see the wonderfull things of the lawe If any man want wisedome he must aske it of God The foote of Dauids song was Teach me thy statutes Thus shalt thou be taught of God and not onely by the ministerie of man 4. Seeing the feare of God is the beginning of wisedome and his secret is with them that feare him bring a teacheable and an humble heart turned to God louing his truth desirous and industrious to obey that part of his will alreadie reuealed vnto thee for he teacheth the humble in his way and if any man will doe his will he shall knowe whether the doctrine be from God or no. 5. In thy reading let not thine ende be to seeke out and finde out curiosities and subtilties but to finde and meete with Christ desirous to knowe nothing but Christ and him crucified which is the scope of all the Scriptures as also of the gift of interpretation of them 6. Read not by halues but goe through the author thou hast made choise of once and againe nor idlely but with attention as painfully digging for the treasure nor carelesly but with dilgence trying these mettalls vnlesse thou wouldst take copper washt ouer for gold Lastly bring all thy reading into vse and practise meditate of it often by thy selfe and cheerefully communicate it to others for by vsing and laying out thy talent thou encreasest it and know that not they which reade heare or speake much are blessed but those which doe it Thus come furnished to the reading of this or any other godly booke and I assure thee thou shalt not loose thy labour but shalt so redeeme thy time as that thou shalt be able to giue a good and comfortable account of it in the day of thy reckoning If thou meetest with any doubtfull things helpe me with thy best construction If with any escapes helpe me with thy best counsell If with any helpe hereby in thy holy course praise God and helpe me with thy prayers The vnworthie seruant of God and of thy faith THOMAS TAYLOR A COMMENTARIE vpon the Epistle of Saint PAUL to TITUS The occasion of the Epistle HE hath little acquaintance with the writings of the Apostles who out of themselues cannot attaine vnto the occasion of their penning but not to wast time in the particular Arguments of each seuerall Epistle they haue all one common and generall occasion which was this So soone as the Apostles had planted any Church of God by sowing the good seede of the word fetched out of Gods owne garners in the field of the world the malitious man sent his seruants to sow tares in the same field which sprouted vp suddenly into the blade and eare to the choking of the good husbandmans good seede Hence was it that least Gods husbandrie should vtterly miscarie the Apostles were put to new trauells who hauing vpon them the care of all the Churches which they had founded and seeing Satans subtilties incessantly breaking out in his seducing instruments teachers of lies and false Apostles to the annoyance of the Church were constrained with a second hand to stablish their first worke and with no lesse labour to vphold and repaire that house and building of God which like good master-builders they had formerly reared and erected This truth is euident not onely in other Churches planted by this our Apostle the Doctor of the Gentiles as by his seuerall Epistles is clearely gathered but also in this Church planted by himselfe in the I le of Creta now called Candy for Satans rage containeth not it selfe in the continent nor contemneth a conquest against the Church in such a small Iland as this is And therefore no sooner was Paul departed hence although he left Titus behind him to further the worke but Satan thrusteth in corrupt teachers some erronious in doctrine others in life scandalous both of them exceeding infectious some of them seeking the ouerthrow of the doctrine others of the gouernment of the Church established others would for the honour of the seruant despise the Son by ioyning Moses and Christ together all of them disioyned the profession and practise of pietie and by this meanes peruerted many and drew them into their owne destruction Our Apostle therefore wrote this Epistle to Titus 1. that he might authorize and backe him in his Ministerie against such as might otherwise carrie themselues contemptuously towards him 2. That he might direct him in redressing and repressing such disorders as beganne to preuaile for which ende he both describeth what manner of persons he should place Teachers ouer the congregations as also what doctrine he would haue him particularly applie to euery degree and condition of men that by the sufficiencie of the former the false teachers might be foiled and by the euidence of the latter all sorts of men might be sensed and out of daunger of corruption by them 3. Because Titus was young as it seemeth he teacheth him how to carrie his whole doctrine how to order his life how to deale with the tractable how also with obstinate offenders who studied rather parts and â—ow to be contentious then how to content themselues with the simple truth and so shutteth the Epistle with some personall matters and the Apostolicall salutation The parts of the Epistle This Epistle containeth three parts 1. The salutation in the 4. first verses 2. The narration or proposition of the matter of it from the 5. verse of the 1. Chapter vnto the end of the 11. of the 3. chap. 3. The Conclusion containing some priuate businesse enioyned Titus and the ordinarie salutation of the Apostle CHAP. I. 1 PAul a seruant of God and an Apostle of Iesus Christ according to the faith of Gods Elect and the acknowledging of the truth which is according vnto godlines 2 Vnto the hope of eternall life which God that cannot lie hath promised before the world began 3 But hath made his word manifest in due time through the preaching which is committed vnto me according to the commandement of God our Sauiour 4 To Titus my naturall sonne according to the common faith Grace mercie and peace from God the Father and from the Lord Iesus Christ our Sauiour IN these foure verses containing the salutation which is the exordium or first part of the Epistle we haue two things to consider 1. The persons 1. saluting 2. saluted 2. The forme of the salutation it selfe The person saluting is described 1. by his name Paul 2. by his office 1. more generall a seruant of God 2. more speciall and an Apostle of Iesus Christ which is further enlarged by the ende of it namely either to preach the faith of Gods Elect as the Geneva translation hath it or rather hereby to bring the Elect vnto the faith according to the faith of Gods Elect vpon which occasion he entreth into a large and notable description of this faith and thereby proceedeth in amplifying the dignitie of his calling as we shall see in the seuerall
not in the change of the minde but know it that no time is thine but the present and it is little better then Poperie to professe free will in this matter it is too much thou hast beene deceiued in the time past deceiue not thy selfe also in time to come Well said one God hath left man time past to repent of and time present to repent in but the time to come he hath reserued in his owne hands Doct. 3. The manifestation of saluation is to be sought for in the preaching of the word Which point is plaine in that the preaching of the word is an ordinance of God 1. to make Christ knowne in whose name alone saluation is to be had 2. to beget and confirme faith in the heart by which alone as by an hand we apprehend and applie him with his merits to our saluation The former the Apostle affirmeth Ephes. 3.8 the vnsearcheable riches of Christ was by preaching made knowen to the Gentiles and Coloss. 1.27 God would make knowne what is the riches which riches is Christ in you whome we preach For the 2. that faith is wrought by the word preached see Rom. 10.14 and 1. Cor. 1.21 By the foolishnesse of preaching it pleaseth God to saue such as beleeue in that herein he both offereth Christ vnto vs and giueth vs faith by which we receiue him 2. This truth appeareth in that wheresoeuer the Lord had a people to call to saluation there he sent his Prophets and Apostles whom he appointed so long there to stay till his worke was finished and then sent them elsewhere when Paul was resisted and blasphemed by the Iewes at Corinth he pronounced them guilâ—ie of their owne blood and purposed to turne to the Gentiles but the Lord suffered him not but caused him to staie there a yeare and six moneths longer because he had many people in the cittie so Paul and Timothie hauing gone through Phrygia and Galatia were forbidden by the holy Ghost to preach in Asia and by a vision were assured that the Lord called them to preach in Macedonia Which direction of them by the spirit to some places and restrayning them from other argued that they carried with them the meanes of conuerting such as whom the Lord at that time purposed to call In this ordinance is it called the word of faith 1. Tim. 4.6 deliuered by exhortation and doctrine vers 13. in this embassadge is it called the the word of reconciliation and thus preached is called the Gospel of the kingdome of God Mark 1.14 Iohn came preaching the Gospel of the kingdome of God powerfully raysing vp men thereunto and the Gospel of our saluation Ephes. 1.13 Vse 1. The preaching of the word is the greatest blessing that the Lord bestoweth vpon any people and such a one as God in his anger depriues that people of against whom he intendeth a plague the former appeareth in that great care of Christ himselfe who before and after his ascension prouiding for the good of his bodie the Church as the speciall gift and loue-token he could leaue behind him appointed Apostles Euangelists and after them Pastors and teachers to continue to his comming againe The effects also shew the power and price of the blessing which are reconciliation with God sanctification of the spirit mortification of the flesh the life of God all which are brought by the reuealing of Iesus Christ. The latter is euident in Amos 5.13 that when the Lord is about to bring euill times he maketh the prudent to keepe silence Both which shew vnto vs that the Lord hath opened vnto vs in this Church and land his chiefest treasure in that he hath put the barres into the rings of the Arke whereby his glorie is carried throughout our countrie and in that he hath lifted vp his cloud in the sight of all our people to direct vs in all our iourneies he hath not dealt so freely with euery nation neither haue they knowen his lawes Psal. 44. last Vse 2. Those people are bound to much thankfulnes and dutie among whom the Lord hath planted a preaching Ministerie by which men may be directed in the path of saluation It is a blessing we are to wish and pray for to all Gods people and bewaile their want that haue it not The former we are enioyned by the expresse precept of Christ considering the greatnesse of the haruest The latter by his example who mourned to see people as sheepe scattered without a shepheard Obiect But people may doe well inough if they haue the word read publikely and they can read it at home Ans. My purpose is not by establishing preaching to derogate from reading the manifold fruite which accreweth by reading the Scriptures hath otherwise taught mee together with the custome of the Prophets Apostles and Christ himselfe of which I haue elsewhere expressed the principall But the things which God hath ioyned together let no man separate In the old Testament the Levites must read the booke of the law giue the sence and cause the people to vnderstand the reading In the New after the reading of the law there was expounding Christ himselfe after the lecture of the law had a booke giuen him found the prophecie closed the booke sate downe expounded it so did the Apostles Paul and Barnabas Act. 13.15 Thus hath the Lord afforded his Church a further benefit and more full blessing a more ordinarie and principall meanes to beget faith and repentance and to lead men along vnto saluation by a more ful manifestation of the promise of life which is here said to be by preaching that is by explaning and applying things read to the heart and affection This is the labour in word and doctrine commended vnto vs that are the Lords builders and laborers who in raysing the spirituall walls must imitate Nehemiahs builders euery one of whom in repayring the walls of Ierusalem must hold the trowell in one hand and the weapon in the other in like manner should euery Minister exhort with whose some doctrine there is the vse of the trowell and improoue the gainsayer which is the vse of the sword to want which ordinance is to want that which the wisedome of the Lord thought most necessarie for the welfare of his Church who would not haue his people sticke in the outside but pearce into the depth of his wisdom reuealed neither content themselues with a bulk of corne but to get it troden out nor with bread in the lumpe but deuided Whether therefore their estate may be good in such a want or no we are not so much to sit as iudges vpon them as become petitioners for them that their want may be supplied seeing the word hath taught vs that where vision faileth people perish And for priuate reading would God men were better acquainted with it then they are yet although the Iewes had the law priuately at home the
sometimes of his doctrine lay open vnto him their greife as to their Phisician vnder Christ and seeke for particular direction in speciall cases from him in all which and many moe mutuall duties they may not by this inordinate humor be deterred and hindered but rather with all meeknes and lenitie be allured louingly enterteined and contentedly dismissed from him Vse This doctrine may be profitably applyed both to Mnisters and people The Minister must learne to be 1. docible 2. affable the former fitteth him to learne of others the latter to teach others for none can be apt to teach others who is not apt to learne of others and in the Minister especially a tractable and teachable disposition is a singular inviting of others by his example more easily to admit his teaching whether by reprehension admonition or howsoeuer Elihu ioyneth learning and teaching together Let a man of vnderstanding tell me let a man of vnderstanding hearken vnto me and euery one will thinke it fit that young Ioshua should minister vnto Moses young Samuel to Eli Elisha to Eliah Baruch to Ieremie Titus to Paul yea the disciples to Christ thinke it vnreasonable that the blind should offer to lead the blind But this is the fault of many Ministers that conceiuing they are now fitted to teach others they disdaine to be taught by others and thinke it too base for them to heare such as they conceiue meaner and weaker in gifts then themselues whom I wish they would remember what a dangerous thing it is to haue the faith of God in respect of persons and to receiue the word as mans word and not as Gods whose indeede it is 2. That the Apostle Peter thought it meete that euen such as had knowledge and were stablished in the present truth should be put in remembrance of such things as they knewe and stirred vp to the practise of them 3. That all haue not the same gifts nor the same gifts in the same measure that no man might say of any mans gifts I haue no neede of them Ioseph can expound a dreame when he heareth it but Daniel can declare a dreame which the King hath forgotten and expound it also which is a double knowledge yea that Iethro in some things may see more then Moses and Naamans seruant more then himselfe As for the other vertue opposed to frowardnes namely affabilitie which teacheth to entertaine the talke of others with signification of our good will vnto them in our speaches and gestures it is a great grace and a profitable ornament in a Minister that can graciously and wisely weld it 2. So hearers seeing frowardnesse is such an impediment to instruction must learne to cast it from them which in many otherwise well affected is a disposition hard to please in some making them seldome contented with the paines matter or manner of their ministerie but hauing a bed in their braine of their owne size whatsoeuer is longer they cut off whatsoeuer is shorter they stretch and racke it for their owne oâ—inions may not yeeld not knowing to giue place to better Others are secure and therein growne froward against the word beeing mourned vnto they weepe not beeing piped vnto they daunce not if their Minister be a companion they reiect him as he is if he be not he is too austeere and too precise yea numbers are so superstitiously froward and so setled in their superstitions and olde customes that let the Minister speake out of the mouth of the Lord they say plainely they will not heare him as the Iewes did against Ieremie oh that the tractablenes of our people were so come abroad as it might be both their owne praise and their ministers ioy whereof we should soone see fruits wel beseeming the people of God for while it attributeth vnto God his truth and men teaching it that authoritie which is due vnto them it freeth the minde from ignorance deliuereth from the bands of delusion and errors and openeth a large entrie into the treasures of wisedome Not angrie Quest. Is it not lawfull for a Minister to be angry at all Answ. We must knowe that all anger is not condemned in Scripture For 1. anger is a naturall affection which may be vsed as wel as others both calmely and in heate also of holy men in an holy manner as Moses the meekest man in the earth as appeared both by the Lords testimonie as also by bearing such reuiling speaches of his brother and sister Numb 11. yet is he said to be verie angrie yea his fierce anger caused many to be slaine Exod. 32. 2. The Prophets and Apostles were verie angrie oftentimes and therefore commended as Phineas and Paul calleth the Galatians foolish Galatians nay Christ himselfe is said to be angrie Mar. 6. and called Peter Satan Matth. 16. 3. It is an affection commanded Eph. 4.26 and Eccles. 7.5 anger is better then laughter so as it is sinne not to be angrie against sinne 4. When the Scriptures condemne anger they vse such restraint as that the sinne of it rather then it selfe as sinne should be condemned as Matth. 5.22 whosoeuer is angrie with his brother vnaduisedly shall be culpable of iudgement yea and when we are commanded to be angrie and sinne not it is plaine that not anger but the sinnefulnes of it is condemned Quest. In what respect then is it here prohibited Ans. So farre as it is not rightly grounded or not rightly bounded and moderated for in the right ordering of this affection diuerse offend diuersly Some there are who are not so soone mooued to anger but being so their anger is bitter and long abiding the passion working in them as fire doth in yron which is long in heating and longer in cooling Some are implacably angrie whose patience beeing once mooued and broken they are hardly euer reconciled the passion in these is as fire hid in some mouldring matter but neuer bewraying it selfe without the ruine and wast of the thing it hath caught neither of these two rightly bounde their anger but it resteth in the bosome of fooles There are a third sort of men who are easily ouercome of the passion not mooued hereunto vpon iust cause as when Gods glorie is impaired or the cause waightie but suddenly for euerie trifle and vpon euery dislike whose passion worketh as fire in stubble soone in and soone out these are here noted in the word vsed by the Apostle men of short spirits so hastie and â—eastie as they seldome looke to the right grounding and footing of this affection The thing then here condemned is not so much anger as hastines to anger which is a disorder not onely reprooued in the Minister for euerie where it is a vice but Salomon speaketh generally to all Bee not of an hastie spirit to be angrie Doct. Hastines or pronesse to anger is a great enemie vnto the ministerie and such a blot as may
and here especially is reprooued that ordinarie vice whereby men shew themselues louers of pleasures more then of God namely when for their pleasure or recreation men omit the duties of the Sabbath yea further when men sit at plaie day and night longer then they would willingly for much mony be bound to any good thing whereby they wast their substance neglect their callings loose their good names and go vnder the names of gamesters dicers c. in the meane time who is at home to guid and order to pray and teach the family oh this is a strange voice to a gamester Thus we see how men faile in these particulars to which many more might be added whereby they draw much sinne vpon themselues in the vse of their most lawfull liberties Now therefore shall it not be amisse to adde a fewe generall rules or counsels by the obseruation of which a heart desirous to please God in all things shall be able to avoide all these wandrings and turne it selfe to the comfortable vse of all these things wherein Satan hideth so many snares As 1. Labour for a pure eie and all the bodie shall be bright and lightsome such an eie as may see Iesus Christ with his merits for till then outward things cannot but be much and great in our eyes 2. When once thou seest Christ and his merits set thy affections on nothing else loue nothing meruaile at nothing desire nothing but either Christ or for Christ nothing that is outward must be desired for it selfe neither vsed but so farre as it maketh to the chiefe marke yea and more or lesse receiued or refused as each of them are more or lesse valuable to this purpose Much lesse maist thou rest in any thing which thou canst see here belowe where thou art but a stranger for the things thou canst see are but as shadows to the things thou seest not but oughtest most to affect and sometimes they appeare to be the things they are not and vanish away with the vse and hasten vnto nothing Now what follie were it to set them vp or equall them and much more to preferre them before Christ as if they were things that could make a man happie or vnhappie whereas they are in themselues neither good nor euill but so farre as they lead vnto or from Christ. And what more proper cause can we giue why men so corrupt themselues in outward things then this that they make there a stoppe and resting place whence they should make a steppe to climbe further towards heauen 3. Iudge thy selfe and others not by abundance of outward things no not if thou couldest passe Midas or Craesus in wealth for thou art hereby but more bound laden and entangled but by thine or their portion in Christ that man hath gotten abundantly that with his content in Christ can manfully despise these outward things he wanteth nothing that wanteth not faith for what can he want who possesseth Christ in whom is all things thinke then with thy selfe Is Christ mine or I his then I shall be prouided for sufficiently for he shall not want to whom Christ hath promised that nothing shall be wanting hee cannot hunger and thirst who hath once tasted of this bread water of life he can neuer be found naked who hath put on Iesus Christ he can want no pleasure who possesseth him at whose right hand are pleasures for euermore I will therefore make Christ my foode my raiment my riches my recreation and reioyce that my lines are fallen so well as for other things if I can haue them with him and vse them for him so it is but if not all shall goe before the pearle naked Christ is wealth enough Vse 2. A second vse of this doctrine that all things are pure to the pure is to take notice what a priuiledge beleeuers haue obtained by Christ that to them all things beeing pure they may without scruple of conscience vse their libertie in any indifferent thing so it be vsed aright because that lawe of commandements which stood in ordinances is abrogated through the flesh of Christ that bondage which beleeuers were put vnder before Christs appearing lasteth now no longer seeing faith is come the impotent and beggerly rudiments are vanished and taken out of the way the hand-writing by which they subscribed to their owne guiltinesse and condemnation and that so often as they vsed the ceremonies of the lawe is fastened vnto the crosse Nay more sinne which robbed vs of all is spoyled the powers and principallities to which our sinne deliuered vs are vanquished Sathan hell death deuills and all hostilitie are gloriously led captiue and triumphed ouer that we might see our full victorie by our captaine and head of our profession who hauing thus set vs into the freedome of sonnes and thereby giuen vs prerogatiue to all the priuiledges of heauen it selfe which are constant and not fading can he grudge vs and not giue vs much more right to the creatures which are but corruptible Oh how should this vrge vs to labour for the pretious gift of faith which as a chiefe instrument sealeth vp to the soule possessing it all the former priuiledges of the Saints it bringeth with boldnes into the presence of God it reacheth Christ in whom the Father is well pleased it restoreth our right in the most common benefits euen to the ayre which we breath in it maketh prayers to bee heard the word to be profitable almes and workes of mercie to be comfortable whereas without it a curse followeth the vse of all blessings all seruices are reiected thy prayers are abhominable who turnest thy eare from hearing the lawe thy hearing and reading the word is the reading and hearing of the sentence of thy owne condemnation thou giuest almes of that which is none of thine owne all thy paines and labour is but to get thee to hel ô therfore seeing such are the prerogatiues of a beleeuer get faith into thy soule which is the onely purchase of them with great summes of money these freedoms cannot be obtained only the beleeuer is free borne Which if it be so what a wofull thing is it that so fewe prize these priuiledges as they ought so fewe care for the gift of faith offered in the preaching of the word by which alone they can become pure to the creatures and the creatures vnto them yea they pure to all things and all things vnto them by woefull experience we finde the truth of that of the Apostle all men haue not faith nay it is a gift and giuen but to a verie fewe for there are but a fewe freemen in a corporation in comparison of the rest and yet fewer benchers then freemen as the Saints are a fewe counsellers in a state as beleeuers are and yet better were it to be no man then no beleeuer And in the second place when by much labour and meanes we haue obtained these freedomes we must
saue of her husbands allowance or procure by her labour aboue that her husband enioyneth 9. That she getteth naughtily she ought to dispose it to the owners or to the poore though he should forbid her because neither she nor he hath right thereunto The Casuists adde other cases which are more questionable But the question is of such goods as are common between them whether she may dispose of them to any vse without his consent And the common answer is negatiue and sundrie reasons propounded Which as I will not conclude against so neither can I wholly assent vnto for these reasons which I propound to be further considered of 1. Whereas one cheife ground of that opinion is that the wife hath no more but vse of her husbands goods I take it she hath also a right and interest in them For marriage which maketh the person of the husband the wiues maketh his goods much more so that as she hath not vse only but right and power of his bodie so also hath she not only an vse but a right and possession in his goods Againe if she haue onely vse of them wherein is her preferment aboue the children and seruants who haue vse of them aswell as she Further the husband is bound to impart and make his wealth common with his wife as Christ imparted his heart blood vpon the Church which the Church hath a state and interest in the which interest for any to debarre the Church of were to withhold her from her right Secondly the wife is as necessarily bound by God to shew mercie as well as the husband the precept is generall to doe good forget not and to distribute She must therefore exercise her faith in the practise of good workes as well as he though her husband forbid her whom she is to obey only in the Lord what if he should command her not to heare the word praie and goe to Church or the like and the case is not vnlike seeing mercie is more acceptable then sacrifice and euery way as necessarie Obiect It will be here said that we may not doe euill to doe good withall or giue of that which is not our owne Answ. It is the question whether it be euill or no. And she giueth of that which she hath right and state in euen to dispose but in no other vse then in workes of mercie as present need requireth and that with wisedome and discretion so as she neither impouerish her husband weaken his estate nor wrong her own familie Thirdly we haue examples of godly women for to let passe the fact of Abigail that was as Mr. Calvin saith extraordinarie in that God did inwardly and specially direct her in that strait and the case was of present necessitie to saue the liues of the whole family and further her husband Nabal was not only froward but drunke all that daie and not to be consulted withall 1. Sam. 25.16.36 The examples of Ioanna the wife of Cuza and Susanna and many other godly women were not so extraordinarie who ministred to Christ of their substance to say here they had the consent of their husbands is but to insist in the question without proofe and it is most probable their husbands were not so forward especially Cuza who was Herods steward in likelihood was of Herods mind Most expressely Salomon saith of euery vertuous woman that she stretcheth out her hand to the poore Prov. 31.20 Fourthly the most learned deciders of cases among the Papists conclude and determine that the wife in this case may do that which the husband ought to do but will not as if she know much of his goods ill gotten which ought to be restored she may giue more liberally whereby so farre as she can she laboureth to heale his error and witholdeth Gods iudgement from her selfe in participating in his goods It is obiected that the vowe of the wife may not stand without her husbands consent at least implicite and therefore she may not dispose of inferiour things without it To which may be answered that this is a ruled case by expresse commandement not deniable by any as the other is not Besides it is an vnlike case seeing vowes are voluntarie and in the power or choise of the vower to vowe or not to vowe but so are not works of mercie which are commanded and necessarie duties It is alleadged that partners may doe nothing without mutuall consent But that is answered because here steppeth in a superiour power to which both of them must stoope euen a commandement of mercie and charitie to the wife as well as the husband and includeth that the wife must haue wherewithall to be charitable as well as the husband It is alleadged that her desire must be subiect vnto him he shall rule but all such allegations drawne from his headship and authoritie stand onely in indifferent and ciuill things which a mercifull and necessarie releefe is not for we say that she is in a ciuill manner subiected vnto him and to his power and may not dispose of any part of his goods at her pleasure to any ciuill vse as to giue away to her friends to spend vpon other other outward vses But yet is she not after such a seruile manner put vnder his power as that vpon no occasion whatsoeuer shee may not dispose of any part of the goods which by the right of marriage are common betweene them It is further alleadged that the Shunamite did not entertaine the Prophet but first she asked her husband I answer it is a cōmendable part for the wife to seeke her husbands consent in euerie thing but the question is where such consent cannot be had besides one thing it is to giue a mercifull releefe and an other for the wife to bring a man into the house to diet and lodge him which this woman might not doe without the consent of the husband for though there was a mercifull releefe of the Prophet of God in it yet there was more it beeing a mixt action in one part of which the husband must haue a chiefe stroake It is further alleadged that by ciuill lawes the wife may neither let nor sell nor borrow without her husband and therefore neither may she giue I answer these are ciuill actions wherein the husband as the head must giue direction but mercifully to giue an almes is a religious action besides the lawes state the wife in a great part of the husbands goods and lands and prouideth by giuing her a ioynture or her thirds that the husband may not depriue her of her right therein neither by lawe can a man sell his lands simply vnlesse the wife will giue vp her thirds which plainly stateth her in a right vnto the goods and lands aboue the seruants and children the deniall of which as I said at first is the maine ground of the former opinion Other obiections I haue met with not worth the answering therefore I will not
requiring our best attentions and diligence in the entertayment And therefore we must yeeld more then ordinarie audience to this Apostolicall doctrine not passing by it as a thing which long since we haue learned out of Catechisme and so are past it but seeing the Lord doth so solemnly recall it into our eares and vnderstandings we must call together and summon our best sences and affections to heare and receiue it And the rather because two things are implied 1. That it is a most true and necessarie doctrine because the holy Ghost is so earnest in it 2. That it is not so soone learned as men may thinke for although it be not much contradicted in the mouthes and by the words of men yet is it exceedingly in their practise and conuersation And these things I will thou shouldest affirme In this Apostrophe vnto Titus and the words following the Apostle after a sort dwelleth in the commendation of his doctrine for not contenting himselfe to call it a faithfull doctrine he turneth himselfe presently to Titus and wisheth him in this verse to be instant in teaching iâ— as in the next to be diligent and vigilant against the contrarie And here 1. he commandeth not exhorteth Titus I will that thou teach these things that is both which I haue formerly deliuered and now presently follow 2. Hee prescribeth the manner how Titus shall teach them That thou affirme that is as it is a most true and faithfull doctrine so do thou by all meanes most constantly and vndoubtedly perswade and maintaine it The originall word is a borrowed speach from those that giue or sell a thing to an other who are bound to defend the title gift or sale of it against all claimes suits and entanglements wherein is insinuated that although it be a faithfull word yet it shall not saile to be called into question and meet with strong opposition and therefore Titus must the rather bend himselfe to make it good against all cauillâ— and questions that can be mooued about it or against it 3. Hee enterlaâ—â—th againe the summe of the doctrine which he dwelleth in the commendation of That beleeuers be carefull to shew forth good workes The Greeke word is a militarie word taken from such as set themselues in the foreward or front of the battaile and manfully march before the rest so encouraging the whole band following to the like valour and diligence as they see in them their leaders This word would our Apostle translate to Christians and conuerts to the faith whom he would not only haue fruitfull in good workes but ardent forward and the first in them going before others as leaders captaines patrons and examples 4. Hee affixeth a reason why he doth so vrge him to the teaching of these things These things are good and profitable vnto men The streame of expositors conceiue these words as the iust praise and commendation of good workes by our Apostle immediatly before mentioned including a reason why beleeuers should be fruitfull in them But I rather conceiue them as an enforcement of the dutie vpon Titus for these reasons 1. had the Apostle applied them to good workes it is not likely he would haue seuered them from the former words by a full point hee might sooner and aptlier in that sence haue said which are good and profitable or as in the end of the next verse for they are thus and thus rather then after so full a stoppe so suddenly haue returned to that matter which seemed absolued and finished 2. These words in the other sence giuen seeme to make an easie entrance and beat an high way to the next branch of Titus his dutie namely to set himselfe against the contrarie doctrine 3. The opposition in the end of the next verse clearly leadeth me to this exposition which is as this kind of doctrine is good and profitable so that other forme of doctrine which standeth vpon idle questions and genealogies is vaine and vnprofitable Thus then let vs take the entire sence This doctrine which I haue and doe deliuer vnto thee for the vse of the Church is a faithful word do thou therefore affirme it boldly and confirme it vnto beleeuers the which if thou dost thou shalt propound things which are good and profitable good that is wholesome and sound in their owne nature and profitable that is of exceeding good and necessarie vse thorough the whole life of man Doctr. 1. In that such as beleeue in God must be carefull to shew forth good workes we may obserue from whom a good worke can onely proceed namely from beleeuers For in vaine had it beene to haue vrged the doctrine of good workes vpon wicked ones and vnbeleeuers there iâ— an other doctrine more proper to them namely that doctrine which may strike them with sorrow for sinne sence of damnation prickings of heart and terrors of conscience so as they might be prepared vnto faith and these workes of repentance the fruits of amendment of life Therefore that we might know this doctrine of good workes proper to beleeuers our Apostle calleth for them of none other well he knew that no other could do them he knew that men cannot gather grapes of thornes and that till the fountaine were pure the issues and streames must needs be troubled and corrupt he knew that first the tree must be good and then the fruit and that the inside must first be made cleane In a word that whosoeuer hath not his heart purified by faith is an vncapeable hearer of this doctrine Obiect But are not vnbeleeuers as well bound to good workes as beleeuers iâ— not the law vniuersall and the commandement to doe good and abstaine from euill generall Answ. Yes they are bound to bring forth such good workes as are the fruits of faith which before regeneration is an impossible commandement for euery tree which bringeth not forth good fruite shall be hewen downe Quest. But what if an vnbeleeuer doe that which God commandeth as giue almes build Churches colledges heare the word pray maintaine the ministry c. Answ. We cannot here fitlier speake then with the Apostle whatsoeuer is not of faith is sinne without faith it is impossible to please God Obiect But then if I be not assured that I am a beleeuer it is al one to doe good or euill to sit at home or come to church to pray or not to pray c. Ans. It is not all one seeing the action commanded is good in the matter and may doe good vnto others and may bring some temporall blessing or remooue some temporall euill from the partie himselfe as appeareth in that semblance of repentance in Ahab without faith and truth although in the doer in the forme and in the ende it faileth But the action forbidden is euerie way and out of measure sinnefull and damnable Obiect But it is not all one to be condemned for doing an action forbidden and to be condemned for doing an action
commanded not done of faith Answ. No for though both be condemned yet the iudgement of the latter is farre easier and the stripes farre fewer for it is easier for some then for others of them who are all condemned Vse 1. There can therefore be no iustification by workes as the Church of Rome teacheth if they can be onely the fruits of persons alreadie iustified 2. Neuer content thy selfe that thou doest good workes of charitie liberalitie mercie or deuotion publike or priuate vnlesse thou hast a ground in thy selfe that they are fruits of sauing faith which hath purified thy heart and so brought thy person and worke into acceptance for before this time let them seeme in thine eies neuer so bright glistring yet are they no other in Gods then shining darkenesse and beautifull deformities It is not thy honest meaning nor diligent deuotions nor good intents which bring acceptance to a worke but faith working by loue deceiue not thy selfe in that thou hast done that which thou wast commanded for it is the presence or absence of faith that putteth a difference in the same worke done by vertue of the same word Caine offereth sacrifice to the Lord so doth Abel Phineas is zealous for the Lord so is Iehu Peter weepeth for his sinne against Christ so doth Iudas also here is the same worke but not the same acceptance where is the difference now By faith Abel offered a better sacrifice then Caine and if Peters faith had failed so had his fact too as well as Iudases If thou prayest pray in faith beleeue and thou shalt receiue If thou hearest mingle the word with faith else it becommeth vnprofitable and so in other dutyes 3. This sheweth that numbers are vncapable of the doctrine of good works and therefore Ministers must be wise to propound it in the due season of it and first labour in rooting faith in mens hearts these fruits will easily rise Doctr. 2. Professors of the Gospel are aboue all other not only called to the practise of good workes but to be the first and forwardest yea lights and leaders vnto others 1. In regard of their present estate they are the children of their heauenly Father and therefore must resemble him and so walke as they may testifie themselues of this houshold of faith for what a dishonour were it to their high calling to be exceeded and outstripped of Infidells They are Gods workmanship created in Iesus Christ vnto good workes They haue receiued the spirit of grace which onely can make them fruitfull as good trees laden with the fruits of righteousnesse They are inlightened in the knowledge of Iesus Christ wherein it were a shame to be either idle or vnfruitfull and not to shine out as the lights of the world in holding forth the word of life in all godly conuersation Secondly that such as beleeue may be blamelesse and so put to silence the ignorance of foolish men for this is Satans olde policie whereby in all ages he hath turned away the hearts of many from the truth and whereof though he be discouered he disarmeth not himselfe at this day that when the Apostles themselues and the teachers in the Church succeeding them deliuered the truth of the doctrine of iustification by faith alone without the workes of the Law he would alwaies thrust in some professors into the Church that vpon this occasion did ruine the grace of God into wantonnesse and then raise a generall slaunder of the doctrine as though it were onely a doctrine of libertie euen as at this day the Papists slaunder vs as enemies to good works onely because we thrust them out of Christs chaire Now to auoid this ordinarie scandall the professors of this same doctrine must especially for the honour of God and his Gospel and their profession of it be carefull to become patterns in their liues of the faith they doe professe The fruit whereof shall extend it selfe yet further then the stopping of the enemies mouth euen to the winning of them or others that are yet without who by such godly conuersation shall be by little and little enclined to like the word and so be conuerted to the profession and practise of it at the length Nay this fruit is not onely reaped by others without but no small benefit redoundeth to the professors themselues who hereby make their owne election sure and iustifie to themselues and others that faith which iustifieth them before God 3. The danger of the neglect of this dutie vrgeth it he that knoweth his masters will and doth it not shall be beaten with moe stripes Tribulation and anguish shall be to euery sinner first to the Iew and then to the Gentile Why first to the Iewe because they were the professed people of God professors of the law possessors of the oracles hearers of the Prophets but despisers of the meanes of saluation they therefore shall be first and heauiest iudged Vse 1. If we professe our selues by faith to be set into Christ we may examine the truth of it hereby that then we cannot but be fruitfull trees of righteousnes beeing remooued into so sound a stocke and fruitfull a soile Whosoeuer then are not much and often in the workes of godlines loue and mercie may well suspect their estate 2. Whatsoeuer things are honest pure iust and of good report let beleeuers thinke on these things let them thinke that such precepts belong properly to them it beeing a truth that all exhortations in Scripture are first and directly made to those who in some measure are freed to acceptable thogh not full performance of the same whereby let beleeuers prouoke themselues to more diligence seeing vnbeleeuers cannot tell what way to beginne in them 3. Carrie a diligent eye and watch ouer thy life and euery action of it before thou entrest into any action examine whether it will glorifie God and dignifie thy profession or expose it to contempt and make that holy way euill spoken of 4. Watch opportunities to do good take them when they are offred before they slippe thee yea seeke them that thou maist euer haue something between thy hands to glorifie God and his Gospel withal 5. Craue wisedom at the hands of God wait at her gates heare counsell from her mouth lay vp the rules of the word for the ordering of thy heart and life thus shalt thou be able not onely to passe euerie day more innocently then other but become also a clearer patterne of weldoing and more conformable to this rule of our holy Apostle But how may Christ come and find a number of lazie Christians in his vinyard to whom he may say why stand ye idle all day long why did you not promise me you would goe into my vineyard work and do ye not or are you in so goodly a field and can you want worke haue yee done all your husbandrie about home in your own hearts
in your callings and seuerall conditions of life then look abroad into the field of my Church and there you shall not want wherein to employ your strength counsell exhortation mercie loue zeale diligence and all the graces yee haue Neither is it harder to set Christians on worke then to hold them vnto it The profits and pleasures of this life call them often from the speciall busines of Christianitie because they enquire not whether in such seuerall actions they seeke God or themselues What am I a beleeuer I should in euerie action glorifie God testifie my faith beautifie my profession edifie my brethren I ought to winne the ignorant bring on the weake or at least stoppe the mouth of the enemie who will be readie to say You may see what a slight excuse will serue any of them all to misse a sermon what a slight profit will make them forget themselues their father whom they professe and their Fathers house what a slender busines will interrupt and breake off for the time their family duties what a trifle will make them at oddes and suites with others yea themselues for they can be as contentious as any other Alas am not I a Christian a beleeuer am I not called to better things haue I not promised better should I make the deuill glad his instruments reioyce Gods spirit sad his children heauie should I occasion profane ones through my sides to wound all my profession should I open a Papists mouth or harden him against the truth should I cast backe weake ones by such fruites in me a professor should I cast off the care of my brethren and bring shame on all my fathers house Haue I faith or are these the fruits of it would it not rather be fed still in the ministerie would it not vpon all good occasions be working by loue can a beleeuer be so slacke so heauie so idle so secure so couetous so contentious so scandalous as I am oh I must looke better to the matter When I first entred into the wayes of God I said I promised I would looke to my waies I would not offend in my tongue in my hand in my eye in my life and conuersation and by Gods grace hereafter I will pay these vowes to the Lord in the sight of all his people Now for watching opportunities seeking occasions of doing good we feare them we flie them we avoid charitable motions and repute it our wisdome not to heare them selfe loue and selfe ease slaieth our profession deadeth our faith and burieth our loue to God and to men can working faith be so idle or beleeuing persons so workles or trees of Gods orchyard so fruitles shall greene leaues make vs good trees or good words good Christians Let vs pull out our hands out of our warme bosomes and fall to worke and leaue idle iangling It would bee more for the honour of God and his Gospell if professors would either doe more or say lesse practise something like or professe nothing at all Where is the communion of Saints become when doe professors meet together to edifie themselues by godly conference when enquire they one of an other where is a poore christian either sicke or in other distresse that we may gather him a little releefe were not such a fellowship as this likest vnto the purest Primitiue Church in the dayes of the Apostles themselues and were it not now fitter for beleeuers then liue so priuately minded as many as though we could not be religious vnles as of olde we cloister our selues like Monks liuing within our priuate wals feeding vp our selues storing vp for ours but forgetting Iosephs affliction And surely what is the cause we see not such a comfortable communion but because those that beleeue in God are so heauie vnto good workes the richer sort which should be as great wheeles to set forward the poorer either looke bigge vpon them or for other employments haue not so much leasure as they their own ploughs must forward whatsoeuer become of Gods and the poorer sort want both meanes and example Doctr. 3. In that the Apostle willeth Titus to affirme these things deliuered and addeth this as a reason because they are good and profitable we obserue that Ministers in their teaching must haue respect to these two things 1. That they deliuer true sound and good matter in it selfe 2. That it be profitable for the hearers First it must be true and sound else are they not of Gods sending for whom he sendeth he furnisheth with a word of truth as on the contrarie Satan is a lying spirit in the mouthes of seducers Now then is it true when it is deuided aright and then deuided aright when it is truly and properly grounded on the place whence it is raysed as also when it is truly and rightly applied Ayming 1. to please God and not men or the times 2. to beate downe sinne and not open a doore to libertie or licentiousnesse 3. to comfort and encourage such as walke vprightly and not make the hearts of those heauy to whom the Lord speaketh peace Let the doctrin be neuer so true if it be misaplied it ceaseth to be Gods who alwaies speaketh to the heart of his children Secondly it must be profitable as well as true For 1. euery thing in the Church must be done to edifie and consequently spoken also 2. All assemblies are appointed for the profit and for the better of the Church 1. Cor. 11.17 3. The commandement is to deliuer nothing but what may breed godly edifying 1. Tim. 1.4 and not to striue about words to no profit 1. Tim. 2.14 bounded with a threatning that the Lord will come against such Prophets as seeke out vaine things and such as bring no profit to his people Ier. 23.32 4. examples Paul professeth of himselfe that he kept nothing backe which was profitable Act. 20.20 Nay the Lord himsâ—lfe setteth himselfe a worthy example hereof to all teachers and preachers Isa. 48.17 I am the Lord thy God which â—eacheth thee to profit and leadeth thee the waie thou hast to goe Vse 1. It is not inough that a Minister be a great scholler but hee must be a true teacher too Many a learned man is a false Prophet wherof we haue pregnant example in the Church of Rome in whom we see the speach true that in Gods matters the greatest clearks are not euer the wisest men It is obserueable also in the Scribes Pharisies and Rabbies of the Iewes that depth of learning hath not alwaies the truth cheyned vnto it but that the Lord according to his accustomed manner working in and by weake things often reuealeth more sauing wisdome to some poore contemned humble soule then to all the great clearks who may otherwise professe that they haue the very key of knowledge which is not spoken that any should hence be emboldned to contemne so excellent an ornament as leaâ—ning is but only to shew that the Lord
