light is sprung vp to them that were in darknes the doctrine of grace is gloriously preached to all the world The second adiunct is that saluation which this grace bringeth and goeth with this light for it is the power of God to saluation And this is amplified by the subiect all men that is mankind or all conditions of men seruants aswell as masters bond as free poore as rich women as men young as old c. The ends of the appearing of grace are two the former is nearer namely to become our schoolmaster or teacher in this present world And it teacheth two lessons 1. What we must forbeare and auoid 1. vngodlinesse 2. worldly lusts Secondly what we must incline vnto 1. sobrietie 2. righteousnesse 3. pietie And this we must doe in this present life 1. That others may witnesse with vs our faith to be vnfained for true godlinesse must not be hid onely in the heart but visible also to the eie of man both that it may be an acceptable testimonie to the truth as also for direction to some and conuiction of others 2. Because this present world is our nonage time wherein we must be schooled to these lessons which time if it be neglected there is no time hereafter alloted to learne them in The latter ende is further remooued and concerneth the life to come namely the fruition of our hope that is by Metonimy our glorie hoped for in the appearing of Christ the mightie God which that it may be a spurre to our more godly course we are willed to expect So that the briefe scope and summe of the words is as though he had thus plainly spoken There is great reason O Titus that thou shouldest thus vrge all sorts of persons young and olde men and women bond and free vnto such seueral duties and vertues as may most beautifie their profession because that blessed doctrine of grace offring saluation freely not onely to Masters but euen to seruants hath more brightly shined out in these last then euer before in former ages and like a schoolemaster instructeth that we should both denie vngodlines and vnlawfull lusts as also that we should moderate our owne affections with sobrietie exercise righteousnesse towards others and in regard of God practise the power of that religion which we professe and further vrgeth vs with thirsting desire to expect and long after that heauenly blessednesse and immortall glorie now onely possessed by hope but which shall be fully assured vs when Iesus Christ that great God and our Sauiour shall appeare the second time to our full redemption For the grace of God Doctr. Although the doctrine of the Churches of the olde and newe Testament be the verie selfe same in regard 1. of the author who is God 2. substance and matter which is perfect righteousnes required in both 3. scope and ende to the iustification of a sinner before God yet are there diuerse accidentall differences betweene them which that we may the better vnderstand both the offices and the benefits by Christ are meet to be knowne some of them we shall note out of these words as we shall come vnto them The first difference is in that the Gospel is called grace which word the Lawe acknowledgeth not nay these two are opposed to be vnder the lawe and to be vnder grace To be vnder the law is not to be vnder it as a rule of life for so all beleeuers on earth yea the Saints and Angels in heauen are vnder it but to be vnder the yoke of it which neither we nor our fathers were able to beare For to omit the least part of the yoake standing in the obseruation of 1. many 2. costly 3. laborious 4. burdensome ceremonies what a killing letter is the law which commandeth inward and perfect righteousnesse for nature and actions and that in our owne persons which promiseth
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
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
For how absurd will it seeme to reason with the word to call the hungrie blessed to account the rich vnhappie to esteeme corrections loue the Iulians of the world would scoffe at such paradoxes who as the Prophet speaketh walke by the sparkles of their owne fire but the life of faith is when the heart giueth vp the whole man vnto Gods leading when his wisedome is become thy direction and his word the men of thy counsell And for the latter thou must doe three things First set thy selfe often in his sight and himselfe alwaies at thy right hand let thy heart religiously thinke vpon him and his presence let thy tongue reuerently speake of him and his goodnes Secondly whatsoeuer thou doest whether thou eatest or drinkest and much more performest the duties of thy calling to which these are but seruants doe all to his glorie beeing about any thing aske thy selfe what glorie will redound to God by this speach or by this action Thirdly by euery euent make this vse to gather still into his fellowship by euery blessing gather encrease of faith loue and confidence in him by euery crosse adde vnto thy feare reuerence watchfulnesse by euery speciall prouidence obserue his admirable wisedome truth and goodnesse and thus by euery thing growe vp in him these are worthy fruits of pietie The third rule is to keepe the set times of Gods worship both publicke and priuate for this is the pale and preseruatiue of pietie which whosoeuer hath he will vse Gods meanes to preserue it A godly heart reuerenceth and reioyceth in all holy things the word Sacraments sabbaths and striueth to make his house a little Church and he that makes little or no conscience of the sabbath and family duties let him pretend what he will is an vngodly person without all religion 4. Be carefull to attend the waies of thine owne heart both how it subiecteth it selfe to the will of God written whether it be desirous to receiue the law at his mouth whether it tremble at the word as also how it subiecteth it selfe to the will of God done whether in prosperitie it lift vp it selfe to be something besides or without God and whether in correction it be silent vnto God because he hath done it Attend it how readie or heauie it is to lift it selfe vp in prayer for wants in praise for supplies whether it pray alwaies or in all things giue thankes Watch ouer it in thy seruices that it start not away and leaue thy worship liueles without spirit without truth know that God is a spirit and will be serued of thee if aright as he was of Paul in thy spirit and looke well to this matter for Iudas can follow and reuerence Christ and yet his heart going after couetousnesse be practising to betraie him and Herod can pretend to worship when he intends to kill Watch it further in the motions to sinne whether it be zealous and resolute against it and whether it sticke fast and with full purpose vnto the Lord whether it feare the least offence of God or can swallow smaller sinnes whether it bridle the tongue from idle talke and smaller oathes vaile the eyes from wanton lookes or whether it can easily digest such things which are no small departures from God when occasion is offered and know that such is thine heart as it is found in temptation Lastly watch it in the motions of the spirit how it entertaineth them how stirring it is in the causes of God as when occasion is offered of promoting Gods glorie in his pure worship or in the establishing of a conscionable ministrie how it entertaineth such good motions offered how it entertaineth Gods counsells rebukes and exhortations in the ministerie a cleare case it is that those that neglect such motions and much more resist them are yet in their sinnes and are no better then impious and vngodly persons 5. In the loue of men ioyne the loue of God for charitie abstracted from pietie is a counterfeit and this thou shalt doe when thou louest man in and for God because of Gods image and of his commandement so as if thou seest godlinesse grow in any man thy loue groweth with him and if grace decaie as he estrangeth himselfe from God so thou for his good becommest more strange vnto him For although by vertue of Gods commandement we must loue all and do good vnto all yet we must reserue a speciall loue to the image of God renued and especially affect such as are of the houshold of faith Vse If these be the practises of pietie which cannot be attained but by these rules then shall many a one who take themselues to haue taken out this last lesson be found non-proficients and such as whom grace neuer taught any such thing as godlinesse And to omit to speake of wicked Esaus and Ismaels scoffers of such as walke in these straite waies of God tossers of reproaches against them so farre from that inward and pure worship of the heart in spirit and truth as they are open despisers of the outward ordinances of the word and sacraments who are furthest from repentance and verie seldome reclaimed yea so monstrous and black are these filthie dogges and swine as they are not more condemned of others then of themselues for most part We will leaue to wash such bricks and come first to our common people whose extreame and secure ignorance loads them with such a burthen of impietie as it is impossible for them euer to stand vnder it when Christ shall appeare and yet they thinke to get to heauen nimbly inough For this whole practise of pietie is placed in that which they call a good meaning and a good hope but replie and tell them that grace is not contented with good meaning but teacheth to liue godly and so bringeth pietie into the life they answer that they could neuer make any shewes as many men can but yet they hope they may haue as good hearts as the best to god-ward Wherevnto if you demand how that roote can be so good which sendeth out such sower fruite or that fountaine sweete which sendeth out such bitter water for in these good hearts ignorance raigneth and the goodnes of their hearts openly neglecteth the word Sacraments c. the means of saluation and preseruatiues of pietie they can answer that they keepe their Church and doe as the most doe and if they receiue not the sacrament it is because they are not reconciled to some that haue offended them vnder which pretence they can refuse that comfort for many yeares together and carrie yeâ— the matter further with them and tell them your good heart sendeth out wicked oathes bitter curses and fearefull imprecations then they sweare either nothing but the truth or by nothing but that which is good or if they did happe to sweare or curse much they were vrged vnto it And for the sabboath adde that whereas a good heart maketh it a
