the God of our Lord Iesus Christ would giue the Ephesians to know what the hope is of his calling Secondly the subiects in whom it is The Saints for as the practise of beleeuers before Christ to waite for his first comming in humilitie as we read of Simeon Annah many others so now beleeuers as constantly waite for his second comming and the comforts of it Reu. 22.17 And that it belongeth only to the Saints is cleare 1. In that it is ioyned with the faith of the elect in this text 2. Because it ariseth from faith is nourished by it and is proportionall vnto it 3. The thing hoped for belongeth only to the Saints they only haue right in the tree of life and only they enter in through the gates into the Cittie 4. That which meriteth the thing hoped for that is the righteousnesse and obedience of Christ belongeth only to them for them only he praied while he was on earth for them only he died he rose againe ascended into heauen and now maketh requests at the right hand of his Father Thirdly the obiect of this hope Things to come and namely after the resurrection life eternall In which regard the Apostle calleth it an hope laid vp in heauen which is all one with that in the text hope of life eternall vnto which it lifteth vp the heart and affections Where the excellencie of the grace may be conceiued from the excellencie of the obiect it is not conuersant about momentanie and sleeting matters not insisteth in things below but about durable and eternall things to come and not onely comforteth the soule here below in earth but crowneth it hereafter in heauen And this grace it is which putteth such a difference between the godly and the wicked that whereas these are well appaied and contented with things present and wish for most part there were no other heauen then that happinesse they enioy here vpon earth the other looke vpward and outward and see a farre off and are such as waite for the adoption of sonnes and the redemption of their bodies which is the full haruest of those first fruits which they haue alreadie receiued Fourthly it is added in the description that this grace of hope doth firmely and not waueringly expect this eminent obiect and this it doth both because it is grounded not as the Papists teach vpon mans merit power or promises but vpon the most firme promise of God more stable then the hills of which mention is made in the next words as also in that the holy Ghost who first worketh it doth also nourish it yea and so sealeth it vp vnto the heart as it can neuer make ashamed it may indeede be tossed and shaken with many kinds of temptations yet in the patient attending vpon the Lord it holdeth out and faileth not Fiftly the fruit or effect of it is in the last words expressed namely that it prouoketh vnto all holy duty yea and continueth the beleeuer in it Thus Abraham by faith obeyed God and held out looking for the recompence of reward whence it is that as true faith is called in the Scriptures a liuing faith so found hope is also called a liuely hope that is such an one as is effectuall in the heart of the beleeuer to stirre him vp vnto all heauenly conuersation Vse This doctrine teacheth vs what a rare thing this grace of hope is among men and that the thing it selfe is not so common in the world as the opinion of it Aske any man how he meaneth to be saued the answer will be he hopeth well and he trusteth in God that hoping well he shall haue well but if this doctrine be true it followeeh that as faith is not of all no more is hope For it is a grace peculiar to the Saints who are very fewe in comparison of the multitude And is a companion of faith which is not the portion of the most It casteth anker in heauen and striueth not to become the heire of the earth as most men do whose whole studies are to plant and build and call the houses after their owne names and raise their families and make themselues great in the earth of whom we heare the holy Ghost speaking that their hope is onely in this life and they haue no hope in their death It is also accompanied with many graces which are not the garlands of euery head not the beauties of any but the spouses of Iesus Christ. It is not found but in an heart humbled with the touch for sinne and yet possessed with true peace in God grounded on that promise which is made to the poore in spirit for of these two it is ingendred It procreateth and preserueth heauenly mindednes lifting vp the heart to wait and wish for their masters comming so as that day neuer commeth vnawares vpon them as it doth on those who are yet in the night and in darkenesse It suffereth not a man to walke in the wayes of sinne either in hope of mercie or presuming of repentance but he that hath this hope purgeth himselfe and auoydeth the corruptions that are in â—he world through lust It vpholdeth the heart in obedience and dutie both by exciting the will and the diligent hand to vndertake and performe and strengthening the whole man in temptations dangers and distractions vnto all perseuerance in the wayes of God So that although when pleasure or profit is to be cast off or when crosses and losses betide the hypocrite for his obedience all his hope perisheth and vanisheth as the dewe before the sunne yet this hope maketh not ashamed but comforteth in this life and crowneth in the life to come Let blindnesse therefore make fooles bold whose propertie it is to beleeue euery thing yet the wisedome of the wise will cause him to vnderstand his way and not suffer him to nourish for hope either a doubtful desire of somthing which with Balaam he may naturally wish or a dreame in the slumber of conscience deluding with a perswasion of life that heart which is as dead as a stone within him Which God who cannot lie hath promised before the world began The pronoune relatiue which some from whom I would not easily depart referre rather to the word truth then eternall life because of that in the 3. ver But hath made his word manifest and thence indeede might our Apostle iustly haue defended his doctrine from suspition of noueltie beeing the same which was looked for euen in the first ages of the world and now made more manifest by which occasion were offered to ouerthrowe sundrie newe broaâ—hed nouelties of the Popish doctrine not sauouring of ancient antiquitie But I rather encline to that other construction referring the relatiue vnto life eternall immediately going before which as we haue heard it to be expected by hope so is it here said to be promised by God for in the promise hope hath his
the God of heauen For either Satan by his suggestion or his instruments or which is more to be feared we shall heare the whisperings and mutterings of our owne flesh saying Where is the God in whom ye trusted let not thy God deceiue thee any longer and with Iehoram Is not this euill from the Lord and shall I waite on him any longer to all which let vs be bold to answer with the Apostle I know whom I haue beleeued euen him whose bare word is aboue all bonds who neuer promised more then he was able to performe and neuer performed lesse then he promised faithfull is he that hath promised and no vnfaithfulnes of man can make him vnfaithfull The like truth and steadfastnesse carie all his denunciations and threats for neither when his messengers threaten wrath against the impenitent shall that be found a lying word but the sentence of the Iudge which cannot faile of execution True it is that the Lyon hath often roared but the beasts of the feild haue not trembled The Lord hath vttered his terrible voice against the vnrighteousnesse of men but his threatnings haue met with mockers who say euery vision is deferred and where is the promise of his comming with swarmes of Atheists who say there is no God but denie heauen hell and immortalitie of the soule in the meane time making leagues and couenants with hell and death with beastly Epicures who liue vnmooueably from their carnall delights and sensuall pleasures with heauie and dead hearted professours with whome they haue beene but as a blast all which sorts of men promise to themselues life although the Lord hath said of them they shall die and is not this to charge God expressely with a lie and as much as to say that he is not God But these shall know that the words the Lord hath spoken shall be done Ezek. 12.28 And as the Lord letteth his children see for the present that it is not in vaine to worship him so he letteth his enemies often feele euen before their death that all his words fall not to the ground when he meeteth them at euery corner with sundrie plagues and iudgements in their soules bodies estate name or freinds all which are the accomplishment of his word which shall not passe away when heauen and earth shall be dissolued Vse 2. Seeing God cannot lie let euery one of vs labour to expresse this vertue of God first and especially the minister in his place seeing he speaketh from God nay God speaketh by him he must therefore deliuer true sayings worthie of all men to be receiued that he may be able to say in his owne heart that which Paul spake of himselfe I speake the truth in Christ I lie not and iustifie that of his doctrine which Paul did of his writings the things which now I write vnto you behold I witnes before God that I lie not Now then is a minister a liar when he either speaketh false things as euery where the false Prophets are charged an example whereof we may see in Hananiah the sonne of Azur and Abab the sonne of Roliah and Zedekiah the sonne of Maaseiah who are said to prophesie lies in the name of the Lord in that when the Lords Prophets were commanded to carrie yokes about their neckes these would breake them and so caused the people to trust in a lie or else true things falsely misapplying that truth which they could not but vtter for this was euer the note of a false Prophet to make their hearts sad who should haue beene cheared and to speak peace to them against whom the Lord had proclaimed open warre so falsifying the word of the great God which iniurie no earthly King would suffer vnreuenged If a king should signe and send out his letters of death and execution against some archtraytor and the officer betrusted with them should serue them vpon some faithfull counseller who is neare and deare to his Prince so as the innocent and well-deseruing shal be put to death and the traytor suffered to liue in honour should not the life of this man so betrusted goe for the life of the other In like sort doth be who in Gods place whetteth his tongue against the righteous of the land and disgraceth the most forward in the wayes of God let him discourse against them in Scripture phrase and speak things in themselues neuer so true yet is he a lowde liar in the false applying of them and wresting them against them vpon whom the eyes of the Lord are for good and with liars shall be kept without the gates of the â—oly citie and that most iustly in that he hath not lied of men but of God himselfe whom so farre as his malice could extend he hath endeauoured to drawe into his sinne in making him a liar also like vnto himselfe 2. Euery priuate man must take vp that exhortation to cast off lying and speake euery man truth vnto his neighbour and that because it is a peece and sparkle of Gods image and a part of the newe man which is to be put on Which reason the Apostle vrgeth sundrie times in the epistles And indeede no man can more liuely resemble the image of his heauenly father then by the practise of truth in which one word is included that whole image of God which standeth in righteousnesse and holines as Ioh. 8.44 the angels stood not in the truth As on the contrarie no man can more liuely resemble the deuil then by lying for he is a lyar from the beginning and the father of lies True it is there be many defences made for sundrie sorts of lies which we shall haue better occasion to scan in the processe of this Epistle but let all such as would haue themselues marked with the stampe of Gods children knowe that they onely can haue assurance of the pardon of sinnes in whose spirit is no guile and those onely shall rest in the holy mountaine that speake the truth from their hearts and they alone shall stand with the lambe on mount Sion and sing the newe song before the throne who haue no guile found in their monthes Doctr. 3. The last generall obseruation out of the former words teacheth what an infinite and free loue the Lord embraceth his elect withall in that be decreeth from euerlasting whatsoeuer he doth for them in the due season of it Hence it is that not onely in this place but thorough the Scriptures we may read that all the stayres whereby we climbe to heauen were laid by God before the world began If we looke at Gods predestination and election the names are written in the book of life from euerlasting Iacob was loued not onely before he had done good but before he was to doe it If to the ende which is the kingdome that is prepared from the foundations of the world If to the meanes which is Christ he is the
2. More specially by grace of those who are adopted and renewed by grace and thus God is properly our father in heauen and no man is to be called father in earth Secondly when God is personally called father then it is to be taken for the first person and this title is giuen principally to the first person in Trinitie 1. because he is the Father of the second person the word by nature and by eternall generation 2. because he is Father to Christ in respect of his manhood not as to other men by nature or grace of adoption but by personall vnion the humane nature subsisting in the person of the word 3. because from both these followeth that by Adoption he becommeth the father of all the elect beeing members and making vp the bodie of Christ. And this is the respect wherein God is tearmed Father in this place both because it hath relation to the second person here nominated as also because in prayer we must repaire to God the Father in Christ our head and Mediator And our Lord Iesus Christ Christ is Lord in himselfe as God and Lord ouer all blessed for euer both in that he giueth essence and susteining to all things as also possesseth all things and ruleth euen the most powerfull and glorious of all creatures and is called Lord of the Angels much more ouer the Deuils themselues Againe he is our Lord 1. as Mediatour we beeing his inheritance giuen him of his Father 2. as a Redeemer purchasing vs beeing captiues and thralls to Satan 3. as a head of his Church quickning and gouerning the whole bodie of it whether militant or triumphant 4. in regard of his power and dominion for to him all power is committed in heauen and in earth who hath put all things vnder his feete in him we hold all things as in capite and to him we owe all homage and subiection in all obedience both actiue and passiue Quest. But how can Christ be a Lord seeing he is euery where called a seruant Ans. Christ considered in the office of Mediatourship is after a speciall manner a seruant of his Father and so his Father calleth him for my seruant Dauids sake and Behold my seruant because he faithfully serued him in the worke of redemption in that he was made man came into the world fulfilled the law prayed vnto his Father and was made obedient euen to the death yet all the while of his seruice he remained a Lord in himselfe and by his seruice became the Lord of his Church redeemed ones in a speciall manner Our Sauiour There is no other name giuen but this Obiect The Father and the holy Ghost saue also Answ. Although all