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
hereticall seducers vnder this title seeing they tread the sâ—me steps of the old Puritane heretikes the memorie of whom let it be accursed for euer No no the beleeuer is â—aught daily to pray Lord forgiue vs our debts with the Publican Lord haue mercie on mee a sinner he accounteth his owne righteousnesse as a stained clout well knowing that if he should challenge righteousnesse from himselfe that his owne cloathes would defile him yea let them take much snow and nitre yet of themselueâ— can they neuer be cleane but that Christ becommeth as purging fire and fullers sope vnto them Now if any yet thinke it vnreasonable to ascribe both puritie and impuritie to the same soule the answer is the Scripture hath taught vs how to conceiue it 1. Ioh. 1.7.8 The blood of Iesus Christ purgeth from all sinne yet if any say he hath no sinne he deceiueth himselfe It is indeede Gods grace and fauour to account the beleeuers his doue and vndefiled and in regard of that perfect robe of righteousnesse he couereth them withall to adde that there is no spot in them but it is grace in them to acknowledge and vtter of themselues that which Christ did of his disciples ye are all cleane but you had neede haue your feete washed seeing that this purging is not wrought all at once in vs but by degrees and that in this life there remaineth alwaies some impuritie to be purged Vse 1. Let none dare to scoffe at the godly vnder this title or any other which the Lord vouchsafeth them hearest thou the Lord accounting his Church as pure as the sunne and perfect and vndefiled in their way calling them his holy ones and saints and thinkest thou this a sufficient ground to scoffe at them or doest thou shewe thy selfe one of this number or rather is it not the part of an Ismaelite and a cursed wretch to scoffe at the sonnes of blessing for the blessings sake nay rather seeing the Lord thus honoureth his seruants and testifieth his loue in passing by all their imperfections as though there were none let such as haue taken occasion to scoffe at Christians from that which is their onely approbation before God euen ioyne themselues to the people of God that as the liberties of Gods people in Persia made many of their enemies become Iewes so those that haue been enemies and readie to offer them violence seeing the fauour of God towards them may be mooued to become friendly vnto them 2. If the deuill doe raise any scoffing Micholl to scorne our sinceritie while we solace our selues before the Lord and if the sonnes of men will not cease to turne our glorie into shame Let not those that feare God be daunted nor giue ground much lesse flie backe for any tearmes of contempt but account this their priuiledge before God a badge of Christs profession and their honour before all the world and thus encourage themselues to striue on to further puritie both of heart and life 1. Of heart because the inside must first be made cleane and 2. of life for when the soule is purified it must worke in the life in obeying the truth through the spirit Thus the Christian man beeing like a cleare chrystall glasse with a light in the midst which must needes appeare through euery part of it hauing within him the light of grace holdeth it forth although in the midst of a froward and wicked generation The reasons to mooue vs hereunto are sundrie 1. In regard of Gods account and estimation of such as shall choose such cleane paths to walke in as we haue heard what neede a man care if all men condemne him so God iustifie and approoue of him and his wayes 2. Hereby onely a man becommeth capable of Gods graces who powreth not his gratious liquors into any fustie or filthie vessell but if any man purge himselfe he shall be a vessell vnto honour sanctified and meete for the Lord and prepared vnto euery good worke 3. All the promises of God are made only to such Dauid breaketh out into a resolued conclusion Psal. 73.1 Surely God is good to Israel to the pure of heart Let his trialls be what they will let his person be neuer so meane let his name be neuer so reproched the Lord respecteth him that is of an holy conuersation there is no difference between Iew and Gentile rich and poore with God so the heart be purified Such are only fit to approach God in prayer who can lift vp pure hands and so offer that cleane offering prophecied of to be lifted vp in euery place God heareth not sinners saith the blind man And the exhortation is let vs drawe neare God with true hearts in assurance of faith sprinkled in our hearts from an euill conscience and washed in our bodies with pure water Heb. 10.22 Nay more the studie of puritie hath the promise of blessednesse of the blessed vision of God for who shall ascend into the mountaine of the Lord and who shall stand in his holy place Euen he that hath innocent hands and a pure heart Seeing then that without it no man shall see God and that all vncleane persons shall be kept without the gates of the Citie let this consideration added to the expectation of such prâ—â—ises mooue vs to cleanse our selues from all filthinesse of flesh and spirit and grow vp vnto full holines in the feare of God 2. Cor. 7.1 4. This course is a note of a true beleeuer who as in other things so herein is made conformable vnto Christ in purging himselfe as he is pure the scope of the place is to shew this to be a marke of our adoption when knowing our selues subiect to sinne yet we desire and endeauour by all good meanes to cleanse our selues daily propounding herein before vs Christ as a patterne of imitation 5. Lastly let vs be prouoked to a greater care of holines seeing the Lord hath not beene niggardly in affoarding vs meanes aboue many by the which we might be clensed He hath giuen vs his word plentifully wherby faith might be wrought vs to the purifying of our hearts He hath sent out his Sonne whose blood through the eternall spirit offred without spot by himselfe vnto God purgeth our consciences from dead workes to serue the liuing God he hath giuen vs of his spirit to renew vs by whose blessed dewes we might be besprinkled as with pure water so as we might be iustified in the name of the Lord Iesus and by the spirit of our God He hath sent out his chastisements and afflictions in such greeuous manner as our Fathers neuer saw the like by which as by rubbing and beating and wringing many might be purified and made white He hath sought to purge his floore by sundrie fannes of afflictions by plague and pestilence famine and dearth violent and vnseasonable winds and weathers and by the angrie distemper of
