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 commeÌtaries 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
are two especially 1. the deniall of a mans selfe with a daily invring ones selfe to the crucifying of his affections and lusts Paul beat downe his bodie as with clubs and kept it vnder Prooue masteries with thy selfe arme thy selfe against thy selfe make warre without truce vpon thy selfe it is a warre without bloodshed hurting none no not thy selfe but profitable to worke thy peace with God with thy selfe with others remember Salomons speach He that ruleth his minde is better then he that ouercommeth a citie 2. Prayer for neither this nor any vertue groweth in our owne grounds neither good nature nor freedome of will can make this supplie but we must haue recourse to the father of lights our selues are but our owne burdens of so miserable molde as we need no other enemies then our selues to depriue our selues of our good if the Lord befreind vs not whom we must wrastle withall by our praiers and if we would preuaile vnto our prayers we must sometimes ioyne the exercise of fasting which after a sort doubleth our forces both in strengthning our praiers as also by disposing vs to the receiuing of these graces And now to end this large treatise it wil be asked But what if any Minister be scandalous in any of the forenamed vices or defectiue in the vertues mentioned Ans. 1. If he be not answerable to these Canons it is plaine by the Apostle that he is not to be called 2. If he be called and after prooue vicious he must be delt withall as an Elder 1. no accusation must be receiued vnder two witnesses at least 1. Tim. 5.19 2. when he is accused of a knowne and scandalous vice all possible meanes must be vsed to reclaime him As 1. by open reproofe vers 20. 2. sometimes by translation of him to such a place as where are lesse meanes of that sinne as one giuen to drunkennes or contention from a drunken and quarellous people 3. sometime by a temporall deposition from his office if there be hope hereby to doe him good 4. after sufficient admonition censures and trial by a perpetuall deposition from his place yea and further if he still prooue incorrigible by proceeding to excommunicate him and cast him from the societie of the Church And the rather 1. Because Ministers are set ouer a people to edifie and not destroie them 2. Because the actions of Ministers haue a secret power not to lead onely but euen compell men to the like especially if they be lewd and wicked 3. Weaker and meaner men for manifest vices not repented of must be proceeded against to excommunication much more the Minister whose scandalous life is infinitly more dangerous and hurtfull 4. Such proceeding against notorious insufficient and scandalous wretches who neuer came in nor are kept in by the Apostles canons would doe good for example Vers. 9. Holding fast the faithfull word according to doctrine that he also may be able to exhort with wholesome doctrine and improoue them that say against it Hauing followed the Apostles meaning and method in describing the fitnes of him who is to be chosen into the Ministerie who for the innocencie of his life ought to be free from manifold vices and corruptions which are plentifull in the world and for the integritie of his conuersation seeing whatsoeuer he doth is exemplarie ought to shine with mânifold graces and vertues as we haue heard Now we come to the second branch of the Ministers fitnes which standeth in his abillitie to discharge his high calling and place vnto which is required such âkill and cunning in the grounds and points of Christian religion as that he may be able to hold fast maintaine and iustifie against all challengers that truth and doctrine which is agreeable to the faithfull word that so whensoeuer any blast of heresie tyrannie false doctrine or flatterie shall rise against him yet he may hold fast that faithfull word which is therefore a sure ground of sound doctrine and thence instruct and edifie the consciences of his hearers in all necessarie doctrine Whereby it shall come to passe that he keeping himselfe constantly to this truth shall be fitted fruitfully to turne himselfe to any dutie of his calling that let him be to deale with either of those kinds of hearers whether such as are obedient and teachable he shall build them further and make them sound Christians by exhortation out of wholesome doctrine or else such as are stubborne and opposite contradictors of the truth these he shall convince and with manifest reason put to silence And thus in regard of both Gods name shall be glorified true wisedome shall be iustified Gods kingdome shall be enlarged and amplified and Satans kingdome shall be destroied and damnified This is the scope of the verse which containeth two parts 1. The dutie enioyned euery Minister to hold fast the faithfull word according to doctrine 2. the end including a sound reason of it in the rest of the verse That hee may be able c. For the meaning of the former part Holding fast the word properly signifieth such an holding as men vse when some other man hath laid hold on that which they will not part withall euen an holding with all their strength and force not such an holding as a man careth not whether he hold or no for then the thing holden would of it selfe slip out of a mans hand but an holding against a contrarie hold which vseth to be the stronger and firmer inforcing thus much that the Minister must lay hold with both hands surely apprehending the truth in the vnderstanding of his soule as also in the affections of his heart in either of which if he faile he holdeth not fast seeing neither can a man loue that which he knoweth not nor hold that he loueth not But what must he hold so fast The word which is not tropically as in many other places to be conceiued but properly In which proper acceptation it signifieth all that heauenly doctrine which is deliuered to the Church in the writings of the Prophets and Apostles which we call the holy Scriptures Now this word the Apostle doth not nakedly mention but adorneth it 1. by a notable adiunct the faithfull word 2. from the porper ende of it according to doctrine which is fitted for the instruction and edification of the Church in all ages which we will further expound as we come vnto them Doctr. 1. That the word of God is a faithfull word and infallible 1. If we looke to the author he is holy and true Rev. 3.7 and vers 14. These things saith Amen the faithfull and true witnes euen God who cannot lie as vers 2. of this chapter 2. The instruments were led by the immediate direction and assistance of the holy Ghost 2. Pet. 1.21 beeing of themselues either rude and illitered men as Amos an heardman Peter and Iohn fishers Matthew a toldegatherer so as the great clarkes of those daies were driuen
into admiration to see the gifts giuen them knowing them to be vnlearned Act. 4.13 or else they were most fearce and bloodie enemies as Paul whom the Hebrewes could not beleeue that he was become a Preacher of that truth he had persecuted vntill the Lord gaue further testimonie of him Act. 9.26 3. The matter of this word is an euerlasting truth the Law an eternall rule of righteousnesse as ancient as God himselfe the Gospel an euerlasting Gospel Rev. 14.6 containing promises of eternall truth which shall haue their stabillitie after heauen and earth shall be no more besides such assured articles of faith concerning God in the three persons and the Church of God that if an Angel from heauen should come and teach another doctrine he must be accursed Moreouer such diuine prophecies and predictions together with the exact accomplishments although some hundreths yea thousands of yeares passed betweene as by this one part sufficient euidence may be gathered of the faithfulnesse and steadfastnes of the whole 4. The forme of it which is the conformitie of it with God himselfe maketh it appeare that if God be faithfull this his word must needs also be so in that it resembleth him in his omnipotencie for this power and arme of God neuer returneth in vaine but doth all the worke of it In his wisedome giuing most perfect and sure directions resoluing all doubtfull cases and making wise vnto saluation In his puritie and perfection beeing an vndefiled and perfect law In his omniscience it searcheth the heart discouereth the thoughts deuideth betweene the marrowe and bone Heb. 4.12 In his iudgement acquitting beleeuers to whom it is a sweete sauour of life to life condemning Infidels both here and much more at the last day Ioh. 13.48 In his truth and veritie as here and Coloss. 1.5 it is called the word of truth 5. The ends shew the certaintie and faithfulnes of it it beeing the onely meanes of regeneration 1. Pet. 1.21 of begetting faith Rom. 10. and consequently both of freeing men from hell and damnation and of assuring them of that freedome the onely word that can supplie sound and firme consolation yea setled and assured comfort vnto distressed consciences none of which ends could it euer attaine if it selfe were vnsound and vncertaine Now as it carrieth with it all these grounds so are there without it a nuÌber more wherby we may confirme the same truth as 1. It is the foundatioÌ of the church Eph. 2.20 against which if hell gates could euer preuaile the Church were vtterly sunke 2. Hereunto hath the Lord tyed his Church as to an infallible direction to the law and to the testimonie without which there is nothing but errour and wandring ye erre not knowing the Scriptures 3. This truth hath beene aboue all other oppugned by Satan Antichrist heretikes tyrants yet neuer a whit of it was euer diminished Salomons bookes may be lost but not these of the true Salomon Iesus Christ. That the Scriptures were burnt in the Temple and that Ezra composed a newe Scripture is to be reiected as a Iewish fable Ezra might put together parcells of Scripture scattered and compose them into bookes But where were Ezechiel Daniel Zacharie Hagge or what were they doing to suffer all the Scriptures to be lost in their times or where was the watchfull eie of God could it winke or nodde or not see or not preuent the perishing of his word vtterly from the Church 4. This word hath beene so certenly sealed in the hearts of the elect of all ages that where it once was harboured in truth it could neuer be shaken out by any kind of most exquisite torture and torment All which confirme the doctrine propounded most plentifully Obiect But some bookes of the canonicall Scriptures are perished Answ. Many indeede are reckoned but they were either not canonicall or the substance of them is still contained in the canonicall Obiect But if God himselfe had written the whole Scripture as he did the law and had deliuered it to men as he did the tables to Moses then had there beene no doubt of the certaintie of it but it was written by men Ans. Yet is it as certaine as if God had immediately writ it with his owne finger for holy men spake and writ as they were mooued by the holy Ghost not as men but Gods instruments guided by extraordinarie immediate and infallible assistance of the spirit Obiect In 1. Cor. 7.12 Paul saith I speake not the Lord. Ans. The plaine sense in one word is I giue counsell in this case of mariage by collection out of the word of which the word hath not deliuered any expresse lawe and no more can be gathered of it Vse This doctrine is of speciall vse both vnto teachers and hearers vnto teachers it affoardeth a twofold instruction 1. if it be so faithfull a word to hold it fast 2. to hold themselues fast vnto it For the former the teacher must looke that he lay such hold on it as he neuer suffer it to be wrested from him no danger no fauour no power no subtiltie may force him to vnfasten his hold much lesse goe backe and recoile from it or play fast and loose with it or so carrie it as one that would swim betweene two waters but carie it and hold it out as faithfully and constantly as becommeth such a faithfull word Ieremie on this ground that he had a sure word after he had beene smitten and stocked he went not into corners nor behinde the wall to speake the will of him that sent him but as one that had laid faster hold on it in tearmes of defiance and personall application to the stoutest and proudest of them he vttereth with much boldnesse and plainnesse what he had in commission The like we read of Amos against Amaziah The like of the Apostles thorough the Acts and their Epistles and all vpon this ground that the Lord sent them with a faithfull word And if reasons will perswade to this dutie we haue not a fewe For 1. what sound comfort can any Minister finde in life or in death but in beeing found faithfull where was Pauls reioycing towards his death but that he had fought a good fight and had kept the faith 2. This faithfull word was not easily purchased vnto vs but by the blood of many a faithfull man both of Pastors and people shed in our owne and other countries and should the preachers of it esteeme lightly of so precious and so dear a purchase 3. If the Pastor depart or be driueÌ froÌ the faithfull word how can his people hold it he is guiltie of all their Apostacie from the faith Let the Pastor receiue such a blowe the sheepe cannot but be smitten 4. Looke on the danger and Gods righteous iudgement on such teachers as esteeme of mens words and writings aboue that is meet in the meane time not embracing this word in the loue of their
hearts God giues them ouer to beleeue and broach doctrines besides the word all their learning hindreth not nay rather armeth them to sticke fast to falshood and errors and to defend doctrines of much loosenesse and libertie Especially the iudgement of God is come vpon the Romish Church to the vttermost who because they lay this for a ground of their doctrine that this word is not of it selfe faithfull and certaine vnlesse the Church and Councels and the Pope authorize it to mens consciences and that any other word thrust vpon the Church by the former authoritie is euery whit as faithfull as this hence is their whole religion a mysterie of iniquitie and delusion hence comes in intercession of Saints worship of images prayer to and for the dead pilgrimages here purgatorie hereafter reuelations masses bread-worshippe propitiatorie sacrifices mixture of Moses and Christ which is a doctrine cutting them off from Christ who haue before cut off the authoritie and credit of the Scriptures which are the word of Christ which fearefull iudgement let it mooue euerie Timothie and Titus carefully to keepe the worthie thing which is committed vnto them 2. Euerie Minister is taught hence to hold him vnto this faithfull word for so he shall deliuer not things doubtfull and vncertaine but such as men may leane vnto rest and as we say write vpon And this is insinuated by our Apostle that that is a faithfull ministerie which holdeth it selfe vnto a faithfull word such as is the sure anchor of mens soules against which hell gates cannot preuaile Such was the ministerie of the true Prophets Ieremie saith of a truth the Lord hath sent me and bidden me speake these things of the Apostles who deliuered such things as they receiued of the Lord and commanded vs that if an angel from heauen or a deuill from hell should bring not a contrarie but a diuerse doctrine from that to hold him accursed yea of the Sonne of God himselfe who said my word is not mine but my fathers What horrible blasphemie then is daily practised in the Popish Churches whose teachers calling these faithfull words a nose of waxe send men to dumbe idols the teachers of vanities and lies yea to Apocryphall writers to fathers councels Bishops and Popes as though the Scriptures had lost all their faithfulnesse or as though the canons decrees summes and sentences of men were more stable then that eternall truth that shall out-last heauen and earth Was this a faithfull word in Pauls time and is it not so still doth the sonne of the eternall father pronounce of his fathers word that it is not onely true but truth it selfe and that not one iot of it can passe or faile and is it any other then the voice of Antichrist which shall say that it is no certaine word at least to me vnlesse the Church say so Shall the spirit of God call it a sure word of the Prophets and Apostles and a word of truth and shall we heare a wicked and lying spirit come out of hell and say that this stabilitie and truth dependeth vpon man whereas let God be true and euerie man a lyar and that if those men whom they tearme the Church change their minds or any sense in the Scripture so doth the holy Ghost also Let these owles flie the light of the Scriptures as such as loue to liue in darkenes carnall religion must haue carnall props like lips like lettice we say and such a Church such lawes As for vs let vs as it standeth vs in hand hold vs vnto this faithful word and not in stead of it deliuer the vnfaithfull words of men whether Philosophers or fathers or schoole-men And is it not good reason that we should be tied to this word when euen the Prophets and Apostles were Isai must take a role and write and binde the testimonie and seale the lawe among the disciples the commandement to Ieremie was preach the words that I shall tell thee In the newe Testament they must heare Moses and the Prophets Paul was separated to preach that Gospeâ which was promised before by the Prophets and accordingly he witnessed that he spake nothing besides the things foretold by the Prophets Againe what ministeriall worke is it which this word doth not most naturally and happily effect for this is a sure instrument to beget faith Ioh. 17.20 and to confirme it Act. 15.32 to conuert soules Psal. 19.7 and to saue soules Iam. 1.22 Now vnto hearers this doctrine affoardeth also speciall vse of instruction 1. If it be so faithfull a word euerie man must attend vnto it 2. Pet. 1.19 we haue a surer word to which yee doe well that yee attend 2. To lay vp this word surely as beeing the sure euidence of thy saluation and of thy heauenly inheritance among the Saints Men locke vp their euidences or convaiances of land in sure and safe places delight often to read in them suffer no man to cousen them of them whatsoeuer casualtie come these are by all meanes possible safegarded and shall any man carelesly neglect such an euidence as this is without which he hath no assurance of saluation nor the tenure out of his idle conceit of one foote in heauen a lame man if he hold not fast his staffe falleth and whosoeuer looseth his part in the word looseth his part in heauen 3. Here is a ground of thankfulnesse in that the Lord hath not onely vouchsafed vs life and glorie and immortalitie when we were dead and when nothing could be added to our miserie but hath also giuen vs such a constant guid and direction therunto we might either haue groped after him in palbable darknes or haue had such direction as might haue affoarded vs lesse assurance and comfort but now beleeuers knowe assuredly that they were loued of the father before the foundation of the world and out of that loue chosen vnto life that the Sonne was sent to ransome them from sinne and present them iust before his Father that his spirit is sent out to regenerate them and to further and finish their sanctification that by his prouidence they are supplied in all their good that by his power they are protected from all their euills He might haue brought vs to heauen and neuer haue let vs know any of these comforts in earth yet would he not so slenderly leaue his Church but as our Sauiour noteth he hath spoken and written this word that our ioy might be more full which is one generall vse of the whole word of God Now what can we doe lesse then in way of thankfulnes 1. yeeld vp our selues to be directed by this faithfull word 2. Beleeue it in whatsoeuer it commandeth threatneth or promiseth in that it is such a faithfull word and hereby we set also our seale vnto it 3. Constantly cleaue vnto it in life and in death and not to be so foolish as
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 âitnesse 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 becoÌmeth 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 âeach thee the Ministerie stablished and sanctified to the edifying of thee all the gifts of the âeachers are giuen to profit thee Why then haât 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
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 âlâtter 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 aâke 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
1. To mooue such as are separated to the ministerie vnto the diligent reading of the Scriptures to redeeme that time which they haue or may otherwise spend in reading filthie lewde and wanton bookes superstitious pamphlets Machiauells blasphemies or Popish errors and heresies vnlesse it be 1. with sound and setled iudgement able to discerne right from wrong truth from falshood and 2. with this end either more to detest them in themselues or fore warne others of them and thus the wise marriner neede not leaue the sea if he can avoide the rockes But let a Timothie or Titus hold him to this booke he shall hence haue supply of wisedome to saue himselfe and others or what wouldst thou wish besides wisdome for thy calling wouldst thou be fitted to exhortation deceiue not thy selfe philosophie cannot fit thee onely the word of God worketh in all the parts and powers of the soule minde will and euerie affection by Philosophy thou maist enforme the vnderstanding although but darkely in the things of God but did that euer reformâ or alter any mans heart reade then this booke teach this and thou shalt ransacke the affections yea and consciences of the hearers Or else wouldst thou haue a dexteritie and facultie in the quicke resoluing of doubts studie this truth be readie in it and thou shalt finde truth manifesting both it selfe and the contrarie And seeing this is the onely euerlasting veritie it will much more make the mightie to ouerthrowe whatsoeuer is contrarie vnto it Finally wouldst thou haue eloquence added to all these former abilliments without which they could not be but obscure then studie this truth of God and thou shalt feele it framing thine heart and so ministring speech yea thou shalt speake out of the fulnesse and abundance of thy heart graciously nay it will be with thee in thy measure as it was with the Apostles thou canst not choose but speake the things thou seest and knowest 2. To confute the Popish teachers who contrarily 1. teach that the Scripture beeing so hard and obscure as they say it is may be wresâed abused by heretikes at their pleasure and that no man can be fitted vnto these duties especially the latter of conuiction of error fully by the euidence of Scripture it selfe except he borrowe some helpe and force elswhere namely from the expositions and voice of their Church And 2. in deciding their controversies of religion according to the former position they âlie from the word vnto Bishops Fathers Councels Decrees and Popes But to the first we answer that although we are not to neglect much lesse despise the light and direction of godly mens expositions and iudgements nor such truthes as are receiued by the true Churches of God yet without them by considering the nature of the things themselues the conference of places the knowledge of tongues the suitable correspondence of the parts of the context we may come to attaine the true meaning of the place controuerted by that be able to convince withstand all gainsayers And to the latter their practise is contrarie vnto Christs and his Apostles as we haue shewed As also the practise of the auncient Churches since as may appeare by that memorable course of Constantine the Emperour who commanded the Fathers met together in the Nicene Councel about 362. yeares after Christ to referre the great controversie then in hand against the Arrians to the decision and determination of the Scriptures Which godly course Augustine backeth who liued not past 40. yeares after when he affirmeth that it was an auncient order of disputing to haue present the books of holy Scripture and to stand to the triall thereof If this was an auncient order of disputing in Augustines dayes surely the contrarie Popish practise is but a nouelâie and we iustly presse them to antiquitie Vers. 10. For there are many disobedient and vaine talkers and deceiuers of minds cheifly they of the circumcision 11. Whose mouthes must be stopped which subvert whole houses teaching things which they ought not for filthy lucres sake The coniunction for sheweth that the words following containe a reason of the matter preceding namely why the Minister should be a man so qualified with able parts both to maintaine the truth and confute the falshood The reason is drawne from the description 1. of teachers in these two verses and 2. of hearers in the 12. The teachers are described by three arguments 1. from their indefinite number there are many not two or three who are easily set downe but many 2. By their adiuncts which are two 1. They are disobedient or refractarie such as will not submit themselues to the true doctrine and discipline of the Church 2. they are vaine talkers that is such as beeing giuen to ostentation and vanitie contemne the studie and deliuerie of sound and profitable doctrine and search out words and matters of wit and applause both of them of more sweetnesse vnto the flesh then soundnes vnto the soule and spirit 3. By their most dangerous effects and these also are two 1. Their deceiuing of minds for which vngodly practise he especially brandeth them of the circumcision that is either by metonimie the Iewes themselues circumcised or else Gentiles Iudaizing embracing Iewish opinions mixing the Law and Gospel Moses and Christ circumcision and baptisme together making indeed an hotchpotch of religion by confounding things that can neuer stand together The 2. effect of them is their subuersion of whole houses that is they poyson and infect whole houses yea and where the grounds and foundation of religion hath beene laid they ouerturne and ouerthrowe all This last effect is declared by two arguments 1. from the instrumentall cause of it and that is by their false doctrine teaching things which they ought not 2. from the finall cause of it that is couetousnesse for filthy lucres sake Now these teachers beeing so many so dangerous and hurtfull their mouthes must needes be stopped Which is a common conclusion set betweene the two verses as hauing reference vnto them both as a common remedie against all the mischeife which any way may be let in by them and therefore those that are to be admitted into the Ministerie must be of abillitie to stop their mouthes For there are many disobedient Doctr. 1. In that the first thing taxed in these false teachers by the Apostle is disobedience we learne that disobedience commonly is the ground of false doctrine For 1. it is iust with God to giue vp those to errors and delusion that receiue not the truth in the loue of it for wheresoeuer it is receiued in loue obedience cannot but be yeelded vnto it 2. The nature of sinne is euer to be excusing it selfe and is loath to be crossed although neuer so iustly but studyeth how to defend it selfe as long as it can euen by wresting the Scriptures and by taking vp one error for the maintenance of another 3. The tenour
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
are otherwise distracted that seldome men set themselues vnder the meanes of instruction the sunne of righteousnesse shining in his Church not enlightning not warming nor cherishing them not bringing backe a new spring vpon them how can we expect fruit from such vnlesse we can looke that a tree which hath beene fruitlesse all the summer should be laden with fruit in the midst of winter 3. Sundrie vaine conceits suggested by the Deuil and assented vnto by men to keepe them in vnfruitfull courses As 1. many will not sticke to obiect I hope notwithstanding I haue not beene hitherto so fruitfull as you speake of yet I haue done well inough all this while and why may not I doe so still and thus resolue because God hath vsed patience and spared them he will therefore spare them still in their vnfruitfulnesse But this is the Deuils logicke the cleane contrarie whereof is the conclusion of the Scripture Hath God spared thee the second and third yeare and art thou still fruitles he must now needs call for the axe this is that which thou must expect 2. Another saith oh but I am a meÌber of the Church what talke you to mee I heare the word receiue the Sacramânts and though I be not so forward and strict I hope I shall doe wel inough Which is all one as if a fruitles tree should reply to the master and say I hope master thou wilt not cut mee downe I am in thy orchard and stand neere thy house if I were in the wast I should thinke thou should care lesse for me but will not the master reply and say that thou must rather goe downe becase thou standest vnprofitable in mine orchard I cannot endure thou shouldst keepe any part of that ground barren if thou wert in the wast thou mighst haue stood longer but mine eye is next my house if thou wilt be still vnprofitable get the into thee wast here is no more place or roome for thee 3. Others replie and say oh but we are not so fruitlesse as you take vs and what desire you more whereunto I say that such haue great need to desire better euidences to alledge for themselues then this if this be all it is not inough if a tree could say I bring no bad fruit as thistles and thornes and therefore must needs be a good tree no for a good tree constantly bringeth much good fruit So is it not inough for thee to alleage what thou hast not or what thou art not thou must not be a priuate but a positiue Christian laden with the fruits of the spirit else hast thou lost all thy labour Vse 1. It is not sufficient to be harmelesse men which many rest in as sound fruits of religion seeing that for all this they shall be cast out as drie branches and men shall gather them to the fire there goe two things to the beeing of a good Christian 1. to eschew euill and 2. to doe good and the sentence of condemnation in the iudgement day shal run against not only those that haue done euill but those also who haue done no good see Matth. 25. 2. It will not goe for payment to be a Christian by profession if fruitlesse it is the constitution and I may say the destynie of the Church to haue in it painted sepulchres such as the Prophets in their times were troubled with who had nothing in their mouthes but the Temple the Temple and yet remained in their liues most wicked men and others there were that pretending outward holinesse aboue others would ioyne fasting to their prayer but yet rotten and withered branches such were they that were Iewes without in the face and in the letteâ But the sound Christian is discerned not by leaues but fruits of the spirit and they are the true Israelities who are so within whose praise is of God and not of men The figge tree had leaues inough and by the flourishing greennes seemed to promise great store of fruit but when Christ drew neere looked for fruit and found none he said neuer more fruit grow vpon thee Let vs take heed in time of such a wofull sentence 3. Euery man must by this doctrine take occasion to enter into the examination of himselfe by the fruits of his faith and profession and by vnpartiall sifting of themselues Some will doubtlesse say I find some fruites in my selfe I praise God but so much corruption as vtterly dismayeth me that I know not what I may thinke of my estate But let such be of good cheare seeing the promise is that if there be any fruit at all God will purge that branch and helpe it against corruption so as it groane still vnder corruption and after grace the least bud of tâue grace shall shoot vp to ripenesse and fruit in due time the smoaking flaxe shall not be quenched but dressed to clearnes Others by exâmination shall find that they haue had better fruits then now that they are become copper Christians now compared to their former golden times and beeing fallen from their first loue may say with shame in their faces and sorrow in their soules alas I was thus and thus But let such be aduised to looke well to their standing for sure it is that either such were neuer ingrafted into the stocke by effectuall calling but rather tyed as a science to a tree by a threed of outward calling and profession or else a dangerous disease hath seased on them which threatneth the death of the soule if it be not timely preuented True grace is not as nature which beeing past the vigor decayeth but a man in grace is still growing and can be a child no more Others by examining shall find themselues laden with bitter clusters of couetousnesse pride contention and sundrie other lusts who notwithstanding they professe the Gospel are resolued to grow sowrer and sowrer more loathsome to God and loathing goodnes but these are strange fruits of their profession and argue them to be but seare and rotten wood already and are not far from burning Vers. 15. All that are with me salute thee Greete them that loue vs in the faith Grace be with you all Amen This verse containing nothing but mutuall salutations and the Apostolicall conclusion hath nothing in it but what we meete withall almost in all the Epistles we will therefore imitate our Apostle in the briefe winding vp of the Epistle therewith contenting our selues to obserue some short grounds of further meditation from them as they lie All that are with mee In these words our Apostle would haue Titus to knowe that all the Christians that were with him embraced him with all Christian and louing affection and would haue their mindfulnesse of him witnessed by a kind and familiar salutation The vse whereof was 1. to testifie their loue towards him 2. to knit the bond of it more firme and closely 3. to encourage Titus in his godly course when he should heare
the Gospel was restored haue so industriously and happily employed themselues in as there is almost no place in the Scriptures so hard whether matter of Historie of things past or prophecy of some things yet to come vnto which they haue not endeauoured to bring some perspicuity and clearnes as witnes all the worthy Commentaries extant which haue more opened the Scriptures within this last hundreth yeares then in a whole thousand and some hundreths before Now setting before me the singular good accrewing hereby vnto the Church sundrie wayes I thought that my selfe could not more profitably be spent theÌ in this seruice of the Church nor more acceptably lay out my Masters talent then in adorning this worthy Epistle which hath not been by any before me so largely handled as here thou hast it In the opening of which I haue examined the nature of the words cast euerie branch into his proper place by an easie and familiar method sifted out the true sense which might best stand with antecedents consequents parallel places and analogie of faith conferred with the best interpreters consulted in matters questionable with the auncient Fathers raised naturall doctrines and applyed them to their seuerall vses of instruction reprehension consolation or confutation In some whereof howsoeuer I aimed at the necessitie and occasions of mine owne auditorie yet generally I haue presented generall instructions and all this in that plaine stile wherein it was deliuered both then and now more aiming at soundnesse of matter then sounding of words and more intending to perswade the hearts then to please the eares of men If it be here obiected that this Epistle concerneth but one person and one more generall might haue beene more profitably and fitly chosen I answer That 1. my choise was fitted to my auditorie wherein were as many young Titusses to be instituted to the seruice of the Church as ordinarie Christians to be instructed in the duties of a religious life 2. This Epistle was not so much written for Titus as for the whole Church and therefore he is commanded to teach these things publikely as things of speciall vse for all the people of God and in all probabilitie this Epistle was openly read by Titus to the whole congregation whom in the ende he saluteth in these words Grace be not with thee but with you all 3. We haue not onely the spirit of God recording it among other holy writings to the whole Church but sundrie gracious Pastors haue beene delighted to be conuersant in it as M. Calvin acknowledgeth of himselfe to M. Farrell and Virell who was of them left at Geneva to finish what they had begunne as Titus was of Paul in this Church of Creta If it be further alleadged that I haue beene larger by much then I needed I answer 1. I wish such to remember what Athanasius hath in way of apologie for the shortnesse of this Epistle and it will fitly serue to excuse my prolixitie Titus saith he was a man of great apprehension and therefore the Apostle composeth whole lessons in euerie line and I may say more if not in euery word in the most of them euerie one almost beeing a seuerall and entire text 2. I confesse I want that dexteritie which some of the learned writing on this Epistle professe namely to get through the interpreting of such a materiall Epistle in one moneth neither did I think it the part of a faithfull expositor either wholly to neglect things pertinent though they seeme smaller or altogether to avoide treatises which might prooue more laborious 3. Seeing corruption of manners is the rifest griefe of our dayes I cannot be iustly blamed if I haue more enlarged my selfe in bending my greatest forces against this most dangerous disease and yet my hope is that my Reader shall not iustly challenge mee with multiplication of matterles words who haue laboured to thrust much varietie of matter into as fewe words as possibly I could If it be further obiected that there is no great neede of writing bookes in this age which rather surfetteth of them then otherwise Although this no more concerneth me then others whose labours merit better respect then they meete with yet I answer that 1. painfull Ministers complaine not of any surfet of sound Commentaries of the Scriptures especially of some bookes whereof this is one but rather haue cause to wish more helpes of this kinde then they haue as my selfe did when I first attempted this Epistle 2. be it graunted that the learned haue many good helpes yet ordinarie Christians complaine of want of sauourie commentaries in our owne tongue who are in their godly desires to be respected 3. he that obserueth how thicke Popish bookes are sent in amongst vs and what armies of Popish Priests and Iesuites are without intermission dismissed to the seducing of our simple people from their loyaltie to God and their soueraigne cannot with any conscience prosecute any such allegation 4. besides the instance of many godly friends my owne present condition helped forward this labour for beeing hindered in my course of ministerie how could I better spend my silent time then by casting such a mite as this into the publike treasurie of the Church As for other sinister or selfe-respects in writing God and mine owne conscience shall free me in the presence of both which I professe with Clemens Alexandrinus that not ostentation or the vaine winde of men set me forward but cheifely the desire of doing some dutie whereby I might further my owne reckoning in the day of account and helpe some others also forward in the same worke Wherein if I may knowe my labour fruitfull and acceptable to Gods children I shall not be discouraged to goe on in some other endeauours as the Lord shall affoard mee strength and life And now Christian Reader before I dismisse thee I would commend vnto thy practise these fewe rules in the reading of this and all other Ecclesiasticall expositions 1. Obserue diligently the difference betweene the Scriptures which are the primarie truth reuealed and other mens writings which are but secondarie The Scriptures are to be read and receiued as such which cannot erre or speake any thing contrarie to the truth or to themselues though we vnderstand it not but all other mens writings readings sermons expositions and determinations suppose of whole Churches and Councels must onely be receiued so farre as they agree with the Scriptures which are the rule to which all other diuine writings must be laid and the touchstone by which they must be tried 2. Read godly expositions not to be turned from the reading of the Scriptures or from preaching but to vnderstand better both what thou readest in Gods booke and hearest from Gods mouth 3. Beeing perswaded that no man by his own quicknesse or apprehension can finde out the true sense and vse of the Scriptures bring prayer with thee that God would be pleased to open thine eyes to