outward workes of the Trinitie which make for our comfort and saluation are vndeuided as beeing one and coworking yet in performing them we must obserue an order among them the Father is the fountaine from whom the Sonne for whom as a meritorious cause the holy Ghost by whom we communicate of all blessings so all three saue but the Father by sending the Sonne the Sonne by paying the ransome the holy Ghost by applying it so all create redeeme sanctifie yet obseruing this order and manner of working when the workes are more personally attributed vnto them creation is ascribed to the Father not excluding the sonne and holy Ghost redemption to the Sonne and sanctification to the holy Ghost Which order is rather here to be obserued because our Apostle expresseth it in his prayer for these graces when he craueth them both from the Father and the Sonne not excluding the holy Ghost whereby we are taught how to direct our suits also namely that the Father by the Spirit through his Sonne our Lord Iesus Christ would enrich vs with grace and the fruits of it Obiect But there are other sauiours as Ioshua and other Iudges and Kings yea Prophets and Ministers are called sauiours Ans. 1. These all were men and as men saued But of Christ it is said Behold our God he shall saue vs. 2. Some of them as Iudges were typicall sauiours sauing 1. the bodies 2. of one people the Iewes 3. from temporall death and oppression but Christ saueth the bodies and soules of all beleeuing Iewes and Gentiles from hell and condemnation 3. Others as Prophets and Ministers are onely ministeriall and instrumentall sauiours not properly onely for sundrie causes the worke of the efficient is ascribed to the instrument whom the Lord vseth in publishing this saluation but Christ alone saueth by meriting and paying the price and bringing home to the heart this redemption Obiect But we haue yet sinne in vs and therefore are not saued from it Answ. We are saued euen for the present from the wrath and poyson of it in part for euer from the damnation of it so as the strength of it is gone This is the meaning of this salutation which beeing a prayer sheweth vs both of what kinde our salutations ought to be in which we would testifie our loue to whom we write namely to wish them the best blessings as also in what manner not sending formall salutations without feeling abstracting curtesie from conscience but they must proceede from a religious and reuerent affection of the heart for euery prayer ought to come from the heart and as hauing God himselfe a witnes of the truth of the spirit in such wishes as Rom. 1.9 and Phil. 1.8.9 Now the principall lessons in this prayer are two 1. That the free and euerlasting grace of God in Christ is the foundation of all blessings spirituall and temporall 2. Peace is the fruite of the grace and mercie of God Doctr. 1. The grace of God is the whole sufficiencie of his people the first middle and last cause of euery good thing conuaied vnto them or issuing from them not once did the Lord enforce this point vpon his owne people teaching them by things temporall their spirituall estate and condition Deut. 7.7 The Lord set his loue vpon you and chose you not because you were moe in number for you were the fewest but because he loued you cap. 9.4.6 Say not in thine heart because of my righteousnes the Lord hath giuen me this good land for thou art a stiffnecked people and were they not yet further off from meriting and procuring to themselues spirituall blessings and that heauenly Canaan and euerlasting rest prepared for the people of God and if we consider our condition before this grace be reueiled and shine vpon vs are not we in our blood when the Lord first couereth vs with his skirts and no eie but his pitieth vs he calleth vs with Adam out of our thickets when we runne from him and are hiding our selues then finding vs when we would not be found Vse 1. To confute the Popish doctrine which depresseth this grace of God and endureth not that the castle of a mans saluation should be altogether founded without
the gates of hell here is Sanballat and Tobiah Simon Magus and Amaziah here are false Christs false Apostles Heretikes Tyrants all standing against Christ and making warre against his bodie In all which regards if Salomon in the daies of peace without all opposition hauing an hundreth and three and fiftie thousand and sixe hundred workmen cannot vnder seauen yeares finish the materiall Temple how hardly thinke we must this spirituall house standing of liuing stones goe vp how slowly is it reared hauing more enemies and those no weake ones then Salomon had workmen euen as many as there be naturall men in the earth vnmortified lusts in men or deuils in hell all of them with all their power resisting the proceedings of the Church and Gospel Vse 1. This doctrine lets vs see what great things God hath done for such a people as among whom he hath planted hâ—s ordinances many strong holds and oppositions hath he brought down many enemies hath he subdued many engins of Satan and his instruments hath he broken before he could settle his glorie and cause it to dwell among his people For as it was at the first breaking out of this light to the world by Christs owne preaching neuer was the world on such a fire neuer was any age so fruitfull in tyrannie and heresie so hath it beene proportionally euer since in the seuerall parts of the world where this grace hath appeared Witnesse in these parts of Europe the stirres and tumults in all the countries against the light restored by Luther witnes also the fires and flames consuming the bodies of Gods seruants in our own countrie in and since the daies of King Henrie the 8. of worthy memorie that had it not bin the truth of God it could neuer haue come to this where we see it for which mercie all the land should be mooued to much thankfulnes Vse 2. Let euery man hence be mooued to helpe forward and lend a hand to the beautifying and perfecting of this spouse of Christ that as it were by many hands this difficult worke may become the lighter Among the Iewes euery man brought somewhat to the Tabernacle and so it was reared some more some lesse but euery man something so let the Magistrate bring his authoritie and countenance the Minister pure doctrine and holy life to the building of the Church the rich their riches to the honour of God the poore good affections and all heartie praiers that we may once see Sion in her perfect beautie Thus euen very meane men shall be honoured so highly as they shall become assistants to the Ruler of the whole earth as some so vnderstand the place of Iehoshuah and Zerubbabel Vse 3. A ground of moderation to beare so farre as good conscience and a mans calling wil permit the imperfections of any Church and in the wants of it carrie our selues as peaceably as may make to the honour of the God of peace and the manifestation of our selues the sonnes of peace as well knowing 1. that it is not to be expected of any Church militant vpon earth to be vnblemished which is a prerogatiue of Christs glorious bodie in heauen 2. by peace small things thriue and arise to their greatnes euen smoaking flaxe cherished groweth to a flame 3. that contention and division hindreth and ouerturneth those good things which haue gone forward but slowly when they went fastest Yet so as according to the extent of our callings we ayme and labour for the pure and perfect estate of the Church For it was a wicked speach condemned by the Prophet to say It is not yet time to build vp the house of the Lord therefore content our selues to dwell in seiled houses and sleepe in sound skins although the Lords house lie wast And hereupon that the Church afore time hath a long time beene wanting in many things tending to the perfection of it to ground a perpetuall imperfection is a peece of Satans sophistrie and argueth the want of that most dutifull affection of children toward such a mother pleading rather for her blackenes then beautie and not reioysing to see this spouse bedecked with all her ornaments The second point in this first dutie of Titus is gathered out of the word translated to redresse but properly signifieth a continuall and instant straightning of things which grow crooked in the Church Whence we learne that there is a continuall bending and inclining of good ordinances in the Church euen in their best estate After that sinne got once into Paradise and tooke the hold of our first parents innocent hearts not the best ordinances that euer the Lord instituted could so fence themselues as to keepe it from them how soone after had all flesh corrupted their waies how were his lawes ingrauen in the tables of mens hearts so forgotten as he must be forced to write them in tables of stone after that how was that law written by his owne fingers generally corrupted and violated as appeareth by Christs reformation of them how his own politie was violenced of Priest and people all the Prophets as with one voice and mouth complaine how al the ordinances of the new Testament were soone ouerturned and by degrees cleane shaken out of the Church by the rising and grouth of Antichrist who euen in the Apostles daies began to worke appeareth in the historie of the Church Hereunto adde the readines of the malicious man to sowe tares the vnwillingnes of the flesh to endure the Lords yoke the busines and curiositie of mans wit and fleshly wisedome which will be adding detracting or deprauing his institutions by a restles turkising of them the state of the Church militant now here now there exercised with continuall vicissitudes and changes as of day and night so of prosperitie and aduersitie according as God giues Kings ouer it either in mercie or wrath protectors or persecutors all these plainely prooue that which is not obscurely implyed that the best things in their best estate are on the bending hand and inclining vnto corruption Vse 1. This point letteth vs see our imperfection in this world and that all our perfection standeth in two things 1. in sight of imperfection 2. in strife vnto perfection For that the Church cannot be perfect is manifest in the continuall declinings of vs that are the members Which should make vs ashamed when we see our turnings backe daily reproouing vs. The Lord if his pleasure had beene such might haue as perfectly beautified and stablished his Church in earth as euer it shall be in heauen but he seeth it fitter for vs to be brought to an humble walking before him in sence of our infirmitie as also daily to repaire vnto him who is both the author and finisher of our faith that he would be pleased to laie as the first so the last stone of this his building that the whole praise of it may be his Vse 2. They may
and therefore necessarily supplieth it with moysture and heate of grace And the promise is that those that waite vpon the Lord shall renew their strength they shall lift vp their wings as the Eagles they shall runne and not be weary they shall walke and not waxe fainte Secondly The comfort of old age dependeth hereupon the tedious and diseased daies of which whosoeuer would comfortably passe they must prouide themselues of this supplie For who is it that can say he hath pleasure in those daies when for the darknes and miserie of them the sunne and the moone and the starres seeme to fall from heauen vnto whom Christ the Sunne of righteousnesse hath not risen and vnto whose heart that bright morning starre hath not discouered his brightnes the least beame and glims of whose sauing grace farre surpasseth the sunne in his strength What comfort can be to him whose strong men that keepe the house that is whose armes tremble for weaknes and whose thighs bow themselues as too weake to beare the weight of the bodie vnlesse the Lords arme and right hand become his strength and as a staffe to leane vpon as he was to Dauid 2. Sam. 22.19 What ioy remaineth vnto him whose age hath worne away most of his senses that now hath his eyes dim as Isaaks that with Barzillai he cannot discerne between good and bad he hath no tast in that he eateth and drinketh he cannot heare any more the voice of singing men and women vnlesse he hath attained the eyes of faith to see God in Christ and so with Simeon he can behold his saluation vnlesse he find rellish and tast in the bread of life vnlesse he can heare the sweet note of Gods spirit consenting with his owne that he is Gods child together with that sweet harmony of a good conscience kept before God and men in all things which is heauenly musick vpon earth In a word what solace or reioysing can be to him who hath one foote in the graue that seeth death so neere him daily threatning him and no way to escape him vnlesse herein also the spirit sustaine his infirmitie by assuring him that Christ is his life who hath bereaued that serpent of his sting poyson and venome so as he shall doe him no more harme then helpe him towards his happines Thirdly why should not we thus prouide against that rainie day and furnish our selues against the euill of it seeing the heathen were by nature taught to prouide for themselues such props of their age as they thought would most bestead them both for their vtilitie and delight there is no man that finding his eyes decaying needeth to be vrged to prouide spectacles nor he whose loynes faile him to prepare him a staffe to leane vpon and much more should grace teach euery Christian that when with Dauid through age or otherwise he findeth his flesh fayling him and his heart also then to make the Lord his hope and his portion for euer Fourthly the recompence of this dutie is beyond all our thoughts seeing the blindnes of the bodie is made vp by the vision of the Lord Iesus and God the father appeased in him bodily weakenesse supplyed by spirituall strength corporal death abated yea exchanged with heauenly life all which not onely quell the feare of death approaching but euen whet the desire of it For if Simeon seeing Christ in his armes praieth for his peaceable departure If Moses seeing the land of Canaan from the toppe of mount Nebo could willingly submit himselfe to die If the three famous Patriarchs who neuer sawe the promises accomplished to their owne persons but a farre off promised to their posterities could willingly die in faith how much more shall they be able to wish their desolation who by the eye of the faith shall behold that heauenly Canaan and that celestiall Ierusalem of which the other were but darke shadowes Vse This doctrine cries shame vpon many old men that are as weake or weaker in soule then they be in bodie farre more blind more staggering euery way more sensles more dead they perceiue their faces and eyes looke drooping to the earth and yet their spirits neuer a whit more lifted vp vnto heauen they see the world forsaking them as not able to cherish them any longer and yet cannot they be drawne to forsake the world they cannot but behold the earth casting them off it and making a way fot the next age their posteritie and yet they cast care away and neuer prouide themselues of a continued citie The eie of their bodie seeth how they are growne into yeares and striken in age but the eye of their mindes see not the gray haires here and there vpon them no more then Eprhaims did Euerie man can see and say they are come euen to the period of their dayes and yet no man can say they are come to the beginnings of any true grace Thus although multitude of yeares should teach wisedome vnderstanding faith application yet may young Elihu truely obiect to the reproach not of a fewe that olde age is not alwaies wise Further vrging of this point although carried further in the deliuerie I purposely omit The Lord graunt all of vs whome it concerneth to learne thus much as is said In loue This second vertue beseeming the elder sort not onely as olde men but auncient Christians is brotherly loue which casteth eie vnto all the duties of the second table as faith principally to the duties of the former and most fitly ioined with faith as being the inseparable companion of it and such a marke as freeth it from imputation of deadnesse or vnsoundnesse Which vertue is inioyned euerie Christian olde or young both because it is the newe commandement of Christ as also a note of a Christian and true disciple of Christ Ioh. 13.35 and is besides the bond of vpright dealing in humane societie without which men were little better then wolues or wilde beasts But it is here rather commended to elder men who in this vertue as in the former and following graces must be more at the last then at the first and in whome this grace of loue must be proportionable vnto their faith for this may not be an infant if the former be of riper age but according to the proportion and growth of faith must loue abound And it must be obserued that our Apostle requireth not the vertue simply or in remisse degree or small measure but soundnesse in loue in such a degree and measure as that age seemeth of it selfe to call for Now if we would knowe wherein the soundnesse of loue consisteth it is then sound when it hath soundnesse 1. in the ground 2. order 3. seate 4. worke 5. durance of it First the true ground of all the loue of the creature is the loue of the Creator all the loue of man must issue from the loue of God and all duties of the second table must