ΑÏχην απαντων και τελοσ ποιει θεον A COMMENTARIE VPON THE EPISTLE of S. PAUL written to TITVS Preached in Cambridge by THOMAS TAYLOR and now published for the further vse of the Church of God With three short Tables in the end for the easier finding of 1. Doctrines 2. Obseruations 3. Questions contained in the same Eph. 4.7 Vnto euery one of vs is gi 〈…〉 â—â—cording to tâ—â— measure of the gift of Christ. Printed for L. GREENE 1612. TO THE RIGHT HONOVRABLE ROBERT LORD RICH Baron of Leez Grace and peace from the Father Prince and Spirit of peace Amen RIght Honourable worthy is that saying of Salomon Cant. 2.2 Like as the lillie among the thornes so is my loue among the daughters By the lillie is meant the Church and the true members of it so called 1. Because they are planted by the good husbandman in the feild of the Church watred with the dewes of heauen hedged and preserued by his continuall care 2. They are beautifull for Salomon in all his royaltie is not clothed like one of the lillies of this feild who are couered with the roabe of Christs righteousnesse who is the true Salomon 3. They are fragrant for their smell The smell of their garments that is the graces of God which decke and adorne their soules as a costly and comely garment doth the bodie are like the smell of Lebanon which in the spring by reason of the Cedars and other sweet trees gaue a most sweet sent euen so these graces in Gods children smell sweete that is are in much acceptation and delightfull to God and good men By thornes are meant wicked men hypocrites heretikes tyrants open and flagitious sinners scandalous in doctrine and life so called 1. because although the earth be a naturall mother to them as a stepmother to the lillies yet Satan the malicious man busieth himselfe in the incessant sowing and setting of them 2. They would for euer choake and keepe vnder the lillie if the hand of God were not euer with it to preserue it 3. They are dangerous to meddle withall except a man be well fenced hardly can a man carrie coales in his skirt and not be scorcht and as hardly runne into wicked companie and not be hurt So is my loue the faithfull spouse of Christ is his loue So called because 1. he maketh her louely 2. accounteth her so 3. worketh a reciprocall loue in her heart towards him 4. desireth mutuall coniunction with her and effecteth it 5. his loue beeing liberall he giueth her himselfe and with himselfe all things which pertaine to life and godlinesse euen grace here and glorie hereafter Among the daughters not virgins as Cap. 1.2 who make vp this loue of Christ but all other assemblies in the world which professe themselues daughters by challenging the Catholike Church for their mother and yet indeed cleaue vnto it but in outward profession onley From this place I gather two conclusions First what is the estate of the Church in respect of it selfe it beeing as a lillie among thornes Secondly what it is in respect of God so is his loue among the daughters The former sheweth that the condition of the purest Church vpon earth is to be beset with dangerous and noysome thornes hurtfull and gracelesse men who prick and annoie the lillies in their goods names liberties and liues For when there were but two persons borne in the world one was a lillie and the other a thorne which trod downe the lillie Cain drew his brother into the feild and slue him Afterwards when one would haue thought that all the thornes had bin destroied by the flood brought vpon the world to this purpose yet was there a Cham left of whome quickely sprowted that cursed race of the Cananites who were euer pricks in the sides and thornes in the eyes of Gods people It is no newe thing for Iacob to be ouertopped by an Esau nor for Ioseph to be pricked and molested both at home and abroad neither his fathers house nor his fathers eye can safegard him Nay the fairest lillie that euer saw the sunne was most beset with thornes that euer was all his innocencie wisedome meeknesse puritie and loue could not keepe them off him but they pricked him to the heart and wounded him to the death euen the shamefull and ignominious death of the crosse How was this lillie beset with thornes in Egypt in the wildernesse in Babylon in Iudea when Christ sent his Disciples out as sheepe among wolues how in the tenne persecutions how at this day and so shall it be till the great day in which all the thornes shall be cast into the fire And no wonder thornes do but their nature which are good for nothing but to pricke and to burne It standeth therefore the lillies in hand to be so much the more carefull to fence themselues against their molestation And this shall they doe by obseruing these fowre rules 1. Because the thornes hinder the rooting of the lillies these must double their diligence in the rooting of themselues in the grounds of true religion for this yeeldeth hope of rising stablishing and continuance in the faith 2. Because thornes seeke to keepe the sunne from the lillies and hinder the comfortable heat and light of the word from them these must so much the more carefully frequent the places where the light of wholesome pure and comfortable doctrine doth more brightly displaie it selfe 3. Because thornes seeke to pricke the lillies in their names and profession these must more circumspectly fence themselues with innocencie and godly conuersation and in nothing in no part lie open vnto them 4. Because the lillie is a weake plant to defend it selfe from the stiffnesse of the thorne it must fortifie it selfe partly with comfort in the presence care and loue of God the husbandman who is euer in his feild and partly with the prayer of faith that he would be pleased still to looke vnto it to raise vp Pastors and teachers according to his owne heart to water cherish and preserue it especially in these last daies wherein the feild is ouergrowne with scandalls Apostacies trials and reproches wherewith the lillies are daily scratched torne and in great ieopardie The second conclusion is that the Lord maketh a pretious account of euerie faithfull soule and preferreth it aboue the wicked so farre as a lillie is for the beautie sweetnes of it to be esteemed aboue all the thornes with which it can be beset And indeed beleeuers are the most precious of men the most noble persons of the earth descended of the blood of Christ neere vnto God and next attendants to the king of glorie advanced aboue all the rest by the speciall grace of free election of iustification of sanctification and adoption And who can denie seeing these are Gods peculiar an hallowed thing a chosen people the Lords first fruits his remnant called out of all nations and kinreds the sonnes and daughters of God
willingly not as Lords ouer Gods heritage but as examples to the flocke 2. Wouldest thou know what ambition Christ hath permitted vnto his Ministers it is euen this that he that would be chiefe of all should become seruant of all not as that man of sinne the sonne of perdition who while he calls himselfe the seruant of all the seruants of God exalteth himselfe not only aboue all his brethren but aboue all that is called God also but to be indeede the seruant of the least and weakest member of the Church furthering by all his endeauour the saluations of men If any then be of the spirit of Zebedeus his sons that desire to sit at the right and left hand of Christ in this his kingdome here is the most compendious way to rise to his thoughts let him painefully serue the Church as a good steward let him dispence the food to the family in due season thus he shall get next vnto Christ the most faithfull seruant of the Church becomes the greatest ruler in it According to the faith of Gods elect Here the Apostle expresseth the ende of his calling to Apostleship namely to this purpose to bring the elect of God vnto the faith or produce faith in the elect the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which aboue other expositions I receiue because the same Apostle leadeth vnto it 2. Tim. 1.1 Paul an Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the promise of life that is to declare the life promised in Christ. It is true in this inscription if in any other which Beza obserueth of all Pauls inscriptions that in some one word or other he vseth to coÌ„prise the whole scope of the Epistle yea the whole summe of the Gospel but in this in many words yea many verses he enlargeth that which in others he breifely contracteth and therefore as he wisheth not to passe ouer the inscriptions too lightly as which containe matter sufficient â—o oppose against all seducers so may we not without great ouersight and hindrance of our owne edification passe ouer the diligent inquisition of such multiplicitie and excellencie of matter as is infolded in this and the two verses following which containe as we may well tearme it rather a large description of the Catholike faith of all Christians then a breife inscription of a priuate letter passing betweene two freinds These words which set open the gate to passe vs into such a faiâ—e feild containe three conclusions to be opened 1. That God hath some 〈◊〉 are elect chosen and others are not 2. That these elect haue a speciall faith distinct by themselues 3. That this peculiar faith is wrought in them by the Ministerie of the word For the first Men may be called the elect of God three waies â— In respect of some temporall function or Ministerie to which the Lord hath designed them Iob. 6.70 Haue not I chosen you twelue and one of you is a deuill 2. In regard of that actuall election and choise of some people and nations aboue other vnto the true meanes of life and saluation so to become the people of Gods election And thus although all Israel was not chosen to life eternall yet in regard of the meanes they were called an elect people And thus whosoeuer giue their names to Christ and are set into him by Baptisme may be called elect in this more general acceptation of the word 3. In respect of that eternall election of God which is according to grace whereby of his good pleasure he chooseth from all eternitie out of all sorts of men some to the certaine fruition and fellowship of life eternall and saluation by Christ. These elect of God are here meant the number of which is comparatiuely small for many are called but few chosen a little flocke and a few that haue found the narrow way These few I say are chosen 1. from all eternitie for no new thing can fall into the prescience and will of God 2. they are chosen of his good pleasure euen before they haue done good or euill 3. and they are chosen to the certeine fruition of life eternall as beeing immutably elected For although many of both the former sorts might fall away and manifest their reprobation as Iudas and such as the Apostle Iohn speaketh off They went out from vs but they were not of vs yet this is the priuiledge of this election that it is the firme purpose of God to saue and haue mercie Obiect It will be here alleadged that seeing there is not acceptation of persons with God Rom. 2.11 he cannot more accept one to saluation then another or if he do how shall it not be most vnequall that those who are equall should not be equally delt withall Ans. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated person signifieth not the substance of a man or the man himselfe but some outward circumstance belonging vnto him as his outward qualitie appearance or condition which beeing obiected to our eies may make a man lesse or more respected such as are honour wealth parentage learning authoritie which when they bring men into account then is the face or outward appearance of a man accepted And thus the Lord accepteth not nor reiecteth any man for any adherent qualitie which can commend him aboue another for he accepteth not the persons of Princes nor regardeth the rich more then the poore seeing they are both the worke of his hands but freely in his Christ chooseth such as are good in his sight the rest being reiected As for such as alleadge vnequall dealing in God towards such as are equally corrupted and lie all alike in the same masse there beeing no more matter of saluation in such as are chosen then those who are reiected all this paueth no way to a dependent election or reprobation which hangeth vpon some outward thing without the most absolute will of God much lesse maketh the straight waies of God vnequall For may not he doe with his owne as he will who art thou that darest dispute with God that presumest to prescribe laws to thy Maker that he should deale with one man thus or with another otherwise or who hath spoiled him of his soueraigntie ouer his creatures If thou canst not sound this depth of the riches of this wisedome and knowledge of God acknowledge then how vnsearcheable are his iudgements and how his wayes are past finding out Cauil not at what thou canst not conceiue but admire it Vse This first conclusion teacheth vs 1. To make sure our owne election and shew our selues vnto others to be of this small number namely by holy and vnblameable walking by daily flying the corruption that is in the world through lust by the daily washing and purging our selues from our old sinnes and by the studie of righteousnesse becomming vessels of honour prepared vnto euery good worke 2. It confirmeth
praises which vnbeleeuers are as heauie vnto as a beare to the stake because they wāt the spirit which crieth in the hearts of Gods children abba father Fourthly it hath a liuely hope accompanying it it causeth watchfulnesse and waiting for yea and reioycing in the hope of the appearing of the Lord Iesus Rom. 5.2 beeing iustified by faith we reioyce vnder the hope of the glorie of God Secondly we may hence gather a cause why some beleeue some beleeue not it is not because some will and some will not whatsoeuer free-will-men presumptuously auouch the Holy Ghost telleth vs it is not in the willer nor in the runner but therefore men come to the faith because they are elected Act. 13.48 And why did not the Iewes beleeue the heauenly doctrine of Christ himselfe the reason is giuen Ioh. 10.26 Ye beleeue not because ye are not my sheepe most true is it here the elect haue obtained sauing faith the rest are hardened Rom. 11.7 The third conclusion is that this peculiar faith of the elect is ordinarily wrought in them by the ministrie of the word this beeing noted here that the end of the ministrie is to bring the elect vnto the faith Iob. 33.23 If there be a messenger or interpreter one of a thousand to declare to man his righteousnesse now this righteousnesse is no other then the righteousnesse of faith for this ende were the Apostles called furnished and sent out into the world to teach men faith on the Sonne of God as appeareth in their commission Mar. 16.16 Goe into all the world and preach the Gospel to euery creature he that beleeueth and is baptized shall be saued to this purpose is it that Paul affirmeth of the great mysterie of Godlinesse that it must first be preached vnto the Gentiles and then beleeued on in the world Vse 1. If this be the principall ende of the ministerie let ministers herein employ their first and principall paines to bring men vnto the faith wherein they shall imitate our Apostle not onely here but in his other Epistles who first dealeth in the causes and meanes of saluation and then instructeth in Christian manners as one whom the wisdome of God had taught that if the inside be not first made cleane and the heart purified by faith whatsoeuer actions can proceede from men be they neuer so glorious yet indeede they are no better then glistering sinnes he hath the right way of teaching in the schoole of Christ that first layeth for his ground faith in Christ and then buildeth thereon all his precepts of Christian Philosophie 2. The Minister ought to propound before him Gods end in performance of euery ministeriall dutie and that is by enlighting conuerting confirming comforting to bring and stablish men in the faith Which iustly reprehendeth such as forgetting themselues their dutie and people out of the pride of their hearts busie themselues in finding out obscure and darke mysteries tying hard knots to vntie them againe not much vnlike the dogge which refuseth soft meate to gnaw vpon bones and all this to get the praise of nimble heads and sharpe wits whereas the true glorie of a Minister is the number of those that are begotten to the faith who are gathered by the plaine euidence of the word in the words not which mans wisdome but which Gods spirit teacheth 3. The Lord hauing set out the ministrie for this vse let euery hearer acknowledge herein Gods ordinance and yeeld themselues with all submission vnto the ministerie and the word there preached that thereby they may haue faith wrought in their hearts God will haue men taught on earth and not from heauen by man not Angels or dead men let this meanes be despised nothing in heauen or earth can do thee good fast pray afflict thy soule forget not to distribute doe all the good thou canst but yet all this while despise the word offered and thou hast forsaken thine owne mercie nay more come to the ministerie heare the word read preached ioyne in the prayers and Sacraments of the Church if thou commest without the submission of thy heart whereby thou art become as prepared ground to couer the seede vnto increase all is in vaine for what is Paul what is Apollos what is the minister be he neuer so choise and excellent except he be the Minister of thy faith and so what is the ministerie to thee if it be not the ministerie of thy faith 4. Euery man may hence examine himselfe whether in the vse of the ministerie he finde sauing faith begotten wrought in his heart and by examination some may finde their vnderstandings more enlightened their iudgements more setled their practise in some things reformed but a very fewe shall finde Christ apprehended and rested in vnto saluation seeing so fewe there are that liue by faith in the Sonne of God for of all the sinnes that the spirit may and shall rebuke the world of this is the chiefe because they beleeue not in Christ. Howsoeuer many are in some things bettered by the ministerie yet very fewe haue attained this principall ende of it which is to put men in possession of true faith and by it of saluation And the knowledge of the truth which is according to Godlinesse The Apostle beeing called to beget faith in the elect magnifieth and extolleth this his calling from the difficultie of the worke for it is not to bring forth by his trauell any blind perswasion of faith which beeing too naturall to men would rise of it selfe fast enough without any such manuring but such a faith as is peculiar to the elect as before we heard In the which least men should be deceiued as easily and willingly the most be he taketh paines to set downe the whole nature of it in particular And first here we haue the ground of faith which is knowledge and because the truth of faith cannot find footing vpon follies or fansies nay nor vpon euery profitable knowledge he teacheth what kind of knowledge he speaketh of and that is the knowledge of the truth that is of the Gospel beeing a word of truth yea truth it selfe so called by way of excellencie or eminencie as though no other truth deserued that name or because this carrieth the onely vndoubted truth with it And further because many thinke all cocksure and that they cannot faile of faith if they be able to discourse of this truth he teacheth vs that it is not euery knowledge of the truth he meaneth but such a one as is according to godlinesse that is such as frameth the heart of the possessor to true Godlinesse Whence naturally arise these three conclusions First that the doctrine of the Gospell is the truth it selfe Secondly that the knowledge of this truth is the ground of faith Thirdly that where it is aright it frameth the heart to Godlinesse First the doctrine of the Gospel is truth it selfe 1. because the author of it is truth
it selfe and cannot lie it beeing a part of his word who can neither deceiue nor be deceiued 2. because the penmen of it were inspired by the holy Ghost and spake and writ as they were mooued by him who is called the spirit of truth Ioh. 14.17 3. because it is a doctrine of Christ and aymeth at him who is the the truth principally as well as the way of our saluation Whence it is that the Apostles often stile it by the word of truth as Eph. 1.13 After ye heard the word of truth euen the Gospel of your saluation and Coloss. 1.5 For the hopes sake whereof ye haue heard before by the word of truth which is the Gospel True it is that the Lawe is a true word without all error but yet neuer thus called For the morall law will not now affoard such a truth as by which a sinner can be iustified in the sight of God and the ceremoniall law although it doe acknowledge such a truth yet was it a farre off and in types and not in the truth but the Gospel onely is such a truth as whereby we are raised to saluation Vse 1. Ministers must rightly devide this word of truth as such who would be approoued of Christ both the author and subiect of it for the more notable the subiect is the more care must there be in handling it Which the Apostle Peter teacheth If any man speake let him speake as the word of God The word of truth would be truely dealt with purely preached wisely applyed and so faithfully dispensed as that both God and good men and a mans owne conscience may approoue his worke 2. This word so purely handled shall euery soule finde to be truth it selfe so as beleeuers shall not faile of the saluation published in it and vnbeleeuers shall as surely meete with condemnation seeing hereby they are condemned alreadie 3. Not to haue this truth seated in our hearts is a fearefull case for it argueth a man to be giuen vp to error and delusion 2. To doubt of any part of it is to giue a lie to all the rest 3. To seeke for saluation out of it or besides it as the blinded Papist doth is to cleaue to folly and falsehood 4. To despise this truth is to contemne great saluation for if to despise Moses law bringeth death without mercie how much more sorer punishment is he worthy of which treadeth vnder foot the Sonne of God 5. But to fight against this truth is most wofull for it is strongest and will preuaile neuer man lifted against the truth but he found it too heauie for him neuer man spurned against it but to the bruising of himselfe Secondly the knowledge of this truth is the ground of faith for so our Apostle would haue vs conceiue that the faith of the elect is raised vpon knowledge of the truth as the matter of it and in this sence we read that faith is called the faith of truth euen for this reason because it is begotten in the acknowledgement of the truth and Paul in asking that question How shall they beleeue except they heare plainly concludeth that no hearing of the truth no faith in it and how may he that runneth read in the Scriptures that to whomsoeuer faith is giuen they be such as are taught of God such as to whom the holy spirit is become a schoolemaster who openeth their vnderstandings that with much assurance they can see and acknowledge the truth for seeing faith is much more then an vncertaine opinion or wauering fancie it followeth that that knowledge which is the ground of it must be no shaking reede with euery winde but a certaine acknowledgement of the truth approouing of it and assenting vnto it Neither may we thinke that the spirit of truth traineth men in blinde and vngrounded conceits nor leaueth their hearts in vncertainties but that wheresoeuer he worketh such an eminent grace as faith is he maketh men able in some good measure to giue a reason of the hope that is in them And as little reason haue we to conceiue that the worke of the Ministerie is to build castles in the ayre or the castle of faith without a foundation but that Ministers are sent to make the misteries of saluation cleare in the euidence and demonstration of the spirit and so lay men on that foundation to become a spirituall house consisting of liuing stones fit for the honour of the Lord. And to ende the proofe notably doth the Apostle Paul prooue the effectuall faith of the Thessalonians from this ground of it for our Gospel was not vnto you in word only but in power and in the holy Ghost and in much assurance which place must be vnderstood so to be both in the teachers and the hearers as the context declareth Vse 1. If knowledge be the ground of faith then sleight is the faith of the most whatsoeuer men professe Numbers of most silly creatures swarme euery wheare who pretend and presume vpon as strong a faith to God ward as the best preacher of them all and yet liue no better then Atheists euen without God in the world without the knowledge of his waies without his feare in their hearts to loue God aboue all and their neighbours as themselues is but a breath with them to beleeue in Iesus Christ is so naturall as they neuer doubted of it all their liues to bring forth fruits of faith whose propertie is to worke by loue in the obedience of the Commandements of the first and second table this they do they hope as well as God wil giue them leaue or as others of their neighbours do whereas alas euen their speach bewraieth them to be destitute of vnderstanding and consequently vtterly voide of the faith of truth 2. If the ground of faith must be a certaine knowledge of heauenly truth then hereby 1. is ouerturned that fond distinction of the Papists which masketh there more then Egyptian blindnes ioyned with wilfulnes and obstinacie vnder their modest vaile of vnexpressed faith or the faith of lay-men whereby if they can professe themselues Catholikes liue and die in the beleefe of their falsely so termed Catholike Church although they know not what it beleeueth it is sufficient for their saluation And indeed be that professeth that religion which like the apples of Egypt will abide no touch had need leane vpon an implicit faith And so some of them pretending more learning thē is common among them beeing pressed by argument haue thought they haue learnedly enough answeared in saying that their Doctors can answer for them But who seeth not these Pharisies taking away the key of knowledge and incurring that we denounced against such as will neither enter themselues nor suffer others to enter into the kingdome of heauen for surely if little or no knoledge little or no faith of a mans owne were enough how vnwise was Paul so to trouble
himselfe and the people of his daies whome he would not suffer to rest in farre more knowledge and proper faith then this we haue in hand how vrgeth he the Colossians that hauing receiued a tast of the true knhwledge of God nay euen a kind of stedfastnesse in the faith of the Lord Iesus yet here they should not make any staie but proceed on to the full assurance of vnderstanding in all the riches of it to know the mysterie of God yea to be further rooted and built and stablished in the faith of Christ and neuer to giue ouer till they come to be compleate in him which how they can stand with that Popish position a weake eie may see The like of Peter 2. Pet. 1.12 And 2. wauerers in religion and vnsetled persons in their profession may hence be informed to iudge of themselues and their present estate We heare more then a few vttering such voices as these There is such difference of opinions among teachers that I know not what to hold or whom to beleeue but is not this openly to proclaime the want of faith which is not only assuredly perswaded of but certainely knoweth the truth of that it apprehendeth The iust man we know liueth by his faith but this is to withdraw himselfe to perdition Let not therefore such wauering minded men looke for portion in Christ whose followers and disciples can professe vnto him Master thou hast the words of eternall life and whether shall we goe And though all men forsake thee yet we will die with thee before we denie thee Our precept is that if an Angel from heauen should come and bring another doctrine so setled and stablished our mindes ought to be in the present truth we should hold him accursed But lamentable it is that Angels from heauen need not come to preuaile against the truth for let but a blinded Papist come from Rome broach his vessell and in effect affirme that all the Apostles were deceiued in their doctrine a number of Protestants may soone be turned to another Gospel the experience whereof hath brought swarmes of Iesuits and Seminaries among vs to the poysning not of a few 3. If the elect are brought to the faith by the acknowledging of the truth then after long teaching and much meanes to be still blinde and not to see the things of our peace is a most heauie iudgement of God for here is a forfeit of faith and saluation Here indeede is the voice of Christ but here are not sheepe of Christ that heare it here is the glorious light of the Gospel shining but here are none but Infidels the eyes of whose minds the God of this world hath blinded that they cannot behold it here is the annointing offering to teach all things but here are not they that haue receiued him here is spirituall meate but here are not spirituall men to feed vpon it for if any thinke himselfe spirituall let him acknowledge the things deliuered to be the commandements of the Lord which who so doth not he is stil in the snare of the deuil farre from repentance prisoner to doe his will Whence are all our plagues in the Church in the land but for want of not acknowledging the truths which haue bin clearer then the sun to our eyes and how iust is it that such as will not know the voice should know the hand of God and that whome the vocall word cannot reclaime the reall word of the Lord should ouertake Thirdly whosoeuer in truth entertaine the Doctrine of the Gospel the hearts of such are framed vnto godlines For herein this truth taketh place and preheminence aboue all other truths and writings in that it doth not only inlighten the vnderstanding but also in that it fashioneth the heart vnto that which it teacheth nay herein this doctrine farre excelleth that of the law of God which is indeed a lanterne to direct and teacheth what to doe by enforming the minde in the seuerall duties of it but giueth no power to the performance of any of them but this truth besides the shewing of the dutie conferreth strength acceptably to do it for it conuerteth the soule More plainely we reade of a twofold law but in substance the same 1. the law of God 2. the law of Christ. The former is an old commandement prescribing loue the latter a new commandement prescribing loue also The newnes of this commandement then standeth not in any new matter and substance of Doctrine but in this new manner of deliuerie and propounding in that the law commanded loue but gaue no strength to performe it it writeth it selfe onely in the fleshly tables of the heart and so in the flesh it cannot be fulfilled but in the Gospel with this commandement of loue goeth in beleeuers the giuing of Christ and the gift of faith whereby they are enabled in the performance of it whence also the Apostle Iohn calleth it both an olde doctrine namely in regard of the substance of it and a new doctrine not as latter in time but in respect of that effectuall power of renewing the soule which accompanieth it and maketh the doctrine effectuall to the beleeuer it beeing the quickning spirit which reformeth the minde informed In like manner doth our Apostle elsewhere oppose the euidence of this doctrine to the vailed knowledge of the law and ascribeth vnto it two things aboue that which the law affoardeth 1. a clearer illumination We behold as in a mirror the glorie of the Lord with open face 2. reformation of heart and life and are changed into the same image from glorie to glorie which is the end of the former enlightning vnto which the law could not lead vs which letteth vs see indeed some part of the glorie of the Lord but cannot change vs as this into that we see And as the propertie of this truth is to renew men by the knowledge of it to his image that did create vs so whosoeuer haue learned Christ as the the truth is in Christ he hath cast off the old man and is renewed in the spirit of the minde This knowledge leaueth not men in vaine speculation but leadeth forward euery Christian towards his perfection 2. Tim. 3.16 Vse 1. If this be the preheminence of the word to frame the soule to true godlinesse then is it a matter aboue the reach of all humane learning and therefore the folly of those men is hence discouered who devote and bury themselues in profane studies of what kind soeuer they be thinking therein to obtaine more wisedome then in the studie of the Scriptures But in forsaking the word of the Lord what wisedome is there and what is their gaine more then that by the iust wrath of God vpon them they are commonly turned into that they reade liuing in open profanes or else at the best are but ciuill men without religion or good
conscience For let a man read and studie all his dayes all arts and sciences let him be exquisite in tongues languages and all commendable literature which are things excellent yet let him neglect this knowledge which beareth the bell in making men wise vnto saluation such an one can neuer haue his heart framed vnto godlines 2. Euery hearer of the truth must examine whether by it his heart be thus framed vnto godlines for else it is not rightly learned for as this grace hath appeared to this purpose to teach men to denie vngodlines and worldly lusts and to liue soberly and iustly and godly in this present world so is it not then learned when men can onely discourse of the death of Christ of his resurrection of his ascention except withall there be some experience of the vertue of his death in themselues killing their sinnes so as henceforth they serue not sinne 2. some feeling of the power of his blessed resurrection in beeing ingrafted with him into the similitude of it 3. and some ascent of our affections after him into heauen prouoking to seeke the things that are aboue a bare and vnfeeling speculation is here not onely vnprofitable but much more dangerous and damnable The Iewes could boast that they were free borne and of Abraham as many among vs take themselues to be strong beleeuers but let Christ come to the point with them If the truth hath set you free ye are free indeede the truth is that the Sonne hath not freed them for they are not free from their lusts nor are kings to rule ouer them but vassals vnder them still The spirit of God in the ministerie which is his chariot hath not freed them from seruitude of sinne and death for where the spiririt is effectuall there is libertie A dangerous thing is it that men so chained in ignorance and manifold lusts should ouerthrowe themselues by ouerweening conceits feeding for faith fansies for confidence carnall presumption for truth error bringing them into a fooles paradise for the present but the end will be the sinking and sorrowe of their soules He is a good scholler indeede and raised into the highest forme of this schoole of God not who can talke well and giue religion some good words which are good cheape but he that hath so farre profited in sound godlinesse as that he hath attained vnto faith the feare of God humilitie endeauour in obedience thankfulnes vprightnesse and hath proceeded in the true worship of God according to his word in hatred of false worship in glorifying the name of God sanctifying his Sabbaths reuerencing his sanctuarie louing the image of God in his brethren and such like such a man sheweth that the truth hath sanctified him that pure religion and the power of it possesseth his heart These things seeke and find in thy selfe thou hast profited in this truth else whatsoeuer may seeme a bodie of religion in thee is turned into a shadow without substance without truth v. 2. Vnder the hope of life eternall In these words the Apostle commendeth his ministerie partly from the ende of it in that it leadeth by the truth preached the beleeuers of it vnto the hope of eternall life as also partly from the effect of it in them which is the full furnishing of them with such graces as lead them comfortably to their happinesse adding vnto the faith of the elect such an hope as maketh them not ashamed And they affoard two instructions 1. That the ende of the ministerie is to drawe mens mindes vpward from earth towards heauen 2. That true faith neuer goeth alone but attended with other excellent vertues and namely with knowledge hope c. Doctr. Euery faithfull teacher must conceiue it to be his dutie to drawe mens hearts from things belowe to the contemplation of things of an higher straine and from seeking the things tending to a temporall vnto such as belong to life eternall Reasons 1. This was the ayme not onely of our Apostle here but of all the men of God whose faithfulnes the Scriptures hath recommended vnto our imitation All that pedagogie during the law was onely to traine men vnto Christ and to saluation by him But that rudiment beeing abolished and the truth further breaking out the chiefe doctor of his Church setting himselfe a coppy to all teachers called men to no other thing then first to seeke the kingdome of God and to labour not for the perishing food but that which abideth vnto eternall life And after him his holy Apostles made no other vse of those maine articles of our faith the truth of which they left confirmed in all their writings as if they were occasioned to speake of the death of Christ it was to the ende that beleeuers should die to the world that henceforth they should vse it as not vsing it or as men crucified vnto it if of the resurrection of Christ it was to the same purpose that men should be raised with him henceforth to seeke the things which are aboue if of his ascention it was that men might in heart and affection ascend vp after him 2. All other professions further men in their earthly estates some employed about the health of the bodie some about the maintaining of mens outward rights some about the framing of tender minds in humane disciplines and sciences all which further our fellowship and societie among men onely this of all other professions furthereth men in their heauenly estate and fitteth them yea maketh vp for them their fellowship with God Eph. 4.11 12. 3. Hereby men lay a sure ground-worke of profitting men in godlines for this expectation and desire of life eternall once wrought in the heart it easily bringeth men to the deniall of themselues both in bearing the crosse for Christ as Moses esteemed highly of the rebuke of Christ for he had respect vnto the recompence of reward as also in stripping themselues of profits pleasures advancements friends father wife children libertie yea life it selfe Set this treasure before the eyes of the wise merchant he will sell all for it Tell a man of an earthly kingdome and let him throughly digest the conceit of obtaining it it will be such a commander as he willingly both vndertaketh and deuoureth any trauell for it euen so let the beleeuing soule once conceiue of raigning with Christ it will easily suffer any hardship with him The disciples desirous to know what recompence their Lord would make them for leauing all to follow him Christ presently telleth them of twelue seats on which they shall sit and iudge the twelue tribes of Israel at the appearance of the sonne of man well knowing that if this promise were once well digested it would so feede vp their hearts as they should not after bethinke themselues as ouershot in leauing all things for his sake Yea further this course will be a sweet constraint prouoking men to the imitation
lambe slaine from the beginning of the world both 1. in regard of Gods counsell and 2. of the promise to Adam and 3. of the efficacie of his death the sauing power of which was the same to all beleeuers yesterday to day and for euer and thus euen Abraham saw his day If to the Gospel which is a peculiar doctrine concerning Christ it is called an eternall Gospel not that it was eternally preached for it was a mysterie kept secret since the world began Rom. 16.25 but 1. because it proceedeth frō the eternall counsell of God 2. it containeth the word◠of eternall life and 3. it remaineth for all eternitie Finally if to our effectuall vocation by this word yea and our whole saluation he gaue vs of grace and purpose saluation and effectuall vocation before the world began that is in his counsell and decree Vse 1. Hence we see that the Popish doctrine of iustification by workes was preuented euen before the world began For if God laid all the degrees of our blessednesse vp in himselfe before the world much more before we were in the world who seeth not that all our saluation is freely comming vnto vs both in the promise and execution or accomplishment of it not according to our workes but according to the good pleasure of his will If it be here alleadged that God in electing vs foresaw our faith and workes and therefore elected vs. The answer is that that is vnsound seeing faith in Christ is a fruit and effect of election not going before but following after it Whence Paul saith that God had mercie on him not because he foresawe that he would be faithfull but that he might be faithfull And we are elected before the foundation of the world that we should be holy and without blame If yet it be said that God might as well foresee the faith and works of his elect as their saluation I answer he did foresee them as meanes and wayes which himselfe prepared for them to walke in to their saluation and so did decree them but the decree in regard of the beginnings and motiues to election cannot be otherwise then free and absolute if that of the Apostle be true that we are iustified freely by his grace And if God cannot elect men to life except he foresee that they will vse their free-will well as the Pelagian or that they will become faithfull and righteous necessarily must this decree of God which is the first and eternall principle of all things depend vpon some other externall beginning out of himselfe contrarie to that of the Apostle who saith that he predestinated vs to bee adopted through Iesus Christ in himselfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Beza well obserueth that is finding no cause neither present nor to come out of himselfe of this his most iust counsell and decree Besides saluation beeing but one and one way vnto it and Gods decree but one how should by the former doctrine any infants be saued in whom the Lord could not foresee either faith or workes So that as the former doctrine called vpon vs to giue God the honour of his truth so doth this to giue him the glorie of mercie in that it is his good pleasure euen before all times to giue his a kingdome freely to which purpose he giueth faith freely works of faith freely the end of faith which is the perseuerance of it vnto saluation freely and in a word as the decree before all times so grace and glorie in due time most freely Vse 2. Did God thus freely loue vs when we were not much more will he now beeing reconciled vnto him by the death of his sonne If while we were yet sinners and enemies he set his loue vpon vs much more now beeing iustified and friends will he saue vs from wrath Thou maist be sometimes frowned vpon yea buffeted and vnder the roddes of God to the breaking of thy heart but yet all these proceeding from this loue are farre from breaking it off to thee who hast euer tasted how good the Lord hath beene to thy soule Well maist thou cheare vp thy heart and say why art thou cast downe my soule what is it that can separate thee from this loue which hath two excellent properties namely to bee free without desert and constant without end nay trust in God rather yea repaire with the boldnes of a child to thy father that loueth thee neuer the lesse because he correcteth thee and strengthen thy prayers herein that his loue will not suffer thee to want things meete for thee Vse 3. What an hainous sinne were it to requite such a free loue with hatred repaying euil for good which consideration alone should make vs smite our hearts be ashamed of our vnthankfull sinnes it is a note of one who hath tasted of this goodnesse to be grieued for his sinne in this respect that it displeaseth one who hath bin such a good God vnto him Vse 4. Let vs expresse this vertue of God towards our brethren not so much waighing their deserts no mote then God doth ours but be readie to repay good for euill loue for hatred blessing for cursing knowing 1. that it is the grace of a dutie of loue or mercie when it is free 2. that the heathen can doe one good turne for another 3. that hereby we shall be sonnes of our heauenly father who suffereth his raine to fall and sunne to shine vpon the iust and vniust doth good for euill yea ouercommeth euill with good Secondly as God laid not the foundation of the world so soone as the foundation of our saluation but prepared a remedie before the maladie it is our parts not onely to magnifie this grace in him but to imitate it by labouring to couer the faults of our brethren when they are committed and not as the manner of many is to amplifie euery circumstance of offences done whereas we should make the best of the worst euen in the worst the meekenesse of spirit must euer temper our zeale against their sinne and prepare couers and cures as fast as they breede offences but especially if in good men and professors of the Gospel a weakenesse breake out woe to that man who with open mouth is readie by that occasion to disgrace not them onely but the whole profession by reason of them v. 3. But hath made his word manifest in due time by preaching Hauing seene how the maine promise of life eternall hath beene made by the God of truth we are now to consider this truth of God further in the accomplishing of that in due time which he promised before all times And then was that promise accomplished when the word was made manifest which manifestation is amplified 1. by the circumstance of time in due time 2. by the meanes of this manifestation that is by preaching For the meaning of