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 âow 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
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
priests must notwithstanding publikely not onely read but expound it Which is committed vnto me according to the commandement of God our Sauiour Our Apostle insisteth still in the iustifying of his calling and sheweth how he came to be a dispenser of such great mysteries as these are of which he hath spoken it was not ambitioÌ which made him thrust himself in for a Pastor neither necessitie or want which vrged him to take vp this calling as many base wretches now a dayes make it as a citie of refuge for whilest he went with commission against Christians wee neuer read that he was glad to worke with his hands to minister to his necessities neither was it ease or honour which solicited him for euer after the vndertaking of it he was in disgrace in perills in paines and labours aboue all the rest of the Apostles neither was it a voluntarie motion taken vp of his owne head which mooued him vnto this function of preaching But first it was a businesse or charge committed vnto him of trust or wherewith he was betrusted Secondly he receiued it by commandement the nature of which commandement sheweth that he was so farre from vndertaking this office of his owne will that it was rather forced vpon him the word in the originall is properly a martiall word taken from the wars wherein the Captain hath a power to presse soldiers and to place them in the foreward rearewarde or wings at his pleasure from whome or from whence they may not start vnder paine of martiall law to which he seemeth to allude when he saith that he had fought a good fight And how Paul was extraordinarily pressed into this field euen against his heart and as we say the haire appeareth in that he must be beaten downe to the ground strucke starke blind eate and drinke nothing in three dayes that of an extraordinarie waster of the Church he might become an extraordinarie chosen vessell to publish the doctrine he had persecuted And thirdly he receiueth no more commandements from the high Priests to afflict the Saints but a commandement of a faire contrarie nature from the high Priest of our profession euen from God our Sauiour Which may be meant either of the sonne to whom the title of Iesus or Sauiour is properly ascribed in Scripture whence is notably prooued the diuinitie of Christ who as God meriteth mans saluation or else rather here of the Father the epithite beeing truely referred vnto both for the Father saueth by his Sonne and the Sonne by his flesh in reconciling vs vnto the father Againe the father is called a Sauiour as he is the God of life imparting to the elect through his Christ the life of grace and glorie which message of life the Apostle was to publish by vertue of this commission and commandement which is said to shewe this order to be receiued both from the Father our Sauiour and the Lord Iesus Christ 1. Tim. 1.1 If here it be asked whether Paul was called onely by the commandement of God The answer is yea onely for herein is the difference betweene the Apostles and ordinarie Ministers the proprietie of the former was to be called immediatly by Christ of the latter to be called of God but by men beeing generall to all ordinarie Consecrations that there is required a twofold presence 1. of God 2. of the Church as Iunius out of the Schoolmen learnedly obserueth but not so in extraordinarie callings to which the former sufficeth without the latter Out of these words naturally arise these three considerations 1. That the office of preaching is an office of trust 2. That whosoeuer vndertaketh must finde himselfe pressed by this calling and commandement of God 3. A direction from the Apostles example how and when ministers may and must insist in the commendation of this office Doctr. 1. That euerie minister called by God is one of Christs committes vnto whom he betrusteth now after his departure the care and ouersight of his spouse who is deerer vnto him then his owne life appeareth in that they are called stewards of this great house hauing receiued the keyes to open the kingdome of heauen and to distribute to the necessitie of their fellow seruants chosen vessells as Paul not to containe but to carrie the pearle and treasure of the kingdome feeders as Peter husbandmen to whom the vineyard is let out till his returne Of the doctrine much more afterward Vse 1. The honour of a Minister is faithfulnesse in the diligent and carefull discharging himselfe of that trust committed vnto him the principall part of which repose standeth in the faithfull dispensing of Christs legacies to his Church according to his owne testament which as it is his dutie enioyned 1. Cor. 4.2 so is it his crowne his ioy his glorie that by his faithfull paines he hath procured the welfare of his people and bringeth with it a great recompence of reward for if he that sheweth himselfe a good and faithfull seruant in little things shall be ruler ouer much what may he expect who is faithfull in the greatest Happie is that man that out of the vprightnesse of his heart can say with Paul that nothing no not his life is so deere vnto him as to fulfill his course with ioy and the ministration he hath receiued If any man aske how he shall come to this I answer he must take the course that Paul did 1. he must teach the whole counsell of God and keepe nothing backe v. 27. and 2. he must dispense it sincerely not handling it deceitfully nor making merchandise of it but 1. as of sinceritie as in the sight of God 2. in the declaration of the truth approouing himselfe to euery mans conscience here by he shall become a sweete sauour to God euen in them that perish whereas the false and foolish Prophet hath a cuppe of gall and wormewood tempered by the hand of the Lord Ier. 23. and the Prophet Ezekiel sheweth both the head and tayle of this vnhappie condition the first entertainement of him is a woe and his farwell a curse and therefore I say to euery one present whom it doth or may concerne as Paul to his Timothie O Timothie keepe that which is committed vnto thee and That worthie thing which is committed vnto thee keepe it yea I charge you all in the sight of God who quickeneth all things that you keepe this commandement Vse 2. The ministerie is no calling of ease but a matter of great charge nor contemptible as many contemptuous persons thinke it too base a calling for their children but honourable neere vnto God of great trust a calling committing vnto men great matters and worthie things which not onely the Angels themselues haue dispensed sundrie times but euen the Lord of the Angels Iesus Christ himselfe all the while be ministred vpon earth the honour of which calling is such as those who are employed in
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 froÌ 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
sense of much loue in forgiuing many sinnes doth greatly constraine and enforce double thankefulnesse all which I haue spoken that no man be discouraged otherwise then to lead him through his course with constant humilitie for his estate past if for the present he finde a change but rather breake forth into the magnifying of that maruelous power of God and that free grace of his who is the moouer and perfecter of our whole saluation The 2. point in this description of the person of Titus is the title of relation my sonne according to the common faith that is my son not whom I haue begotten according to the flesh but to the faith namely both to the gift of faith for Paul was his spirituall father by whose meanes and ministerie he was conuerted as also to the doctrine of faith not to beleeue and professe it onely but also become a teacher of it Which doctrine is called the common faith 1. because the matter of it is common to Paul Titus and all the elect 2. the manner of propounding it in which they did mutually consent is common to all beleeuers 3. in regard of the common obiect which is Christ and all his merits which belong to all the faithfull 4. in respect of the common profession of it it beeing the badge of euery Christian. 5. of the common ende of it which is saluation the ende of euerie beleeuers faith Out of this title note two lessons 1. That Ministers ought to be spirituall fathers to beget children to God 2. That faith is one and the same in all the elect Doctr. 1. That Ministers are spirituall Fathers to beget children to God appeareth in that the Hebrew phrase not onely stileth them by the name of fathers 1. who indeed are so properly by the way of blood naturall generation 2. neither onely those who are in a right descending line though neuer so far off 3. neither onely those who adopt others into the roome and place of children 4. but those also that are in the roome of fathers either generally as all superiors in age place or gifts or more specially such as by whose counsell wisedome tendernes and care we are directed as by fathers who in these offices and not in themselues for sometimes they be inferiours otherwise become fathers vnto vs. Thus was Ioseph an inferiour called a father of Pharaoh that iâ a counseller Iob for his tendernes and care called a father of the poore Schollers of the Prophets called sonnes of the Prophets Elisha saith of Eliah my father my father and Iubal was the father of all that plaie on harpes But much more properly is the Minister called the father of such as he conuerteth vnto the faith because they beget men vnto God as Paul did Onesimus in his bonds in which regeneration the seede is that heauenly grace whereby a diuine nature is framed the instrument by which it is conueied is the word of God in the Ministerie of it The mother of these children of God is the Church which conceiueth them in her wombe which trauelleth of them and bringeth them into this spirituall world which bringeth them vp in her bosom and nourisheth them at her brests first with the milke of the two Testaments and after with stronger meate till they be strong men in Christ. Obiect Matth. 23.9 Call no man father in earth and God is the onely father of spirits Hebr. 12.9 Ans. The place doth not simply and absolutely forbid the calling of any man father for then had the Apostle sinned in calling himselfe the father of the Corinths and Timothie and Titus his sonnes yea the Lord himselfe goeth before vs in example in giuing this title not onely to the fathers of our bodies but all superiors besides in the first commandement But the scope of that place is 1. to condemne the ambitious seeking and boasting in the titles of father doctor c. 2. to teach that no man should depend vpon any other as the principall efficient cause of his birth either naturall or spirituall for God is properly the father of vs all not according to our spirituall birth onely but euen our naturall also for he formeth in the wombe he bringeth out of the wombe and in him we liue and mooue and haue our beeing and what Ministers or fathers of our bodies act herein they doe it as instruments by whom the Lord worketh True it is that the Lord hideth his worke by instituting such meanes as haue in them some shew of inherent power to produce such effects and for their further reuerence ascribeth to these instruments his owne work and his proper titles of fathers sauiours yet is no man for this to ascribe the principall power of begetting him whether in the flesh oâ in the faith to any man otherwise then as a subordinate meanes vnder God that the whole praise of the worke and of our life naturall and spirituall may be ascribed vnto the God of life and the spirits of all flesh Thus we see how Ministers are fathers and so to be accounted Vse 1. No man can be saued in an ordinarie and visible Church where the Ministerie of the word is setled but by a second begetting and birth for that which is borne of flesh is flesh and therefore he must haue another father besides the father of his bodie for no spirituall father in earth none in heauen euery child borne into the world hath a father although many sonnes of the earth know not their father examine thy heart am I born into the Church who was my father and here what a number of the sonnes of the earth earthly and base minded men and women professing themselues to be the sonnes and daughters of God know neither father nor mother besides those of their bodies and conceiue no more of this heauenly birth then Nicodemus who although Christ himselfe taught the doctrine of regeneration yet asked how could those things be for what is that which is generally taken and rested in as the new birth and deceiueth the most men and women in the Church surely the repressing of wickednes of nature that it breake not out into excesse of riot and perhappes not the restraining only but the reforming of some grosse vice or vices which may be and generally are where is no renewing nor birth into the Church Iudas so liued as no man could say blacke was his eie but yet was a deuil out of which example we euidently see that euen the supernaturall decrease and restraint of vice in the reprobate is farre from the new birth of the elect Let him then that would not be deceiued in this waightie matter looke he be renewed that he be a new creature a new man compleat in all his parts for as the soule is whole in euery part of the bodie so is the beleeuer renewed in euery part that although there be no lust but may assaile him yet none shall dwell
testimonie to euery one that requireth it but know the party to be worthy and one who shall not be found inferiour to the testimonie giuen of him not because he is a friend or kinsman or one whom thou wouldst preferre neither for forme or fashion but because herein thou shalt discharge a good dutie in faith to God and his people Reasons 1. Because the iudgement of men in the places of Masters Fellows of Colledges are much esteemed and relyed on 2. it is a matter of much moment to commend a man to be set ouer a people for which function the Apostle asketh who is sufficient 3. the setting to a rash hand here is as the rash laying on of hands which sinne the Apostle forbiddeth Timothy not onely in his owne person but euen the communication with it in the persons of other men 4. this rashnesse draweth not onely thy selfe into the sinne of false witnesse bearing and that against the Church but also it draweth others into the same as Patrons Prelates beeing the collaters and Instituters to benefices besides it is a confirming of the insufficient partie himselfe in his insufficiencie and a speciall patron of idlenesse seeing euery insufficient person by friends or fauour may procure an ordinary forme and be as farre commended as the diligent hand All these reasons besides the example of our Apostle should prouoke our care in this which is more then a matter of ordinarie fauour and to imitate the circumspection of the Apostle Iohn in the 12. of his third epistle Demetrius hath a good report of all men and of the truth it selfe yea and we our selues beare record and ye knowe that our record is true Doctr. 2. All are not naturall sonnes that are so accounted many that seeme to be begotten to the faith are no better then base borne begotten onely after the flesh as Ismael and still remaine a strange seede The Apostle had a cleare eye who perceiued many false challenges and vniust claimes to be made to the inheritance by a number who were neuer naturall sonnes but onely made a flourish as though they had beene the next heires and hence euerie where we are taught that all are not Israel who are of Israel and he is not a Iewe who is one without and though Ismael seeme a long time to haue the right of the first borne yet in the ende he is cast out of the house and prooueth disinherited Vse It standeth then all of vs in hand to looke to our legitimation least we loose the inheritance It is not outward shewes that will intitle vs he that will be the adopted sonne of God must be the naturall sonne of his ministers and such an one as standeth not in the ceremonie but feeleth in his heart the sinceritie of religion it is more to be the naturall sonne of the Church then to come to Church there to heare pray and receiue the Sacraments it is more then to giue good words to religious persons and exercises which are good cheape for a man may performe these outward seruices and get praise of men and yet want the praise of God these things then must be done but not insisted in if we would haue God to praise vs. Quest. But what may we doe to get approbation of God Ans. Because the Lord who loueth prayseth also truth in the inward parts we must beware of guile become Nathaniels men without guilfull spirits get our hearts circumcised that we may be Iewes within and not in the letter onely Examine then thy spirit into which the eie of flesh cannot pearce but that spirit which is all an eie doth discerne and enquireth whether thy heart be his Temple in which the Christian sacrifices of prayer and praise be daily kindled Whether thy soule be his Arke keeping the Tables and pot of Manna that is treasuring the word as a pearle and thy portion Whether that pretious Iewel of faith the cleanser and purifier of it be there Whether his feare that vigilant Centinel of thy soule cause it to depart from euery euill way Whether a good conscience like a Cynthius or monitor be euer watching thee and pulling thee by the eare in thy slidings he looketh how his spirit is entertained whether fruitfull in his graces quenched in his motions or grieued by thy sinnes he seeth how thy heart affecteth his Ministers whether thou with Timothie as a naturall sonne with thy father seruest in the Gospel These are things which must commend thee to God as beeing liuely sparkes of his owne image farre passing all shewes and semblances which are but as a painted fire not any whit warming the heart but leauing it frozen in the naturall dregges of sinne Grace mercie and peace from God the Father and the Lord Iesus Christ our Sauiour In these words is laid downe the forme of the Apostolicall salutation Which is a prayer containing two parts 1. the enumeration of the graces he wisheth for Titus and these are three Grace mercie peace 2. the persons of whom he craueth these who are the first causes of them and they be 1. God the Father 2. the Lord Iesus Christ further described by his proper office our Sauiour In the words 1. of the meaning 2. of the doctrine By grace is meant the free fauour of God accepting vs in his Christ and not any gifts of grace which are the fruits and effects of it I call ãâã a free fauour because else were it not grace if it were not freely giuen By mercie may be meant the former and that not idly added because the freedome of this grace might be more liuely expressed and confirmed and yet because mercie hath euer an eye to miserie I rather vnderstand hereby some fruits of that former grace of God in Christ such as are remission of sinnes iustification sanctification and life eternall by which we are freed from all miserie of sinne and punishment in paât here and in whole hereafter By peace is meant the effect of this mercie and that is peace with God through Christ who is our peace peace with the creatures and peace with our selues inward and outward so as in these three tearmes in this order depending one vpon another is requested whatsoeuer can make to the accomplishment of happinesse temporall or eternall From God our Father This title of Father is attributed vnto God either 1. essentially or 2. personally when essentially it is taken for the whole Trinitie as Deut. 32.6 Doe ye reward him O foolish people is he not your father In this sense God is a Father two wayes 1. generally of all nature and naturall things in that he frameth and gouerneth all his creatures yea men and angels Thus he is called the father of spirits Heb. 12.9 and thus is Adam called the sonne of God Luk. 2.38 and angels the sonnes of God Iob. 1. and of both may be spoken that of the Prophet haue we not all one Father Mal. 2.
many words Act. 7.44 Heb. 8.5 As they therefore in the old Testament had their pillar of fire and cloud at the going and standing of which they must goe and stand in all their iourneys so haue we in the newe likewise a watch of the Lord to keepe namely the will of God expressed in his word which must be the beginning of euery motion and rest in the Church Vse Let the bold Papists come and say one by one I haue a vision or I haue a dreame I haue found out this or that tradition concerning prayers for the dead fasts or feasts confirmed by some diabolicall delusions let them pretend their rules of perfection standing in the obseruation of Euangelicall counsels such as concerne chastitie voluntarie pouertie c. let them obtrude to vs the Church the Church and the Church must be heard and hereby thrust vpon vs what lawes they list for the holding and keeping of life in that beast of Rome We say to all these things that if any of them stand by Apostolicall authoritie we will receiue all such traditions but if they be vnder Apostolicall power who are they or what haue we to deale with them or they with vs seeing that neither an Euangelist may take vpon him nor we take from him any impositions vnder Apostolicall authoritie Obiect They alleadge Luk. 10. He that despiseth you despiseth me Ans. So long as they speake according to their commission which is teach them to keepe all that I haue commanded you Matth. 28.28 Obiect Matth. 18. Tell the Church if he refuse to heare the Church let him be to thee as an heathen Ans. But the Church must be in their Ecclesiasticall iurisdiction tied to some certaine rule which is described in the word Ob. But Paul and Timothie deliuered some decrees ordained by the Apostles and Elders to be kept Act. 16.4 Ans. 1. They must knowe their power subiected and inferiour to this Apostolicall 2. euen the Apostles themselues gaue no decrees but such as were coÌprehended in the written word as in Act. 15.29 It seemeth good to the Holy Ghost and vs to lay no other burthen but in these necessarie things wherein besides that in ordering the Church we see they had such an immediate assistance of the holy Ghost that they could not erre so also the things decreed were according to the written word As the things offered to Idols and fornication were condemned in the morall law the eating of blood forbidden to Noah before Moses and in the law partly because there was some symbol in it of the blood of Christ by which the soule is purged and partly to auoide the note of inhumanitie and crueltie And things strangled were before the Apostles times prohibited for the former reason least blood not let out should be eaten Which two latter although their nature were changed and free in themselues after Christ yet the Apostle in the time of gathering the Church of the Iewes and Gentiles because he would haue no bones of dissention cast betweene them and auoide the scandall for a time required them and forbore to abrogate them but would haue them for the time retained without all opinion of worship necessitie and much lesse of merit by all which bonds the Papists would fasten vpon vs all their humane inventions so that all their allegations are too weake to remooue vs from this hold so immooueably grounded vpon the Scriptures Vers. 6. If any be vnreprooueable the husband of one wife hauing faithfull children which are not slandred of riot neither disobedient In these words the Apostle entreth that particular direction how Titus should behaue himselfe in the house of God both in the placing of Elders and redressing abuses in all sorts of persons For the former because it is the maine either beautie or blemish of any Church either to be gâaced or dishonoured with gracious or graceles Ministers they beeing as captaines or leaders to the people in whatsoeuer waies themselues take vp therefore that Titus should not laie rash hands vpon any but after triall make choice of such men as should be found worthy euery way for that worthie worke and that he should not be deceiued in his choice Paul taketh paines to draw him a patterne and giue him a liuely picture of the man whom he meaneth And this he doth by a full description of the qualities and conditions as his lineaments the proportion of which if he can espie he hath found the man he sought and whom the Church needeth Now these qualities as they concerne either his life and conuersation or else his abilitie and fitnes for doctrine and instruction so doth the Apostle in this order prosecute them the former from this to the 9. verse the latter in the latter part of this Chapter First then for the life of him who is to be called to this office in the Church it is required 1. in generall that he be vnreprooueable and that both at home and abrode as we shall see 2. more specially for his further beautifying he must both be furnished with certaine vertues which must positiuely shine in him and these are such as concerne his priuate life and family described in their kinds and partly in this 6. verse and vrged by reasons in the 7. as also he must be freed from many particular vices which are reckoned vp and amplified by the opposition of the contrarie vertues which he must exercise vers 7.8 This is the carriage of these verses the particulars whereof shall be propounded and further prosecuted in their places First it is required in generall in the life of him that is to be set ouer a people as their pastor and teacher that he be vnreprooueable By which the Apostle meaneth nothing lesse then one that is without fault or infirmitie or sinne for there is none that liueth and sinneth not and the high priest though a speciall type of Christ and the chiefe Minister of the ancient Church of the Iewes must first offer for his owne sinnes and then for the sinnes of the people yea and Christ himselfe teaching his Disciples the chiefe Ministers of the new Testament to pray taught them to say daily Forgiue vs our trespasses neither doth the nature of the word here vsed require any such angelicall puritie but meaneth such a one as no man can iustly call into question or taint with any infamie and crime Iustly I say for otherwise it is not the priuiledge of the best to keepe them from tribunalls before which the Prophets the Apostles yea and Christ himselfe had such crimes intended against them as prooued capitall but all iniustly so is it the lot of the godly to be often blamed and condemned for that wherein they are not blameworthy and if bare calling in question did disable a Minister from the office it would quickly be brought about by the malice of the Deuil that all the most conscionable Ministers in the world should soone be
men into euill is because they can easilier giue credance vnto the persons of men then soundly iudge of the actions of them Hauing faithfull children After a mans owne person respect must be had of his priuate gouernment and cariage whom the Lord will haue called so neere him as to serue in holy things before him and because it is meete that such a one be a man of experience and gouernment the Apostle would haue him obserued in the priuate ordering of his family whence an aime may be taken how he is likely to behaue himselfe in publike that if his fitnes skil be tried in ruling the lesser and fewer he may the better be trusted with the greater For that this is the reason of all this diligent enquirie is plaine in 1. Tim. 3.5 For if he cannot gouerne his owne house how can he gouerne the house of God We know that he that is not able to guid a boate is not able to gouerne a great ship and he that being married cannot rule two or three of his own children so neare him much lesse can he gouerne a whole Church men and women who in comparison of the other are as strangers and few of them fully knowen vnto him Quest. But in ordering the familie the first care must be had of the wife why doth the Apostle vtterly omit that both in this place and that of Timothie and in both places only mention the gouernment of the children Ans. 1. That care is not excluded 2. The wife is not so absolutely put vnder gouernment as the children but are partly gouerners in the familie with the husband and beeing the wife of a Minister is presupposed to be of that grace and wisedome as that she is able to take vp her owne dutie without such enforcement and therefore the Apostle thinketh it sufficient to shew what a one the Ministers wife ought to be 1. Tim. 3.11 But 3. and especially because in the gouernment of his children there is a more liuely resemblance of such duties of gouernment which he is to dispense towards the Church And if we looke a little nearer the words we shall see that there is nothing enioyned the Minister as a Father of children which belongeth not vnto him as he is a spirituall father of the children of God For if we respect matter of instruction and doctrine he must haue faithfull children so in the Church by diligent teaching of the doctrine of faith must he bring men vnto the faith or if we looke at matter of manners he must do two things 1. displant vices and plant the contrarie vertues that they may not be accused of riotous or other vngodly courses which also he must publikely performe in the congregation by the word of exhortation and rebuke 2. correct and chastise the obstinate and rebellious that they be not disobedient and so as Minister he hath a rod of correction and the censures of the Church to inflict vpon the obstinate Now in the children of Ministers are required two things 1. for their institution that they be faithfull children 2. for their conuersation they must not be 1. riotous 2. disobedient By faithfull children are meant such as beeing instructed in the faith are at least in externall conuersation answerable to the profession of the faith they make Quest. But is it in the power of any Minister or man to haue faithfull children may not a good man and a Minister too haue most graceles children Ans. There is no man but he is to endeauour that his children may haue euen the grace of faith which is further laid out of his power then by getting himselfe within the couenant But there is no good man who hath it not in his power to instruct his children in the doctrine of faith and also for outward order to make them conformable and in some measure answerable to that profâssion so long as they abide vnder his roofe And if the Lord afterwards for some vnknowen and secret cause by leauing them shew he hath no delight in them such a father may herein comfort his conscience that to his power he hath vsed the best meanes for their good Doctr. 1. He that must reforme others abroad must first beginne at home For as true loue beginneth at home and then disperseth it selfe abroad so true religion reformeth at home first and conscionable reformation beginnes at a mans owne heart The tenour of the 101. Psalme sheweth that Dauid comming to his kingdome 1. reformeth his person 2. his Court and familie 3. his countrie The same course tooke Ioshua I and my house and Hester I and my maids And indeed sound reformation cannot correct in another what it selfe cherisheth neither can teach another and it selfe abide vntaught As if it be a zealous reformation proceeding from pure zeale it hateth disorder most of all in the owne bosome it lesse spares sinne in the owne heart then in the house and lesse in the house then abroad and the nearer this serpent approacheth the more is it feared and fled from Well knew the Apostle that he that cannot abide reformation in himselfe can neuer endure it in another and he that suffereth vanitie prophannes irreligion and disorder in his house he can neuer hate these in the house and Church of God and therfore maketh it a sufficient cause to debarre such a one from the Ministerie 2. How dangerous a thing it is for a man vnreformed in himselfe or family to take vpon him in publike the reformation of other we see in Moses himselfe Exod. 4.24 whom as he was going downe into Egypt to be the guide and deliuerer of the Church the Lord met in the way to haue slaine him and the reason was because his sonne Eliazer was not circumcised and so his owne house was vnreformed Whence we may gather how indignely the Lord taketh it that any man should come to gouerne his house that gouerneth not his owne If Moses himselfe be to plant circumcision among the people much more must all his owne males be circumsiced and this must be done or he shall die for it before euer he come where he must serue the Church of God Vse 1. Let euery man know the due season of this weightie dutie and that is when he hath done with himselfe For then he shall better see the mote in another he shall the better discerne the danger and discouer the shifts of sinne he shall more patiently and pitifully deale against it he shall more watchfully preuent it he shall more zealously purge it which not beeing first done many haue swet in redressing their wiues children seruants faults altogether fruitlesly because they neuer in earnest dealt against their owne Priuate men would faine see publike reformation of disorders and who can blame them but they must beginne by giuing religion a roome in their owne houses and hearts else shall they neuer see that they desire their eies may behold Who euer saw whole Churches