and preseruatiue of many graces a bond of her owne and others peace a setler of the comfort of her life an ornament of her head and of her house which once let her be disrobed of she may bid farwell to her families welfare for let any vile affection beare sway but for a little while as of anger impatience excessiue griefe intemperance or any such how is the whole house in a kind of tumult which as a Common wealth in the commotion and rising of some one rebel cannot be composed and setled till the rebel be subdued which they finde too true who in their match were left vnto thēselues to make choise of such as wanted then and yet haue not attained with the feare of God the practise of this vertue Now then seeing this vertue is so necessarie for all parts of life that it ought neuer to be wanting many womē who want not many good parts of nature and grace may yet see hence their error who conceiue that if they be generally well reputed of both for their religious and honest course and can in good manner please their husbands in the administring of the family that then they may be dispensed with in some predominant indiscreete and intemperate affecton especially if it be more priuate as now and then in extraordinarie vnquietnesse and bitternes not seldome in some bitter roote of couetousnesse drawing on iniustice towards their husbands perhaps to breake out into some prodigall and idle expense another way in lashing out libertie of speech against some that cannot answer for themselues in becomming for some dayes the greatest strangers at home c. all this while thinking that these things if seldom will stand well enough with religion but they are to knowe that all Salomons wisedom could not reconcile two things so abhorring together the giuing of the heart vnto wine or any one lust and the leading of it in wisedome and it will prooue starke vanitie to make triall of it after him neither can it be other then the shuffling out of a religious course for man or woman to giue way to any one inordinate lust More of this vertue see in the places forenoted Chast or pure The Apostle by permitting the three former vertues hath made way vnto this fourth which is a fruit of them issuing from the loue of their husband and children and from tending and watching against inordinate affections And this puritie or chastitie is not that of the virgin or single estate but it is a marriage vertue the keeper of the mariage faith and may thus be described It is a puritie both of soule and bodie in regard of vnchast lusts abandoning all vnlawfull and strange pleasures which description is wholly couched and abridged in 1. Cor. 7.34 where the Apostle calleth it the holynesse of bodie and spirit of spirit when it is either not tempted to vncleannes or beeing tempted yeeldeth not or yeelding is recouered by repentance of body also when it neither exciteth nor beeing incited executeth not vncleannes Now how equall and reasonable is it that women especially such as haue the remedie of marriage against impuritie in whome the want of it is more sinnefull and dangerous should be prouoked to the preseruing of such a sweet grace as this is First if we consider how the Lord approoueth and vrgeth it 1. By his commandement 1. Thess. 4.3 this is the will of God that ye should abstaine from fornication and euerie one possesse his vessell that is his body which is the instrument of the soule and containing it as in a vessell in holynesse and honour 2. In that the Lord here interposeth himselfe and though many husbands and wiues thinke of nothing but a mutuall stipulation betweene themselues yet the Lord challengeth the couenant to be made to himselfe as it proceeded first from himselfe so as she that forsaketh the guide of her youth forgetteth the couenant of her God that is of marriage of which God is the author and whose name was or ought to haue beene invocated in the match making 3. In that the Lord professeth that he narrowly watcheth and clearely seeth when this couenant is broken that although the fact be done in the darke and neuer so charily and cautelously yet day and darkenesse are alike vnto him If the husband see it not nor any eie of flesh yet the Lords eie findeth it out and will set it in the cleare light before men and angels This is made a reason of the precept Prou. 5.15.17.20.21 for the wayes of man are before the eies of the Lord. Ioseph might haue sinned secretly enough but that his eie was happily lifted vp toward this pure eie of God which cannot abide to behold such iniquitie 4. In that he declareth that he watcheth the sinner of this kinde to bring destruction vpon his bodie and soule to shut him out of heauen and to roote him as a loathsome weede out of the earth The former appeareth Prou. 5.22 the sinner of this suite destroyeth his owne soule 1. Cor. 6. no fornicator shall inherit the kingdome of heauen Reuel 21. no vncleane thing shall enter within the gates of the citie but shall bee kept without with dogges enchanters and lyers The latter seeing the law of God is that the adulterer and adultresse should die both because he would not haue the land defiled nor the guiltie person to liue as an eyesore vnto the innocent nay more if a man were deceiued in the qualitie of the person he hath taken to wife thinking to find her a maid but he findeth her virginitie bruised and another man hath humbled her it is lawfull for him to put her away and the Magistrate to put her to death as an adultresse Further how strictly the Lord watched ouer this sinne appeareth by that law Numb 5.21 If the husband were but ielous whether iustly or iniustly himselfe was accounted guiltie if he did not bring her to triall and this triall was not to be made by man but was Gods owne triall by the bitter cursed water by which himselfe from heauen would reuenge so greiuous a sinne against so holy an institution as marriage is And in comparison the word of God accounteth this sinne farre more wicked then some of those which mens lawes punish with death we thinke theft a great sinne because it bringeth malefactors to the gallowes and so it is but not comparable to this for Salomon himselfe by comparing these two sinnes putteth them almost out of comparison a theefe steales for hunger to saue his life but he that committeth adulterie sinneth against his owne life the former is not alwaies to be despised but this is neuer to be spared the former may make satisfaction by restitution of the thing and fowre fold for the sinne the latter can make no restitution at all the satisfaction of the theefe may be accepted of the owner or if he cannot satisfie with all the substance of his
And we haue neede of patience to enioy the promises Abraham himselfe enioyed not the promise till he had waited patiently Heb. 6.15 we shall deceiue our selues if we looke to be wrapt into heauen as Enoch and Elias were seeing the promises of life goe with exception of the crosse which will trie our patience We knowe there is a time promised we may neither prescribe it nor if we beleeue make hast but as the husbandman patiently expecteth the fruites of the earth much more should we possesse our soules in patience to reape our fruites and haruest in heauen The third qualitie is a sighing and longing after the thing hoped for the heart that waiteth for such things hath both a griefe for the absence and a groaning desire after the presence and possession of them Rom. 8.23 We sigh in our selues waiting for the adoption euen the redemption of our bodie To this purpose saith Salomon that hope deferred paineth the heart Thus should we be sicke of loue and neuer finde our selues well and at ease in any thing below neuer thinke our selues happie in things present which are indeed but prison-ioyes in comparison of the ioyes of heauen but as crazed persons be euer complaining and wishing Oh who shall deliuer mee from this bodie of death Now who seeth not that this qualitie includeth an earnest loue of Iesus Christ whome we therefore waite for because wee loue him whence the Apostle Paul fitly knitteth these two together 2. Thess. 3.5 The Lord guide your hearts to the loue of God and the waiting for of Christ concluding thence that we cannot waite on the Lord Iesus Christ vnlesse we first loue him The fourth qualitie is a reioycing in that our hopes shal certenly come Rom. 5.2 we reioyce vnder the hope of the glorie of God that is that we shall partake one day of his glorie Excellent is that place in 1. Pet. 1.8 whome we haue not seene and yet we loue him and beleeue in him and reioyce with ioy vnspeakeable and glorious receiuing the ende of faith which is saluation And surely if Abraham the father of our faith reioyced to see the day of Christs humilitie so farre off euen 2000. yeares how ought we his beleeuing children reioyce to see the day of his and our own glorie approaching so neere that now is euen the last minute of the last houre how should we reioyce in that the time of refreshing and restoaring all things is come and if we be spouses of this bridegroome wee cannot but as we are exhorted reioyce in that the marriage of the lambe is come and the day of our owne coronation with an incorruptible crowne of glorie The third thing to trie the soundnesse of this expectation is by the effects of it and these be fowre 1. It purifieth and purgeth the heart and life whosoeuer hath this hope purgeth himselfe for he that waiteth for Christ wayteth for this ende to be like him and therefore conformeth himselfe daily vnto his similitude and becommeth pure as he is pure the which puritie howsoeuer it bee esteemed of in the world whosoeuer profiteth not in he cannot hope nor waite for Christ. If a man after the tearme of a fewe yeares hope for a large reuenue he cannot nor will not in the meane time take the way to cut off all his hopes but rather make wayes for the accomplishment and preuent whatsoeuer would come betweene him and them It is true that the blood of Christ purgeth vs from all sinne by satisfying for it and meritting the spirit of sanctification for beleeuers but yet we must purge our selues by manifesting that we receiue not this grace in vaine nor neglect the meanes wherein we are to testifie our thankefulnesse which is by striuing against iniquitie The Scripture noteth him to be an euill seruant that saith he wayteth for his masters comming and yet he beateth his fellowe seruants and sitteth downe with drunkards such hopes as these ende in vaine perswasion when presumption and vngrounded confidence confoundeth the person that giueth them harbor Dost thou hope then to be like Christ when he appeareth thou must then resemble him in this life beeing in thy measure pure holy innocent meeke louing and obedient professe hope without this conformitie vnto Christ it is but a pretence all is vnsound and deceitfull 2. It not onely freeth from sinne but frameth to obedience both cherefull and constant whereof we haue a pregnant example in Christ himselfe whom we are commanded to looke at for imitation who for the ioy that was set before him endured the crosse and despised the shame So also are the Saints in their measure looking to the ioy before them invincible both in labours and sufferings hope worketh the will it setteth the hands and holdeth them to worke it putteth a difference betweene the workes of Christians and ciuill men they attempt Christian duties that their master may finde them well doing and hold out also in well doing but these vndertake sightly duties but in some by-respect or other and wanting this hope are off and on especially in difficulties they giue vp all whereas the Christian who hath the recompence of reward in his eye can esteeme with Moses the rebuke of Christ great riches 3. This hope taketh off our fierie edge and heat of affections from the world and setteth them aboue it fixeth the eie vpon things within the vaile the glory of which dimme and obscure all the glorie of the world it causeth refusall of the pleasures of sinne for a season it maketh treasures of Egypt seeme small yea vile in a mans eie comparatiuely the expectation of this resurrection maketh the mocks and contempts of the world to be contemned yea sentences of death nay executions lightly esteemed of this hope hath carried martyrs through fires feares lyons dens teeth and a thousand kinds of death through all which they hastened to the fruition of the thing hoped for in which onely they looked for securitie and contentment 4. It beeing the daughter of faith waeeth not wearie but still vseth the best meanes for the obtaining the thing hoped It is importunate with God by prayer for the comming of Christ and as Iacob wrastleth with God when it hath nothing but it selfe to sustaine faith yea and preuaileth with the Cananitish woman after many repulses they that haue this hope pray for all the meanes which hasten this comming for the free passage of the Gospel the peace of Ierusalem the puritie of do-doctrine which themselues loue and beleeue and propagate vnto others by word and example that so farre as lyeth in them the number may be euerie way accomplished And further they greiue and sorrowe when any of these are hindered when the state of the ministerie and ministers is destitute and distressed when the light and life of professors is obscured and darkened when errors are broached maintained and receiued for these are things comming betweene them and their hopes and