the duties of it are called not onely angels but co-workers with Christ in the saluation of men Doctr. 2. Whosoeuer would finde comfort in themselues or cleare and iustifie their callings to others or doe good in that place of the body wherein they are set must be able to prooue that they are not intruders but pressed by this calling and commandement of God that as Paul performed euery dutie in the Church by vertue of his extraordinarie calling so they by vertue of their ordinarie For can any man thinke that a small aduantage to himselfe which our Apostle doth so dwell vpon in his owne person and that in euerie Epistle making his calling knowne to be committed vnto him not of men nor by men but by Iesus Christ See Gal. 1.1 and cap. 2.7 Eph. 3.2 1. Thess. 2.4 The necessitie of this commandement appeareth 1. because it implyeth a fitnesse in the persons so commanded for the Lord sendeth not a message by the hand of a foole for this is as he that cutteth off the feete A Prince would not send an ambassador who is onely able to reade his message out of a paper euerie poste might doe that but one of parts and gifts by whom the message might carrie all the grace it possibly could Euen so the Lord sendeth the tongue of the learned some Ezra some Apollos men mightie in the Scriptures and full of authoritie in regard both of life and doctrine In the consecration of Aaron and his sonnes we read that they must be sitted two waies 1. they must be washed with water that is purged from the euills which might corrupt and blemish their callings 2. instructed and furnished with gifts and they two sorts 1. of graces as wisdome vnderstanding c. signified by the garments with which they were to be arrayed 2. of sweete smell the which both by holy doctrine and life they were to diffuse in the Church signified by the sweete oyle powred on their heads v. 12. These onely are sanctified and set apart by the Lord to serue before him Exod. 29.4 2. This commandement imposeth a necessitie to performe the duties of the calling the acknowledgement of which breedeth conscience and willingnesse therein not for the profit and commodities but because the dispensation is committed vnto him Paul seeing that necessitie was laid vpon him denounced a woe against himselfe if he should not preach the Gospel not for the vaine applause of men but to please God which tryeth the hearts 1. Thess. 2.4 3. This commandement maketh the function and works of it powerfull fruitful in the hearts of all men euen the greatest and whereas such as haue not their commission sealed from the Lord finde not their sacrifices burnt by God but often labour all day and all night and catch nothing yea themselues with their worke perish together the tongues which the Lord armeth from aboue are cheines vnto authorities linkes of iron to binde Nobles and Princes and bridles euen to the deuils themselues yea not seldome by vertue hereof Princes and people may stand vp in apologie and iust defence of a poore man whom the Lord reporteth as Ier. 26.15 He is not worthie to die for he hath spoken to vs in the name of the Lord. 4. This commandement bringeth much comfort in all troubles raised vp against men whilst they endeauour in the faithfull execution of this most thankles office amongst men which otherwise might well be taken for so many plagues wherewith God followeth him who runneth vnsent for such is Gods grace as he neuer commādeth but includeth also a promise of blessing to the obseruer and namely of speciall protection which is so necessarie for such as are dispatched to encounter against Satan and the wickednes of the world so as hereby the heart is fenced and strenghthened against the malice of Satan and men which while the sonnes of Seeva wanted we see how mightily Satan who easily espied their want of commission preuailed against them Vse 1. Let no man presume to take vpon him any office in the Church vncalled no man taketh this honour to himselfe Christ himselfe must be appointed of his Father Vse 2. Let none content himselfe with the calling of man separated from Gods calling for this was the guise of the false Apostles against whom our Apostle opposeth himselfe and calling almost euery where who were called of men but not of God Vse 3. In all other callings let men be assured they haue Gods warrant both in the lawfulnesse of the callings themselues and in their holy exercise of them passing through them daily in the exercise of faith and repentance not forgetting daily to sanctifie them by the word prayer Doctr. 3. Ministers may and ought to be more or lesse in the commendation of their calling as the nature and necessitie of the people to whom they write or speake do require As the Apostle here magnifieth his authority in that he is a seruant of God 2. an Apostle of Iesus Christ 3. that he receiued his Apostleship by commission and commandement of Christ himselfe and 4. all this while hath by sundrie other arguments amplified the excellencie of his calling the reason of all which is not so much to perswade Titus who was before sufficiently perswaded of it but partly for the Cretians sake that they might the rather entertaine this Doctrine so commended in the person of the bringer and partly because many in this I le lifted vp themselues against him and Titus as men thrusting in their sickles into other mens fields too busily or else if they had a calling yet taking too much vpon them both in correcting disorders and establishing such nouelties among them as best liked thē so as here beeing to deale against false Apostles peruerse people and erronious doctrines as in the Epistle we shall further see he is more prolixe and loftie in his title otherwise where he met not with such strong opposition he is more sparing in his titles as in the epistles to the Coloss. Thessal c. So was it the pride of the false Apostles that made him say By the grace of God I am that I am and that grace of his which is in me was not in vaine and they are Ministers I am more in labours more abundant c. Vse In our daies when the basest of men account so basely of the Ministerie as the most abiect and despised calling will it not be thought very seasonable to insist vpon the iust excellencie and dignitie of this calling can it be thought vnequall if we take more care then vsuall of freeing it from contempt which is more then euer The faithfull Ministers of Christ can and doe thinke as basely of themselues as any man can thinke or speake of them and if they aduance their calling it is not pride nor pleasure vnto them but they are compelled vnto it as Paul I was a foole to boast of my selfe but
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
2. This apostolicall faith is not a faith of two or three but a common faith which euery beleeuer hath but the apostaticall Popish faith falsely called Catholike is not so for it is the faith of the teachers of the Church onely which their hearers may safely rest in although they haue no speciall faith of their owne neither indeed know what their Church or teachers doe beleeue but who seeth not that this grosse faith in the lumpe cannot be either sauing or Catholike sauing can it not be for the sauing faith of the elect goeth with the knowledge of the truth v. 3. neither can it be Catholike or the common faith no more then that can be a common commoditie which is ingrossed into some few mens hands and neuer seeth the open market or rather which is a monopolie for to beleeue say they as the Pope beleeueth although they know not what he beleeueth is sufficient 3. This apostolicall common faith purifyeth the heart cleanseth the conscience from dead workes and worketh by loue but the apostaticall Romish faith is a pragmatical fancie working by rage furie violence and blood filling their hearts and hands with detestable resolutions and attempts fouling their consciences with most impure and impious workes of the flesh and such as the issues of death follow as often experience hath beene their mistrisse 4. This common faith is most ancient it is the old and the good way but so is not theirs let them terme it the old religion as long as they will it is a strange doctrine a new devised faith not sauouring of apostolicall antiquitie as will appeare plainly to him that compareth that which they now professe with that which was professed when Paul writ the Epistle to the Romans Hence will it follow that their faith not beeing the common faith I say not that they must amend their faith but change it if they will be saued by it it is not all the patching and daubing and refining of their points will helpe them nor all the baulme in Gilead can so supple their positions that we may ioyne with them vntill they beginne againe and laie the same foundation with vs which is to seeke to enter into life by the doore and not as theeues seeke to creepe in at the window till this be done the ioyning with them will be the departing from the common faith till this be done we may not giue them the right hand of fellowship Let them first shake hands with Christ which is our heartie praier to the Lord for them we wil gladly and heartily reach thē ours Vse 3. If the faith be but one we must all then studie to keepe the vnitie of faith in the bond of loue which is the Apostles collection on the same ground Ephes. 4.3.4 we ought so to compose our affections as we may go out with one heart and one minde in the profession of this one common faith which maketh communion betweene the highest and lowest rich and poore Master and seruant Preacher and people for in Iesus Christ all are one Iew and Gentile bond and free Paul was Titus his father in the faith but yet this common faith made him his fellow brother 2. Cor. 8.23 so he calleth himselfe the father of the Corinthians and yet them his brethren as Onesimus a poore seruant by vertue of this common faith became the sonne of Paul and yet his faithfull and beloued brother so as howsoeuer in earthly relation we haue our difference and inequalitie yet in regard of this common faith beleeuers may say as they in the Prophet wee haue all one father and one mother yea one meate and cloath one education and one inheritance The Ministers must therefore so acknowledge himselfe a father as that he is a sonne too so a teacher as that he be a diligent hearer and entertainer of the doctrine also The Master must not forget he hath a master in heauen and that his seruant in regard of the common faith is or may be his fellow seruant and if he be a religious seruant he must be counted more then a seruant euen an Onesimus a brother in the Lord. The Magistrate must so rule as a subiect vnder Christ and not altogether stand on authoritie but cast an eye vpon the common faith The husband must not altogether stand on his headshippe but like a man of knowledge dwell with his wife as one who is with him a ioynt heire of the life of grace so in other relations Which consideration were it obserued it would cut off much discomfort in families cities societies Church and common wealth it would keepe men from offering occasions of vnbrotherly strife and contention as we see in Abraham and Lot it would cause them to forgiue and forget old iniuries as Ioseph Gen. 50.17 if they would conceiue that they are all brethren in the faith The third point in the words is to consider of the adiunct of sinceritie by which Titus is commended my naturall sonne that is not illegitimate or base borne but my rightfull true and as we say lawfully begotten sonne one that both resembleth my selfe and is a right follower of me The same word is vsed 2. Cor. 8.8 where the Apostle perswadeth the Corinths to the chearefull releefe of the poore brethren in Iudea by this reason that he might trie the naturalnes of their loue Which commendation was of good vse 1. for Titus his encouragement whom so great an Apostle so esteemed 2. that the Cretians might with more respect and reuerence receiue him thus highly commended 3. to distinguish Titus from some other of his sonnes who a while fathered themselues vpon him but after falling from the faith prooued but bastards and counterfeit as Hymenaeus Philetus Alexander Titus was not such a one not Timothy see 1. Tim. 1.2 Doctr. 1. In that the Apostle powreth not out his commendation of Titus neither this but vpon good ground obserue how warie euery man should be both whome and to what ende and how farre they commend another and yet this more especially if their iudgment be required or esteemed Thus Paul commendeth Titus 1. one well knowne to be worthy and not out of partiallitie 2. for a good end the benefit of the Church that his person and doctrine might be more louingly embraced and that this was his ende appeareth 2. Cor. 8.23 If any enquire of Titus he is my helper and fellow or of our brethren they are messengers of the Churches wherefore shew towards them the proofe of your loue 3. he commendeth him sparingly and is not lauish beyond the truth Neither is he generall in such elogyes for scarce any else but Timothie receiued such a testimonie from him Vse In this Seedplot of the ministerie whence young Titusses are to be commended vnto the vse of the Church it standeth those in hand who are to dismisse them with letters testimoniall not hand ouer head to giue a rash
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 profâ—ssion 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
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 vsuâ—er 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
the poore members of Christ amongst our selues If a stranger who is cast out of house and home for the profession of Christ ought to be releeued much more our owne suffering in good causes whether bonds or imprisonment losse of liuing banishment or whatsoeuer they suffer if for keeping good conscience And the like is to be said of our aged feeble and impotent poore who haue beene in many places of the Land pittilessely neglected and despised so farre as notwithstanding the wholesome lawes prouided in that behalfe some of them haue beene suffered to pine and die in the streets for want of harbor and releefe The Lord lay not this sinne among other vnto our charge Now when we call rich men to reserue some portion of their wealth to such godly vses oh no they will cast their bread on no such waters and they finde no abilitie to doe any thing this way this were to weaken their estate and to straine themselues so as they should not be able to hold out Which no doubt were the reasonings of the Corinths whom the Apostle that he might stirre them vp to beneficence and liberalitie towards the Saints wisheth them to consider what Christ had done for them he strained himselfe and was content when he was rich to become poore for them Christ weakned another manner of estate for vs then any man can for him he left all his glorie for vs but how few will leaue their shame their trash their couetous and voluptuous lusts for him and to such as aske where they should haue to hold out if they should be so readie to distribute he answereth in the 9. chapter following the same argument that the Lord findeth seed to the sower and he maketh men rich to all liberalitie vers 10 11. Others obiect and say but such a one hath offended me or I know this or that by him or he deserueth no such thing at my hands Answ. But take heed this be not a churlish Nabals answer to Dauids iust request spoken out of partiall couetousnes rather then as the truth of the thing is Againe let the person be what he will looke thou on Gods image in him this offends thee not iniuries thee not is not vndeseruing of thy loue and the fruite of it and if thou giue not to the man giue to manhood in him and consider that he may be a partner in the grace of life with thee Reasons 1. Hereby thou art like God he sparseth abrode he vnweariably giueth good to good and bad straine thy selfe so thou expresse this vertue of his 2. What thou giuest to Christian men thou giuest to Christ himselfe If Christ were on earth againe doubtles rich men would send to know his wants and store him with presents Now we haue not himselfe with vs but the poore we shall alwaies haue to shew our affection to Christ in who hath said in that yee doe it to one of these little ones that beleeue in me yee haue done it vnto me 3. An hard man had rather lend to one that is able to repay him then giue to such an one as is not If thou wilt not giue any thing to Christ by giuing to the poore lend vnto him and he will become thy pay-master 4. Because many would giue vnto others but for feare of wanting themselues marke the promise of blessing Prou. 11.25 The liberall person shall haue plentie and he that watereth shall haue raine and vers 24. There is that scattereth and is more encreased on the contrarie he that spareth more then right commeth to pouertie and he that turneth his eare from the crie of the poore himselfe shall crie and not be heard and iudgement mercilesse belongeth vnto him that sheweth no mercie I would to God all this would bring on our rich men who will doe nothing for the honour of God but halfe the way that the Macedonians were come vnto who bestowed to the vse of the poore Saints to their abillitie yea euen beyond their abillitie but till men learne to giue themselues first to the Lord and then to his Ministers as they did it will neuer be done that is till they giue vp themselues to obey God teaching them such duties in the mouthes of his Ministers A lover of goodnesse Hauing exhorted to the doctrine of beneficence and liberallitie to the poore Saints Now the Apostle perswadeth vnto the ground from whence that must rise for otherwise it will prooue rather a shadow or carkase of a vertue then a vertue or true grace it selfe which perhapps may profit another but not ones selfe This ground is true Christian loue of which the Apostle speaketh 1. Cor. 13.3 If I giue all my goods away to the poore and want loue it profiteth me nothing and therefore I thinke it is rather to be read a louer of good men seeing the word in the originall beareth well either reading True it is that these two are neuer to be abstracted one from another for good men are to be loued for their goodnes and whosoeuer loueth goodnes loueth good men as he that hateth good men hateth goodnes it selfe yet of these two the context seemeth to fauour and carie vs to the latter For as the Apostle would haue the Minister harberous so would he haue his house an harbour not for idle and voluptuous much lesse vitious persons but for good men and besides there is another word more fit to expresse the former sence as Beza obserueth By good men are vnderstood those vnto whom the Lord hath imparted and communicated his goodnes not generall goodnes which he extendeth ouer all his creatures but his speciall grace in Christ whereby he embraceth a small number in comparison of the whole masse of mankind whom of the children of wrath he chuseth to the adoption of sonnes on whom he stampeth his owne image and so maketh them both louely to himselfe and worthy to be loued of vs also Now for the better vnderstanding of the precept two questions are to be resolued 1. Whether good men only are to be loued and not euill Answ. As God is good vnto all Psal. 145.9 but especially to Israel and those of a pure heart Psal. 73.1 yea as he loued vs when we were enemies but much more now beeing reconciled by the death of the Sonne so is the commandement directed vnto vs to loue and doe good vnto all but especially to the houshold of faith Gal. 6. Besides this word seemeth to eye such an inward affection as draweth into the fellowship companie and conuersation of another in whom for some goodnes appearing it delighteth and vnto whom it would still draw some degrees nearer Whence thus we may fasten the dutie more surely vpon our selues I am indeed bound to loue all men in respect of Gods image humanitie and common nature and the common law of nature seeing I my selfe were I neuer so bad would be loued of all yea and in regard
into admiration to see the gifts giuen them knowing them to be vnlearned Act. 4.13 or else they were most fearce and bloodie enemies as Paul whom the Hebrewes could not beleeue that he was become a Preacher of that truth he had persecuted vntill the Lord gaue further testimonie of him Act. 9.26 3. The matter of this word is an euerlasting truth the Law an eternall rule of righteousnesse as ancient as God himselfe the Gospel an euerlasting Gospel Rev. 14.6 containing promises of eternall truth which shall haue their stabillitie after heauen and earth shall be no more besides such assured articles of faith concerning God in the three persons and the Church of God that if an Angel from heauen should come and teach another doctrine he must be accursed Moreouer such diuine prophecies and predictions together with the exact accomplishments although some hundreths yea thousands of yeares passed betweene as by this one part sufficient euidence may be gathered of the faithfulnesse and steadfastnes of the whole 4. The forme of it which is the conformitie of it with God himselfe maketh it appeare that if God be faithfull this his word must needs also be so in that it resembleth him in his omnipotencie for this power and arme of God neuer returneth in vaine but doth all the worke of it In his wisedome giuing most perfect and sure directions resoluing all doubtfull cases and making wise vnto saluation In his puritie and perfection beeing an vndefiled and perfect law In his omniscience it searcheth the heart discouereth the thoughts deuideth betweene the marrowe and bone Heb. 4.12 In his iudgement acquitting beleeuers to whom it is a sweete sauour of life to life condemning Infidels both here and much more at the last day Ioh. 13.48 In his truth and veritie as here and Coloss. 1.5 it is called the word of truth 5. The ends shew the certaintie and faithfulnes of it it beeing the onely meanes of regeneration 1. Pet. 1.21 of begetting faith Rom. 10. and consequently both of freeing men from hell and damnation and of assuring them of that freedome the onely word that can supplie sound and firme consolation yea setled and assured comfort vnto distressed consciences none of which ends could it euer attaine if it selfe were vnsound and vncertaine Now as it carrieth with it all these grounds so are there without it a nūber more wherby we may confirme the same truth as 1. It is the foundatiō of the church Eph. 2.20 against which if hell gates could euer preuaile the Church were vtterly sunke 2. Hereunto hath the Lord tyed his Church as to an infallible direction to the law and to the testimonie without which there is nothing but errour and wandring ye erre not knowing the Scriptures 3. This truth hath beene aboue all other oppugned by Satan Antichrist heretikes tyrants yet neuer a whit of it was euer diminished Salomons bookes may be lost but not these of the true Salomon Iesus Christ. That the Scriptures were burnt in the Temple and that Ezra composed a newe Scripture is to be reiected as a Iewish fable Ezra might put together parcells of Scripture scattered and compose them into bookes But where were Ezechiel Daniel Zacharie Hagge or what were they doing to suffer all the Scriptures to be lost in their times or where was the watchfull eie of God could it winke or nodde or not see or not preuent the perishing of his word vtterly from the Church 4. This word hath beene so certenly sealed in the hearts of the elect of all ages that where it once was harboured in truth it could neuer be shaken out by any kind of most exquisite torture and torment All which confirme the doctrine propounded most plentifully Obiect But some bookes of the canonicall Scriptures are perished Answ. Many indeede are reckoned but they were either not canonicall or the substance of them is still contained in the canonicall Obiect But if God himselfe had written the whole Scripture as he did the law and had deliuered it to men as he did the tables to Moses then had there beene no doubt of the certaintie of it but it was written by men Ans. Yet is it as certaine as if God had immediately writ it with his owne finger for holy men spake and writ as they were mooued by the holy Ghost not as men but Gods instruments guided by extraordinarie immediate and infallible assistance of the spirit Obiect In 1. Cor. 7.12 Paul saith I speake not the Lord. Ans. The plaine sense in one word is I giue counsell in this case of mariage by collection out of the word of which the word hath not deliuered any expresse lawe and no more can be gathered of it Vse This doctrine is of speciall vse both vnto teachers and hearers vnto teachers it affoardeth a twofold instruction 1. if it be so faithfull a word to hold it fast 2. to hold themselues fast vnto it For the former the teacher must looke that he lay such hold on it as he neuer suffer it to be wrested from him no danger no fauour no power no subtiltie may force him to vnfasten his hold much lesse goe backe and recoile from it or play fast and loose with it or so carrie it as one that would swim betweene two waters but carie it and hold it out as faithfully and constantly as becommeth such a faithfull word Ieremie on this ground that he had a sure word after he had beene smitten and stocked he went not into corners nor behinde the wall to speake the will of him that sent him but as one that had laid faster hold on it in tearmes of defiance and personall application to the stoutest and proudest of them he vttereth with much boldnesse and plainnesse what he had in commission The like we read of Amos against Amaziah The like of the Apostles thorough the Acts and their Epistles and all vpon this ground that the Lord sent them with a faithfull word And if reasons will perswade to this dutie we haue not a fewe For 1. what sound comfort can any Minister finde in life or in death but in beeing found faithfull where was Pauls reioycing towards his death but that he had fought a good fight and had kept the faith 2. This faithfull word was not easily purchased vnto vs but by the blood of many a faithfull man both of Pastors and people shed in our owne and other countries and should the preachers of it esteeme lightly of so precious and so dear a purchase 3. If the Pastor depart or be driuē frō the faithfull word how can his people hold it he is guiltie of all their Apostacie from the faith Let the Pastor receiue such a blowe the sheepe cannot but be smitten 4. Looke on the danger and Gods righteous iudgement on such teachers as esteeme of mens words and writings aboue that is meet in the meane time not embracing this word in the loue of their
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 â—itnesse of it to institute instruct and edifie the Church and members thereof as if he had said That word which is most fitted to edification and instruction is to be maintained and held fast that it may be held forth before Gods people but this is such a word and therefore Ministers must hold it fast Doctr. Whence we learne that the word of God is his owne ordinance fitted to instruct the elect in all necessarie truth and doctrine which is the very scope of our Apostle and will otherwise also appeare if we consider 1. The wisedome of God who hath in the bookes of Scripture comprised and deliuered a most perfect rule of doctrine concerning faith and manners to teach as both concerning God our selues and others whatsoeuer is necessarie or profitable to be knowne to saluation To the proofe of which serue all those places where we read that it is able to make a man wise vnto saluation to instruct him to all righteousnesse to furnish him to euery good worke to make him blessed by inchoation here in this life and consummation in the life to come for here through patience and comfort of the Scriptures we haue hope Rom. 15.4 and hereafter life eternall Ioh. 5.39 2. The mercie of God who hath written mysteries aboue the apprehension of the Angels themselues euen to the capacitie of the simplest in things of absolute necessitie whereas if he had but spoken the word it had beene more then he ought vs but he hath written it that we might ponder and meditate of it yea he hath translated it into euery mans language and so fitted it to edifie the more so as fiue words now are better then ten thousand if it were shut vp in it owne fountaine or any other strange tongue besides he hath brought it to vs by an easie price in one portable volume that we might conueniently exercise our selues in it day and night And that we might vnderstand those hard places which for our exercise we shall meete withall in reading and that we might be lead beyond the letter of the Scripture to shew the life of it in the keeping of faith and good conscience he hath appointed a Ministrie in the Church and in all ages hath raised vp men of God whome he hath furnished with the gifts of prophecie and enabled with sundrie gifts of the spirit to see and reueale the truth therein contained For euery manifestation of the spirit is giuen to profit withall and he gaue some to be Apostles some Prophets c. for the edifying of the Church and the gathering of the bodie of Christ. 3. The power of God who conuaieth such a power into this his ordinance as whereby it becoÌ„meth so mightie in operation so able to cast downe strong holds and euery high thing exalted against God yea so strong at the weakest as that by it alone the kingdome of darknes and of the deuill is bartered and subdued and Iesus Christ the Prince of peace set vp in his throne within the hearts of men Vse Would any Minister edifie his people let him hold fast this word would he teach them Christ this word testifieth of him would he beget faith in them this word must doe it Rom. 10. would he destroie sinne in them as Dauid said of Goliahs sword there is none to that so there is no sword of the spirit but this would he raise the afflicted hence may he speake a seasonable and sauorie word to him that is weary in a word if a man will take the most compendious way to bring soules to heauen let him obserue this rule of holding him to this word which is ordained for doctrine But if a man either for idlenes or ease neglect the reading and study of the Scriptures or according to the vanitie of his heart lay by this booke and fall to the studie of Friars or Fathers and seeke to preach matters of more applause or to get a name of learning is in his profundities curiosities and such quainte deuises as he meeteth withall in mens writings this man leaueth the right way of edifying men in the waies of God and is in his conceit wiser then his maker who hath fitted this word for doctrine and no other 2. Hence note that it is Gods will that euery man should be expert in the Scripture seeing he hath so fitted it for the teaching of the simplest Which must force euery man to examine himselfe whether he hath found it such a fit word for doctrine for he whose heart cannot iustifie the word in this propertie is no child of wisedome Many haue heard this word a long time and yet vnderstand it not haue learned little or nothing are ignorant of Christ and what he hath done but in grosse and generall tearmes haue attained no lasting comfort from the same Where now lieth the fault the word is fit to â—each thee the Ministerie stablished and sanctified to the edifying of thee all the gifts of the â—eachers are giuen to profit thee Why then haâ—t thou not profited Oh the sinne lyeth at thine own doore in that thy selfe hast refused or resisted instruction It is not the obscuritie of the Scripture but the darknes of thy blind mind that hath hindred thy profiting The word is as fit to teach thee as the choysest seed is to take and grow with encrease but thy soule is vnprepared thy heart is as the stonie or thorny or high way ground no seed can thriue in it all the labour of Gods husbandmen is lost vpon thee Thy sinne hath suffered the word to loose the vertue and power of it in raising
and progresse least we be such dunces as Paul speaketh of who were euer learning and yet neuer came to the knowledge of the truth And then we profit when we like good schollers haue passed our grounds and elements and as the Apostle speaketh when leauing the rudiments and principles of religion we are ledde forward vnto perfection and then are we ledde to further perfection when wee haue taken out the two maine lessons of a Christian man which Paul in euerie thing would be sure to keepe euen faith and good conscience by which two rules till a man be moulded and cast into this forme of doctrine he is but a novice Christian and a superficiall scholler in this schoole of Christ the former of which implyeth the knowledge of the doctrine and the latter the ordering of euerie particular action of life by it Now the examination of our selues by these notes will reprooue many of vs as non proficients who would be loth to be so deemed For 1. whereas for our time and meanes especially in this famous eie of the land our profiting might haue enabled vs to teach others many of our selues had need be taught in the principles of religion we cannot be gotten out of our A B C line of letters If a master should for diuers years together painfully striue with a boy and could neuer get him out of his letters what hope were there of his reading and much lesse of any skill in higher mysteries of learning It is the case of a number of vs. Many yeares haue the masters of the assemblies plainly deliuered doctrines fitted to the capacitie of simple men yea often repeated them and often beaten vpon them yet a number that goe for Christians are extreame ignorant in the principles of Christianitie And whereas the Apostle implieth that we may measure our owne ability by our fitnesse to teach others how fewe of vs be there that finde any competent abilitie to teach euen our pettyes in our families our seruants and children that cost and paines is ill spent when after seauen yeares schooling a boy is not able to teach an other his letters but many of vs that haue beene â—earers and learners in this schoole thrice seauen yeares and aboue and yet to omit our vnwillingnes are not able in any sort to catechize our families Further whereas he that is cunning in his profession he can speake of it to good purpose because he knoweth the mysteries of it many of vs cannot speake to any purpose but when any speach of religion is offred are as mute as fishes yea are greiued to be drawne to any speach of such things because our weakenesse is thereby discouered Finally were it so that we had proceeded but a little way in our profiting here it would be with vs as with schollers or prentises who beeing entred a yeare or two neede not alwaies the presence of their Master or Tutor for euerie action but can of themselues doe something especially in smaller matters and of lower conceit but many of vs can goe no further then our Masters are present with vs we are not come so farre as to take out a lesson now then by our selues we cannot meditate pray conferre to the increase of our knowledge and therefore we may conclude against our selues that we are but verie dullards in this doctrine And what is the reason of all this but that as negligent learners we forget as fast as we learne or as idle schollers we idle ouâ— our time otherwise and allot the least time to this studie Which requireth so much the more time paines care and diligence by how much things more excellent be more difficult besides that our helpes by nature are none at all to this as to all other knowledge and the benefit of it farre excelleth all other Let vs therefore stirre vp our selues and be stirred vp not to a smattering in this knowledge of God but to abound in it as Peter willeth vs. And seeing we are farre from our marke let vs aime at more fruitfulnesse in our age and walke from strength to strength from faith to faith that so growing vp in grace and in the knowledge of our Lord Iesus Christ we may in due season be lifted vp vnto our glorie Doct. 3. In that the Apostle calleth that here wholsome doctrine which in the words before he called a faithfull word and fitted for doctrine Note that the men of God when they fell into speach of the word of God they spake not â—lightly of it away but were hardly drawne from it without leauing behind theÌ„ some notable elogie or other vpon it Rom. 1.16 the Gospel the power of God to saluation Ioh. 6.68 Peter saith not Master thou hast the word of God but thou hast the words of eternall life what a number of glorious things are ascribed vnto it see Heb. 4.12 mightie in operation sharpe c. Hence according to their seuerall occasions are al those excelleÌ„t epithits ascribed vnto it through the Scripâ—ures some of the penmen looking at the author some at the matter some to the qualities some to the effects and accordingly invest it with titles well beseeming it And good reason had they so to doe for 1. They considered that the word of God is the principall part of Gods name which neuer could without great sinne be taken vp in vaine but is to be taken vp into the thought much more into the lippes with all reuerence and due regard 2. They sound the power of it so forcible and comfortable in themselues as that they could not chose but speake of it as they felt within the abundance of their owne hearts 3. They saw the worke of it so effectuall vpon others and that to such ends as not all the perfection of flesh and blood nor the strength or wit of men and angels could compasse as that they could not conceiue of it without admiration 4. They saw it was such a word as was to meete in the world with most harsh entertainement and hatefull opposition that Satan sinne and all wicked ones heretikes seducers Atheists and profane persons would resolutely resist it besides numbers that would account it foolishnesse and that would take offence at it not a fewe and therefore in great wisedome they were carefull that it should carrie some maiestie with it Vse Those that find such sweetnes in the word as the Saints of old cannot but with reuerent hearts conceiue and speake of it euer with signification of some eminent goodnes in it yea if they conceiue it in the author the word euen of euill will be confessed a good word as in Hezekiah and much more will the promises be sweete in the tast And if they acknowledge it in the most proper effects of it oh how will they thinke and speake of it as of a thing more necessarie then fire and water yea then the sunne in the firmament How will
vrgeth pyetie they are impious towards God and whereas it prohibiteth all iniustice they are iniurious to men and in one word whosoeuer receiue not the word with that reuerence and subiection as it requireth are in the degrees of this sinne of gainsaying the truth And in the words the Apostle propoundeth three things to be considered of 1. That all these gainesayers must be conuinced 2. that euery Minister must be able to conuince and improoue thē 3. that he hath this abillitie from the faithfull word Doct. First when the word is resisted and gainsaied there must be no bearing on the Ministers part who is put in trust to resist those that resist the truth And hence are all our stirres and tragedies in that this truth must goe away a conquerer be it euen against Kings and Princes and the great ones of the world Pharaoh Ahab Herod must be gainsaid and resisted though it cost the Messengers their liberties yea their liues Many men fret and fume that the Ministers are so bold and peremptorie and their sermons are too to censorious speaking in effect the language of Corah and his complices yee take too much vpon you Moses Aaron murmur against such truths as crosse their lusts saying with the Iewes they are hard sayings and who can beare them If the word say they may not sweare with the swearer nor be drunke with the drunkard nor prophane the Sabbath nor scoffe at religion and the exercises of it but set a watch before their tongue and keepe the doore of their lips from filthy idle and scurrill speach oh here are bonds indeed fitter for gally slaues then liberall and free dispositions Come say they we will breake these bonds and cast these cords from vs and yet these men would haue the Ministers tongue tyed and chafe and fume if they heare any thing they would not But are you gainsayers of the truth and must not we resist you doe you rise vp against Christ in falsifying his word and contemning his ordinances and must not we arme our selues against you sound trumpets and proclaime open warre against you yea must not we so weld the sword of the Lords mouth against you as that we neuer suffer you to haue peace in your sinnes And if any of you thinke much to be called a gainsayer of the truth because yee acknowledge in generall the truth of the Scriptures and for a need can make confession of all the articles of faith I answer It may be thou art not come to the height openly to gainsay as Iannes and Iambres did Moses nor as Elimas and Demetrius Phigellus and Hermogines Hymeneus and Philetus did Pauls preaching but if thou secretly spurne against the word or endurest not the guidance of it thou art a gainesayer and maist not look to be pleased in the Ministerie And to know thy selfe a little better trie thy selfe by these three notes 1. He that cannot abide the discouerie of his sinne cannot endure the light which maketh euery thing manifest this maketh Ahab hate Micha 1. King 22.8 and the world hate Christ himselfe because he testified of it that the workes were euill If thou then wantest that obedient eare which should make thee beare a reproofe thou canst not but be a gaine-sayer 2. He that cannot abide the curbing of his lusts is a resister of the truth for what other is the scope of all diuine truth then to bring men out of their naturall estate which because men loue so well they willingly cast off the yoke of Christ the more then thou striuest for the libertie of the flesh the more thou resisteth the freedome of the spirit and so becommest the more a seruant to sinne and a captiue to the law of it 3. He that is not with mee saith Christ is against me and he that gathereth not scattereth Art thou with Christ in thy affection hearest thou his sayings in which thou testifiest thy loue or art thou one of that number that tooke it greeuously that Peter and Iohn taught the people and preached Christ or that with Sanballat and Tobiah who were sore greeued that a man was come who sought the good of Ierusalem Nay if thy affection be with Christ thou canst not lightly speake euill of that way the feete of these tydings bringers are bewtifull thou reioysest in their light Now examine thy selfe if any of these be found in thee although thou openly fight not against God thou art a gainsayer of the truth and thou must be resisted in the Ministerie The Iewes held and maintained the letter of the Scriptures most accuratly and yet Steven telleth them that they were alwaies resisters of the holy Ghost and the reason was because when it came neere them then they kicked and spurned against it If thou wouldst not be roughly dealt withall in the Ministerie resist not the word but entertaine it in thy best affections to order thy selfe and life by it and then though it haue beene tart and bitter thou shalt afterward find the sweetnes of it it shall be as honie in thy mouth in regard of the promises if it meet with any rellicks of thy sinne in the iust reprehensions of it thou shalt be able to say O let the righteous thus smite mee for this is a benefit vnto me this is a precious ointment which suppleth my wound O let me not want it This is the way to finde the word sweete Micha 2.7 Are not my words sweete to him that walketh vprightly oh then be so farre from spurning at the word that thou maist rather tremble at it then in stead of the spirit of contradiction the spirit of God shall rest on thee These things if thou doest not but wilt still rebell blame thy selfe if in the word thou beest still vnder blowes for thou thy selfe beginnest the fraie Doctr. 2. Secondly we note what a sufficient man euery Minister ought to be namely such a one as hath a word of knowledge in his mouth vpon all occasions both to exhort and conuince for which purposes he must haue a doubled knowledge and as a good shepheard a double voice one to gouerne his sheepe which must be familiar vnto them and another to driue away wolues one to stablish and perswade the truth another to preuent errors and heresies herein resembling Nehemiahs builders who held a trowell in one hand and a sword in the other and accordingly built with the one hand and fought with the other Let a man consider of which of these two he will and then tell me whether it be not a matter of great difficultie in any good sort to performe it but both together will force the Apostle himselfe to aske who is sufficient to these things it is not euery reader nor euery ignorant Preacher that can stand vnder this burthen No no if euery part of the Ministers office require as compleate a man as that one Isai 50.4 if the speaking
inconueniences which necessarily follow his aduersaries false positions Now alas how farre are readers and dumb men from this one part of the dutie of a Minister how dangerous are they in their places seducers may come and doe with open mouthes into their parrishes they cannot stop their mouthes nay in truth they are as the keyes to open them and vnlocke them Well were it or much better with our Church if Theophylactus his rule were obserued that he who in some competencie could not doe these things should neither be admitted nor permitted in the Ministerie Vse 2. Hence we further see that it is rather to be wished then hoped that all Ministers should be of one minde and accord in the truth and at peace among themselues For seeing it is the constant condition of the Church to haue many daubars with vntempered morter many vaine talkars deceiuers of mindes enemies to the crosse of Christ and the libertie of it what must now in this case all the world sit still and be at rest must Christs Ministers be silent and the Pastors haue neuer a voice to driue awaie wolues from the Lords foldes must hurtfull doctrine be winked at and suffered still to creepe in to the destruction of many No no there must now be opposition and strong dissention among the Ministers themselues Ieremie must set himselfe as well against Preists as Princes and people The Ministerie of the Apostles did spend much of it selfe against the false Apostles that serued not the Lord Iesus but their owne bellies Christs owne Ministerie though the Prince and author of all our peace bent it selfe most against the cheife teachers of that age who sought glorie and praise of men and thus must his faithfull Ministers tread in his holy steps If Paul had not strongly opposed himselfe against many learned teachers Act. 15.2 where had the saluation of the Church of that age laid Let men learne therefore to be wise hearted and get knowledge whereby they may rather iudge of doctrines then take offence at the diuersitie of iudgements and practises of Ministers But if any one be sunke downe so deepe that he voweth to beleeue none of them all neither will follow any religion till they be all agreed among themselues to him I will say that this rocke was laid to breake the necke of his soule vpon and a fearefull signe it is that Christ himselfe is to him a stone to stumble at For came not Christ to make debate in the earth came he not to send fire desiring nothing more then that it should be kindled came not he with his fanne in his hand to diuide betweene the chaffe and the wheate the which shall neuer be wholly seuered till the haruest And meanest thou to be a looker on till the wheate and chaffe become one or hast thou well ridde thy selfe by beeing till then iust of Gallio his religion who cared nothing for these things I assure thee who wilt looke on whilest other contend for the faith thou shalt be a looker on too whilest other goe into heauen and haue lesse to doe in that businesse then thou desirest because thou desiredst it not when thou mightest yea when thou wast gratiously invited and desired to enter Which subuert whole houses In these words is contained the second dangerous effect of these false teachers declared by two arguments 1. by the instrumentall cause namely false doctrine for they teach things which they ought not 2. by the ende of it for filthie lucres sake The danger appeareth in three things 1. in that they subuert that is quite ouerturne the saluation of men 2. they subuert houses in the plurall number 3. whole houses The first of these sheweth that these deceiuers not onely shake men in the foundation of religion but vtterly ouerthrowe them and doe as a man who not onely beates downe a windowe or a bay or the side of an house but diggeth vp the foundation or as one who not only loppeth a tree or heweth it down by the ground but diggeth it vp by the roots and quite supplanteth it so doe these deceiuers quite destroy the faith of men and turne it vpside downe that is not onely lead men away from the simplicitie of the Gospel but wholly and altogether from euerie part of the sauing truth Thus is the word vsed among the heathen whereby they expresse such a raging of the sea as casteth vp and causeth to floate that filth and mire which lay at the bottome Quest. But how did they ouerturne mens faith and saluation Ans. By teaching iustification by circumcision that is the works and rites of the lawe But will some say could this beeing but one point subuert all I answer that fundamentall truthes are such and so linked and knit together as breake one and many fall yea some are such as being denied all of them fall to the ground A man that pulleth downe an arch of the Church endangereth the whole but yet the Church may stand but he cannot digge vp the lowest stones of the foundation but all commeth to ruine Of these the Apostle mentioneth two like the two pillars which Sampson pulling downe the whole house fell the one that of the resurrection which beeing denied all preaching and all faith is in vaine the other is this of seeking righteousnes elsewhere then in Christ who is Iehovah our righteousnesse for this makes grace no more grace and Christ to haue died in vaine Whence by the way note the dangerous estate of such as liue and die essentiall members of the Church of Rome who by their doctrine of merit and iustification by works are subuerted and plucked vp by the rootes and turned of their saluation Quest. But if this be so whether may a man be saued that erreth in a fundamentall point of religion or in such a one as by consequent raseth the foundation Ans. The things which all Christians are bound to beleeue may be reduced to two heads The former are such principles as make the rule of faith so neerely touching the matter of saluation as that a man cannot be saued vnlesse he knowe and beleeue them for all will confesse that he that must be ordinarily saued must in some measure knowe the causes the matter the obiect the manner the end and meanes of it If God I say ordinarily saue him he must knowe the platforme of Christian religion As for example 1. God in vnitie of dietie and trinitie of person for vnlesse he knowe God in Iesus Christ there is no life euerlasting 2. himselfe in the guiltines and vnder the curse of sinne seeing Christ came to call none but sinners to repentance and hunger after the meanes of deliuerance for the waters of the well of life are giuen onely to such as thirst after them 3. The meanes as that without shedding of blood there is no remission of sinne and consequenly that the Sonne of God must take the nature of