from heauen and in such glorie as neither the tongue can vtter nor the mind of man can conceiue called in the Scripture the glorie of his Father that is such as is proper to the Father to himselfe and the blessed spirit and not to any creature communicable 2. This is a glorious appearing not onely in regard of Christ himselfe but euen in regard of his elect also who shall appeare with him in glory Matth. 19.28 When the Sonne of man shall sit in the throne of his maiestie we which haue followed him in the regeneration shall sit with him 1. Ioh. 3.2 We know that when he shall appeare we shall be like him For then we shall haue not onely redemption of our soules which euen here we haue in part but euen the full redemption of our bodies also and both in soule and bodie receiue our inheritance euen the crowne and kingdome of glorie Quest. But how shall this glorie of Christ appeare to be so bright Ans. Our Apostle saith that it shall appeare to be the glorie of the mightie God Christ is called a mightie God first simply in himselfe beeing of equall might authoritie and power with his Father and therefore Psal. 47.2 he is called an high Lord and terrible and a great King ouer all the earth for that these titles belong to Christ the effects of his gouernment following in the next words declare Secondly comparatiuely in respect of Magistrates and others that are called Gods for Christ is not a God as they be by office or participation for so he should be but a weake and little God whereas he is a mightie God both in his nature and essence and who is God like our God saith the Psalmist Thirdly in regard of this his appearance for although he shall exercise his iudiciarie power and appeare as the Sonne of man yet shall he be mightily declared to be the Sonne of God much more then by his resurrection from the dead the personall vnion of his diuine and humane nature shall shine out as the sunne in his strength which while he liued vpon earth was vayled and hid And thus it shall appeare 1. In his humane nature he shall appeare the head of the Church his bodie Ephes. 1.22 2. His power shall be such as shall subdue all things vnto himselfe and put them vnder his feete euen Satan sinne hell death and damnation Revel 20.14 1. Corinth 15.28 Now his glorie cannot but be proportionable to his power hence we read of the glorie of his power 2. Thess. 1.9 3. Hee shall come with such attendants as no man is able to behold the glorie of the least of them for he shall come with thousand thousands of his Angels beeing his Ministers the glorie of all whome he shall so farre surmount as the sunne doth the lesser starres in brightnesse 4. Hee shall sit vpon his great white throne Dan. 7.9 great as beeing infinitely more glorious then Salomons white yuorie throne and white answerable to the puritie and perfection of the iudge and iudgement and beeing set he shall after the summons giuen to all flesh and presented before him declare and iudge not only open sinnes committed from the beginning but also his godhead manifesting the same to his minde euen the secrets of hearts which none but God can doe and then proceed to the pronouncing of a most righteous sentence according to the qualities of the persons presented the which sentence once vttered it shall stand without all gainesaying for all eternitie In all these then shall he shew himselfe as the sonne of man so also the mightie God Now because this appearing is set out to be so glorious and fearefull in that the person of this iudge shall be clothed with all his roabes of glorie and maiestie least the godly hereby should be terrified and discomfited least they should by reason of their sinnes and infirmities be afraid and loath to behold this glorie and least that they beeing in themselues so base and abiect should beginne to conceiue that they should be contemned or neglected of him who shall shew himselfe so glorious the Apostle for the comfort of such addeth that although he be a mightie God yet is he also our Sauiour and will not in all his glorie forget himselfe so to be neither can neglect those for whose saluation he paid such a price as was his dearest blood Where also by the way note that these two titles the mightie God and our Sauiour are not of two subiects as some heretikes haue held laboring thereby to elude this so pregnant a testimonie of the diuinitie of Christ the weight of which so pressed them as that they were gladde to flie to a miserable sâ—ift of disioyning them by a colon that so disioynted the former of them might more probably be attributed vnto the Father and the latter vnto the Sonne But the Apostle professedly as foreseeing how Satan and his instruments would oppose the place vseth but one article to note but one subiect to whom both the predicates most truely and properly agree The like example we haue 1. Cor. 15.24 So much of the meaning Now follow the instructions of the verse Doctr. 1. The doctrine of the Gospel truly receiued lifteth vp the heart to waite for Christs second appearing for seeing of the good tidings which the Gospel bringeth the greatest and best part are behind vs and seeing God hath not his perfect glorie from vs nor in vs neither we our perfect happinesse here below and seeing further it were a bootlesse thing for vs to serue God here by faith and loue if we could passe no further in assured hope and setled desire of a better life therefore doth this doctrine teach vs not only that the full redemption of the sonnes of God from sinne Satan temptation and teares is behind but also raiseth the eye of the mind to behold and the affections of the heart to long after the time wherein these things shall be reuealed wherein we shall walke by sight and not by faith and in a word wherein our saluation now begunne shall be perfected and we enioy the haruest of those good things the first fruits whereof haue here contented vs. To the confirming of which truth it is first to be noted that the Scripture speaketh in such phrases as if the whole worke of the Gospel were no other then to raise vs vnto this blessed expectation 1. Pet. 1.3 Who hath begotten vs againe to a liuely hope c. that is we who before were strangers and without hope are now through the mercie of God by the Ministerie of the Gospel regenerated and so restored to the hope of an inheritance not fading immortall reserued in the heauens Coloss. 1.23 If yee be not mooued away he saith not from the Gospel but from the hope of the Gospel namely those sweete promises of life which are the verie matter of the Gospel Secondly the whole doctrine is called
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