be as carefull to maintaine them for otherwise we loose most pretious things purchased with the pretious blood of the Sonne of God the commandement is to stand fast in the libertie in which Christ hath set vs free we must suffer no cauiller to infringe our charter nor bind vs where Christ hath loosed vs. If the Lord haue pronounced all things that is indifferent pure free to the pure beleeuer let a Popish spirit come boast of his vowe of voluntarie pouertie of single life of abstinence from flesh c. we haue learned otherwise from this Scripture that not onely all estates bondage or libertie riches or pouertie marriage or single life are alike vnto God but also that all creatures are sanctified to the sanctified receiuer and consequently that all their vowes besides that they are out of the power of him that voweth doe nothing else but reuoke and abolish Christian libertie And lastly we are to testifie our thankefulnes for such liberties purchased especially by abhorring the wickednesse of Poperie which bringeth vpon men a more detestable bondage then that of Egypt 1. by binding them to seeke for righteousnes and iustification before God by the workes of the lawe 2. by imposâ—â—â— a masse of traditionarie precepts and commandements of men 〈◊〉 by 1. they steale away this dearely purchased libertie 2. hold the Church vnder rudiments now after that faith is come 3. robbe Christ of his honour by lessening his benefits and darkening his grace 4. set themselues in the roome of Christ in making lawes to bind the conscience vpon paine of damnation although God is the Lord of it Thus much of the former branch of this 15. verse But vnto them that are defiled and vnbeleeuing is nothing pure but euen their mindes and consciences are defiled This opposition sheweth the truth of the exposition of the former words for as by the pure were meant the regenerate and beleeuers so by the impure person the Apostle affirmeth that he meaneth the vnregenerate and vnbeleeuer who wanting faith whereby he might partake with Christ and all his benefits whose righteousnesse and innocencie is the onely lauer of the Church by which also he might haue his heart within him purified in part and his outward conuersation cleansed from dead workes wherein he walketh he is no better then a leper in Gods eyes ouerspread with naturall corruption and outwardly spotted and speckled like the leopard and in regard of the whole man like a blackeamoore who cannot change his hewe for such an impuritie is here asctibed to the vnbeleeuer as not onely outwardly runneth vpon him but such a one as hath taken and corrupted both the inferiour and the most supreame and excellent faculties of his soule euen his minde and his conscience By the minde is meant the whole vnderstanding part of the soule which beeing the eie of the soule carrieth with it reason iudgement and election The pollution of which is to be taken vp with darkenes and blindnes 1. Cor. 2.14 to be filled with vanitie Eph. 4.17 with fleshlinesse Colos. 2.18 in so much as all the naturall wisedome of man is fleshlie and deuillish By conscience is meant that facultie of the soule which by applying particular things iudged of and done doth determine them either with or against them which depending vpon the former must necessarily be ledde into the errors of it no otherwise then one blind man is ledde by an other into a ditch The pollution of it is when it is either idle or ill occupied the former when it is sleepie sensles or feared doing nothing at all neither accusing nor excusing the latter when it doth both these but neither of them as it ought but accuseth where it should excuse and excuse where it ought to accuse Now both these being thus polluted let the vnbeleeuer turne himselfe to any thing in generall without himselfe as all things in generall fall vnder the vnderstanding or turne him to any particular thought word action concerning himselfe which onely the conscience hath to doe with in all these he is polluted so as nothing to him can be pure So as we must here conceiue of an absolute impuritie ascribed to the vnbeleeuer which is the onely difference in the opposition for whereas puritie was in the former branch attributed to the beleeuer in some respect onely for 1. the best are encombred with originall sinne 2. but in part and not fully regenerate 3. ouertaken not seldome with actuall transgression which may and doth make them still crie out with Dauid Lord create a cleane heart within me This impuritie is absolutely and without any restraint ascribed to vnbeleeuers and vnconuerted men And in this branch also the Apostle bendeth himselfe against the error of the Iewish teachers who were verie strict and curious least they should be outwardly by this or that meate day garment or otherwise be defiled for he would haue them conceiue that he spake of no such thing neither were these the subiects wherein their impuritie did so much consist but in such a thing as stucke nearer them then any outward thing yea then their verie skinnes euen in vnbeleefe and consequently in such a power of sinne in their hearts as made all things though in their nature and institution neuer so good yet vnto them and in their vse no otherwise vncleane then a fustie vessell corrupteth the sweetest wines that can be powred into it And therefore would he haue these ceremonie-masters to turne their eyes into themselues and looke into their inside and then they shall see themselues bootelesly to employ al their paines in keeping themselues from outward pollution so long as they carrie that within them which defileth euery thing they meddle withall Whence wee learne sundrie instructions Doct. 1. We haue here a good argument of the diuinitie of Scripture in that it can and doth as God himselfe enter vpon and iudge the thoughts of men and of men themselues not as men from things without but from things within euen according to their cleannes or vncleanes before God From this argument the Apostle prooueth the same thing Hebr. 4.12 the word of God is liuely and mightie in operation and deuideth and cutteth a sunder the soule and spirit that is it worketh not only vpon the inferiour faculties which are lesse pure but vpon the purest and most supreame part of the soule called the spirit and the minde and by Paul the spirit of the minde for nothing is so secret in the soule but it lyeth vnder the stroke of the word which pearceth as farre as the eye of the author of it to whom all things are naked and open vers 13. No Anotomist can by cutting vp one part of the bodie after another so manifestly discouer to the eye the seuerall parts of man as doth the word and the spirit therein discouer and reprooue the most inward thoughts such a light carrieth with it as chaseth away the darknesse
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
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
brethren of Christ and heires apparant to the crowne of heauen but that they are highly aduanced as the choise of God and Gods delight aboue all the people of the earth And hence followeth it that whosoeuer would be in this price and reckoning with God must be sure he be a lillie which he shall know by these three notes 1. If he be planted in the garden of God and be a true member of the Church not tied to it as a scion to a tree by a threed of outward profession but by soundnes of faith and loue the former of which setteth into the head and the latter vniteth to the members Secondly if he haue the beautie of a lillie vpon him 1. in the sight of God by the righteousnesse of Christ iustifying and couering him 2. in his own eyes by the sanctification of the spirit daily washing the conscience from dead workes 3. in the sight of other men by an innocent life and godly conuersation Thirdly if euerie where he leaue a sweet smell behind him that the places where euer he goe sauour of the graces of God laid vp in his heart by bewraying the humilitie faith loue patience hope sobrietie and the like A lillie can leaue no stinke behind it any where as many in their meetings whose speaches are if not hurtfull yet vnsauourie and vnfruitfull These things I write not as taking vpon me to teach your H. who wanteth not choice men and meanes to bring you forward both in the vnderstanding of pure doctrine and in the institution of holy life But 1. to put your H. in mind how highly the Lord hath honoured you both in his owne eyes as also in the eyes of his children The former in that vnto