or countries reformed on the suddaine No this is a worke which must first be performed by seuerall persons and so brought into families and so into townes and so into countries For otherwise let neuer so good lawes be enacted for common welths neuer so pure orders in any Church the labour is no lesse then lost But especially let the Minister looke to this that first himselfe then his house and then Gods house be reformed Vse 2. Here is a note to knowe a true professor by not to deeme him as he appeareth abroad but if thou wouldst haue the iust length of his foote follow him home from Church see how wisely he walketh in the midst of his house see whether his house be a Church how his children are ordered whether his seruants be like Cornelius his seruants and in a word whether he and his house at home serue the Lord. Doctr. 2. He that would haue the blessing of gratious children he must beginne at religion planting it in them as their tender yeares will beare training them in the institution and reformation of the Lord seasoning them with the words of pietie distilling and by little and little dropping into them seeds of holinesse and the feare of God and prouiding that they might if it were possible sucke in godlines with their mothers milke For this is the way to haue his house a little Church and house of God besides the approbation of his owne faithfulnes And that this is the dutie of parents we might be plentifull in Scriptures and reasons but briefly let euery father consider 1. that he is one cause of his childs euill he hath helped him into sinne and hath begotten him in his owne image the heathen could say that there are two maine causes in a lewd father of a lewd child 1. the euill nature and disposition of the parent 2. euill education now seeing the best of vs bring too much miserie vpon them by the former we had neede be meanes by the latter to drawe them out of it 2. This is a good ground of all other nurture and discipline teach them all the doctrine of manners all tongues together with all arts sciences yet let theÌ want this one discipline thou leauest them to the curse of God the ende of their liues is peruerted and in stead of beeing the staffe and ioy of thine age they shall perhaps become thy greatest scourges True it is which Salomon vttereth and which euerie parent in some measure shall say My sonne if thy heart be wise I shall reioyce whereas by the iust iudgement of God many lewde sonnes neuer come to knowe or performe dutie to parents because parents haue had small or no care to teach them dutie towards God 3. Marke how the Lord looketh vpon this dutie and accordingly blesseth or curseth fathers and children Abraham was to be a mightie nation c. and the Lord would not hide his secrets from him because he knewe he would teach his familie Gen. 18. On the contrarie Ely otherwise a good man how seuerely was he with his whole house corrected for neglect of this duty see the historie 1. Sam. 2.29 4. Euery Christian must extend his care euen to posteritie and be a meanes to leaue his children the true worshippers of God in the places where he hath liued or shall liue abroad in the world for as if we would haue the Church of God and his truth continue amongst vs we must then bring it into our houses so if we would haue it continue after vs when we are gone we must leaue it with our children that they may continue it in their houses also Quest. But wherein especially doth this dutie consist and how may we performe it Ans. It standeth in two things 1. in acquainting them with the grounds of truth necessarie to saluation and this must be done by priuate catechising 2. by bringing them to the publike assemblies so soone as they are able to sit either fruitfully or reuerently and in both these watch ouer their profiting Thus maist thou and oughtest to teach euen a child in the trade of his way Obiect But this is a vaine thing to trouble children alas what would you haue children to doe Answ. But although it may seeme to be fruitlesse while they are young yet will they remember it saith Salomon they are old teach thy child to speake well while he can but speake and when he will conceiue afterwards the sense and meaning of it 2. Thou shalt not loose thy labour for by this meanes thou shalt displace at least restraine naturall folly which is bound vp in their hearts if thou dost nothing else 3. Looke vpon the examples of godly parents Hannah brought Samuel to Heli his instructor so soone as he was weined 1. Sam. 1. Salomon was but a tender child when Dauid his father taught him and said let thy heart hold fast my words Eunica the mother of Timothie taught him the Scriptures of a child and what excellent fruits and testimonies appeared in these of their timely instruction Vse Let euerie parent resolue of the timely instruction of their children that as he hath begotten them in the flesh he may be a meanes to beget them in the faith also that as he is the father of their bodies he may also become after a sort the father of their soules also and let the mother be a nurse to the soule of her little ones as of their bodies and both fathers and mothers vse meanes that as their children waxe in bodily strength and stature so also they may growe to some strength and age in Christ Iesus But this dutie is not discouered in the fruits of it nay the practise of our youth without and on the Sabbath pointeth with the finger to that rule that is within doores throughout the weeke and if to profane the Sabbath sweare raile curse game contemne superiours be notes of faithfull children there is a number such but if these be things better beseeming the education of infidels it is a shame for professors of the Gospel to haue them so rife amongst them And what other is the next cause of the generall profanenes and dissolutenes of our age surely because men content themselues to send their children to Church and yet some scarse that and many that for a fashion that if they can meete with knowledge of God or religion there so it is but they banish it out of their houses And how infinitely doe we hereby disadvantage our selues The Papists confesse that all the ground we haue got of them is by catechizing and it is to be feared we shall loose our ground againe for want of it Iulian himselfe cannot deuise a readier meanes to banish Christian religion then by pulling downe schooles and places of education of children by chatechising And when lost the Church of Rome the soundnesse of religion but when they put downe chatechisme and set vp idols
such sâore in these schooles of the Prophets consider that by their riotous and vnthriftie courses which are taken vp by too many they not only staine their fathers doctrine calling and profession but call his fitnes into question and put it also out of question that themselues are altogether vnfit for the Ministery And further if it be so hatefull in Ministers children it is altogether intolerable in Ministers themselues would God a number could as easily wash their hands of it as it is odious and hatefull in them 3. It ministreth vs occasion to bewaile the riotous daies we liue in True is that speach of one The liberalitie of the world hath hurt the inhabitants but the plentie and abundance of our countrie hath set Antonius and Cleopatra againe at strife who can be more prodigiously profuse and riotous yea it seemeth that men can scarse deuise how to spend them fast inough in excesse See we not that the dishes of our fathers were nothing so costly as our sauces their Nobles not better apparelled then some of our groomes that our Nabals feasts though but farmers are like the feasts of a King where shall a man sit downe in the meetings of men where a man shall not trulier apply that question then he that vttered it What meaneth this wast but in some entertainments the idle and sinnefull wast of Gods good creatures is such as set by that of Caligula who must haue his bread guilded it is iustly suspected that all the world of the Gentiles themselues would faile vs of such presidents and what is this other then the nurse as well as the mother of infinite other euills what merueile is it that the hearts of men are so heauie and oppressed as that no sence and feeling of religion can be fastened vpon them How doe mens mouthes runne ouer with impure oâ vnseemely speaches how do other escapes passe from them exceeding scandalous and offensiue to the Church of God which are in these waies sometimes loosing the holines and chastitie of their soules and bodies sometimes striking vp most gracelesse matches in this their forgetfulnes rashly ouershooting themselues so farre as bringeth iust matter of repentance all their daies as Herod in his riotous feast passed his word against Iohn Baptists life a fearefull fruit of this sinne 4. Let euery Christian learne hence to moderate his mind and keepe it within the meane and measure in the fruition of all earthly delights and the rather because euen Gods children are so prone to be carried after the fashions of the world and to exceed in dyet apparell both aboue their calling and beyond their abillitie which is a blot to be repented of and that the more timely because the further the child of God goeth from the meane the more grace he looseth and the weaker is his soule and it cannot be but voluptuous liuing will choke the word euen in the best and therefore it is not vnseasonable to exhort Christians and conuerted ones To gird vp the loines of their minds and be sober Euen as the Iewes and Eastern people at this day tuck vp their long garments to make them more expedite and free to a iourney or busines so Christians iourneying towards heauen must take short their minds from earthly delights and hasten themselues homewards with so much the more neglect of these things as they haue better in their eie Now the rules which will helpe vs in this dutie are these three 1. Before the receiuing of any comfort of any creature acknowledge God the giuer the blesser the looker on 2. Looke to thy selfe and watch thy owne heart in the vse that it be not withdrawne from the loue of the Creator by the creature 3. after the vse take vp the practise of Iob who after his sonnes had liberally and a long time banquetted together he sanctified them and offred prayers and oblations to God according to the number of them all Not disobedient The word in the Greeke is a Metaphor taken from vnruly and vntamed beasts such as know not the yoke but are refractary and headstrong and in this one word two things are alike condemned as well the sinne of the child as the cause in the Parent The former is alwaies a note of irreligion disobedience in the child the latter for most part a note of indiscretion and that is remisnes in the father both of them vnbeseeming common Christians but in a Ministers house may raise a iust suspition that he is not a fit man to order and gouerne the house of God for if euery family of common Christians be or ought to be a little Church is it more then iust and meere that the family of the Minister be not onely not a conspiracie of rebels sonnes of Belial and disordered and licentious mates but such as may ioyne together in the worship of God and holy conuersation for the good example of others Here note these two points First that disobedience of children is a note of irreligion Euen as we noted in the former vice which the Apostle also maketh a note of one giuen vp to a reprobate minde and full of all vnrighteousnesse and marketh for one of the courses wherein the Gentiles walked to destruction and prophesiyng of the last and worst times he setteth in the beadrole of vngodly men which should make the times so bad those that are disobedient to parents And this consideration may be of good vse to all that would be esteemed gratious and religious children to learne to become obedient vnto their Parents in all things with that onely exception or rather interpretation of the same Apostle in the Lord. And this obedience must bewray it selfe boââ in doing all their lawfull commands seeme they neuer so base for God hath set a stampe on them and this with such cheerefulnesse as that so farre as they can come to know them they may euen preuent their good desires not deferring till their duty be demanded and 2. also in suffering 1. themselues to be disposed in their lawfull callings and in their lawfull mariage as Isaac 2. to be rebuked corrected and chastened so yeelding them all reuerence as Heb. 12.9 Neither is the Scripture wanting in motiues vnto this dutie 1. It is a dutie well pleasing to God Col. 3.1 2. It is a iust thing saith the Apostle Eph. 6.1 that beeing in the power of their parents they should perfoâme all dutifull obedience towards them It is right in regard of Gods lawe the lawe of nature and the lawes of the Gentiles themselues âo say nothing of that instinct âhich the Lord for the conviction of gracelesse children hath put in some of the bruit creatureâ themselues towards their breeders 3. this is the first commandement with promise that is with speciall promise of blessednesse to the obseruer The second commandement hath a generall promise to the keepers of the law in generall
Be thou great in the feruencie of thine anger in forgiuing a fact that is shew thy great indignation against that sinne the correction of which for the present thou forbearest saying that is threatning that if thou shalt deliuer him thou wilt further punish him afterwards And thus trayning them in obedience at home it will become thy glorie and their beautie abroad Whereas the cause that now they swagger and are masterlesse abroad is because they were neuer well mastered at home and the reason why now in mans estate perhaps vnder a faithfull ministrie they are so incorrigible is because in their youth they bare no yoke were not inured with corrections Fathers affoarded no helpe to the Ministers by their good education and therefore now good meanes cannot preuaile with them Verse 7. For a Bishop must be vnreprooueable as Gods steward not froward not angrie not giuen to wine no striker not giuen to filthy lucre The Apostle in the former verse hauing spoken of those positiue vertues required in the priuate life of euery Minister in the former part of this verse he enforceth them by reasons and in the latter part reckneth vp many vices from all which he must be free if he will be vnblameable The reasons are two the former of which is included in the change of the name a Bishop the latter propounded in a comparison He is Gods steward In both which regards his care must be doubled that he may walke vnblameable before his people For the former of these to vnderstand it the better we must consideâ two things 1. the signification of the name 2. the force of the argument By the name Bishop he meaneth those whom before he called Elders and throughout the new Testament it is indifferently giuen to all teaching elders that is Pastors and Ministers and so is here to be taken A title well knowne in the Apostles daies in the tongue then commonly vsed to betoken a painfull office and a diligent labour borrowed from such as are set in the watchtowers oâ ãâã oâ campes to espie and by a loud voice or sound of a trumpet or otherwise by a bell or warning peece to discouer and signifie the approaching of the enemie for such were properly called ãâã ãâã ãâã ãâã ãâã Bishops or watchmen and from hence the name was by the Heathen translated to signifie such gods as they conceiued the patrons of their countries or cities yea by the spirit of God in the Scriptures to signifie Magistrats so calling them to put them in minde of that care and charge which heauily lieth vpon them And yet more frequently and fitly it is attributed to the Pastors and teachers of the Church Not onely the great Pastor and Archbishop of our soules 1. Pet. 5.4 and the Apostles Act. 1.20 but to other pastors and teachers who in so many places as so many cities of God are set as on a hill to descrie and with the voice of Christ in the word as with so many siluer trumpets at their mouthes giue warning of those most cruell and fierce enemies and spirituall wickednesses which seeke the vtter subuersion of the Church the Citie of God And that thus the word must needs generally be taken in the new Testament appeareth Phil. 1.1 where the Apostle writeth to many Bishops in one citie Philipi and Act. 20.28 speaketh to many Bishops in one citie of Ephesus and here the Apostles argument and context can admit no other acception How this generall title came after to be restrained it is not so pertinent and profitable to discourse The learned may see it in Ierome vpon the place As for my selfe as before I promised in the title of Elders I mind not to trouble the peace of the Church about names and titles Doctr. This very name fastneth vpon euery Minister this maine dutie namly to keep watch in his charge ouer the soules of his people to discouer vnto them both Gods affection vnto them and their estate with God Thus the Prophets beeing the Bishops of the old Testament are called not only watchmen Ezech. 3.17 and Seers 1. Sam. 9.9 but Gods Trumpetters Isa. 58.1 and their successors in the new Testament are called not only eyes and light of the bodie Matth. 6.22 but also voices as Iohn Baptist was the voice of the ãâã Mark 1.3 Ioh. 1.23 And yet the word considered ãâã the composition of it betokeneth a more intent watchfulnes instantly considering the wants and necessities of the Church for the seasonable supplie of the same by feeding and by ruling which we read seldome separated in the Scriptures See Act. 20.28 Heb. 13.17 1. Tim. 5.17 1. Pet. 5.1 Thus must euery Minister whom the Lord hath made an ouerseer of his people watch their soules as those who must be counteable for them for if they die for want of food and be famished or else for want of ordering of admonition reprehension correction and censures according to Christs holy institution there blood shall be required at the Pastors hand for looke what charge Ahab had concerning Benhadad the same hath euery Minister concerning euery soule committed vnto him Keepe this man if he be lost and want namely by thy default thy life shall goe for his life See also Ezech. 3.18.19 Vse 1. Whence it will follow that looke how vnfit blind or dumb men are for a watchtower so vnfit are vnlearned and vnpreaching Ministers for their places How can he be called an eye that hath no eye how can he be called a voice that is dumb how vnfaithfull is the sleepie watchman who that he may haue ease careth not to betraie an whole citie How dangerous are they both for if the eye be dark how great is this darknes if the blind lead the blind both fall into the ditch By both of them vision faileth and by both of them people perish See for this purpose a notable allusion Isa. 56.9.10 where the Lord compareth his Church to a flocke of sheepe the Priests and Prophets to shepheards and shepheards dogges the enemies of the Church to wolues and wilde beasts and beeing offended with his people he calleth all the beasts of the feild and forrest to deuoure and rauin that is the Chaldeans Assyrians Antiochus and the Romans by all whom they were diuersly oppressed and the reason is added because the watchmen were all asleepe the doggs were sleepie and greedie dumb and barked not ease tooke vp some couetousnes others and therefore no remedie if those that should driue away enemies from the Lords folds cannot be at leisure to espie the danger but a fearefull spoile and destruction most needs befall such a people Which if it be so then let euery Minister stirre vp his watchfulnes and care and though the faithfull discharge of his dutie cannot but purchase him the malice of many yââ let him be conâent to make exchange of such freinds and freindship with the fauour of God who as he hatâ
committed his flocke vnto him âo let him resolue and say to the Lord as Iacob to Laban I will feede and keepe thy sheep In like manner let euery congregation to whom the Lord hath giuen a pastor according to his owne heart testifie their thankfulnes herein in beeing contented to haue their waies looked into and spoken of as well conceiuing the miserable estate of sheepe without shepheards not saying to the Seer see not least that plague befall theÌ pronounced against the men of Anathâth praying also that the kingdome of God may come euery where and his lightsome countenance shine on them that want such meanes seeing their estate is such as hath great need of watchmen Secondly from the force of the argument namely that he that is to be a Bishop ouer others must of necessitie watch ouer himselfe and his owne in priuate note a generall rule to be obserued in all elections and furnishing of any place and office namely that due respect must be had what gifts the office requireth and those must be principally regarded in that person that is to be placed in it as for example if the place require the tongue of the learned seeke out for learned men if wisedome seeke out wise men if grauitie sobrietie conscience and diligence seeke out for graue sober conscionable and diligent men and thus the Lord dealeth whensoeuer he placeth any man If he haue a curious sanctuarie to build he seeketh out some Bâzaleel some Aholiab or other filled with excellent spirits of wisedome and vnderstanding and knowledge to worke in curious works of gold siluer c. If he set Salomon to build a glorious temple to himselfe he directeth him to send to Hieram for a cunning man a wise man and of vnderstanding If he be to bring his people out of Egypt he furnisheth a Moses and an Aaron If to take the land by fighting he fitteth some valiant captaine as Ioshua if to bring them out of captiuities he raiseth some Darius or Zerubbabel or Nehemiah euen suiting persons vnto places yea the Sonne of God beeing to gather his Church among the nations and to plant his owne ordinances to bring men out of their nusled idolatry and Gentilisme to serue the true God if he had not aforehand considered the difficultie of the work and accordingly furnished such as he dismissed for this purpose how had it like euer to haue beene effected Vse The cause of all corruptions in elections and designements to offices and places lyeth here that men looke not to the qualitie of the place first but beginning where God ends first at the man either because he is a proper man for parts and gifts of bodie and minde or by such and such commended or furnished to performe such expectations and contracts or an auntient or a kinsman c. this marres all and often setteth fooles on horsebacke when wise men walke on foote by them Let everie man whom it concerneth learne wisedome of God and his spirit here which first inquireth into the place and so in passing their suffrages in elections thus reason oh this is a difficult matter where haue we a fit man for it if to choose a Magistrate this requires one able to execute the Lords iudgements where haue we a man of courage fearing God and hating couetousnesse If a fellowe of a colledge this requireth learning iudgement and one able at least to bring vp youth in knowledge and godlinesse where shall we finde such an one but if a minister oh this requires one able to build vp the bodie of Christ and who is sufficient for this thing The reasons hereof are 1. the externall election of the Church ought to follow the internall of the spirit see 1. Sam. 10.24 2. it euer argueth corruption to preferre priuate respects before the publike good 3. the ends of euerie calling are 1. and principall Gods glorie 2. neerer and inferiour 1. the helping of the communion of Saints 2. building of the Church which he who is likely most to preferre is principally to be preferred As Gods steward Here are likewise to be considered two things 1. the signification of the word 2. the force of the argument First the word implyeth thus much that God is a great housholder Matth. 21.33 that his house is his Church where he as a great personage keepeth his residence more stately and honourable then the court or standing house of any earthly king in the world in that herein he pleaseth to manifest his presence by his spirit working in the word and ministerie and as it is with other great houses so the spirit of God speaketh of this as committed not to one but many stewards who take the charge of it to order and gouerne it according to the minde of the Master and vnto his greatest honour and aduantage And these stewards are the ministers so called 1. because as the steward in an house is to dispence all necessaries vnto the whole familie according to the allowance and liking of his Lord euen so the Minister receiueth from God power to administer according to the necessities of the Church all the things of God as word Sacraments prayer admonition c. 2. As the steward receiueth the keies of the house to open and shut to lock and vnlock to admit or exclude out of the house for so is it said of Eliacim Isa. 22.22 euen so euery Minister receiueth the keies of the kingdome of heauen to open and shut heauen to bind and loose to remit and retaine sinnes as Matth. 16.19 3. As the steward sitteth not in his owne as an owner or freeholder but is to be counteable and to giue vp his bills monethly or quarterly when the master shall call for them so euery Minister is to be counteable of his talents receiued and of his expenses and how he hath dispensed his masters goods Heb. 13.17 They watch for your soules as they which must giue accounts Doct. From which similitude we may learne that it is the dutie of euery Minister to see that he haue both the calling and also the properties beseeming him who is the steward of God And for his calling he must be Gods steward the Lord must set him in this place of seruice so neere him or else he is but a theife and intruder of whom it cannot be said that the Lord hath made him ruler ouer his house The properties of Gods steward are principally two 1. Wisedome 2. Faithfulnes So we finde them in the place alleadged who is a wise and faithfull seruant whom the Lord may make ruler ouer his house And first of the faithfulnes of this steward as the cheife Doctor of his Church hath gone before in example who was first appointed and then faithfull vnto him that appointed him Heb. 3.2 so is it required of euery Minister of Christ and disposer of the secrets of God that he be found faithfull Now this
his presse money that he may please his captaine forsaketh all the care of wife children house affaires and calling and wholly fixeth his minde and eie vpon the busines and victorie euen so the Minister seruing not vnder a Cyrus or Alexander but vnder the eternall sonne of God ought also to diuorse himselfe from the distractions for the things of this life which in comparison must be vtterly neglected He is in this warfare rather to expect dangers blowes wounds to forecast these to prouide for these and prepare how to encounter against Satan sinne his owne and others sinnefull lusts following his captaine at the heeles and incouraging himselfe hereto both with assurance of victorie and the expectation of his pay penie of life eternall It was the greatest policie that euer the deuill watched against the Church as the woefull experience of many ages hath taught vs to heape excessiue wealth vpon the Clergie then was the studie of the Scriptures and the care of the calling laid aside and was diuerted into plotting and policie both to get more and hold that which was gotten by this Antichrist came in hereby he rose to his height hereby he standeth at this day this wealth ioyned with pompe and state is that Davus which troubleth all the parts of the Christian world both the Churches and ciuill states as in many instances might be declared Secondly this vice will make a minister falsifie the word turne the truth into a lie and take such a course in handling the word as shall bring meale to the mill This was noted in the false prophets to be the maine cause of false vision Isai speaking of greedie dogges who could neuer haue inough maketh this their propertie euerie one looketh to his owne way and accordingly prophesied for his owne purpose and advantage so Ieremie ioyneth these sinnes together Ier. 5.31 The Prophets prophesie lies and the Priests receiue gifts in their hands and Ezekiel telleth vs that this filthie lucre made the Prophets so base minded that for verie handfulls of barley and peices of bread some of them would pollute the name of the Lord in lying to his people some of ignorance by the blinding and bewitching of this sinne and others against their knowledge and conscience powring themselues out through the deceit of Balaams wages Hence is this sinne branded iustly to bee the seede of heretikes and spawne of scismatikes false teachers and apostates What other was the white which the authors of scisme and heads of faction aymed at Rom. 16.17 they serued not the Lord Iesus but their owne bellies And no other God serued the false Apostles who were enemies to the crosse of Christ but their bellie was their God why so because they minded earthly things for what any man most mindeth that he maketh his God Hence could they please all sorts of men soon turne round into square In their doctrine ioyne circumcision with baptisme and so both Iew and Gentile were contented In their liues they would suffer nothing for Christ but howsoeuer the squares goe their state and pompe must be vpheld And at this day what other is the God of Popish Priests who for their bellie haue turned all religion into gaine and almost all essentiall truths into lyes both which are readily to be prooued in particular whereas the true Apostles were most careful to remooue from themselues euen the suspition of this fearefull sinne who professed that both the Churches knewe and God bare them record that they were farre from vsing flattering words or coloured couetousnesse in their doctrine and for their practise when they might haue beene chargeable to the Churches they rather wrought with their hands that they might be eased 3. If a Minister should speake the truth yet in this tainture how powerlesly how fruitlesly for is he a fit man to raise others to heauen whose owne heart is rooted in the earth how coldly shall he perswade others that godlinesse is great gaine whose gaine is all his godlinesse with what heart can he pull other men out of the world and the loue of it when it hath wonne the strongest and most inward hold of his owne heart with what experience can he teach that the truest delight is placed in heauenly things or that Gods kingdome is first to be sought when his thoughts are taken vp as the disciples were once in dreaming of a temporall kingdome with what face can he teach the doctrine of Gods prouidence when himselfe caâkes and laieth about him as though he had no father to prouide for him how can he curbe in others these vnnaturall desires which as the dropsie proceede most of fulnesse and abundance when as they are so setled in himselfe Thus this one lust vnfitteth him to all his duties Vse This confuteth many base minded men in the ministerie whose thoughts studie paines and labour are altogether bended and set vpon this conclusion That they wil be rich to which purpose they heape vp liuing vpon liuing cast their largest extent and contriue the building of their owne houses although in the meane time the house of the Lord lie wast Which grieuous sinne if it were so fearefully accursed in the common people of the Iewes what a grieuous plague hangeth ouer the head of that Minister whose calling laieth a further necessitie vpon him not to build a material house made with hands but a spirituall habitation for the Lord consisting of liuing stones in the hearts of men and yet all this worke is neglected that his owne neast may be well feathered And from the same fountaine floweth it that some are knowne vsurers others are farmours and husbandmen rather then Prophets others merchants buyers and sellers of Churches people and inferiour commodities others in marketting and yet in farre baser affaires spend their time and wast themselues which pitifull fruits of this filthie lust are so rife and so ripe that if old father Latimer liued in these dayes he would boldly avouch that if couetousnesse were lost we might find it in the Clergie some Iudas or other would haue the bagge Now there is no great hope of the recouerie of those who are alreadie clasped in the windings of this sinne they are desperately endangered to be drowned in perdition so sweete is the morsell and so pleasant is the bootie that they will not let it goe To them therefore I will say no more but as Peter to Simon Magus Pray to the Lord that if it be possible the iniquitie of thy heart may be forgiuen thee I will rather turne my speach to euery young Timothie and Titus beseeching and exhorting them all timely to preuent this sinne and to frame their hearts to that exhortation of Paul 1. Tim. 6.11 But thou O man of God that is who hast place or art to haue office in the Church by ordinarie calling as the Prophets and men of God of old had by extraordinarie Thou who after a speciall
such persons as disobediently go on in this sinne and will heare no counsell against it Gods wrath bursteth out against them and tumbleth them to hell for no persons of such vile affections shall enter into that holy citie into which no vncleane thing can enter a truth of such certentie that the Apostle assureth himselfe that there is none but knoweth that the couetous person which is an idolater hath no inheritance in the kingdome of God and Christ. Let the couetous person then conceiue of his estate as he will God taketh him for his enemie for he shutteth none out of heauen but his enemies Quest. But how shall I know this disease creeping vpon me Answ. The proper symptomes of it are 1. A greedie desire and thirst like that of the horseleach which saith alwaies giue giue yea the more a man hath the more he wanteth as the dropsie person the more he drinketh the more he thirsteth so the more riches increase the more is the couetous heart set vpon them For if God possesse not the heart it can neuer be satisfied the whole circle of the round earth can neuer fill vp the square corners of a couetous mans heart only godlines can giue contentment 2. A nigardly heart to himselfe Eccle. 6.2 there is a man to whom God hath giuen riches and treasures and honour and he wanteth nothing for his soule of all it desireth but God giueth him not power to eaâe thereof Although he hath abundance yet the couetous heart keepeth the key whereby he hath locked it from himselfe such a man grudging the very necessarie vse of his wealth to himselfe can be most base and sordid in his dyet apparell and whole course and is loath to bestow any thing that is good on himselfe Thus he hath the things but little or no good of them for what is the goodnes of a thing besides the vse of it the possession is but a title beyond the vse And this note brandeth a number of men whose whole life hath beene nothing but a gathering of goods and a sauing from himselfe of goods gathered vntill he hath so abounded as he can see no bottome nor end of his wealth and then the most nigardly person can be content to set out himselfe and his euen to riot and prodigalitie as it was obserued in the couetous rich man Luk. 12.19 when his ground was so fruitfull that he had no more place to lay it and when he had laid vp goods inough for many yeares then he could say soule liue at ease eate and drinke but neuer before 3. A withdrawing of the heart and hand from good duties and neglect of the good of the Church and of the poore Good words indeed are good cheape and faine would they do some thing so farre as mouth-mercie can extend but the truth is Lazarus can scarce get the crummes but their dogges are dearer vnto them then the poore members of Christ see Iames 2.16 or if they part with any thing to any godly vse it is wrung from them as water out of flints delaies are made either till the present opportunitie be ommitted or till there be no remedie whereas the Lord loueth a cherefull giuer and Salomon saith say not to thy neighbour Come againe to morrowe if now thou hast it 4. A grudging of confidence in them as in a strong hold Prou. 10.15 The rich mans goods are his strong citie Luk. 12. the rich man said to his soule soule take thy rest whereupon should it rest thou hast inough for many yeares but what a foole prooued he himselfe thus to reckon without his host he could gather riches together but he could not tell who should enioy them So what other is the couetous mans confidence then the leaning vpon these staffes of reed which while they thinke to sustaine themselues by they shiuer into peeces and pearce the hand of their holder And whence are those so frequent inward discourses and reasonings of the diffident hearts of most men yea often of good men who are too readie to dreame of an vnshaken prosperitie as Dauid I said in my prosperitie I shall neuer be mooued and this wealth cannot decaie but from this ground that the heart is withdrawne from God and set vpon the creature oh these goods will stand by mee what dearth what sicknes what changes soeuer come I shall be able to shift send for one and thus whereas the bountifulnes of God should lead vs to himselfe it keepeth downe the heart from beeing raised towards him who is the portion of his people so as it is too well contented to liue without him as finding more sweetnes in the pownes of his loue then in himselfe Quest. But by what meanes may I subdue and keepe vnder this couetous desire Answ. 1. Meditate 1. on Gods Commandement Pro. 23.4 trauell not too much to be rich and Matth. 6.25 Care not what yee shall eate or drinke and hauing food and rayment let vs therewith be content And reason there is that seeing distracting and sollicitous thoughts are the ground of couetous practises the care of a Christian must be to walke diligently in his calling but leaue all the successe and blessing of it vnto God 2. On Gods promises assuring thee that whilest thou thus leanest vnto him his prouidence shall become a plentifull portion vnto thee Psal. 55.24 Cast thy burthen vpon the Lord and he shall nourish thee 1. Pet. 5.7 Cast all your care vpon him for he careth for you make these promises thy purchase and possesse them by beleefe and they shall be in stead of a bridle vnto all couetous and greedie desires of gaine And thus the Apostle disswadeth it Heb. 13.5 Let your conuersation be without couetousnesse and be content with things present They might aske but how shall we attaine hereunto haue we not cares and charges vpon vs True but you haue where to lay them for he hath said I will not leaue thee nor forsake thee 3. On thy owne deserts whereby Iacob in want staied his minde I am lesse then the least of thy mercies 4. On the inordinacie of thy desire for how little is nature contented with and a verie little aboue a little choketh it and yet grace is contented with much lesse it careth not how litle it see about it for it beleeueth the more hopeth the more trusteth the more prayeth the more and loueth the more All the labour of a man saith Salomon is for his mouth the mouth is but little and straite soone filled yet the desire is not filled noting it to be an vnnaturall desire in many men who labour not as men that were to feede a mouth but a great gulfe fit to swallow whole Iordan at a draught or such a mouth as the Leviathan which receiueth the carte and drawers of it 2. Practise these rules following 1. Carrie an equall mind to pouertie and riches and aime at Pauls resolution I