of Salomon Prov. 11.13 A faithfull heart concealeth a matter Secondly be carefull to containe thy selfe within thine owne calling follow thine owne plow beware of the sinne of busie bodies who loue to plaie the Bishops in other mens diocesses who if they had not with the Witch in the fable put off their owne eyes at home they might finde soule corners inough well worthy of reformation in themselues but therefore load they others because they spare themselues they throw no stones at their owne faults first and therefore they ate at good leysure to pry into other mens and so become the deuils gunpowder for want of better employment Thirdly Beware in all thy speaches with men of strife of words for from hence euill speaches arise and many words want not iniquitie If any man prouoke thee by reuilement and reproaches returne not euill for euill but rather blesse as becommeth an heire of blessing The angel durst not revile the deuil himselfe Christ when he was cursed cursed not but coÌ„mitted all to him that iudgeth righteously What the Apostles practise was is confessed 1. Cor. 4.13 We are euill spoken of but we pray Let another delight in cursing it shall couer him as a garment and runne into his owne bowells as water or like a stone thrown vpward shall fall vpon the head of himselfe that cast it for one clause of the couenant is I will curse them that curse thee But if thou beest the child of God feare not causles curses which shall not come nor be mooued thereat to break thy patience and euer remember that of the Apostle Rom. 12.14 Blesse them which persecute you blesse I say and curse not Fourthly In all companies pray to the Lord to set a watch before thy mouth and to keepe the doore of thy lippes for the tongue can no man of himselfe tame beeing such an vnruly euill as the Apostle Iames teacheth it to be yea resolue with Dauid before thou entrest into any company not to offend with thy tongue accustome thy selfe to soft answers which break wrath strike two stones together and fire will sparkle out but take away the fewell and the fire fayleth Fifthly beware of consenting to this sinne in an other for as thou art bound not to relate so not to receiue any euill speaches of thy brother Salomon counselleth not to meddle with the slanderer and flatterer wise chapmen must beware of such base pedlars If an other will dedicate his tongue to Sâ—â—han thou that wouldst free thy selfe from this sinne hast other businesse for thine eares And because many who are loth to giue their tongues libertie to runne vpon others yet conceiue no danger in keeping their eares alwaies open like the vncleane vessels in the law to receiue any report against an other let such knowe that the sinne cleaueth fast vnto them and becommeth their owne who are noâ— now accessaries but principalls in it without whom the sinne could not be committed For as there would be no theeues if there were no receiuers so if there were no hearers of false reports there would be no speakers And what an vnworthy thing is it for a Christian to be a fosterer yea a base sâ—ruant to the sinne of an other besides that it argueth both want of wisedome and want of loue in such a partie of wisedome in that he receiueth a testimonie and that from one witnes and he neither called examined or sworne and that against the credit and good name of an honest man flat against the rules of the lawes of God and man of loue to his neighbour for if there were loue in the heart it would expresse it selfe in the tongue in the iust defence of the partie as he would haue his friend defend his owne name if it were hazzarded Further the commandement of God is direct against it Exod. 23.1 Thou shalt not receiue a false tale and to giue heede to false lips is a note of a wicked man and on the contrarie it is made one of the tenne notes of a citizen of heauen not to receiue an ill report against his neighbour Let vs therefore be wise to take vp that wholesome counsel of the wise man to driue away tale-bearers with an angrie countenance as the North winde the sharpest of the windes purgeth the aire and driueth away the clouds which else would quickly resolue themselues into showers and stormes Thus shall we make him loath to speake that which he seeth vs loath to heare and if he will needes speake of others intreate him to speake of their good behind their backs and of their euill to their faces if the euill be priuate wish him to admonish him betweene them two if it be more knowne put him in minde that in many things we sinne all and had neede beware least our selues fall or that if he speake in loue it requireth an other manner of proces and if of hatred his anger were better turned against his owne sinnes If thou knowest the partie innocent openly defend his innocencie as Ionathan did Dauids if thou doest not tell him that the lawe requireth better proofes against a stranger and thou maist nor giue credence to so slender a testimonie I knowe there is too much nicenes and it would be thought too much inciuilitie to stay a man from shooting his venomed arrowes by which he would both kill himselfe and hurt others he cares not how many but he hath most comfort in the ende that can wash his hands before God and manifest that he hath not carried the deuill neither in his tongue nor in his eare No fighters Christians must so speake and so doe also as those who will be ruled and iudged by the law of liberty that is the gospel which is a doctrin of peac a doctrin breaking swords and speares into mattocks sythes a doctrine metamorphosing after a sort lyons into lambs aspes crocodiles into harmeles children a doctrine which cutteth off both affection and desire of contention and strife for we might well read after the old translation no striuers as also maketh a man lame of the striking hand Not that euery striking and fighting is hereby forbidden For 1. euery man is bound to contend in his place for the faith for religion truth and sound doctrine against falsehood error heresie and superstition 2. The ruler and people may by lawfull warre repell open either idolatrie or iniurie from Church or common wealth whatsoeuer the Manichees haue doated to the contrarie who condemned Moses himselfe because he was a man of warre and shed much blood or the Anabaptists of our dayes for if it had beene altogether vnlawfull Iohn Baptist would haue advised the soldiers rather to haue giuen ouer their calling and taken no wages at all then to haue beene content with their wages 3. Priuate men may seeke the face of the Ruler to preuent or redresse an iniurie and thus contend in iudgement which is no
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
sort of men as farre deceiued as the former are secure persons who beeing baptized into the name of Christ as yet neuer came vnto him but plod on in all dirtie and sinnefull waies with many pretenses vnderpropping themselues but neuer examining duly whether they be right or no. And because the waies of this error are infinite we shall not do amisse in discrying some few of them and tracing them we shall not find them so vnfrequented but that infinite numbers of secure men and women shall be found in euery of them who all of them are still deceiued and as they were borne so they liue in errour Of these I will mention fiue sorts all in seuerall pathes but neuer one in the right 1. Are superstitious persons who take vp a voluntarie religion which hath some shew of wisedome and humblenesse of minde worship God they thinke they doe but it is vncommanded deuout they are but resist the truth as those deuout women who resisted Paul What a number of Popish minded men wander after vanitie they looke at antiquitie at consent of numbers and multitudes of men who are readie inough to betake them to their owne inuentions Hence is it that you shall ouertake hundreths that are set forward on their Pilgrimages and see thousands who are set downe or kneeling before their Idols besides numbers that are wilfull prisoners cheined in their own bands and wicked vowes of pouertie single life abstinence and such like And what ground haue they for all this they haue learned the protestation of the Iewes We will doe whatsoeuer goeth out of our owne mouth we will offer to the Queene of heauen as we haue done euen we our Fathers our Princes and our people for then we had store of all things and euery thing was cheape Nay as though the truth were impropriate vnto them they are so zealous in their way that if Peter or Paul should stand against their traditions they would thinke they did God good seruice to kill them as Christ foreprophecied a pregnant marke of a Popish and Antichristian spirit to hate and cast out the brethren for the name of Christ and yet to say Let God be glorified yet sit they downe here most securely as in a good way whereas alas all is deceit this beeing the way which is good in a mans owne eyes but the issues of it are death and the end of it is foreprophecied in the place of Ieremie alledged that the Lord will watch ouer such persons for euill and not for good and consume them with sword and famine and sundrie destructions 2. Sort are generall or Catholike Protestants of all any or no religion these content themselues with the Iewes to say the Temple the Temple the Couenant Abrahams seed c. so these finde a religion established and they loue it because it is crowned and bringeth in abundance of prosperitie with it they hate Poperie also because the lawes hate it but neuer knew nor care to know what the power and life of godlinesse euer meant to whom the Lord may say as to them Say not the Temple the Temple trust not in lying words we haue the Word Sacraments Prayer Peace c. but get the power of godlinesse if you would not beguile your owne soules Amend your waies and workes execute iudgement oppresse not the stranger fatherlesse and widowe follow not after other Gods 3. Sort are a rable of idle Protestants whose carnall hearts turne the grace of God into wantonnesse Charge his conscience with his sinnes strike him downe for his vnlawfull courses or neglect of good duties he can saue his head with the doctrine of free iustification without works or tell you that the best man sinneth seauen times a day or that we are