sense of much loue in forgiuing many sinnes doth greatly constraine and enforce double thankefulnesse all which I haue spoken that no man be discouraged otherwise then to lead him through his course with constant humilitie for his estate past if for the present he finde a change but rather breake forth into the magnifying of that maruelous power of God and that free grace of his who is the moouer and perfecter of our whole saluation The 2. point in this description of the person of Titus is the title of relation my sonne according to the common faith that is my son not whom I haue begotten according to the flesh but to the faith namely both to the gift of faith for Paul was his spirituall father by whose meanes and ministerie he was conuerted as also to the doctrine of faith not to beleeue and professe it onely but also become a teacher of it Which doctrine is called the common faith 1. because the matter of it is common to Paul Titus and all the elect 2. the manner of propounding it in which they did mutually consent is common to all beleeuers 3. in regard of the common obiect which is Christ and all his merits which belong to all the faithfull 4. in respect of the common profession of it it beeing the badge of euery Christian. 5. of the common ende of it which is saluation the ende of euerie beleeuers faith Out of this title note two lessons 1. That Ministers ought to be spirituall fathers to beget children to God 2. That faith is one and the same in all the elect Doctr. 1. That Ministers are spirituall Fathers to beget children to God appeareth in that the Hebrew phrase not onely stileth them by the name of fathers 1. who indeed are so properly by the way of blood naturall generation 2. neither onely those who are in a right descending line though neuer so far off 3. neither onely those who adopt others into the roome and place of children 4. but those also that are in the roome of fathers either generally as all superiors in age place or gifts or more specially such as by whose counsell wisedome tendernes and care we are directed as by fathers who in these offices and not in themselues for sometimes they be inferiours otherwise become fathers vnto vs. Thus was Ioseph an inferiour called a father of Pharaoh that iâ— a counseller Iob for his tendernes and care called a father of the poore Schollers of the Prophets called sonnes of the Prophets Elisha saith of Eliah my father my father and Iubal was the father of all that plaie on harpes But much more properly is the Minister called the father of such as he conuerteth vnto the faith because they beget men vnto God as Paul did Onesimus in his bonds in which regeneration the seede is that heauenly grace whereby a diuine nature is framed the instrument by which it is conueied is the word of God in the Ministerie of it The mother of these children of God is the Church which conceiueth them in her wombe which trauelleth of them and bringeth them into this spirituall world which bringeth them vp in her bosom and nourisheth them at her brests first with the milke of the two Testaments and after with stronger meate till they be strong men in Christ. Obiect Matth. 23.9 Call no man father in earth and God is the onely father of spirits Hebr. 12.9 Ans. The place doth not simply and absolutely forbid the calling of any man father for then had the Apostle sinned in calling himselfe the father of the Corinths and Timothie and Titus his sonnes yea the Lord himselfe goeth before vs in example in giuing this title not onely to the fathers of our bodies but all superiors besides in the first commandement But the scope of that place is 1. to condemne the ambitious seeking and boasting in the titles of father doctor c. 2. to teach that no man should depend vpon any other as the principall efficient cause of his birth either naturall or spirituall for God is properly the father of vs all not according to our spirituall birth onely but euen our naturall also for he formeth in the wombe he bringeth out of the wombe and in him we liue and mooue and haue our beeing and what Ministers or fathers of our bodies act herein they doe it as instruments by whom the Lord worketh True it is that the Lord hideth his worke by instituting such meanes as haue in them some shew of inherent power to produce such effects and for their further reuerence ascribeth to these instruments his owne work and his proper titles of fathers sauiours yet is no man for this to ascribe the principall power of begetting him whether in the flesh oâ— in the faith to any man otherwise then as a subordinate meanes vnder God that the whole praise of the worke and of our life naturall and spirituall may be ascribed vnto the God of life and the spirits of all flesh Thus we see how Ministers are fathers and so to be accounted Vse 1. No man can be saued in an ordinarie and visible Church where the Ministerie of the word is setled but by a second begetting and birth for that which is borne of flesh is flesh and therefore he must haue another father besides the father of his bodie for no spirituall father in earth none in heauen euery child borne into the world hath a father although many sonnes of the earth know not their father examine thy heart am I born into the Church who was my father and here what a number of the sonnes of the earth earthly and base minded men and women professing themselues to be the sonnes and daughters of God know neither father nor mother besides those of their bodies and conceiue no more of this heauenly birth then Nicodemus who although Christ himselfe taught the doctrine of regeneration yet asked how could those things be for what is that which is generally taken and rested in as the new birth and deceiueth the most men and women in the Church surely the repressing of wickednes of nature that it breake not out into excesse of riot and perhappes not the restraining only but the reforming of some grosse vice or vices which may be and generally are where is no renewing nor birth into the Church Iudas so liued as no man could say blacke was his eie but yet was a deuil out of which example we euidently see that euen the supernaturall decrease and restraint of vice in the reprobate is farre from the new birth of the elect Let him then that would not be deceiued in this waightie matter looke he be renewed that he be a new creature a new man compleat in all his parts for as the soule is whole in euery part of the bodie so is the beleeuer renewed in euery part that although there be no lust but may assaile him yet none shall dwell
because men see it not 1. Consider how many we haue who conceiue that they are sound Christians and say they beleeue in Christ they thank God and they hope to be saued by Christ as soone as the best and yet the life of Christ much lesse foundnesse of soule was neuer in them yea nothing else but raigning sinne if to be daily drunke and to be sound stakes on the alebench to sweare to lie deceiue boast contend quarrell contemne the word and Christian practises and men will make sound Christians we neede not goe farre to seeke such sound men 2. Of such as are Christians and of the number of beleeuers how are many crazy and ouergrowne with bad and vicious humors some of couetousnesse some of licentiousnes some of idlenes and some worse then these The creple that lay at the poole of Bethesda eight and thirtie yeares had neuer more neede of putting into the poole then they that should a man looke wholly vpon some and not vpon others with them our congregations would seeme rather spirituall spittles then the Temples of Christians 3. How had the best need of that counsel giuen to the Church of Sardis Reu. 3.2 Be awake and strengthen the things which remaine and are readie to die for I haue not found thy workes perfect or sound before God for the truth is such a generall consumption of grace possesseth the most that were the bodies of many so farre wasted and spent as their soules are from that which hath beene in them long could they not look to remaine in the land of the liuing Secondly it is the soundnes of faith which the Lord is delighted in for neuters and no bodies fish nor flesh hote nor cold he cannot digest but speweth them out of his mouth halfe Christians he accounteth no Christians and therefore be altogether a Christian or thou art neuer a whit What a Christian at Church and a companion at home a bible in thy hands at Church and presently a paire of cardes or dice at home here in the companie of Saints and there of deuills incarnate here of them that feare an oath and there of them that cannot speake one sentence without an oath for the preface the Lord noteth thee for rotten at the core and stampeth thee for a counterfeit although thou beest neuer so cunningly washt ouer Thirdly this maketh all our duties chearefully vndertaken conscionably performed and mercifully accepted it cloatheth all our actions with seeming and sutable affections if they be exercises of repentance with godly humilitie if duties of loue with Christian compassion and charitie without which they were rather as carkases without soules then the fruits of sound and sauing faith Fourthly this soundnes carrieth assured comfort with it both in life and death many are the trialls and temptations of Gods children by the deuill and his instruments and through many afflictions are the Saints passed to their glorie the least of which were able quite to ouerturne them if they had not this sound proppe to leane vpon to which the promise is made that the gates of hell shall not preuaile against it Againe infinite are the frailties and weakenesses of Gods children yea not onely in their declinings but in theit best duties in which they are drawne the nearest vnto God the which would vtterly disheart them were it not that they knewe that is not perfection but sinceritie and a sound endeauour vnto it which is their reioycing here belowe Hezekiah in a sore brunt hauing the sentence of death denounced against him as it seemed out of Gods displeasure for he wanted issue had nothing to comfort him although he was a king but onely that he had walked in vprightnes before the Lord shewing vs that with this soundnes of heart possessing Christ and walking worthie of him we may with boldnes meete the Lord in iudgement yea then when heauen and earth shall be shaken together Fiftly on the contrarie what horrors of their fearefull apostacie haue many carried to their graues the cause of whose withering was euen want of moysture and soundnesse at the roote and most iustly seeing euen the deare Saints of God haue tasted the bitter fruit of smaller declinings and that by improuidence out of which they haue not beene recouered without shame and sorrowe as in Dauid Peter Noah c. If any yet thinke this doctrine more then needeth let him further consider 1. That the day of triall may not be farre off euen our day of famine by particular iudgement or death 2. The generall iudgement cannot be farre off when only such shall be pronounced blessed in whose spirits are found no guile 3. That he may shrowdly suspect himselfe to be an hypocrite who herein differeth from a sound Christian that the one can be content to be called on the other is vnsound at the heart and cannnot endure to be gaged Ver. 14. And not taking heed to Iewish fables and commandements of men that turne away from the truth As the Phisitian or Surgeon hauing cured some disease or sore at his departure forewarneth his patient of such meates and meanes as may bring the same or worse euills vpon them so dealeth the Apostle who hauing prescribed a course by meanes of which this corrupt and rude people should be brought to soundnesse in the faith he chargeth that whereas they had beene formerly addicted to lies and fables which had beene the occasions and feeders of their vnsoundnes and spirituall diseases yet now they should no longer attend to such fables and commandements of men which otherwise will be as powerfull as euer to preuaile against them to the turning of them away from the truth the which is now preached among them 1. the meaning 2. the doctrines Iewish fables Although all fables in matter of religion be to be reiected yet especially he mentioneth these of the Iewes because they were most dangerous of all 1. Because they directly opposed themselues as ouerthrowers of the whole doctrine of the Gospel and the merit of Christ. 2. They were perswaded vnder most strong pretenses for they came as from Gods owne mouth and from his owne people from such as were borne vnder the law so as they were vrged as things of surest ground and strongest authoritie from God himself and his greatest Prophet Moses But what were these fables Ans. Vnder this head may be comprehended all the false glosses and false interpretations of the law of Moses vrging the externall and literall but not the internall and spirituall meaning of the law for which corruption Christ challengeth the Iewish teachers Matth. 5.6 and 7. chapters 2. All their fabulous inuention in their Talmud such as that concerning the comming of the Messiah and the great feast at his comming and of the fruitfulnes of the earth which at that time shall bring forth in stead of eares of corne loues of bread and a number such of which Paul saith they are for number infinite and for
in speach and gesture before his master and behind his backe but especially in the free obedience of all his lawfull yea and vnequall commandements so as they be not vnlawfull Coloss. 3.22 seruants obey your masters in all things that is in all lawfull and bodily things And the same Apostle mentioneth both in the Ephesians and Colossians bodily masters to shew that so farre as the soule is not hurt nor the conscience wounded the rule of the seruants obedience is not his owne but his masters will be it irkesome difficult wearisome Luk. 17.7 the wearie and toyled seruant may not come out of the field to ease and refresh himselfe at his pleasure but waite still vpon the hand of his master and sit downe and eate at his masters appointment and not before as that parable teacheth 3. In patient induring without resistance rebukes and corrections although bitter yea and vniust 1. Pet. 2.18.19 seruants be subiect to your masters not onely the good and courteous but to the froward and bitter for it is praiseworthy in conscience towards God to suffer greefe wrongfully When Agar was roughly dealt withall by Sarah she runne away and would not endure her but the Lord by his Angel controlleth this course and giueth her better counsell returne home to thy mistres and humble thy selfe vnder her hand or suffer thy selfe to be afflicted by her Quest. But may not a seruant auoid the rigour and extremitie of the vniust anger of his master Ans. It may be lawfull without despising of the masters authoritie to giue way for the present vnto his furie and if conueniently it may be to withdraw himselfe â—ill the rage be past and the storme blowne ouer as Dauid conueied himselfe from Saul and the Egyptian that directed Dauid to the Amalekites made him to sweare by God that he would not deliuer him to his master from whom he had fled neither did Dauid sinne in taking that oath because of that law Deut. 23.15 If a seruant had fled from his masters rage especially if an Heathen who cared but a little for their seruants liues he must not forthwith be deliuered to his master but humanitie must be exercised towards him they must adde no affliction vnto him but kindly intreate him till mediation may be made and his Master appeased with him Hence we note that religion and the doctrine of the Gospel freeth no man from any dutie but rather fasteneth it vpon him the Apostle saith not that seruants beeing now brought to the faith are no longer to be commanded by their masters but by Christ but writeth to them not as free but as seruants still and inforceth their subiection euen