outward greatnes which is as a rich legacie giuen by God both to good and bad he hath vouchsafed to adde the chiefe good and made your H. RICH indeede by disposing vnto you the inheritance of his children which is apparant in that by a sound profession of the truth he hath planted you in his own ground or garden in that he hath set the beautie of a lillie vpon you and hath graced you with a sweet smell of many precious graces which euerie where you leaue behind you The latter both in that he hath put in your heart a speciall care of fencing your selfe by religious and innocent walking whereby you haue adorned your holy profession in not laying your selfe in any part open to the enuious scratching of thornes As also hath expressely engrauen this part of his image vpon you to esteeme his children as lillies among thornes whereby a good euidence is ministred to your owne heart that you are translated from death to life 2. That I might stirre vp your H. as you haue cause to reioyce in and set your heart vpon this purchase which is the portion but of a fewe to esteeme it as it is your truest honour and nobilitie your vnperishing riches and treasure whereas all earthly glorie and greatnesse worldly wealth and abundance abstracted from this neither are your owne neither if they were can they make you happie It was an excellent speach of that noble Emperour Theodosius of whome Augustine writeth that he was wont to say that hee accounted it more honour that hee was a member of the Church then the head of the Empire 3. That I might adde one incitement and prouocation to proceed as you haue begun happily in the loue and practise of true pietie wherein whilst you profit and encrease you prouide a good stocke for the time of neede Let your H. giue me leaue to encourage you to goe on in ennobling nobilitie it selfe by beeing inferiour to fewe of your honourable ranke as in your outward estate so in the beautifull gifts and ornaments of your mind such as are humilitie humanitie a lowly and louely carriage Let Caesar and Pompey other gallants striue to be superiours in pompe and envied greatnesse it is your honour to haue learned that humilitie is the first second and third staire of Christian nobilitie Go on in the strength of the Lord to continue a singular ornament and muniment of the common wealth which is not made by any thing more outwardly happie then in Godly Magistracie and nobilitie Go on in shewing your selfe a carefull patron of the Church of God in making free and vncorrupt choise of such Pastors as whose holy doctrine and life are the counterpaine one of the other in which godly care your H. hath worthily carried the palme These were the cheife motiues which drewe on this my presumption to dedicate this labour vnto your H. although I wāted not some more priuate respects also to force me therunto namely that I might giue some publike testimonie of my loue of your vertues some appobation of my christian dutie and some signification of my thankefull mind as for other fauours so also for your Honours Christian and constant loue of that worthy and vertuous Ladie the Ladie Russell whom I could not but affoard an honourable mention in this dedication which I must needs confesse had beene her right if God had seene good to haue added vnto her daies Accept I humbly beseech your H. the mind of the offerer accept also the booke offred if not for the author of the commentarie yet for the author of the text and the argument which is worthy your H. name and respect I doubt not but your H. shall redeeme many vacant houres in reading ouer many of the treatises therein contained And thus crauing pardon for my boldnesse I commend your H. to the grace of God who protract your dayes and yeares according to the large graces bestowed vpon you and prosper and finish the good worke he hath begunne by adding that which is yet lacking to your faith and graces till he haue fitted you vnto and filled you with glorie and immortalitie Amen From my house at Watford March 16. 1612. Your H. in all dutie to be commanded THOMAS TAYLOR TO THE CHRISTIAN Reader Grace and peace with all other blessings accompanying saluation THe whole Scripture is the rich treasurie of the great King of glorie wherein not one kind of precious stone or mettall is laid vp or in one roome but in sundrie drawers as in sundrie caskets many seuerall pearles and precious things are reserued and safely laid vp for the vse of the Church of God In one place lyeth the summe of holy doctrine another holdeth the precepts of godly life In one corner is the refutation of adulterate and erronious doctrine In another the reprehension of impure and scandalous life And as all the parts of Christianitie are distinct one from another so lie they heare or there in these rich coffers distinct so as euery Christian may draw out instruction direction and consolation according to his owne necessitie This Epistle breathed from the same spirit and bearing the same superscription with all the rest herein disagreeth not
many words Act. 7.44 Heb. 8.5 As they therefore in the old Testament had their pillar of fire and cloud at the going and standing of which they must goe and stand in all their iourneys so haue we in the newe likewise a watch of the Lord to keepe namely the will of God expressed in his word which must be the beginning of euery motion and rest in the Church Vse Let the bold Papists come and say one by one I haue a vision or I haue a dreame I haue found out this or that tradition concerning prayers for the dead fasts or feasts confirmed by some diabolicall delusions let them pretend their rules of perfection standing in the obseruation of Euangelicall counsels such as concerne chastitie voluntarie pouertie c. let them obtrude to vs the Church the Church and the Church must be heard and hereby thrust vpon vs what lawes they list for the holding and keeping of life in that beast of Rome We say to all these things that if any of them stand by Apostolicall authoritie we will receiue all such traditions but if they be vnder Apostolicall power who are they or what haue we to deale with them or they with vs seeing that neither an Euangelist may take vpon him nor we take from him any impositions vnder Apostolicall authoritie Obiect They alleadge Luk. 10. He that despiseth you despiseth me Ans. So long as they speake according to their commission which is teach them to keepe all that I haue commanded you Matth. 28.28 Obiect Matth. 