concluded vnder sinne that God might haue mercie on all or that where sinne aboundeth grace aboundeth much more and that we are not saued by the workes of the law but O vaine man saith Iames dost thou imagine a sauing faith without repentance and works of pietie and loue dost thou professe an holy religion and by the loosenes of thy life makest that holy way of God euill spoken of did not the latter end of the former Chapter teach vs that Christ died not only to set vs free from the curse of sinne but from the courses of iniquitie that we should become zealous of goodworkes Christ saueth no other and therefore deceiue not thy selfe The fourth sort may well carrie the title of craftie Christians as also of free-will Protestants who for the present walke in a secure path and will not yet be acquainted with repentance for their sinne they thinke it fit to be knowne and practised and so they meane hereafter but in the meane time because their sinne is not vnpardonable and God calleth at all houres and they may as well afterward repenting find forgiuenesse therefore are they deafe against all our doctrine of repentance all the meanes we vse auaile not for their good but by Gods iust iudgement to their hardning blinding and further damnation and this is as fearefull as flie and as generall a deceit as any of the former What meane those many exhortations seeke the Lord while he may be found and to day if yee will heare his voice harden not your hearts and this is the acceptable time the which gratious inuitations while men haue put off how hath the seueritie of the almightie cut them off suddenly by strange deaths and this most deseruedly in that they had so long abused the time of his patience Rev. 3.21 The Lord gaue Iezabel a time to repent but she repented not and what was the issue of it Behold I will cast her into a bed of sorrow and great affliction So the Lord would haue purged the impenitent Iew but he would not be purged therefore saith the Lord Thou shalt not be purged till I haue caused my wrath to come vpon thee The fifth sort of secure persons may be called sensible Protestants who by outward things iudge themselues highly in Gods bookes and many both rich and poore tread in this path Rich men need not seeke for further ground of Gods fauour then that their hand hath found out riches and they are increased in their possessions and prospered in their labours And how can it be other seeing vengeance must pursue the wicked and if they were so they could not be prospered so long and diuersly as they are Thus Dauid obserued of wicked rich men their houses were peaceable without feare and because they are not in affliction like other men pride compasseth them as a chaine they seeke not after God nor sound and setled peace in him but little knew they the end of that fat pasture he learned at the sanctuarie that they were lifted vp aboue other as fellons on the ladder to come downe with a greater mischeife and breaknecke But more merueilous it is that corrections and afflictions should
better by it we must be led to loue him more for his goodnesse and a shame it were that this bountifulnesse of God should not lead vs vnto repentance Besides none are partakers of it but such as being borrowers become seruants vnto the lender for although the Lord be boundlesse in all bountifulnes yet is he not so regardles in conferring it as that he looketh not for answer of loue for loue and if he be kinde to the vnkind what is it else but the heaping of coales on the heads of those who are in fitting to destruction for any man then thus to reason God is full of goodnesse and abundant in mercie and therefore I will doe as I list it is the abusing of his patience and the treasuring of wrath against the day of wrath Let such knowe that as with the vpright he will be vpright to bring on them all his promised goodnes so with the froward he wil deale as frowardly and that there is not a more seuere plague abiding the reprobate then to haue all the goodnesse of God turned to his euill and hurt by his owne sinne to whome let mercie be shewed yet in the land of vprightnesse hee will do wickedly let the Gospel be preached it is the sauour of death yea let Christ himselfe be offered the greatest gift of loue that euer was giuen hee will be but a rocke of offence and a stone to stumble at 5. In regard of others we must learne to communicate our goodnes euen to the helping and winning of them that as yet are not called so also must this bountifulnesse of our Master withhold vs from taking our fellow seruants by the throate for hauing beene forgiuen ten thousand talents we may well forgiue an hundred pence Thus shall we manifest our selues to be the children of our heauenly father by resembling that goodnes of his which worketh in the winning and sauing of sinners and in shewing mercie and remitting of manifold debts The second point in the efficient of our saluation noteth the time when God saued vs namely when his bountifulnesse and loue appeared and shined out in the Gospel then came this blessed saluation vnto vs when God the inexhaust fountaine of all goodnesse by the tidings of the Gospell shewed that he was become our friend in Iesus Christ when this cleare sunneshine and dayspring began to shine in our hearts then beganne our saluation Doctr. 1. Then are we saued when we are sanctified and changed by the word and spirit for as no sooner are we in the first Adam but we are in the state of damnation so no sooner are we in the second Adam but we are in the state of saluation The Scriptures are plaine to this purpose Rom. 1.17 The righteousnes of faith is revealed by the Gospel and by this faith the iust man liueth which place hath relation as well vnto the life eternall at this temporarie 1. Cor. 2.9 10. The great things which eye hath not seene c. the spirit reuealeth vnto vs yea more the spirit maketh vs knowe the things that are giuen vs of God Now what be these things that are giuen vs but grace iustification and saluation reached out vnto vs in the ministerie of the Gospel and receiued of vs by faith and hope the which also are wrought and confirmed by the same meanes But more expresse is the Apostle Iohn wee are now the sonnes of God and Eph. 2.7 by grace ye are saued through faith and Ioh. 10. I giue to them life eternall he saith not I will giue but noteth a continued act begun in the present The euidence of this truth appeareth also in the contrarie for if the wicked be condemned alreadie as the Scriptures affirme namely both in the counsel of God and 2. the word of God which pronounceth the sentence 3. their owne consciences which speake bitter things against them 4. present execution of inward and outward plagues which are the beginnings of hell then it will not be hard to conceiue that on the contrary the beleeuers are saued alreadie and passed from death vnto life both in the counsell of God and in the Gospel which pronounceth the sentence of absolution in their owne consciences which haue peace with God through Iesus Christ and in respect of the beginningâ— of life eternall which make them happy men while they are yet euen absent from the Lord. Obiect If it be here said that we cannot be said to be saued so long as we carrie this flesh about with vs subiected and tending to death and corruption yea subiect to become an instrument of sinne and besides those phrases of the Apostle that we are now saued by faith and by hope seeme to denie our present saluation seeing neither of them are of things present but both of things not seene and both in the fruition of saluation must cease Answ. We must consider our saluation two waies First in Christ our head in whom we haue not attained one or moe parts but full saluation Secondly as it is in our selues his members and this in two degrees The former as it is only inchoate and begun which is when beeing regenerate and adopted into the number of the sonnes of God we haue attained in Christ remission of sinne freedom from the seruitude of sinne and Satan and deliuerance from the curse and condemnation of it so as although sinne as a poyson will be in our flesh so long as we are in the flesh yet is there no condemnation for it to those that are in Christ neither is there a raigne of it vnto death but a â—alking after the spirit and as for the reliques of sinne which are left in their mortall bodies they are not deadly no nor the last enemie that shall be destroied their death it selfe Now in this first regard we are not as we were before the sonnes of wrath but truely and properly may be said to be iust reconciled heyres of grace and saued from wrath The latter degree is the perfect consummation and finall accomplishment of our saluation which is nothing else but a putting off of death and corruption and the putting on of full glorie of bodie and soule Now we may not conceiue this another saluation in kind then the former but another degree of the same which as certainely shall follow the former as the former is certainely begunne And thus are we saued by hope not that by our hope we expect another saluation then that which now in Christ we haue in our hands but for that we certainly waite for a further and more full degree of that we haue A man that lyeth sicke of a desperate disease is restored and recouered by two degrees the former when the force of his disease is by the skilfull application of physicke broken the humors purged a temperature in part procured now the disease is not deadly hee beginneth to eate to drinke to sleepe to walke here if we say