who thinke it Christianitie enough to be harmelesse ciuill or neighbourly men or if they can say with the Pharisie I am not thus and thus an oppresser an vsuâer nor as such and such precise and nice fellowes who are as much hated of them as euer were the Publicans of the Pharisies I pay my Church duties and giue euerie man his owne and this is the religion of the common Protestant But suppose thou wert thus guiltles as thou saist yet art thou not yet halfe a Christian for the Apostle Peter writing to beleeuers enioyneth them not onely to flie the corruptions that are in the world through lust but moreouer to ioyne vertue with faith and with vertue knowledge and with knowledge temperance and patience and godlines and brotherly kindnesse and loue and addeth two reasons 1. If these things be in you and abound c. teaching that without these positiue vertues all the knowledge of Iesus Christ and consequently his profession is idle and vnfruitfull 2. If any haue them not he is blind and cannot see a farre off and hath forgotten that he was purged that is such a one seeth but a little in heauenly things and little regardeth that couering and curing of sinne goe together nor that remission and purging of sinne goe with sanctification of life and studie of well doing and consequently can be no Christian which agreeth with Christs owne posession that if any abide in him he cannot choose but bring forth much fruit Againe it shall not be enquired in the last iudgement what thou art not nor iudgement passe according to that thou hast not but what art thou what hast thou hast thou receiued the spirit of Iesus Christ if thou hast not the spirit of Christ thou art none of his hast thou reciued the fruits of that spirit such as are loue ioy peace long-suffering gentlenes goodnesse faith meekenes temperance If any haue the spirit of Christ it is life in him vnto righteousnesse these shall shewe the faith of thy heart and that thou art a sound Christian and not in shewe as the most content themselues to be Now to come neerer the vertue it selfe the word signifieth one friendly to strangers and readie to lodge and entertaine them a dutie much commended in the Scriptures vnto all Christians as a sweete fruit of liberalitie but vnto the Minister especially as a father and president vnto the flocke In the precept consider foure points 1. The occasion of it 2. whether it bindeth euerie Minister and how farre 3. the reasons enforcing it 4. the vse First the ground of it was the distressed estate and condition of the Church which by reason of many tyrants and persecutors was driuen into many straights partly perceiued in present and partly foreseene by the propheticall spirit of the Apostle not onely in the tenne persecutions then imminent but also in the seuerall afflictions in the world in which they were to finde tribulation euen to the ende of it For as it is in this aspectible world which is subiect to so many changes and mutations because it standeth in the vicissitudes of yeares moneths daies nights so much more is it in the spirituall world of the Church which in the earth is acquainted with her winter as well as summer her nights as well as dayes somtimes the sunne of righteousnesse most comfortably shining and imparting his heate and light by his neere approach vnto her yea and sometimes there be two sunnes in this firmament for together with the sunne of the Church the sunne of the world affoardeth warme and comfortable dayes for the full beautie libertie and glorie of the Church But sometimes againe this sunne departeth in dispeasure and carrieth the sunne of the world with him then is a blacke winter of the Church nothing but stormes and tempests persecutions and trialls one in the necke of another and scarse one faire gleame betweene Now in such times the poore Church is driuen to trauell for rest and the innocent doue of Christ cannot finde in her owne land any rest for the sole of her foote well may she flie abroad to seeke her securitie In all which times euerie Christian is bound by this and such like precepts to giue her harbour and safe conduct till the dash and storme be ouer Besides suppose the Church in generall at her best estate yet the particular members of the Church are for most part poore and needie and euen then subiect to many troubles for keeping the faith and good consciences by meanes whereof they are often driuen from house and home and sometime are in banishment and exile sometime in prison and bonds all whom the Lord commendeth to the charitable and Christian deuotion of Christian men and bindeth them to the cheerefull receiuing and releeuing of them in such necessitie let them be strangers yet if they be of the houshold of faith they haue right to harbour and releefe and in the practise of this dutie the Apostle requireth that the Minister be the foreman Secondly It will be inquired whether euerie minister must be harborous and hospitable and if he must what shall become of them whose liuings are scarce able to harbour themselues and much more of the swarmes of our tenne-pound men and verie many scarse halfe that to maintaine their familie it seemeth that euerie Minister ought to be a rich man Ans. It is not for me to prescribe any thing in the Church constitutions concerning Impropriations and Nonresidencie the former whereof were they restored to the Church and the latter remooued out of the Church no doubt there were but that sufficient ministers might be sufficiently maintained furnished to hospitalitie through the land But this I say that the poorest Minister may not exempt himselfe from this dutie neither is altogether disabled from it a poore man may be mercifull and comfortable to the distressed some way or other as if with Peter and Iohn he haue not money nor gold nor meate to giue yet such as he hath he can giue he can giue counsell prayers and affoard his best affections such cups of cold water shall not be vnaccepted nor vnrewarded of him whose propertie is to accpet a man according to that he hath and not according to that he hath not where he seeth a readie minde Thus must that place 1. Tim. 5.10 be vnderstood such widowes as were to be receiued into the seruice of the Church were to be chosen of such as had beene hospitable and harberous Now in all likelihood many of them if not the most were verie poore and had no great matters to be liberall of therfore the Apostle seemeth in the next words to declare wherein this hospitalitie might be shewed euen by such as had knowne want namely if they had performed bodily labour vnto them washed the Saints feete bestowed their best affections and chearefull labour for their releefe and thus might these poore widowes
to his person and consequently winneth authoritie to his doctrine not only of the best but euen of the basest such cariage in Iob caused the young men when they saw him to hide themselues and the aged to arise and stand vp and all sorts of men to listen vnto his words and all eares that heard him to blesse him In all which regards how carefull was the Lord himselfe that none but such qualified persons should serue before him in that walking and elementarie worship in the time of the law He will haue none but wise hearted men to worke in the building of the Tabernacle Exod. 35.10 and no doubt aymed at the selfe same thing when he made that law in Numb 4.43 that only they of 30. yeares olde and aboue euen vntill 50. should serue before him in that tabernacle after it was builded For herein he required necessarily two things first and especially gifts of minde as wisedome iudgement grauitie experience and diligence which most appeare from 30. yeares vpward secondly strength of bodie When he releaseth such as haue serued vntill 50. young men might bring strength before 30. but beeing without iudgement grauitie experience the Lord refuseth it old men aboue 50. might bring with yeares experience and iudgement but the Lord requireth the body to be answerable vnto the mind in some proportion And to this obseruation that giueth light in Numb 1.3 that howsoeuer in the tabernacle and Temple none might serue vnder 30. yet in ciuill things they might for they must count their warriers from 20. yeare old and aboue Vse 1. This doctrine bendeth it selfe against such light and childish young men who are so forward to thrust themselues into this great calling before they haue cast as we say their colts coates or coltish conditions whereas this function requireth another age and other manners May it not be said of many Ministers in England as it was of the Prophets in Ierusalem Her Prophets are light and wicked persons for these two in this calling goe together wherein euery thing is aggrauated Lightnes in some calling may beare a lower note and be tearmed weaknes but in this cannot be but wickednesse and why so because it will follow that they pollute the sanctuarie and wrest the law the former by ioyning themselues to euery light companion in euery light or lewd practise the latter because whereas the iudgement of the most controuersall matters was committed by God to the priests together with the interpretation of the law such was their leuitie and rashnes that they passed their matters inconsideratly and answeared insufficiently and often falsly in the name of the Lord and thus must it needs be with such as run and ride before the Lord hath called them 2. We must pray for the Ministers as Paul for Timothie That the Lord would giue them wisedome in all things not carnall and fleshly pollicie a thing too much studied of many of them for such wisedome the Lord neuer iustifieth in them but setteth such a cursed brand vpon it as that for most part it turneth to the ouerthrowe of the Church and the whole worke of the Ministerie but such wisedome as is grounded in the word of God the studie of which would make them wiser then the ancient euen wise to raise not only their owne estate but others also with them not vnto earthly preferments but vnto life and glorie immortall reserued in the heauens to such wise men is the promise made that they shall shine as the brightnesse of the firmament and in that they haue turned their wisedome to the turning of many to righteousnes they shall shine as the starres for euer and euer Righteous By righteousnesse here is not meant that euangelicall righteousnesse which is Christs fulfilling of the whole lawe for vs Neither that infused gift whereby beleeuers haue an imperfect conformitie begunne in them according to all the parts ãâã the lawe although not according to all the degrees of them but here is meant that which is called a particular iustice more externall looking out vnto other men to giue them their due obseruing equalitie both in contracts and exchanges which we call commutatiue as also a iust proportion in distributing offices rewards punishments which we call distributiue iustice So as this iustice is an equall and vpright dealing with men fearefull to offer the least wrong vnto any but readie to doe good vnto all grounded on loue which seeketh not all her owne things much lesse other mens and in a word is the summe of the second Table Now as this vertue is in the text set betweene wisedome and pietie or holines so may it not be diuorced from either of them for wisedome our Sauiour willeth all his followers to ioyne with this innocencie of doues the wisdome of serpents for wisedome without innocencie were but fleshly and from belowe and innocencie without wisedome were but reproachfull sillinesse Againe it must goe with holinesse which is euer mixt with pietie that it may be a fruit of that inward righteousnesse which is by faith for else it is grosse hypocrisie All our iustice must beginne in Christs iustice reckoned vnto such as practise pietie and are entred in some degrees of sanctification All our obedience must proceede from the inward renewing of the spirit of our minds by the finger of God that he may knowe it for his owne worke All our outward conformity must proceede from inward sinceritie for if we must approoue our actions to the consciences of good men much more to the Lord who is greater and a most occulate witnesse of all our wayes Ioyne these two louing friends which sweetely accord in a Christian heart and life then maist thou with Paul call God and man with boldnesse to witnesse that thou art vnblameable see 1. Thess. 2.10 But to speake briefly of these two vertues so farre as they concerne the Minister seeing we are to speake of both of them as prescribed vnto common Christians cap. 2.10 let euerie Minister be exhorted as Timothie was by Paul But thou O man of God followe after righteousnesse For hereby 1. He giueth testimonie of his righteousnesse before God Luk. 1.6 Zacharie and Elizabeth were iust before God and walked without reproofe Iob a iust man fearing God and abstaining from euill 2. He shall be able to set his foot against his aduersaries and the enemies of the truth and say with Samuel whose oxe or asse haue I taken c. 3. He giueth euidence that he professeth and teacheth the true religion in that he keepeth himselfe vnspotted of the world which the Apostle Iames maketh one propertie of pure religion and vndefiled by which meanes he both gaineth those that are without and confirmeth such as are within 4. It shall not boote a man to say in the day of iudgement Lord Lord haue we not preached and prophecied in thy name if Christ can make answer yea but ye were workers
of a word in season require a learned tongue how much more doth the whole office require an Ezra a man prompt in the law of the Lord a workeman indeed and such a one as need not be ashamed And can we thinke that the Lord sendeth any other doth he vse to send a message by the hand of a foole surely if he send any he maketh them first able Ministers of the new Testament not of the letter but of the spirit In the old Testament if he raised vp any extraordinarie persons vnto this worke what spirit what power what deepe vnderstanding what resolution manifested they as that they seemed rather pettie Gods then men both in the exact knowing although by reuelation and making knowne things meerely to come as also in the powerfull resisting of sinne euen in Kings themselues and the greatest vpon earth Such were Moses Elias Isay Ieremie c. If ordinarie Ministers they also are first fitted yea though they were but inferiour Levites and Priests both to be the peoples mouth vnto God to put incense before the Lord as also to be Gods mouth to the people to teach Iacob Gods iudgement and Israel his law But if high Preists they must be such as whose lips must preserue knowledge and such as who can resolue the people when they seeke vnto his mouth in the difficult cases of the law of God for he is the messenger of the Lord of hosts Mal. 2.7 In the new Testament accordingly if the Church haue need for a time of extraordinarie Ministers such as are Apostles Euangelists euangelicall Prophets such are raised and to such is giuen by the spirit the word of wisedome that is a more excellent reuelation and more speciall and immediate instinct and assistance of the spirit together with more eminent authoritie in explaning the mysteries of Christ. If ordinarie Pastors bee raised by God by the same spirit is giuen to them the word of knowledge that is by diligence in the Scripture they obtaine such knowledge as that they are able to make Christ knowne vnto others although they be farre inferiour to the former Where this word of knowledge is wanting that commission is not sealed from God The Eunuch could reade well enough euen as many among our people can and yet he could not vnderstand without a guide and how could he haue been a guide vnto him except a blind guide that could doe no more then himselfe could namly reade perhaps without vnderstanding also God sent him no such guide but a Philip a mightie man in the Scriptures and full of the power of God Vse Let euerie man whom this doctrine concerneth examine hereby the truth of his calling whether he hath receiued the word of wisdome or no which finding he shall boldly say with Ieremie of a truth the Lord hath sent me and runneth not before he be sent 2. It is a great motiue to thankefulnesse wheresoeuer such able Ministers are planted where God giueth learned tongues that can exhort according to wholesome doctrine learned Ezraes skilfull in the lawe of the Lord eloquent Apolloes mightie to convince by the Scriptures the gainsayers Whereas pitifull is their want who in this regard are as men cast out of Gods sight wanting the blessed meanes of an able ministerie for in such places godlinesse must needes be vnperswaded vice vnresisted truth vntaught falshood vnconvinced there people cannot but lie open to become a pray to the deuill a spoile to his wicked instruments a shop for all wicked practises In such places seducers and wicked Iesuites the verie heads to imagine and hands to execute all mischiefe lurke as in the vaults of safe conduct practising daily to withdrawe men from alleagiance to our heauenly and earthly Gods and Kings such soiles lie vnder the heauie wrath of God as to whome no sinne commeth amisse If there be no knowledge of God in the land needs must there be varietie yea an inundation of most fearefull sinnes and consequently of heauie iudgements into which both Prophets and people who haue sinned together shall fall together for where vision faileth people are nakedly laid open to all the curse of God and when Israel had beene a long season without the true God without the Priest to teach and without the lawe no meruaile if there were no peace to him that went out and in implying both these points that without true teaching without the true God and without God without peace and blessing Oh that men therefore could prize the blessing where it is and so bewaile it where it is wanting as that by all good meanes they labour the procurement and presence of it Doctr. 3. All this abilitie in the Minister must be had out of the Scriptures seeing the Apostle affirmeth that by holding fast the faithfull word he shal be able to both these maine works of the ministerie In like manner our Apostle teacheth Timothie not onely in generall how the Scriptures are able to fit the man of God to euery good work of his ministerie but reckoneth vp also all the particulars of his dutie that no man might doubt but that it fitteth him vnto all And indeede the Scriptures are a rich treasurie which affoardeth abundantly things both newe and old he that would read the writings speeches and doings of the auncient fathers let him reade the Scriptures diligently they be a storehouse wherein a man may furnish himselfe vnto all 1. doctrine all of it beeing written for our instruction 2. vnto all consolation for through the comfort of the Scriptures we haue hope and Dauid affirmeth that if he had not found comfort in the lawe he had perished in his trouble 3. vnto all resolution of doubts by which alone Christ himselfe resolued the case of diuorce Math. 19. and the Sadduces in the case of the resurrection Mat. 22. 4. vnto all strength in temptation by which sword of the spirit alone Christ vanquished all Satans assaults Mat. 4. 5. And for the other branch of conuincing the aduersarie The Scriptures are fitly compared by the auncient vnto Dauids scrip whence he fetched out the stone wherewith Goliah fell vnto the ground they be the onely hammer of heresies Whatsoeuer controuersies Christ and his Apostles met withall they brought the deciding of them vnto the Scriptures although they might haue otherwise confuted falshoods and by their miracles haue confounded their aduersaries When the Priests and Scribes disdained Christ because the people sung Hosanna vnto him he presently prooueth his diuinitie out of the Scriptures So Peter prooued out of the Scriptures Act. 2. and 3. and Paul euerie where that Christ was the Messiah and Sauiour of the world out of Moses and the Prophets Apollos was a man eloquent and mightie in the Scriptures but not by his eloquence did he mightily and with vehemencie confute the Iewes but shewed by the Scriptures that Iesus was the Christ. Vse
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 âeach 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
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 coÌming 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 beaâe 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
bookes hath this hexameter Quest. But why doth Paul call him a Prophet Ans. Some thinke him so called onely by a generall acceptation of the word Prophet which as well signifieth a publike declarer of some truth past or present as of some to come and so he openly taught the truth perswading to vertue and dehorting from vice Others thinke the Apostle calleth him so ironically or in skorne one who was a Prophet fit inough for such a people Others because he was so in the reputation and account of the people who as the other Heathen were wont to ascribe some diuinitie vnto their Southsayers and called them diuiners yea the interpreters and sonnes of the Gods But I take it the truth that he is so called because he was indeed a Prophet and did diuine answer of euents to come some of whose answers and oracles are yet extant and recorded in authors besides that some of the Heathen confesse that he was the cheefe of those who by surie prophecied of things to come Quest. But what kinde of Prophet was he or how was he and the other heathenish prophets distinguished from the true Prophets of God Ans. The Prophets of God were of two sorts First such as were more properly so called who beeing extraordinarily raised and inspired by Gods spirit did reueale some parts of the will of God which he intended to doe in and for his Church for time to come such were Isay Ieremie and many other in the old Testament vntill Christ the cheife Prophet and accomplisher of all prophecies appeared but verie few after The second sort of true Prophets were such as onely did teach and interpret the holy Scriptures and ordinarily had not adioyned the foretelling of things to come but vpon some speciall extraordinarie occasion and of these were many both in the old and new Testament In the old such were the companie of Prophets among whom Saul prophecied and the children and sonnes of the Prophets who as it is like were such as studied expounded and more accuratly explaned the writings of Moses and kept the doctrine deliuered by Moses vncorrupt in the Church although the masters and those which were more eminent had both these gifts such as Eliah Elisha and the sonnes of the Prophets so farre as they were emploied and sent by these as we reade that the young Prophet knew not that Iehu was to be annointed King till Elisha told him In the new Testament the Apostle bringeth all ministeriall and ecclesiasticall duties of ecclesiasticall persons to 1. Prophecie 2. Ministerie Rom. 12.7 the former of which is nothing but the exercise of a gift of teaching in the Church applying sound doctrine out of the word to exhortation edification consolation 1. Cor. 14.13 Both of these are truly called diuine Prophets both of them beeing raised of God gifted by God dealt in the things of God and endeauored to lead men vnto God As for the other such as were the oracles of the Gentiles whether that of Apollo at Delphos or of other groaues caues dennes and woods very frequent amongst them or else the southsayers such as were Bacchis the Sibills and this Epimedes these consent almost in nothing with the former for they differ in all the causes 1. Whereas the former spake by instinct of the holy Ghost and consequently whatsoeuer they spake must needs come to passe in that manner and those circumstances in which it was deliuered the which the Lord maketh a note of a true Prophet These latter spake by instinct of Satan who beeing a lying spirit from the beginning was often a lying spirit in their mouthes but that he couered his errors by speaking in likelihoods and amphobologyes and the things that came to passe seldome came to passe as they were foretold 2. For the meanes whereby the Lord communicated his will it is either more generall or more speciall the former was either vision to those that were awake or dreame to them asleepe the latter was by word of mouth or face to face But the deuill vseth all manner of tooles as meanes to deceiue all elements fire ayre earth water so beasts birds starres lottes herbes windes and words that looke how many kinds of creatures there be so many kinds of diuination there are so infinite is delusion 3. Whereas the matter of the former are the great things of God and of them the maine the foretelling of Christ the Messias and Sauiour of the world the latter commonly dealt in things of men as publike or priuate euents of peace and warre c. in which also the deuill himselfe could but gesse but as for God and Christ he shut their mouthes vnwilling that Christ should euen thus be heard of among the heathen Or if as may be obiected of the Sibyls some of them did vtter some things concerning Christ which Satan had snatched and stollen from the writings of Moses these were so disguised and coloured as the naturall face of that truth could neuer be beheld nay euen themselues vnderstood not the things they vttered and therefore could not vtter them with purpose thereby to make Christ knowne to the world and much lesse to establish the true worship of God in Christ as the true Prophets did What other endes the deuill had in it it were too long here to enquire 4. Whereas the former receiued their reuelations into meeke and wise hearts beeing gratious and prudent and not madde men the latter neuer powred out their oracles but when they were rapt into a trance or madnes and knew not what they said or did Whereby it appeareth that they were meere instruments and organs of Satan by whose tongues he spake the resemblance whereof may be seene at this day in some demoniakes possessed by the deuill If any here obiect that Iohn was rauished in spirit on the Lords day and that the spirit also rushed on Ezechiel on Daniel and so this was no difference betweene them I answer that farre were these holy men from beeing meere passiue instruments or as blocks and stones as the other were they were indeede meere men and such as when Gods greatnes and glorious maiestie was more then ordinarily manifest were verie much affected and almost swallowed vp of it and almost rauished and out of themselues as Paul confessed of himselfe but neither were they madde nor sensles nor foaming nor deformed nor ignorant what befell them but with knowledge faith reuerence wisedome and affection receiued the things of God which they were to deliuer againe afterward to the vse of the Church 5. Whereas the former euer serued the vse of the Church and endeauoured to lead men to God furthering them in faith and obedience the latter onely serued the vanitie and curiositie of men and although they could not well lead men further from God then they were yet they the more detained them from seeking after the true God Thus the difference plainly
Christians he will haue dispersed among the persecutors some Saints in Neroes house some Protestants among the Papists for in the darkest ages euen in their Abbyes and Fryeries he raised vp alwaies some one or other from age to age to witnesse against them that their error and wickednesse should not haue that securitie on both sides which it desireth 4. We haue euen gracelesse men taxing our wickednesse as here the Cretians had that as Corazin by Sodome and the Iewes by the nations so Christians by Turkes and Protestants in many things should be condemned by the Papists themselues the former beeing so superstitiously reuerent at the name and mention of God the other so painefull and industrious as Baals preists lancing themselues for their idolatries 5. The Lord need not send so farre aâ Cittim and Kedar to condemne vs but as here by our owne prouerbs as by our owne mouthes might be iudge vs what a number of deuillish prouerbs amongst vs bewray the vngodlinesse of mens hearts as euery man for himselfe and God for vs all and young Saints old Deuils and which is the worst and most generall godlines is made but a by-word and a note of reproach euery where vnder the title of puritie and precisenesse 6. And yet if men were so wilfull as to be blinde at all these yet can they not as many striue to doe put out all naturall principles but euen the light of naturall knowledge and conscience will wrap them vnder condemnation and they shall not be able at the barre of Gods righteous iudgement to plead not guiltie for euen their owne thoughts shall accuse them 7. But the greatest condemnation of all is that the light of grace is come and yet men loue darknes more then the light In which regard it shall be easier for Sodome then many peoples and townes professing the Gospel nay Publicans and harlots shall enter before many Christians yea the Heathen that neuer heard of Christ as soone as thousands baptized into the name of Christ because they knew and did many things of the law and not knowing the law were a law to themselues but numbers are sonnes of Belial lawlesse persons that scorne both Law and Gospel whom the Lord will prouoke and iudge by such a foolish people as the Heathen were Pitifull is it to see the disorders of Christians which would haue made the Heathens to haue blushed if a man will not now sweare no small oathes drinke his sences away spend out his daies in idlenesse and iollitie in pride and riot companie and gaming such a one is cassiered out of all companie he is a man fitter for a cloister then the common Christians of our age the Heathens did not thus Theirs were workes of darknes indeed but both in themselues and the doers but now they are become actions of the nooneday which the Heathen would haue bin ashamed of at midnight Which plainely prooueth that the light was giuen and is that many might become more blind more obstinate more hard hearted and impenitent against that great day of iudgement Many will plead at that day that they came to Church heare the word as others did and liued after it so neare as God would giue them grace But answer will be made them that though hereby they came to a further knowledge of God yet God neuer came to take knowledge of them for they desired not to know the waies of God but slipt in or were by law or for forme and fashion forced to Church and then all their hearing brought them such knowledge as not only made them more excuseles but liable to more stripes but not to such as was effectuall to preuaile against their lusts for they stil detained the truth in vnrighteosnes that is resisted the word they heard by lewd and gracelesse liues and behauiours 2. Let no man say my sinne shall lie hid and it is in secret or twilight no no there is witnesse inough to conuince thee of the most secret of them all the eies of God the voice of thy owne conscience which will be as a thousand witnesses yea the Lord who hath moe waies to the wood then one hath giuen to all creatures tongues eares eyes and hands against sinners The shed blood of thy brother shall call for vengeance the timber and stone in the wall cryeth out of oppression and crueltie the rust of the gold and siluer against the wretched couetousnes of miserable men and so in the rest Doctr. 2. The second thing to be obserued in this preface is that this testimonie was not fetched from any of Gods Prophets but from one of their owne Whence we learne that it is not simply vnlawfull to alleadge the saying of a profane man in a sermon For 1. all truth is the Lords and where it may serue for his glorie it may not be reiected neither skilleth it so much in what ground the hearb grow or what gardner set and planted it so as it heale we grant that if the King of Ammons crowne be fit for the King of Ierusalem that he may take it and weare it 2. There may be sometimes necessitie of the testimonie of profane writers and quotation of Fathers As 1. in case of grammer that the true sence and meaning of a word phrase or sentence may be the cleaâer which if it cannot be so easily done out of the Scriptures themselues then may a Minister descend to humanitie and by earthly means teach things heauenly 2. In case of conuiction of error whether in doctrine or manners In doctrine when any controuersall point is handled well may we free the truth of noueltie by shewing the consent of it with the ancient Church for hereby 1. the weake and new conuerts are more confirmed 2. the calumnies of the aduersaries are cut off who commonly boast that all antiquitie standeth for and with them In manners the conuiction is of 1. Christians or 2. Heathens If of Christians then such allegations may be vsed by way of exprobration or sharpe reproofe so the Lord himselfe sendeth his people to the Iles of Chittim and Kedar to see if any of the nations dealt so with their gods yea to the oxe asse crane storke pismire c. If we be to deale with Heathens or Atheists who are not easily mooued with the authoritie of the Scriptures then can we conuince them no otherwise then by such testimonies of their owne which they make most account of and so the Apostle dealing with Athenians Epicures Stoiks Cretians by the testimonie of Menander Aratas Epimenides conuinced their wickednesse Thus for the clearing of Gods glorie and his truth as Paul saith all things are ours Scripture art nature c. Now because there accreweth a great hurt to the Church by the abuse of this example we must carefully obserue some cautions in such allegations I will name three 1. Whereas the former cases are not frequent such allegations must be rare
is euerie where a reproach but here besides that it marreth such a necessarie dutie and hardeneth the person vniustly reprooued against a iust reproofe for time to come it carrieth many blots with it For 1. it argueth him to be a busie bodie who especially if a priuate person pryeth into other mens actions that he may catch matter of reprehension whereas it is not the part of a prudent Christian to seeke out the sores of others but wisely to heale those which beeing in his way and calling he meeteth withall 2. It argueth want of loue to receiue hastily reports against such as we professe freindship vnto with whom a rent is made where none was nor needed to be iustly taking themselues iniured when they see themselues discredited in our hearts causlesly or else their names not sufficiently tendred of vs. 3. It argueth want of wisedom and great indiscretion rashly to reprooue that wherof either the partie knoweth himselfe innocent or else is done secretly now that is secret to vs which albiet it be knowne to others yet is not sufficiently knowne to vs the note of a foole saith Salomon is to beleeue euery thing and of a slanderer to discouer secrets Prov. 10.19 Quest. But what if I heare a report of my neighbour and I haue a vehement suspition and some presumptions that it is true may I not vpon those reprooue Ans. In this case obserue two rules The former in Deut. 13.14 Thou shalt rather seeke and make search and inquire diligently and if it be true and the thing certaine then thou maist safely reprooue 2. If thou canst not be certaine then reprooue not but vpon supposition thou canst not here say directly as Nathan to Dauid thou art the man For such a plaine reproofe implieth the certaine knowledge of a sinne which we must not suffer vpon our brother Leuit. 19.17 Sharpely It will heare be demanded what is this sharpe reproofe here mentioned Ans. To know it the better we may consider it either in the person of euery Pastor or that which is in the seuerall Churches The former belonging to euery Pastor standeth 1. in the enlargement of sinne knowne to be committed that it may appeare vnmasked and in it owne face that thus it may appeare more ougly and odious both to the vnderstanding and iudgement of the sinner 2. In following it with the curse of the law denouncing out of the word those plagues of God which shall surely ouertake such a partie if he faile of vnfained and seasonable repentance that thus there may follow a renting of the heart a breaking vp of the fallow ground and seeing one measure of sorrow fitteth not all sinnes such a measure of sorrow in the soule of the sinner as the degree of the sinne deserueth The latter kind of sharpe reproofe is that whereby the Church seeketh to recall offenders Neither is this that of the ciuill sword but is spirituall and respecteth the soule alone and standeth in three things 1. Admonition with denuntiation of iudgements 2. In suspension from the Lords table 3. In excommunication whereby the obstinate offender is giuen vp to Satan for the humbling of the flesh and sauing of the spirit as by a desperate remedie The error will not be great to vnderstand either of these in the precept but if either more then other I encline rather to the former namely that Titus is here directed how to carie himselfe toward these vaine people through the course of his doctrine rather then in exercising the censures of the Church whereunto both the words before and the verse following seemeth to encline Doct. According to the nature of sinnes and sinners we must set an edge vpon our reproofes and sharpen them for all sinnes are not of one size nor all sinners of one straine but some sinnes are more enormious then other and some sinners are more obstinate then other Some sinnes are of ignorance some of malice some secret some open some sinners are as waxe to worke on some are stonie and stifnecked some haue here and there their freckles and frailties on them others are spotted all ouer like the leopards or like the Ethiopian they neuer change their hew no washing doth them good Now we must wisely put a differnce betweene both Compassion must be shewed vpon some and others whom loue cannot allure feare must force some must be saued by loue and some be pulled out of the fire some sores need but a gentle lenitiue some a sharper drawer some require but the pricke of a needle to open them others a more painefull lancing and cutting and some a cutting off Obiect 2. Tim. 4.2 Reprooue with all long suffering how can that stand with this precept of sharpe reproofe Ans. Some which commit these two places together would reconcile them againe by considering the persons to whom the Apostle writ them the one Timothy who they say was seuere austere and therefore is exhorted to patience and meeknes the other Titus who was gentle and meek of nature and therefore spurred vnto sharpnes and seueritie But the context applieth it selfe fitlier to their answer who draw the difference from the people ouer whome they were set The Cretians were hard and reâractarie full of bad qualities as here we see the Ephesians among whom Timothy was sent were of some better temper and disposition and therefore were more mildly to be delt withall Besides more mildnes was to be vsed with such as yet had not beleeued then those who hauing professed the faith in word and yet departed from it againe as the Galatians and these Cretians with whome Paul was so sharp and this difference also some of the auncient put between these two peoples of Ephesus and Candy But howsoeuer the places are easily accorded for euen to the worst much patience and lenitie must be vsed till it be dispised and till it be cleare that no meeknes will serue to winne men but then it is high time that seueritie should terrifie those who by lenitie would not be allured according to the example of God himselfe Rom. 2.4 Vse 1. As all Christian duties so this much more ought to be ordered by Christian wisedom and therfore Ministers especially must labour for the gift of discerning to iudge aright of persons and sinnes Of persons which are of Hagars seede and which are free borne of Sarah which men need the rodde and which the spirit of meekenesse Of sinnes which be greater for which the wounds may be the deeper which be larger for which the sorrow may be enlarged and in a word which are hard knots which need hard wedges 2. With wisedome and loue euery Minister must ioyne zeale and conscience yea in some case vehemencie seueritie in their reproofes dealing as the Lord himselfe doth often in setting the sinnes of men in order before them If he be to deale with Heliâs sonnes the sonnes of Belial it will not serue the turne