18. Tell the Church if he refuse to heare the Church let him be to thee as an heathen Ans. But the Church must be in their Ecclesiasticall iurisdiction tied to some certaine rule which is described in the word Ob. But Paul and Timothie deliuered some decrees ordained by the Apostles and Elders to be kept Act. 16.4 Ans. 1. They must knowe their power subiected and inferiour to this Apostolicall 2. euen the Apostles themselues gaue no decrees but such as were coÌ„prehended in the written word as in Act. 15.29 It seemeth good to the Holy Ghost and vs to lay no other burthen but in these necessarie things wherein besides that in ordering the Church we see they had such an immediate assistance of the holy Ghost that they could not erre so also the things decreed were according to the written word As the things offered to Idols and fornication were condemned in the morall law the eating of blood forbidden to Noah before Moses and in the law partly because there was some symbol in it of the blood of Christ by which the soule is purged and partly to auoide the note of inhumanitie and crueltie And things strangled were before the Apostles times prohibited for the former reason least blood not let out should be eaten Which two latter although their nature were changed and free in themselues after Christ yet the Apostle in the time of gathering the Church of the Iewes and Gentiles because he would haue no bones of dissention cast betweene them and auoide the scandall for a time required them and forbore to abrogate them but would haue them for the time retained without all opinion of worship necessitie and much lesse of merit by all which bonds the Papists would fasten vpon vs all their humane inventions so that all their allegations are too weake to remooue vs from this hold so immooueably grounded vpon the Scriptures Vers. 6. If any be vnreprooueable the husband of one wife hauing faithfull children which are not slandred of riot neither disobedient In these words the Apostle entreth that particular direction how Titus should behaue himselfe in the house of God both in the placing of Elders and redressing abuses in all sorts of persons For the former because it is the maine either beautie or blemish of any Church either to be gâ—aced or dishonoured with gracious or graceles Ministers they beeing as captaines or leaders to the people in whatsoeuer waies themselues take vp therefore that Titus should not laie rash hands vpon any but after triall make choice of such men as should be found worthy euery way for that worthie worke and that he should not be deceiued in his choice Paul taketh paines to draw him a patterne and giue him a liuely picture of the man whom he meaneth And this he doth by a full description of the qualities and conditions as his lineaments the proportion of which if he can espie he hath found the man he sought and whom the Church needeth Now these qualities as they concerne either his life and conuersation or else his abilitie and fitnes for doctrine and instruction so doth the Apostle in this order prosecute them the former from this to the 9. verse the latter in the latter part of this Chapter First then for the life of him who is to be called to this office in the Church it is required 1. in generall that he be vnreprooueable and that both at home and abrode as we shall see 2. more specially for his further beautifying he must both be furnished with certaine vertues which must positiuely shine in him and these are such as concerne his priuate life and family described in their kinds and partly in this 6. verse and vrged by reasons in the 7. as also he must be freed from many particular vices which are reckoned vp and amplified by the opposition of the contrarie vertues which he must exercise vers 7.8 This is the carriage of these verses the particulars whereof shall be propounded and further prosecuted in their places First it is required in generall in the life of him that is to be set ouer a people as their pastor and teacher that he be vnreprooueable By which the Apostle meaneth nothing lesse then one that is without fault or infirmitie or sinne for there is none that liueth and sinneth not and the high priest though a speciall type of Christ and the chiefe Minister of the ancient Church of the Iewes must first offer for his owne sinnes and then for the sinnes of the people yea and Christ himselfe teaching his Disciples the chiefe Ministers of the new Testament to pray taught them to say daily Forgiue vs our trespasses neither doth the nature of the word here vsed require any such angelicall puritie but meaneth such a one as no man can iustly call into question or taint with any infamie and crime Iustly I say for otherwise it is not the priuiledge of the best to keepe them from tribunalls before which the Prophets the Apostles yea and Christ himselfe had such crimes intended against them as prooued capitall but all iniustly so is it the lot of the godly to be often blamed and condemned for that wherein they are not blameworthy and if bare calling in question did disable a Minister from the office it would quickly be brought about by the malice of the Deuil that all the most conscionable Ministers in the world should soone be
appeareth which hath giuen good light to the vnderstanding of the place Quest. But whether did Epimenides vtter this as a prophecie Ans. No vnlesse we conceiue him as a Prophet in the generall acceptation of the word For 1. the deuill is not willing except he gaine more by it to rebuke sinne of which himselfe is the patron 2. He speaketh not of a thing to come but of that which was present and past 3. He was not ignorant what he writ here but by the light of nature as other Poets did taxed these vices which he had obserued very enormious And hence we may obserue two instructions Doctr. 1. The Gentiles had their Prophets and Poets such as was Epimenides which were sufficient witnesses against their impietie And neuer were any people so rude and barbarous among whom God had not sufficient witnesses to condemne them Which appeareth plainely thus First without themselues they had three things to condemne them 1. Their Philosophers Poets Orators and wisemen of whome what vice was it which was not brought into disgrace what vertue was vnperswaded that a man may safely say of some of them that they left vnto posteritie more clearenes and prints of diuinitie then all the bookes of the schoolemen put together 2. their prouerbs and voice of men publikely against them as this against the Cretians was a prouerbiall sentence 3. The works of God Rom. 1.20 Act. 14.17 Secondly within themselues they had two things 1. Naturall knowledge For Paul in Rom. 1.18 saith of the Gentiles that they detained the truth of God in vnrighteousnes Where by the truth of God is not meant euery truth in generall nor yet the truth of his written word but that light which remaineth in the nature of man after the fall called the lawe of nature and the lawe of nations which light they by their iniustice impietie profanenesse and superstition did seeke to oppresse and extinguish and so detaine as a captiue in the darke dungeon of their hearts And v. 31. he affirmeth of them that they knewe the law of God by nature that is not the lawe written but a certaine generall and obscure knowledge concerning God and themselues whereby they were conuinced of those generall notions that there is one God that this one God is to be worshipped the which euen idolatrie it selfe prooueth that this worship must rather be in spirit then bodily that they might not doe to others that which they would not suffer of others that euerie one should haue his owne giuen him that adulterie and vnchast lusts were to be avoided these things they knewe called the lawe of God Quest. But doe you ascribe the knowledge of God to the naturall man are not many Scriptures against it Ans. Seeing the Scripture attributeth both knowledge and ignorance of God to the naturall man we shall vnderstand both the better by distinguishing the knowledge of God which is 1. either naturall and generall or 2. supernaturall and reuealed The former is gotten and encreased by the light of nature and things created the latter is made knowne in the word the former a man may haue and yet vanish away in his imaginations and be no better then a flat Atheist without God in the world the latter is neither idle nor vanishing but forceth to glorifie God as God by louing fearing invocating and obeying him The vse of the former is onely to make men excuseles in their iust damnation Rom. 1.20 of the latter to raise vp men to the sight and fruition of