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
requiring our best attentions and diligence in the entertayment And therefore we must yeeld more then ordinarie audience to this Apostolicall doctrine not passing by it as a thing which long since we haue learned out of Catechisme and so are past it but seeing the Lord doth so solemnly recall it into our eares and vnderstandings we must call together and summon our best sences and affections to heare and receiue it And the rather because two things are implied 1. That it is a most true and necessarie doctrine because the holy Ghost is so earnest in it 2. That it is not so soone learned as men may thinke for although it be not much contradicted in the mouthes and by the words of men yet is it exceedingly in their practise and conuersation And these things I will thou shouldest affirme In this Apostrophe vnto Titus and the words following the Apostle after a sort dwelleth in the commendation of his doctrine for not contenting himselfe to call it a faithfull doctrine he turneth himselfe presently to Titus and wisheth him in this verse to be instant in teaching iâ— as in the next to be diligent and vigilant against the contrarie And here 1. he commandeth not exhorteth Titus I will that thou teach these things that is both which I haue formerly deliuered and now presently follow 2. Hee prescribeth the manner how Titus shall teach them That thou affirme that is as it is a most true and faithfull doctrine so do thou by all meanes most constantly and vndoubtedly perswade and maintaine it The originall word is a borrowed speach from those that giue or sell a thing to an other who are bound to defend the title gift or sale of it against all claimes suits and entanglements wherein is insinuated that although it be a faithfull word yet it shall not saile to be called into question and meet with strong opposition and therefore Titus must the rather bend himselfe to make it good against all cauillâ— and questions that can be mooued about it or against it 3. Hee enterlaâ—â—th againe the summe of the doctrine which he dwelleth in the commendation of That beleeuers be carefull to shew forth good workes The Greeke word is a militarie word taken from such as set themselues in the foreward or front of the battaile and manfully march before the rest so encouraging the whole band following to the like valour and diligence as they see in them their leaders This word would our Apostle translate to Christians and conuerts to the faith whom he would not only haue fruitfull in good workes but ardent forward and the first in them going before others as leaders captaines patrons and examples 4. Hee affixeth a reason why he doth so vrge him to the teaching of these things These things are good and profitable vnto men The streame of expositors conceiue these words as the iust praise and commendation of good workes by our Apostle immediatly before mentioned including a reason why beleeuers should be fruitfull in them But I rather conceiue them as an enforcement of the dutie vpon Titus for these reasons 1. had the Apostle applied them to good workes it is not likely he would haue seuered them from the former words by a full point hee might sooner and aptlier in that sence haue said which are good and profitable or as in the end of the next verse for they are thus and thus rather then after so full a stoppe so suddenly haue returned to that matter which seemed absolued and finished 2. These words in the other sence giuen seeme to make an easie entrance and beat an high way to the next branch of Titus his dutie namely to set himselfe against the contrarie doctrine 3. The opposition in the end of the next verse clearly leadeth me to this exposition which is as this kind of doctrine is good and profitable so that other forme of doctrine which standeth vpon idle questions and genealogies is vaine and vnprofitable Thus then let vs take the entire sence This doctrine which I haue and doe deliuer vnto thee for the vse of the Church is a faithful word do thou therefore affirme it boldly and confirme it vnto beleeuers the which if thou dost thou shalt propound things which are good and profitable good that is wholesome and sound in their owne nature and profitable that is of exceeding good and necessarie vse thorough the whole life of man Doctr. 1. In that such as beleeue in God must be carefull to shew forth good workes we may obserue from whom a good worke can onely proceed namely from beleeuers For in vaine had it beene to haue vrged the doctrine of good workes vpon wicked ones and vnbeleeuers there iâ— an other doctrine more proper to them namely that doctrine which may strike them with sorrow for sinne sence of damnation prickings of heart and terrors of conscience so as they might be prepared vnto faith and these workes of repentance the fruits of amendment of life Therefore that we might know this doctrine of good workes proper to beleeuers our Apostle calleth for them of none other well he knew that no other could do them he knew that men cannot gather grapes of thornes and that till the fountaine were pure the issues and streames must needs be troubled and corrupt he knew that first the tree must be good and then the fruit and that the inside must first be made cleane In a word that whosoeuer hath not his heart purified by faith is an vncapeable hearer of this doctrine Obiect But are not vnbeleeuers as well bound to good workes as beleeuers iâ— not the law vniuersall and the commandement to doe good and abstaine from euill generall Answ. Yes they are bound to bring forth such good workes as are the fruits of faith which before regeneration is an impossible commandement for euery tree which bringeth not forth good fruite shall be hewen downe Quest. But what if an vnbeleeuer doe that which God commandeth as giue almes build Churches colledges heare the word pray maintaine the ministry c. Answ. We cannot here fitlier speake then with the Apostle whatsoeuer is not of faith is sinne without faith it is impossible to please God Obiect But then if I be not assured that I am a beleeuer it is al one to doe good or euill to sit at home or come to church to pray or not to pray c. Ans. It is not all one seeing the action commanded is good in the matter and may doe good vnto others and may bring some temporall blessing or remooue some temporall euill from the partie himselfe as appeareth in that semblance of repentance in Ahab without faith and truth although in the doer in the forme and in the ende it faileth But the action forbidden is euerie way and out of measure sinnefull and damnable Obiect But it is not all one to be condemned for doing an action forbidden and to be condemned for doing an action
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
tyeth not himselfe and truth vnto it Obiect But we haue no teachers who teach not the truth Answ. We are to blesse God that the truth of religion is so happily taught and protected as it is and Satan wanteth of his will that it is so and yet can we thinke that his mallice now towards the end is so abated or that the state of the Church is now aboue all times so priuiledged as that he hath not his instruments still labouring to corrupt and depraue the truth broaching so farre as they dare their priuate opinions for which the truth is little beholding vnto them The Prophet Ieremie speaketh of Prophets who prophecied lyes in the name of the Lord and saith they prophecied false vision and diuination and vanitie and the deceitfulnesse of their owne hearts why what was that in that they said Yee shall not see the sword and famine shall not come but I will giue you assured peace in this place If we shall heare such sweet inchanting voyces all is well with vs we haue the most flourishing and most reformed Church that euer was since the Apostles dayes and we may take a nappe and rest in our peace and prosperitie what way can we be mooued surely these words may seeme the visions of mens owne hearts the rather in that the Lord by his owne hand from heauen proclaiming the contrarie by durable plagues and lasting iudgements of plagues famines vnseasonablenesse of weather by yeares together and for the troubles and oppositions in the Church when or where were they stronger since the Gospel first entred If we shall here voyces whispering oh men are too precise too pure too forward and what need so much teaching so much running trotting to sermons and disgracing such as frequent the meanes of saluation more carefully with the tearmes of sermon-gadders and sermon-mungers and such Is the truth which desireth nothing more then the light beholding to such visions