so good it is impured not beeing vsed or done in faith and good consciânce A good or indifferent thing vsed or done is spoiled and corrupted in the manner of vsing or doing three waies 1. when it is vsed or done in way of superstition 2. of profanenesse 3. of scandall 1. Of superstition when any creature is offred vnto Idols or vsed or not vsed with opinion of holines merit or worship of God Thus the Heathen were accustomed before they eate or drunke to offer some part thereof to their gods which was another cause why Daniel craued that he might not be defiled with that meate as is well gathered out of cap. 5.4 and from such meate the Apostle wisheth all Christians to abstaine 1. Cor. 8.10 Hither are to be referred all Popish separations of daies and meats and their consecrations of water salt crosses palmes to driue away deuils all their vowes also pilgrimages orders single life wilfull pouertie watchings fastings whippings in all which they place opinion of holines and merit adde hereunto all superstitious rellikes and monuments which wheresoeuer are filthy and polluted 2. Of profanenesse when any creature or action is vsed or done out of that due manner measure or end which the Lord hath appointed vnto it as all vse of holy things by way of charming or enchantment especially good words and those out of Scriptures to spells and sorcerie the intemperate vse of indifferent things to surfetting drunkennesse pride and excesse in a word when any thing is done or vsed the carriage and end of which is not Gods glorie and mans good 3. Of scandall either to our selues or others Our selues when we vse any creature or performe any action with a doubtfull conscience that is whereof either the word hath not or we out of it haue no warrant in which caâe tender consciences must be tendred rather then be racked by authoritie for be the things in themselues neuer so lawfull be they neuer so generally entertained in the iudgement and practise of others they are vtterly vnlawfull to me without such information Others if they be scandalized they are either within the Church or without and they both in things either 1. euill or 2. indifferent hauing on them a shewe of euill For necessarie things enioyned by the word there can bee no scandall giuen as preaching hearing praying these and such must bee done though all the world take offence at them Thus Paul preached Christ a stumbling blocke and scandall to Iewe and Gentile and Daniel prayeth to his God although the king and all the countrie raged against him This offence is Pharisaicall taken but not giuen Now for scandall giuen â in things euill is when a man by word deede or doctrine disagreeable to the lawe of God becommeth a stumbling blocke and cause of offence 1. To the wicked whome they make worse in their euil more obdurate and further off from repentance 2. To the good whether stronger both grieuing them and bringing reproach vpon them or weaker who are not onely discouraged from their good beginnings but forced often to participate in that sinne whereof they haue a president in an other Wo to that man by whom such offences as these shall come In this kind was Peter an offence to Christ whom therefore he calleth Satan and commandeth him to come behinde him 2. In things indifferent scandall is giuen when vnseasonably and out of the rule of charitie they are vsed in which case the Apostle acknowledgeth things lawfull inexpedient and professeth that he will neuer eate flesh before he will offend his brother that is his weake brother he that is not taught not he that will not be taught he that is ignorant not malitious and is scandalized for that he knowes not the truth and not that he hateth it must be here respected with the offence of whome if the most indifferent things be vsed it is the violating of the lawe of charitie and a reiection of the faith of Christ. Now to remooue all this impuritie we must haue a proportionall puritie purchased by Iesus Christ. By whom 1. in regard of our persons being beleeuers we partake with all his righteousnesse and puritie and so are againe entitled to our first right in the creatures 2. In regard of the things themselues our libertie is procured from the bondage and heauie yoke both of the lawe morall and ceremoniall by whose appearance death and resurrection are obtained 1. â deliuerance from all euill of sinne and punishment within and without vs. 2. restitution to all the good yea a further good then that was from which we fell 3. freedome from all ceremoniall pollution and libertie in all those creatures which by ceremonie was vncleane 3. In regard of our right vse he hath giuen vs precepts and commandements in things necessarie and rules of direction in things indifferent Now from this second point we may note sundrie worthie lessons which I will onely propound and not stand vpon them because I will hasten to the third and principall point of all 1. Seeing all things were pure in their creation we may herein as in a glasse behold the puritie of God in all his creatures admiring that goodnesse of his which bewraied it selfe euen in the meanest of them yea prouoking our selues to loue reuerence and feare before him the image of whose goodnesse shineth out not onely in angels and men but euen in the silly worme and flie yea in the liueles creatures themselues And further hence we may gather our owne dutie towards the creatures namely 1. reuerently meditate and speake of them 2. purely to vse them 3. mercifully to deale with them all which we shall the easier doe if we can spie out some part of Gods image in them 2. Consider our miserie and the wofull fruit of our sinne which hath debarred vs from all comfort in heauen and earth from God or any of his creatures sinne hath wrapped vs vnder condemnation hath set God and his creatures as hosts and armies against vs hath made nothing ours but hell and damnation so as if we meete with any euill from any of the creatures through the venome poison or noysomnes of the particular nature of it or by any other accident we are not so much to condemne the creature but our owne sinnes for they were either not so made or had not beene hurtfull at all to man but by his owne sinne the poison of which hath poisoned their natures so that by them mans sinne is either iustly punished or himselfe righteously exercised Now then seeing our owne sinne hath subiected the creatures of God otherwise so comfortable and sweete helpes vnto our liues vnto such vanitie we haue great cause to abhorre our sinnes for euer yea and our selues for them rather then drinke in iniquitie as the fish doth water The sweetest sinnes would carrie a bitter tang if we would but remember what sweete comfort of the creatures we haue forfeited
for them 3. The restitution of vs to our former right is onely from our Lord Iesus Christ and our first right is recouered to vs on this manner First as we were at oddes with the Creator and consequently with the creature euen so first we are reconciled vnto God through Christ and then to the creatures for when Christ who is our peace hath wrought our peace with God he bringeth backe our peace both the inward peace of our owne consciences which before could doe nothing but accuse and terrifie as also peace with others friends and enemies yea euen with the beast of the field and the stone in the wall and euerie thing striketh a couenaÌt of peace with him who hath entred into league with the creator of it If any man then would haue any right in any creature he vseth he must not hold it by the broken title in the first Adam but by a recouered and newe purchase in the second Adam who is the Lord of glorie blessed for euer The third generall point is How all things are pure to the pure Ans. That we may rightly and properly conceiue the Apostles meaning we must knowe 1. That the vniuersall particle all things admitteth restraint and may not be extended beyond the Apostles intendment who speaketh onely of such things as are not forbidden by the law of God or nature or rather onely of things of an indifferent nature which in themselues are neither commanded nor forbidden and neither good nor euill in their substance and nature but are to be vsed or not vsed according to the circumstances and occasions of them such things as these are meat drinke apparell recreation sleepe marriage single life riches pouertie bondage freedome c. And it may not seeme strange thus to restraine this generall proposition seeing we haue it thus limited in sundrie other places 1. Cor. 6.4 all things are lawfull but not profitable and cap. 10.23 all things are lawfull for me but not expedient Rom. 14.20 all things indeede are pure but destroy not for meats c. 2. By pure is meant nothing else but that all such things are free now to be vsed in good conscience without scruple by meanes of our Christian libertie And 3. in that he addeth to the pure he sheweth how we come to haue title in this libertie euen by becomming beleeuers and getting our hearts purified by faith In one word all indifferent things are pure and free to be vsed of the pure and beleeuing person with this one condition so they bee purely and rightly vsed The which point leadeth vs to demand and answer a great question worthie to be with iudgement determined as beeing of verie great vse thorough the whole life of a Christian. Quest. How may things indifferent which in their nature are pure to the beleeuer become so vnto him in their vse or how may he rightly and purely vse them Ans. Then doth the beleeuer vse them purely when he is lead vnto and moderated in the vse of them by these three vertues 1. faith 2. loue 3. sobrietie The first of which looketh vp vnto God the second looketh downeward vnto man the third respecteth the beleeuer himselfe none of all which must be offended and preiudiced in and by the vse of them The first looketh to the lawfulnes of the thing to be vsed the second to the profitablenesse the third to the due proportion for the manner and measure Quest. When doe we vse them in faith Answ. 1. When they are vsed both by warrant and leaue from God our warrant is from Gods word our leaue is obtained by prayer before and thanksgiuing after for euerie creature of God is good thus sanctified by the word and prayer The word giueth vs warrant that the creature is made free and lawfull for vs to vse with good conscience not onely by the word of creation in the beginning but since by that word which assureth that in Christ all things are pure to the pure Obiect But how can the word warrant in these things which are neither commanded nor forbidden in it as to eate this or that meate put on this or that garment c. Ans. We must haue a word if not commanding yet permitting the vse of them for euery one must be fully perswaded in his minde and although nothing is impure in it selfe yet is it to him that thinketh it so 2. Although we haue not particular places prescribing the particulars of this kind yet haue we a generall word freeing them from legall commonnes and vncleannes not only in this and many other texts but especially in Act. 10. in Peters vision 3. Although we haue not a seuerall precept for euery particular commanding yet haue we direction in the word by generall rules of restraint the tast of which shall after be giuen Againe we vse them by faith when we vse them by leaue obtained through prayer which also implieth a word to ground it selfe vpon whereby we both entreate an holy vse of all these outward things as also lift vp our hearts in thanksgiuing for our libertie in them and Gods blessing of them vnto vs. Secondly then we vse them in faith when through the whole vse of them we propound before vs the glorie of God ayming directly hereat that he may haue the honour of them whose we and they are and by whose leaue we reape the comfort of them 1. Cor. 10.3 Whether yee eate or drinke or whatsoeuer yee doe doe all to the glorie of God men conceiue that they neede not thinke on God but in the Church or in their priuate family-worship and so banish him from their tables and ciuill actions but most of all from their recreations and sports here euery mention of God is vnsauorie and vnseasonable but that word of the Apostle whatsoeuer ye doe and do all to the glorie of God teacheth another lesson namely that there is no action wherein it is lawfull to dishonour no not to depart or forget God and the glorie due vnto him Thirdly When by the naturall or ciuill vse of them faith raiseth it selfe to some spirituall meditation as for example in the vse of bread stirring vp the heart to hunger after and feed vpon Christ in putting on our clothes to meditate of putting on the Lord Iesus Christ as a garment in putting them off of the casting off the old man with his lusts In vndertaking a iourney conceiuing the life as a pilgrimage in returning home to thinke of our rest in heauen in our marriages to conceiue our selues the spouses of Christ and such like in which we see an euident worke of faith lifting vp the heart from earthly to heauenly things Secondly Things indifferent must be vsed in loue for Christian libertie in the vse of outward things must giue place to charitie And then are they so vsed 1. when without the offence 2. when to the edification of others First without offence
all this for vs saith Dauid If all these things then be the Lords shal we feloniously take another mans things without his leaue shall he create all these things to giue vs and shall we be so vnmannerly yea and profane as neuer to thanke him Did Dauid so no surely but this consideration that God had giuen man dominion ouer and interest in all creatures as sheepe oxen beasts foules fishes c. made him breake out into an exclamation full of admiration O Lord how excellent is thy name in all the world and this he beginneth withall and endeth withall to shew vs that both before and after we haue tasted the sweetenes of the creatures we ought to testifie our sweete tast of God himselfe in them Thou wouldest not take a meales meate of a meane man thy neighbour but with many thankes and some requitall and darest thou take all thy meales from God and neuer scarse so much as acknowledge thy selfe a receiuer 2. Paul commandeth vs 1. Thess. 15.19 In all things giue thanks and addeth this reason for this is the will of God doth not he then against the will of God that vseth his creatures without thanksgiuing nay consider the place a little further Christians are there enioyned to be thankfull to God in their miseries persecutions wants imprisonments in all straights yea in death it selfe and should not such as professe themselues Christians expresse much more their thankefulnesse to God for their riches health prosperitie pleasures comforts and abundance of all things which if they shall not doe the heathen themselues which haue no part in Christ shall rise vp in iudgement against them who can and haue beene exceeding thankfull for worldly prosperitie and it is likely they would haue beene much more if they had knowne any better portion Nay the verie bruit beasts shall condemne such bruitish men for shall the Lyons seeke their meate of God shall the rauens call vpon him for their foode shall the eies of all things looke vp vnto God to receiue their meate from his hand and shall not all things condemne men vnto whom only the Lord hath framed eies that can turne themselues vpward towards him and yet are seldome or neuer lifted vp in testimonie of their dependance vpon him 3. Who can heare the Apostle affirming that euery creature of God is good but so as it be first sanctifyed by the word and prayer that cannot conclude against himselfe and say surely if I doe not pray for a blessing and praise God for this creature set before me I am not to vse it vnlesse I would both pollute it and my selfe in it for till I pray it is not sanctified it is vnholy to me Obiect But God forbid that we should not thanke God for euery thing but if we doe it in generall or in our hearts is not this enough I answer no for the former our Sauiour resolueth in the praier not teaching vs to pray in grosse for all good things but specially for bread and not for bread for all our liues but for the day and euerie day we must pray and consequently euerie day giue thankes euen for bread in particular how meanely many one thinketh of it And for the latter we haue the contrarie practise in the Church both of the olde and newe Testament The poore maids of Ramah Zophim could tell Saul that the people would eate no meate till Samuell the Prophet was come and blessed the sacrifice which was no mentall but a blessing of the meate by word of mouth nay Christ in his family though he was the heire of all things neuer are meate but first gaue thankes yea he had a forme of grace and thanksgiuing which was verie well knowne to the disciples Luk. 24.35 Paul in the shippe would not eate bread but first gaue thankes in the presence of them all and how iust a thing is it that that mouth which openeth it selfe to the receiuing of the creatures should open it selfe in the praise of the giuer which who so neglecteth besides that he sinneth against a speciall commandement Deut. 8.10 when thou hast eaten and filled thy selfe thou shalt blesse the Lord thy God he doth as a man who sitteth downe and taketh his dinner in an inne and goeth away without paying the inholder his due which euerie one will say is a shamefull part And as there be many who so grossely forget God and themselues so those faile also that formally blesse their tables because it is a fashion and they must doe it at least by one of their boyes and then the table is formally blessed when as prayer and praise for other daily comforts as necessarie are neglected as for conueniencie of dwelling and habition garments rest and safetie health comforts of the calling recreations c. for iâ men did conscionably and in right apprehension of Gods goodnesse blesse their meat the same conscience would continually prouoke them to the like dutie for the like mercies Now more particularly I will shewe in the seuerall kinds of things indifferent the common failings of men against the three former rules and because the particulars are so many as if I should prosecute them all I should drawe this treatise beyond a iust extent I will therefore onely speake of fowre which are of most ordinarie vse 1. Of meates and drinkes 2. garments and apparell 3. riches and wealth 4. sportes and recreations For the first 1. Those offend against the rule of faith in meat drink who eate not their owne bread lawfully gotten by Gods blessing vpon a lawfull calling as all gamesters feeding themselues by other mens losses all vsurers who eate vp other mens strength and sweate all vniust persons who eate the bread of deceit all idle lustie and wandring beggars who ought not to eate none of these haue right to a morsell of bread gotten by such meanes and yet it is to be feared that many amongst vs would looke but with leane faces if they should eate no more then they well came by many a staâuen face would convince many a one of much stollen bread Secondly those eate not in loue who eate and drinke without regard of the godly poore especially neere them such the Prophet speaketh of who drunke their wine in bowles and annointed themselues but cared not for the afflictions of Ioseph Thus many a Diues fareth deliciously euery day but poore Lazarus cannot be befriended with the crummes We haue an other rule Nehem. 8.10 Goe eate the fatte and drinke the sweete and send part to them for whome none is prepared Thirdly They faile against the rule of sobrietie 1. Who watch not ouer their hearts but in eating and drinking make themselues heauie and vnfit to all good duties both spirituall the outward duties of their callings 2. That watch not ouer their affections but set them on meat and drinke putting themselues vnder the power of these but keepe not
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
hast betaken thee to another seruice then that of men and must carie thy ministerie as becommeth a sound teacher of the truth which is according to godlines Teaching vs that Doctr. No Christian Minister nor man must be so shaken at the vngodly courses of others in their ranke as that they either giue ouer or giue backe from their vprightnes in their duties for Titus although he might seeme to be cryed downe by the generall voice of false and pompous teachers yet must he not bee silent and though he might be troubled and opposed yet must he not be timorous or sluggish and though his doctrine were not receiued nor obeyed yet he must not bee wearie of tendring and teaching it yea be it that the world would rather applaud mockers and time seruers yet must not he discontentedly with Ionas turne another way but looke vnto his owne dutie in seruing God his Church and mens saluations let others stand or fall to their owne masters it is safe for euerie man so to lay his counters as that his Master may finde him doing yea well doing The like precept receiueth Timothie euill men and deceiuers waxe worse and worse deceiuing and beeing deceiued but continue thou and cap. 4.5 many shall turne away their âares and be giuen to fables but watch thou and what a good proficient Timothie was herein the same Apostle sheweth Philip. 2.20 for when all sought their owne yet then he as a sonne with the father serued with Paul in the Gospel 2. It is no slender commendation which a man shall receiue from the mouth of God if with the Minister of the Church of Peâgamus he shall beare the name and word of God euen there where ââtan hath his throne and then when Antipas that faithfull witnes was slaine 3. The Lord for this end permitteth many generall defections and corruptions not to this purpose that the godly should shrinke but to trie them whether if they see themselues alone with Elias and euen their liues sought also they will stand in their vprightnes whether when all Israel goe after the gods of their fathers they and their houses with Iosuah will serue the Lord and whether those that professe the Lord wll walke by rule or by example Vse 1. Let none that professeth Christ take offence at the differences of iudgement or practises amongst men in the world whether in the Ministers or other men The truth was neuer but one although there was euer difference in the preaching of it Some Prophets were smooth and sweet tongued some Apostles so stiling themselues were much in speech but not so much in power some Ministers must haue their portions here must haue pompe ease wealth and applause and this makes them marchants of the word and speake to their owne endes and drifts Others there are whose portion the Lord is vnto whom they would approoue their hearts and therefore in sinceritie and as of God in the sight of God they will speake The former may be many and mightily backed with the grace of great ones and perhaps but one Titus to withstand them all yet if there be but one Micah one Titus he must hold him to wholesome doctrine to Gods truth against 400. yea 4000. of them There is also as great difference in their sufferings the former if they should worthily suffer as euill doers they shall not want mediators and moderators the latter in suffering for well doing are in their iust defence like Paul who in his answering had no man to assist him but all forsooke him Here now is a triall which will cause 70. disciples to fall off from Christ at one clappe nay which may occasion the moouing of Christs question to the twelue to those who are sound Christians but shaking will yee also goe away But we must be wise of heart to enquire where the wholesome word is and whither else should we goe 2. In the differences of mens courses we must looke directly to the word which though it prescribe straight wayes to heauen and those beaten with the feete but of a fewe and those fewe by the most accounted singular and vnwise yet is it good to marke what God speaketh what if we be as signes and wonders yea as gazing stocks to men what if the wicked wonder and speake euill of vs because we runne not to the excesse of riot with them yet must we beware that we be not plucked away with the error of the wicked and fall from our owne stedfastnes Excellent is that exhortation Isai. 8.12 Say not a confederacie to all them to whome this people say a confederacie but sanctifie the Lord in your hearts and let his feare be your dread so in thy calling let all thy trade vse deceit and falshood in word and action but let them not be a rule for thee for thou must walke to heauen by other direction Wholesome doctrine 1. In regard of the matter 2. of the worke or effect the former when it is sound in it selfe Then is it so 1. when it propoundeth things necessarie to be beleeued or done 2. proportionall to the analogie of faith Rom. 12.6 3. agreeable both with other places and texts collated as also with the antecedents and consequents of the same place 4. when it wholly leadeth vnto Christ the law beeing a schoolemaster to him Gal. 3. and the Gospel teaching nothing else 1. Cor. 2.2 Secondly that is wholesome doctrine in regard of the worke or effect which maketh the soules of men sound and thriuing for it is a borrowed speach from the food or physicke of the bodie to the soule which is the word of God here called againe doctrine and elsewhere the food and bread of life and Ministers Pastors and feeders Now this doctrine worketh mens soules to soundnesse two wayes 1. by drawing vs out of our spirituall diseases not onely inward as of ignorance error hypocrisie c. but outward also as those maine sinnes reckoned vp 1. Tim. 1.9.10 and said to be contrarie to wholesome doctrine This it effecteth 1. by shewing the danger of our disease 2. by applying the remedie 2. by keeping vs in good plight and health not onely free from those former diseases but strong and fresh to the duties of pietie and righteousnesse euen as the bodie is kept sound without onset of diseases by wholesome nourishment Doctr. The scope of euery Minister in his teaching must be to feed the people of God with wholesome doctrine such as may bring the soules of men to health and soundnes For 1. if the common talke of Christians must be edifying ministring grace bring sweetnes to the soule and health to the bones if it be required of euery righteous man that his lips should feed many nay more if the law of grace must sit vnder the lips of euery vertuous woman much more must the Ministers whose office in peculiar bindeth him to be a Pastor or feeder
âestinesse 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
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 tâialls 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
Triphena Triphosa and Persis laboured much in the Lord. And the author to the Hebrews after he had heaped vp a number of the fruits of faith in men and women he commeth againe to commend the faith of sundrie women who receiued their dead to life alluding to the widow of Sarepta who had her sonne restored by Elias his prayer and the Shunamite hers by Elizeus In a word let all women seriously meditate 1. That one thing is necessarie euen to Martha 2. That all other things are vile in comparison of this one thing or if necessarie it is but so farre as they helpe vnto it 3. That all the diligence in the particular calling is accursed if abstracted from diligence in this generall calling of Christians 4. All comforts will faile in time of distresse but this Isa. 38.3 Remember Lord how I haue walked before thee in truth and with a perfect heart Now we come to the behauiour of the elder women which the Apostle doth not in speciall prosecute but in general would haue it wholly squared by this one rule namely whether it be such as becommeth holinesse that is whether it be a witnesse of the holynes of the heart and such as adorneth the holy profession of Christ. Wherein we must consider 1. That euerie Christian must take out the same lesson here read and that the holy Ghost knowing all our diseases directeth this counsell to elder women especially that they might come to take knowledge of an excessiuely proud disposition in themselues to offend against this precept and the other particulars farre aboue others Secondly that the Apostle holdeth it not sufficient for women outwardly and abroad or for a start or fit as in the Church market or other places of meeting to take vp a shewe of holy or demure behauiour which many doe who in priuate can be lasciuious loose and wanton enough but by the word an inward habite and constitution beseeming holinesse For by this word Phisitians properly expresse a constant state of bodie or health or a sound constitution which from them is here translated to the minde to betoken that a Christian woman is still one and the same and her holy behauiour the same as well at one time as an other in one place as an other still bounding her selfe in all her carriage within the limits of holynesse neither doth she force her selfe hereunto but it freely issueth froÌ an inward principle which is an habit of holines 3. That seeing the disposition of the inner man is principally manifest 1. in the countenance 2. in the speach 3. in the apparell therefore the behauiour may be tryed by these whether it be according to holynesse or no. And for our better direction herein First the countenance vnder which is comprehended the gate gesture and lookes is beseeming holynesse 1. when it expresseth the inward humilitie of the heart the humble heart must set an humble looke and gesture Dauid when he would prooue the humilitie of his heart saith I haue no proud lookes On the contrarie the Lord accusing the daughters of Sion of pride he prooueth it by the stretching out of their necks and minsing of their feete 2. When the countenance gesture lookes testifie the chastitie of the minde for chastitie must be seated as well in the countenance as in the heart to dash all lightnesse Peter speaketh of eies full of adulterie and the daughters of Sion are charged with wandring eies the children of the Church must resemble their mother who hath doues eyes and is both beautifull and comely to allure her owne as also terrible to quell the purposes of vaine and wicked men Secondly the speach which carrieth with it an holy comelinesse is such as bewrayeth the wisedome grace and modestie of heart as when a woman is wise to silence as well as speach especially where men are present and in speach not praâling like busie-bodies of other mens matters nor vnsauourie nor contending nor audacious hardening the face to speake any thing but opening her mouth with wisedome with modestie with conscience of the presence of womanly infirmitie and neuer otherwise Quest. What no libertie no not in our gossepings and womanly meetings Answ. No the Apostle giueth no leaue at any time to lay aside this part of Christian behauiour there is no time wherein Christian women professing holynes may come so neare the guise of the harlot who is described to be babling and loud which were it well obserued many that carrie away all the speach in meetings would be struck mute not beeing able or willing one word thus ruled Thirdly that apparell is fitted vnto this Apostolicall rule when by the outward ornament of the bodie the inward beautie of the soule is expressed called by the Apostle the hidden man of the heart And this is 1. when the matter of it is not stately or costly which must be measured partly by the abilitie our selues haue and partly by the condition of life which God hath set vs in and partly by the sober and graue example of such as God hath sorted with vs in age degree and condition of life whom we may not striue to exceed but euen in the matter of our apparell our owne sobrietie modestie yea and frugalitie must be made apparant vnto others 2. When the forme or fashion is not wanton strange curious or odde sauouring of pride lightnes vanitie or singularitie as when women will haue a fashion by themselues contrarie to the common and comely fashion of others all which is a disgrace to the profession and the sinne of most women whose behauiour expresseth little holynesse Vse Whereas many will not be perswaded that we can giue them rules out of the word for this or that guise word looke fashion c. and require particular and expresse words of Scripture why we should dislike one fashion more then another or approoue of one aboue another we see hence we haue generall rules whereby euery particular is to be squared as 1. Cor. 10.31 If it make to the glorie of God Phil. 4.8 whatsoeuer things are true honest of good report and here whatsoeuer is beseeming or vnbeseeming holines whereby the whole behauiour must be examined Not false accusers Well saith one that a man of an euill tongue is a beast in the forme of a man himselfe is a serpent and his tongue his sting but here the word teacheth vs that he is worse euen a Deuil in the shape of a man for by this one vice of the tongue he so liuely resembleth the Deuil and plaieth his proper part that he hath also his name put vpon him as the Iewes were said to be of their father the deuill because they did his worke That this vice of false accusation is the deuils worke appeareth in that it was first practised by him who beâing from the beginning a deuil that is one that goeth betweene two with tales to cast
some rules for the wel doing of such a dutie 1. To begin loue not as the most at the man or in the flesh but in God and for God acknowledging the necessitie of the dutie because God hath commanded it for if it be of conscience it will be lasting it will suffer nothing against God and will encounter against all occasions which would worke change of affection Secondly loue his soule first and principally both hindring sinne in him as Pilates wife although an heathen womaÌ wished her husband to haue nothing to do against Christ as also in wisedom prouoking him to good duties whether publik in the assemblies or priuate in the family as reading prayer catechising and such like watching her seasons and best aduantages vnto both these contarie to the practise of many Iesabels who though there be no neede to spurre free horses yet are powerfull enough to perswade and worke them to vngodlines Thirdly this loue must be testified to his outward estate and person 1. In her cheerefull behauiour at all times out of sicknesse or other afflictions which call vnto humilitie and mourning which opposeth it selfe to the ordinarie sullennes of a number 2. In her wise obseruing his disposition and inclination that she may in all things frame her selfe to please him so farre as without sinne she may in wise passing by and couering his infirmities and bearing his burthen the discouerie of which vnto others and taking vantage of which against himselfe were both to disease her selfe and vncouer her owne nakednes and further in a wise pacifying of his displeasure not growing impatient by his impatience but rather by meeknes of spirit cast milke into his flame and be as Dauids harpe to appease Sauls furie 3. In her carefull diligence to prepare him outward comforts in sicknes and health and that in due season wicked Iesabell comforted her husband in his sicknesse Ieroboams wife as wicked as he and she were yet sought out for his health see the same dutie in a better patterne of Rebecca who prouided for Isaak such meate as hee loued 4. In warie circumspection if God giue her to see more then her husband with the least preiudice towards him to turne away and hinder whatsoeuer would be dangerous to their good estate and welfare thus Abigail saued Nabal and Micol Dauid 5. In louing and to her abilitie liberall entertainement of her husbands kindred and freinds as Ruth did to the freinds of her dead husband In these things standeth the true loue of the wife towards the husband all which she oweth him be he a foole a froward Nabal or whatsoeuer else nothing can loose her from these duties which dissolueth not the marriage bond Now although this text speaketh nothing expressely of the husbands dutie yet may not the husband thinke himselfe lawles or to expect the payment of these duties and liue as he list For not only other places of our Apostle bind him as straite as this doth the wife but euen this place secretly putteth him in minde of his dutie both because he is the fountaine of all marriage duties as of marriage it selfe as also in that all these offices of loue in the wife should be a consequent of his loue yea a thankfull returne of loue for loue for so is the loue of the Church towards Christ. We will therefore in few words shew although not so directly laid downe in the text wherein the husbands loue must bewray it selfe towards his wife that so he may the more iustly require the duties from her And he must expresse it fowre waies First by instructing her and seeking to haue the seed of sauing knowledge sowne in her heart dwelling with her as a man of knowledge Secondly by protecting her from danger as Dauid rescued his two wiues Ahinoam and Abigail Thirdly by cherishing her 1. her bodie prouiding necessaries for her allowing her all needfull honest yea and delightfull comforts so farre as their estates will suffer and this freely and liberally out of his loue which is bountifull for in a Naballs hand or heart as drie as flint is iust suspition of want of loue Shee may looke to be iudged nearer then a child and yet no father but will prouide necessaries before his child shall need to aske or begge the same of him 2. Her soule and in it what grace of saluation he espieth so as she may see he reioyseth in it and her for it in that she is thereby testified an heire of the grace of life 3. The gifts of her mind obseruing what gifts of gouerment wisedome and experience God hath giuen her and employ them that hereby she may see she is not onely not despised but also incouraged when she findeth the heart of her husband trusting in her Fourthly by honouring her As 1. esteeming her his fellow and companion 2. tolerating her infirmities and bearing with her as the weaker vessell 1. Pet. 3.7 for it is a mans glorie to passe by infirmities couering all her infirmities as Christ couereth all his Churches but yet with all patience and seasonablenesse curing so many as he can 3. Suffering himselfe sometimes to be perswaded by her that she may see his good respect of her Abraham must sometimes heare Sarah The want of which wise and holy carriage in many husbands pulleth by force vndutifulnesse on the wife when she cannot see the image of Gods glorie and wisedome shine in his gouernment of her who should be her patterne and glasse but he looseth his authoritie by vndiscreete and childish behauiour he diminisheth her loue by froward teastie hard or niggardly vsage of her so as it is iust vpon him that he be drawne into contempt and to haue the comfort of his marriage withdrawne although it be vniust that the wife should neglect any part of her dutie because the husband doth a great part of his That they loue their children These words commendeth not vnto mothers a bare affection of loue towards their children wherein many are excessiue and too to foolishly with the ape kill and spoile many of their young ones with their ouer-kind clasping and cockering of them but he requireth some maine duties of loue to be performed towards them wherein mothers must walke as in the cheife duties of their speciall calling neither are the most of these duties so proper to them as that the husband hath no stroke in them but are commended to women the rather because while children be young it is their proper employment to be about them and among them within the house whilest the fathers occasions for most part call him abroad The first of these duties of motherly loue is to nurse her child her selfe except health and strength suffer not or else some iust and weighty cause which in the court of conscience will be warranted do hinder A dutie howsoeuer vnnaturally neglected by many of the richer sort for this disease of drie breasts is somewhat a