to vnbeleeuing masters and elsewhere writing vnto masters he forbiddeth them not to exercise rule and dominion ouer their seruants but only teacheth them after what manner to weld their authoritie And indeed this is a point which occasioned much trouble in the Apostles daies both vnto masters and seruants for they hearing of a libertie purchased by Christ to beleeuers in him they presently begunne to cast vp all and would not serue any longer especially vnbeleeuing masters but would be at their owne hands against which conceit the Apostles Paul Peter Iohn much laboured still recalling seruants to their former subiection and obedience Let not now any obiect that this seruile condition is against the law of nature is a fruite of sinne is against the law of Christ who hath purchased such libertie as now in him all are one is against the Apostles rule be not any longer the seruants of men which things surely the seruants of those times and some since haue taken hold of For 1. euery subiection is not against the law of pure nature who can denie but that in innocencie there was a politike subiection of the wife to the husband the children to the parents and this was no fruit of sinne although the tediousnesse and painefulnes of it came in by the fall 2. Christ hath purchased a libertie for soule and bodie but we must be content with the first fruits of it here in this world and those are the spirituall libertie we haue from Satan sinne and condemnation which shall bring on that perfect freedome we expect in heauen when we shall not only be freed from the power of sinne as here but euen from all molestation of it and not only set free from the euil of seruitude as here we are by Christ buâ— euen from it selfe 3. In Christ all are one indeed but in regard 1. of the spirituall and inward man 2. of the meanes of leading men to happinesse but in respect of the outward man they abide master and seruants still Prince and people still bond and free still noble and ignoble still Paul hauing conuerted Onesimus a runnagate seruant kept him not with him at Rome because he was called nor freed him from the seruice of his master but sent him to Philemon againe who although he must in regard of the faith account him a brother yet his outward condition was to be a seruant still 4. We must be no longer the seruants of men namely in respect of the inner man and the conscience which in seruants is as free from men as in Masters no master can command that for it is onely to be commanded by God but the Apostle speaketh not of bodily seruice to men neither is there any word which belongeth to the doctrine of faith that is a maintainer of any licentious libertie nay religion teacheth them that as Christ hath set them free so also that they shall not vse that libertie as a cloake of maliciousnesse and licentiousnesse but carrie themselues the rather as becommeth the seruants of God and the freemen of Iesus Christ. Vse 1. If this be so let Masters haue a care if they would haue seruants subiect vnto them to choose such as are religious and frame to religion such as they haue chosen that knowing what it is to be subiect to their master in heauen conscience may compell them to be subiect vnto their earthly masters also Wouldest thou haue thy seruant to please thee in all things worke him to please God in all things Wouldest thou finde him faithfull vnto thee see then that he be a Ioseph who will not sinne and be vnfaithfull to the Lord. Wouldst thou haue him a profitable seruant to thee see he be an Onesimus and then howsoeuer in times past he was neuer so vnprofitable yet now will he become profitable to thee and others Many masters feele the iust smart of vndutifull vnfaithfull vnprofitable servants to the ruine often of themselues and their familyes because they haue no care of their choise nor to frame them to godlinesse and profâ—ciencie in grace whome they haue chosen 2. This meeteth with the sinne of many seruants who lift vp their hearts aboue the estate of subiection and in their hearts despise the person or place of their gouernours and
delight to consecrate it as glorious vnto the Lord neither your selfe nor yours obserue it They say they doe as much as they need and they know inough for they loue God aboue all and their neighbour as themselues and for the sabboath what need such strictnesse it was made for man and not man for the sabbath and as for this singing of Psalmes and reading and prayers in priuate houses they must needs say it is too much precisenesse and they cannot away with it and they could neuer see hurt in giuing their seruants and children libertie to goe on the saboath and doe what they list and themselues may with good companie play and passe the time so it be not seruice time on the sunday as well as other daies But take all these pleas out of their mouths and shew particularly that good treasuries would send out better things they draw all to this one conclusion What we cannot be Saints here that is in plaine words they cannot frame themselues to this life of pietie and so are still without all the teaching of grace and pitifull it is to see how many persons that thinke themselues no meane Protestants debarre themselues from the practise of pietie by such ignorant conclusions as these which I would not here haue reckoned but that I know diuerse perhapps of our daily hearers whom grace hath offered to teach otherwise thus tainted Well a fearefull delusion it is to hope for saluation in such a dangerous estate A second sort farre differing from the former are such as haue attained much more knowledge but neuer yet attained this high point of practise to liue godly they can make a shew of godly life and Pharisaicall righteousnesse but all is vnsound within they can with Herod doe many things at Iohns preaching but it is but for a brunt of newfanglednesse they can seeke God but either in affliction or for corne and oyle but after freedome from the one or fruition of the latter let him alone till they need him againe nay more they can be zealous for good and quickly enflamed but it is as fire in straw a blase and away they can reprooue others for sinne but can abide no reproofe themselues they can reioyce in the word and be rauished but as a man with sweete odours in the Apothecaries shoppe but he carrieth none out with him or as one is delighted with the sweet smell of hearbs so long as he is in the garden but hath no vnderstanding or diligence to gather of euery kind some to carie with him that so he might haue the benefit of the garden when he is a great way from it They can further attaine to many good things as to delight in good mens fellowship so did Iudas in Christs communion gather from them many common graces of vnderstanding speach abilitie to pray teach comfort exhort but all to their owne hurt for either they hide these talents in napkins not vsing them at all or in vsing them without humilitie abuse them yea not seldome making them bolder to offend God and more careles of duties vnto men by meanes of such gifts then if they had them not but here is yet no teaching of grace and better had it bin such had neuer knowne the way of truth then thus to depart from the way of righteousnesse A third sort there are who many of them I doubt not are the Lords and haue a desire in truth and for the most part to walke before him as beseemeth them and yet whose liues are not so acquainted with such a course of Christianitie but that oftentimes by corruptions not well watched against they breake out to scandalls and reproaches of the Gospell and in these some of them lie longer as when professors can liue inordinately not attending vpon their lawefull calling but let themselues loose where God hath tyed them becomming either busie bodies or companions or perhaps worse which falls may for a time befall those which are the Lords but yet grace hath not taught them so much as they make account of and time will trie whether any thing at all in truth or no. And other Christians who in their worshippe of God are often cold and dead hearted and in their dealings can be inferiour to some ciuill men can nourish contentions and heart burnings misdeeme and misreport others now then idle in their talke or worse vnprofitable in their liues can bolster vp their friends children and seruants in things worthie punishment as Eli did are not so frequent in watching the wayes of God with him nor the wayes of his own heart such I say may be schollers in this schoole and Christians but they haue forgotten their rules and had neede hasten their repentance that grace may nor order a great part but their whole liues to a godly conuersation Let all of vs therefore learne that precept 1. Tim. 4.7 to exercise our selues to godlinesse Reasons 1. Godlinesse hath the promise of this life and that to come a godly man hath title to all good blessings which heauen and earth can affoard 2. Godlines is the greatest gaine the best gaine whosoeuer would gaine more then ordinarie men let him become godly many men are crossed and miscarrie in their outward estate because they are vngodly persons without the promise and the blessing 3. Seeing all these things shall be dissolued what manner of men ought â—e to be in all godly conuersation 2. Pet. 3.3 when we shall appeare before the great iudge of all the world nothing but godlynes shall be able to bestead vs. In this present world 1. Note that godlinesse must not so lie hid in the heart but it must appeare in the eyes of the world neither must it be neglected till death but exercised in this present world a point the more needefull to be propounded in that euerie man naturally wisheth with Balaam to die well and godly but forget the practise of pietie in their life time we see the most men would be put in minde of God at their death and send for the minister when the Physitian hath left them hopeles of life yea albeit they haue forgotten the almightie and neglected acquaintance with him all their dayes yet at the finishing of them they would seeme to seeke vnto him But it is most righteous with God that an vngodly life be finished with a proportionall death whatsoeuer it seemeth to be and therefore it is a safe rule worthie our remembrance that whatsoeuer wee would be found doing on our dying day to be doing it euerie day while we liue 2. Note hence that it is a most deceitfull and desperate argument thus to conclude If I be ordained to saluation let me neuer pray neuer serue God and doe what I will I shall be saued and on the contrarie and hence to cast off all the care of godlinesse for this openly proclaimeth want of grace which directeth men to the meanes and leadeth them the way of
can with new delight thinke and speake of old sinnes for there the selfe same affection and vile lust which brought on that sinne is yet aliue and vnmortified For the latter euery such remembrance should mooue vs to commiseration to our brethren offending Alas why should not I be meeke to others if I had no reason else my owne estate ministreth a multitude I was in times past as bad as any the child of wrath aswell as any other If for the present there be a change by grace I am all that I am and for the time future my selfe may be tempted and am as subiect to fall as any other thus I was and then I would haue bin borne withall that thus I am not it is the Lord that hath seperated me and now I see what hand it is that keepeth me from beeing led and left in tempation Thus if we behold our sinne we may sucke some sweet out of poyson and out of our euill take occasion to grow better all our daies furthering our selues thereby to walke humbly before God and meekly towards our brethren otherwise to behold sin past neither of these prouoked prooueth but an idle beholding of it and becommeth an hurtfull â—earer of the conscience in the end Doct. 2. Whosoeuer are called vnto the faith haue experience of a double estate in themselues one in time past and another for the present the one of nature the other of grace our Apostle affirmeth it of all beleeuers of which there are none but he had his once his time past in regard of which he may now be said to be changed into another man Rom. 7.5 6. The time was when the Romans were in the flesh when sinnefull motions had force in them vnto death and there was an aftertime when they were deliuered from the law and serued God not in the oldnesse of the letter but in the newnesse of spirit Ephes. 2.3 Among whome the Gentiles we beleeuers had our conuersation in time past Colos. 3.7 Wherein ye walked also once but now c. 1. Cor. 6.11 And such were some of you but yee are washed And good reason there is that he that is now beloued should see that once he was not beloued and that he who now is in the state of grace should see that he was once in the state of wrath aswell as others which will cause him to loue much and indeed the elect could not be elect nor iustified nor washed if they were alwaies the children of God and were it not for this once and time past wherein there was no difference betweene them and the reprobate but only in Gods counsell and possibilitie of calling I adde further that the conuerted may and must haue experience of this change for the conuersion of a sinner is a miracle aboue all naturall wonders and therefore except in some Ieremie Iohn Baptist and some few sanctified from the wombe is no such insensible thing as cannot be perceiued It is no such naturall change as is effected by insensible degrees as when he that was a child is now become a man but a supernaturall change by the spirit of grace such as when a man is borne into the world or when a blind man is restored to his sight or rather a dead man vnto life which are things of much note and manifest alteration and that of the whole man Againe faith it is which as an internall instrument purgeth the Augian stable and purifieth the â—oule cage of the heart now this we may know and must examine whether we be in the faith or no know yee not that Christ is in you vnlesse ye be reprobates and 1. Cor. 3.16 Know yee not that yee are the Temple of God and that the spirit of God dwelleth in you and Rom. 6.11 Know yee that yee are dead to sinne but are aliue to God in Iesus Christ our Lord. Vse 1. Labour to find this change in thy selfe and examine whether thou canst put difference betweene time past and time present for otherwise I see not but thou must set thy selfe downe without comfort aâ— one that hath no sound proofe of thy conuersion Quest. But how shall I come to any distinct knowledge of this change in my selfe Ans. Enquire and make search whether thou canst find the life of grace in thy soule for before this change thou wast dead in trespasses and sinnes Hath then the powerfull voice of Christ called thee out of thy graue hath he breathed the breath of life into the face of thy soule hast thou thy spirituall sences restored thee are thine eyes opened that thou canst say with the blind man One thing I know that whereas I was blind now I am sure I see hath he said Ephata to thine eares that now they are become the other sence of spirituall illumination and vnderstanding dost thou sauour the things of God Is the word sweet to thy tast dost thou feele the prickings of the Law and the lenitives of the Gospel surely if thou hast any true sence of God thou art not altogether destitute of the life of God Againe examine thy motion which is another inseperable companion of life euen in things that want sence namely whether thy cogitations motions speaches actions publike and priuate be changed and haue a new qualitie vpon them whether they are now holy spirituall heauenly fruitfull whereas before thy change thou wast in all these led by the command and instinct of the flesh Canst thou pray in faith and crie in assurance Abba Father this is also a signe of the presence of the spirit which is the earnest pennie of thy adoption whereas before this change thou fledst from the presence of God and tooke him for thine enemie Dost thou loue God for himselfe and thy neighbour for Gods sake this will be as the heate of a stone in summer which argueth the shining of the sunne whereas before this change thou hatedst God and loued thy neighbour either not at all or but in carnall respects Is thy heart estranged from the world the honours profits and pleasures of it this change maketh the woman at the well forget her waterpot whereas before thy heauen was here vpon earth thy treasure here and so thy heart also Doth the Church of God and the number of Gods people acknowledge this chang in thee for this is not to be contemned seeing that hardly can the child liue in the womb and not stirre or stirre but the mother shall perciue it take knowledge therefore what good men conceiue of thee and by these notes examine thy selfe vnpartially thou shalt come to know whether thou art begotten of immortall seed borne into the Church of God and called to the estate both of grace and glorie Obiect Some will here say alas I now feare that I know not what this change meaneth I haue good desires to doe well to loue God to auoid sinne to do good to good men and yet I find