man suffer in that nature pay the price and beare the curse of sinne whose powerfull victorie ouer sinne death manifested in his resurrection ascension vnto his father applied by faith to the beleeuer shall fully acquit discharge him froÌ„ wrath at his coÌ„ming againe to iudgement These things must be knowne I speake not of the measure of knowledge but so much as there must be an expresse beleefe of these things for he that beleeueth not in the Sonne of God shall not see life and consequently in some sort what neede he hath of Christ and what Christ hath done and suffered for him Secondly there are other truths which are consequents deduced from the former and these are of two sorts Some things are so clearely deduced as by the neere dependance with the former the consequent is necessarily seene For example that out of the Church is no saluation that faith is ordinarily by the word preached c. all which must necessarily be expressely beleeued on condition if God make their dependance on the former to appeare For I doubt not but that God not reuealing them many thousands are saued in the ignorance of verie many such truthes but we may not hereon build our ignorance who haue so many meanes of reuelation our vnbeleefe is not onely damnable because beeing bound to beleeue we cannot or doe not but in that we will not but refuse the meanes of knowledge and faith The other kinde of deriued truthes are further remooued and not so cleare as concerning the rest of the fathers before Christ the locall dissent of Christ into hell c. such as these a man may without danger be ignorant in yea and erre also so it be without pertinacie and obstinacie The first points mentioned must expressely be knowne and beleeued the former of the two latter may be vnknowne in particular so as in generall a man beleeue all things contained in the word and be readie according to meanes offred to trauell further into the knowledge of God And the last I take it a man may without danger neither knowe nor beleeue And so much of that question which letteth vs see how necessarie it is to see that both publikly and priuatly our selues ours be grounded in the truth of religion points of catechisme which are wofully dangerously despised Vse In that these seducers ouerturne men froÌ„ off their foundation we learne that all are not chosen that are called Many beleeuers were here called and seemed to be laid on the foundation in regard of their outward profession but are subuerted againe many of them made shew as though they had beene Temples of the Holy Ghost but prooued to haue had but sandie foundations for the waues of afflictions no sooner beaâ—e them nor the windie blasts of seducers sooner puffe vpon them then they totter shake like a leafe or reed at last the fall of them is great So many lanch faire forth into the sea who neuer safely happily ariue at home againe and many saylers to heauen suffer shipwracke by the way Two set out of Moab both Orpah and Ruth but one of them holdeth on to Iudah We haue too many Orpahs who forsaking her owne people for loue of Gods people trauelleth on a while towards the Lords countrie but Naomi alledging but one wordly reason she turneth back againe she must haue her husband although with bitternes of heart she returne to her gods Haue not we those who had seemed to haue forsaken the world to haue ioyned themselues in zeale and heartie affection to God and his people haue they not seemed to outgoe yea out-runne others towards the heauenly Ierusalem would they not haue been as forward in any good motion or action as the best and yet how suddenly haue they turned saile and fallen some to the world especially when the world came vpon them some to pleasure some to coldnesse some to hatred of such courses that men may see and say surely some seducer hath met with them and preuailed against them How many who haue seemed waxe-hearted Christians soft and pliable who could weepe for sinne bitterly be amazed at the iudgements of God threatened out of his word stood in awe of God and durst not sinne but are now of an other colour make no conscience of oaths dicing gaming for their neighbours money feasting on the Sabbath day and otherwise profaning it so contemning the ministerie that let all the curses of the lawe be now directed against them personally they are no more mooued then the Leuiathan who riseth not vp when the sword toucheth him but accounteth iron as strawe and brasse as rotten wood euen so with him these laugh at the shaking of the speare and the archers of God cannot make them flie Oh therefore let vs beware seeing so many thousands set out of Egypt who neuer came into Canaan that we miscarrie not and fall from our owne stedfastnes Let vs labour as much for affection now as we haue done for knowledge that with our vnderstanding we may ioyne the sincere loue of the truth And seeing it is no lesse vertue to keepe the good we haue gotten then it was praise to get it let vs fence our hearts quicken Gods graces in them and pray for perseuerance The second point whereby the danger is aggrauated is that these seducers subuerted houses not one or two but many And hence obserue what is the guise of deceiuers eueÌ„ to creep into houses secretly to corrupt and depraue that doctrine which in publike is taught and acknowledged the truth of God In 2. Tim. 3.6 theâ— creepe into houses and imitating Satans subtiltie lead captiue simple womeÌ„ assayling such as can least resist who yet beeing seduced are cunning to preuaile in the seducing of their husbands Eminent in this kinde were the Scribes and Pharisies who were the deuourers of widowes houses setting vpon such as had no heads to guide them nor knowledge to discouer them and hauing all things in their owne hands had none to controle them in their liberalitie towards them these were persons fit to be ouerreached by their hypocrisie and couetousnesse both which our Sauiour deeply chargeth them withall The Apostles also foretold of such who should in after times bring in damnable heresies but priuilie and these are not vnfitly compared to foxes and wolues in Scripture for as these beasts come stealing and slily vpon the flockes taking the winde least they should be winded clapping their tayles betweene their legges least they should be heard and softly as though they were friends to the flocke when as all this is but to beguile the silly sheepe so these deceiuers craftely creepe into houses shrowding themselues in the sheepes cloathing whereas indeed they are rauening wolues And the reason hereof is 1. because publikely and directly they dare not denie the Lord Iesus nor his holy Scriptures nor the truth plainly
matter saying But they wil not beleeue me The Lord is said to hold the Ministers in his hand and Christ the seauen starres in his right hand Reu. 1. First in regard of his disposition of them here and there at his pleasure Secondly of his protection of them in their labours And some he sendeth and all the heartening they haue of him before hand is But they will not receiue thee as Moses and some of the Prophets and that is not all but they must prepare browes of brasse their shoulders to beare reproaches and wrongs their backs for stripes their feete for â—etters and stockes yea their necks for the verie blocke it selfe In like manner Christ sending out his disciples he forbidds them to possesse gold and siluer and wisheth them to possesse patience for they should stand more need of that then the other and telleth them that if himselfe the green tree could not be spared much lesse should they the drie branches and that if the Lord and Master be called Belzebub the seruant must not looke to be aboue his Master and scape scotfree And therefore Ministers called to such an vncomfortable condition must imitate the Apostle Paul who although he knewe that bands and imprisonment did abide him in euerie citie yet forward he must and prouoketh his owne readinesse and chearefulnes not onely to be bound but to suffer also the paines of death for the testimonie he beareth considering well 1. That the disciples themselues sent from the side of Christ must make account to be hated of all men for his names sake 2. That although they see no great comfort or fruit of their worke with men yet their worke is with the Lord. 3. That the Lord Iesus foretelling his death at Ierusalem yet went foreward and would not pittie himselfe for all Peters friendly counsel but pittied his flocke his bodie his Church more then himselfe a worthie example for the practise of all his minsters All which reprehendeth all those wandring Leuites who like so many planets or wandring starres are euer shifting their places and charges and selling off their people vpon the least greiuances but not without pretence and plea of sundrie inconueniences sometimes of aire and habitation sometimes of ill neighbourhood sometimes the rudenes and churlishnes somtimes the incapablenes and vnprofitablenes of their people but in all this the sentence of the Apostle passeth righteously against them vnto which their owne consciences cannot but subscribe that they seeke themselues their bellie their ease their profits but not the things of the Lord Iesus nor the winning of the soules of men to God 3. Is this testimonie true How then are such a people as this priuiledged and honoured to be among the first to whom the Gospel was offered noting the wonderfull grace and free goodnes of God not looking at desert merit goodnes of nature inclination of will or any other forerunning prerogatiue and is not his grace as free vnto vs as them did he finde vs any whit better then them were not we beasts in vnderstanding sensualitie and course of our naturall liues before he called and washed vs truely might be said of vs that our father was an Amorite our mother an Hittite our selues in our blood the frame of our heaâ—ts euill continually the course of our liues a walking in vanitie and no eie pittying vs neither of our selues or others vntill the Lord couered vs with his skirts And hence are we supplied with a ground of thankefulnes that beeing by nature the children of wrath as well as others and euerie way by practise of vngodlines as vile as this people of Creta we should yet be admitted to the participation of so great saluation as is offered in the Gospel Wherefore reprooue them sharpely Now from the former testimonie affirmed to be nothing but the truth it selfe the Apostle inferreth that Titus not onely might safely but ought also to reprooue and checke the inhabitants of this Iland which reproofe is enlarged 1. by the adiunct or qualitie sharpely or as the word signifieth to the quicke for it is a metaphor taken from Surgeons who cut and launch and seare to the quicke if the qualitie of the wound or sore so require yea and sometimes in desperate cases to cut off a dangerous limbe or putrified member which otherwise would perish the whole bodie and no otherwise ought euerie spirituall Physitian to deale with the festered soares of the soules of men 2. By the ende of this reproofe that they may be sound in the faith Faith signifieth 1. that whereby we beleeue namely the vertue or gift of faith 2. That which we doe beleeue namely the doctrine of faith that is the doctrine of the Gospel Gal. 1.22 Paul destroyed the faith that is the doctrine of faith which he now preacheth And thus is it here meant because it is opposed to the Iewish fables and commandements of men in the next verse and then the Apostle following the former metaphor wisheth the Ministers who are the Surgeons of soules in all their launcing and cutting to aime at the cure that is the conuersion of their patients that is their people that beeing freed from their corrupt diseases that is their errors whether in iudgement or practise they may be brought to sound health that is soundnesse of faith and sincere doctrine cleauing only vnto God and relying themselues only vpon the merit of the Lord Iesus for life and saluation And yet in this exposition I include also the vertue gift of faith so farre as without it there can be no sound Christians but I admit it not to be the thing properly meant as some doe Doctr. In the word wherefore note that when the truth of a fact or sinne committed is certainly knowne a man thereunto called may boldly reprooue this is the reason why the Apostle subscribeth to the testimonie that Titus might haue sufficient ground of sharpe reproofe As though he had said it is true the people with whome thou art to deale are such and such and therefore thou maist sharpely reprooue them And it is not euerie euidence which is a sufficient ground no not for priuate reproofe and much lesse for publike but as our Apostle 1. Cor. 5.1 It is certenly heard that there is fornication among you and so descendeth to a sharpe reproofe at the least there must be some credible information such as the same Apostle to the same Church of Corinth mentioneth who vpon the report of the house of Cloe sharpely reprooueth them for their contentions for to that end he nameth his author that they might not thinke he would vpon suspition or surmise of his owne neither vpon suspected information from other charge them so deepely but from intelligence of those against whom they could not well except Paul staied the reprehension of Peter till he sawe that he went not the right way and that he was to be blamed Gal. 2.11.14 Zeale running before knowledge
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 reâ—ractarie 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 Heliâ—s sonnes the sonnes of Belial it will not serue the turne
vse vnprofitable 3. But the context in the verse following pointeth vs to expound them of some other then these namely of all those doctrines of the Iewes which concerned the legall and ceremoniall obseruation of daies meates drinks garments washings persons and peoples for the Iewes taught that the same difference remained to be obserued still as Moses from the Lord commanded it so as yet some meates were common and some cleane some daies were more holy then others so garments and persons much more lay open to legal pollution by issues touchings c. whereas the appearing of Christ procured finall freedome from all such impuritie so as according to Peters vision Act. 10. no man no thing is to be called polluted or vncleane Quest. But why doth the Apostle call such doctrines fables seeing 1. they were from God 2. necessarily imposed vpon Gods owne people in paine of death and cutting off from his people in case of contempt yea or omission 3. they included in them that euangelicall truth wherby both they and we are saued Ans. Yet for all this he tearmeth them so 1. Because euen these legall institutions of God himselfe when they were at the best were but actuall Apologies or shadowes of things to come carying a shew or figure of truth but not the bodie not the truth it selfe to the same effect saith Paul Gal. 4.24 that they were Allegories that is beeing the things that they were signified the things that they were not 2. Because those constitutions although they had their times and seasons yet now were they dated and now to teach or vrge them was as vaine as void of ground out of Scripture as voide of profit as void of truth as if they had taught the most vaine fictions and vnprofitable falsehoods that men could possibly devise And hence looke as if a man should relate to vs a narration not only of suspected but of knowne vntruth as for example that such a man with whom we haue eate drunke conuersed but whom we know to be dead and haue seene buried were aliue againe and not only so but of his perfect strength and state as euer he was might not we be more diffident then Thomas was and in good forme of speach say that he told vs a fable euen so if a Iew shall affirme the life of the ceremonies of the law which we know to be dead rotten and buried so long since in the graue of Christ although they once had a truth yet now this is but false and fabulous or else if a Iew should come and vrge as they doe that prophecie Isay 7. Behold a virgin shall conceiue c. as a thing which they still expect the accomplishment of is it not euident that he leaneth vnto a Iewish lie and fable for that which was once absolutely necessarie to be beleeued vnto saluation is now become so false as that he that beleeueth it is sure to be damned Commandements of men These words if they be taken by way of exposition of the former adde something to the more full answer of the former question implying that those ordinances of which we speake the which while they stood in force and till the fulnes of time was come were the commandements of God now the truth beeing reuealed cease so to be and are become the meere commandements of men But yet I take it some difference is to be put betweene these two namely this that by commandements of men are more properly meant not those which were diuine ordinances but humane constitutions and traditions thrust by the Iewish teachers vpon the Church to be obserued with like deuotion and religious respect as if they were the very commandements of God such as those our Sauiour found and left the Church of the Iewes pestered with and opposeth them to diuine ordinances Matth. 15.9 In vaine they worship mee teaching for doctrines mens precepts Which that we may a little better conceiue it is not amisse to note that the Iewes haue and doe affirme that Moses receiued the law from God either by writing which was of things more obscure more breife and difficult or else by word of mouth and that was of things more large seruing for the interpretation of that law written and for this latter sake say they was it that he staied 40. daies in the mount Sinai for else in one houre he might haue receiued the tables in which the law was written and although they themselues were at leasure to number the lawes written by Moses and gaue in the number of the affirmatiue to be 248. so many as there are members in a mans bodie and the negatiue 365. so many as there be daies in a yeare to betoken that the Lord requireth the through obseruation of them with all the strength and that all their daies which numbers added together were burthens sufficient for many euen to read ouer yet laid they innumerable and more intollerable traditionarie precepts on the people which they say Moses receiued by word of mouth from God and left them to Ioshuah who deliuered them to the seauentie elders they to the former Prophets these to the latter from them to the great Synagogue from whom they were preserued to the wise men returning from the Babylonish captiuitie and so from generation to generation euen to this day to write these explications say they is forbidden by God abusing that text Prou. 4.21 but they are kept in the heart of some wise men at this day Of these the Apostle would haue the Cretians to beware and giue no more heede to them then to the former Which turne away from the truth By truth is meant truth diuine fetched out of the word of God so called 1. because it is absolute without error 2. it is most eminent called before truth according to godlines to be turned from which is to be turned from all godlines In the word Turne away is a metaphor the speach beeing borrowed from those who turne away their bodies from the things they dislike and here translated to the mind to signifie an inward loathing and dislike of the truth which is the dangerous effect 〈◊〉 attending to fables and commandements of men Doctr. 1. Whosoeuer would keepe themselues sound in the faith and not be turned from the truth must shut their eares and giue no hee◠to fables and fancies of men which haue not footing and warrant in th◠pure word of God 1. Because these are things which hurt and corrup◠the soule 1. Tim. 6.20 Avoide profane and vaine bablings which whil◠some professe they haue erred concerning the faith Againe they encreas◠vngodlinesse 2. Tim. 2.16 and more plainly 2. Tim. 4.4 men giuen vnto fables turne their eares from the truth The Physitians reduce all the causes of health or disease soundnes or sickenes from the good or euil temperature of either the matter of which we subsist or the nourishment whereby we are preserued Now the
neither apprehend conceiue nor iudge of the truth propounded or the practicall facultie included in the conscience seeing this dependeth vpon the former it must also be polluted the which two faculties if they be depraued and vitiated that is if the vnderstanding be blinded and the conscience led by such a blind guid how can it be but the whole man should sinke downe in the puddle of all impious impuritie That is the scope the sense and meaning followeth To the pure all things are pure In this former branch of the verse three generall points are to be considered 1. Who are meant by pure persons 2. How all things are pure or impure 3. How all things are pure to the pure To answer the first question we must finde out what puritie both for kinde and degree is here meant All puritie is either in the fountaine or thence deriued The former is the most simple perfect and immeasurable puritie in the creator the latter is some darke image and shadowe of the former in the creature according to the measure of it so long abiding with it as it cleaueth vnto him or he vnto it The former is not meant but the latter which is of reasonable creatures either angels or men differing indeede in degree according to their capacitie but not herein that before the fall of either it was a puritie mutable in them both But to drawe to our Apostles subiect this puritie is not now considered in the Angels but in man Neither is it that puritie which we had in our innocencie for though then we were purer then the Nazarites of Ierusalem who were purer then the snowe and whiter then the milke yet by our captiuitie vnder sinne our visage is become blacker then a coale But a puritie of an other qualitie such a one as is renewed vpon vs by the Lords beholding vs cleauing vnto vs not that shining spotles purity which we had while we were able to behold him cleaue vnto him This puritie then is not set in vs by nature but made ours by grace and beeing the puritie of our Mediator is imputed vnto so many as shal stand righteous in the sight of God the Father The persons therfore here called pure are such as by faith are set into Christ by whose blood they are iustified and by whose spirit through the meanes of the word that immortall seede of regeneration they are sanctified and reserued vnto life euerlasting And hence to both these is the purifying and cleansing of sinners ascribed in the Scriptures 1. Faith not onely as a hand laieth hold on all Christs righteousnesse to make the sinner stand iust before God but inwardly by little and little purifieth the heart causeth that puritie to breake out to the eies of others as well as our selues And 2. for the word in Ioh. 15.13 Now are ye cleane through the word I haue spoken vnto you Quest. But how can such persons be called pure seeing the Lord findeth no puritie in the Angels themselues and how much lesse in those who dwel in houses of clay and besides Paul euen a regenerate man exclaimeth that he knewe no good by himselfe Answ. That place of Iob denieth not puritie to the Angels simply but onely comparing theirs with Gods it is as a little streame yea a droppe to the ocean which is nothing in comparison And for that of the Apostle it was with him as it is with other beleeuers who are able to discouer more drosse then gold in themselues and therefore neither he much lesse ordinarie and common Christians can be called pure of the greater part but onely of the better Hence is it that though beleeuers haue receiued the spirit but in weake measure yet are called spirituall and beeing farre from perfection are yet called perfect not by that legall perfection which is entire in all the degrees but that Euangelicall which bringeth all the parts forward towards those degrees Nay more Christ himselfe calleth his loue all faire and saith there is no spot in her yea as pure as the Sunne as faire as the Moone and to his Apostles that they were all cleane euerie whit saue Iudas 1. because by faith euerie member of the Church laieth hold vpon Christs most absolute puritie 2. the spirit of regeneration hath washed euery part although in part onely nor so cleane as it shall be yet so as that perfect puritie is sealed assured to the soule by it 3. the Lord doth account euerie such beleeuer pure euen for the present imputeth neuer a spot vnto them but reputeth in his Christ all faire 4. hath promised them that for time to come they shall become so absolutely cleane as though they had neuer beene defiled Doctr. The estate of a Christian is a most honourable estate because his person is pure in the sight of God euen whilest he liueth here vpon earth And this cannot otherwise be seeing such a one beeing predestinated vnto life is also iustified and sanctified by the former of which a sinner is perfectly freed from the guilt and curse of sinne and by the latter imperfectly and in part from the reliques and seruice of sinne the former in that the blood of Iesus Christ sprinkled vpon his conscience cleanseth him from all sinne the latter in that the spirit of sanctification washeth his heart with pure waters vntill it be cleane Now whereas some may thinke they haue inough confessed to endite sincere Christians of blasphemie or heresie at the least as hauing opinion of their owne puritie with a Pharisaicall despising of others saying with the Iewe stand aloofe for I am more holy then thou or with the Pharisie Lord I thanke thee I am not as this man c. let them know that we teach and true beleeuers hold that their puritie is neither their owne nor so in their owne account but onely in regard 1. of Gods washing of their robes in the blood of the Lambe and 2. of his gracious acceptance of them so washed as pure and cleane Farre is the true beleeuer from the damnable conceit of the Catharists whome in our language we tearme Puritans who following Novatus his heresie were also called Novatians who thought that the life of a iust man is to be made vp without sinne spot or wrinckle or else the Church could not be made vp of them Farre also from that accursed doctrine of the Papists who are indeede Puritane heretiks and the right successors of Iovinian Ebion Pelagius in that they affirme that in the regenerate after Baptisme there is nothing which hath the reason of sinne or which God can hate that they are able to fulfill all the commandements yea and doe more then so that they haue deuout men and women that can merit life eternall for themselues and others that men may must expect their saluation from an inherent righteousnes Why should we not then abhorre these
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 couenāt 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
their owne power ouer them As many cannot be without the pot at the elbow and drinke for drinkes sake and eate not for strength but for appetite And hence men and women deuise new waies of stirring vp their appetite both to eate and drinke a greiuous sinne which argueth nothing more then at the destruction of the creature 3. Those who watch not their abillitie but breake out into superfluitie and excesse not only beyond the call of nature but their owne calling abillitie and condition of life disabling themselues not only from the duties of loue and mercie but also of equitie and iustice that men with whom they deale cannot get their owne in any good sort out of their hands The Romans had a law that euery man should suppe openly the intention of which was partly to testifie their sobrietie and partly to restraine excesse were such a law in force amongst vs we should see many poore men whose persons and estate sparing would well beseeme prodigally consuming that which ought to be reserued either for the discharge of debts or the comfort of wife and children in time to come 4. Those who watch not ouer their practise but corrupt themselues in the vse of the creatures as drunken persons and those who goe beyond these namely such as watch and delight to make others drunke a fearefull sinne so frequent as the most thinke they can scarce testifie their affection or are short in their entertainement vnlesse they make their freind drunke This wicked custome it seemeth had gotten footing among the Persians which was the occasion of that law that none should compell another to drinke aboue that himselfe would the like whereof were a disgrace to make but a greater shame not to be kept of Christians the Heathen King shall condemne a number of Christians who would not haue his house a schoole of intemperance nor any one to drinke but according to his thirst and appetite Secondy in apparell these rules are transgressed The first 1. When men or women weare strange fashions and guises seeing the rule of the word for attire is the presidence of the wise graue and godly of that degree we liue in Phil. 4.9 whatsoeuer things are pure honest of good report c. those things must we doe and the threatning is that God will visit all such as weare strange attire and yet where can we cast our eyes and not see numbers whose bodies were they so monstrous and of as many fashions as their apparell is they would soone be cast out of the companie and account of men but whatsoeuer their bodies be their minds appeare monstrous filled with vaine and idle conceits causing them most wastfully spende their time and goods and all to shew not the hidden man of the heart but that lightnesse vanitie want on and dishonest disposition which wageth battaile not against Christianitie only but euen ciuillitie and humanitie it selfe some wearing their apparell not to couer their nakednes the right end for which the Lord instituted it but as hauing put off all shame to discouer their nakednes further then a man of any modestie and ciuill behauiour would be willing to looke vpon others so devising and wearing their clothes as if they were willing to put themselues into a frame wherein they cannot only not turne themselues to any busines but are scarse at libertie to feed themselues but as the picture in a frame or table is wholly mooued or else neuer a whit so many women especially are so fitted in their frames as the whole frame must be remooued before they can mooue any part about any profitable labour or busines and so are fit for nothing but as pictures in tables to be looked vpon Sure I am the vertuous woman was neuer thus attyred Prov. 30. 2. Those transgresse the first rule who by their apparell confound the sexes The man may not weare the womans apparell nor the woman the mans then which nothing is more common in maskes and plaies euen hereby most iustly condemned The second rule is transgressed by such 1. as weare any garment in religious or ciuill vse with the offence of the brethren 2. who loose their humilitie and lowlines and puffe vp themselues in pride of apparrell aboue others of their degree which is a ground of envie and heart-burning 3. such as lay such load on their backes as vnfitteth them to good duties of charitie or iustice who shape not their gaments according to their owne cloath but cut into some other mans so farre from beeing helpefull to others as others cannot haue their due from them They offend against the third rule 1. That exceede their order and degree as when a seruant is attired like her Mistresse an inferiour like a superiour a carter like a courtier and a scholler like a souldier 2. that distinguish not of times of mourning and reioycing whereas all garments fit not all seasons sackcloath was ordinarie in the times of fasting and humiliation and it is noted riotous in the rich man that he went in purple euerie day Thirdly in riches men faile against the first rule of faith 1. When the heart is carried to seeke abundance for that is an apparant fruit of diffidence and vnbeleefe when men are drowned and buryed with a dropsie and desire to become the heires of the world seeking their heauen vpon earth and as if the life stood in abundance neither knowe to moderate their care within the day nor to vse it as the Manna the tast whereof was for one day onely 2. When like thornes they choake heauenly desires and the seeking of Gods kingdome in any of the meanes appointed and thus they become the verie snares of the deuill the former suffereth not God himselfe this latter suffereth not his kingdome to become our portion 3. When men trust in vncertaine riches as in a sure hold saying to the wedge of gold thou art my hope this maketh it hard for a rich man that is as Marke expoundeth it one that trusteth in riches to be saued and necessarily must therefore be a great enemie to faith The second rule of loue is violated 1. when they are gotten kept or vsed fraudulently by hooke or crooke as we say deceit or iniustice thus are they called vnrighteous mammon in regard of the vnrighteous man who getteth ill and keepeth or expendeth them worse 2. When though well gotten the heart is set vpon them so as men may as soone draw water out of flints then any thing from such hard and vnmercifull men to any charitable or godly vse whereas rich men should be rich in good workes and so rich in God readie to distribute for thus after a sort they sanctifie their riches and bring forth fruits furthering their reckoning Luk. 11.41 Giue almes of that yee haue and all shall be cleane vnto you in which words Christ teacheth the Pharisies that their meate is not then cleane when it
were hunger now to such persons and stomaks who in their fulnesse despise an honie combe This Athenian hearing is the cause of Athenian preaching and the diseases running vpon such hearers sheweth the curse of God on them who with contempt of the Mannah from heauen wish the onyons garlicke and flesh of Egypt these things they haue vpon their desire and with them more then they desire for they rot euen between their teeth 2. To receiue this wholesome doctrine as for the bodie we receiue wholsome food whatsoeuer it be or from whomsoeuer let it be bitter sometimes or seeme too salt yet if it be wholesome hunger findeth it sauourie no man but will striue to receiue a bitter potion to restore his bodie out of any weaknesse to soundnes and yet who is it that will suffer an wholsome reproofe to the recouerie of soundnes to the soule and others stand so much vpon toothsomnes of their meate and must know their cookes so well that before they can be resolued in these two the plausiblenesse of the doctrine and the friendlines of the person their soules are well â—ie starued to death Hence is it that we heare so many complaints oh saith one he seeketh not the good will of his hearers nor casteth to please them he is of a tarte and bitter spirit he seeketh to wound and gall but he healeth nor suppleth not But what preacheth he whether any errors or the pure doctrine of God No say they we cannot except against his doctrine True for they neuer trouble themselues so farre as to examine it by the word or themselues by it But then say I is it the word of God thou hearest and the truth by thy owne confession why dost thou then not tremble at that word seeing euery word of God is good pure wholsome though it cannot be denied but that some part of it is more seasonable at one time then at another Others alleadge oh he is no scholler in comparison but a plaine man and a nouice to such and such But can none but the greatest clarkes deliuer wholesome doctrine or was plaine preaching for Saint Paul alone and such as he surely the world is greatly altered since his time it cannot skill of his preaching who beeing the greatest scholler of all the Apostles was the most fearefull to make the least shew of it Well he is truely learned that hath learned Christ and can teach him to another although the voice be still and humble yet may the Lord passe by in it wheÌ„ as he is not in all the boistrous sermons of proud men Others can receiue no doctrine from such a one as hath expressed humanitie in some weaknes or want or is not altogether to their owne liking nor of their owne size Some cannot abide to heare the so called Puritane others are as farre wide on the other hand they can get no good nor will stirre out of their doores to heare him that can buckle himselfe to the times thus some hold to Paul some to Apollos some to Cephas but none to Christ. Here is examination of the persons of men but not of the doctrine of God which by both may be wholsomely and truely taught or if either of them should erre haue we exemption from hearing them are we not rather to trie the spirits and try all things that we may hold our selues to that which is good We deceiue our selues while we looke to be taught by Angels or Saints Gods ordinance is that we should be taught by men subiect to the same infirmities with vs weake men and sinnefull men must vnder God raise vs to strength of grace that our faith may not be ascribed to men or meanes but that the mightie power of God might appeare in mans infirmitie But in one word to remooue all the pretended causes of not receiuing the wholsome word turne thine eye inward and thou shalt see the fault in thy selfe for as if a man abstaine meale after meale from meate and he doth not nor cannot be perswaded to eate wholesome meate it is plaine hee is a sicke man his stomake is gone if hee hold on he is hastening to death so it is with him who refuseth the wholesome foode of his soule some sore deadly disease hath seased vpon him If this food seeme tart or bitter it is not corrupted but thy tast thy spirituall ague causeth thee to deeme honie bitter If thou loathest that meate which thou hast sometime liked the meate is the same but thou art not the same if thou art wearie of the doctrine of mortification which sometimes thou affectedst suspect thy selfe the case is with thee as with some children who for noueltie were willing to go to schoole but beeing held hard some growe wearie of their Master and would exchange him with another but no cooke could make this doctrine rellish thy tast till it with thy selfe be altered 3. Hearers must hold wholesome doctrine when they haue receiued it 2. Tim. 3.14 continue in the things thou hast receiued buy the truth but sell it not and bind it fast vpon their hearts And good reason for if the meate be neuer so wholesome if the stomacke of the soule keepe it not but it slippe the memorie and is not by meditation digested the soule is as surely diseased as is the bodie when no sustenance will stay to strengthen it Many complaine that they heare many good things but yet they stay not with them but are soone forgotten hence may begin to conceiue that the meate was faultie either not inough but rawe or too cold or otherwise but let them knowe assuredly that the fault was in their owne cold stomacks which wanted zeale and loue to the truth to warme them for we easily forget not the things we loue or else some sinne like the predominance of a bad humor hath ouercharged them which must be purged by renewing repentance which beeing done wisedome requireth that men doe for their soules as they doe for their bodies in which if the meate stay not till it be digested or because although it be digested it staieth not neither howsoeuer a man returneh to his meate againe euen so repaire thou vnto thy ordinarie meales againe heare preparedly and thou shalt at least renewe thy strength againe and if thou findest thy stomacke weake still looke as men of weake stomacks before meat prepare them with some warme thing and after close them vp againe with some preserue or other so must thou with prayer and reading prepare and warme thy affection before and close vp thy stomacke with prayer and meditation after by the former the spirit is obtained which bringeth things to the remembrance by the latter things are held as a mans owne being as strong vinegar to the nose to hold that in which otherwise would be presently cast vp againe 4. Hearers must so desire receiue and hold this wholesome foode as they may growe by it shewing by their
â—estinesse hastinesse and vnaduised frowardnes their conuersation blotted with base couetousnesse as if they were to liue ouer their yeares againe their minds no lesse bending towards the earth then their bodies and though they can scarse goe vp and down in the world yet for most part are they more drowned in wordly affaires then when they were in their most constant estate In a word blackeamoores were they young and now their skins are not changed the crimson tincture of their sinne cannot yet be washed nor they in their age breake through the snares wherewith Satan held them in their youth but the sinner of an hundreth yeare olde goeth on to punishment And here let none thinke that any dotage or passionate affections may be excused by reason of the age nay rather euery such breaking out is here doubled for an olde man especially should be discreete and the discretion of a man moderateth all passions Let Barzillai be an example to all olde men who beeing sollicited to embrace courtly delights he refuseth all such profers and setteth his minde vpon his owne death in his owne citie Sound in faith Now followe those three vertues which are requisite in olde men as they are auncient Christians The first of which is soundnesse of faith in which three things are to be considered 1. What soundnes of faith is 2. Why it is commended in speciall to olde men seeing euerie Christian must haue it 3. The dutie which hence is to be learned For the first Soundnesse of faith standeth in two things 1. when faith is sound in the qualitie that is sincere not deceitfull not hypocriticall 2. when it is sound in the degree of it not a shaking reede but growne vp from the infancie vnto some strength and stature Now vnto both these is required that faith be sound 1. in the ground of it 2. in the obiect 3. in the worke of it 4. in the fruits issuing from it in any of which if it faile it is vnsound vnlasting First the ground of sound faith is a sufficient measure of knowledge of the things of God reuealed in the word in a sound and incorrupted iudgement for so the Apostle affirmeth Rom. 10.14 that for the working of faith there must be the interpreting and deliuering of doctrine out of the word and an attentiue hearing and vnderstanding of it whereby after a sort the sonne of man is lifted vp that we may beleeue Ioh. 3.14 Now euerie degree of knowledge and measure of vnderstanding is not a sufficient ground of sound faith but such a measure as is able to discerne betweene things that differ for how can children in knowledge be grown men in the faith or how can any come to that ripe age of faith here meant but such as through long custome haue their senses exercised to discerne both good and euill This must be then such a knowledge as enableth a man both to maintaine the truth and convince the gainsayers and so hold his owne comfort by distinct and particular yea some depth of knowledge without which so farre he shall be from soundnes as that he shall be dangerously carried with euerie winde of doctrine There is a fulnesse of knowledge which the Apostle commendeth in the Romanes and this is a notable fit ground for this soundnesse of faith Hence it followeth that all that implicite faith of the laie Papists folded vp in an idle fancie without knowledge is vnsound and vngrounded for can any but a Papist beleeue he knowes not what Secondly the obiect of a sound faith more generall is the whole word of God from which faith can no more be seuered then the beames from the sunne but more specially the porper obiect is the couenant of grace in Christ yea Christ himselfe together with all his merits and all the promises of mercie freely propounded in the Gospel which is therefore called the word of faith Hence all Popish faith is here prooued againe vnsound because it is corrupt in the obiect leaning it selfe in stead of the word vpon canons councells traditions vnwritten decrees as also expecting saluation without the free couenant of grace by the merit of workes whereas in iustification before God all workes all boasting are excluded Rom. 3.27 and 4.24 Thirdly the worke of a sound faith is twofold 1. assent 2. application The former is a certeine and firme assent whereby we set a seale vnto all the promises of the Gospel as most sure and certaine holding euen an Angel accursed that should bring any other doctrine and keeping sure the profession of our hope without wauering in full assurance of vnderstanding For faith is no opinion or fancie but hath in it a certaintie arising from the stedfastnes of the promise and word of God Hence are all such exhortations as that 1. Cor. 16.13 Stand fast in the faith The latter worke of faith is application whereby a man not onely assenteth that all the couenant of grace is true in it selfe but also that it is true vnto him who therefore resteth and leaneth vpon it for his owne saluation beeing assured so vndoubtedly at one time or other of his saluation as if he were alreadie gathered vp among the Saints And this hand thus laying on Christ vnto righteousnes and applying Christ with his merits vnto ones selfe in particular to saluation is the forme of faith or rather faith it selfe formed and not any workes or charitie as Papists fondly dreame And that this certaintie is of the nature of sound faith appeareth because that modest but graceles vncertaintie and doubting of the Popish doctrine is opposed vnto faith and made a fruit of vnbeleefe Matth. 14.31 Oh thou of little faith why doubtedst thou of Abraham is said Rom. 4. that he doubted not nor reasoned with himselfe but was strengthned in faith beeing fully assured And what other reason is giuen why the inheritance was not giuen by the law which was impossible to be kept but by the promises of grace but that the promise might be sure to all the seede Rom. 4.16 Or how could our peace with God continue our comfort or last with vs if we had no assurance of it but still doubted of his loue Let vs therefore alwaies take notice of this especiall worke of sound faith which maketh the heart able to say with Iob I know my Redeemer liueth and with Paul who died for me and gaue himselfe for mee Neither must the godly refuse to subscribe to the truth of this doctrine because they neuer finde such constant and full assurance which is not mooued with some doubting and sometime exceedingly ouercast with grudgings of vnbeleefe for by this reason they might aswell conclude that they neuer had faith and it is no meruaile if faith and doubting be in one man seeing they rise from two diuerse yea contrarie principles which cannot but be found in the best euen spirit and flesh If thou lookest by the