the plagues of God which enter into the house of the vniust person yea often whippeth him with his owne rodde bringing often vpon such as haue beene vnfaithfull seruants by meanes of vnfaithfull seruants pouertie and want or worse things that their sinne might returne vpon them with much more bitternesse 4. That a good meanes to learne rightly to vse our owne portion of goods is by the carefulll vse of other mens comming into our hands For he that wretchedly rioteth and squandreth his masters goods for most part is giuen ouer by Gods iudgement to bee a waster of his owne And here taketh place that speach of Christ If you be vnfaithfull in an other mans goods who shall giue you that which is your owne teaching that he that is vnfaithfull to an other seldome is faithful in his owne affaires That they may adorne the doctrine of God our Sauiour in all things First for the meaning The doctrine of the Gospel is called the doctrine of Christ. 1. Because he is the argument and subiect of it whence some of the Euangelists beginne their writing thus The beginning of the Gospel of Iesus Christ and the Apostle Paul beginneth his writing with his setting apart to preach the Gospel of God concerning his Sonne for Christ Iesus deliuered to death for sinne and raised again for iustification is the whole matter Whence Paul calleth it the word of the crosse not onely because the crosse followed it but also in that it is the doctrine of Christ crucified 2. Because he is the first and chiefe messenger and publisher of it who in Paradise promised that the seede of the woman should breake the serpents head and none but the sonne who came from the bosome of the father could reueale and shewe the fauourable face of his father vnto vs who also in fulnesse of time to shewe himselfe the cheife doctor of his Church came in his own person and went about preaching and teaching this doctrine of the kingdome 3. Whosoeuer haue beene the teachers and publishers of this doctrine from the beginning either by word or writing not excepting Prophets and Apostles themselues or shall be vnto the ende they all do it by commandement from him yea himselfe preacheth in them and in vs. Thus the Apostle saith Eph. 2.17 that Christ came and preached peace to them that were farre off that is to the Gentiles in the persons of his Apostles for otherwise in his owne person as he was not sent so he preached not but to the lost sheepe of the house of Israel And therefore although Paul sometimes call it his Gospel and speaking of other Apostles also our Gospel yet must it be meant onely in regard that they were the publishers but not the authors of it for that is Christ himselfe 4. As it proceedeth from him so it tendeth wholly vnto him and leadeth beleeuers to see and partake both of his grace and glorie shining in the same Secondly Christ is called God our Sauiour 1. To prooue his owne dietie not onely in expresse tearmes beeing called God but also by the epithite agreeing onely to a diuine nature our Sauiour 2. To imply our owne miserie whose infinite wretchednesse onely God could remooue and whose infinite good none but God could restore 3. And especially in regard of this doctrine 1. to confirme the diuinitie of the same it beeing a doctrine of God and a doctrine of saluation proceeding from our Sauiour 2. To enforce the dutie towards it namely that seeing the author of it is God the matter diuine the effect saluation meet it is that such a sauing doctrine a doctrine of such tidings should be beautified and adorned Thirdly this doctrine is adorned when it is made bewtifull and louely vnto men and this by two things in the professors of it 1. By an honest and vnblameable conuersation for carnall men commonly esteem of the Doctrine by the life and the profession by the practise of the professor Hence the Apostle would haue Christians so compose all their actions as whosoeuer should see their good workes might be mooued to glorifie God And this appeareth more clearely in the contrarie for when the worke answereth not to the word it causeth the name of God to be blasphemed among vnbeleeuers and to glorie in the law yet breaking the law is a great dishonour to God 2. By Gods blessing which is promised and is attending such walking whereby euen strangers to the Church are forced to beginne to like of the profession for Gods blessing vpon his people is not onely profitable to themselues but turneth to the saluation of many others We read of many of the Heathen people that when they saw the great aduancement of Hester and Mordecay they became Iewes And when the Egyptians saw the great workes that God did for his people among them it is said that many of them ioyned themselues to the Israelites So we read in the Ecclesiasticall storie that when Licinius was ouercome by Constantine and the persecutions ceased which had almost for 300. yeares together wasted the Church how innumerable of them who before had worshipped their idols were contented to be receiued into the Church On the contrarie the Gospel is dishonoured when the Lord is forced to iudge and correct the abuse of his name in the professors of it Ezech. 36.20 When they that is the Israelites entred among the Heathen they polluted my name when they said of them these are the people of the Lord and are gone out of his Land Fourthly Seruants adorne the Gospel when professing it they by performing all faithfull seruice to their masters in and for God seeke and obtaine the blessing of God in the condition of life wherein he hath placed them whereas the casting off of the yoake in beleeuing seruants would make men conceiue that God whose name they professe were the author of confusion and not of order and that the Gospol were an enemie to ciuill and humane right For what is more right and equall then for masters to enioy their seruants as they do the other parts of their goods and betâer might a man misse a great part of his goods then the person and labour of his seruant Doctr. The meanest Christian in his place may and ought to bring glorie vnto the Gospel These seruants were sould and bought like beasts in smithfeild yet must such poore creatures by their faithfulnesse diligence and conscience decke and bewtifie the Gospel which euen by their liues receiueth either honour or discredit In the Tabernacles building euery man must bring lesse or more The Lord esteemeth not of men by the places they hold but by their carriage in them A poore wise child or seruant here is better then an old foolish King In a word no man is called to the truth but on condition to shew forth the vertues of him that hath called him Vse 1. Let seruants who
vs nearer himselfe and draweth him nearer vnto vs according to that gracious promise that in sixe troubles he will be with vs and in seauen he will not forsake vs. What meane then the enemies of this grace of God the Papists to seeke for any part of their iustification and saluation in merits and works whereas if we consider the beginning of all our good which they call the first iustification the Lord is found of vs who sought him not his skirts couered vs when our father was an Amorite our mother an Hittite and we in our blood And for the encrease of our good which is that second iustification which they dreame of and is indeede nothing else but the increase of our sanctification he beginneth and perfecteth he is the author and finisher of our faith by which we stand and hold on vnto saluation 1. Cor. 1.8 who shall confirme you to the ende that yee may be blamelesse in the day of our Lord Iesus Christ. Vse 2. If this be a doctrine bringing saluation then must we embrace it as we would saluation it selfe there is no man but would lay hold on saluation yet no man almost claspeth hold on the Gospel to make it his portion many a one can make it his talke and his pretence but scarse any maketh it his portion by yeelding himselfe to be cast into the mould of it Now for the right entertaining of it two things are required 1. To acknowledge that this word of saluation is by God sent vnto vs as the speciall token of his loue This Paul vrgeth on the Iewes his hearers Act. 13.26 men and brethren to you is the word of saluation sent this the Iewes knewe well enough but Paul would haue them acknowledge the benefit which a verie fewe at this day doe 2. To be thankefull for such a mercie not onely by accounting their feete beautifull that are the bringers of such tidings but by holding forth this word of saluation as we are commanded Phil. 2.16 And this is done 1. by beleeuing it in the heart to iustification 2. by professing it with the mouth to saluation 3. by teaching and propagating it to others by holy speach and example ând thus onely it becomes vnto vs as it is in it selfe a sweete sauour of life vnto life And this dutie is rather to be thought vpon because this doctrine although it be in it owne nature a word bringing saluation yet may it by accident through our default become though not a cause an occasion of destruction and a sauour of death vnto death and what a wofull thing were it so to sinne against the Gospell as it should become working according to the nature of the subiect a killing letter vnto vs how fearefull a sinne were it to turne this grace into wantonnes or to neglect and yet much more despise so great saluation seeing this is to sinne against the neerest and immediate word of saluation and if those escaped not vengeance who despised the word spoken by angels much lesse shall such as despise the word vttered by the Sonne himselfe Many men when they see the lawe broken especially those precepts wherein humane societie is more disturbed as by theft murther adulterie periurie c. oh these sinnes cannot be brooked for the foulenesse and detestablenesse of them but yet the same men liue in a greater sinne then any oâ all these and see it not namely the neglect or contempt of saluation offered in the Gospel which is more dishonourable vnto God and much more preiudiciall to his owne soule Let the Iewes be our glasse herein in whom the Lord suffered many contempts of his lawe and yet neuer vtterly cast them off but no sooner almost had they refused this corner stone but he scattered them into all windes and would haue no more to doe with them vnto this day Let other famous Churches of Corinth Ephesus Galatia Colossus Thessalonica the seauen flourishing Churches in lesser Asia to whom Iohn writ his Epistles in the reuelation teach vs that neuer did any Church wilfully refuse this grace but ere long God gaue them ouer into the hands of Christs greatest enemies and so of persons it will be true that whosoeuer loue not blessing the curse of God shall befall them and runne into their bowels like water To all men These words may be expounded 1. without exception and then it must be conceiued by way of publication or manifestation of this grace which in the generall promises of the Gospel is published and offered to all excepting none whosoeuer beleeueth shall be saued 2. with restraint when this grace bringeth saluation by way of exhibition not offring only but conferring the same And the restraints are two 1. it bringeth saluation to all men namely that are elected and saued for whosoeuer are saued must passe by this doore and come to the knowledge of the truth neither can this be thought strange of him who considereth that the Scriptures acknowledge such a generalitie yea a world of the elect onely God was in Christ reconciling the world vnto himselfe that is the beleeuers who onely are reconciled and Christ is the lambe that takes away the sinnes of the world that is of his elect see also Ioh. 14.31 2. It bringeth saluation to all men that is all kinds and conditions of men not to euerie particular or singular of the kinds but to all the sorts and kinds of men to seruants as well as masters to Gentile as well as Iew to poore as rich Thus is it said that God would haue all men saued that is of all sorts of men some so Christ healed all diseases that is all kinds of diseases and the Pharisies tithed all hearbs that is all kinds for they tooke not euerie particular hearb for tithe but tooke the tenths of euerie kinde and not the tenth of euery hearb And hence we note a third difference betweene the Law and Gospel That doctrine of the law brought not saluation no not by way of manifestation to all men no nor yet to all sorts and conditions of men that was a more restrictiue doctrine to the Iewes only and in that couenant was alwaies a difference held and a wall of partition was set vp between Iew and Gentile and betweene people and people Before the flood were the sonnes of God and the sonnes of men After the flood before the law there was the promised seed and the seed of the flesh the sonnes of the freewoman and of the bond woman after the law before Christ was held the distinction of Iew and Gentile with the former God made his couenant them he tooke into his teaching and passed by the other to these pertained the adoption the glorie the couenant the giuing of the law the seruice of God the oracles the promises these had his Temple his Prophets ordinarie and extraordinarie This difference Dauid implied Psal. 147. Hee sheweth his word vnto Iacob his statutes and
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 huiââ 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 someâime 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 conspiâe 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
blood of Christ by often meditating and applying vnto himselfe his death and merits which are the onely purging âire and fullers sope without which although he take much sope and nitre yet can he not be purged this is the onely fountaine opened to the house of Dauid for sinne and vncleannesse this is the onely lauer of the Church 2. He laboureth in the encrease and strengthning of his faith which as an hand apprehending the former purifieth the heart 3. He diligently and reuerently frequenteth the word and Sacraments as the outward meanes appointed by God for the effecting and encreasing of sanctification 4. When he heareth Christ say If I wash thee not thou hast no part in mee he reuerently falleth downe at his feete in feruent prayer Lord not my feete only but my hands and my head wash mee throughly euen from toppe to toe Thus he knowes he can onely become cleane and by these same meanes he seeth he can only be kept cleane he dare not neglect these meanes as the foule monsters of the world that had rather be wallowing in the dung of the earth and bathing themselues in their dirtie and sinnefull sports and delights then frequent the places where these pure waters streame in most pleasant abundance but their cards dice bowles boules vnprofitable companie idle solitarines which as so many draynes carie with them all vncleannes the which they powre on the heads of wicked men with full buckets chaine them with chaines of darknes that they cannot so much as desire these cleane waters which the spirit powreth on those which thirst after them The second point is the motiues to become purged and to labour in sanctification 1. Because hereby wee resemble the Lord himselfe by which reason we are often in the Scripture mooued to the study of holines Leu. 19.2 and hence we become deare vnto God when he spieth his owne image vpon vs for euen naturall fathers loue their children best who are likest vnto them 2. Hereby we are not only conformable to his image but to his will for this is the will of God that euery man know to possesse his vessell in holinesse and in honour 1. Thess. 4.3 3. Hereby we distinguish our selues from the profane Esaus of the world whereas by nature we are as foule as they 4. We attaine to the end of our redemption and haue an argument that Christs death is effectuall to vs because we see the power of the deuil and sinne destroied in vs. 5. All legall purifications are resolued into nothing but euangelicall sanctimonie which may not be neglected vnlesse we will come behind those who were directed by shadows types whereas we haue the truth substance 6. Without puritie of heart and life no man shall see God Blessed and holy are they that haue part in the first resurrection the second death shall not hurt such for only those that are slaine by the first death are hurt by the second and the second resurrection only profiteth those that haue part in the first Without shall be dogges and whatsoeuer is filthy and vncleane and know we not that the vnrighteous shall not inherit the kingdome of God 1. Cor. 6.9 What meane men then to feare least they should be too pure and too holy and to reproach others as beeing so What a fearefull delusion is it for men to flatter themselues as most doe that there need no such strictnes or precisenes but to come to Church and receiue Sacraments according to law and do as other men do and sometimes as their leysure suffers to read or pray alone and heare a sermon extraordinarie But alas what will it profit a man to be a sundaies Saint and a work-daies Deuil Or what great good can good moods do are we not exhorted to the following of holines to cleanse our selues from all filthines of soule and bodie to an heauenly conuersation to haue no fellowship nor touch any vncleane thing On the other side are we not vrged to continuall prayer In all things to be thankfull to meditate day and night in the law of the Lord to make the word our marke to aime at and in all things with full purpose of heart to cleaue fast vnto the Lord And now dare any flesh except and say but if I shall doe thus it is more then need and I should become too precise and too pure and so are they that do so we serue a God of pure eyes that will not be thus dallied withall To be a peculiar people vnto himselfe In these words is set down one end why Christ vnderwent such paines not only to iustifie but also to sanctifie his Church namely that it might become impropriate vnto himselfe and applied vnto his owne best purposes For as vncleane vessels can neuer be vsed vnto any good purpose vntill they be washed and sweetned no more can sinnefull men euer become vessells of honour reserued vnto the Lords owne vse before they be washed by the blood of Christ and those pure waters of the spirit before mentioned The word ãâã ãâã ãâã ãâã ãâã properly signifieth something on which a man for some excellencie in it setteth his affection more then other and therefore layeth it vp and reserueth for some speciall vse and purpose and will not at any hand part with it as if a man should laie vp some bright and bewtifull peeces of gold which he will not suffer to see the sunne as we say or be brought out scarce in extreame necessitie Thus although all the earth be the Lords who beeing the God of nature and grace hath all power and libertie to conferre where he pleaseth grace aboue nature yet his good pleasure was to choose Israel to be his cheefe treasure aboue all people and an holy nation that vnto them he might shew his wisedome and glorie and his loue and mercie vpon them But that was but a type the thing it selfe is specially apparant in the Church of the new Testament euen the true Church of God in all ages since vnto which all those titles iustly belong which Peter giueth to the beleeuing dispersed Iewes A royall prââsthood a chosen generation an holy nation and a peculiar people Now the Church may be said to be a peculiar people by the Church vnderstanding the true and essentiall members of the Church 1. Because beleeuers are the most precious of men euen the most noble persons of the earth descended of the blood of Christ in which regard they are the dearest of men and nearer vnto God because more noble then the rest Thus Salomon describeth the Church as though it were a stately court where are none but of the blood royall Kings Queenes Lords and Ladies and hence are beleeuers called sonnes of God brethren of Christ and heyers vnto the crowne of heauen Secondly In regard of God they are a peculiar people distinct from others by his grace of election by which they are chosen
God nor Baal they can well away with either religion but care greatly for neither 3. And a third sort goe so iust betweene a ciuill and religious life that euen while they professe religion it is verie hard to say whether nature or religion giueth the stroake to their actions but zeale to the truth haue they none vnto which lukwarme Laodiceans being neither hote nor cold that couÌsell of the holy Ghost is fit Be zealous and amend for else the Lord will spue them out of his mouth 4. Some are zealous but either without knowledge or beyond the right vnderstanding of the word affection leading it and not iudgement at least rightly enformed and this tendeth but to their owne and the hurt of the Church 5. Some are zealous in and for wickednesse Zealous persecutors as Paul before his conuersion on such fellowes as were those fortie that tooke an oath that they would not eate nor drinke till they had slaine Paul Zealous railers against God against his word his ministers and seruants against the strict obseruation of the Sabbath against the most conscionable duties of watching against sinne or of working of righteousnesse vnto which they are sworne enemies themselues and in others account it mere follie and madnesse all their zeale is against zeale But let vs whome God hath taken into his schoole to teach vs better things be careful to raise this grace out of the ashes of it and consider 1. how zealous the Papists be in their owne inventions and for the traditions of their fathers and shal not we for the truth 2. the more resistance it hath the greater is the glorie to hold it out 3. how that cold Christians haue but cold comfort from God in themselues and from their best workes because they come short of this precept which requireth that euerie Câristian be zealous of good workes Vers. 15. These things speake and exhort and rebuke with all authoritie See that no man despise thee The Apostle here repeateth the precept which he gaue to Titus in the beginning of this chapter contracting and reducing the speciall offices of a faithfull minister to three heads 1. doctrine These things speake 2. exhortation and exhort 3. reproofe and rebuke Secondly he prescribeth the manner how he shall performe all these with all authoritie Thirdly because Titus was young and want of yeares might seeme to denie him that authoritie which was meete for an Euangelist he backeth him herein in the last words let no man despise thee Which words although they may be conceiued as a charge to his hearers yet I take it rather to be a precept to himselfe that he should not suffer any to contemne him Quest. But how could Titus or how can any other Minister hinder men from despising them seeing the world is euerie where so full of mockers Answ. There will indeede alwaies be mockers of the best Ministers and despisers of their persons yet must the Minister so carrie his doctrine with power and authoritie and his life with grauitie and integritie as he giue no cause of iust contempt of himselfe nay rather that hereby he get himselfe reuerence that not the best onely but euen those which are not the verie worst who with religion and conscience haue put off all forehead and humanitie may beginne to feare and stand in awe of him which course seemeth to be closely commended to Titus So was Timothie commanded to free his youth from contempt 1. Tim. 4.12 Let no man despise thy youth but how shall hee effect this the next words shewe vs But become vnto them which beleeue an example in word in conuersation in loue in spirit in faith in purenesse Hauing spoken before of teaching exhortation and reproofe in their seuerall places we will onely note in this former part what it is that the minister is tyed vnto in his teaching exhortation and reproofes and in the performance of euerie part of his ministeriall office namely vnto the word These things saith our Apostle for this purpose hath the Lord in great wisedome furnished the Scriptures to make the man of God able both to teach instruct and improoue so as he neede goe no further to seeke for profitable things Which teacheth such as will stand in Gods counsell to fetch from hence all their doctrines all their proofes all their exhortations and all their reproofes for so shall they be iust so shall they be powerfull to worke a worke of edification and so shall they be vnresistable in the consciences of men These things if men would tie themselues vnto they should encrease men with the encreasings of God in spirituall wisedome watchfulnesse and the feare of God Then should we not meet with so many pretors for sinne and libertie to the flesh straining their wittes to legitimate bastardly broods of opinions which the Scripture neuer acknowledged hers Nor so many who in their reproofes glad the hearts of the impenitent and make heauie the hearts of those to whom the Lord hath spoken peace who strike at the best things and men and so as soone as euer they haue deliuered a truth in thesi least they should leaue it while it is true misapply it in the hypothesis girding at godlinesse as too much scrupulositie and precisenesse accounting conscience an hypocrite and the feare of God dissembling before men Hence are discouered as sinnefull all reproofes of sinne by iesting enterluding and stage representations in which fooles make a mocke of sinne and open a publike schoole of all lewdnesse and iniquitie and if any deuill or sinne be cast out there it is by Belzebub the Prince of the deuils Further all reproofes by satyrizing and by slanderous libells and secret calumniations all which commonly wrecke themselues rather vpon the persons then sinnes of men are here reprooued which although they be indeede sharpe and biting meanes yet hath the Lord appointed fitter and sharper arrowes to smite his enemies withall euen sound and sufficient conuictions out of the word which is able to wound and daunt kings themselues and prescribed them also to be publikely drawne and shot in such graue reuerent and seemely sort as is befitting 1. both the persons and calling of the reproouer 2. the things themselues which are weightie and serious as also 3. the presence of God and his congregation whose matters are debated and whose sentence against sinne is in denouncing and executing Small wisedome therefore it is for men in these cases of the saluation and damnation of men to suffer their wits to play vpon sinne so lightly and iestingly as becommeth rather some vaine spectacle or professed iester then either the errand of the Lord or a messenger from the Lord of hosts The second point is the manner of deliuering doctrine exhortation and reproofe with all authoritie Doctr. The word of God must be deliuered in such manner as the maiestie and authoritie of it be still reserued vnto it 1. Pet. 4.11 If any man
according to Christs institution that the whole worship of God be purged from humane traditions and superstitions that the Church discipline be executed according to the word of God that not onely thefts murthers adulteries forceries which euen heathen kings haue rooted out of their countries be punished but also blasphemies cursings atheisme heresie drunkennes Sabbath-breaking c. In a word we yeelde vnto the soueraigne power soueraigne authoritie to driue all sorts of men Ecclesiasticall and Ciuill to all those duties religious or secular which God hath laid vpon them and according to their care herein haue they beene commended or disallowed in the Scriptures Now that Princes should not command but according vnto God the Lord hath appointed them meanes as 1. The booke of the lawe to be by them continually to iudge of all matters according to the mouth of the Lord and to frame and execute their lawes according to the same 2. The ministerie to explane and lay open and put them in mind of their dutie out of that booke For these two Magistracie and Ministerie serve one an other as the left hand the right But here Ministers must take heede that they take no more vpon them then to aduise and aduertise from the Lord seeing this is one maine difference betweene Magistracy and Ministerie that although one haue an eye to the other in that Magistracie must stablish the Ministerie and the Ministerie direct Magistracie yet neither of them may execute the other Moses and Aaron must communicate their counsels and labours but both must knowe their owne standing After them Iosuah must ioyne with Eleazer Dauid the king must take advise of Nathan and Gad the Prophets Iosiah with Huldas so long as Iehoidah the Priest liueth to direct Ioas he prooueth well but after his death he waxeth worse And Vzziah will seeke the Lord in the dayes of Zachariah the Priest but afterward degenerateth and groweth verie naught and vnlike vnto himselfe Thus as formerly we haue stablished the regall power ouer all persons Ecclesiasticall as wel as others so now haue we also ouer all causes Ecclesiasticall as well as Ciuill with this onely exception vnder Christ who must still be acknowledged the soueraigne Lord and King of his Church to rule it by his own word and lawes according to which direction while they square their gouernement as Moses did all in the temple by the patterne shewed in the mount happy are the people happie is their gouernement happie are themselues in their administration but thrice happie shall they be in their account Quest. But all this while you onely bind the Prince to the lawes of Christ in gouerning the Church doe you giue him no power to make Ecclesiasticall lawes and constitutions of his owne Answ. Yes but concerning this point I thus conceiue that Ecclesiasticall lawes are of two sorts 1. Such as prescribe both the matter and manner of the worship of God and the whole substance of Church gouernement which are all the lawes of Christ himselfe made to his hand 2. Other Ecclesiasticall lawes which remaine for the supreame power to make are of two sorts 1. Either edicts for the authorizing and commanding the excution of the former lawes for the building and repairing of the Church that it may be a louely spouse of Christ. Or 2. such constitutions as are circumstantiall and in things meerely indifferent which may varie according to the variablenes of times places and dispositions of Churches and here he hath power to make Church-lawes of his owne so as the rules of the word be not transgressed concerning things indifferent And I thinke this a truth not denied by any In performing both these latter Kings and Queenes are called nursing Fathers and nursing Mothers to the Church Now follows the second ground to be laid for the resoluing of the former point namely that seeing Kings are of power to doe what they list although not euer lawfully in regard of the lawes of God or nature yet safely in respect of his subiects who may not violently resist their persons or proceedings for who shall say vnto him what doest thou in this regard they may and sometimes doe command vnlawfull and vniust things and inflict grieuous and heauie burdens vniustly whether must obedience and subiection be yeelded them or no Ans. The conclusion is It is neuer lawfull to resist or rebell or vse any violence against a lawfull Magistrate for this were to rise vp in armes against the ordinance of God and consequently against God himselfe The Apostle Peter indeede calleth it an humane ordinance or creature but not in regard of the author as if it were deuised by man but of the ende because it is ordained of God for man as the proper subiect and for his profit as the proper ende of it And therefore though Popish Friers and factors stand within Corahs tents with poisoned daggers digging out the life-blood of Christian Princes and especially the Iesuites those cursed Shebaes which make no bones by themselues and others most treacherously to slay their kings and masters yet Dauids heart smote him when he made but a slight assault vpon the skirt of Sauls garment because he was the Lords anoynted teaching vs by his example another lesson then by violence to helpe our selues if we could doe it out of the vniust commandements and executions of those whom God hath set in eminence and authoritie aboue vs. But here we must take direction how to carie our selues towards lawfull Magistrates commanding or imposing vnlawfull things For consideration must be had whether the command bind vs to doe or to suffer and beare any vniust thing If the former enioyning vs to doe that wherof we haue not good ground to do it of faith here the supreame power of all must be obeyed and the prince only in and for the Lord for so Cesar must haue Cesars as God may haue Gods Daniel and his fellowes deliberated not to answer the King but boldly and readily professed that they would neuer worship his Image they would submit themselues to his furie but durst not to his commandement The Martyrs in Queene Maries time whose mention and memorie is honourable resisted not nor rebelled they willingly and ioyfully gaue their bodies to the flames but still professed against the idolatrous worship and doctrine established by law In Ieroboams time those which could conforme themselues to the edict of the calues were doubtles counted obedient and had the grace of the times and it went hard with others that durst not saue their labour but repayred to the Temple still but the Lord condemneth and accursed such wicked obedience and bringeth euill vpon all Israel for it No power on earth can make the conscience safe in the doing of a thing vnlawfull although in a thing indifferent conformed to the rules of the word the Princes law is a binder It is a weake speach therefore to say I do this and that