their saluation both mentioned Gal. 4.8 9. The former the Scripture scarse vouchsafeth the name of knowledge and so denying knowledge to the naturall man it speaketh of that supernaturall knowledge which Salomon saith is too high for a foole which onely deserueth the name of knowledge 1. Cor. 2.17 The naturall man knoweth not the things of God nor can knowe them because they are spiritually discerned The second thing which inwardly witnesseth against the naturall man is his naturall conscience whereby euen the heathen not onely knew but did the things of the law not that any of them could yeeld perfect obedience to the lawe by the strength of nature but that without the helpe of the Lawe written the Gentiles had a certaine kinde of discipline whereby they were restrained from many notorious vices for he saith not that they were iust but did certaine things of the lawe proceeding hence that with the light of some common notions concerning God they had also a sense of his iustice which was readie to return to them according to their works Now both these namely naturall knowledge and conscience were still according to the working of their corruption either more quicke and stirring in them or more dull and deaded and yet neuer insufficient to condemne them Vse â— Hath the Lord so many witnesses against the heathen who neuer heard of Christ nay nor had the law written what a number of euidences besides all the light of nature and helpes from the heathen hath he against thousands that professe Iesus Christ and yet are inferiour to many of the heathens themselues For 1. what a sure sentence of damnation doth euerie Minister of the Gospel pronounce against the disobedient who hauing not Satans but Gods Prophets and the lawe written and the Gospel added thereunto and the daily ministerie and yet many will not vouchsafe to heare the call of Christ to his supper and many that heare him runne another way Now if those were iustly damned who beleeued not men euen comming from the dead how shall they escape vengeance who will not beleeue Moses the Prophets Christ himselfe and his Apostles daily preached in the ministerie 2. We haue the daily beholding of Gods great workes in the world and in the Church which are documents of the admirable power and wisedome of God the daily fruition of his vndeserued mercies the testimonies of his bountie and goodnesse and thinke they to escape the iudgement of God that despise the riches of his bountifulnes and patience and long suffering not knowing that the bountifulnes of God should lead them to repentance is not this to heape coales on their owne heads which will burne to the bottome of hell yea and to treasure vp wrath against the day of wrath vnto which we may adde the workes of his iustice disburdening his iust displeasure against the vnrighteousnes of men reuealed both in the Scriptures and in other histories yea and daily running into the eies of such as prouoke their diligence to obserue the same 3. We haue the light of blessed example both of the Prophets Apostles Patriarke and aboue all of the blessed Sonne of God and other holy seruants of God in the Scripture and in our owne age many iust Lots who will be as a cloud of witnesses to condemne our wayes and works of darkenesse For thus the Lord prouideth himselfe of witnesses euen in all ages and peoples among themselues Some
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
when we see Satan so busie and stirring in the plotting contriuing and executing mischeefe against the Church may we not conclude that surely his time is verie short when we see particular iudgements vpon our countrie lingring and durable plagues threatnings of whole kingdomes and countries with visible iudgements vpon particular persons why doe we not conclude that surely these are forerunners of the general and that it is not farre off If we see the sunne and moone great lights in the Church fall from heauen and be darkned if the starres the professors of the Gospel loose their shine and fall from their first loue why doe we not thinke that shortly the heauens themselues shall shriule away like a scroule and be no more seeing the Scriptures affirme that immediatly after such things this appearing shall be In a word when we see such generall securitie that all men cry peace peace vnto themselues if we shall perceiue Noah daies returned againe in which men eate and drinke build and plant marrie and giue in marriage and thinke nothing either nothing else or nothing more how is it that we cannot conceiue of this appearing which shall be as a flood and destruction to all that thinke not of it for as a snare shall it come vpon all the vngodly of the earth Vse 3. Seeing the doctrine of the Gospel not onely bringeth the euidence of saluation but lifteth vp the heart to waite for it it appeareth that it is the doctrine of God brought by the Sonne of God from the bosome of his Father the doctrine that raiseth the minde to heauen must needs be heauenly and this is the doctrine which we preach because it is fruitfull herein Some busie themselues in prying more into the men and their callings that bring it then into the doctrine it selfe and refuse this most blessed treasure because they see not the holy Ghost so visibly calling our ministers as if he should sit on our heads with fiery tongues These I would wish 1. to looke well to their owne callings for sure he that is pragmaticall in other mens callings is carelesse and negligent in his owne and let themselues weigh the matter and giue sentence whether to contemne and neglect so great saluation will stand with an effectuall calling vnto the grace of God 2. To enquire not so much whether our callings as whether our doctrine be as good as Peters or Pauls 3. To obserue the worke and fruite of our Ministerie in regenerating many thousands and begetting them to heauenly life and conuersation whereas false teachers and false doctrine regenerate none Doctr. 2. An excellent meanes to prouoke men vnto the duties of Christianitie is the consideration of Christs comming vnto iudgement For some might haue asked the Apostle but how shall we be able to goe through the duties you haue described and hold out against the manifold discouragements which in the entertainment of this doctrine we are sure to meete withall the answer is Wayting for the appearance of the mightie God our Sauiour For first it is a notable meanes to set and enter men into this course of godlinesse and this is cleare in the Scriptures where we may obserue the spirit of God vsing this consideration as a speciall motiue both to draw men out of their sinnes together with the loue of this world as also to plant in them the feare and reverence of the Lord all which must be done before men can come to breathe in the common ayre of Christians For the first how doth the Scripture reuoke the young man from his vnbridled vanitie and from walking in the sight of his owne eyes and lust of his owne heart but by the remembrance that for all this hee must come to iudgement This was the argument vsed by Peter to the people of Ierusalem who flocked to see the lame man who laie at the bewtifull gate of the Temple healed Amend your liues and turne that your sinnes may be put away when the time of refreshing shall come from the presence of the Lord and he shall send Iesus Christ. By the same argument would the Apostle Paul haue wonne the Athenians from their idolatries Act. 17.30 But now he would haue all men to repent because he hath appointed a day in which he will iudge the world and haue reclaimed vnhappie Felix from his wicked and voluptuous life when he made him tremble in hearing the iudgement to come 2. To the forsaking of the world in the profits and pleasures of it how effectuall this perswasion is the Apostle in his owne example declareth Philip. 