eye of flesh thou canst not but doubt of the truth of the promises at least to thy selfe in whom so little good appeareth but open the eye of thy faith which at length seeth clearely the saluation of God chaseth away clouds of doubts and distrust and giueth glorie vnto God As he therefore that would deeme the orbe of the sunne to be greater then the earth must deny his sence and yeeld to reason so must the beleeuer renounce both sence and reason and liue by his faith Fourthly the fruits of a sound faith are 1. Inward and these are all the parts of renewed holines in the soule which cannot but accompany it 2. Pet. 1.5.6 Ioyne with faith vertue c. for it worketh a through change in the whole man by purifying the heart inspiring a new spirituall life raysing from dead workes and causing to grow vp in holines and in the feare of God It is as the heat in the bodie the fountaine of life and heate and as the roote of a tree affording life sappe and quickning of grace to all the the parts of obedience without which it is impossible to please God in any thing 2. Outward such as are the true loue of God and man For as it maketh vs the sonnes of God so it causeth vs to carie our selues as children desirous to please our Father in all things to performe vnto him all the parts of his worship publike and priuate to loue his word to confesse his truth though with the losse of our liues to thinke of him to speake of him to delight in his presence and fellowship and giue vp our selues wholly to obey him in his commandements and corrections Againe it maketh vs to loue Gods image in our brethren and out of this loue issueth a desire and endeauour to helpe them heauenward and care to performe all other offices of loue towards their outward man their persons their liues their goods their names c. These are the blessed fruits of that faith which is vnfained 1. Tim. 1.5 which worketh by loue Gal. 5.6 And thus haue we shewed the first point wherein the nature of sound faith standeth The second point is why soundnes of faith is required rather of old men beeing a grace which euery one young aswell as old must striue vnto Answ. 1. Because they haue had the vse of the word longer and therefore their profit should be answerable to their meanes neither is this assurance and soundnes of faith attained at the first but ariseth vpon a grounded knowledge which for most part is not to be found in the younger sort Secondly old men which ought to be auncients in profession and so haue more experience of Gods waies and working should shew forth the power of faith vnto others and therein become as cleare patternes and presidents vnto them and therefore whereas a lesser measure may be accepted in the younger yet for these to yeeld to doubting to wauer in the truth to be corrupt in iudgement to sticke in extremitie or faint in affliction is a greater sinne and more hatefull vnto God who more seuerely correcteth it in old men who should be leaders vnto others yea although they be deare otherwise vnto him Moses himselfe if by doubting he shall dishonour God shall be barred the good land for it Thirdly their age and experience in all meetings must haue the honour and place of speach when the younger sort must either sit silent or with Elihu speake in their turne when they haue done of them the younger expect solution of doubts and difficulties counsell in cases of conscience and wise aduise out of their experience Now if they should be tainted with false opinions and dotages or shake as â—eeds in the doctrine of faith and truth they cannot but become hurtfull and vnprofitable vnto such whose eyes are vpon them when they see them as inconstant in the faith and as subiect to wauer and reele as theÌ„selues who in comparison are but newly planted 4. Their bodies outward man waxeth weak and beginneth to faile and therefore they had more need labour for strength and soundnes in the inner man which is a reason not to be neglected as presently we shall see Vse All these reasons are direct against such as plead that their years comming on them they cannot conceiue nor learne nor remember nor profit in religion as they are vrged in the ministerie their sences inward and outward serue them not their vigour and quicknes is gone but it is good for them to consider the hand of God vpon Zacharie Luk. 1. 18. for making his age a meanes to weaken his faith though in a farre more difficult case Doth not our Apostle here vrge it as a cheife argument that because they are old therefore they must the rather be furnished with grace of knowledge memorie zeale faith loue and patience and shall it goe for a good plea that because they are old therefore they shall be excused if they cannot attaine vnto these nor greatly force after them what a shame was it for Nicodemus beeing an auncient and Ruler in Israel to be ignorant in the point of regeneration and therefore Christ reprooued him Ioh. 3. And that was the sinne of the Hebrews when as for their time they ought to haue bin teachers they were to seek in the principles of religion and were babes needing milke such is the sinne of babish old men olde in yeares children in vnderstanding The third point is the lesson which hence we are to learne namely that euerie man must labour to recompence the decaie of nature with increase of grace the weakenes of the bodie with soundnesse of minde the failing of the outward man with the fortifying of the inward The wiseman wisheth timly to prepare against the inconueniences of old age with the remembrance of God in the youth how much more should olde men in the midst of their ruines and decaies by this meanes repaire and fortifie themselues And the counsell is generall that if the outward man perish care must be had that the inward be daily renewed Reas. 1. It is made a note of a true member of the Church to be more fresh flourishing and fruitfull in his age when other men languish decay and are daily enfeebled these trees of righteousnesse receiue new vigour and strength not to flourish onely but to be more fruitfull then euer And whereas amongst men those that see olde and decrepite age for want of naturall heate and moisture shriule and die away yet euen these same beeing true members of the Church hauing once the life of the Sonne of God breathed into their soules are neuer afterwards destitute of radicall heate and moysture but renew their age as the eagle and with their daies their strength For Christ is that Sunne of righteousnesse who once rising vpon a soule is so farre from setting againe that he is still rising euen vnto the perfect day of it
of Gods deliuerance 2. Sam. 16.12 It may be the Lord will looke on mine affliction and doe me good this day not making doubt for neither did Dauid in generall but constantly cleauing to the promise call vpon me in the day of trouble and I will deliuer thee Prayer for deliuerance must be ioyned with this expectation of our deliuerance not prescribing time nor meanes nor manner much lesse vsing vnlawfull meanes but reserue vnto the Lord the glory of his wisedome in ordering the whole matter and circumstances of our deliuerance The fifth fruit is a totall resignation of a mans selfe to the will of God and a voluntarie subiection vnto his good pleasure who knoweth out of his wisedome what is the best and out of his loue maketh euery present estate worke to the best to his children example hereof we haue in Dauid 2. Sam. 15.26 Behold here am I let him doe as seemeth good in his eyes yea euen if he should say I haue no delight in thee The third point wherein the soundnes of patience consisteth is in the found durance and lasting of it And indeed not euery patience and tollerance of euill is here meant but such as implieth a delaie and continuance vnder some weight or burthen nay the very word importeth so much signifying as well perseuerance as patience neither is this sound patience a suffering only but a long suffering nor a patience but a long patience such as the husbandman waiteth withall vnto the haruest such as the Prophets endured all hard measure by such as our selues must possesse our soules by and euery possession is of continuance such as maketh not hast yea such as must waite vntill the comming of the Lord. Iames in the place alleadged exhorteth to be patient till the comming of the Lord which is not meant of his last comming to iudgement but of his particular executions beforehand for the deliuerie of his chosen the reuenge of their wrongs vpon their enemies Vse All these notes let vs see the crazines of this grace in vs. It is no patience when men beare out crosses by stoutnes and stomacke neither by a nature not so subiect to impatience for here is not silence vnto God disposing the crosse vnto them So when men can buckle well enough with and swimme out of one kind of crosse which pincheth them not so much but sinke in some other when they must choose their rods and tâ—ialls or else they are heartles and dead in the neast here is a crannie in their patience which will sinke their soules Some againe beare out their crosses because they are yoked and coupled to them like two spaniels which must goe together because they cannot goe asunder but without all willingnes or chearefulnes but this is farre from Christian patience and is as we say patience perforce And lastly when we cannot entertaine afflictions thankefully as finding some goodnes and sweetnes in them when deliuerance is not expected from God as by such who haue title in his promise when we desire to be at our owne hands and will not stay his leisure but hastily like infidels runne vnto indirect meanes and sometime to Sathan himselfe in sorcerers witches when we are so tugged with afflictions as we hold not out but are readie to giue vp all here is all vnsound here men may not onely suspect but conclude from vnsound patience vnsoundnes of loue of faith and consequently the want of the truth in all their profession of religion Vers. 3. The elder women likewise that they be in such behauiour as becommeth holynesse not false accusers not giuen to much wine but teachers of holy things Our Apostle hauing taught how and what doctrine should be applyed to old men he proceedeth now to make olde women matchable vnto them and therefore he beginneth with the word likewise which sheweth that the same vertues as formerly haue beene mentioned are to be vrged vpon old age of both sexes and who can denie sobrietie wisdome grauitie soundnesse in faith loue and patience to be as necessarie for auncient women as men whether we consider the same inconueniences of the same olde age lying vpon them or the impotencie of their sexe in vndergoing them which yet maketh the want of these vertues farre more miserable then in the other And then he addeth some further duties fitted to their estate which he doth 1. by prescribing such vertues as are seemely for their yeares and 2. by prohibiting such vices as in all ages are wicked but in theirs most vnseemely and scandalous The duties are two 1. an holy behauiour in themselues in the first words of the verse 2. a drawing on of others vnto holinesse and honestie in the latter part of the verse and forward The vices prohibited are two 1. of slaundring or false accusing 2. of intemperate desire or drinking of wine or strong drinkes both which are contained in the middle of the verse But we will speake of the words as they lie in the verse But before we come vnto them we may learne this lesson Doctr. In that wholesome doctrine must be taught and applyed vnto women as well as men note that no woman cannot without danger of damnation despise or neglect the ministerie of the word they beeing as straightly bound vnto the meanes of saluation and the Apostle taketh double paines to teach them their duties Reas. 1. As saluation is one to all so is there but one way to all for as women must haue their names written in the booke of life as well as men that is in the booke of Gods election to life so must they be also added vnto the Church as well as men seeing none are saued who are not added vnto the Church Now this addition to the Church standeth not onely in an outward profession of the Gospel by which they are added to the visible Church for the foolish virgins made a great shewe for a time but in vnfained conuersion and sanctification whereby they are added vnto the invisible Church True it is that women must be ioyned vnto the people of God and therefore must participate 1. in the word which must be preached to euerie creature Paul preached to a company of women among whom Lydia was conuerted 2. in the Sacraments and be both admitted into the Church by baptisme as Cornelius the Iaylor and all their housholds as also strengthned in the Church by the Lords Supper in which they must remember the Lords death vntill he come But all this is not inough yea nothing at all vnlesse they be first knit vnto God himselfe the bond of which coniunction is faith wrought in the heart by meanes of the word and working in heart and life by loue to God and men If then women must beleeue to saluation aswell as men the Iaylor and all his houshold beleeued in God nay if women must continue in faith to which saluation is tyed and not
to bearing of children then surely for women to despise the ministerie which is the meanes of beginning and continuing in faith loue and holinesse is fearefully to despise fellowship with God and life euerlasting Secondly women must walke in as straight waies to heauen as men sinne is as odious in Eue as in Adam vnder the same lawe are they borne by the same lawe are they to be ruled in this life and iudged in the life to come the same pretious promises of life are made vnto them the same pretious faith must lay hold vpon them the same spirit must inhabitat them the same graces which accompanie saluation must beautifie them Women must worship God as well as men Lydia Act. 16.14 must feare God Act. 17.4 the chiefe women not a fewe must be disciples full of good works and almes to the Saints as Dorcas all or any of which graces if elsewhere they can attaine or performe then by the direction and institution of the word we will giue them leaue to contemne it with the whole ministerie of it but if this be the word of faith which we preach the word of the kingdome and if we haue the words of eternall life let them goe elsewhere or by any other direction saue this whether of naturall reason fleshly wisedome lewd custome or what euer may perswade it they shall surely faile of faith of the kingdome and of life eternall in the ende Obiect But how often haue we heard Popish or profane men alleadge to the contrarie What should women minde the Scripture or meddle with religion what haue they not huswiferie at home haue they not children seruants and a calling to tend and how often doth our religion heare it selfe disgraced in that it is embraced by women who they say are simple and easily seduced Answ. To all which I answer that if these wretches had prooued that women had no soules to loose or to saue such gracelesse discourses were more easily to be admitted 2. Might not a man haue come vpon Marie with the like interrogatories why haue you nothing to doe but to sit downe at Christs feete to heare words which concerne you not haue you no huswiferie to set your selfe about doe not you see you haue a great Prophet to giue entertainment vnto doe you see your sister Martha medling with such matters But if any had thus rebuked her would Christ haue recanted that which he had affirmed of her that she had chosen the better part and if Martha had done so too would Christ haue said that she had failed in the due regard of one thing which was more necessarie then all that busines which shee encombred her selfe withall 3. Salomons mother requireth two things in a vertuous woman one the ouerseeing of the wayes of her familie the other to open her mouth with wisedome and haue the lawe of grace sitting vnder her lippes without which latter should a woman excell the life and death of some bruit beasts assuredly if the former were all shee should liue and die a little more ciuilly but neuer a whit more religiously then they 4. It is so farre from being a iust reproach to the Gospel that women professe it that it is rather a note of the truth of it God chooseth the weake and simple of the world to confound and prouoke the wise and mightie Christ himselfe prouoked Simon the Pharisie by an example of loue which a poore woman had shewed vpon him farre beyond him and thought it no disgrace that Marie out of whom he had cast 7. deuills nor the noted harlot the woman at the well should follow him and entertaine his profession neither did his wisedome thinke it preiudiciall or not beseeming the simplicitie of the Gospel to shew himselfe after his resurrection first to simple women and to make them preachers of it euen to the Disciples themselues Obiect But women are to rest in their husbands instruction and need not depend vpon the Ministers mouth 1. Cor. 14.35 Let them aske their husbands at home Ans. The Apostle there forbiddeth open and publike speach in the congregation where if in the exercise of prophesiyng they had any doubts rising concerning the things handled they were not permitted to stand vp as the men were either to teach or aske questions but keepe silence for the time and consult with their husbands at home for the resolution of their doubts but this place taketh it for granted that they must resort to the Church and heare in the congregation ver 34. And pittifully should most women be taught if they should content themselues with their husbands instruction Vse 1. We see hence what to thinke of the Popish doctrine who will neither admit women nor men but their learned Licentiats to meddle with the Scriptures and least they should so doe they shut them vp in an vnknowne tongue an high wickednes against the commandement of Christ to Laiks and common men Ioh. 5.39 Search the Scriptures and the practise of the Church and beleeuers in the old and new Testament Deut. 31.11 Nehem. 8.3.4 Act. 17.11 2. Let no woman please her selfe that her husband goeth to Church and neglect the meanes her selfe for an vnbeleeuing wife may be sanctified by a beleeuing husband but she shall neuer be saued but by her owne faith he sanctifieth her mariage but not her person 3. The husband may not suffer his wife to incurre such danger but if he loue her he must extend his loue to her soule and better part seasonably giuing gentle admonitions and reproofes if with Martha they grow heauy or careles of this dutie 4. Let no woman be discouraged but incouraged rather in the powerfull profession of religion and frequenting the exercises of it of hearing and reading it reuerent speaking and carefull practise of it imitating herein those good women who followed Christ and ministred vnto him of their substance It is the modestie of women neuer to be ashamed to professe Christ and godly women haue many times become more zealous then men and their sanctified affections haue vsually exceeded mens in strength and tendernes And although the darknes of the world endure no manifest light in men much lesse in women yet Christ and his word highly esteemeth the least appearance of grace in men and much more in women how carefull was Christ to instruct comfort and reueale himselfe to the women that followed him honouring their profession of him in some things aboue his dearest Disciples what a great and worthy praise was it that Priscilla as well as Aquilla her husband should take such a man as Apollos home to instruct him in the waies of God and of how many women doth the Apostle in his salutations giue more then common report of their loue and faithfulnes in the truth As goe no further then the Romans Priscilla was ready for his life to laie downe her owne necke Marie bestowed much labour on the Apostles
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 praâ—ling 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 beâ—ing from the beginning a deuil that is one that goeth betweene two with tales to cast
the ground of this affection be nature which can teach a woman to loue her husband children yet nature cannot teach either the right manner or measure of this loue this is left to be ordered by the word Nature can loue naturally that is fleshly and corruptly but not holily Nature either commeth short or exceedeth the due measure of loue from whence are kindled the sparkles and flames of suspitions ielousies betweene husband and wife and much miscarriage betweene parents and children when parents in the educating of children separate faith and loue both which the Apostle requireth 1. Tim. 2.15 But the word both ruleth manageth and raungeth this affection in such confines as cause it to be euerie way louely as alwaies to be lasting For the former of these that a woman should loue her husband yea embrace him with such a loue as surpasseth all other euen to the forgetting of her owne people her fathers house yea her owne selfe in comparison of him besides the commandement of God there is great reason 1. The commandement is often repeated in the booke of God and is enlarged and inforced in Ep. 5.22.24 where the wife is commanded to loue embrace her husband as the Church doth Christ himselfe how is that look in the Canticles through all which holy song the church neuer speaketh of Christ but breaketh into the expressing of her most feruent loue neuer mentioneth him without the titles bewraying her most entire and inward loue calling him her loue her welbeloued him whom her soule loued him who was more then other welbeloueds the chiefe of tenne thousand him who could not be out of her sight but she was sicke of loue after him here is a glasse set before all women and a direction how to esteeme of their husbands 2. The reasons are sundrie I will onely note three First because of that straight vnion betweene them they beeing no more two but one and one in diuerse regards 1. In respect of the womans originall the Lord consulting to build vp Adam a fit helpe to ioyne in marriage with him did not thinke good in his wisedome to frame her of any matter diuerse from Adam himselfe but tooke a part of himselfe to make her of not of his head as if she should be a superiour nor of his feet as to become an vnderling not of his hand as to be a meere seruant but of one of his ribbes to lay her againe in his owne bosome hereby signifying to Adam that his wife was no other then a peice of himselfe and that he was to embrace her as a branch springing from himselfe and shee him as her roote and stocke receiuing vnder God her originall life and beeing it selfe from him 2. They two are one in all lawe of God and man God making the match in heauen and finishing it betweene them by men on earth pronounceth that they are no more twaine but one flesh and humane lawes account them but one person Now shall God and all other men account them but one and shall themselues by beeing diuided in affection remaine two 3. They are one by their mutuall consent nay deliberate choise and election and by the consent of such as it belonged to weight and obserue whether God gaue the one to the other and also by their publike promise and couenant before God and his congregation and therefore ought to preserue this bond of vnitie and be farre from forsaking the couenant of their God 4. One actually by comming into one family one manner of liuing for bed and board participating in welfare or woe but especially by becomming one bodie and one flesh as Moses speaketh 5. One by propagation both of them through Gods blessing affoarding one common matter for the bringing of children which are the principall pawnes of their loue From all which I conclude the first reason that if euerie man loue humanitie in euery man if one countriman can loue another although otherwise strangers if neighbour can loue neighbour because he is so if kindred can affect their kindred although further off how should such a bond as this which herein passeth all the other that it onely can make two one in person and not onely one in affection as the other be preserued inuiolable on both parts for their mutuall comfort and this is the verie reason of the spirit of God Mal. 2.15 God made but one and why not because he wanted spirit to haue inspired a world of wiues for Adam but because he respected an holy seede inferring the same conclusion which is as strong in the one sexe as the other wherefore let no man transgresse against the wife of his youth Secondly this affection of loue is due to the husband from the wife as he is the head and foundation of the family and vpholder of it and consequently in speciall sort the vaile of her eyes her protector and couer from all those who would offer her wrong and as he spreads his wing ouer her so she hath betaken her selfe to be called by his name she partaketh of all his honour and aduancement of his gaines and income and could not raise her selfe but as a vine creepe disgracefully as on the ground were she noâ— by him propped and suported in all which regards and many moe it is as little as he can expect or she performe in way of thankefulnesse to embrace him with such tendernesse of loue and inward affection as neuer findeth it selfe sufficiently satisfied with requitalls Thirdly the loue of the husband is a notable preseruatiue of Gods worship in the family without which praiers must needs be interrupted as also of her owne peace and comfort of her life of his and her chastitie and purenes of bodie and of spirit It is noted of Isaac that he loued Rebeccah dearely and this was a speciall preseruatiue that he fell not to polygamie or concubines as the most of the Patriarks did and on the contrarie the want of loue to ones proper companion whether man or woman is the first breach of the couenant and bringeth into the bosome of some stranger to the ruine of the whole family In a word let this affection be wanting all other duties will either be not performed or els for fashion or for a while but not constantly Vse 1. To reprooue many women who thinke it enough that they looke well to their houshold affaires and so become good huswiues although they take litle more delight in their husbands then in other men against whom they can soone breake into sullennesse anger and wrath and shewe such distemper as if they were borne in some angrie houre whereas they ought to possesse inwardly an honest and proper delight in them and outwardly shewe and expresse it that the husband may requite their loue with loue proportionable backe againe 2. Whereas many which loue their husbands doe it sinnefully and immeasurably it is meete to lay vp
it with them but as in a theeues lanthorne that none can know there is any light there besides themselues for feare of reproach or danger they will not be knowne what they are a doing but they mistake this light if they thinke it can be kept so close for where euer it is it is a glorious shining light and can no more abide hidde then the sunne can be couered with a bushell or put into a lanthorne 5. A last sort haue walked in the light heretofore and made good beginnings but haue thought the day too long and are growne wearie of the sunne and therefore as the people Exod. 35. at the first brought too much to the Temple but after wards sacrilegiously deuoured these holy things as the Prophet witnesseth euen so in the beginning of her late Maiesties raigne this light was accounted of followed and happily entertained but since the verie length of the day hath wearied the labourers A third Vse might here be fitly followed against those who still accuse the Scriptures of obscuritie now when the vaile is gone and the light is gloriously shining and thence frame a consequent more impious and absurd then the premisses namely that therefore they must not be medled withall of common people but onely by the Popes licentiates against whom I only affirme that they as yet neuer saw the expresse face of Christ in the Gospel and that when all vailes and shadowes continued vnremooued it was not lawfull for any Iew thus to reason And teacheth vs to denie vngodlinesse and worldly lusts This doctrine of the Gospel is a schoolemaster and full of instruction wherein it differeth not from the law for euen that also teacheth the deniall of vngodlinesse and a sober righteous and godly life Quest. What neede the Gospel then teach ouer the same thing againe Answ. Because though they teach these same things yet they differ in the manner of teaching For 1. the law can teach and command them onely but the Gospel by sanctifying and inspiring a new life into beleeuers giueth them with the commandement a power to obey it which the law could neuer do which power if it went not with the Gospel in beleeuers all the commandements of the law for performance were but in vaine and more vainely repeated in the Gospel 2. The Gospel perswadeth to bring that power into act by such an argument as the law neuer knew namely from the great price that was paid for sinne euen the blood of that immaculate lambe wherewith we are washed which to count profane or to tread it vnder our feete were horrible impietie yea much more fearefull then to transgresse that law which was confirmed with the blood of bulls and goats and yet if a man willingly transgressed against that law there was no sacrifice for that sinne And this manner of perswasion the Apostle here vseth in saying that the doctrine of grace which bringeth saluation teacheth vs. Doct. 1. In that the Gospel is a teacher note that it is a schoolmaster of manners aswell as the law So soone as any were conuerted by Christ himselfe or his Apostles they were presently called Disciples for thenceforth they depended on his or their mouthes for direction and instruction And such as giue vp their names to Christ must not looke to be lawles for they come to take a yoke vpon them and to learne of him yea they are bound to fulfill the law of Christ called Ioh. 13.34 a new commandement so that Christians must still vnder command neither would Christ by any other touchstone try the loue of a professor towards himselfe then by keeping and obeying his word Vse 1. This doctrine meeteth with that slaunder of the Popish Church whereby they accuse our doctrine of licentiousnesse and affirme that we teach that a iustified person is freed from all keeping of the law that all the law is fulfilled in beleeuing that there is no sinne but vnbeleefe and that nothing but faith is commanded in the Gospel as for other things they are indifferent not commanded nor forbidden All which with many moe to this purpose be there owne words whereby according to the auncient cunning of Satan they would bring in disgrace with simple people the truth of doctrine concerning our free and full iustification in the sight of God through faith without the workes of the law as though this doctrine were a destroier of the law Whereto we answer with the Apostle Rom. 3.31 Doe we through faith destroie the law God forbid yea we establish the law For although the regenerate be not vnder the law in regard of 1. iustification 2. accusation 3. coaction 4. condemnation yet are they vnder it in regard of direction instruction and obedience so as it is not yet destroied nay it is established by the Gospel 1. by apprehending Christs righteousnesse for the perfect obedience vnto it and fulfulling of it by our suretie 2. by our owne inchoate obedience vnto it which by meanes of the Gospel beeing a quickning spirit we are enabled vnto and by the same is also made acceptable and pleasing vnto God through his Christ. Vse 2. Many a loose Christian can well endure to heare that the doctrine of grace bringeth saluation and the brighter it shineth to this purpose the better but oh that the Apostle had staied there and not come to teach them their dutie for they are slow of heart to beleeue and dull to learne Let a man come and offer saluation and preach promises who will not pinne himselfe on such a mans sleeue but let him teach the same men their duties and the way to become partakers of these promises and they will fall off as fast or faster then they did from Christ when he asked his owne Disciples if they also would goe away But in great wisedome hath the Lord happily ioyned these two together saluation and instruction to shew that he that hath no care for the latter hath no part in the former grace bringeth saluation to none but to the schollers of Christs schoole it is then no matter to thee that grace hath appeared nor any benefit to thee that it bringeth saluation vnlesse thou be also instructed by it in the lessons following Doe thou become docible as a child for so the word implieth yea as an obedient child fashiō thy selfe and suffer thy selfe to be moulded into the obedience of it or els in vaine expectest thou saluation by this doctrine neuer dare to diuorce the things which God hath coupled Secondly out of the manner of perswasion to yeeld an obedient eare to the Gospel namely because it bringeth saluation we learne what is a notable meanes both to represse any temptation or stirring lust by which we might be ouercaried vnto euill as also a pricke and motiue to prouoke our selues forward vnto good namely to consider of Gods goodnesse towards vs and what he hath done for vs. This argument is frequent in
For how absurd will it seeme to reason with the word to call the hungrie blessed to account the rich vnhappie to esteeme corrections loue the Iulians of the world would scoffe at such paradoxes who as the Prophet speaketh walke by the sparkles of their owne fire but the life of faith is when the heart giueth vp the whole man vnto Gods leading when his wisedome is become thy direction and his word the men of thy counsell And for the latter thou must doe three things First set thy selfe often in his sight and himselfe alwaies at thy right hand let thy heart religiously thinke vpon him and his presence let thy tongue reuerently speake of him and his goodnes Secondly whatsoeuer thou doest whether thou eatest or drinkest and much more performest the duties of thy calling to which these are but seruants doe all to his glorie beeing about any thing aske thy selfe what glorie will redound to God by this speach or by this action Thirdly by euery euent make this vse to gather still into his fellowship by euery blessing gather encrease of faith loue and confidence in him by euery crosse adde vnto thy feare reuerence watchfulnesse by euery speciall prouidence obserue his admirable wisedome truth and goodnesse and thus by euery thing growe vp in him these are worthy fruits of pietie The third rule is to keepe the set times of Gods worship both publicke and priuate for this is the pale and preseruatiue of pietie which whosoeuer hath he will vse Gods meanes to preserue it A godly heart reuerenceth and reioyceth in all holy things the word Sacraments sabbaths and striueth to make his house a little Church and he that makes little or no conscience of the sabbath and family duties let him pretend what he will is an vngodly person without all religion 4. Be carefull to attend the waies of thine owne heart both how it subiecteth it selfe to the will of God written whether it be desirous to receiue the law at his mouth whether it tremble at the word as also how it subiecteth it selfe to the will of God done whether in prosperitie it lift vp it selfe to be something besides or without God and whether in correction it be silent vnto God because he hath done it Attend it how readie or heauie it is to lift it selfe vp in prayer for wants in praise for supplies whether it pray alwaies or in all things giue thankes Watch ouer it in thy seruices that it start not away and leaue thy worship liueles without spirit without truth know that God is a spirit and will be serued of thee if aright as he was of Paul in thy spirit and looke well to this matter for Iudas can follow and reuerence Christ and yet his heart going after couetousnesse be practising to betraie him and Herod can pretend to worship when he intends to kill Watch it further in the motions to sinne whether it be zealous and resolute against it and whether it sticke fast and with full purpose vnto the Lord whether it feare the least offence of God or can swallow smaller sinnes whether it bridle the tongue from idle talke and smaller oathes vaile the eyes from wanton lookes or whether it can easily digest such things which are no small departures from God when occasion is offered and know that such is thine heart as it is found in temptation Lastly watch it in the motions of the spirit how it entertaineth them how stirring it is in the causes of God as when occasion is offered of promoting Gods glorie in his pure worship or in the establishing of a conscionable ministrie how it entertaineth such good motions offered how it entertaineth Gods counsells rebukes and exhortations in the ministerie a cleare case it is that those that neglect such motions and much more resist them are yet in their sinnes and are no better then impious and vngodly persons 5. In the loue of men ioyne the loue of God for charitie abstracted from pietie is a counterfeit and this thou shalt doe when thou louest man in and for God because of Gods image and of his commandement so as if thou seest godlinesse grow in any man thy loue groweth with him and if grace decaie as he estrangeth himselfe from God so thou for his good becommest more strange vnto him For although by vertue of Gods commandement we must loue all and do good vnto all yet we must reserue a speciall loue to the image of God renued and especially affect such as are of the houshold of faith Vse If these be the practises of pietie which cannot be attained but by these rules then shall many a one who take themselues to haue taken out this last lesson be found non-proficients and such as whom grace neuer taught any such thing as godlinesse And to omit to speake of wicked Esaus and Ismaels scoffers of such as walke in these straite waies of God tossers of reproaches against them so farre from that inward and pure worship of the heart in spirit and truth as they are open despisers of the outward ordinances of the word and sacraments who are furthest from repentance and verie seldome reclaimed yea so monstrous and black are these filthie dogges and swine as they are not more condemned of others then of themselues for most part We will leaue to wash such bricks and come first to our common people whose extreame and secure ignorance loads them with such a burthen of impietie as it is impossible for them euer to stand vnder it when Christ shall appeare and yet they thinke to get to heauen nimbly inough For this whole practise of pietie is placed in that which they call a good meaning and a good hope but replie and tell them that grace is not contented with good meaning but teacheth to liue godly and so bringeth pietie into the life they answer that they could neuer make any shewes as many men can but yet they hope they may haue as good hearts as the best to god-ward Wherevnto if you demand how that roote can be so good which sendeth out such sower fruite or that fountaine sweete which sendeth out such bitter water for in these good hearts ignorance raigneth and the goodnes of their hearts openly neglecteth the word Sacraments c. the means of saluation and preseruatiues of pietie they can answer that they keepe their Church and doe as the most doe and if they receiue not the sacrament it is because they are not reconciled to some that haue offended them vnder which pretence they can refuse that comfort for many yeares together and carrie yeâ— the matter further with them and tell them your good heart sendeth out wicked oathes bitter curses and fearefull imprecations then they sweare either nothing but the truth or by nothing but that which is good or if they did happe to sweare or curse much they were vrged vnto it And for the sabboath adde that whereas a good heart maketh it a
from heauen and in such glorie as neither the tongue can vtter nor the mind of man can conceiue called in the Scripture the glorie of his Father that is such as is proper to the Father to himselfe and the blessed spirit and not to any creature communicable 2. This is a glorious appearing not onely in regard of Christ himselfe but euen in regard of his elect also who shall appeare with him in glory Matth. 19.28 When the Sonne of man shall sit in the throne of his maiestie we which haue followed him in the regeneration shall sit with him 1. Ioh. 3.2 We know that when he shall appeare we shall be like him For then we shall haue not onely redemption of our soules which euen here we haue in part but euen the full redemption of our bodies also and both in soule and bodie receiue our inheritance euen the crowne and kingdome of glorie Quest. But how shall this glorie of Christ appeare to be so bright Ans. Our Apostle saith that it shall appeare to be the glorie of the mightie God Christ is called a mightie God first simply in himselfe beeing of equall might authoritie and power with his Father and therefore Psal. 47.2 he is called an high Lord and terrible and a great King ouer all the earth for that these titles belong to Christ the effects of his gouernment following in the next words declare Secondly comparatiuely in respect of Magistrates and others that are called Gods for Christ is not a God as they be by office or participation for so he should be but a weake and little God whereas he is a mightie God both in his nature and essence and who is God like our God saith the Psalmist Thirdly in regard of this his appearance for although he shall exercise his iudiciarie power and appeare as the Sonne of man yet shall he be mightily declared to be the Sonne of God much more then by his resurrection from the dead the personall vnion of his diuine and humane nature shall shine out as the sunne in his strength which while he liued vpon earth was vayled and hid And thus it shall appeare 1. In his humane nature he shall appeare the head of the Church his bodie Ephes. 1.22 2. His power shall be such as shall subdue all things vnto himselfe and put them vnder his feete euen Satan sinne hell death and damnation Revel 20.14 1. Corinth 15.28 Now his glorie cannot but be proportionable to his power hence we read of the glorie of his power 2. Thess. 1.9 3. Hee shall come with such attendants as no man is able to behold the glorie of the least of them for he shall come with thousand thousands of his Angels beeing his Ministers the glorie of all whome he shall so farre surmount as the sunne doth the lesser starres in brightnesse 4. Hee shall sit vpon his great white throne Dan. 7.9 great as beeing infinitely more glorious then Salomons white yuorie throne and white answerable to the puritie and perfection of the iudge and iudgement and beeing set he shall after the summons giuen to all flesh and presented before him declare and iudge not only open sinnes committed from the beginning but also his godhead manifesting the same to his minde euen the secrets of hearts which none but God can doe and then proceed to the pronouncing of a most righteous sentence according to the qualities of the persons presented the which sentence once vttered it shall stand without all gainesaying for all eternitie In all these then shall he shew himselfe as the sonne of man so also the mightie God Now because this appearing is set out to be so glorious and fearefull in that the person of this iudge shall be clothed with all his roabes of glorie and maiestie least the godly hereby should be terrified and discomfited least they should by reason of their sinnes and infirmities be afraid and loath to behold this glorie and least that they beeing in themselues so base and abiect should beginne to conceiue that they should be contemned or neglected of him who shall shew himselfe so glorious the Apostle for the comfort of such addeth that although he be a mightie God yet is he also our Sauiour and will not in all his glorie forget himselfe so to be neither can neglect those for whose saluation he paid such a price as was his dearest blood Where also by the way note that these two titles the mightie God and our Sauiour are not of two subiects as some heretikes haue held laboring thereby to elude this so pregnant a testimonie of the diuinitie of Christ the weight of which so pressed them as that they were gladde to flie to a miserable sâ—ift of disioyning them by a colon that so disioynted the former of them might more probably be attributed vnto the Father and the latter vnto the Sonne But the Apostle professedly as foreseeing how Satan and his instruments would oppose the place vseth but one article to note but one subiect to whom both the predicates most truely and properly agree The like example we haue 1. Cor. 15.24 So much of the meaning Now follow the instructions of the verse Doctr. 1. The doctrine of the Gospel truly receiued lifteth vp the heart to waite for Christs second appearing for seeing of the good tidings which the Gospel bringeth the greatest and best part are behind vs and seeing God hath not his perfect glorie from vs nor in vs neither we our perfect happinesse here below and seeing further it were a bootlesse thing for vs to serue God here by faith and loue if we could passe no further in assured hope and setled desire of a better life therefore doth this doctrine teach vs not only that the full redemption of the sonnes of God from sinne Satan temptation and teares is behind but also raiseth the eye of the mind to behold and the affections of the heart to long after the time wherein these things shall be reuealed wherein we shall walke by sight and not by faith and in a word wherein our saluation now begunne shall be perfected and we enioy the haruest of those good things the first fruits whereof haue here contented vs. To the confirming of which truth it is first to be noted that the Scripture speaketh in such phrases as if the whole worke of the Gospel were no other then to raise vs vnto this blessed expectation 1. Pet. 1.3 Who hath begotten vs againe to a liuely hope c. that is we who before were strangers and without hope are now through the mercie of God by the Ministerie of the Gospel regenerated and so restored to the hope of an inheritance not fading immortall reserued in the heauens Coloss. 1.23 If yee be not mooued away he saith not from the Gospel but from the hope of the Gospel namely those sweete promises of life which are the verie matter of the Gospel Secondly the whole doctrine is called
by the name of confidence and hope to shew that one maine scope of it is to raise the heart hereunto Heb. 3.6 If we hold fast the confidence and reioysing of the hope that is the doctrine of the Gospel whereby these are dispensed and confirmed then are we the house of God Thirdly the Apostle sometime speaketh as if the whole worke of euery dispenser of the Gospel were no other or greater then to quiet the heart in this expectation and that in his owne example and the rest of the Apostles 1. Thess. 1.10 Yee know what entring we had and how we turned you from idols vnto God and to looke for his Sonne from heauen no sooner were they turned to God but they waited for his sonne and that all the gifts of Ministrie are bestowed to worke in beleeuers this expectation we haue an expresse place 1. Cor. 1.7 Ye are not destitute of any gift wayting c. And lastly it addeth to the euidence of this truth that the faithfull are hereby marked as by their propertie euen such as with good seruants expect their Masters comming Matth. 24.45 such as looke for him Heb. 9.28 such as loue his appearing 2. Tim. 4.8 such as beeing wise virgins and louing spouses prepare themselues euery needfull thing for the bridgromes comming and such as beeing strangers and pilgrims vpon the earth haue their eyes still towards their country who while they liue in earth yet trafficke and haue their conuersation in heauen from whence they looke for a Sauiour Vse 1. Here is another triall to see whether we haue receiued this grace of the Gospell in truth or in appearance only If in truth then is the tast of the loue of Christ so sweet vnto vs as that we cannot but long after our fill of him in his appearing the sonnes of the Church begotten by the Gospel cannot but waite for the adoption of sonnes the Church is sicke of loue after him whom her soule loueth the common voice of the spouse is Amen vnto the promise of Christs comming Rev. 22.21 the bride saith Come and doubleth her desire and ardencie saying Amen Amen so as they are none of Christs spouses that say not come Neuer thinke then that thy heart is right affected vntill thou find in it this desire and breathing after Christ thy life for this is a speciall note of discerning betweene the godly and the wicked the one hath the spirit which saith come the other shake at the mention of this comming the one longeth till these shadowes flie away and that day breake on them the other can no more desire his comming then the guiltie fellon can the comming and presence of the iudge But that no man may be deceiued in this triall examination must be more particularly made whether this wayting be such as the Scripture prescribeth lest by mistaking it men faile of that comfort they leane vnto in their most need Be sure then that thy wayting be sound and true 1. in the ground of it 2. in the qualities 3. in the sound fruits and effects of it The ground of this expectation must be the free promise of God for all our future welfare applied by faith vnto our owne hearts the which promise of God being most certaine and our faith also as certenly laying hold thereon giueth such a certaintie to our hope as the Scripture boldly speaketh it can neuer make vs ashamed yea and ascribeth a full assurance vnto it Heb. 6.11 and calleth it the sure and stedfast aucre of the soule vers 19. This ground distinguisheth our Christian hope from those iogling perswasions of the Papists which they call hope for aske them concerning their hope what it is they tell vs that it is a perswasion arising partly from the grace of God and partly from our owne preceding merits But vrge them and say mee thinke there should be no great comfort nor setlednesse to leane vpon a vertue founded vpon merit they will tell you that indeede no man can be sure of his saluation for that were too much presumption but doe well and hope well hope well and haue well But against them we affirme that Christian hope buildeth certaintie vpon speciall faith neither of which they can abide to heare of without speciall reuelation and that by this reason Looke what was the ground of Abrahams hope the same must be the ground of the hope of all beleeuers but the free promise of God applied by faith in speciall was the ground of Abrahams hope and wayting Rom. 4.20.21 Hee doubted not but was strengthened in faith beeing fully assured that he which had promised was able to doe it There is no difficultie here but that Abraham had a speciall word for speciall faith to be grounded which say they we want But I answer that in the Scripture we haue in substance a particular word in that God who hath giuen the promise hath also giuen a commandement to euery beleeuer to apply it in speciall to himselfe 1. Ioh. 3.23 and this is equiualent to a particular word Obiect But it is presumption to hope without merits Ans. It is indeed presumption to hope for them they beeing so farre inferiour to the thing hoped for Againe it is faith and not presumption to hope for saluation in and for the merits of Christ though not for our own So much of the ground the qualities follow Secondly the qualities whereby the soundnesse of this Christian expectation is discerned are fowre 1. It must climbe aboue all humane sence and reason for it is no wayting with carnall eyes but with the eies of faith which the Apostle defineth to be the existence of things not seene and sight extinguisheth hope which is of future good things nay more it must hope often the cleane contrarie to that which it seeth as Abraham was said to hope aboue hope when he saw nothing in himselfe in Sarah in the whole course of nature but things which would haue dashed his hopes euen so here while within our selues we can behold little besides our sinnes and infirmities while without our selues we haue Esau hating vs in his heart and Ismael persecuting vs with the tongue while in this life we are compassed with miseries in the ende of this life with death after this life with the graue and corruption of it all which seeme to ecclipse our hopes and cut them short yet now is the time that our hope must be working and looking at things within the vaile that as a strong staffe it may vphold vs in a godly course 2. The second sound qualitie of this hopefull expectation is that it must be patient for what we hope we expect with patience Rom. 8.25 and so necessarie is patience vnto hope that the Apostle calleth this waiting by the name of patience it selfe 2. Thess. 3.5 The Lord guide your hearts to the wayting for of Christ that is to endure in waiting for Christ.