of God is seldome waighed of vs. 4. Here is a ground of certentie of saluation as which is founded in the election of God by grace and is therefore more firme then the frame of heauen and earth whereas were it founded in our selues or put in our owne hands to keepe we could haue no assurance of it no though we were renewed to our first innocencie as appeareth in Adam but seeing our life and salvation is hid with God none shall take it or vs euer out of his hands Obiect But if it be laid so farre out of our reach that we neither haue it in our hand nor any hand in it but it is all in the mercie of God how can we haue any euidence or assurance of it in our selues vnlesse we should climbe vp into heauen Answ. We must not conceiue of this as such a mercie which after it is freely set vpon vs hath no worke in vs nor such a mercie as saueth vs without our selues but such a mercie as 1. calleth vs by the Gospel 2. Tim. 1.9 who saued vs and called vs with an holy calling 2. mooueth vs to answer that call seeing the sheepe of Christ heare his voice and followe him 3. giueth and encreaseth the grace of sanctification and prouoketh to newnesse of life so as thou shalt not neede to go aboue the clouds to get assurance of this mercie but the word is neere thee looke how thou carriest thy selfe vnto it how thou hearest the voice of Christ how thou followest it how thou proceedest on to the fruits of a new life such as are the hatred of sinne and an endeauour to please God in all things here are the seales of thine assurance 5. Here is also another ground of moderation and meekenesse toward such as are not yet called because the change is of meere mercy the difference betweene vs is not naturall nor deserued we were in time past no better then they they may in time to come participate of free grace as well as we doe By the washing of the newe birth We are now come to the instrumentall causes or meanes whereby we are set into this newe condition And these be two First outward wherby we are brought into the visible Church and that is the washing of the newe birth or baptisme Secondly inward whereby we are truely set into the bodie of Christ and that is the renewing of the holy Ghost who powreth out plentifully vpon our consciences pure waters to cleanse them both from the guilt and filthinesse of sinne as after we are to make manifest For the meaning of the former in fewe words to know both why baptisme is called the lauer of regeneration as also why God is said to saue vs by it we must conceiue that in euerie Sacrament there be three essentiall parts the absence of any of which destroy the whole 1. the signe 2. the thing signified 3. the analogie betweene them which is the vnion of them both the first is some outward and sensible thing the second inward and spirituall the third mixt of them both As in baptisme the signe is water the thing signified the blood of Christ the analogie or vnion standeth in this resemblance that as the former outwardly washeth the filthinesse of the bodie so the latter inwardly purgeth the soule from all sinne By reason of which relation and neere affection betweene the signe and the thing signified it is vsuall in the Scriptures by an improper but Sacramentall speach 1. to call the signe by the name of the thing signified and contrarily And thus baptisme is called the washing of the newe birth because it is a signe seale and instrument of it Secondly to ascribe that to the signe which is proper to the thing signified and so baptisme is here said to saue as also 1. Pet. 3.21 which is indeede the proprietie of the blood of Christ 1. Ioh. 1.7 but by the neere affinitie of these two in the Sacrament it is said so to doe to note vnto vs 1. not to conceiue of the Sacramentall elements as bare and naked signes so to growe into the contempt of them 2. as vve may not conceiue them idle signes so neither idoll signes by insisting in them as though they vvere the vvhole Sacrament for they are but outvvard vvhereas the principall matter of a Sacrament is spirituall and invvard 3. that then we trueliest conceiue of a Sacrament when by looking at the one of these we see both neither making the signe a vaine symbole nor yet ascribing any thing to it transcending the nature of it such as are the peculiars and prerogatiues of God but in the signe and action which is outward be led to those which are spiritual and inward Doctr. God in baptisme not onely offereth and signifieth but truely exhibiteth grace whereby our sinnes are washed and we renewed by the holy Ghost for therefore is it called the washing of the new birth both because it sealeth vp the washing away of sinnes by the blood of Christ Act. 2.38 Be baptised for the remission of sinnes as also in that it betokeneth and is a meane of an other washing by the spirit of Christ and this is the sanctification of a sinner imperfect in this life but which shall be perfected in the life to come But the doctrine will remaine obscure if we shall not open two points before we come to make vse of it 1. how 2. to whom baptisme is the lauer of regeneration For the former therefore 1. how it is not 2. how it is First this effect is not ascribed to the worke wrought as the Popish doctrine teacheth 2. Neither by any extraordinarie eleuation of the action whereby it is made able to conferre the benefit of renouation for this were both to make euery baptisme a kinde of miracle as also to encroach vpon the clause following wherein the worke of renewing is ascribed to the holy Ghost 3. Neither that the waters of baptisme haue in themselues any inherent power or force to wash the conscience as to wash the filth of the bodie they wrong conceiue it that shut vp any such power in it as is in a physicall instrument as thogh it as properly washed as an hearb healeth if applyed 4. Neither because grace is tied by any promise or meanes vnto the action so as God who is most free in his gifts cannot either otherwise distribute or cannot otherwise but dispense it with the action For 1. grace is not tied to the word therefore not to the Sacrament 2. They were separate in the first and greatest minister of baptisme Iohn himselfe who confessed that he indeede baptized with water but it belonged to him that came after him to giue the grace 3. If these opinions were true or any of them then should euerie baptized partie be truely regenerate the contrarie whereof appeareth in Simon Magus in many manifest wicked ones and close hypocrites in all ages 4. The falshood
sanctified persons are iustified Hence is it that we read this inheritance to be entayled to them Act. 20.32 Inheritance among them that are sanctified by which note mocking Ismael is cast out close hypocrites lurking in the bosome of the Church and open profane Esaus the childrens bread is not cast to such dogges Read for this 1. Cor. 6.10.11 3. This doctrine teacheth vs to set our hearts vpon this inheritance a man that hath any possibilitie to befall him cannot keepe his mind but it will be running after it insomuch as many wicked children in regard of their patrimonie will enquire into their fathers yeares and grow sicke of their mothers and it is ordinarie that such as looke for windfalls by decease will be feeding their hearts with their hopes so should it be with vs who may without iniurie to our Father long after our inheritance in heauen and as wee see men take no content in any part of the earth no nor in the whole comparable to that peece or portion which is their owne euen so should not we suffer our hearts so to wander after earth or earthly things as that we settle our contentment any where but where our inheritance and our treasure is The which desire if it filled our hearts three worthy fruits of it would manifest themselues through our liues 1. It would moderate the eagar cares of this life and would not suffer men to become drudges or sell themselues as slaues vnto the earth for he that taketh himselfe to be an heyre of heauen is well inough prouided and cared for alreadie his father hath left him so well as he need not basely shift for himselfe 2. It would content the minde with any present condition This it was which contented Abraham Isaac and Iacob with their continuall pilgrimage vpon earth because they looked for a better citie when as once this tooke vp their hearts they could cheerefully sit themselues downe in their tents they could dwell in strange countries contentedly they could receiue the promises a farre off thankfully they could goe on in obedience to God what way soeuer he called readily and in all this they did not for the present desire a better outward condition but thought that the best portion which their heauenly Father allotted out vnto them So we see how men expecting reuersions are content for the time to liue bare and goe neere the wind and swallow vp their present wants in hope of that to which they are heyres they thinke the time of their further enlargement is not farre off and this helpeth well to put off the present 3. It would strengthen the heart in induring chastisments and corrections vnder Gods hand or from mans for they know they are heyres indeede but as yet in their minoritie and for the time must be put vnder Tutors and the rodde as well as others but the time commeth which will bring their lands into their owne hand and then they shall be at their owne hand and haue libertie inough and herewith may the children of God raise their hearts from vnder the heauiest afflictions 4. Set thy selfe well to keepe this inheritance and the deeds of it laie vp the couenant safe in the closet of thy soule hide the word which is the indenture of God passing it vnto thee in the midst of thy heart let not Satan or any cheater defraud thee of it There are many vnthriftie prodigalls in the world who no sooner can their lands or portion come within their hands but by riotous and vnthriftie courses they soone become their owne executors but let it be written to euery child of God Art thou borne by thy second birth to such faire demeanes art thou heyre to such a goodly birth-right oh prize it aboue all that can be giuen in exchange for it Beware of profane Esaus speach What is this birthright to mee No rather take vp Naboths answer to King Ahab who would haue gone beyond him for his patrimonie God forbid that I should sell the inheritance of my Fathers God forbid that I should for this or that sinfull pleasure this or that messe of pottage or trifling commodity or whatsoeuer coyne hauing Satans superscription vpon it sell mine inheritance 5. This doctrine affoardeth sundrie grounds of most sweet consolation 1. The meanest beleeuer is a great heire and that to all Gods best blessings a truth which fewe see as they might and ought and therefore faile of that comfort which God hath put into their hands Obiect Alas wil a poore despised soule say I am lesse then the least mercie of God and am not worthy to gather the crummes of mercie vnder the Lords table Answ. Exercise thy selfe in the duties of faith repentance invocation loue of God and men and thou shalt not want a worthinesse to bring the inheritance home vnto thee for neither doth the Lord immediately giue it thee nor canst thou immediately receiue it but by Christ the Mediator who hath worthinesse inough at his hand thou hast it Obiect But I am a weake creature and vnable to receiue it at his hand Answ. Yeâ— but goe on sincerely in a good course let it be neuer so weakely or faintly he will not breake a bruised â—eede comfort thy selfe for be it thou canst not as thou wouldst know and apprehend him yet he can knowe and apprehend thee and this will be thy saluation 2. Gods children beeing such heires they cannot but in the meane time be well prouided for till their patrimonie fall We know that great heires in their minoritie are well and honestly maintained their fathers beeing rich and kinde will not suffer them to want things fit for them and what they want in the purse they haue in their education and if they be any way scanted for the present they shall afterward find it with much aduantage 3. In any want thou beeing thy fathers heire mayst boldly repaire to thy Father with good hope to speede in any request which he seeth fit for thee and making for thy good and he will be so farre from sending thee away emptie that it will be his ioy that thou canst discerne and make request for things good for thee this wilâ— be a prevailing motiue with him oh this is mine heire I may not denie him that which is so good for him 4. Whatsoeuer losse may befall thee beeing the child of God thou loosest not thine inheritance Thou maist loose thy libertie thy living thy friends thy life but thine inheritance is reserued in the heauens thou shalt cease sooner to be a man then an heire yea when other by death loose all thou shalt by it be entred into thy full estate This expectation of a durable substance caused the Saints to endure with ioy the spoyling of their goods Heb. 10.34 5. In the enduring of afflictions comfort thy selfe herein thy Father may frowne chide buffet and scourge thee but he will neuer disinherit thee Other fathers sometimes out