3.7 who accounted all aduantages losse yea dung to attaine the resurrection of the dead while his minde was vpon the resurrection and Christs appearing he was mortified vnto the world and the world vnto him 3. For the working of awe and reuerence of God in the heart Eccl. 12.13 Feare God and keep his commandements for God will bring euery worke vnto iudgement And when the Angel would prouoke the inhabitants of the earth to feare and reuerence before God and stand in awe of him he vseth no other argument then that the houre of his iudgement is come And surely were we not harder of heart then the anuill it could not be but the consideration of this iudgement should hammer and work vs to the vndertaking of a godly and Christian course Secondly as this consideration may be of efficacie to beget vs vnto God so is it a most notable nurse of all good duties and a sweete prouocation to cheerefulnesse and diligence in the duties of pietie righteousnesse and sobrietie The Apostle Paul himselfe was hereby vnderpropped in keeping good conscience before God and all men because he looked for the resurrection of the iust and vniust and hence did the Apostles spurre and prouoke themselves and others to the diligent practise of the duties of their callings both generall and particular 1. Corinth 5.9 considering the terrors of the Lord we perswade men Thus Paul chargeth Timothie not only to keepe those his commandements without spot vntill the appearing of the Lord Iesus Christ but also as he would answer at the appearing of Christ to preach instantly in season and out of season and Peter warneth the Elders to feede the flocke and be ensamples vnto them that when the chiefe sheepeheard shall appeare they might receiue an incorruptible crowne By which motiues they much more prouoked themselues to their owne speciall duties as appeareth 1. Thes. 2.19 And for the generall duties of Christianitie euerie Christian is by this reason spurred forward thereunto 2. Pet. 3.11 considering these things shall be dissolued what manner of men ought we to be in all godly conuersation And that this expectation of Christ is a notable preseruatiue of all Christian vertues who can denie that readeth those manifold places where watching and keeping the garments watching and sobrietie be sober and watch watching and stedfastnesse
doe streame out nothing but such as Christ speaketh of adulteries murthers thefts couetousnesse deceit vncleannes pride the wicked eye and cursed speaches and yet charge them with such filthinesse they iustifie themselues with the Pharisie they thanke God they serue God as well as the best haue as good hearts as the best they doe as well and liue as well as the best of them all you cannot fasten on them any sence of their foule sinnes they neede no purging nor washing whereas the godly daily groane and grieue in the sence of the presence of that with them which they hate worse then death it selfe Vse 2. Hence may be noted that wheresoeuer sinne is pardoned it is also purged Rom. 8.2 There is no condemnation to them that are in Iesus Christ for the law of the spirit of life freeth them from the law of sinne and of death that is not only from the curse of the law but euen that law and power of sinne it selfe which would still hold vs in the seruice of it He shall die in his sinne that dieth not vnto his sinne not that sinne can be so dead as not remaine but if it lie not bleeding by vertue of that stroake which Christ in his death hath giuen it if the force of it be not abated and thou escaped from the rule of it Christs blood doth thee no good How excellently doth the Lord Iesus himselfe in his speach to Peter approoue this truth If I wash thee not thou hast no part in mee and no part in Christ no pardon of sinne Dare any man then dreame of his reconciliation with God that finds not holinesse daily preuayling against corruption and the endeauour of puritie in heart and life against that foule impuritie that stickes fast and cleaueth vnto both or dare any vnsanctified heart which in that it hath set it selfe vpon a resolued course in sinne is a rebell vnto God laie claime vnto any part of the death and merit of Christ when Christ hath said that vnlesse he wash the soule that partie hath no part in him No no the wedding garment and this our elder brothers garment is wouen of holines as well as righteousnes and there is no admittance to the supper of the Lambe no blessing without either Vse 3. Let both these considerations mooue vs to be euer washing and clensing our selues from our vncleannesse and neuer to be at rest till we finde our selues although not free from blacknesse yet comely as the Church confesseth of her selfe And because this is the cheife vse of this doctrine I will stand a little longer to propound in it two points 1. the meanes and notes which we must vse and by which we must discerne our selues to be washed and purged 2. the reasons or motiues to vse carefully those meanes For the former A man that meaneth to be neate and cleanly 1. hee willingly looketh himselfe in a glasse he is not angrie with the partie that setteth the glasse before him but he calleth for it that he may see what spots are about him and looketh neere that he may discerne them euen so a man that would be purged must often set the glasse of the law before him will not be angrie with him that preacheth and propoundeth the law vnto him whereby he may see his foule spotts and disorders And here is one difference betweene the cleane and vncleane one cannot endure to take notice of his filthinesse his heart will abide no gaging nor sounding the other hath a purpose to be cleanly and would haue the least filth about him discouered that it may be remooued Secondly A man that is in this way to be purged beginneth with the foulest spots first and those which are most conspicuous and commonly first remooueth those in his face Now the foulest and most noted defilement which is most conspicuous and consequently odious vnto God is an vngodly and wicked heart which as the Lord beginneth his washing withall for the first thing he doth in the conuersion of a sinner is to take away the heart of stone so he that would haue euidence of his cleannesse must beginne here and first wash the inside so the holy man Dauid although his sinnes were in the eyes of the world yet to be soundly purged of them he craueth a cleane heart and a renewed spirit And thus as he that meaneth to be cleane beginneth at his head and so washeth all downeward so the pure of heart beginne at the heart and this carrieth all other parts and members they know that of the filthinesse of the flesh and spirit the latter is more filthy and therefore they seeke first to be renewed in the spirit of their mindes and to wash their consciences from dead workes whereas those that meane neuer to be cleane beginne as it were at their feete if they can abstaine from murther adulteâ—ie drunkennesse and such open sinnes in the act which is apparant to euery eye they thinke all to be cleane and well because they neuer see the hardnes the pride and foulenes of their hearts but euen this conceit that they haue washed their hands in innocencie neglecting their hearts is a brand and marke of their vncleannes and impuritie Thirdly hee