And we haue neede of patience to enioy the promises Abraham himselfe enioyed not the promise till he had waited patiently Heb. 6.15 we shall deceiue our selues if we looke to be wrapt into heauen as Enoch and Elias were seeing the promises of life goe with exception of the crosse which will trie our patience We knowe there is a time promised we may neither prescribe it nor if we beleeue make hast but as the husbandman patiently expecteth the fruites of the earth much more should we possesse our soules in patience to reape our fruites and haruest in heauen The third qualitie is a sighing and longing after the thing hoped for the heart that waiteth for such things hath both a griefe for the absence and a groaning desire after the presence and possession of them Rom. 8.23 We sigh in our selues waiting for the adoption euen the redemption of our bodie To this purpose saith Salomon that hope deferred paineth the heart Thus should we be sicke of loue and neuer finde our selues well and at ease in any thing below neuer thinke our selues happie in things present which are indeed but prison-ioyes in comparison of the ioyes of heauen but as crazed persons be euer complaining and wishing Oh who shall deliuer mee from this bodie of death Now who seeth not that this qualitie includeth an earnest loue of Iesus Christ whome we therefore waite for because wee loue him whence the Apostle Paul fitly knitteth these two together 2. Thess. 3.5 The Lord guide your hearts to the loue of God and the waiting for of Christ concluding thence that we cannot waite on the Lord Iesus Christ vnlesse we first loue him The fourth qualitie is a reioycing in that our hopes shal certenly come Rom. 5.2 we reioyce vnder the hope of the glorie of God that is that we shall partake one day of his glorie Excellent is that place in 1. Pet. 1.8 whome we haue not seene and yet we loue him and beleeue in him and reioyce with ioy vnspeakeable and glorious receiuing the ende of faith which is saluation And surely if Abraham the father of our faith reioyced to see the day of Christs humilitie so farre off euen 2000. yeares how ought we his beleeuing children reioyce to see the day of his and our own glorie approaching so neere that now is euen the last minute of the last houre how should we reioyce in that the time of refreshing and restoaring all things is come and if we be spouses of this bridegroome wee cannot but as we are exhorted reioyce in that the marriage of the lambe is come and the day of our owne coronation with an incorruptible crowne of glorie The third thing to trie the soundnesse of this expectation is by the effects of it and these be fowre 1. It purifieth and purgeth the heart and life whosoeuer hath this hope purgeth himselfe for he that waiteth for Christ wayteth for this ende to be like him and therefore conformeth himselfe daily vnto his similitude and becommeth pure as he is pure the which puritie howsoeuer it bee esteemed of in the world whosoeuer profiteth not in he cannot hope nor waite for Christ. If a man after the tearme of a fewe yeares hope for a large reuenue he cannot nor will not in the meane time take the way to cut off all his hopes but rather make wayes for the accomplishment and preuent whatsoeuer would come betweene him and them It is true that the blood of Christ purgeth vs from all sinne by satisfying for it and meritting the spirit of sanctification for beleeuers but yet we must purge our selues by manifesting that we receiue not this grace in vaine nor neglect the meanes wherein we are to testifie our thankefulnesse which is by striuing against iniquitie The Scripture noteth him to be an euill seruant that saith he wayteth for his masters comming and yet he beateth his fellowe seruants and sitteth downe with drunkards such hopes as these ende in vaine perswasion when presumption and vngrounded confidence confoundeth the person that giueth them harbor Dost thou hope then to be like Christ when he appeareth thou must then resemble him in this life beeing in thy measure pure holy innocent meeke louing and obedient professe hope without this conformitie vnto Christ it is but a pretence all is vnsound and deceitfull 2. It not onely freeth from sinne but frameth to obedience both cherefull and constant whereof we haue a pregnant example in Christ himselfe whom we are commanded to looke at for imitation who for the ioy that was set before him endured the crosse and despised the shame So also are the Saints in their measure looking to the ioy before them invincible both in labours and sufferings hope worketh the will it setteth the hands and holdeth them to worke it putteth a difference betweene the workes of Christians and ciuill men they attempt Christian duties that their master may finde them well doing and hold out also in well doing but these vndertake sightly duties but in some by-respect or other and wanting this hope are off and on especially in difficulties they giue vp all whereas the Christian who hath the recompence of reward in his eye can esteeme with Moses the rebuke of Christ great riches 3. This hope taketh off our fierie edge and heat of affections from the world and setteth them aboue it fixeth the eie vpon things within the vaile the glory of which dimme and obscure all the glorie of the world it causeth refusall of the pleasures of sinne for a season it maketh treasures of Egypt seeme small yea vile in a mans eie comparatiuely the expectation of this resurrection maketh the mocks and contempts of the world to be contemned yea sentences of death nay executions lightly esteemed of this hope hath carried martyrs through fires feares lyons dens teeth and a thousand kinds of death through all which they hastened to the fruition of the thing hoped for in which onely they looked for securitie and contentment 4. It beeing the daughter of faith waeeth not wearie but still vseth the best meanes for the obtaining the thing hoped It is importunate with God by prayer for the comming of Christ and as Iacob wrastleth with God when it hath nothing but it selfe to sustaine faith yea and preuaileth with the Cananitish woman after many repulses they that haue this hope pray for all the meanes which hasten this comming for the free passage of the Gospel the peace of Ierusalem the puritie of do-doctrine which themselues loue and beleeue and propagate vnto others by word and example that so farre as lyeth in them the number may be euerie way accomplished And further they greiue and sorrowe when any of these are hindered when the state of the ministerie and ministers is destitute and distressed when the light and life of professors is obscured and darkened when errors are broached maintained and receiued for these are things comming betweene them and their hopes and
all which cannot redeeme one soule 3. By opening the doore of the heart purified by faith to entertaine him while he offereth himselfe with all his merits in the word and sacraments and this not as a stranger by giuing a nights lodging but as our husband and head neuer to be departed Consider that now Christ standeth at the doore of thy heart and knocketh and vseth reasons as once he did Cant. 5. from the great paines and sorrowes which he vnderwent to come to thee he wayted when it will once be that for thine owne good thou wilt open vnto him that he may bring his father with him to suppe with thee and impart vnto thee knowledge sanctification and the rest of the graces which accompanie saluation Oh therefore neuer aduenture to trie what a fearefull thing it is that he should depart in displeasure or that thou shouldest not know the day of thy visitation but receiue him whilest he is neare that thou neuer know what an heauy thing it is to seeke repentance with teares perhappes too late or how vncomfortable a thing it is to seeke him when he is greeued at thy vnkind delaies and will not so easily be found Thirdly if Christ haue giuen himselfe so willingly to such a cursed death for vs we must also in way of thankefulnesse giue our selues vnto him He gaue his bodie his soule his glorie and all for vs we must not thinke much to part with bodie goods name libertie or life it selfe for his sake when he calleth vs vnto it the lawe of thankefulnesse requireth that we should part with such things as in comparison are but trifles for him who thinketh not his dearest things too good for vs and the rather because when we haue done all we can we can neuer be sufficiently thaÌ„kfull for this greatest gift that euer was giuen to the sonnes of men wee can neuer speake sufficiently of it nor euer wade deepe inough into the ocean of that loue that presenteth vs with such a gift as this is Howsoeuer therefore the sight of the blood of bulls and goates would more affect many then this most pretious blood which they tread vnder their feete yet let those that looke for part in it vnto saluation account this pretious yea and their glorie and reioyce that the wisedome of God hath left them meanes by the word and Sacraments wherein Christ is daily crucified before their eyes to reuoke it into their memories let them conscionably vse these meanes to this ende that this gift running euer in their mindes and memories they may bethinke them what they may acceptably returne for so great receits and when they heare their hearts called for they may giue heart and hand head and feete will and affections vp to the perpetuall seruice of so good a benefactor Fourthly If Christ haue giuen himselfe for vs then there is no other satisfaction for sinne If angels or men liuing or dead masses or merits could haue satisfied the iustice of God Christ might haue spared himselfe but nothing can be giuen to God nothing accepted of God in way of satisfaction of mans sinne but the person and merits of Christ himselfe for if any thing belonging to our persons could goe for paiment then might he haue retained his glorie in heauen and neuer haue left it for our sakes If any Papist stand out here and say that Christ taketh our workes and dieth them in his blood and then offereth them to his Father who accepteth them as meritorious not for our sakes nor their owne but onely for Christ. I answer that Christ indeede dieth the workes of the godly in his blood and so presenteth them vnto his Father and his Father accepteth them at his hands but no way in respect of any satisfaction of sinne or merit of saluation but onely as testimonies of our thankefulnesse and dutie and not otherwise That he might redeeme vs from all iniquitie In these words is contained the former fruit or ende of Christs giuing himselfe namely to redeeme his Chuâ—ch from all the bondage and slauerie of sinne For by sinne we became bound 1. to the seruice of it 2. to damnation the stipend of it both which the Apostle includeth in that he saith that sinne raigned vnto death where is both the raigne and command of sinne and the wages of it which is death Now the Lord Iesus redeemed his Church out of this captiuitie two wayes 1. By paying the price of redemption vnto his father euen the most pretious blood of the sonne of God for so by communication of properties it is here said that the mightie God gaue himselfe to redeeme vs that is the life of that person who was God went for our ransome whereby our debt is freely in regard of vs discharged the bill cancelled and the hand writing against vs fastened vnto his crosse 2. By conquest for he bound the strong man that had vs in his power spoyled principalities and powers ouer whome he gloriously triumphed and thus partly by price and partly by power redeemed and rescued his people Quest. But how could Christ by giuing himselfe for so small a time redeeme all his Church from such infinite euills Answ. We must here consider three things 1. The dignitie and excellencie of the person who performed this work who was not a bare man but 1. the Sonne of God by eternall generation 2. his onely Sonne 3. his beloued Sonne And to shewe vs that these be the respects which make the worke so meritorious in it selfe and so acceptable vnto his father the Scriptures euery where giue him such titles as declare him to be most deare vnto God his Father so Ioh. 1.14 the onely begotten sonne of the Father full of grace and truth and 18. the onely begotten Sonne which is in the bosome of his Father and Ioh. 3.16 God so loued the world that he hath giuen his onely begotten Sonne and Rom. 8.32 who spared not his owne Sonne now if the person be so gratious the worke cannot but be acceptable Secondly consider the sufficiencie of the worke beeing so admirable as neuer was the like for it was no simple action neither of God alone nor of man alone and so neither meerely diuine nor meerely humane but as Diuines speake thâ—andrike the operations of both these natures which concurre to one person concurring to the effecting of the same worke Wonderfull then is this worke which could neuer be performed by a meâ—â—e creature man or angel but by a person that must be both God and man Thirdly the largenes and extent of the price most absolutely satisfying whatsoeuer was required and that in all voluntarie obedience both actiue and passiue Actiue for he fulfilled all righteousnesse and perfectly performed and fulfilled the whole lawe in our stead Passiue for he suffered a most shamefull and cursed death both visible standing in the separation of soule and bodie and invisible suffering for a time euen the verie
adultresse goe and sinne no more so the vse that we should make of his redemption is to cease from euill and depart from iniquitie least a worse thing befall and our ende be worse then our beginning And here is it not to be omitted how the Popish doctrine is in this point an vtter enemie to this redemption purchased by Christ not onely in magnifying their owne merits but in extenuating sinne so as men cannot come to a serious sense and hatred of the same for many sinnes are small and scarce sinnes many are veniall and there is no danger in them originall sinne which is the mother sinne of all is no sinne at all in the regenerate They turne many of the commandements into counsels which men may giue eare vnto for conuenience sake but not of necessitie and in doing these they doe more then the lawe bindeth them vnto By all which dreames of their owne braines as by thicke clouds of darkenes they obscure the brightnesse of this our sunne of righteousnesse and lessen the merit of his sufferings For if so many sinnes are in their owne nature so veniall Christ might haue spared much of his paines and if they were so slight as they make many the Christian might forbeare much of that watchfulnesse against them vnto which we are so often exhorted by the Apostle 4. Hence also is ministred no small consolation to the faithfull for if Christ haue redemed vs from all iniquitie who can lay any thing to our charge seeing Christ hath iustified who can condemne Let Satan now obiect the greatnesse of our debt our owne insufficiencie and weake estate to discharge we may plead that we neede not greatly distract our thoughts to procure any satisfaction besids that which is made on Christs part and accepted on Gods part for vs but all that euer we can make in way of thankefulnesse we acknowledge our selues bound vnto Let the blinded Papist who teacheth that he can satisfie the whole law of God and yet reuerseth it with the same breath when he saith pro huiâ—â— vitae statu worke to satisfie we will to testifie our thankefulnes in that we are freed from so great bondage And purge vs to be a peculiar people vnto himselfe Christ by his death purgeth vs two wayes 1. By obtaining our reremission of sinnes and absoluing vs both from the guilt and punishment of them and this is the iustification of a sinner before God which he effected once and absolutely vpon the crosse of which we haue spoken in the words immediately foregoing the latter way is by freeing vs from the filth and contagion of sinne and this is the sanctification of a sinner and is not done at once but is daily while we liue in this world arising to further perfection and of this purging our Apostle now speaketh the which he affirmeth to be a fruit of the death of Christ as well as the former From the right conceiuing of which those places may not hinder vs where our sanctification may seeme to take an other rise as where the Holy Ghost is called that cleane water whereby we are washed Ezech. 36.25 I will powre cleane water vpon you and yee shall be washed from your filthinesse and from your idols for it is the Lord Iesus who by the power of his eternall spirit offereth his blood as the materiall and meriting cause of our cleansing without which diuine and effectuall power of the holy spirit the flesh had profited nothing 2. Where we meet with such places which ascribe it someâ—ime to the word as Christ to his disciples ye are all cleane by the word which I haue spoken vnto you sometimes to the Sacraments Act. 22.16 Be baptised and wash away thy sins and sometime to faith Act. 15.9 he purified their hearts by faith all these speaches conspiâ—e together in this same truth rightly apprehended For Christ is the onely agent in our sanctification in and by all these he giueth faith and sanctifieth by it as by an internall meane and instrument whereby we receiue our cleansing he sendeth Ministers with his word and sanctifieth by it as by an externall meane wherein sanctification is offered and with his Sacraments that by them as an other outward meanes that inward sanctification might be represented and sealed Thus Dauid prayeth Purge me with byssope that is wash away my sinne with the blood of thy Sonne which is shadowed in these legall sprinklings made with byssope and thus are diuerse other Sacramentall speeches to be vnderstood Doctr. Redemption and sanctification are inseparable companions none is redeemed who is not purged the blood of Christ hath this double effect in whomsoeuer it is effectuall to saluation for hee is made to such of God righteousnesse and sanctification In the lawe we reade of lauers as well as of altars yea and of the brasen sea In the Gospel we reade not onely of blood but of water streaming out of the side of Christ and that his sweate in his agonie was water and blood The blood signifiyng the perfect expiation of the sinnes of his Church and the water the daily washing and purging of it from the remainders of her corruption So the Apostle ioyneth these two together Ephe. 5.26 he gaue himselfe for his Church that is his life and blood and purged it with water through the word and it is cleare that the Apostle Iohn expresseth both these benefits obtained by Christ namely perfect satisfaction for sinne and sanctification from sinne when he saith that this is he that came both by water and by blood and as here it is said that Christ gaue himselfe to redeeme and purge so elsewhere in expresse tearmes to sanctifie his Church Eph. 5.27 Vse 1. In that the death of Christ serueth for our continuall cleansing while we liue in this world we are to take notice and acknowledgement of much filthinesse and vncleannes euen in the best it is no slight soyle or staine that hath fouled our natures which will easily be blowne or brusht off for it sticketh neerer vs then our skinnes that the verie power of Christs death it selfe doth not wholly destroy it while we liue but we haue cause to crie ouâ— with the leper in the lawe I am vncleane I am vncleane nay the godly see what blackamoores they are and how hardly they change their skins and what leopards they are hardly parting with their spots And this made the Apostle take such paines that he might attaine this fruit of Christs death and resurrection after he had beene long able to maintaine his iustification against all challenges and say who shall lay any thing to the charge of Gods elect and what shal separate vs from the loue of God well knewe he how fast this vncleannes cleaueth vnto our natures Heb. 12.1 And this challengeth a number of monsters of men whose hearts beeing gulfes and seas of iniquitie yea the common draines and sinks of all filthinesse
blood of Christ by often meditating and applying vnto himselfe his death and merits which are the onely purging â—ire 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 prâ—â—sthood 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
slew his Master wicked Iesabel could obserue the ruine of such treacherous conspirators Our owne Chronicles are full of rare examples of Gods iudgements our eyes haue seene not a few vpon such The strange discouerie of Percies conspiracie may not be forgotten nor let that wickednes and the iust vengeance of God vpon the actors neuer be put out from vnder heauen Neither is this only an humane obseruation but an infallible extract and conclusion out of the word Prov. 24.21 My son feare God and the King and meddle not with the seditious for their destruction shall rise suddenly and who knoweth the ruine of them To these reasons might be added that it is the brand of Libertines and carnall Gospellers to despise gouernment and speake euill of maiesties and dignities c. Vse 1. Popish religion is a flat enemie to the lawe of God and nature the professor of which must before he be the Popes darling sweare flat contrarie to this subiection euery yeare and almost day giues experience of this truth Besides their doctrine is full of trayterous positions and their bookes which they daily send in amongst vs are stuffed with poisoned invectiues to bring our Princes and nobles into contempt pitie it is so many of them are so openly suffered to the offence of the good and the casting further backe of those that be bad It is not my dutie to speake or write what Lipsius in his posthumus epistles hath foolishly bolted out against the Lords anoynted ouer vs but this I say the booke is too much set by and if a Papists tongue can staine or slaunder I affirme there are fewe of our nobles whom Costerus hath not lately maliciously slandered the practise among them I acknowledge common but the thing among vs to be lamented is that both that and other such bookes are so common 2. This subiection is the rather to be vrged vpon all because the deuill seeketh by all his cunning and power to weaken this ordinance and bring it into contempt which is euident in that men dare not take such libertie of speach aginst the supreame and highest yet how ordinarie is it for men to waigh themselues and their worthinesse with those that are sent from the highest yea and sâ—icke not to make odious comparisons with them that lay his office aside he is as good and better then he but the deuill hath nowe the hold he would haue for while the eie is vpon the person and not vpon the place steppeth in this equalitie and this equalitie shaketh off subiection before he come to such tearmes of defiance Others breake out into speeches beseeming the authors euen Chore and his companie rather then any Christian Ye take too much vpon you Moses and Aaron whensoeuer the magistrate administreth not according to their minds and let the Magistrate when he will set himselfe to reforme the congregation as Moses did this corruption of mens hearts will not long lie hid which beeing so great and Satans malice no lesse Ministers must the rather be much and often in this doctrine as Titus was here commanded Readie to euerie good worke That they speake euill of no man that they be no fighters but soft shewing all meekenesse vnto all men Now we come with the Apostle vnto the second sort of those generall duties which are required of euerie Christian and these be the mutuall duties one towards another the which we may best conceiue in this order 1. generally propounded in these words readie to euerie good work which I knowe some restraine vnto the cheerefull performing of the Magistrats lawfull commands to the confirming of which sense perhaps that needles copulatiue and is inserted into our English not found in the Greeke text But the precept is entire of it selfe and seuerall from the other before and as I take it both parallel vnto that generall phrase cap. 2.14 zealous of good workes and contrarie to that cap. 1.16 reprobate to euerie good worke Secondly more specially both 1. by remoouall of the lets of concord and loue which are two 1. euill speaking 2. fighting or quarelling 2. by entertaining such vertues as are the nurses and cherishers of Christian concord amongst men of which the Apostle nameth two of the principall The former is Christian equitie which carieth the minde equally and indifferently freeing it from passion and perturbation that it may conceiue the best of persons and actions The latter is Christian lenitie gentlenes or meekenesse which euen in taking notice of the faults and vices of others couereth so farre as is good for the partie and also in the spirit of loue and meekenesse cureth and seeketh to restore such an offender And as the two former vices were prohibited in regard of all men so these two vertues are not so nakedly propounded but that their obiects also are by the Apostle noted in the last words where the Apostle saith that we must be equall and mild not only to those in authoritie who may else returne our frowardnes with vntolerable displeasure nor onely to our friends and familiars or such as by the bond of nature or seruice may claime such dealing from vs neither onely to Gods friends and beleeuers but to all men indefinitely euen those to whome out of the bond of Christianitie we are nothing bound those who in themselues deserue no such thing but the contrarie at our hands in a word those who are not onely our enemies but Gods after a sort beeing as yet without and not brought vnto the faith which last words may not slightly be ouerpassed because they lay a notable ground and make way vnto the verses following For this first generall exhortation the scope is that euery Christian ought to keepe with him a propensitie and disposition to euerie good worke whether it concerne God or himselfe or others for the Apostle hauing called vs to giue God Gods and Caesars to Caesar that the body of Christ might be without rent as his coate was without seame and that there might be a sweet harmonie and concent in the Christian commonwealth he now calleth to the practise of a common principle and lawe in nature namely to giue euerie man that right which God hath giuen him and Christians are not onely debters vnto Magistrates but to the meanest and weakest to whom the common bond of nature and humanitie hath knit vs so as no man can say of any man I owe him nothing The like practise of our Apostle we may elsewhere obserue as Rom. 13. where hauing in many verses required subiection and tribute due vnto Princes in the 7. and 8. verses to shut vp his exhortation withall he wisheth to giue to euerie man his due tribute to whome tribute custome to whome custome feare to whom feare honour to whom honour but loue to all men owe nothing to any man but loue which is such a desperate debt as a man can neuer discharge himselfe of The like doth
the Apostle Peter who combineth all these duties in one short verse but a little inverting the order Feare God honour the King loue brotherly fellowship This precept in hand chargeth vpon euerie Christian these two maine duties First that he must make account with himselfe that everie Christian dutie belongeth vnto him euen euerie good worke to which the Lord giueth him calling and abilitie Secondly that he must keepe himselfe in a fitnesse and readinesse thereunto Doctr. 1. The former is cleared by the testimonie and other obseruations out of the Scripture The lawe curseth him that continueth not in all things the Gospel also in generall requireth the obseruation of all things Teach them to obserue all things which I haue commanded you which precept was giuen when Christ had on the crosse fulfilled all righteousnesse in the persons of his members As for the speciall precepts of the Gospel they are many Philip. 4.8 Whatsoeuer things are true honest iust pure pertaining to loue of good report if there be any vertue or any praise thinke on these things The Apostle was not content that the Corinths should abound in euery grace else and be wanting in one but exhorteth that as they abounded in euerie thing in faith in word in knowledge in diligence in loue so they would striue to abound in this grace also namely of mercifulnesse to the distressed Saints The same Apostle to the Thessalonians knewe what he prayed when he wished that they were stablished to euerie good word and worke 2. This standeth with those special commendations which the Apostles haue giuen of sundry of the Saints to stirre vp others vnto their imitation When Paul would be large in commending the Church of the Romanes he affirmeth they were full of goodnesse so of Dorcas we read that she was full of good workes and almes and mention is made of the coats and garments which shee had made for the Saints 3. As the holy Ghost in Scripture approoueth and commendeth the presence of any true grace for the encouragement of it so also taketh he notice of that which is yet wanting to prouoke to the purchase of it Many of the good kings of Iudah were highly commended yet something or other they fayled in either the high places were not wholly taken downe or some league or otheâ— was made with the enemies against Gods commandement or some heauines or forgetfulnesse ouertooke them that of fewe of them it could be said they went through-stitch with euerie good worke The spirit likewise in the new Testament speaking to the Churches taketh knowledge of many good things in the Angels of them I knowe thy loue thy faith thy patience thy zeale and thy workes c. but fewe of them escaped without that exception neuerthelesse I haue somewhat or a fewe things against thee either the first loue was fallen from or Balaams doctrine maintained or Iesabels fornications suffered c. but according to the truth of their condition the spirit is plaine with them this thou hast and this thou hast noâ— implying it to be matter of iust reproofe before God to be wanting in any good worke which hee hath giuen calling and meanes vnto 4. The nature of grace giueth light and euidence vnto this truth the which disposeth the will and powers of the soule equally vnto one good thing as well as vnto an other for regeneration includeth in it the seeds of all vertues and reneweth and changeth the whole nature which hath in it the seede of all sinne and vice and when the Scripture would note the soundnesse of grace hence it doth it that it both hath respect to all the commandements and hateth all the wayes of falshood Vse 1. This doctrine first teacheth vs to learne the rule of euery good worke legall or euangelicall The former are not only such as are commonly knowne and expressed in the words of the decalogue but such also as therein are included and implied these must be sought out for else ignorance of the law excuseth not from fault Content not thy selfe that thou canst say the commandements nor if thou canst say that thou hast kept the whole letter of the law from thy youth but studie the whole Scripture which is an exposition and large commentarie of those tenne words heare it read it diligently meditate vpon it apply it to thy heart and life else knowest thou not how to beginne any good work Learne further the speciall good workes required by the Gospel such as are faith in Christ repentance of sin past amendment of life for time to come And cursed be all that Popish doctrine which would hide this light vnder a bushell whereby alone the Christian can discerne what is a good worke and how himselfe may do it well Vse 2. If euery good worke belong to euery Christian then may not men post ouer the matter to the Minister the common conceit is that the clergie should be holy hospitable and so qualified as we haue heard in the first Chapter but for common men and vnlearned it will be acceptable inough if they be almost Christians that is as good as neuer a whit whereas the Lord bindeth vpon euery Christian of what condition soeuer the practise of euery good worke which is offered him within the compasse of his calling either generall or particular For example If a Christian be called into publike place as of Magistracie he may not conceiue that the building of the Church the discountenancing of sinne the encouragement of the godly belongeth only to the Minister but he must set hand to these workes he must establish and countenance the Ministrie he must be the foreman in all good exercises he must be rich in workes of mercie and of iustice the patron of the poore the sheild of the oppressed but especially a patterne of pietie he must be a man fearing God yea he and his house must serue the Lord. If thou remainest a priuate man the same care lyeth vpon thee in thy proportion thou must procure the wealth of Ierusalem at least by thy prayers for the peace of the Church for able Ministers for the free passage of the Gosspel and if God further enable thee thou must releeue such as stand for the truth of God and puritie of his worship Thou must doe all the good thou canst to others in preseruing life feeding the hungrie clothing the naked visiting the prisoners and so become rich in the works of mercie Thou must also be diligent in duties at home in reforming thy family teaching them praying with them examining how they profit and thriue in grace and walking religiously and conscionably in euery good worke of thy personall calling Here is a course which goeth farre beyond harmelesnsse and good meanings and good words which Iames saw to be the religion of many in his time this is soundnes in christianity when a man can thus turne himselfe as well to one good action
point if we looke seriously and vnpartially into many of our sacrifices and oblations to God and men may we not accuse our selues as the Lord once did his people Yee haue snuffed to offer the thing which was good and haue offered the torne and lame and sicke nay many of vs snuffe at these last and worst If the best and most religious action would charge many a one but with a matter of tweluepence such is their readines to any good worke that it shall lie in the dust and although God hath giuen them abundance of outward things to the end that they might be meanes of performing many a good worke yet still they plead want of abilitie whereas if they were as willing as able they would become rare patternes of welldoing But herein they shew themselues what euer they professe forgetfull of this precept and destitute of this grace which quickly and vpon euery iust occasion findeth it selfe called into practise and finding it selfe so called standeth not so much vpon abilities but worketh the will to the abilitie yea and beyond in iust occasion not that we call any man to the cracking of his estate or to the exhausting of the fountaine of his liberallitie for we need not but we would haue them to know that God maketh them able to giue before they be able to cast away as much as they giue and hurt them not and calleth them to distribute before their owne pleasures and lusts be serued seeing this precept requireth the departure with and forgoing of that which is often sweete pretious yea and necessarie for our selues Let vnconscionable men think well herof who can contentedly throw away at one cast or game at cards or dice more then willingly they would sow in pence to the poore all the yeare long Hauing now seene the necessitie and notes we will shortly set down some rules of practise for the better setting vs forward in this dutie First get into thy soule the conscience of this commandement accounting it worthie of all thine obedience beeing so often vrged in the Scriptures and made in the end of the former Chapter the end of Christs purchasing of vs. This reason drawne from the feare of God preuailed so farre with Iob that thence he was mooued to vse mercifulnesse to all sorts of men for Gods punishment was fearefull vnto me and I could not escape his highnesse Secondly Take euery opportunitie of welldoing while it is offered for else the opportunitie may be cut off from thee or thou from it This is the Apostles rule Gal. 6.10 While we haue time doe good vnto all That is take the present occasion of doing all the good thou canst 1. in regard of thy selfe performe the principall and maine dutie know the day of thy visitation slacke not this thy tearme-time but get the oyle of faith knowledge of God and obedience to his word that thy lampe may euer be shining to the glorifying of thy Father which is in heauen in one word forget not while thou hast time to giue all diligence to make thine election sure 2. In regard of others if now thou canst doe them good in soule or bodie delaie it not Prov. 3.28 Say not to thy neighbour goe and come againe to morrow and I will giue thee if now thou hast it and what knoweth any man whether this may be the last day wherein he can doe good to himselfe or others Thirdly Goe yet one step further to seeke and watch occasions of doing good and be glad when thou hast obteined them that so thou maist euer be furthering thy reckoning We read of the Patriarchs Abraham and Lot how they sate at their doores watching to entertaine strangers that they espied them a farre off runne out to meete them and most earnestly entreated them to abide and refresh themselues shew thy selfe herein the sonne of Abraham And would to God Christians were a little quicker not only in taking but seeking occasions of exercising the duties of mercie and loue for there is more in it then the seruing of euery begger at doore who the most of them liue in the breach of Gods commandement and in a course against all good order they might bethinke them of many poore and carefull Christians some labouring vnder pouertie some vnder debt some vnder sicknesse some vnder temptation some vnder one burden some vnder another whose necessities ought to be inquired into and so occasions sought of releeuing Christ himselfe in his members the want of this inquirie is the cause of much vnfruitfulnes Here I might free our doctrine from that Popish imputation challenging it as an enemy to good works but of that we shall more fully speak in the 14. verse Vers. 2. That they speake euill of no man The speciall precepts which are to be performed to all Christians are propounded 1. negatiuely 2. positiuely The negatiue requireth the good abearing 1. of the tongue That they speake euill of no man 2. of the hands no fighters The affirmatiue layeth bridle vpon the affections but soft shewing all meeknes to all men For the first The word is a rule not only of doing well but of speaking well also and condemneth aswell vnbridled speaches as disordered actions and frameth aswell the tongue to euery good speach as the hand to euery good worke and therefore fitly is this precept induced vpon the former instructing beleeuers that as they must be readie to euery good worke so also must they as readily exercise their tongues in sutable speaches abandoning all hurtfull language tending to the disgrace or iniurie of any man seeing these two may not be diuorced in him that would dwell in the Lords Tabernacle who must be both a worker of righteousnesse and a speaker of the truth in his heart and no slaunderer of his neighbour Psal. 15. Quest. The Apostle seeming to prohibit all euill speaking whether is it not lawfull to speake the euill we know by another so we speake nothing but truth Answ. It is neuer lawfull in any vncalled to speake it But if question be when a man is called I answer that God giueth a man calling in diuerse cases 1. When any man is publikely called before a magistrate to testifie of a fact for the clearing of some truth and execution of iustice and now to speake the truth is to strengthen sinews of humane societie 2. Priuately when a truth is called into question betweene man and man and cannot otherwise be cleared then by rubbing some old sore especially if in such a case a mans owne credit be hazarded and cannot otherwise be saued 3. When a man counselleth and aduiseth with another how such a man may be recouered out of such an euill or else admonisheth the partie himselfe both which are so far from intending his hurt that they tend to his amendment 4. For the preuention of such hurt as may arise to some other by a scandalous and wicked person in which