of Christ and the expressing of his vertues Whence it is that the Apostle praysing God for the faith and loue of the Colossians presently pointeth to the naturall mother of these vertues of whom they both are bred and fed for the hopes sake that is the glory hoped for which is laid vp for you in heauē And the same Apostle exhorting the Philippians not to minde earthly things but to trafficke as the citizens of heauen noteth this the most effectuall reason because from heauen they looked for a Sauiour who would change their vile bodie and make it like his owne glorious bodie Vse 1. Ministers must take heede of earthly mindednes not seeking theirs but them who are committed vnto their trust not onely hereby to auoyde offence but also that they may feelingly speake of such points as concerne the forsaking of the world in affection a point most difficult to learne from the most sanctified teacher Which course if a minister take not long may he looke for an haruest yea euen till his eyes faile but he shall neuer see his seede againe he hath sowne to the winde and what can he looke to reape but earthlinesse or atheisme amongst his people For mens minds will be working and setling themselues vpon some pleasurable and profitable obiect if not vpon that which is truely good yet at least vpon that which is apparantly good and their hearts can neuer be taken off things belowe but remaine wordlings still vnlesse we shewe them better treasures elsewhere and that in such feeling manner as they may thinke we speake in earnest And againe if they without this doctrine be suffered like the Sadduces to include all their hopes desires in this life no other fruits can be expected but open Atheisme and contempt of God Vse 2. People must conceiue that now in the ministerie they are called to the beginnings of the heauenly life For we may not thinke that the Lord meaneth onely to manifest his loue hereafter in heauen to beleeuing soules but as loue desireth present communication and vnion with the thing loued so the Lord entreth into present league with such as he striketh his euerlasting couenant withal neuer marrieth himselfe into any soule in that indissoluble wedlocke with whom he contracteth not himselfe euen here vpon earth And seeing the Gospel in the ministerie of it is the Lords loue letter euery one in the hearing of these glad tidings must say to his soule this is the suite and offer of God vnto mee calling me in this sermon to nearer fellowship with himselfe oh vnthankfull wretch if I refuse his loue if I still cleaue vnto earthly affections and earthly conuersation on whom so much labour is spent that I might bee called out of the world Vse 3. Hence may euery hearer make a triall of his profiting vnder the ministerie looke how much thou findest thy heart lifted vp towards heauen and heauenly things how much thy earthly cogitations are abated how much thou findest saluation neerer then when thou first beleeued so much hast thou profited by the word and no more The which checketh many of our hearers who are euerie whit as worldly as earthly minded as they were at their first receiuing of the Gospel and some professors that haue much earthlinesse bound vp in their bosomes the following of their owne ploughs causeth them often contentedly to pluck their hands from the plough of the Lord. And because it is common with men to thinke they haue attained inough in Christianity when they haue gotten a little knowledge and may now make holiday and go no further it is meete that all of vs should bring our hearts to some certaine triall and touch whereby we may haue assurance that the word hath framed them to this temper of which we speake and that we may doe as by many other so especially by these three notes 1. Whereas all earthly reioysings are condemned as wherein men easily loose their hearts and whereby death is made distastfull and vnwelcome examine whether thou reioysest in God in his word and graces as in thy chiefest ioy and aduantage 2. Seeing in all our earthly employments we may not while we vse the world become worldlings whether by all earthly things we be drawne to the loue of heauenly for although God hath appointed but one Sabboth in seauen daies yet to a Christian euery day is sanctified to be a rest from all the deeds of the flesh wherein he is to walke with his God and shew forth the religious keeping of his heart and good conscience in euery action of his whole life so making euery action of his particular calling a part of Christian obedience and dutie vnto God 3. Seeing a well ordered heart hath nothing in earth in comparison of God search thy soule whether it findeth more sweetnes in the seruice of thy Lord then in his outward benefits as there is great reason seeing these must leaue thee or be left of thee before or at the day of death when accounts must also be made both for the getting keeping and expending of them at which time those who with most greedie appetites haue sought them and purchased them shall find them farre from counteruailing that good which they forfeited for them By these notes gage thy heart sound the depth of it and thou shalt doubtles finde such deceit as shall occasion thee to cleaue to that ordinance which he that framed it at the first hath in his wisedome appointed for the further reformation of it Doct. 2. The second instruction out of the words is That true faith neuer goeth alone but as a Queene is attended with many other graces as knowledge loue feare of God among which hope here mentioned not only adorneth and beautifieth but strengtheneth and fortifieth the beleeuer and as an helmet of saluation causeth the Christian souldier to hold out in repentance and obedience Hence it is that our Apostle speaketh not of the faith of the elect but he mentioneth as an inseparable handmaid the hope of life eternall so doth the Apostle Iohn We are now the sonnes of God here is faith making vs the the borne of God and we know that when he shall appeare we shall be like him there is hope and whosoeuer hath this hope purgeth himselfe as he is pure there is the strengthening of the beleeuer in obedience Notable for this purpose is that place in Rom. 5.1 2. c. where the whole traine of graces attending and following faith are fully and excellently described Now this hope is a gift of God whereby the Saints patiently and firmely expect good things to come alreadie beleeued especially their resurrection and life eternall prouoking them in the meane time to all dutie In which description diuerse things are to be considered First the originall of it It is a gift of God and obtained by prayer as faith also is whence the Apostle praieth that
the words we must necessarily open 3. points First what is meant by the word 2. what by the manifesting of it 3. what is this due time here mentioned by our Apostle which beeing explaned we shall more profitably descend to the seuerall doctrines 1. By the word is meant either Christ himselfe so called Ioh. 1.1 beeing that inbred word euen that person by whome the father reuealeth all things for none knoweth the father but the sonne and he to whom the sonne reuealeth him so as the father by this word his sonne maketh himselfe and his will knowne to men as one man reuealeth his minde to another by his words This word is the matter of the Gospel Or else by the word is rather meant the doctrine of the Gospel which is the word concerning Christ both these indeede were reuealed in due time and both may be truely meant but this rather this more properly because the words containe a reddition and haue reference to the former verse which speaketh of promises which promises by the doctrine of the Gospel preached are fully reuealed to be accomplished 2. By the manifestation of this word is meant such a cleare reuelation of it as vnto which is required a great light for the word noteth so much Before this comming of Christ there was an appearance of this word but not a manifestation some light there was but darke and obscure in types and shadowes and like to that of the dawning of the day compared to the brightnesse of the sunne in his strength But now the sunne of righteousnes beeing risen as he was newly and not long before the writing of this Epistle there is a cleare publishing of the Gospel at what time not a few Prophets were sent to one people to promise the future performance of auncient predictions but that great Prophet and Christ doctor of his Church both by his appearing his preaching his life his death in his owne person cleared vnto the Iewes as also by sending out his disciples and Apostles into all the world proclaimed vnto the Gentiles the present and perfect performance of whatsoeuer was written of him This is the doctrine here meant and elsewhere so magnified by the Apostle who comparing it with former shadowes calleth it the Gospel of glorie and a ministerie of righteousnesse which exceedeth in glorie 3. The word translated due time signifieth the proper time of this manifestation that is that verie time which the Lord in his counsell appointed for this purpose called elswhere fulnesse of time that is such a full time as whereof all the parts and periods are expired More plainely this fulnes of time is when after the scepter is departed from Iudah and after Daniels seauentie weekes the Messiah is borne is put to death and raised vnto glorie then must he be preached to all the world In fulnes of time he was borne Gal. 4.4 when fulnesse of time was come God sent forth his sonne made of a woman In fulnesse of time he died 1. Tim. 2.6 he gaue himselfe a ransome in due time and in this fulnesse of time he openeth the mysterie of his will to gather into one all things Eph. 1.9.10 Quest. But why doth the Apostle so carefully adde this circumstance not here onely but also in so many other places of Scripture Ans. To stay the curious minds of men who would be inquiring into the cause why God did no sooner manifest this word in the world but suffer 4000 yeares to passe in such obscuritie Why did not he reueale things before why did he then the reason is no time was Gods time but that who hath put all times and seasons in his owne power who is most wise to dispose to all things their fittest seasons Againe no time but that was their due time their fulnesse of time was not till then their proper time compleate in all the Articles and periods of it was not till then Whereof the Scripture affordeth vs some grounds as 1. betweene the time of promise and performance must intercede a time of expectation for sundrie causes that both the wisedome and truth of God and the faith patience of his people might shine gloriously 2. There must be a time wherein the Gentiles must be suffered to walke in their owne waies before the time of calling an holy seed from among them Act. 17.30 3. There must be a time of bondage and seruitude of the Church vnder the elements of the world and rudiments of the law before this libertie and freedome was to be procured Gal. 4.4 4. If Christ and these promises had beene exhibited and accomplished to the Father the end of the world had been before we had beene borne but because God would not haue them perfect without vs the promises were deferred These words thus explaned afford vs these 3. instructions 1. That the doctrine of saluation is more clearely manifest then in former times 2. That the Lord effecteth euery thing in the due season of it 3. That the euidence of the doctrine of saluation is to be sought and found in the preaching of the word Doct. 1. That saluation is more clearely reuealed then in former ages appeareth in that all the time of the law was but the infancie and nonage of the Church which then was as a childe vnder Tutors and gouernours and as a child was initiated in rudiments and elements of Christian religion and endued with a small measure of knowledge and faith because the time was not come wherein the mysteries of Christ were vnfolded Yea euen Kings and Princes who had the greatest meanes of knowledge desired to see the things which we see and could not and to heare them but yet could not as Christ himselfe witnesseth To which purpose the Apostle Peter saith that of this saluation the Prophets haue inquired and searched and prophesied of the grace that should come vnto you not that the Prophets themselues had no comfort of that grace but in comparison it may be said to haue come vnto vs as beeing so eeuidently accomplished vnto vs as it was not vnto them the waters from vnder the threshold of the Sanctuarie reached but to their anckles which now is become a streame which cannot be passed the cloud at the first appearance to them was no bigger then the palme of a mans hand which now couereth the whole heauen Thus had the old beleeuers â—he like precious faith with vs and Abraham saw the daie of Christ but a farre off and more darkely But not to insist in the proofe because we shall meete with the point more fitly we come to the vse of it Vse 1. How blessed were we if we could see our blessednes to whom such meanes of blessednes are offered how is the land in many places filled with the knowledge of God but would God that euen in such places men knew the day of their visitation and that the things of their peace were
vnyoked and free though by Satan sorcery and all vnlawfull meanes but that is not Gods time of thy release but thy owne thou hast not staied but preuented the proper and due time of thy deliuerance And what is the issue of it surely thou hast escaped a beare but a lion meetes thee thou art leaped out of the panne but into the coales thy very breaking of prison hath made thy case more hopeles and desperate then euer it was before thy durance had beene farre lesse miserable then thy escape Standest thou in feare of any euill or hard measure from Satan or men moderate also hence that feare seeing there is an houre for the power of darkenesse to worke in and till that houre come an haire shall not fall from thine head Let the Iewes take vp neuer so many stones against Christ yet he shall escape out of their hands let them seeke to take him yet shall none dare to lay hands vpon him if his houre be not yet come Let Herod seeke to kill him he will not sticke to send that foxe word that he must worke so many dayes in despight of him to day and to morrowe that is now for the present and afterwards vntill his consummation Againe standest thou in neede of any present good whether any spirituall mercie or temporall fauour lift vp thy heart and hands vnto God in invocation but prescribe no time leaue that to him who alone knoweth the proper time of making his blessing seasonable and wholesome Thirty yeares after the promise notwithstanding many prayers in the meane time is the proper time when Isaac must be obtained The Cananitish woman was not heard till after three sore repulses Lazarus must not be raised by Christ till the fourth day no nor Christ himselfe till the third Thou must haue a time to sowe thy praiers and water them with teares of repentance and then in due season thou shalt reape if thou faintest not 2. Hence we haue a ground of strength in temptation Doe we see the daies wherein iniquitie aboundeth the wicked flourish the godly perish and eaten vp of the wicked as bread well waite a while God hath a due time to conuert so many of them as belong vnto him and to make of them of persecuting Sauls preaching Pauls or otherwise a set season to ouertake them as birds in an euill net Both the daies of the Lord are set the day of refreshing and the day of retribution The former is the day when Iosephs head shall be lifted vp the latter is that conuenient time of the Lord when he shall execute iudgement against the wicked ones of the world The same night which expired the 400. yeares the armies of the Lord were deliuered out of Egypt and Pharaoh and his armies drowned The same night that dated the 70. yeares appointed for the Iewes captiuitie was Baltazer slaine Dan. 5.30 compared with Ier. 25.12 The time is set how long the rod shall be in wicked hands or rather how long the Lord will hold the wicked as rods of his wrath in his owne hands but it shall not be long before he will throwe them into the fire Vse 3. We are taught further wisedome in entertaining the seasons which God hath allotted to euery purpose some of which he hath hid with himselfe and some he