that will be cleane proceedeth on to the other parts of his bodie and will see that they be sutable so this grace of sanctification as it beginneth in the minde so it proceedeth to worke in all the members it is carefull that all the vessels be preserued in holinesse and honour A pure heart will not be without pure hands chast eyes an ordered tongue c. Where is to be obserued another maine difference betweene the cleane and vncleane the former endeauour to cleanse themselues from all filthinesse of flesh and spirit and to grow vp vnto full holinesse but the latter can content themselues with a supposed goodnes of their hearts and yet let loose their tongues to all obsene and lewd speaches and open their eyps to all wandring and lustfull spectacles and their hearts thinke no ill but are good inough for all that but halfe an eye can discerne what impure wretches they are both within and without Fourthly such a person will proceed on to his garments and will not endure filth or spots on them euen so that soule whom Christ purgeth hateth euen the garment spotted by the flesh euen all occasions inducements and appearances of euill yea such as he cannot auoid yet he can hate Whereas the carelesse and slouenly Christian runnes into all companies into all courses and thrusts himselfe into all occasions of sinne because he is filthy he careth not to be filthy still yea and to foule and besmeare all that come in his companie Fifthly The sanctified person vseth all good meanes whereby he may become cleane and beeing so he is carefull to preserue himselfe cleane so long as he can For 1. he desireth to be euer sprinkling himselfe with the
be glorified by vs hath he called vs out of the world which lieth in wickednes vnto holinesse and so fitteth vs to euery good word and worke oh what a thing were it for vs to walke in such waies as are distastfull and dishonourable to God and no whit distinguish vs from the profane and vngodly of the Lord needed the Lord haue bin at halfe the cost and labour with vs for such fruits as these or is this that returne which he expecteth of all his paines Vse Would any know whether he be a good tree of righteousnesse the planting of the Lord set into Christ and liuing and thriuing in him let him looke to his fruits which be they neuer so good cannot make a tree good but can declare it so to be Examine then thy selfe whether thou art a new creature whether old things be passed away and all is become new whether thou findest the effect of the blood of Christ purging thy conscience from dead workes to serue the liuing God whether thou walkest in the light as he is in the light hence it will appeare that this blood is still distilling vpon thy soule to cleanse thee from all sinne there is no more conspicuous note or euidence that a man hath escaped condemnation and is in the state of grace then that which is giuen by the Apostle as a touchstone Rom. 8.1 Which walke not after the flesh but after the spirit But what haue they to do with Christ who hate the light in whom sinne ruleth to destruction who walke in the waies of the world and in the lusts of their owne hearts and eyes who are led by the spirit that beareth rule in the sonnes of disobedience who in stead of shewing out the vertues of God beare vpon them the brand and expresse image of their father the Deuil some in mallice and enuie against God and good men as he was a manslayer from the beginning some in vncleannes and filthines as he is called an vncleane spirit others in rayling swearing and cursing who haue their tongues set on fire from hell others in vnrighteous words and deeds as he is a lyar from the beginning some in tempting and seducing others to their owne lure enticing to companionship drinking gaming c. as he compasseth the earth to doe mischeefe of all these we may say as Christ to the Iewes Ye are the children of your father the Deuil for his workes yee doe And others also in whose liues such open vnrighteousnes breaketh not out yet because they cannot shew the fruits of righteousnes we may cōclude against them that they were neuer washed by Christ. The adopted sonnes of God imitate the naturall Sonne who when the Iewes said Tell vs art thou that Christ that we may doubt no longer he presently sendeth them to his workes If I doe not the workes of my Father beleeue mee not so art thou a Christian and the child of God as thou professest and beleeuest I say if thou dost not the workes of God thou art not to be beleeued Now the workes of God are 1. to beleeue in his Sonne 2. to endeauour to keep all his commandements 3. to practise the duties of repentance and invocation and that daily 4. to call others especially those that belong vnto thee vnto the knowledge and seruice of the true God that thou with thy house maist serue the Lord 5. to make thy calling and euery dutie to man branches of obedience vnto God These would make thee diligent in the Ministrie for faith must be maintained neither canst thou obey all vnlesse thou knowest all the third would cause thee to watch against sinne in thy self the fourth to banish it from thy family the last would make thee beneficiall to all men hurtfull to none and by all shalt thou adorne thy holy profession These works of thy father cheerefully and constantly performe and we will beleeue that thou art the child of God Thirdly note that the thing that God requireth in a professor is zeale forwardnes and earnestnes in well doing and that his whole course should be a studious prosecuting of good workes The same word is vsed in 1. Cor. 14.1 Couet spirituall gifts but the word is be zealous after or zealously addicted vnto them and cap. 12.31 Be zealous after the best gifts the same teacheth the same Apostle Gal. 4.17 It is a good thing euer to be zealous in a good thing and is a vertue euery where called for in the scriptures yea such a one as without which good things cannot be done well or in good manner Now because euery forwardnes and earnestnesse euen in good things is not commendable zeale for Peter euen in Christs defence may hastily draw his sword and rashly lay about him therefore to the right ordering of it there must alwaies goe with it these three things First the light of knowledge that it may both beginne and end with the word Paul reprooueth the Iewes who had zeale and that for the law of God because it was not according vnto knowledge yea he condemneth that hote zeale wherewith himselfe was enraged in the time of his ignorance because it had turned almost to the wasting of the whole Church To this head are to be referred those blind deuotions of the Papists at this day who are much in zeale whereby they are in continuall tumults as the Ephesians for their Diana but ignorance must be the mother of these deuotions Secondly it must be guided by good discretion it must be wise as well as warme in greater matters greater and lesser in lesser A wise man will not powre out all his indignation against euery trifling displeasure nor set his whole strength to that which he can wipe away with a finger There must alwaies be a fire of zeale kept burning in the soule as the fire on the Altar neuer went out but it must be a iust zeale proportioned according to the occasion euen as we keepe the fire on our hearths all day long but enlarge or lesson it according to the occasions of the house If some great good be in thine eye tending to the great glorie of God and great good of his Church stirre vp and adde to thy zeale till it become a great flame but in smaller and minutiall matters to carrie an vnbounded and vnbridled zeale were to call for a sword to kill a flie or an hatchet to breake an egge and yet zeale must euer fence the heart from affecting committing or communicating the least euill in the world Thirdly it must carrie with it sincere affection abandoning all by-respects besides the glorie of God desire of mens good and conscience of the good dutie it selfe In doing any good thing the close corners of the heart must be well searched seeing much deceit and guile lurketh in them and if with the Papist we doe any thing neuer so good for the matter and neuer so zealously for the manner to merit at the