sinne vnlesse it be for trifles or of reuenge so Paul appealed to Cesar and helped himselfe by the benefit of law 4. It is lawfull for euery Christian in defect of the Magistrates aid in the lawfull defence of themselues liues and goods to become Magistrates vnto themselues in which case they may without sinne both strike and slaie so as desire of reuenge and intent of blood-shedding be absent 5. Neither is domesticall discipline excluded by this precept whereby fathers and masters may if the fault require put on seueritie in their iust corrections of their seruants and children But the sinne here condemned is when men suffer their lusts so farre to sway as they not only not follow the things which make to Christian peace but are enemies vnto concord and brotherly loue men of such violent affections as are readie not only to returne iniurie with iniurie but with seauentie â—old reuenge right Lamechs and rough Ismaels whose hand is against euery man men of a word and a blow fitter for the camp then the congregation of Christian men Now what an hatefull thing is it that a Christian should be endited at the Lords barre for a common barrater and quarreller How vnlike should he be to God who is a God of peace and loueth peace and the sonnes of peace how farre from hauing any part in the merit of Christ who hath dearely by his precious blood bought the reconcilement of all things how vnanswerable were it vnto this profession of Christianitie which cannot become a kingdome deuided against it selfe how preiudiciall to Christian duties both interrupting prayers and withstanding the acceptation of them when the gift is brought without a reconciliable mind How doth this course in Cains way violence all bonds both of nature and of grace signing a man to be out of the communion out of the naturall fraternitie in the first Adam and much more out of the spirituall in the second yea arguing such feirce men to be rather of the serpents and crocodiles seed betweene which and man God hath put an enmitie then of men seeing they haue put off all respect of creation of adoption of flesh and of faith But because many thinke they haue some reason to looke bigge and carrie resolute stomackes and high spirits in their breasts and as bigge words in their mouth let vs looke a little into their pretences First some conceiue that it is the way to get credit and become esteemed to proclaime contempt of euery man and to come into account by making account of no man hence is it that lawles wretches and masterles miscreants thinke themselues in sufficient credit when they haue scorned their betters impudently ouercrowed their equalls and by a rude behauiour made shew that they care for no man But how often for surenes hath the Lord threatned that with the vile shall be contempt and that the froward of heart shall be despised both of God whom they haue before hand despised and of men also for they shall meete with Ismaels recompence euery mans hand shall be against them whose hand is against euery man And who can be wonne to giue them any credit for such swaggering and contemptuous courses men of vnderstanding discerne their follie and pittie them men of ciuill behauiour discouer their vanitie and condemne them yea euen those who are next to themselues I meane to the worst in their hearts despise yea and deride them and here is Gods iustice crossing such lewd conceits Secondly Others stand vpon their manhood and are loth to be counted no-bodies or spiritles or esteemed cowards which they cannot auoid if they should not returne like for like and this is the sensuall wisdome of the flesh that he is accounted but a foole that will suffer euery man to ride him and tread vpon him and not turne againe But our Sauiour setteth himselfe against this Pharisaicall doctrine for they taught that a man in priuate reuenge might take an eye for an eye a tooth for a tooth a limb for a limb But the Christian rule is resist not euill namely with euill nay turne rather the other cheeke and who art thou that darest reuenge thine owne wrongs seeing the law prohibiteth euen purpose of reuenge and the voice of the Gospel is dearly beloued auenge not your selues but giue place vnto wrath and the wisedome of God telleth vs that it is the glorie of a man to passe by offences and that the manhood of a Christian is to ouercome himselfe and master such vngodly lusts and yet if we further marke the ends of these braue spirited fellowes euen they will shew how odious such a savage course is vnto the Lord for of those who are readie to receiue euery word with a stabbe or whose second word out of displeasure is the pointing of the feild the former seldome goe to their graues in peace and the Lord saith Dauid scattereth the people that delight in warre and suffereth not the bloodie man to liue out halfe his dayes and for the latter who in time of peace must be out in the feilds their â—state is miserable euery way for if he kill he hath shut himselfe out of heauen and cut himselfe from off the earth hauing so polluted it as it cannot be purged but by his owne blood and vntill Samuels sentence against Agag be passed vpon him that as his sword had made another mans mother childles so should his mother be made childles by the sword of the Magistrate or if a man in such a fight be slaine how fearefull is the death of such a one who euen in thirsting after another mans blood hath shed his owne how can we but conceiue of the iustice and truth of that speach the seeker of vengeance hath found it both of them haue taken the sword vncalled and both haue iustly perished therewith Thirdly others say why he shall doe me no wrong I will not be crossed by him I haue my passion aswell as he he shall know that I haue a stomacke and can be angrie aswell as he and that I can make my partie good inough with him c. But this is no other then to giue place to the deuill who inspireth such carnall pleas for so mostrous a sinne as is an enemie to all humane societie Where is now the wisdome which is from above it is pure it is peaceable it is hardly incensed Where is now that vnderstanding of a man which Salomon saith maketh him long-suffring and if thou professest thy selfe a naturall man only why hast thou so long professed thy selfe a Christian which if thou art thou must seeke peace and pursue it pocket wrongs and passe by iniuries Obiect But I should neuer be quiet if I should put vp euery wrong But is it the way to tame thy aduersarie to become like him The way to haue thine enemie to become thy freind is to feare God and take his way that thy waies
appeareth in that some are iustified before baptisme as Abraham was before he receiued the seale of circumcision Cornelius Act. 10.47 the Eunuch Act. 8.37 38. some after baptisme as numbers who are daily conuerted some out of Poperie some out of profanenes Yea whereas onely two sorts of persons were baptized either infants or men of yeares in the latter was faith euer required before their baptisme so Phillip to the Eunuch If thou beleeuest with all thy heart thou maist And for infants if they be of beleeâ—ing parents they are holy in the roote and to them belong the kingdome of heauen euen before they are presented to this water 5. This opinion of tying grace to the Sacrament ouerthroweth 1. the highest and most proper cause of our saluation which is Gods free election to which onely grace is tyed 2. the only meritorious cause of our regeneration which is the blood of Christ properly purging vs from all sinne 3. the most powerfull next and applying efficient which is the holy Ghost to whome our renewing is here ascribed and not to the Sacrament of Baptisme in this our first sense Secondly how is baptisme then the lauer of regeneration Answ. In diuerse regards 1. As it is an institution of God signifying the good pleasure of God for the pardoning of sinne and accepting to grace in Christ for as the word signifieth this so doth also the Sacrament which is a visible word And thus is it truely said of the word and Sacraments too that they saue and sanctifie because they signifie the good pleasure of God in sauing and sanctifying vs euen as we say a man is saued by the kings pardon not that the pardon properly doth it for that is the meere mercifull disposition of the King but because the pardon written and sealed perhaps by an other signed by the king is the ordinarie instrument to manifest the mercifull minde of the king in pardoning such a malefactor 2. As it is a seale or pledge of our sanctification and saluation as certenly assuring these to the soule of the beleeuer as he is or can be assured of the other that as a man hauing a bond of a thousand pound sealed him may truely say of it here is my thousand pound that is a securitie as surely confirming it vnto me as if I had it in my hands or as I haue this euen so may the beleeuing partie baptized say of his baptisme here is my regeneration here is my saluation 3. As it is a meanes to excite and prouoke the faith of the receiuer to lay hold vpon the grace of the Sacrament and apply it to these purposes in which regard it may be as truely said to renewe as faith is said to iustifie and that is onely as it is a meanes or hand to lay hold on Christ our righteousnesse so Baptisme is a meanes helping forward our renewing by the true vnderstanding and conscionable and serious meditation of it 4. In that in the right vse of it it giueth and exhibiteth Christ and all his merits to the fit receiuer for then Gods grace putteth forth it selfe and after a sort convaieth it selfe in and by this instrument into the heart of the worthie receiuer And thus principally it is the lauer of regeneration because in it and by it as a meane and organe the holy Ghost freely worketh his grace in such as in whome he delighteth and thus are we fitly lead to the second point propounded concerning these persons The second point namely the consideration of the persons to whome baptisme is the washing of the newe birth will more cleare this difficult point for we must not conceiue it thus in euery partie baptized but in such as haue the gift of faith to receiue the grace offred Ioh. 1.12 so many as receiued him he gaue them power c. Eph. 5.27 clensed with water through the word namely beleeued for whence else can water haue power to wash the soule It is not then the washing of the bodie with water but the receiuing and applying of the promise by faith which bringeth grace into the soule without which faith both word and Sacraments are vnprofitable This Christ we knowe required in baptisme he that beleeueth and is baptized shall be saued The Apostle in the supper requireth a worthie receiuing and who can denie but if grace be conferred in the Sacrament it must be receiued also and if it must be receiued I would knowe how any thing which is spirituall can be receiued but by this hand of the soule Whence it is necessarily concluded that vngodly and vnbeleeuing ones receiue nothing in baptisme but the element and that as a naked signe example whereof we haue in Iudas who are the Passeouer but remained a deuill In Simon the sorcerer who was baptized but remained chained in the bonds of iniquitie and in the gall of bitternes In Ananias and Saphira who no doubt were among other Christians baptized but not washed from their hypocrisie In all which neither was grace conferred nor wickednes weakened And what meruell if vnto vngodly ones the Sacrament he as an emptie boxe without oyntment or as a dead letter without spirit for nothing is promised them in the word seeing all the promises goe with condition of faith and repentance which they want and can we meruaile if the seale doe him no good that hath no name no right in the couenant Quest. But howsoeuer in men of yeares faith is required vnto baptisme yet we are most to respect it as administred vnto children in whom we cannot expect faith and therefore vnto them either faith is not requisite or by the former answer their baptisme is vnprofitable Answ. This well is deepe and we want wherewith to drawe certentie of resolution but will assay in some propositions to deliuer summarily that which may be extracted out of the Scriptures and expositors as most probable for the vnfolding of this difficultie To which purpose let vs first distinguish of infants of whom some are elected and some belong not vnto the election of grace These latter receiue onely the element and are not inwardly washed the former receiue in the right vse of the Sacrament the inward grace not that hereby we tie the maiestie of God to any time or meanes whose spirit bloweth when and where he listeth on some before baptisme who are sanctified from the wombe on some after but because the Lord delighteth to present himselfe gracious in his own ordinance we may conceiue that in the right vse of this Sacrament he ordinarily accompanieth it with his grace here according to his promise we may expect it and here we may and ought send out the prayer of faith for it Obiect But they want faith Answ. 1. They want indeede actuall faith which presupposeth hearing vnderstanding c. neither could it be that if they had at that time such an habituall faith that they should so vtterly loose it as neuer after
fountaine not of the Deitie alone but of all diuine actions and good things whatsoeuer and the Son reneweth as the Mediator and meriter of it But it is here ascribed to the holy Ghost because he is the immediate and next applyer of it to the conscience and therfore is more properly said to renew And yet wher I say that in regard of the other persons he doth more immediatly applie this grace it must not be so conceiued but that he ordinarily doth worke it by meanes vnto the which also often the Scriptures ascribe the worke of renewing As 1. the Ministers are his instruments by whome he begetteth men vnto God so Paul I haue begotten you by the Gospel that is ministerially 2. The word and Sacraments are outward meanes which the Spirit vseth to the same purpose And the word is hence called the immortall seede of regeneration and baptisme called the washing of regeneration in the words before because the Spirit in these outward meanes washeth and regenerateth 3. Faith is the inward meanes which the holy Ghost working and exciting in vs vseth by it to bring home to our hearts that which properly reneweth vs Act. 15. by faith he purifieth our hearts Thus we see how both the Father the Sonne the Spirit the ministers the word and Sacraments and our owne faith renew vs and how in their seuerall senses they are to be truly and plainly conceiued Doctr. 1. All the worke of inward grace in or out of baptisme is from the holy Ghost The thing that giueth force vnto washing by water is the renewing of the holy Ghost and this is regeneration indeede 1. Pet. 3.21 Baptisme saveth but not the washing of water but the interrogation of a good conscience that is the answer of a beleeuing heart acknowledging these sacraments to be seales and pledges of the righteousnesse of faith and that inward baptisme which indeede saueth Act. 2.38 Amend your liues and be baptised euery one in the name of Iesus Christ for remission of sinnes but all this will not serue the turne vnlesse the promise following be made good and ye shall receiue the gift of the holy Ghost 1. Cor. 6.11 Such were ye but ye are washed ye are iustified ye are sanctified but by what meanes by the waters of baptisme No they will not serue to iustification or sanctification but by the spirit of our God and if we would see this truth of both the Sacraments in one place we haue it propounded 1. Cor. 12.13 By one spirit we are all baptized into one bodie therefore not the water but the spirit setteth vs into the bodie of Christ by baptisme and wee are all made to drinke into one spirit and therefore the efficacie of the cuppe in the supper is to be ascribed to the spirit of God which spirit when he withdraweth himselfe we may truely say of the water in baptisme as the Apostle speaketh of the blood of bulls and goates that they cannot take away sinne The true materiall cause hereof is the blood of Christ the holy Ghost inwardly applying it vnto the soule and so inwardly indeede baptizing and washing the conscience Vse 1. This doctrine further ouerthroweth that Popish doctrine that the water in baptisme carrieth in it a force and efficacie of washing and sanctifying the soule And as for all those figures which Bellarmine produceth to this purpose we shall in few words see them conclude directly against himselfe Out of Gen. 1. The spirit of God mooued vpon the waters he concludeth that as the waters concurred necessarily to the making of all naturall things so the waters of baptisme necessarily concurreth to the conferring of the grace of regeneration in this second creation But who seeth not that these waters were dead without the spirits moouing and who seeth not that the spirit it is in baptisme which regenerateth and not the element vnlesse a bodily thing could properly worke vpon a spirituall 2. As for that in Gen. 7.17 The waters bare vp the Arke whence he concludeth that as the waters had a proper power to saue Noah and his familie euen so the waters of baptisme properly saue Besides the generall answer that similitudes prooue nothing but illustrate could Bellarmine if he had looked into the text so boldly haue detracted from the glorie of God which saith that Noah found grace in the sight of the Lord Gen. 6.8 with thee will I stablish my couenant verse 18. that the Lord bad him goe into the Arke cap. 7.1 that he shut him in the Arke 16. that he remembred him in the Arke and brought him out of the Ark cap. 8.1.16 all is ascribed vnto the grace couenant commandement hand and remembrance of God and not to the water and if Noah had beene saued by the clemencie of the waters and their power of sauing Noah was mistaken when he built an altar to the Lord vers 20. for hee should haue built his altar to the waters And if we would follow here the Iesuite we might make him wearie of his comparison If we should say 1. that the waters of the flood did for euery person and creature that they saued drowne a million therefore the waters of baptisme for one they saue drowne and damne a number which will not stand with their deuise of opus operatum 2. Noah was found righteous before he entred into the Arke cap. 7.1 and therefore both children and men of yeares may be sanctified before baptisme whence will follow that children of beleeuers dying before baptisme haue right both to the kingdome of heauen and Christian buriall vpon earth 3. It is said Heb. 11.7 By faith Noah prepared the Arke not which saued but to the sauing of himselfe and his houshold and that by faith he was made heire of righteousnesse without which faith neither the waters nor the Arke had done him any good and therefore neither without faith do the waters of baptisme saue or regenerate Lastly a poore reason it is of a Cardinal that because Moses or Noah is saued out of the waters therefore the waters saue him A third instance is in the waters of Iordan which saith he truly healed Naaman and was no seale of the promise and euen so the waters of baptisme truly confer grace But the truth is that water had no such power of healing of and in it selfe but only at that time in that institutiō and from the word of God which appeareth euen in Naamans indignation who neuer knew any more vertue or power in it then in Arbanah or Pharphar Againe Naaman being healed acknowledged not the vertue from the water but from God and therefore professed that he would henceforth neuer worship any other then the God of Israel and if it be lawfull for any Sophister from euery resemblance to conclude what he pleaseth why concludeth he nor for he may aswell that we must be baptised seauen times ouer for Naaman must wash seauen times ere he be cleane In
a word the very scope of this washing in Iordan directly concludeth against that Popish collection of his for why doth the Lord command him to goe and wash in Iordan rather then as he expected that the Prophet should lay his hand vpon him or by a word heale him Surely no stronger reason can be giuen then this that he should not attribute any power or vertue of the cure to the Prophets hand bodie or person but seeing he must doe that in which there is no such power at all but is so vnlikely a meanes of cure as Naaman almost scornefully reiected the whole glorie of the worke might returne to the God of Israel As vnlikely yea more that water should wash the leprosie of sinne from the conscience as the outward leprosie from the bodie of Naaman and indeede the worke in both is from the spirit of the Lord. The like may be said of the poole of Siloam wherein the blind man must wash and for that place in the 5. of Iohn concerning the poole of Bethesda which healed all manner of diseases the text saith plainly that it was the Angels stirring of the water and without it nothing was done and if the power had beene proper and naturall or inseparably tyed to it it would haue healed the second and third that had stepped in as well as the first So we say when the spirit of God mooueth these waters of baptisme there followeth a cure without which if a man were euery day baptized it would be vnavaileable to regeneration and sanctification Thus not to followe the rest and wast time in them we may see that when men willingly blind themselues it is iust with God to giue them vp to all delusions that in seeing they might not see nor vnderstand Vse 2. As to magnifie and reuerence these sanctified waters as the outward meanes in the right vse of which the spirit worketh and exhibiteth that which they represent so also to beware least wanting this inward worke of the spirit which giueth all efficacie and comfortable fruit of baptisme it become not a barren and a naked signe the rather in that the Lord himselfe obserued this corruption among his owne people that they stood too much vpon outward institutions as the Temple the law circâ—mcision the fathers c. and therefore in many places charged them not to trust in such lying words but to get the foreskinne of their hearts circumcised as well as the foreskinne of their flesh and not to rest in the title of a Iewe which was to be one but outwardly and in the letter nor that they were descended of Abraham according to the flesh except they were Iewes within and descended of Abraham according to the faith also so as by doing his workes they might resemble him So when we see Christians stand so much vpon outward baptisme and are well contented without the inward vertue of it when we see them glorie in the bare title without the power of Christianitie it is our part to imitate the Lord and his Prophets and call our people to get the circumcision not made with hands but by the finger and spirit of God which is more then to wash the foulenesse of the bodie for it is to put off the sinfull bodie euen the wicked corruption of the heart for so it is expounded to be the resemblance of Christ in his death and buriall first and then in the life of grace and glorie to which he rose againe Boast not then of thy baptisme without this change of thy heart and life for then thou boastest of a broken vowe call it not thy Christendome vnlesse by it thou beest set into Christ and transplanted by it into the similitude of his death thou art no better before God then an heathen oâ— Turke notwithstanding thy bodie hath beene washed in this lauer if thy heart still remaine foule and filthy and as good neuer a whit as neuer the better And this I speake of good ground and in the language of Scripture Do we not see the Iewes charged as not circumcised although they had the skinne of their flesh cut Isai. â—4 57.3 and Steuen goeth not as we say behind the doore to call them stâ—ffâ—necked and vncircumcised so why may not we speake the truth retaining in our hearts and stile the reuerence of that holy ordinance that the water in baptisme further then ioyned to the word and applyed to this holy ende authentically to seale that which God hath engrauen vpon it is no better vnto the vnbeleeuer then ordinarie pumpe water It is too Iewish and yet too common that the religion and profession of ChristiaÌ„s standeth for most part in outward shewe and glorie and such things as are made by the hands of men wanting that spirit and truth which is indeede the crowne of Christianitie and yet alas what will the representation of Christs death and resurection doe good if the vertue and power of it be wanting in the soule Vnto thy outward baptisme get the heauens opened as in the baptisme of Christ and see that the spirit hath descended vpon thee to the conuerting of thy soule and begetting thee to a newe life for this is the soule of baptisme without which it is a dead letter and a fruitlesse ceremonie Vse 3. As it is with baptisme so is it with all other ordinances of God no outward meanes of saluation can be effectuall vnlesse the inward worke of the spirit be added We haue power to come and heare the word but vnlesse the anoynting teach vs we shall remaine vntaught yea let the Apostles themselues preach the Lord must worke with them also or nothing will be done These two the spirit of the Lord vpon vs and his word in our mouthes make vp a sweete harmonie And how is it else that men after so long powerfull preaching and frequent hearing remaine ignorant hard hearted rebellious surely the reason is because the Lord giueth not an heart to perceiue and because the spirit bloweth not there to giue the seeing eye and hearing eare which where it is wanting a man may sit out as many summons as Pharaoh did and neuer the better yea the more hardned So in afflictions and corrections which are durable and lingring on many why do men profit so little why doe they not open the doore of discipline why are not the roddes of correction the tree of life to a number surely because the spirit boareth not the eare he teacheth not the right vse of them Obiect But what can I doe withall if the spirit teach me not Answ. The spirit would not be wanting if men would come preparedly to be taught But 1. men come without beleefe and mingle not the word with faith and so it becommeth vnprofitable or 2. without repentance whereas the humble shall be taught in the way onely or 3. without praier and the spirit powreth not out these waters of grace but vpon thirstie
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 sanctâ—fied 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 〈◊〉 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 neâ—deth no paâ—ching 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 vnlâ—sse 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
enioy fulnes of pleasures at Gods right hand alluding to that Paradise planted by Gods own hand to make it a delight for the innocent estate of man And Abrahams bosome wherein the Saints receiue refreshing which is a borrowed speach taken from fathers whom as they carrying and cherishing their little ones in their bosome euen so the elect freed from the miseries of the world are cherished as in the bosome of the father of all the faithfull And the ioy of the Lord into which the faithfull seruant shall enter And for the glorie of this estate Paul can scarce tell how to expresse it but calleth it the riches of the glorie of the inheritance it is called a kingdome of the Father prepared for his children and neuer was there such a kingdom wherein all the subiects are kings and heyres of the whole and all of them partakers of the same incorruptible crowne of glorie as here they be 1. Pet. 5.4 Secondly the present tenure of this inheritance is by hope for our inheritance is not so much set before our bodily eyes as the eyes of our faith which is not of things present but of things to come And yet although it be an estate to come the Lord would not leaue vs without such graces as beeing conuersant about it might serue vs in this life to retaine our hold and comfort therein such as are faith hope and patience Now hope signifieth two things 1. the thing hoped for Rom. 8.24 hope which is seene is not hope Eph. 1.18 What is the hope of the calling 2. For the gift whereby we hope and expect good things promised and this must of necessitie here be meant because life eternall of which we haue spoken is the thing hoped for This grace hath the Lord for our incouragement and comfort in and for the state of this life onely put into the hearts of his elect that they might hereby haue a certaine hold and expectation of all that good which God of his mercie through the merit of his Christ hath promised the which shall cease when they come once to see that which they now hope for seeing hereafter can be no hope not in heauen for the godly shall enioye all blessednesse their hearts can wish not in hell for the damned can neuer hope for any good Doctr. The blessed condition which the elect are raysed vnto beeing once absolued from sinne is to haue the priuiledges of Gods children and to become heyres of eternall glorie This honour haue all his Saints whō he rayseth from the dust and dunghill to set them among Princes and the reason is because he hath giuen them his Sonne in with merits for their righteousnesse he hath giuen them the gift of faith which is the very portall of heauen and the grace of hope which is as a staffe to vphold them vnto the end of their pilgrimage The doctrine beeing the verie words of the Apostle here and in so many places we will rather labour in the excellent vse then in the further proofe of it Vse 1. That which the Apostle specially aymeth at is that heauen is not merited but a free gift here it is called eternall life which is the gift of God Rom. 6.23 It is called here an inheritance in that the elect are called heyres it is against the nature of an inheritance to come any way but by free gift legacies we know are most free without desert without procurement and what an absurd thing were it for a child to go to his Father to offer to buy his inheritance it is said here further that we are made heyres that is adopted not borne to the inheritance and therefore it is so much the more free And lastly it is here called an eternall inheritance which if it so be how can it be merited beeing so far disproportionable to any thing we can doe What place in the Scripture can more effectually exclude the merit of life and yet what part of Apostolicall writing is it not most consonant vnto The Apostle Peter speaking of this inheritance calleth it the grace of life 1. Pet. 3.7 The Apostle Paul through the whole Epistle to the Galatians opposeth these two to be heyres by the law and heyres by promise and faith whosoeuer are Christs are Abrahams children and heyres by promise that is we who are Gentiles must receiue the inheritance no otherwise then Abraham did and thus become Abrahams sonnes but he was heyre by promise and not by merit and so must we Obiect But we are Gentiles how can we become Abrahams sonnes Answ. Christ was Abrahams sonne and we beeing in Christ are one with him and so in him become Abrahams sonnes and therefore must inherit by promise as he did The like we read Rom. 4.4 Those that will be heyres by the law make the promise of none effect as the Papists doe by their two iustifications the former of mercie by grace the latter by the merit of workes Obiect But life eternall is a reward great is your reward in heauen Behold I come shortly and my reward is with mee Moses looked for the recompense of reward Answ. Not to stand vpon that why it is so called namely by resemblance beeing giuen in the end of the life and labour as the reward in the end of the worke It may truly be called a reward but 1. a free one in regard of vs due no other way vnto vs then by vertue of Gods promise for God is no debter further then he promiseth 2. Neuer due to any worke for the merit of it but vnto the worker for the merit of Christ in whom he is and through whome the imperfection of his obedience beeing couered his person first and then his work findeth acceptance 2. It teacheth vs if we would haue right to life eternall to become the sonnes of God and consequently heyres seeke to be resolued that thou hast a childs part in heauen Quest. How shall I come to know this Answ. A man may know himselfe an heyre of grace by two things 1. by the presence of faith for this intitleth into the Couenant Heb. 11.7 Noah by faith was made heyre of the righteousnesse which is by faith Faith in the sonne of God is it which maketh thee the Kings sonne and free borne this is the meanes of thy freedome here commeth in thy title if thou reliest only vpon the mercie of God in Christ for thy saluation which proper worke of faith casteth out the bondwoman with all her sonnes who shall not be heyres with the sonnes of the freewoman for whosoeuer will be iustified in whole or in part by the workes of the law as Turkes Iewes and that Romish Agar with all her obstinate children are by this one doctrine if there were no moe in the Scripture disinherited 2. By the presence of sanctification of heart and sanctimonie of life for as only iustified persons are intitled and written heyres of heauen so only
of their owne displeasure and sometimes out of their sonnes misdemeanours doe disinherit their heires but the Lord cannot growe into such displeasure with his children as â—ueâ— to cast them out whome in his Christ he hath once admitted into his house If his sonnes sinne against him he will visit their sinnes and scourge them with the rodds of men but his mercie and truth will he neuer take from them Now of the tenure by which we hold life eternall namely of hope I haue spoken twise before in this Epistle at large chap. 1.2 2.13 to which the reader may looke backe onely in a word note that it is a mark of a man set into this new condition to hope and wait for the blessed inheritance in heauen 2. Cor. 5.2 We sigh desiring to be clothed with our house from heauen 2. Tim. 4.8 the description of the godly to be those that loue the appearing of Christ. And if all creatures groane with vs for the time of their deliuerance how ought we much more for whom such things are prepared Hence it followeth 1. that it will not stand with a conuerted heart to linger after the things of this life or to make his heauen vpon earth or to haue equall affection to earth as heauen 2. nor to neglect the meanes whereby this hope is confirmed whether outward offring as the Gospel ministerie word Sacraments or inward receiuing as faith vnfained working in obedience Ver. 8. This is a faithfull saying and these things I will thou shouldst affirme that they which haue beleeued in God might be carefull to shew forth good workes The first words of this verse beeing as it were a finger pointing to some excellent matter some take to be a preface making way and winning attention to the sequel of the verse others thinke it to be an epiphonema or graue shutting vp of that matter which immediately goeth before as giuing consent and acclamation vnto the most weightie and necessarie doctrine of free iustification by the grace of God in Christ which doctrine because the Apostle by the spirit of prophesie did foresee would be most strongly opposed he purposely by a vehement asseueration strengtheneth as also the doctrine of Christian hope which although it be not of things seene yet is it of things so faithfull and firme in respect of the promise as the Christian soule may without wauering and doubting relie and leane it selfe vpon the faithfull accomplishment of it But I take it the words may not vnfitly be referred to the whole doctrine propounded both before and after there beeing the same scope of both for what new thing is the Apostle to teach which he had not taught and vrged before and what particular is expressed in the verse which formerly hath not beene deliuered to young and old men and women servants and other all which estates after their conuersion vnto the faith are in speciall called to readines in euerie good worke vers 1. and to what other ende are those large descriptions of our twofold estate but to strike on the same string that howsoeuer we could not in the former attaine to any fruitfull conuersation yet now in the latter it were a shame not to adorne our profession and calling and what other end learned we of the appearing of grace but that vngodlines and wordly lusts beeing denied we should liue soberly and righteously and godly in this present world So as I say the Apostle setteth a seale vnto his whole doctrine that it is true and faithfull most vndoubted and certaine in it selfe and most worthie of all our credit and faith seeing nothing can be truelyer spoken nothing more profitably beleeued nothing more comfortably practised then the truth here deliuered vnto vs. Quest. But are not other doctrines true and faithfull yea as true as this and is not all Scripture of diuine inspiration Answ. Yes neither doth our Apostle oppose the truths of Scripture as though one were more or lesse true then another but in more necessarie or more questionable truths he setteth here and there a marke or pointng hand both to vrge the authoritie and necessitie of the one and also to force men more easily to yeeld vnto the truth of the other Example hereof we haue 1. Tim. 1.15 in such a fundamentall point as is saluation onely by Christ to be opposed by so many hundreth heretikes it is no maruell if we see some starre set by it or a light held ouer it that none may passe by it vntill they haue diligently waighed and fully resolued vpon the truth of it In like manner beeing to entreat of the difficult labour care and work of the ministerie from which women as not beeing capable of it are interdicted and of the excellencie of the function which no man might either rashly take vpon him or negligently execute beeing lawfully called and beeing further to set downe a certaine rule vnto which all the lawefull callings in the Church are to be conformed In such a waightie matter as is the preseruation of the Church and pietie he prefixeth a worthie preface 1. Tim. 3.1 This is a true saying if any man desire the office of a Bishop he desireth a worthie worke But where the Apostle doth all these things as in this place he could with lesse reason depart from his ordinarie manner Doctr. The Ministers of God must teach euerie truth reueale the whole counsell of God and keepe nothing backe but some truths must be dwelt vpon and more auouched then others and namely such as are either more necessarie or more contradicted This is the wisedome of the spirit of God himselfe who by his penmen distinguisheth of truthes and hath neither prefixed Behold in the beginning of euerie sentence nor affixed his Selah in euerie ones ende but onely in truths more observable and remarkeable then the rest Which point may receiue a generall confirmation from this obseruation that the penmen of Scripture beeing to write the historie of things past because they were of facts more vndeniable as things running into the sences of men they stand not so much vpon ratifications and asseuerations yea a number of historicall books there are the authors of which are not known to the church But when they come to write prophesies of things to come and things in reason more improbable then the authors name his kinred his calling with other circumstances of time place and persons seruing to confirme and conuince the truth of prophesies are registred And if these truthes were either more necessarily then ordinarie concerning the Church or more liable to opposition and exception then was much more caution and confirmation vsed To avoide multitude of examples whereby this point might be strengthened I will onely insist in that prophesie which more neerely concerneth vs that liue now in the newe Testament namely of the Reuelation The which booke because it describeth the state of the Church from the time of Iohn the last of the