of mens owne hearts or can we here acknowledge the stile of the spirit and word of truth If we shall meete with doctrines giuing libertie to profane gaming and pastimes on the Lords sabboath and then hauing gotten in a finger go on to make it an indifferent thing to keepe or not to keepe but only the times of Church required by law and further make it questionable whether we ought to keepe this present Sabboath or devise some other is not this as great a blow to the truth as she can receiue more then she looketh for in the house of her freinds which let it preuaile we shall see a poore staruen pietie among men in very few daies If we meet with other defences iustifying and approouing euery thing and any thing to be spoken in the pulpit besides the pure word of God which is profitable to teach improoue correct and instruct in all righteousnesse that a man may moyle himselfe and hearers in pudles I speake comparatiuely in regard of the pure word of God when in the meane time the sweet streames which run from vnder the threshold of the Sanctuarie are neglected how is the truth here honoured when the Scriptures the fountaine of it are so vnequally matched If it shall be affirmed that whosoeuer shall in name professe themselues to be Christians the Sacraments are not to be denied them although they be openly wicked because all men are subiect to sinne If men shall make a tush and a light or no falt to sweare by faith or trothe c. because it is but a custome of the tongue surely we may say if these be the voyces of Prophets they are of such as Christ speaketh of which deceiue many which make iniquitie abound and the loue to the truth grow key cold Vse 2. To people to pray to the Lord 1. To giue pastors according to his owne heart not such as may seeke out vaine and foolish things the froth of wit and learning but such things as may feed their soules with wisedome and vnderstanding 2. For the spirit of discerning to trie the spirits by which are of God for the guise of false teachers is priuily to bring in damnable doctrines and craftely to creepe into mens affections and men more easily run after them because they speake something pleasing to corrupt nature sometimes in the matter sometimes in the manner and therefore such as would not be deceiued by them must be prouoked to more warinesse 3. For the spirit of subiection that they may receiue the truth as truth for else it will be iust with God to giue them ouer to be seduced with false teachers and to beleeue lyes For those that despise his counsell shall eate of the fruit of their owne way and be filled with their owne devises those that regard not to know God shall by God be deliuered vp to a reprobate sence and those that will not beleeue one Micah but hate him shall fall into the hands of foure hundreth false Prophets to fall by them 4. Commend the cause of the truth vnto the Lords protection entreating him that it may be continued euen to this our Church and Land the which surely by the great contempt and abuse of the light and the bringers of it we haue iustly forfeyted and deserue to be plagued with all kind of illusions as Poperie profanesse Brownisme Atheisme the which fearefull iudgements haue made out great head alreadie and are forerunners of greater euills and beginnings of more bitter sorrowes without timely repentance And to what other ground can we ascribe all these euills but vnto the iust iudgement of God for our hatred and abuse of the light the candlesticks of it Vers. 9. But stay foolish questions and genealogies and contentions and brawlings about the lawe for they are vnprofitable and vaine Although Titus hath beene in the former verse commanded to teach and beat home such true and profitable points of doctrine as we haue heard yet must he know that he hath receiued but halfe his errand and is but halfe way in his dutie wherein if he would be compleat he must further circumspectly watch against and represse all vaine and fruitles teaching especially those kinds here mentioned either suffering them not to breake out at all or if they doe to nippe and blast them quickly and betimes if he can he must stoppe them in the head if he cannot do that he must stay them in the streame The verse standeth on two parts 1. a precept to stay foolish questions and genealogies and contentions and brawlings about the law 2. a reason of it for they are vnprofitable and vaine For the meaning of the words we must knowe that our Apostle condemneth not the moouing of euerie question in handling the word for there are many necessarie ones in diuinitie which for our instruction and edification we may enquire and dispute thus we reade that Paul disputed often and thus we are trained and furnished in the diuinitie schoole to defend
way spreadeth further and further and subverteth the faith of verie many and concludeth that no otherwise then the contagion of the most mortall diseases as the plague or leprosie or such like euen so the infection of Poperie is as diligently to be shunned of all the faithfull This truth out of the mouthes of such two worthy witnesses we may the better beleeue not onely for the strength of arguments they haue vsed as yet vngainesaied by any aduersarie but also in that we haue some of her owne children confessing her the mother of all heresies I will not light a candle to the sunne in the former point but briefly shewe wherein especially they are to be avoided and that for more perspicuitie in two questions Quest. The former whether Popish religion may be tollerated in a countrie professing the truth of Christian doctrine as ours by Gods blessing doth I answer No if by any lawfull meanes it may be banished For beeing an heresie which 1. disannulleth the death of Christ. 2. abolisheth the humane nature of Christ. 3. destroyeth the substance of the Sacraments 4. taketh away the solace of the elect of God 5. the honour of the sonne of God sitting at his Fathers right hand 6. almost all religion all these beeing the expresse words of D. Reynolds and prooued in that thesis it followeth that it may not be suffered in a countrie which can abolish and cast it out For 1. Euery worship must be sutable to him that is worshipped If he be diuine so must it if he be ciuill it must also be ciuill if he be simple pure without mixture so must that worship which is or can be acceptable vnto him 2. We know out of the word that Samaritane worship when men will feare God but worship him according to the rites of the countrie 2. King 17. vlt. was euer hatefull to God who will not haue his feild of the Church sowne with diuerse seeds nor plowed with an oxe and an asse The Iewes meddle not with the Samaritans but must hate the workes of the Nicolaitans And indeed to halt between two to be neither Gods nor Baals is to be of no religion at all and the Church of Laodicea sheweth that the Lord can neuer digest two contraries neuer so well mixed or wisely tempered in matter of religion 3. The approbation and blessing of God on those Kings gouernments and Churches who went through-stitch in pulling downe all the high places as Dauid Salomon Hezekiah But memorable was the worthy act of Iosia who made a couenant before the Lord and called all the inhabitants of Ierusalem the Preists Levites and all the people from the smallest to the greatest and caused them all to stand to it See 2. Chro. 34.31 ad sin But whereas others otherwise good Kings are reprooued and blemished because either they left the high places standing and proceeded not to a through reformation as Asâ— â— Kin. 15.14 Or if they did fully reforme their countrie yet that they did not so zealously hate Idolatrie but that they would enter into league and affinitie with Idolaters as Iehoshaphat Asas sonne Who lifted vp his heart vnto the waies of the Lord and took away the high mountains and groaues out of Iudah But yet Iehu is sent to reprooue him for his societie with wicked Ahab saying Wouldst thou helpe the wicked and loue them that hate the Lord A worthy commendation was it of the Angel of the Church of Ephesus that he could not beare them which were euill Rev. 2.2 4. Consider the danger and hurt in tolerating heresie in these particulars 1. It is a breach of Gods commandement Deut. 29.18 There shall not be among you man woman nor family nor tribe which shall turne his heart from the Lord to goe serue the gods of these nations There shall not be among you any roote that bringeth forth gall and wormwood 2. This mixture layeth open to Gods revenging hand and is called by no lesse title then Rebellion Iosh. 22.17 3. There is most apparant danger of infection for heresie is called in the Scripture leauen and a gangreene and here also consider the weaknesse of flesh which is as readie to be plucked away with euery error of the wicked as the most drie tinder is to receiue the sparkle of fire cast into it Hence also are Idolaters called stumbling blockes snares thornes whippes and destruction See Iosh. 23.13 4. This mixture in religion threatneth ruine vnto Church and Commonwealth it hindreth or corrupteth publicke iustice by partiallitie or too rough