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
such doctrine as Ministers may not teach Nature desireth to change pasture often and the eare so farre as vncircumcised is Athenian itching after nouelties children would be in newe lessons before the old be halfe learned so Christians cannot away to dwell in that pure doctrine which would lead them in true godlinesse whereby often by the iudgement of God they forfeit their faithfull Pastors and in Gods wrath haue hirelings set ouer them that feede them with wind they desire fine words and profound matter and are wearie of plaine doctrines and they haue a pickt language and vaine speculations they aske and haue But no sooner is Manna loathed but quailes are rained but with vengeance it is flesh but a meat that rotteth in the mouth euen betweene the teeth Vse 3. In priuate conferences man with man auoid these vaine questions that all our priuate cōmunication may tend to edification fathers must teach their children with Abraham in Gods wayes children must depend vpon their fathers and aske them of such things see Psal. 44.1 Mothers must teach their young children the Scriptures as Eunicha did Timothie Masters of familyes should make their families petty schooles and nurseries of diuinitie we reade how Apollos a great man proceeded a doctor in Aquilaes house our priuate houses should be Churches or Chappels therefore such idle and vaine questions should find neither time nor place in these our priuate Churches Vers. 10. Reiect him that is an heretike after once or twise admonition 11. Knowing that he that is such is peruerted and sinneth beeing damned of his owne selfe The fittest dependance of these words with the former I conceiue to be this Paul hauing exhorted Titus both to teach the truth according to godlinesse as also to resist all such foolish and vaine doctrine as might do hurt in the Church of God Titus might obiect This indeede is my dutie wherein I entend to exercise my selfe with diligence but when I haue laboured and done all I can many there are who will not yeeld to the truth nor submit themselues to this ordinance of God how am I to carrie my selfe toward such Ans. The Apostle carefull to preuent all such things as he foresaw might be hurtfull to the Church giueth direction in these two verses how to proceede in this businesse also The former giuing direction and laying downe the dutie and the latter enforcing the same by moment of reason In the former are three things to be considered 1. the persons against whom Titus is to deale here called heretikes 2. The direction how he is to behaue himselfe towards them reiect them 3. The orderly manner of proceeding after once or twise admonition The latter verse containeth the reason of this seueritie because such persons are incurable and incorrigible which is prooued by two arguments 1. such a one is subuerted that is turned or cast off the foundation 2. he sinneth against his owne conscience beeing damned of his owne selfe that is he wittingly and willingly spurneth against that truth of which his conscience is by the former admonition convinced For the first who is an Heretike Answ. He that professing Christ yet inuenteth or maintaineth any errour against the foundation of religion and that with obstinacie For the opening of which description three things are to be noted First that an heretike must professe Christ. For Iewes Turkes or Pagans cannot properly be Heretikes although they fight against Christ and all religion in all the foundations of it These are more properly called Heathens Infidells and Atheists without God in the world But the person whom Titus hath here to deale withall is one within the Church and cast off from a foundation vpon which he seemed to stand Secondly he must maintaine an error in doctrine for if men erre in practise they are rather hypocrites and profane wretches and this error must be fundamentall that is ouerturning some ground or article of our faith for it will not make a man an heretike not to beleeue the fables of Saint Francis although Pope Benedict 4. so determine Nay if a man should hold something wherein the Scriptures are his aduersarie as that an oath is not to be taken and warre is not to be made by Christians such a one were in a grosse error but not presently sunke into heresie But if any man shall maintaine iustification by works a daily sacrifice for satisfaction for sinne or any other righteousnesse or worke to stand before God in besides Christ the defence of this will easily prooue heresie And hereby the Popish doctrine is clearely prooued hereticall Thirdly this error must be willfully and obstinatly mainteined for he must reiect admonition and striue after conuiction and this properly maketh an heretike For euery one that holdeth an hereticall opinion is not an heretike a man may by simplicitie leuitie or rashnes or gentlenes of nature be drawne into such an opinion but if admonished of his error he contend not but is readie to yeeld vp himselfe to the perswasion of truth he is no heretike For these three things make vp an heretike 1. error 2. conuiction 3. obstinacie or weddednes to his opinion Hence first note by the way what an heauie thing we charge him with whom we brand with the title of an heretike for we charge him to be one who resteth not in the wholsome word but maintaineth such an error as hath turned him off his foundation one that contemneth the iudgement of the Church despiseth wholsome admonitions continueth in his damnable opinion against the light of his minde against the check and accusation of his conscience and beeing condemned of himselfe heapeth vp sinne vpon sinne All which censure if we shall hastily passe we shall hardly auoid rash iudgement for if euery error in diuinitie presently made an heretike the Apostles themselues had beene no other then heretiks who at first were so erronious and ignorant in many things of the greatest moment in religion What a false witnesse then hath that Apostate Church of Rome passed against ours and all the reformed Churches whose teachers in all their sermons and writings stile vs by no other name then heretikes whereas they cannot shew wherein they haue conuinced vs to haue departed from the Catholike and Apostolike faith and much lesse that we haue with pertinacie and against our owne consciences maintained any falsehood Indeed if our rule be their Canon law which iudgeth him an heretike who speaketh against the Romish Church or obeyeth not whatsoeuer the Pope decreeth we cannot auoid that name Or if we should teach as they doe and that after conuiction that the Saints in heauen are mediators by their merit and prayer that prayer is to be made to Saints and dead men that we can be iustified by the merit of our workes by fasting prayer pilgrimage or any such obseruance that concupisence is no sinne in the regenerate that a man can perfectly fulfill the law that Saint Dominike