would first entertaine the true religion as by those many ceremonies enioyned might more specially appeare and by Iacob we may iudge of the other Patriarkes who would not giue Dinah to Hemors sonne vnlesse the whole family were circumcised Secondly it must be considered whether the partie be an absolute Papist or onely Popishly affected in some points as namely whether he or shee erre in maine and fundamentall points of faith or in lesse dangerous opinions If the partie prooue tractable and erre onely in smaller points as suppose some superstitious obseruations of daies meates foolish and rash vowes or such like suckt in by reason of corrupt education although I would wish a man to make a better match for himselfe yet I cannot condemne it as vtterly vnlawfull neither in this question commeth such a one vnder this commandement of the Apostle But if the partie be a limbe of the Pope drinking in with greedinesse the poysoned cuppe of his heresies and such a one as is turned off the foundation by holding iustification by workes freewill to good Popish traditions of equall authoritie with Scripture and such like here the precept holdeth A Protestant may not marrie with such a partie The reasons are these 1. The nature of marriage much more then of friendship is a communion and fellowship in diuine and humane things Now what communion can be betweene truth and falsehood Secondly Gods example who in the beginning ioyned not two of diuerse religions besides the commandement is not to be vnequally yoked and to marrie alwaies in the Lord not against him And if a Christian may not by bodily coniunction become the member of an harlot much lesse of an idolater who goeth an whoring from God after many lovers Thirdly marriage is called the couenant of God both because he maketh it in heauen and watcheth how it is entred and carried by married persons in the earth Now how can he thinke his marriage to be made by God who hath a limbe of Satan and Antichrist laid by his side or rather that himselfe hath not wilfully profaned the name and couenant of God as Iudah did by marrying the daughter of a strange God Malac. 2.11 Fourthly there is certen danger of seduction by such a partie and therefore it is a presumptuous tempting of God to match with â—â—ch a one And can there be a stronger reason giuen then this which is the Lords owne for the strengthening of his owne prohibition Deut. 7.3 Thou shalt not make marriages with them for they will cause thy sonnes to turne away from mee and the same reason is rendred in renewing the precept Iosh. 23.11 Plentifull is the Scripture in examples to this purpose Salomon to whom the Lord appeared many times fell by meanes of his outlandish wiues to idolatrie and who thinketh himselfe wiser then he Ioram at the instigation of his wife forsooke the Lord he had the daughter of Ahab to wife and he did euill in the sight of the Lord. But most pregnant is that example of Israel who marrying with Moab was presently ioyned to Baal Peor and for this sinne were slaine in one day fowre and twentie thousand Num. 25.9 And let him that thinketh himselfe to stand on the surest ground consider whether his disposition be not such as standeth in neede of such a companion as may rather further him in pietie then any way alienate him from the wayes of God Fifthly ordinarily the Lord followeth such matches with visible plagues sometimes without the family sometimes within according to that threatning by his Prophet that he wil cut off master and seruant that shall doe this A publicke execution hereof we see in the flood which for this sinne drowned the olde world Gen. 6.2 and Ezra confesseth with weeping mourning and renâ—ing his haire that for this sinne especially Master and seruant We our Kings and our Priests haue beene deliuered into the hands of the Kings of the lands vnto the sword into captiuitie into spoile and into confusion of face And within the family by Gods iustice it often commeth to passe that the wiues of Esau the daughters of Heth were not more grieuous to Iacob and Rebecca then the persons so vnequally yoked are betweene themselues Sixtly such persons as thus contract themselues bewray 1. That they more regard other vaine things as wealth beautie friends then the feare of God and practise of pietie which onely hath the promise of prosperitie 2. That they want that godly affection which delighteth in the godly and abhorreth the familiar conuerse and much more mariage societie with the wicked and proclaime to all men howsoeuer they would seeme to be what indeed they are 3. That they are destitute of godly zeale which professeth hatred to idolaters and idolatrie yea of all other most hateth that sinne and the appearance of it as the Lord himselfe doth 4. That they want wise consideration and due respect of themselues in not caring to whome they become one what a griefe and burden is it to think that the husband or wife is as yet the child of the deuill that I am a member of this person who is not a member of Christ 5. The Church of God is little beholding vnto them for bringing in an idolater among them and so polluting the bodie of Christ and blemishing the congregation of God among whom such a thing should not once be named as becommeth the holy and vndefiled spouse of Christ. 6. If that be true which our Church affirmeth that vsually spirituall and carnall fornication goe together let him blame himselfe who finding vnfaithfulnes in the couenant of marriage did not duely consider whether euer that partie would be true to him who playeth false with God or whether the faithfulnesse and loue to God should be the breeder and nurse of true loue and faithfulnesse to himselfe Obiect But all this while you compare the Papists with the heathen or Cananites betweene whom there is no comparison Answ. The Popish idolatrie is as grosse as euer was any for they worship the wodden crosse and peices of bread with religious worship and why is Rome called Egypt Sodome Babylon but because it is a source into which all heathenish idolatrie runneth and why is it called an hibitation of deuils if any thing can be spoken worse of any heathenish idolatrie it shall not be the worst 2. Our danger is more from them then any or all the heathen 3. The endes of avoiding them are the same with any other heretike namely to preuent infection and seduction Obiect But the Papist professeth the same faith with vs. Answ. In word he doth but in deed he renounceth the whole foundation of religion and this is a more reall deniall Obiect But so doe many hypocriticall Protestants and yet you dare not say but we may match with them Answ. Many there are who as we haue heard professe they knowe God but in their
the first condition of any good worke that the worker must be a beleeuer in Christ. For 1. make the tree good and then the fruit will be good he must be a man that hath learned by the doctrine of the Gospel to doe a good worke as the words of the verse imply 2. the heart the fountaine of all actions is naturally corrupt with originall sin and the members are weapons of vnrighteousnesse and therefore before the heart be purified by faith the best actions passing through our vnderstandings wills affections and parts can no more auoid tainture and pollution then can the sweetest water running through a muddie channell or the purest liquor standing in a fustie vessell 3. He that being an vnbeleeuer hath not the sonne neither hath the spirit of the Sonne and consequently cannot send forth any fruites of the spirit the Sonne hath not set him free but he is bound hand and foote and not able to mooue in any one action of spirituall life 4. Hee that cannot pray by the spirit cannot bring forth any worke truely good nothing can be done without prayer the Lord must giue strength the will and the deed he must teach vs to worke set vs in and hold vs on in working he must giue it successe and blessing and make it fruitfull to our selues and others and without the prayer of faith nothing of this is obtained 5. Without faith it is impossible to please God for to euery good worke are required many actions of faith For 1. generall faith must make and warrant it good in the matter and know it to be commanded or allowed in the word for that is a good work which God will haue done and good intentions if they roue without a word make nothing good 2. Speciall faith must know the action to be good in the worker renewed in part and accepted in Christ who couereth the spots and imperfections of the worke for the Lord first respecteth the person and then the worke first Abel and then his sacrifice 3. Faith looketh that the worke be good in the endes of it a bad end spoileth the best action Now the right ends of a good worke are 1. Gods glorie for as all riuers goe out of the sea and returne againe into the sea so all good actions as they come from God so they tend vnto him againe be they the least and lowest euen eating drinking or what soeuer else all must be done to the glorie of God 2. The good of our brethren and edification of men for this end Christians must make their light to shine abroad before men and the whole law is fulfilled in this one word Thou shalt loue thy neighbour as thy selfe 3. The exercise of our owne graces by doing our owne duties to God and man not selfe-pleasing profiting praise feare shame or such other sinister ends as sway with the vnregenerate but as is the end of the commandement so must it be of our obedience which is loue out of a pure heart and faith vnfained 1. Tim. 1.5 4. Faith will prouide that good actions be compassed by good meanes we may not doe euill that good may come of it It was Rebecca her sinne to draw the promised blessing vpon Iacob by deceit and Lots infirmitie to seeke deliuerance from the Sodomites by prostituting his daughters And though sometimes bad meanes succeed and the Lord by an ouerruling power bring light out of darkenesse yet is there alwaies iust matter of mourning and humiliation 5. Faith will haue respect to good circumstances as times places persons c. the fayling wherein often blemisheth most bewtifull actions and cause them to miscarie and prooue vnsuccesfull In a word faith in the heart is most carefull to doe good things well and because it knoweth that when it hath done the best it can yet all that seruice is vnprofitable it claspeth fast hold vpon the righteousnesse of Christ and will be found in that righteousnesse which is by faith in him Phil. 3. And therefore as for all other so for this good worke of beneficence and loue to the Saints the Apostle wisheth Titus to goe to beleeuers with whom he might be bold as who had receiued a spirit of effectuall faith working in obedience to God and loue to Gods people and could not suffer them to be either idle or vnfruitfull in the worke of the Lord. Well knew the Apostle that to haue sent him elsewhere on this errand it had bin but the losse of both their labors here he knew he should speed or no where So as we may conclude this point with that speach of Augustine where faith is not no good worke can be The third point in the precept is that these good works must be shewed forth for necessarie vses why Christians should shewe forth good workes I haue formerly shewed in handling the 8. verse of this Chapter and therefore will come to declare what are the necessare vses in generall of such good workes as are here called for And here we must know that the Romish Church hath not more boldly then blasphemously pretended many necessarie vses of good workes which the Scriptures neuer intending to set them vp in the place of Christ are far from acknowledging a tast whereof I haue giuen in a fewe positions which are stiffely defended by the pillars of that Church As 1. That good workes prepare a man to his iustification whereas the former point shewed that a man must be a iustified person before he can doe a good worke 2. That they doe iustifie the person of the worker before God notwithstanding the Apostle saith that by the workes of the Lawe no flesh can be iustified 3. That they make men more iust by a second iustification which distinction of the first and second iustification is a dreame of their owne not grounded in the Scriptures nor once heard of in the Church at the least fourteene hundred yeares after Christ and his Apostles 4. That they satisfie Gods iustice for temporall punishment 5. That they merit heauen yea a greater degree of glorie in heauen 6. That they purge away sinnes 7. That they apply Christs merit to purge them 8. That they merit at Gods hand for ones selfe and others 9. That they free from purgatorie paines 10. That a man may raise his trust in God from them All which with many other blasphemous tenures of this kind directly thrust Christ from his throne and make him but halfe a Sauiour at the most and consequently no Sauiour at all It would draw this point further then would well fit a commentarie to dispute here these positions with them and therefore intending our busines in hand and taking the mention of such hereticall blasphemies in this auditorie to be no small refutation we come to those necessarie vses which are warranted by expresse Scripture yea and thence commended vnto vs both in regard of 1. God 2. our neighbour 3. our selues
imputation of the Church of Rome against our doctrine who beare the world in hand that our religion is a destroyer of good workes and an enemie vnto all charitable actions whereas we call for them as fruits of the Gosspel as ornaments to our calling as pledges of our election as witnesses of our sound faith and graces and as the very way which God hath appointed to walke to heauen in Our religion permitteth not any to stand idle in the vinyard we say let him not eate that will not worke yea we teach a necessitie of good workes iâ— beleeuers as well as the Papists do howsoeuer not as causes of saluation and iustification yet as inseparable companions of liuely and sauing faith only let Christ hold his place and they shall not set them higher then wee and let them giue them no more then the Scriptures doe and we will giue them neuer a whit lesse Vse 2. Seeing by good workes we glorifie God edifie our brethren and doe our selues so much good let vs be prouoked to the diligent practise thereof Neither let any man thinke himselfe exempt from this doctrine be he neuer so poore for we are not of the Popish beleefe who thinke that only such great and glorious workes as building Churches Colledges high-waies or giuing goods and Lands to the Church or almes deeds and such like deserue the name of good workes but euery man hath a double calling namely the generall calling of a Christian and the speciall calling of life wherein God hath set him and there is neuer a dutie of either of these be it neuer so base or seruill if performed in saith and obedience but it is a good worke and pleasing vnto God But what shall we say of them who by open wicked life professe contempt of God and his word hatred of the light and the bringers of it that cast backe yea pull backe many others who might be brought on and so accustome themselues to graceles courses as they can no more change them then the Ethiopian his skin certainly these although they also will bragge of a good faith to God-ward yet is it no better then the deuils haue who shall as soone be saued by their faith as these by this if timely they repent not That they be not vnfruitfull These words containe in them the reason of the former precept wherin by an excellent metaphor or borrowed speach he prouoketh Christians to the practise of good workes The metaphor implieth that as the Church is Gods orchard or garden and his Ministers are his planters and waterers so the faithfull are the trees euen trees of righteousnesse the planting of the Lord and planted by the riuers of waters that they might bring forth their fruits in due season And teacheth that true Christianitie is not a barren but a fruitfull profession vnto which Christians are euery where called In Ezech. 47.12 we haue a notable resemblance of those manifold fruits which by the power of the Gospell should be by beleeuers produced in the Church of the new Testament The vision was of waters which runne from the Temple and from vnder the threshold of the sanctuarie And wheresoeuer these waters should runne they should cause admirable fruitfulnesse in so much as on both sides of the riuer shall grow all kind of fruitfull trees whose leafe shall not fade and their fruite shall not falle These waters are the Gospel which issue from vnder the threshold that is from Christ the doore typified by that bewtifull gate of the Temple from the Temple at Ierusalem these waters were with swift current to runne not only ouer Iudea but all the world in a short space hence was the Church mightily increased for though these waters runne into the dead sea wherein if we beleeue Histories abideth no liuing thing yet such a quickning power they carrie with them as euen there euery thing shall liue such as were dead in trespasses and sinnes are hereby quickned and become trees of righteousnesse greene and flourishing yea and constantly fruitfull in all godly conuersation And this is the same which our Sauiour noteth Ioh. 15.1 that his Father is the husbandman himselfe is the vine Christians are the branches of that vine who if they be sound his Father purgeth that they may bring forth more fruite teaching vs hereby that it is the Lords scope and ayme that Christians should be abundant in fruits beseeming their profession The Apostle Paul accordingly exhorteth the Philippians to be much in goodnesse to abound in loue in knowledge and in all iudgement yea to be filled with fruits of righteousnesse which are by Iesus Christ vnto the glorie and praise of God And the same Apostle calleth rich men to be rich in good workes Now this beeing so necessarie a dutie to which euery Christian is euery where called we will for the further clearing of it consider these three points 1. The conditions of this fruitfulnesse 2. the reasons to prouoke vnto it 3. the hindrances of it vnto which we will adde and annex some profitable vse First the conditions of this fruitfulnesse are these 1. Euery Christian must be fruitfull for euery fruitlesse branch is cut downe and made fewell for the fire not only Churchmen or the Clergie as we say nor only rich men nor men only of lesser imployment but euery man high and low rich or poore learned or vnlearned must testifie himselfe a Christian by answerable fruits this word euery branch admitteth of no exception but is as a bush which stoppeth euery gap 2. Euery Christian must bring forth good fruite Matth. 7.17 Euery good tree bringeth forth good fruite and euery tree which bringeth not forth good fruit shall be hewen downe and cast into the fire and therefore the fruits which are called for at our hands are called in respect of the efficient fruits of the spirit in respect of the instrument fruits of faith and in respect of their qualitie good fruits acceptable to God and profitable to men 3. This fruitfulnes must proceede from good causes for first the tree must be good for men gather not grapes of thistles 2. he must haue a good roote that is he must be set and abide in Christ Ioh. 15.4 abide in me the branch cannot beare fruit of it selfe vnlesse it abide in the vine 3. he must draw thence good sappe and iuyce through the fellowship and communion of Christ his death and resurrection without which we can doe nothing 4. he must haue the spirit of the Sonne to be a principall agent in the setting and ripening of these fruites for they must be fruites of the spirit 5. he must haue the loue of God within him constraning him which will be as the sunne helping on these fruits to their perfection 6. he must haue good endes in his eie namely Gods glorie and mans good Philip. 1.11 4. Euerie Christian must bring forth much fruit and not for clusters
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
godly Ministers lade them with reproaches Pag. 419 Euery Christians care must be to stoppe the mouthes of the wicked Pag. 421 Seruants ought to be subiect to their masters 423 Theft of seruants neuer so coloured is condemned Pag. 429 Seruants are bound to shewe all good faithfulnesse Pag. 431 The meanest Christian may and must bring glorie to the Gospel Pag. 433 The Gospel is the doctrine of Gods grace Pag. 437 The doctrine of the Gospel is a sauing doctrine Pag. 440 The Gospel is a bright shining light Pag. 446 The Gospel is a schoolemaster as well as the Lawe Pag. 453 The doctrine of grace truely receiued teacheth to denie all vngodlinesse Pag. 458 A Christian must denie all lusts whatsoeuer may seeme to plead for them Pag. 463 The doctrine of grace teacheth both to eschewe euill and doe good Pag. 465 The Gospel looketh for some answearable return for the saluation it bringeth Pag. 467 The doctrine of the Gospel teacheth sobrietie of life wherein it standeth and rules of practise Pag. 468 The Gospel calleth for iust and righteous dealing at professors hands Pag. 471 The Gospel inioyneth a godly life the proper work of piety rules of practise Pag. 473 Godlinesse must be exercised in this present world Pag. 478 The Gospel receiued in truth lifteth vp the heart to wait for Christ his second appearing Pag. 482 The expectation of Christ his second comming is a notable meanes to prouoke to Christian duties Pag. 491 Christ his glorie shal shine out in ful brightnesse at his second appearing Pag. 494 Wee ought neuer to speake of God but in a weighie matter and reuerent manner Pag. 496 Christ gaue himselfe for his Church but not for euery particular man Pag. 505 Before Christ redeemed vs we were miserable slaues vnder sinne and death Pag. 511 The Sonne of God hauing once set vs free great is our freedome Pag. 514 Redemption and sanctification are inseperable companions Pag. 517 The members of the Church are Gods peculiar people Pag. 523 The worker must be good before any worke can be so Pag. 527 Iustified persons must needes bring forth good workes Pag. 527 The thing that God requireth in euery professour is zeale in weldoing Pag. 529 All proofes and reproofes must be fetched from the Scriptures Pag. 534 The word of God must be so handled as that the authoritie of it be preserued Pag. 535 To despise Gods Ministers is a grieuous sin Pag. 537 The doctrine of subiection to Magistracie must be often enforced and why Pag. 539 The scope of the Ministerie is to put men and keepe them in remembrance of Christian duties Pag. 540 The memorie ought to be taken vp with godly instructions learned in the Ministrie Pag. 541 Christianitie consumeth not Magistracie but confirmeth it Pag. 544 Euery soule must be subiect to the higher powers Pag. 548 Euery Christian must make account that euery Christian dutie belongeth vnto him Pag. 559 Euery man ought to preserue in himselfe a readinesse to euery good worke Pag. 563 The word condemneth as well vnbridled speaches as disordered actions Pag. 566 Euill speaking is a most hatefull sinne in Christians Pag. 568 A Christian may not be a common barrater Pag. 574 Christian equitie is a beautifull grace in Christians Pag. 579 Christian meekenes beseemeth euery Christian Pag. 584 The consideration of our common condition is a notable ground of meekenes Pag. 588 Whosoeuer is called vnto the faith hath experience of a change in himselfe Pag. 591 The whole course of an vnconuerted man is an vnwise walking Pag. 596 A marke of a man out of Christ is to resist and reason against the word Pag. 599 Before men bee brought to Christ their whole life is but a wandring from God Pag. 601 The spirit that is in man lusteth after envie Pag. 617 Then are wee saued when wee are sanctified Pag. 627 Before the Lord put forth his loue in Christ it could not bee reached of man nor angel Pag. 632 Workes of righteousnesse are excluded from iustifying vs before God Pag. 635 The Lord in baptisme not onely offereth or signifieth but truely exhibiteth grace Pag. 639 All the inward grace of baptisme is from the Holy Ghost Pag. 650 God in sauing men reneweth them to his owne image Pag. 655 The graces of the spirit are plentifully powred out vpon vs in the new Testament as not of a full mercie Pag. 660 Christ our Lord the onely fountaine of all our welfare Pag. 664 The righteousnesse of a sinner before God is not any qualitie in the beleeuer Pag. 669 The honour of the Saints is that they are heires of life eternall Pag. 674 All truthes must bee deliuered but some more stood vpon and vrged then other Pag. 680 A good worke cannot come but from a good man Pag. 684 Professors of the Gospel must be the first and forwardest in euerie good work Pag. 686 Doctrine must bee true and truely dealt withall Pag. 689 Sathan seeketh to corrupt the purest Churches by bringing in needelesse questions Pag. 696 There haue beene alwaies are and shall be heretikes in the Church of God Pag. 703 Euen heretikes and enemies of the Church must bee louingly dealt with by the Church Pag. 706 It is dangerous for the Churches to be left destitute of their teachers though for a short time Pag. 726 The Lord maketh good vse of the most wicked consciences Pag. 723 Christianitie enioyneth all kind of ciuill curtesie Pag. 731 Such as are in the Lords work must be carfully prouided for that they lacke nothing Pag. 732 Christianitie is no barren or fruit lesse profâ—ssion Pag. 739 Religion is the strongest binder of man to man Pag. 748 OTHER PROFITABLE NOTES which besides illustration of Doctrines lie either in the explication of the sence or in application of the vses RVles to be obserued in changing of mens names in number three 4 Cases in which a man may forbeare to set his name to his writings 3. 5 Reasons to stirre vp ministers to diligence 5. 7 Reasons to stirre them vp to faithfulnesse 4. 7 Comforts for ministers in their seruice 4. 8 Priviledges of the Apostle aboue the ordinarie Pastor 3. 9 Men may be called elect of God 3. waies 11 Difference of sauing faith from all other 3. 14 Truth of faith discerned by 4. notes 15 Gospel called Truth for three reasons 18 Notes shewing the heart drawn vpward towards heauen 3. 26 Infallible properties of Christian hope 8. 28 Reasons why we must freely loue our brethren 4. 41 The doctrine of the Gospel called the common faith for 5. reasons 58 Duties to spirituall fathers 5. 61 Differences of the Apostolicall faith from the Romish Apostaticall 4. 63 Letters testimoniall not rashly to be giuen for foure reasons 65 The first person called father for 3 reasons 68 Christ called Lord for 4 causes 68 Men are called Sauiours 3. waies 69 The wickeds peace crazy in 3. respects 73 The power of the Magistrate and Minister doe differ in
Whether Popish religion may be tolerated in a countrie professing the truth which can cast it out 715 Whether Protestants may marrie with Papists 717 Whether Popish idolatrie be any whitte lesse dangerous and odious then that of the heathen 719 Whether any man be so monstrous or graceles as to persist in error against the light of his conscience 721 Whether we may greete any but such as loue vs in the faith 747 Many other things worth obseruation might haue enlarged these Tables but I contented my selfe with these briefe collections which with the text of the Epistle will easily lead the Reader vnto them FINIS J entreate the curteous Reader to passe ouer some lesser escapes in the printing and among others to amend these which I haue obserued most altering or hurting the sense Pag. 5. in the margent for quiddam read quidam p. 40. line 7. for eternall r. internall p· 59. l. 26. f. first r. fifth p. 79. l· 31. f. God r. Gad. p. 99. in the margent f. fidem r sedem p. 112. l. 20. wanteth when p. 135. l. 39. f. world r. worke p. 121. margent f. superioris r. superius p. 144. l. 2. f. Noahs r. Lots p. 142. l. 9. f adoring r. adorning p. 143. l. 36. f. members r. memorie p. 148. l. 32. f. heart r. heat p. 151. marg f. sui aliter r. â—in aliter p. 163. â— f. haâ—bourles r. harberous p. 213.25 f. they might r. they might not contract p. 210.1 f. pace r. pale p. 217.11 f. them r. Cham. p. 300. l. 24. f. argueth r. aimeth at p. 326.23 f. forte r. foote p. 327.36 f. persons r. purses p. 328. â—0 f. him r. them p. 329. l. 5. f. others r. oathes p. 343 marg f. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 350.5 put in hold on Christ. p. 354.18 f. desolation r. dissolution p. 362.6 f. cannot r. can p. 366.31 wanteth to vtter Cant. 4.11 Magis fe gaudere quod meÌ„brum Ecclesiae Dei esset quam caput Imperij Nec iam ferre potest Caesarve priorem Pompeiusve parem Lucan Humilitas virtus Christianorum prima secunda tertia August Quibus studio est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scriptura commune promptuarium bonorum documentoruÌ„ Basil. mag in 1. Psal. Epitome Paulinarum epistolarum Prou. 3.15 Prou. 2.4 Deus noluit taceri quod voluit scribi August Isa. 29.11 Dan. 12. Act. 8. Ioh. 5.39 1. Thes. 5.19 cap. 2.15 Per breveÌ„ scribit epistolam vt vel ex ea Titi perdiscamus virtutem virum enim tantum vt confirmaret haâ—dquaquam longiori opus erat oratione sed hunc vt paucis admonâ—râ—â— Athan. in prologo Aâ—â—tius Mihi quidem huius operis Commentarij non ad ostentationem scribuntur sed ad commemorationem senectae ad oblivionis remedium quo sit mihi adumbratio rerum magnificarum diuinorumque verborum quae audire mâ—rui à sanctis viâ—is beatis Euseb. l. 5. c. 10. Scriptura prima veritas reuelata Psal. 119.18 Iam. 1.5 Ioh. 7.17 Rom. 16.17 1. Cor. 3. 2. Cor. 10. Gal. 1.6 Eph. 4.14 Phil. 3.2 Coloss. 2 4 8. â— Thess. 2.2 Orig. in praesaâ— epist. ad Rom. August lib. 8. confess cap. 4. Act 9.15 1. Tim. 2.7 3. rules in changing mens names Act. 16.1 Rom. 16.22 23. Folly to giue heathenish names to them whom we desire to be godly Quiddam Christiani delectantur nominibus Hectoris A chilliâ— Hannibalis adâ—o ipsis placet Gentilismâ—s Polan in cap. 1. Dan. Cases in which a man may forbeare to set his name to his writing Euseb. hist. eccl lib. 3. Iun. par praesat c. 2. ad Hebr. This reason is giuen both by Clemens Alex. and Athan. dial de Trinit See also Nicephor lib. 2. hist. eccl cap. 26. To be a seruant of God is the greatest honor Philip. 2.7 1. Tim. 1.12 Ministers are admitted into Gods presence chamber and counsell table Reasons to stirr vp their diligence in this high seruice 1. Tim. 4.6 Matth. 24.46 Matth. 25.30 Matth. 25.26 1. Cor. 4.2 And to faithfulnes Ioh. 3.30 2. King 5.22 Numb 12.7 Ioh. 7.16 and 8.28 1. Ioh. 1.1.3 1. Cor. 11.23 1. Tim. 6.2 1. King 16.10 2. Tim. 4.10 2. King 8.15 Comfort for Ministers in this seruice Reu. 1.16 2. Sam. 10.7 Isay 49.5 People account of this seruice as honourable 1. Kin. 22.14.27 Ier. 26.15 1. Thess. 5.13 1. Cor. 3.9 Let none be a shamed of this seruice Three priuiledges of an Apostle 1. Cor. 9.1 Act. 22.18 Act. 22 3. Galat. 1.1 Act. 9.15 Chiefest offices in the Church are for seruice 2. Cor. 4.5 Matth. 20.25 Mark 20.37 Matth. 25.21 Dixit se creatuÌ„ Apostolum vt electione digni crederâ—nt pietatis ac religionis veritatem agnoscerent Theodoret. in hunc locum Men may be called elect of God 3. waies 1. Pet. 2.9 Matth. 7.13 1. Ioh. 2.19 Iob. 34.19 Rom. 9.19 20. Rom. 11.33 Eph. 1.4 2. Pet. 1.4 10. 2. Tim. 2.21 2. Cor. 4.4 Ioh. 20.28 Matth. 13.20 Matth. 7 22. The true difference of sauing faith of the elect from all other Ioh. 6.66 Matth. 16.18 Contra Concil Trid. sess 6. can 15.16 Obiect Sol. Foure notes whereby the truth of faith is discerned Luk. 6.45 Rom. 8 15. Rom. 9.16 Faith ordinarily wrought in the ministerie of the word preached 1. Tim. 3.16 1. Cor. 3.5 Ioh. 16.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Pet. 1.21 The Gospel called Truth for 3 reasons 1. Pet. â— â—â— Heb. 10.28 Knowledge of the truth is the ground of faith 2. Thess. 2.13 Rom. 10.14 1. Pet. 3. 1. Thess. 1.3.5 Lampas fidei facile extinguitur nisi subinde infundatur oleuÌ„ verbi dei Chrysost in parab virg Fides explicita implicita Matth. 23.13 Col. 2.2.5.7 Heb. 10.38 Ioh. 6.68 Matth. 26.35 Gal. 1.8 Ioh. 10 â—â— 1. Cor. â— â— 1. Ioh. 2.27 1. Cor. 14.37 2. Tim. 2. This truth hâ—ghly aduanced aboue all other Gal. 6.2 Ioh. 23.34 1. Ioh. 2.7 8. 2. Cor. 3.18 Coloss. 3.10 Eph. 4.10 Humane truths frame not the heart to godlinesse Eâ—amine if the truth hath thus framed thy heart Rom 6.6 Philâ—â— 3. â—0 Coloss â— 1 Ioh. 8.32.36 2. Cor. 3.17 Ioh. 17.17 The aime of a faithfull ministery is to bring men to heauenly mindednes Reasons 1. 2 3 Hebr. â—1 26 Rom 8 1â— Matth. 19.28 Coloss. 1.5 Philip. 3.20 Ministers must then beware of earthlines Cleaue to the Ministerie which pulleth thee froÌ„ earth to heauen Trie thy profiting vnder the ministerie by this note Ier 9.23 Iob. 31.25 3. notes to shew when the heart is drawne vp towards heaueÌ„ Eph. 6.17 1. Ioh. 3.2 A true description of Christian hope Eph. 1.17 Luk. 2.37 38. Rev. 22.24 〈◊〉 looketh at things within the â—aâ—le Hope the sure anchor of the soule Coloss. 1.5 1. Pet. 1.3 â— infallible properties of Christian hope Voluntatem spes facit Prou. 14.15 Vigilanâ—â—um somnia â—lato Dâ—fference between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉
that are enlightened by grace must much more abhorre it Ioh. 8.48 Coloss. 3.5 There can be no officiouâ— lie because euery lie is against some office dutie Obiect Sol. Obiect Sol. 1. Cor. 13. The Persian law for the third lie enioyned a maÌ„ perpetuall silence Zeph. 3.13 Reasons to vrge truth of speach The Scripture calleth bruitish men by the name of beasts why Psal. 73.22 Spiritus sanctus vnum nomen eis iure tribuit qui vnam rem agunt licet contratia specie 2. Pet. 2.12 Impetu quodaÌ„ in sua obiecta Ier. 5.8 Hose 4.16 Philip. 3.2 Homo homini lupus Many men so degenerated as that they haue cut themselues from the account of men â—odin Ier. 8.4.6 Rev. 21.27 Synechd partis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hesiod Zenoph Idlenes condemned Order of nature 1. ordo partisi 2. symmetria 3. functio Gods institution before the fall Iob 5.7 Much more since the fall Most of al christian profession 2. Thess. 3.6 10. Reasons to mooue to diligence in our callings Idle persons pouerties prisoners A proper embleame of such a person as is here mentioned An honest calling a schoole of Christianitie 3. reasonâ— Habet animam pro sale Idlenes and intemperance are seldome disioyned Intemperance what 1. Cor. 6.10 Reasons against intemperance Rom. 13.13 Rules of direction against intemperance vers 13. Euery truth beeing Gods must be receiued whosoeuer be the instrument Ioh. â— 34. 1. Cor. 3.18 Ministers must not be discouraged froÌ„ their dutie though they be to deal with a bruitish and wretched people Exod. 4.1 Legati à latere No reproofe may be vngrouÌ„ded but the cause must be iust knowne so to be 1. Cor. 1.11 Reasons Euery reproofe must be tempered to the nature of the sin Iude 22. Iude 22. Gal. 3.1 Theodoret. Reprooue not rashly but with wisdome and spirit of discerning Gal. 4. 1. Cor. 4. Adde to wisdom zeale and conscience Psal. 50.21 Be willing and patient in beeing iâ—stly reprooued Ier. 6.14 Words sweetest to the care are not alwaies the wholsomâ—st to the heart Luk. 10.34 The sharpest censure in the Church must ayme at the recouerie of offenders to soundnes in faith Ministers must not reprooue to disgrace meÌ„s persons but mens sinnes Hearers must not mistake their ministers in their reproofes A fearfull thing to reprooue men for aiming at soundnes in the faith No Christian must content himselfe with spirituall life vnles it be accompanied with health and soundnes Difference betweene spirituall disease and infirmitie Means to keep sound from spirituall sicknesses Reasons to vse those meanes Isa. 66.17 Iewish fables what Non legem sed legis minutias vrgebant 1. Tim. 1.4 Why so called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the word is generall and Homer still vseth it in the better sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A special means of soundnes in faith is to shut our eares against fables fancies of men Iames. 2. Thess. 2 1â— Col. 2.23 Col. 2.8 Seueral doctrins which as so many bad humors spread and feed spirituall diseases 1. Of Turks 2. Of Iewes Rom. 2.29 1. Cor. 5. â— 3. Of Papists A fearfull iudgment of God to be turned away from the truth 2. Thess. 2.10 Gal. 3.1 Men are generally too indifferent in a matter of such moment and peril Rules to preserue vs from beeing turned off the present truth Change of hart and life goeth with all sauing knowledge Alfonsus king of Aragon Who are pure persons Lam. 4.7.8 Act. 15.9 Iob 4 18. Rom 7 18. Reasons why men sanctified in part are called pure Cant. 6.9 Ioh. 13.20 Christians are pure but not Puritans Puritas haec est iustitia viatoris non comprehensorum 1. Ioh. 1.7 Ezek. 36.25 Tu audes Novatiane munduÌ„â—e dicere qui 〈◊〉 operibus mundus esses hoc solo verbo immundus fieres Ambros. de 〈◊〉 l. 1. c. 6. Malac. â— 2â— Ioh. 13.10 Non de puritate omnimoda perfectione absoluta vt Iob. 14.4 Prov. 20.9 sed opposita hypocrisi dolo Psal. 119.1 Psal. 34.9 1. Cor. 1.1 Scoffe not at the titles by which the Lord honoureth his children Ester 8.17 Notwithstanding these scofs striue to further puritie of heart and life 1. Pet. 1.22 Reasons 2. Tim. 2 2â— Act. 15.19 1. Tim. 2.8 Malac. 1.10 Ioh. 9. Matth. 5.8 Psal. 24.3 Heb. 12.14 Rev. 22. 1. Ioh. 3.3 Heb. 9.14 1. Cor. 6.11 Dan. 12.10 Euery thing by creation good in it selfe 4. waies Euery creature good in respect of others as 1. God 2. Man 3. other creatures Gen. 1. All the impuritie vpon the creatâ—re is either by 1. Gods holy institution 2. mans corruption Porphyrius Dan. 2.8 A thing good or indifferent in it selfe spoiled in the doing 3. waies 1. Cor. 8.12 The strong taâ—â— no offence but reioiceth in the vse of Christian libertie God hath ingrauen some part of his image vpon all his creatures All the hurt of man from the creatures is first from himselfe Not restored to our former right in the creatures before our reconciliation with their Creator Note well How the pure may vse any thing purely Things indifferent vsed in faith 1. Tim. 4.4 5. Rom. 14.5.14 Things indifferent vsed in Loue when Rom. 14 20. 1. Cor. 8.13 Matth. 15.24 Gal. 2.11 Papists must be compelled to come to church notwithstanding it offend them and why Gal. 5 1. Things indifferent must be vsed to further our selues and others in godlines Things indifferent vsed in Sobriety when 1. Cor. 7.30 To vse a thing purely 1. a man must sanctifie himselfe 2. He must sanctifie the creature by the word praier Deut. 20.5 1. Thess. 5 17.18 Reasons proouing that a maÌ„ ought not to vse any of Gods creatures without leaue and thanksgiuing Psal 50. Psal. 145.15 16. Psal. 23.5 Psal. 16.56 Psal. 8.1 last Open thanksgiuing at our tables necessary 1. Sam. 9.13 Act. 27.35 Beza homil 10. hist. resurr Meats drinks not vsed in 1. faith 2. Loue. Amos 6.6 3. Sobrietie Ester 1. Apparell not vsed in 1. Faith Zeph. 1.9 Deut. 22 5. 2. Loue. 3. Sobrietie Riches nor vsed in 1. Faith 2. Loue. Luk. 16.9 3. Sobrietie Praeparatione mentis saltem A man may not aske more wealth in prayer then necessaries and why Recreations not vsed in 1. Faith Non est bonuÌ„ ladere cum sanctis Throwing at cocks an inhumane sport It is no safe medling with edge tooles Prov. 26.18 2. Loue. 3. Sobrietie A good heart prizeth the word aboue the gold of Ophir and no treasure is comparable to it Prov. 3.17 Rules of direction for the vse of al things A man will neuer giue ouer earthly pleasures till he see better Eph. 2.15 Gal. 2.25 Coloss. 2.14 A wonder that to men so pure as they by their positions would be so many sorts of creatures should be impure as meats mariage daies c. Iam. 3.15 Diuinitie of Scripture proued by discouering the inwaâ—d thoughts of wicked men Eph. 4.23 1. Cor. 14.25 Rev. 1.16