and exasperate proceeding it causeth distraction of affections and prepareth to tumults and massacres as the experience of many ages hath taught A kingdome or Church deuided against it selfe cannot stand Which Ieroboam well conceiuing that he might bring the people to vnitie in religion set vp two calues one in Dan and the other in Bethel How both Iewes and Gentiles wickedly resisted Christ and his Apostles vpon this same ground that two diuerse religions were vnsafe in one countrie and long could not continue but the one would eate vp the other the historie of the Gospel and the Acts of the Apostles euidently shew From whom we may frame a good argument that if they were so vigilant to keepe out whatsoeuer might disturbe their errour how much more carefully should the truth be preserued in the puritie of it of all such as haue any care of the continuance of it nay more shall the mention of a toleration of our religion in Rome or Spaine be capitall and should we by connivence at their knowne Idolatrie giue them as good as a tolleration and so strengthen their hopes for an alteration These reasons if I should now in particular applie vnto the Romish Church for the further euidence of them I know better where to beginne then to make an end and should dwell too long on the question which I purposed rather to point at then fully to handle as more largely out of the Scriptures Fathers and councells I easily might But from them all as they lie in one word may be concluded that the toleration of Poperie in a reformed country where it may be cast out is vtterly vnlawfull The second Question is whether Protestants may marrie with Papists Answ. For the right resoluing of this question two things must be considered 1. Whether the person that now professeth Poperie will yeeld to be wonne to the embracing of true religion which if he do then caseth such a one to be a Papist and may be maried withall â—hus Isaac married Rebecca the daughter of Bethuel and Iacob the daughters of Laban who was an Idolater as appeareth Gen. 31.53 On the same condition Boaz married Ruth a Moabitisse woman but who was first conuerted to the Iewish religion And thus the Lord himselfe yeelded vnto the mariages with Heathnish women taken in warre but heauily after a sort and by indulgence but on no hand vnlesse they
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
566 Euill speaking ranged into the sundry ranks of it 567 Meanes to avoide euill speaking in 5. rules 571 Cases wherein a man may contend and strike 5. 573 Rules to avoide the sinne of Quarelling 5. 577 The fruits of Christian equitie 4. 579 Necessiâ—ie of Christian equitie in sundrie points 581 Three things in the description of Christian meekensse 584 The vse of Christian meekenesse in three points 586 Motiues to meeknesse 3. 587 Notes to discerne the change of a mans selfe by 592 The corruption of the minde standeth in 3 degrees 594 Foure main properties of folly most natural to the naturall man 597 The deceit of the heart putteth forth it selfe in sundry vngodly practises 602 Fiue seueral sorts of men in seuerall paths and neuer one of them in the right 605 Grounds out of Scripture against the Popish doctrine of freewill 5. 613 Notes to trie a mans present happinesse by 632 Essentiall parts of a Sacrament three 639 Baptsme the lauer of regeneration fowre wayes 641 Baptisme hath 4. vses in them that beleeue alreadie 644 The congregation must stay the Baptisme for fowre reasons 647 Sixe things considered in the description of regeneration 648 Notes to trâ—e the truth of our regeneration 5. 656 Graces of the spirit compared to waters in three things 658 The spirit is said to be powred out in three respects 658 Of barrennes of heart three maine causes 663 Sundrie consolations to those that are heires of life 677 Rules to helpe vs to forwardnesse in good works 5. 687 People that come to heare the word must pray for 4. things 691 Vses of Genealogies in the Scriptures 694 Reason to auoide curiositie in Gods matters 4. 699 To make an heretike 3. things required 701 Meanes to avoide heresie 5. 705 Two degrees of Excommunication 707 Excommunication how far it stretcheth in 4. points 709 Reasons why we are to avoide excommunicate persons 710 Excommunication must not be inflicted for trifles 4. reasons 713 Gods children must imitate their heauenly Father in vsing great patience euen to the worst for 4. reas 721 Open and obstinate sinners must be avoided for fowre reas 722 The benefit of a good conscience in 5. particulars 725 Non residencie condemned by many reasons 727 Faith doth fiue things to the producing of a good worke 734 Many necessarie vses of good workes referred to their seuerall heads 736 Conditions of Christian fruitfulnes 5. 740 Reasons to prouoke Christians to fruitfulnesse 4. 741 Lets and hinderances of fruitfulnes 743 The ordinarie salutation added to euerie Epistle for 5. reasons 750 An other briefe Table of the most of the Questions resolued in this Commentarie HOw and why Pauls name was changed 3 Why Pauls name is prefixed before his Epistles 5 How farre a man is bound to set his name to his writings 5 How a man may knowe that he hath faith 15 How could God promise any thing before the world began 30 Whether God can change his will 33 Whether there he chance or fortune 45 How Christ is a Lord seeing he is euery where called a seruant 68 How Christ is called a Sauiour seeing the Father and holy Ghost saue also and we reade of sundrie other Sauiours 69 Whether the wicked haue more peace then the godly 73 What power Titus had to redresse disorders in Creta 78 What and wherein consists the difference betweene Ciuil and Ecclesiasticall power 79 How it is in the power of ministers to haue faitâ—full children 109 Why in the care of the family the first precept concerneth the children and not the wife ibid. How far anger is forbidden in a Minister 134 How farre it is lawfull or vnlawfull for a Minister to vse wine 140 Whether good men onely must be loued and not euill 168 Whether the Scriptures be perfect without tradition 190 Whether the Scriptures be obscure 192 How false teachers vse to deceiue mens minds 209 How may the mouths of heretikes bee stopped 220 Whether a man can be saued that erreth in a fundamentall point 225 Why God suffereth seducers among his people 228 Why Paul calleth Epimenides a Prophet 235 How the Prophets of God were distinguished from those of the Gentiles 236 How the knowledge of God is ascribed vnto the natural man 239 How farre we may alleadge humane testimonies in sermons 242 Whether any kind of lie be lawfull 246 What are meant by Iewish fables 271 Who are meant in the scriptures by pure persons 281 How any thing may be said to be pure or impure 287 How all things are pure to the pure 291 Whether recusant Papists may be compelled to Church seeing it doth offend theÌ„ 293 Whether a man with safe conscience may eat flesh at times prohibited by the Magistrate 294 Whether can any Magistrate make lawes to bind conscience ibid. How we can stand to our Christian libertie if we suffer the Magistrate 〈◊〉 restraine vs in it ibid. Whether a man may pray for more wealth then necessaries 303 How any Minister may attaine the ende of his calling 334 Why it is no needeesse precept to exhort younger women to loue their husbaands and children 376 Whether the wife may dispose of her husbands goods without his consent 399 How may a man carrie himselfe that the word of God be not euill spoken of 402 How seruants must please their masters yet not be man pleasers 426 How farre Christ is said to die and giue himselfe for all men 507 How the short death of Christ could free from infinite and eternall euills 510 Whether Magistracy be now lawful against Anabaptists 545 Whether Mordecai did wel in denying Haman reuerence 553 Whether Naboth did lawfully denie king Ahab his vineyard ibid. Whether the people might warrantably resist Saul in rescuing IonathaÌ„ his sonne from death 554 Whether Ioab did well in numbring the people at Dauids commandement ibid. Whether hee did well in slaying Absolon against his commandement ibid. How God can be said to be so good and a louer of man seeing so many vessells are prepared to destruction 624 How we can be said to be saued already seeing we carry about vs the body of sinne and death 628 Whether grace 〈◊〉 tied to the sacrament 640 What is the â—aith of infants 643 Whether the water in baptisme carrieh in it a 〈◊〉 and efficacy of washing the 〈◊〉 where Bellarmines instances are examined 650 What is meant by iustification and what by grace in the controuersie betweene the Papists and vs. 665.666 c. How faith is said to iustifie vs. 671 Whether there be any teachers among vs that teach any thing saue the truth 690 How the Apostle condemneth genealogies of which is such necessarie vse in the Scriptures 694 Whether priuate Christians may avoide an open notorious sinner before the Church hath cast him out or what tâ—ey must do in this case whilest the church winketh at such a one 712 Whether heretikes may be put to death seeing the Apostle onely commandeth to auoide them ibid.