First what a fearefull deceit is that of many ruffianly Protestants who strengthen themselues in their sinnes sometimes putting off all the feare of Gods iustice and growing into contempt of his iudgements sometimes absoluing themselues from the guilt and curse of sinne in hope of impunitie as though the Lord were become an idle essence who hath put off the power of iudging the world and reuenging the wickednesse of it The Prophet Zephanie noted in his time such a knot of vngodly men that were frozen in their dregges but how came they to this setlednesse in sinne they said in their hearts tush the Lord will doe neither good nor euill And did this sinne die with that age How could it then be that men should so generally fauour themselues in their lusts and become so violent in fulfilling them if they did not conceiue peace in them how could so many of our age scorne religion contemne godlinesse outface goodnesse and conscience how could it be if the Lords silence bred not securitie that we should in vaine crie out so loud vpon profaners of the Lords sabbaths and ordinances against adulterers drunkardâ ãâã swearers raylers and other swarmes of such sinners all whome the Apostle hath barred from any portion in heauen and after our lifting vp of our voyces like trumpets against them no reformation should follow But what a wofull deceit it is appeareth Deut. 29.20 If any man shall blesse himselfe and say I shall haue peace and yet walketh in the stubbornenesse of his owne heart The Lord will not be mercifull to that man but the wrath of the Lord and his iealousie shall smoake out against him and euerie curse that is written in this booke shall light vpon him And so the Lord in the forenamed Prophet hath threatned that whereas they thinke to lie close from vnder his eye who hath put a darke cloud betweene himselfe and them yet he will search as with lights such frozen fellowes to bring spoyle vpon them and to lay their houses desolate Consider this all yee that forget God least he teare you in pieces and none shall rescue A second and as fearefull deceit as the former is that proude conceit of a kind of inbred and inherent righteousnesse of many reputed Christians but indeede of such as wanting Christs righteousnesse seeke to sew their owne âigleaues together The Pharisies in their time thanked God that they were not as other men they were whole and needed no Physitian The Laodiceans tooke themselues to be rich and encreased and stood in neede of nothing but were deceiued and sawe not themselues in a true glasse which would haue shewed theÌ blindnes nakednesse and pouertie So how many ciuill iust dealing and harmeles men euerie where are there at this day who ouerthrowe themselues with this deceit which ariseth sometimes by measuring themselues with themselues as the proud preachers of Corinth seemed somewhat comparing themselues with themselues and otherwhiles by comparing themselues with others whom they take greater sinners then themselues as the Pharisies did but especially through ignorance or a dead knowledge of the righteousnesse of the law they see not what strict righteousnesse God requireth nor their owne corruption boyling within them and so neglect all the sence of their secret lusts rising vp against the loue of God or man and that incessantly in them Paul himselfe without the lawe was aliue and so are these in all vnconscionable wayes without feare of damnation without trouble of conscience and sence of fearefull sinnes because they want the true knowledge of the lawe to worke vpon them while they look at themselues they see themselues liue strictly according to humane lawes they keepe their words are good to the poore iollie housekeepers hold them to old rents without racking their tenants pray for them they are well thought of in their country and what neede of further righteousnessâ while they looke at others they see some adulterers some drunkards some extortioners they thank God none can charge them with such crimes Yea sometimes they will braue themselues with great professors they would not for a world be so bad as they so couetous so contentious so hypocriticall or some other infirmities shall be fathered vpon them or imputed vnto them and thus they puffe vp themselues ouergrowne with desperate diseases while they scorne others as it were for the toothach Now alas what a generall deceit is this where is there a soule in towne or country but in it owne conceit is aliue which yet liueth in all profanenesse Poore people in the countrie especially content themselues with going to Church and a formall seruice but without all spirit and life yea indeed despise the word and prayer and yet say they serue God as well as others or as they neede or as himselfe giueth them leaue They meane no man harme they say yet their nature must needes be angrie and reuenge too if men much prouoke them they can ordinarily sweare without touch because they say they hope they sweare nothing but truth or by nothing but that which is good If they curse or banne they were vrged vnto it they can seeke out to the witch for themselues their children and cattell because God hath prouided a salue for euerie sore they defie drunkennes but can sometimes in the weeke resort to the alehouse for good fellowship sake they are no common gamsters but after seruice on Sundaies as they say can spend away the time for good neighbourhood Oh how hath the deceitfulnes of sinne ouerreached these poore ones and put out their eies to destruction if there were no law indeede there could be no transgression nor these could be no sinnes but let that light shine once vpon the conscience let the voice of it once awaken the soule out of these dead sleepes they would as fast crie out of themselues and their courses then would all such Pharisaicall righteousnesse vanish as the smoake in the winde then would they no longer say with the Iewes we are wise the word of the Lord is with vs so we are not farre from heauen or so farre as these forward Ministers would make vs beleeue we come to Church we loue a good pulpitman and haue good and faire seruice no no the voice would be that other which followeth we haue all this while reiected the word of the Lord and what wisedome can be in vs and it were to be wished that euen Gods children were wise to discouer this deceite in themselues which otherwise will often dead their diligence in the waies of God while they looke in themselues or compare themselues with others who are not come so farre as they but let them with the Saints looke vp vnto the pure nature of God and to the perfect law of righteousnesse the former will keep them low in their own eyes and the latter prouoke to truth in the inward parts which the Lord by that law requireth A third
shoot forth buds and blossomes at all seasons both in 1. the affections 2. speeches 3. the actions of men First in affection when as men greiue at the good and greatnesse of an other and cannot looke vpon the prosperitie of a man whom they wish not so well vnto but with an euill eie and the more they looke vpon it the sorer still groweth their eie accounting themselues after a sort wronged by him if they cannot attaine to his estate If the virgins shall sing to Dauid his ten thousand and to Saul but his thousand Saul will be so incensed as he will carrie an euill eie to Dauid euer after Againe others in their hearts wish and desire the fall the harme and losse of some whom in some sinister respect they cannot brooke If the name of such a one be blotted or his estate weakened this fall of such a one is matter inough of their reioycing he is perhaps of the same trade or hath iniured him or standeth in his light one way or other but âowsoeuer it is here is a brand of a bad and vngodly heart to reioyce in euill Be not glad saith Salomon when thine enemie falleth nor let thine heart reioyce when he stumbleth which is a needefull lesson in these times wherein charitie is growne so cold Secondly in mens speaches how doth Satan tippe many mens tongues and set them on fire with all manner of malicious and murdering speaches what is more common speach then detraction and impayring from the iust praise of men no companie freeth it selfe but a man may obserue some mens names nibled at and gnabled vpon that euery mans mouth is become a verie moath vnto the good name of his neighbour And others a little prouoked speake nothing but swords as though they would with euerie word kill their brother and hence are such distempers as men in companies breake into if their patience be neuer so little assayled it is ground enough of disgorging without all respect of person or place truth or falshood whatsoeuer malice it selfe can mischieuously deuise here is a picture of a pure naturall man or if a Christian of one that hath too farre forgot himselfe 3. In the actions of life what a cloud of friuolous suites and yet firie inough witnesse the malice and enuie of mens hearts if a mans beast look but ouer an other mans hedge and so make but offer of a trespasse or any other such triuiall colour is sufficient to fire the gunpowder within and to carrie the controuersie with such violence as one must yeeld or both be blowne vp But the most fearefull and wretched worke of this inbred corruption is most apparant in the pursuit of good men because they are good for who be he neuer so good can stand before enuie which feedeth euen vpon vertue and goodnesse it selfe this was the deuills sinne tormenting himselfe because our first parents retained with their innocencie their place in paradise when himselfe by his sinne was throwne downe from his habitation A vile fruit of this sinne appeared not long after in Caine who cast downe his countenance vpon his brother and slewe him because his workes were good and acceptable and his owne euill then begun the persecution of the Church and hath continued till this day How this envie and malice of vnconuerted hearts wrought against Christ himselfe the historie maketh plaine The Pharisies were euer carping at his gracious words and glorious workes and at the last deliuered him for enuie to be crucified And how it is not idle at this day against his members experience prooueth Is it not the common sinne of this day to style all the profession of religion vnder the title of hypocrisie or precisenes or brand it with the affectation of a Saintish puritie How furiously doe men breath out all manner of indignities and contumelies against such as more carefully looke toward the wayes of God But alas what hath the righteous done for what good work do men lay such load on them why was Ioseph hated of all his brethren and sold and bought among them what had he done surely his carriage was so wise so dutifull and respectiue that his father could not but loue him aboue the rest and his life was a reall reprehension of all the rest so is it the verie light which is hated because it checketh the darkenes of the world which loueth her owne But how do these men iniurie them selues most of all what manner of men may we repute them who the better any man is the lesse they can abide him A good man the more of Gods image he espieth in an other the more as he is bound doth he loue and honour him Againe whereas euerie man should imitate the best examples and so walke more cheerefully to heauen together the malice of these towards them will not suffer them either to do good vnto them or take any good from them Which worke of malice is so bold as wee may reade it in mens foreheads and heare it from their mouths that they will take no good neither by the doctrine nor by the life of that minister whose light reprooueth their darkenesse But Ahab while he acknowledgeth Micha a Prophet of God will hate him notwithstanding and therefore will receiue no direction from him euen so we want not such as hearing the preacher rebuke and apply the word against their particular sinnes no sooner commeth the finger to the bile or the quicke touched but the carnall heart beginneth to boyle and saith this man meaneth me he hath some spite at me he hath heard something of me he spendeth some of his anger against me I will heare him no more whereas indeed it is the light of the word alone which ransaketh their consciences and it is no other but the natural malice of the heart against the truth and bringers of it which hindereth the entrance of the word for the time present and to come By this meanes thorough Gods iust iudgement a number lay the blocke in their owne way whereupon they break the necke of their soules and it is to be doubted that many of our meeke hearers would entertain vs our word as curteously as Herod did Iohn so long as we meddle not with their Herodias their damsell sinne but if Iohn shall meddle with that there is no way but one he must kisse the prison and buy his boldnes dearer then so Secondly this must teach vs that professe our selues to be the Lords to abhorre all the sinnes of this suite and to banish such filthy fruits of the flesh which God giueth them vp vnto who are of a reprobate mind and haue nothing to do with such wicked inmates which are euer plotting to set the whole tenement on fire and which bring rottennes into the owne bones bowels as well said a godly man of Cain he had halfe killed and consumed himselfe with malice before he killed his brother And not to
grounds or 4. laden with lusts and then the spirit will not sowe among thornes And thus all the meanes of saluation enioyed out of their holy vse are turned to greater condemnation Who art thou then that contentest thy selfe to come to Church to heare to pray to reade keepest the Sabbaths professest the Gospel to haue the countenance of religious persons whereas in the meane time thou wantest the inward master the spirit of supplication the power of the Gospel All is wrong with thee thou hast embraced a shadow for the substance and found aâ it were the cloathes of Christ but the bodie is risen and gone Begge at the hands of God therefore in all thy duties publike and priuate the presence of the spirit who alone can worke thy heart wait for Gods teaching for this is the way to become vvise to saluation Doctr. 2. God in sauing vs from our miserie reneweth vs vnto his own image of righteousnes and holines for he saueth vs by giuing vs vnto his sonne and if any be in Christ he must become a new creature which new creature is called the new man which after God is created and which must be renewed on vs in knowledge after the image of him that ereated him Colos. 3.9 The Apostle Peter teacheth vs that great and precious promises namely of life and saluation are made vnto vs. But how come we to ânioye them the next words shew by beeing made partakers of the diuine nature and flying corruptions which are in the world through lust This diuine nature is nothing else but the renewing of vs vnto the image of God by which beeing freed from the corruption of the world we become of earthly and fleshly heauenly and diuine like vnto our Father practising those heauenly qualities which God by his spirit createth in vs such as are the hatred of sinne loue of pietie the contempt of the world and the breathing after life eternall by all which we seeme and after a sort put on his nature and image The same truth haue we confirmed by Zachariah in his song where he maketh this part of Gods image standing in righteousnes holines a fruit of our redemption and iustification Vse 1. This doctrine letteth vs see the absolute necessitie of our renewing without which there can be no saluation Ioh. 3.5 Except a man be borne againe of water and the spirit he cannot be saued And the reason is because by it as by an inward meane the Lord setteth vs into the state of saluation That washing of the Disciples feete was not only an example of humilitie but a symbole and representation of this washing away of sinnes in this our renewing by the blood of Christ and therefore Christ saith vnto Peter If I wash thee not thou hast no part in mee And indeed who can haue part in Christ that will not part from his foule sinnes that he may be cleane which if it be true how farre doe men delude themselues who thinke they can walke with Christ and haue part in him and yet haue neither hand nor foote head nor heart washed from guile Euery Simon Magus will thinke to haue part in this businesse as well as Simon Peter and yet inwardly nourish a bitter gall of iniquitie But let no man henceforth deceiue himselfe for the sinner that will not be washed hath no part in the kingdome of God and of Christ. 2. It affoardeth a triall whether a man be in the way of saluation or no hee that is a new creature is in the way of life Obiect But this is a secret worke of the spirit and how can we know it Answ. First thou must be borne againe to which is required that God become thy Father in Christ the Church thy mother the word the immortall seed of which thou art begotten there must be a conception wherein Christ must be formed in thee a birth wherein by the helpe of Ministers as midwiues thou must be brought into this spirituall world a desire of the sincere milke of the word drawne out of the two Testaments the brests of the mother and after a desire of stronger meat to grow stronger by Now thou art borne vnto God but what a parable is this to many euen old men Masters and Teachers and Rulers in Israel who know no natiuitie but one of Adam and Eue no progenie of God and his Church know no parents but such as beget earthly children vnto naturall life base borne sonnes of the earth not knowing any heauenly Father neither principall nor ministeriall begetting them to any heauenly life of grace or glorie Secondly after this birth all old things must passe away and euery thing must become new he that is washed is all cleane And therefore there must be 1. a new light in the minde and vnderstanding conceiuing the things of the spirit of God For as the further blinding of men is a note and brand of a reprobate so is it a note of one begotten to God to be renewed in knowledge Col. 3.9 Secondly there must be a newe qualitie in the will readie to heare the voice of Christ in all things and obey it The Scripture noteth it a marke of an vngodly wretch to be further obdurate and hardened but he that is borne of God heareth his words Ioh. 8.47 he carrieth a flexible heart vnto the word and 1. Ioh. 2.29 he that doth righteously is borne of him Thirdly there must be a new conuersation manifesting the workes and fruits of the spirit a life lead in the practise of raigning sinne and making shewe of the works of the flesh is a note of him that is lead by the flesh but he that is borne of God sinneth not 1. Ioh. 3.9 he hath sinne in him but not raigning Rom. 6.4 he doth sinne also but 1. it is not he but the sinne in him 2. it is against his heart and intention 3. he lyeth noâ in his sinne but his course is according to the commandement and a walking after the spirit Fourthly There must be new affections as the loue of God hatred of all sinne especially in himselfe loue of good men of pietie of puritie of the light the whole first Epistle of Iohn beaâeth vpon this point for it is a note of one in darkenesse to hate the light to hate the brethren c. men thinke it a sound plea when they ouershoote themselues in affections speaches or actions to say they are flesh and blood and they must hate and speake their minds c. but if thou beest no more then flesh and blood thou shalt neuer come in heauen Christians are of the blood and flesh and bone of Christ and therefore must subiect themselues in all things to be ruled by his spirit Fiftly there must be meanes vsed to preserue all these as namely the spirit of prayer and supplication Zach. 12.10 a child new borne into the world crieth presently and that which doth
iustification of the person himselfe before God but of the faith of the person before men for if any worke iustifie before God of necessitie it must bee a perfect worke and proceede from a person perfectly iustified and sanctâfied as Abraham himselfe when he offered his sonne was not the true meaning of that place is this Abraham was iustified by workes that is he restified by his workes that he was by faith iustified in the sight of God Vse 2. We learne hence further where our righteousnesse is laid vp for vs Isai. 45.24 In the Lord I haue righteousnesse and strength the whole seede of Israel shall be iustified and glorie in the Lord. Of ouâ selues we are desperate bankrupts and haue not one farthing to make straight withall which the Lord seeing he dealeth with vs as with those two debters who had nothing to pay he forgiueth vs all Behold then the Sonne of God set out thy propitiatorie Rom. 3.25 get the lintels of thy soule sprinkled with the blood of this immaculate lambe and thou shalt escape the stroake of the reuenging angel cast away thine owne ragges and if euer thou wouldst get the blessing wrap thy selfe in this garment of thy elder brother and when thy father shall sauour the smell of thy garments he shall blessâ thee and say Behold thâ smell of my sonne is ãâã the smell of a field which the Lord hath blessed feare not to be compleat in him this long white to be needeth no eeking neâdeth no paâching say with that holy Martyr and liue and die with it in thy mouth onely Christ onely Christ. Vse 3. Seeing here falleth to the ground whatsoeuer can be ioyned in the worke of iustification with the merit and obedience of Christ as any matter or meanes demeriting the sauour of God we must beware of euer ioyning with the Popish religion who by their doctrine of merits and humane satisfactions abrogate the death of Christ and are abolished from him see Gal. 5.2.4.11 If we can any way iustifie our selues or satisfie for our selues the death of Christ was vaine It is therefore as safe ioyning with the Turkish religion as theirs If it be said the difference is not so great as you make it I answer that we differ not in circumstances but in such a fundamentall point as if the Apostle may be iudge one of vs must needes be fallen from Christ and haue no part in him what then will it availe to professe the articles of faith and to be the Church of God vnlâsse that can be a true Church which is abolished from Christ and fallen from grace Should be made heires according to the hope of life eternall In these words is laid downe the second ende of that newe condition into which beleeuers are brought In which for the meaning two parts must be considered 1. The right and priuiledge of beleeuers who beeing once iustified by faith are made heires of life eternall 2. their present tenure of this their inheritance by hope For the former The word heire in the first and proper signification betokeneth a lot and is vsed sometimes in the new Testament with allusion vnto the twelue tribes whose portions were deuided and distributed vnto them by lot as Eph. 1.11 whence that people was more peculiarly called the lines and heritage of the Lord as whom himselfe made partakers of all the good things of that land and by proportion those also who by faith laid or shall lay hold vpon his couenant for all those spirituall and eternall good things shadowed out thereby But commonly it signifieth those who after a mans death succeed him in his goods and possessions especially children whose right it is to inherit their fathers lands and possessions and thus must we become heires by becomming the sonnes and children of God Now whereas children are either naturall or adopted our title to this inheritance commeth in by the grace of adoption seeing Christ is the onely naturall sonne as we confesse in our Creed and the phrase of the text is obseruable which saith we are made heires but not so borne so as this inheritance belongeth properly vnto Christ the naturall sonne the heire and first borne of many brethren and consequently through him communicated vnto vs who are sonnes by adoption Ioh. 1.12 whosoeuer receiued him to them he gaue power that is right title prerogatiue to be the sonnes of God Now if we would distinctly knowe the manner and meanes of our title in a word this it is All the right of our sonneship is by Christ for the foundation of it is Gods loue embracing men in his beloued who beeing the naturall sonne of God must become our brother by taking our flesh that therein we beeing vnited vnto him might also after a sort be vnited vnto the Father and the blessed spirit the which vnion because it could neuer be knit so long as our sinnes were in sight necessarily in our flesh must the Sonne of God giue himselfe vp vnto the death to satisfie the iustice of his Father to remooue all the guilt and curse of our sinne and to giue vs beleeuing in him perfect righteousnesse that thus beeing iustified we might become heires no otherwise then if we had beene borne of God himself and that thus by Iesus Christ beeing set againe into the liberty of sonnes the inheritance might as certainely belong vnto vs as it doth to himselfe beeing the naturall Sonne Thus we see how we come to be heires now if we would knowe of what we are heires the text telleth vs of life eternall which what it is because it standeth in immediate fellowship and coniunction with God we are not able to conceiue for it neuer entred into the heart of man This we know of it that beeing the state of the elect with God hereafter that beleeuers haue a right vnto it yea and by faith haue entred into some part and degree of it alreadie hauing receiued as it were a turfe to assure them of the possession of the whole It is called life which is the most pretious thing a man can desire farre aboue goods and lands or any other comfort Satan said that skinne for skinne and all that euer a man hath will he giue for his euen naturall life And eternall Heb. 9.15 of the eternall inheritance 1. Pet. 1.4 an inheritance which is immortall vndefiled it hath indeede in regard of the godly a beginning but it hath no ende for it fadeth not away but is reserued in the heauens neuer was there such an inheritance vpon earth for as it falleth not by the death of our father as others doe so it faileth not vs by our owne death but wee are thereby rather put into more full state of it And because if it were an vncomfortable life the continuance of it were the greatest miserie of it therefore elsewhere the Scripture calleth it Paradise a place of all delight and pleasure yea where the Saints
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 enterlaââth 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
in your callings and seuerall conditions of life then look abroad into the field of my Church and there you shall not want wherein to employ your strength counsell exhortation mercie loue zeale diligence and all the graces yee haue Neither is it harder to set Christians on worke then to hold them vnto it The profits and pleasures of this life call them often from the speciall busines of Christianitie because they enquire not whether in such seuerall actions they seeke God or themselues What am I a beleeuer I should in euerie action glorifie God testifie my faith beautifie my profession edifie my brethren I ought to winne the ignorant bring on the weake or at least stoppe the mouth of the enemie who will be readie to say You may see what a slight excuse will serue any of them all to misse a sermon what a slight profit will make them forget themselues their father whom they professe and their Fathers house what a slender busines will interrupt and breake off for the time their family duties what a trifle will make them at oddes and suites with others yea themselues for they can be as contentious as any other Alas am not I a Christian a beleeuer am I not called to better things haue I not promised better should I make the deuill glad his instruments reioyce Gods spirit sad his children heauie should I occasion profane ones through my sides to wound all my profession should I open a Papists mouth or harden him against the truth should I cast backe weake ones by such fruites in me a professor should I cast off the care of my brethren and bring shame on all my fathers house Haue I faith or are these the fruits of it would it not rather be fed still in the ministerie would it not vpon all good occasions be working by loue can a beleeuer be so slacke so heauie so idle so secure so couetous so contentious so scandalous as I am oh I must looke better to the matter When I first entred into the wayes of God I said I promised I would looke to my waies I would not offend in my tongue in my hand in my eye in my life and conuersation and by Gods grace hereafter I will pay these vowes to the Lord in the sight of all his people Now for watching opportunities seeking occasions of doing good we feare them we flie them we avoid charitable motions and repute it our wisdome not to heare them selfe loue and selfe ease slaieth our profession deadeth our faith and burieth our loue to God and to men can working faith be so idle or beleeuing persons so workles or trees of Gods orchyard so fruitles shall greene leaues make vs good trees or good words good Christians Let vs pull out our hands out of our warme bosomes and fall to worke and leaue idle iangling It would bee more for the honour of God and his Gospell if professors would either doe more or say lesse practise something like or professe nothing at all Where is the communion of Saints become when doe professors meet together to edifie themselues by godly conference when enquire they one of an other where is a poore christian either sicke or in other distresse that we may gather him a little releefe were not such a fellowship as this likest vnto the purest Primitiue Church in the dayes of the Apostles themselues and were it not now fitter for beleeuers then liue so priuately minded as many as though we could not be religious vnles as of olde we cloister our selues like Monks liuing within our priuate wals feeding vp our selues storing vp for ours but forgetting Iosephs affliction And surely what is the cause we see not such a comfortable communion but because those that beleeue in God are so heauie vnto good workes the richer sort which should be as great wheeles to set forward the poorer either looke bigge vpon them or for other employments haue not so much leasure as they their own ploughs must forward whatsoeuer become of Gods and the poorer sort want both meanes and example Doctr. 3. In that the Apostle willeth Titus to affirme these things deliuered and addeth this as a reason because they are good and profitable we obserue that Ministers in their teaching must haue respect to these two things 1. That they deliuer true sound and good matter in it selfe 2. That it be profitable for the hearers First it must be true and sound else are they not of Gods sending for whom he sendeth he furnisheth with a word of truth as on the contrarie Satan is a lying spirit in the mouthes of seducers Now then is it true when it is deuided aright and then deuided aright when it is truly and properly grounded on the place whence it is raysed as also when it is truly and rightly applied Ayming 1. to please God and not men or the times 2. to beate downe sinne and not open a doore to libertie or licentiousnesse 3. to comfort and encourage such as walke vprightly and not make the hearts of those heauy to whom the Lord speaketh peace Let the doctrin be neuer so true if it be misaplied it ceaseth to be Gods who alwaies speaketh to the heart of his children Secondly it must be profitable as well as true For 1. euery thing in the Church must be done to edifie and consequently spoken also 2. All assemblies are appointed for the profit and for the better of the Church 1. Cor. 11.17 3. The commandement is to deliuer nothing but what may breed godly edifying 1. Tim. 1.4 and not to striue about words to no profit 1. Tim. 2.14 bounded with a threatning that the Lord will come against such Prophets as seeke out vaine things and such as bring no profit to his people Ier. 23.32 4. examples Paul professeth of himselfe that he kept nothing backe which was profitable Act. 20.20 Nay the Lord himsâlfe setteth himselfe a worthy example hereof to all teachers and preachers Isa. 48.17 I am the Lord thy God which âeacheth thee to profit and leadeth thee the waie thou hast to goe Vse 1. It is not inough that a Minister be a great scholler but hee must be a true teacher too Many a learned man is a false Prophet wherof we haue pregnant example in the Church of Rome in whom we see the speach true that in Gods matters the greatest clearks are not euer the wisest men It is obserueable also in the Scribes Pharisies and Rabbies of the Iewes that depth of learning hath not alwaies the truth cheyned vnto it but that the Lord according to his accustomed manner working in and by weake things often reuealeth more sauing wisdome to some poore contemned humble soule then to all the great clearks who may otherwise professe that they haue the very key of knowledge which is not spoken that any should hence be emboldned to contemne so excellent an ornament as leaâning is but only to shew that the Lord
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
his genealogie Phares the incestuous sonne of Iudah and Bathsheba that was the wife of Vriah And in these vses these genealogies may be still with sobrietie read taught and heard Quest. What is it then the Apostle condemneth Answ. Not any such as serue to the edification of the faith of the Church whereof this of Christ a publicke person and Sauiour of the world is the cheife of all neither the keeping of the descent so farre as serueth to the preseruation of right iustice and ciuill peace In which respect Kings and Nobles yea and other inferiour persons may enquire into that right which their ancestors haue made their due and must so hold their genealogie as they may hold their right against all claimes But here is condemned all that recounting of kinred and petegree in all sorts of men which proceedeth from a vaine minde and tendeth to worldly pompe and vaine-glorie For this was the sinne of the Iewish teachers that whereas now by Christs appearance all distinction of families was in religious respect abrogated and now was no such need of genealogie as before vnlesse it were before Infidells and such as were not perswaded of the right descent of Christ yet they out of their pride would be much and often in extolling of their tribes and kinred and so not only for these accessories let goe the substance of religion but as if they would build vp that politie again which now was abolished to the great hurt of their hearers would much busie themselues in such fruitles discourses These genealogies must Titus withstand By brawling and contentions about the law are meant those hote contentions which yet many Iewes and Iudaizing teachers did trouble the puritie of religion withall striuing still to bring backe againe the obseruation of Iewish ceremonies such as was circumcision differences of meats and daies and garments as though Christ were not yet come wherewith the Church in that tender age was much molested But now our Apostle pointeth to another end of the law namely to institute the life contain in obedience and lead vnto Christ but not to shadow Christ to come as before who by his comming hath put an end to all such ceremonies Of all these endlesse questions idle genealogies and brabling contentions the Apostle giueth this censure that although they may seeme to haue a puffing kind of knowledge and be stood for as for fire and water as if the whole substance of religion were placed in them yet are they vnprofitable and vaine farre from instruction and edification of men in true godlines yea indeed great hindrances thereto as taking vp time and labour and wits of men which should better be imploied which as we said is a forceable reason to auoid and represse them Hitherto the meaning Doctr. 1. The Deuil is readie in the purest Churches to corrupt the puritie of doctrine by stirring needles endles questions either in substance of doctrine or in ceremonies wherein men will be as hote as if all religion were placed in them And thus shall the peace of the Church be troubled the free passage of the Gospel hindred the godly teachers greeued and all for things vnnecessarie and idle things sometimes so farre from profiting the Church as that they much hinder it and obscure the doctrine of true religion All this appeareth plainely in this our example The malicious man is euer sowing tares in Gods feild and if he cannot extinguish all the light of Christian doctrine if he cannot pull downe as he would the substance of truth he will doe what he can he will make dissention in smaller matters whereby many shall be offended many cast backe that were comming on and many other kept back who might come on in time So when the Disciples of Christ and Iohn consented in the substance of doctrine yet could he make them quarrell in washings and fastings and such ceremonies Paul and Barnabas consented in substance of doctrine yet for a verie trifle and indifferent thing the companie or leauing behind of Marke were so exasperated and deuided that they did seperate one from the other And if he be so forceable in good men that he taketh the aduantage of flesh in them much more doth he effectually worke in vnconscionable men who are all flesh and all corruption Easie were it in all ages to discouer this eminent note of Satans mallice in false teachers namely that they were euer more earnest in vrging and constraining of men in their owne deuises then to the duties of the morall law Christ charged the Pharisies that they placed more religion in washing potts cuppes and beddes then in keeping Gods commandements These Iewish teachers Act. 15.29 are branded that they troubled the Church with words and combred mens minds euen in the Apostles daies with things dead and vnnecessarie with circumcision and ceremonie And is not Gods iudgement come vpon the Papists at this day to the vttermost who haue called backe all these Iewish ceremonies againe and so long contended for them that they haue lost the substance of pure religion and the truth hath betaken her to her wings Their schoole diuinitie is turned away from Christs bodie to his garments their maine disputes are taken vp about workes of preparation free-will merit of workes workes super errogatorie purgatorie differences of garments meats dayes vowes pilgrimages which are such things as Christ wrapped vp together and left in his graue when himselfe rose againe And their doctrinall diuinitie to the people as we read it in the postills but schoole distinctions and legends fables or of latter times bitternes against the first restorers of religion who oppose their former false doctrines And for their heat in vrging these things aboue all the commandements of God none is so blind but may see that they more seuerely punish him that fasteth not their lent then such as are manslayers more him that keepeth not one of their Saints dayes then him that keepeth neuer a Sabboath thorough the yeare that they make it a greater sinne for some sorts of men to marie a wife then to liue in secret filthinesse all their liues long Thus the deuil hauing gotten in his head easily thrusteth in all his bodie and if he get a Church or people at this aduantage that he can comber mens mindes with needlesse things and stirre vp brabbling contentions about vnprofitable and vaine deuises of men he is in great hope and probabilitie ere long to put out that light which he hath alâeadie so farre darkned Vse Let vs acknowledge the worke of Satan when we see men who are all of one sound iudgement in the substance of religion and so should be brethren to be at such hote strife and opposition for matter of ceremonie and for things in comparison vaine and vnprofitable 2. Let vs not count it a strange or new thing to be too much offended at it 3. Let vs pray the Lord who can rebuke Satan to dissolue such