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 〈◊〉
thee to life the vaile is still on thy heart and thou wilt not suffer it to be remooued that the glorious light of Iesus Christ should shine vpon thy soule But marke thy fearefull estate all this while For whosoeuer thou art that perceiuest not the mightie power of the word in thy chaunge and conuersion be thou sure it is mightie in working thy ouerthrow and confusion For God neuer speaketh but to saluation or perdition the words of his mouth returne not in vaine they are the sauour of life or of death they binde or they loose they be the sentence either of absolution or of condemnation oh then thou that louest thy soule deceiue not thy selfe for if the Gospel be hid now beeing a word so fit to teach thee and thou hauing bin so long taught and yet remainest vntaught still vnchanged still inwardly vnreformed still outwardly it cannot but be a fearefull brand that thou art as yet in the state of perdition and that the God of the world hath blinded thine eyes vnto destruction And â—lâ—tter not thy selfe in a course of securitie because perhapps thou seest not thy danger for this word cannot quicken thee but thou shalt perceiue it but it slayeth men insensibly so as if thou findest not the life of grace wrought by it thou hast great cause to feare and flie thy present estate 3. The last vse is directed against the Papists who hold that the Scriptures are 1. imperfect without tradition 2. obscure and difficult For the former Bellarmines position iâ— that all necessarie doctrine concerning faith and Christian life is not contained in the Scriptures but many things of this kind that is necessarie things are to be supplyed out of the traditions either of the Apostles or of the Church And for the second he affirmeth that the Scriptures are not so plaine and easie to bee vnderstood as that they be sufficient in themselues to decide the controversies of faith without the authoritie and expositions of the Church nay rather are so obscure that euen in things necessarie to be knowne they cannot without the instruction of the Church be vnderstood no not of faithfull men Against both which blasphemous positions this one of our Apostle opposeth it selfe in that the word was euer fitted to the instruction of beleeuers and did euer sufficiently instruct them in all ages according to the age and state of the Church Nay this word beeing perfectly fitted and sufficient for the instruction of the Church when yet there were but the fiue books of Moses are they not now much more sufficient and perfect seeing the expositions of the Prophets and the writings of the Euangelists and Apostles are added Obiect But as then the Scripture was imperfect without the writings which after were added so is it now without the decrees constitutions and traditions of the Church To which I answer that the written word was neuer imperfect for when the newe Testament was added vnto the old it was made not more perfect but more cleare for euen then it was entire if not in so many words yet in the same sense and substance of doctrine Let them aâ—ke then what the Scripture speaketh of this and that as the Baptisme of children of Maries virginitie after Christs birth of purgatorie or what by the Scripture we may thinke of the vncircumcision of women of infants dying before the 8. day of the sauing of the heathen c. I answer if the things of which they inquire be either false or fabulous as that of purgatorie or not necessarie to saluation as that of Maries virginitie the question is not of them it is no impeachment vnto the Scriptures to omit them wherein we see many of the words and facts of Christ himselfe omitted but if they aske of things more necessarie if they be of absolute necessitie these are taught fully and expressely as the substance of all Christian religion But for necessarie circumstances and inferiour truth about them the Scripture often entending to prouoke our studie and diligence is not so expresse and yet is not wanting in teaching them but by proportion and analogie As in the example of baptizing of children it is by proportion and consequence taught in Scripture though not in so many syllables as seeing that circumcision was administred to children so by proportion may children 2. Christ calleth them 3. affirmeth that they belong to him and his couenant and therefore the seale belongeth vnto them 4. the Apostles baptised whole housholds wherein doubtlesse were many children Obiect But Apostolike men who writ the Scripture had no commandement to write the word or if they had they had no intention to write a perfect rule to all the world but writ occasionally either some historie as the Euangelists or epistles and letters as the Apostles according to the condition of seuerall Churches or men to whom they writ Ans. â— They spake and writ not by priuate motion but by instinct which is equiualent to a commandement 2. Although they writ occasionally yet were they so guided by Gods prouidence that whatsoeuer things the Church ought to beleeue is clearely and largely deliuered in their writings So as we may conclude this point with this sure rule That the wise prouidence of God hath so furnished the Scriptures with sufficiencie and cloathed them with perfection that whatsoeuer they can alleadge to the contrarie they are either contained in the Scriptures or they are not necessarie As for the obscuritie of Scripture We graunt not that the Scriptures be obscure but that many things in them are difficult The Rhemists vpon 2. Pet. 3.16 that all Scripture is difficult especially Pauls Epistles whereas Peter saith onely that some things in Pauls Epistles were hard to be vnderstood and not all his Epistles Againe they forget that the same Apostle Peter speaking of the Scripture saith that it is a light shining in a darke place Now when we speake with the Scriptures that some things are difficult we must take with vs these three caueats 1. That this difficultie proceedeth either from the maiestie and high excellencie of the things of God contained in them or else from the lownes and weakenesse of man whether vnregenerate or regenerate The vnregenerate person beeing in his naturall estate is endued onely with a naturall vnderstanding so as the things of God are beyond his reach and compasse they are foolishnesse to him he cannot conceiue of them The regenerate although he hath an inward light of the spirit which the other wanteth yet these things euen to him are reuealed but in part after an vnperfect manner and in vnperfect meanes vntill that perfect come so as the best man is partly ignorant of the nature of the things themselues besides his failing in the meanes as the knowledge of the tongues his studie meditation and labour herein 2. Whereas they say that this obscuritie is in things necessarie to be knowne the truth