such doctrine as Ministers may not teach Nature desireth to change pasture often and the eare so farre as vncircumcised is Athenian itching after nouelties children would be in newe lessons before the old be halfe learned so Christians cannot away to dwell in that pure doctrine which would lead them in true godlinesse whereby often by the iudgement of God they forfeit their faithfull Pastors and in Gods wrath haue hirelings set ouer them that feede them with wind they desire fine words and profound matter and are wearie of plaine doctrines and they haue a pickt language and vaine speculations they aske and haue But no sooner is Manna loathed but quailes are rained but with vengeance it is flesh but a meat that rotteth in the mouth euen betweene the teeth Vse 3. In priuate conferences man with man auoid these vaine questions that all our priuate coÌmunication may tend to edification fathers must teach their children with Abraham in Gods wayes children must depend vpon their fathers and aske them of such things see Psal. 44.1 Mothers must teach their young children the Scriptures as Eunicha did Timothie Masters of familyes should make their families petty schooles and nurseries of diuinitie we reade how Apollos a great man proceeded a doctor in Aquilaes house our priuate houses should be Churches or Chappels therefore such idle and vaine questions should find neither time nor place in these our priuate Churches Vers. 10. Reiect him that is an heretike after once or twise admonition 11. Knowing that he that is such is peruerted and sinneth beeing damned of his owne selfe The fittest dependance of these words with the former I conceiue to be this Paul hauing exhorted Titus both to teach the truth according to godlinesse as also to resist all such foolish and vaine doctrine as might do hurt in the Church of God Titus might obiect This indeede is my dutie wherein I entend to exercise my selfe with diligence but when I haue laboured and done all I can many there are who will not yeeld to the truth nor submit themselues to this ordinance of God how am I to carrie my selfe toward such Ans. The Apostle carefull to preuent all such things as he foresaw might be hurtfull to the Church giueth direction in these two verses how to proceede in this businesse also The former giuing direction and laying downe the dutie and the latter enforcing the same by moment of reason In the former are three things to be considered 1. the persons against whom Titus is to deale here called heretikes 2. The direction how he is to behaue himselfe towards them reiect them 3. The orderly manner of proceeding after once or twise admonition The latter verse containeth the reason of this seueritie because such persons are incurable and incorrigible which is prooued by two arguments 1. such a one is subuerted that is turned or cast off the foundation 2. he sinneth against his owne conscience beeing damned of his owne selfe that is he wittingly and willingly spurneth against that truth of which his conscience is by the former admonition convinced For the first who is an Heretike Answ. He that professing Christ yet inuenteth or maintaineth any errour against the foundation of religion and that with obstinacie For the opening of which description three things are to be noted First that an heretike must professe Christ. For Iewes Turkes or Pagans cannot properly be Heretikes although they fight against Christ and all religion in all the foundations of it These are more properly called Heathens Infidells and Atheists without God in the world But the person whom Titus hath here to deale withall is one within the Church and cast off from a foundation vpon which he seemed to stand Secondly he must maintaine an error in doctrine for if men erre in practise they are rather hypocrites and profane wretches and this error must be fundamentall that is ouerturning some ground or article of our faith for it will not make a man an heretike not to beleeue the fables of Saint Francis although Pope Benedict 4. so determine Nay if a man should hold something wherein the Scriptures are his aduersarie as that an oath is not to be taken and warre is not to be made by Christians such a one were in a grosse error but not presently sunke into heresie But if any man shall maintaine iustification by works a daily sacrifice for satisfaction for sinne or any other righteousnesse or worke to stand before God in besides Christ the defence of this will easily prooue heresie And hereby the Popish doctrine is clearely prooued hereticall Thirdly this error must be willfully and obstinatly mainteined for he must reiect admonition and striue after conuiction and this properly maketh an heretike For euery one that holdeth an hereticall opinion is not an heretike a man may by simplicitie leuitie or rashnes or gentlenes of nature be drawne into such an opinion but if admonished of his error he contend not but is readie to yeeld vp himselfe to the perswasion of truth he is no heretike For these three things make vp an heretike 1. error 2. conuiction 3. obstinacie or weddednes to his opinion Hence first note by the way what an heauie thing we charge him with whom we brand with the title of an heretike for we charge him to be one who resteth not in the wholsome word but maintaineth such an error as hath turned him off his foundation one that contemneth the iudgement of the Church despiseth wholsome admonitions continueth in his damnable opinion against the light of his minde against the check and accusation of his conscience and beeing condemned of himselfe heapeth vp sinne vpon sinne All which censure if we shall hastily passe we shall hardly auoid rash iudgement for if euery error in diuinitie presently made an heretike the Apostles themselues had beene no other then heretiks who at first were so erronious and ignorant in many things of the greatest moment in religion What a false witnesse then hath that Apostate Church of Rome passed against ours and all the reformed Churches whose teachers in all their sermons and writings stile vs by no other name then heretikes whereas they cannot shew wherein they haue conuinced vs to haue departed from the Catholike and Apostolike faith and much lesse that we haue with pertinacie and against our owne consciences maintained any falsehood Indeed if our rule be their Canon law which iudgeth him an heretike who speaketh against the Romish Church or obeyeth not whatsoeuer the Pope decreeth we cannot auoid that name Or if we should teach as they doe and that after conuiction that the Saints in heauen are mediators by their merit and prayer that prayer is to be made to Saints and dead men that we can be iustified by the merit of our workes by fasting prayer pilgrimage or any such obseruance that concupisence is no sinne in the regenerate that a man can perfectly fulfill the law that Saint Dominike
performed more miracles then Christ and all his Apostles and was farre greater then Iohn Baptist we could not auoid but be heretikes indeed because these and a number such are contradictory to the canon of the Scriptures reuerse the foundation of religion and yet are obstinatly defended by them And further let men see hence how inconsideratly they cast the names of old heretiques to the blemishing of the liues and waies of many godly and worthy men as when Christian and religious men are tearmed by the name of Puritans an auncient sect of heretikes with whom these haue but small acquaintance The like may we say of that reproachfull title of Scismatikes who quickly degenerate into heretikes who rent the coate of Christ and make division in the Church sometimes for some opinion but more vsually about some orderly rites and ceremonies in the Church Now then to challenge men of scisme 1. the Church must be prooued to agree and to haue the vnitie of truth both for doctrine and rites 2. men must be conuinced by the word that the doctrine is the wholsome word and the rites and ceremonies are edifying orderly inoffensiue and not superstitious Obiect But some are so peeuish they will neuer be conuinced and satisfied Answ. The reason hereof seemes to be because the Church is sometimes a partie in such a question and therefore it were wisedome to bring vpon such parties the iudgement of other reformed Churches to make vp such a conuiction And then when all such good meanes are vsed if men separate from the Church let them lie iustly vnder the reproach of their sin But farre be it that euery one who carrieth a diuerse iudgement concerning some rites in the Church wherein he liues should presently become a scismatike for such a one may still cleaue in heart in affection and in personall presence vnto the Church and be farre from interrupting the vnitie of the Church Yea farre be it that euery departure from those that call themselues the Church yea in maine points of doctrine should be scisme Were Elias and Elizeus Scismatikes because they departed from Ieroboams worship were our Sauiour Christ and his Apostles scismatikes in departing from the doctrines of the Pharisies and Saduces No it was Ieroboam it was the Preists and Pharisies who pretended themselues to be the Church departing from the truth and so from the true vnitie that were the authors of Scisme herein And so for rites how can we stoppe a Papists mouth if we shall say that those men who depart from rites tending to the weakning of faith and doctrine or offensiue and superstitious are presently to be ranked amongst Scismatikes for haue not we our selues thus departed from an hundred Romish ceremonies and yet we say they are the authors of Scisme therein Let this rectifie our iudgements and keepe vs from rash censures in matters so capitall and so difficult If any Catholike spirit will still reproach vs as Scismatikes surely we will reioyce herein that we are not of them whose canon hath taught vs that if Christ and his Apostles would not subscribe to all their decrees they should escape no other tearmes but be reputed Scismatikes at the least if not burnt for heretikes Secondly note that there haue bin and shall be to the end heresies in the Church Christ was no sooner ascended but that blessed doctrine of his euen while the Apostles yet liued was oppugned by heretikes which seemeth to be the ground of this precept Nay no sooner was there a Church but heresie the disease and corruption of it beganne to discouer it self and truth gaâe only the start was before heresie yea the âaâes came vp with the good seed in the feild of the Lord. The reasons of this doctrine are First so long as the causes of heresie remaine it selfe must needs continue but the causes shall be and euer haue bin in the Church and these are ignorance of God pride of heart selfe conceit ouerweening of gifts want of loue to Christ and his truth Satans mallice ambition couetousnesse flattery and many moe in a word so long as there is a mixture between good and badde there will be a fight between them Secondly the Lord in his prouidence suffereth false prophets and heretikes to rise vp among his people to prooue try them whether they will cleaue vnto him or no Deut. 13.3 they are the Lords fanne brought into his floaâe to separate betweene the faithfull and vnfaithfull whereby the wicked fall off as beeing thrust away from the Lord vers 7. and the godly who are by Satan and his instruments accused to be hypocrites are manifested âound at the heart and faithfull to the ende So the Apostle 1. Cor. 11.19 There must be heresies that those who are approoued of God may be knowne he saith not it is possible but necessarie that heresies be as fire to trie and purge the gold Thirdly the Lord in his iustice punisheth by such the contempt of his truth and the careles and vnaffected intertainement of his word For iustly are men who will not receiue the truth in the loue of it giuen ouer to strong delusions in the beleeuing of lies If Christ and his Gospel cannot be receiued Antichrist when he commeth with all lying wonders and preuailing errors shall If the truth in Michas mouth be contemned 400. false Prophets shall preuaile with their lie So haue we seene that where a faithfull Pastor hath beene lightly set by the Lord hath one way or other remooued him and after his departure sent in some grieuous wolfe or other that hath not spared the flocke Fourthly the wisdome of God permitteth it for although it seeme to poison vtterly destroy the truth yet indeede he turneth it to the clearing and confirming of it it beeing an occasion that the truth is further sifted into that as sparkles issue out of the striking of two flints together so the truth discussed and disputed becommeth more lightsome and more victorious yea the gold commeth no brighter out of the fire then the truth out of the triall of opposition and contradiction Vse 1. Whensoeuer Sathan according to his accustomed mallice against sinceritie stirreth vp any troubles to stay the course of the Gospel to obscure the shining brightnesse of Gods glorie and to bring confusion into the most wise orders and ordinances of God then the Lord so ouerruleth the matter as that he alwaies bringeth light out of darkenes glorifieth himselfe purgeth his floare prooueth his people quickneth their zeale and traineth them in humilitie and obedience Let vs not then be discouraged if our eyes see many trials and in them many fall off if we see the truth oppugned doctrines of libertie broached backed and zealously maintained for surely although the Lord herein may iustly correct our manifest contempt of the truth yet can he not nor will forget his owne glorie 2. We ought to be so farre from troubling or hindring
moderate the spirit of Elias towards brethren surely here must be louing admonition not once not twice but so often as they offend so as it be not with contempt and scorne of religion and discipline Reiect him There is a twofold reiecting of a man the one more priuate whereby euery Christian is bound to forbeare the familiar conuersing with such as are openly wicked scandalous in doctrine or life but especially the Minister or Pastor whose life is more remarkeable and exemplarie must be more carefull to avoide the companie of such And this is by some thought to be here meant as if they advised Titus that when in his course he should meete with such a person who after admonition and good meanes of reclaiming him should still adde pertinacie to error he should thenceforth leaue such a one to himselfe neither familiarly conversing with such least he should occasion others also so to doe nor yet to neglect the Church in striuing against the streame with such a one for all that labour were but lost which were it taken against weaknes and ignorance it were hopefull but beeing against malice and obstinacie is desperate and therefore avoide him make not nor meddle with him let him alone to Gods iudgement what hope is there in washing an Ethiopian to build one that is cast from his foundation were to hang an house in the aire and therefore vnlesse thou canst hope that he who will not yeelde vnto the voice of the Prophets and Apostles will yeelde to thy priuate perswasion meddle not at all with him But as I noted in the former point there is more included in the precept which is to be extended to a more publike reiection of an incurable person who will receiue no good but is likely to do much harme in the Church by infection if he be suffered And this the word noteth which properly signifieth to be drawne out of a citie as an outcast and translated to the Church to betoken the casting out of a man by excommunication or a cutting him off from the societie of the Church And whereas there are two degrees of excommunication the former separating from all brotherly societie with the members of the Church and the latter cutting off from the bodie of Christ which is nothing else but that fearefull anathema and curse pronounced by the Church against him who is discerned to haue sinned against the holy Ghost The former of these two is here meant called of old a thrusting out of the synagogue and is a casting out of an obstinate sinner out of the companie and communion of beleeuers who are the members of Christ and this is the censure which heretikes are liable vnto Quest. Who must avoide them Ans. The whole Church but especially the Pastors least their remisnesse or familiaritie with such make the people more bold with them for it is meete that the whole Church should haue knowledge approbation and consent in that which concerneth the whole Quest. But how farre must they be avoided Answ. Our Sauiour sheweth in generall Matth. 18.7 when he commandeth vs to account such as will not heare the admonition of the Church as Publicans who were known by the name of sinners and wicked men Luk. 15.2 or as Samaritanes with whom the Iewes meddled not Ioh. 4.9 and the reason was because they were heretikes 2. King 17.33 vnto this day they doe after the olde manner they neither feare God nor doe after their ordinances nor after their customes nor after the lawe nor after the commandement which the Lord commanded The Apostles more especially in sundrie particulars expresse the nature of this censure 2. Thess. 2.6 withdrawe your selues from euery one 1. Cor. 5.11 with such eate not 2. Ioh. 10. receiue not such into house nor bid him good speede In which places although it seeme that such persons are to be vtterly cast out of euerie Christians affection as those who are iustly to be hated and reiected and to whom common humanity seemeth not to be due from Christians yet must we obserue herein sundrie cautions if rightly we will conceiue of it For 1. this censure infringeth not any of the bonds of ciuill right and societie but that an excommunicate Magistrate remaineth a Magistrate still and must of all Christians be so acknowledged and all such offices performed him as are due to a Magistrate Thus Ambrose obeyed Theodosius whom and when himselfe had excommunicated Yea Christ himselfe and his Apostles willingly obeyed the heathenish and persecuting Emperours This censure then may make them as heathens and no Christians but not as no Magistrates 2. An excommunicate person is not loosed from the bond of common humanitie but euery thing must be ministred vnto such a one as is necessarie for the preseruing of his life Rom. 12.20 If thine enemie hunger giue him meate and if he thirst giue him drinke Hence is it lawfull to sell him commodities and consequently to buy of him and bargaine with him and if he be before a partner with vs in any ciuill businesse as in matter of inheritance trust or commoditie we are not by this censure loosed from that fellowship which is no nearer then we may and do contract with verie strangers I say not now we may contract familiarity with him as a freind but fellowship as being a man of our own mold Obiect 2. Iob. 10. Bid him not good speede which is the least curtesie we can shew any man and 1. Cor. 5.9 Paul wisheth the Corinths not to mingle themselues with fornicators Answ. In the former place it is no part of the Apostles meaning that Christians should shew themselues any way vnciuill or inhumane whose carriage must be such towards offenders as may winne them rather then set them further off but would not haue them so courteously to salute such a one as a familiar or freind but rather as a stranger least they should seeme any way to giue the least approbation vnto their errour The latter place is to be vnderstood of priuate and familiar contracts also in freindly societie which such open sinners are to be debarred of least they be made more obstinate in their sinne and thus in the verses following the Apostle expoundeth himselfe with such a one eate not And if we should stretch the place to more necessarie publicke contracts in bargaines besides many other inconueniences which we might name we should hereby come too neare that Popish position that faith promises and oathes are not to be kept with heretikes who haue right to all ciuill equity from vs for although they remaine not brethren yet remaine they citizens 3. This censure looseth not the bands of naturall right but such as are of the family in consanguinitie or affinitie must performe all duties to such a one which such a relation hath made his due The husband to the wife and the wife to the husband the child to the father and the father to the
child the seruant to the master and the master to the seruant the kinsman to the kinsman nay in these nearer societies euen that entire familiaritie which the auncient ascribed to the identity of three things namely the house the bedde and the table must not be denied of those from whom it was due before this censure for he that was a brother before remaineth a naturall although not a Christian brother 4. This censure looseth not the bands of all spirituall societie but that notwithstanding it we may and must 1. loue the excommunicate in the Lord. 2. admonish and rebuke him 3. pray for him though not with him 4. vpon his repentance receiue him like a brother as before Quest. 1. Wherein then standeth this separation Answ. 1. From all those spirituall good things which the Lord communicateth in the Church as the word sacraments prayer for these are holy things and the priuiledges of the faithfull out of whose societie the other beeing cast out they are as swine to whom such holy things may not be cast and as dogges to whom the childrens bread belongeth not Obiect But if you shut them from the word you barre them from the meanes of their repentance Answ. Both the word and the nature of the censure shutteth them out of the congregation of Gods people and the practise of the auncient Church which suffered them not to enter within the doors of the Church The Iews permitted not the Publicans in their sinagogues but accounted them as Heathen neither would Ambrose suffer Theodosius the Emperour while he was excommunicate to enter into the Church of Milleyne But that now such persons are admitted to heare the word it is by an indulgence of the Church which I will not now stand to examine 2. From familiar conuerse in the outward life so farre as necessarily we are not bound vnto them as in the examples of the Primitiue Church I could be plentifull both in teachers and in beleeuing Christians Famous is the practise of Iohn the Evangelist towards Cerinthus when he found him in the bath and of Polycarp towards the heretike Marcion who as Irenaeus testifieth would flie from the place where the heretike stood or sate as fast as he could least he should here any heretical speaches Now the reasons why we are thus to auoid the excommunicate are these 1. That the offender may be brought to soundnesse of repentance for whatsoeuer power is giuen to the Pastors and Churches is giuen to edification and not for destruction 2. Cor. 10.8 And therefore such an offender must 1. haue his conscience terrified by beeing deliuered vnto Satan that is cast out of the Church out of which Satan ruleth and setteth vp his throne 2. Another end in regard of the partie is to shame him both by the publike rebuke of the Church in proceeding against him as also the auoiding of him as one of another societie 2. Thess. 3.14 Withdraw your selues that he may be ashamed 3. To worke sorrow in him for his sinne for the destruction of his flesh and fleshly corruption which is the ground of true repentance see 1. Cor. 5.5 4. To effect a desire to be reconciled first vnto God and then vnto the church against which he hath offended And thus 5. his spirit shall be saued in the day of the Lord. 2. There are other reasons in regard of the church First in generall that it heare not ill as a maintayner of vile persons and much lesse as if it selfe were a sinke or stie of filthy swine who professe themselues washed by the iustification of Christ and the sanctification of the spirit The Apostle Paul aymeth at this 1. Cor. 5.1 It is certainely heard that there is fornication among you and maketh this bad report the first ground of their proceeding against the incestuous person as though he had said these things ought not to be heard amongst you no not once named among Christians Secondly in respect of the speciall members 1. That they may be safe from the infection of such open and obstinate wicked ones which is also the Apostles reason 1. Cor. 5.6 A little leaven sowreth the whole lumpe a little sparkle kindleth an vnquencheable flame a little pitch defileth the whole man yea their verie word and much more their conuersation creepeth and corrupteth as a gangreene Worthy is it here worth our remembring how when the Emperour Theodosius senior was desirous to conferre with Eunomius the Arrian Bishop his wife Placilla the Empresse very earnestly disswaded him least he beeing peruerted by his speaches should beginne to like of his heresie 2. Least partaking with his sinne he should also partake of his punishment as all Israel did for Achan one rotten membeâ not cut off endangereth the whole bodie and threatneth perill to the whole The iniunction of Moses hath here place Depart from the tents of these wicked men and touch nothing of theirs least yee perrish in all their sinnes 3. For examples sake least any of the rest grow to the like boldnesse and obstinacie in sinne but rather by such separation be terrified therefrom 1. Tim. 5.20 Them that sinne openly rebuke openly that the rest also may feare All which ends beeing so necessarie as by the Scriptures they appeare to be we see what a maime it is in any Church when this rod is either not vsed or not aright Quest. But whether may priuate Christians auoid an open notorious sinner before the Church haue reiected him or what must we doe while the Church winketh and will not doe her dutie in casting them out Answ. We may and ought to auoid the familiar societie of scorners and open wicked men for the former reasons euen before the Church haue cast them out but not as excommunicate persons or members cut off that we abstaine from the word and sacraments because of such vntill the Church haue cast them out for else a way is easily beaten and paued to Scisme and rash separation And if the Church do not as she ought cut off such rotten members yet is no doore opened to personall excommunication seeing this censure is the common action of the whole Church and not of any priuate person or persons We must then beare them as we doe festered members with paine and sorrow yea and complaints to such as can helpe vs but not breake our patience for that which our selues cannot and others will not cure for vs. And thus as one very well answereth the like case shall we be blessed euen in hungring and thirsting after righteousnesse and the sinne shall not lie at our doores but where it is committed and abetted Quest. But it seemeth if heretikes must onely be avoided that it is not lawfull to put them to death Answ. This beeing a matter of fact is most properly belonging to the Ciuil Magistrate who wisely considering both of the qualitie of the person offending
as if he be a leader a seducer or wilfull in his error as also of the degree of his offence and error as if it be a direct ouerthrowe of the foundation or an high blasphemie or such as may turne to the ouerthrowe of pure religion established or the disturbance of publike peace or otherwise according to the nature of the fact may and ought to proceede to a proportionall degree of punishment whether by mulcts or imprisonment or banishment yea in the extremitie of euill to the extreame remedie euen of death it selfe for there is no remedie but if a soare prooue a gangreene it must be cut off True it is that the charitie of the Church must aime at the cutting off of errors rather then mens persons but if the nature of the error so require euen the last punishment by death as it is in the hand of the Magistrate so will it be most iust and proportionall That it is in the power of the Magistrate to cut off incurable and invincible heretiks is cleare 1. by precept Deut. 13.5 of slaying the false Prophet and Deut. 17.5 of stoning the idolater 2. by example of Moses Exod. 32.35 slaying 3000. of the Leuites for the idolatrie of the calfe of Helias 1. Kin. 18.40 who slewe 400. of Baals Priests when there was no Magistrate to do it so of Iosias 2. King 23.6 of Iehu 2. King 10.25 yea wicked Nebuchadnezzar made a decree that whosoeuer blasphemed Daniels God should die the death The same might easily be prooued out of Imperiall constitutions and iudgements of Fathers and Councels Now that this is the fittest punishment for some heretikes we may gather by the instance of Arrius whom Constantine the great banished indeed but how much better had it beene for the world if he had taken such a monster from the face of the earth how much better had that sparkle beene with himselfe extinct before it had come to set the whole world on fire and if he that reuileth his Prince deserueth death as a traitor how much more he that blasphemeth the name of God or any part of his truth Obiect But Christ biddeth vs beware of false Prophets but not to slay them yea wisheth to suffer both to growe together till the haruest And Paul neuer giueth other commandement concerning them then to avoid them and withdrawe our selues from them And Musculus expounding the place in 1. Cor. 5. concerning the incestuous person hath these words he commaundeth not to kill him but to remooue him from among them Answ. 1. Some such places are such precepts as are diâected vnto the Churches whose weapons are spirituall and hath no such power of life and death ouer the bodie or outward man 2. Some other institute and informe the Pastors of the Churches how to carrie themselues towards such offenders as this in hand and the like to Timothie but intend not to speake any thing of the Magistrates dutie So Bullinger affirmeth that here Paul enformeth Titus and not Sergius Paulus how to carrie himselfe towards an incurable and desperate heretike 3. These precepts were deliuered when there was no Christian Magistrate to performe the dutie and therefore the Chuches were more carefully vrged vnto theirs 4. They must all be vnderstood with respect 1. of the qualitie of the persons and offences which must be distinguished 2. of the Church as whether such tares can be plucked vp without apparant hurt of the Church for else they must be let stand and so must that place be meant least ye also plucke vp the good wheat and this is agreeable also to the doctrine of the auncient who aduised rather to tollerate some lesser euill then that a greater good should be hindered or a greater euill occasioned Vse 1. Seeing excommunication is such a grieuous censure it is not to be inflicted rashly or for trifâles but delibeâately in matters of waight and much moment yea heauily and not without inward griefe that the Church is vrged to such seueritie For 1. if it be a greiuous thing to be disfraunchized and cast out of a wel ordered common wealth how much more to be cast out of the church the commonwealth of Israel Which made some of minde that this censure is not to be vsed but in such cases as wherein the Iewish lawe condemned to the death the which strictnes in that it may seeme to confound the Iewish Iudiciall lawe with Euangelicall discipline howsoeuer I will not maintaine yet surely as Musculus well noteth I thinke it ought not to be vsed but in such cases as more expressely shut out of the kingdome of heauen and such as the Apostle mentioneth 1. Cor. 6. because it is a declaration of that which is by God done in heauen who for a non apparance or not paiment of a trifling fee thrusteth not out of heauen Secondly it must be vsed as a last and desperate remedy euen as the Surgeon trieth all gentle meanes before launcing seating or cutting off Thirdly it must be done with griefe and sorrowe of the whole Church euen as a member in the bodie cannot be cut off without extreame paine to the whole This is a fitter affection then anger couetousnesse or any other such sordid and base selfe seeking in dispensing the iudgements of the Lord. Fourthly It must be done verie sparingly in wisedome and moderation whereof we haue a notable patterne in the Church of Geneva wherein such was the power of the word and wisedome of the Pastors in restoring offenders by the spirit of meekenesse that in the space of whole tenne yeares as M. Beza himselfe confesseth onely two persons were stricken with this censure Now of the fearefull abuse of this censure whereby it is daily turned into an idle scarecrow sold and bought at a vile price I neede not speake any thing seeing the thing it selfe speaketh so loud would God it were as well reformed as it is by a number of the godly learned discouered Vse 2. If heretikes must be avoided then it followeth that Protestants ought to avoid all communion and mixture with hereticall Churches persons namely with that hereticall Apostaticall Church of Rome and the members of it To prooue it an hereticall Synagogue I shall not neede to spend time after those two famous lights our learned D. Whitakers and Reynolds the former of whome hath prooued that the present Church of Rome is no particular Church but hereticall and ouerturning the foundation and grounds of faith as by eighteene seuerall points he instanceth and concludeth that whosoeuer would be saued must necessarily forsake her as an antichristian and Satanicall synagogue The other in his fifth Thesis of his learned booke defendeth that the Romane Church is neither Catholike nor a sound member of the Catholike Church in explaining the tearmes whereof he saith that the newe Romane Church is tainted with a gangrene of most pestilent heresies which euerie
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
of those deare children of God And where should the gunpowder treason haue beene laid if the blowe had beene giuen had not Satan deuised shoulders which had borne a many such malitious imputations before But notwithstanding such bug-beares whereby Satan would scare men from the sincere imbracing of the truth and entertaining of the ordinaÌces of Christ as the greatest enemies of states and kingdoms let vs be wise hearted and bold to giue Satan the lie seeing the sincerest preachers and professors of the Gospel are so far from denial of the right of Princes as that the doctrine which they bring establisheth their power in their hands rather like the workemen of Salomon who built the Temple and built his throne too And let Protestant preachers and professors carrie this garland and tryumph against all Popish spirits that although the enemies of the truth haue narrowly in all ages sifted them to finde iniquitie in them that thereby they might iustly get the ciuill sword drawne against them yet haue they found no such thing in them Vse 3. If Christian religion confirme ciuill authoritie then the way to bring men to become subiect to superiours is to plant the Gospel and take order that it may preuaile amongst them The teaching and practise of true religion is the conseruant cause of commonwealths because it is a principall meanes to bind vnto obedience without which all politike courses fayle and are found by experience too weake It is not power it is not policie that will still subdue and keepe vnder a rebellious people without the power of the word in their consciences for till obedience be willingly yeelded vnto God it can neuer be conscionably and then not constantly yeelded vnto his Leiftenant This may be a ground of our prayer that the Lord would be pleased to put into the hearts of our gouernours that the Gospel may be throughly planted in Ireland for this is the most direct way to subdue the rebels and bring the whole countrie vnder willing and free subiection Doctr. 2. Euerie Christian must yeeld obedience and subiection vnto Magistrates and higher powers To the explaning of which point three things must be opened 1. who must must be subiect 2. wherein 3. wherefore The first of these was touched before where we affirmed that all sorts of men cleargie as well as laietie must be subiect Romish policie that they might become the absolute libertines of the world and carrie their bad matters vnder a cloud that secular eyes should not prie into them hath withdrawne the neckes of the cleargie from vnder ciuil power and will be iudged by none but their compeares which is as if a theife should be tried by a quest of cutpurses and therefore when they meete with that generall conclusion Let euery soule be subiect they beate their wittes as beeing at a stand but seeing something must be bolted out for a shewe one Pope saith that the person of the speaker is excepted in giuing such preceps whereupon it commeth to passe that Paul and Peter and consequently their successors while they call for subiection of others are themselues exempted from it a silly and weake shift as though Christ did not pay tribute for Peter as for himselfe and as though Paul pleaded not before and appealed to a ciuill iudge Act. 25.11 Another procter of theirs by euerie soule will haue meant onely animall men that is secular and worldly but spirituall men and the cleargie are still exempted as though the Popish cleargie were become and all vanished into spirits or as if where Luke saith that there were in the shippe 376. soules it must needes be concluded they were all secular and animall men among whom Paul and Luke were or as if they were all naturall and animall men in the Arke because it is said there were in all eight soules of which Noah was one who was a preacher of righteousnesse much like the poore proofe of that Iesuite who because Paul would not haue the Corinths goe to lawe vnder the vniust but vnder the Saints surely concludeth that this must be vnder the Bishops for is it not likely that that Epistle was written onely to Bishops because it was sent to the Saints yet vpon such grounds as these hath their cleargie cast off the yoake of obedience these many 100. yeares cleane against the expresse word of Scripture and the vniuersall practise of holy men yea the Sonne of God in the Scriptures Aaron the high Priest must obey Moses Ahimelech when wicked Saul sent for him to slay him obeyed him beeing summoned he came and appealed not from the vniust sentence of death so did Christ so did his Apostles and so must and ought their successors vnto the ende yet sometimes as it is seene in all tenures which are not from God men knowe not what to hold to after the Popish cleargie hath challenged their exemption and authoritie by diuine right from the word beeing pressed they forget themselues and claime it iurâ humano that is from the priuiledges donâtions and exemptions of Princes and Emperors wherein besides that they should not haue suffered the Princes by departing from their right to breake Gods commandement for Princes haue not power to loose him from obedience whom God hath bound as also by flying to a priuiledge as their best and last refuge is plainly implyed what of due by the lawe of God and nature belongeth vnto Princes from them The second point is wherein and how farre we ought to obey Magistrates Answ. Euery Christian is bound to take heede to the mouth of the king in all things and so farre as he hath power to command Now because the ciuill Magistrate is alwaies bound to command in the Lord and 2. is the father of our bodies after a sort and of all our outward man hence two grounds of great moment are concluded The former is that euerie man must obey all possible commandements which are not against the lawe of nature and the lawe of God for the Magistrate in all his commandements as well as executions must be the Minister of God onely vrging that vpon his subiects which God himselfe whose place he sustaineth would vrge It is said of Cyrus that he must be Gods sheepeheard and he shall performe not his owne but all my desire The iudgement is not mans but Gods and it is the honourable style of Princes to be assistants to the ruler of the whole earth neither is this to denie any supremacie to Princes to tie them to the tables of which God hath made them the keepers but it is to ascribe vnto them such soueraigntie vnder God ouer all causes and persons Ecclesiasticall and Ciuill as that they may not depose the care of Church or Common-wealth as a thing wherein they will not be wearied but must prouide that sincere and vncorrupt doctrine be published in all their Churches that the Sacraments be duely and seasonably administred