hath made knowne to vs I speake not of the former for it belongeth not to vs to know the times and seasons which the Father hath put in his owne power such secret things belong not vnto vs as to inquire of the time and day of iudgement which the very Angels in heauen are ignorant of But things reuealed belong to vs and our children to enquire into and make our best benefit of Let vs therefore imitate the wisedome of God in performing all our duties in that proper time which the Lord hath made their due seasons especially seeing he hath so clearly manifested to vs our day of grace time of our visitation it is our dutie to betake our selues to seasonable conuersion and repentance the due time of which is the present time because God this day calleth and if to day we heare his voice let vs not harden our hearts There is a time when God is neere and may be sound and that is the fit time to seek him and then is he nearer and then must we seeke him when he seeketh vs by his gratious inuiting of vs to repentance There is a time when with the wise virgins we may enter into the wedding chamber and no sooner is it past but the doore is shut and all the foolish virgins excluded A time there is when the blessing may be obtained and a time when Esau shal not get the blessing although he seeke it with tears Now is the fit season for all these duties Now learne to know God in Christ or neuer now become a beleeuer or eueâ— an Infidel Enter fellowship with God now or neuer partake with him hereafter Loue the communion of Saints here or neuer shalt thou enioy it hereafter begin to liue eternall life here or thou shalt neuer see life hereafter but abide in death Men are wise inough in outward things to strike while the iron is hote to watch their best windes which blow them profit to foreslow no time in striking vp gainfull bargaines but here as though the wisdome of men were not in them are without all prouidence and haue cast care away and yet how hath the Lord a long time manured vs that like good trees of righteousnesse we should be laden with fruits of righteousnesse and repentance in our due seasons yea how hath his pruning knife of correction followed vs for the same purpose hath not he taken many from the meanes and doth he not many waies threaten to take away the meanes from those that are left doth not the time of his mercie seeme to be dated and full expired vpon vs in that though he hath most fearefully smitten vs with durable and lasting iudgements yet he cannot satisfie his iustice but his arme is stretched out still and seeing that as his hand is against vs our hands are still against him may it not be thought that the period of his vengeance is vpon vs and that the vision of wrath and burden of England cannot long be deferred It is high time then to meete the Lord if after such prouocations yet his wrath may be turned away Wisedome yet crieth in our streetes Gods word in the mouthes of his messengers his workes of mercie and iudgement which runne into our owne eyes all of them call vs to be wise hearted to know the season of our fruitfulnesse Let vs presently answer the Lords present call Say not with thy selfe when I haue dispatched this or that businesse or purchased this or that pleasure or profit or haue ouergrowne such a trouble and distraction as though repentance stood in the change of the outward estate and
counsell is he that is able to receiue this let him receiue it But the true meaning is that the minister ought to be content with one wife at once and not defile himselfe by polygamie and this precept was not without ground for among both Iewes and Gentiles the custome of polygamie had so farre preuailed that it was become as naturall to marrie many wiues at once now the Apostle perceiuing that custome had taken away the sense of the sinne and placing Titus to redresse things amisse he beginneth at this great enormitie and prohibiteth him to choose such into office in the Church as had giuen such note of an inordinate life Quest. But was it lawfull for other men to haue more wiues then one at once seeing the precept is giuen onely to ministers Ans. No and yet the minister here onely inhibited directly as whom he dealeth with but the people herein also so farre as his example was propounded to their imitation in the obseruation of the whole law of God For here we may fitly obserue these 2. rules for our directions 1. That all the vertues which are required of common Christians must be much more in the minister as euerie thing in the sanctuarie was double to that which was common as the cubit the shekel of the sanctuarie 2. That all the morall vertues required and expressed in the life of the Minister must be imitated of common Christians who must follow him so farre as he followes Christ and in his generall dutie see their owne both of them hauing but one way to heauen So much of the meaning The doctrines are two 1. The mariage of ministers is a lawfull and holy ordinance of God 2. Polygamie was euer a thing blame-worthie euen in the best Doct. 1. Seeing that we are cast into the last times wherein the spirits of error shall be more rise then euer and 2. that many shall depart and giue heede vnto them and 3. that it is enioyned euerie faithfull teacher to arme his people against them it is no lesse then our dutie to warrant out of this place the mariage of Ministers against all the impious decrees of Papists who that they should not want that note of Antichrist fore prophecied namely the contempt of women vnder a semblance of sanctitie and chastitie as Hierome expoundeth it and least their doctrine should not otherwise appeare to be as it is a doctrine of deuills 1. Tim. 4.1.3 haue prohibited mariage to all orders of their Clergie and admit none into their orders without a vowe of perpetuall single life from which if they euer after depart they depriue them of all dignities cut them off as apostates from the faith and adiudge them if they iustifie that opinion euen to death it selfe Quest. But why should they depriue themselues of their libertie and the comfort of that estate it seemeth to be meere conscience that should lead them to vndergoe such a burden Ans. I hope to make it appeare that it is nothing lesse then conscience enformed by the word by the answer of their chiefe allegations In the meane time among sundrie other obserue three maine beames which beare vp the this Popish roofe 1. grosse hypocrisie causing them to make a shew of greater holinesse and chastitie then all others in which regard we may as well yeeld them the title of Puritans as they challenge the thing it selfe 2. presumptuous pride for by thâ—ir doctrine hereby they seeke for a further perfection then that which the Law requireth of them 3. the maine of all is humane policie for hereby they keepe their wealth together which 1. maketh them able to maintâ—ine their royall estate 2. it maketh the world to admire them such is their â—ompe and glorie 3. by their great promotions and dignities they aâ—â—â—re and ally vnto them the greatest nobles of the earth by whom they strengthen their estate so as neuer could mans wit deuise a surer way to keepe their wealth which euery eie may see to be the proppe of their greatnesse and which by the marryage of all their orders might quickly be dissipated and dispersed 2. by this policie they haue their vassals and instruments whom they must dispatch with death and deadly things about them into all countreys more free and prompt to the vndertaking and accomplishment of any miscâ—iefe These I take to be their strongest foundations of their tottering building as for other which they vent out to the world they are but shewes and preâ—ences and sandie grounds of foolish builders as now we are to manifest Ob. First out of the old Testament they alledge diuerse things as Leu. 11. Be ye holy for I am holy and ye that carie the holy vessels of the Lord be holy and the Priests and Leuites in ministring their turnes before the Lord must abstaine from their wiues and Abimelech would not giue Dauids young men hallowed bread vnlesse they had abstained from women and they that eate the Passeouer had their loynes girt which is the seate of lust Therefore none in orders may marrie Ans. 1. In such allegations they are long and tedious but of which I may truely say as the Stoiks of diseases if they be long they are light And to beginne with their last symbolicall argument we will lightly passe it as worthy of something else rather then an answer both because symbolicall diuinitie wil beare no argument but also in that they haue not prooued nor can that all they that eate the Passeouer were Priests neither regard they that they were presently to depart out of Egypt and therefore needed to trusse vp their long and loose garments As for that of Abimelech 1. Dauids seruants were souldiers not Priests and therefore is it impertinent 2. they were such as had wiues how can we conclude from them that other men ought to haue none 3. it was a question which the Lord would haue Abimelech aske Dauid and that by oracle as appeareth v. 11. concerning some legall defilement which euen by touching some woâ—en might debarre them from touching the holy bread 4. let them â— so conclude that no Israelites might marrie because at the giuing of the law they must abstaine 3. dayes from their wiues In the three former allegations they are not vnlike an inexpert musitian who harpeth altogether vpon some one iarring string and so marres all the musicke for all of them are laid vpon this vnsound and vngodly position which they take for graunted that marriage is an vncleane and vnholy thing for this is the tenour of all their conclusions be holy therfore abstaine from marriage Which heresie of Montanus and the Manicheeâ— Pope Syricius and his successors haue fought manfully to maintaine 〈◊〉 of that place of the Apostle Those that are in the flesh cannot please God as though they had neuer read that God was the institutor of it and not as a remedie but when there was no maladie in the
that they may participate with me in the same grace of life but how much more then such as are not men only but good men who haue Gods image renewed vpon them Saints by calling such as excell in vertue how should not all my delight in comparison be set vpon these If I must manifest my loue to all men these may well challenge brotherly kindnesse see 2. Pet. 1.7 2. Quest. Whether this precept belongeth only to Ministers or no Ans. It is here directed vnto the Minister and commended to his practise in the first place as a speciall both helpe and ornament to his calling and person both to shew himselfe a freind and familiar companion of all them that feare God for such as a mans companion is such is himselfe as also to confirme encourage and whet vp himselfe and others in all the waies of God not only by his publike Ministerie but in his priuate course and conuersation For by this meanes Pastor and people would not liue estranged but by mutuall conuersing together and receiuing mutuall knowledge one of anothers course gifts and wants might receiue also mutuall admonition instruction strength And thus the worke of God would thriue in all their hands And what an encouragement would it be to pietie and vertue if publike persons would cherish those who are comming forward Surely if the Magistrates eie be on them that are faithfull in the land as Dauids was Psal. 101. and if the Minister be a companion of all them that feare God as euerie Timothie ought to be we should see men flie as clowds for multitude and as the doues for swiftnes vnto the windowes of the Church But yet this commandement beeing no other in the owne essence then that old generall commandement giuen to the whole Church from the beginning as also that new commandement that is renewed by Christs appearing by which although many lawes were antiquated and reuersed yet this lawe of loue of the brethren was reuiued and diuersly enforced it of necessitie belongeth to euerie one that professeth the Lord Iesus in the most inward closet of his heart and affections to carie such as are members of the bodie of Christ sonnes of God temples of the holy Ghost and heires of the kingdome of glorie Now the reasons enforcing it vpon both Ministers and people are these 1. Because the Lord hath deerely loued such as here he commendeth to our loue for these he hath giuen his onely beloued Sonne vnto these he hath giuen his spirit for these he hath prepared glorie and imortalitie he walketh with them protecteth them prouideth for them in a word will not be in heauen without them 2. There is no man so vile but he professeth he loueth God now it is certaine that whosoeuer delighteth in God he delighteth in his image wheresoeuer he see it for he that loueth him that begat cannot hate him that is begotten and he that loueth not the brethren knoweth not God is in the darkenes and not in the light and in saying he loueth God he lyeth and the truth is not in him neither can a man cleaue any otherwise to the bodie of Christ then by loue to the brethren 3. Consider how louely the societie and fellowship of the Saints is In their meetings a man may be holâ—en forward in knowledge faith and obedience and depart thence wiser and better he may haue the vse of all the graces God hath bestowed vpon them his owne grace is preserued with increase his inward peace and ioy more setled here is the communion of Saints which is the beginning of heauen it selfe Vse 1. Many Ministers herein faile who beeing men of corrupt minds and affections oppose themselues against good men if there be any in their parishes more carefull of their waies more conscionable more forward in religion then other these are as beames in their eyes the obiects of most bitter invectiues in the meane time they giue their right hands of fellowship vnto loose and base fellowes who ought to be as vile in their eyes as they are in themselues whom I wish timely to consider that it was alwaies noted for an infallible propertie of a false prophet to strengthen the hands of sinners cast downe such as they ought to haue spoken peace vnto from the Lord. 2. Although the Lord hath by most straite iniunctions prouided for the welfare of his children not onely in regard of their safetie but their louing entertainement also in the world with acknowledgement of all such offices of loue done vnto himselfe and of which himselfe will become the rewarder yet notwithstanding according to the prophecie of the Lord of the holy Prophets In the world good men doe and shall sustaine affliction their good shall be returned with euill to the great affliction of their soules and the world which knoweth not but to loue her owne taketh no notice of such but to hate them and hated they are and shall be of all men almost for the name of Christ. Hence haue such in all ages were they Prophets Apostles or Christians of whom the world was vnworthie beene thought burdens vnworthie to be borne or liue in the world Here one Caine casts down his countenance vpon him whose works he seeth better then his owne he cannot giue him a good looke An other wagges his head at such a man as the Iewes did against Christ in derision of him An other is readie to burst for anger and rage as those wicked ones against Steuen Sometimes superiours breath out slaughter and threatning as Saul against the Church Sometimes equalls yea and inferiours trie them by scornings and mockings so as Ieremie himselfe shall heare the reuilings of many against him Nay the base multitude shall tell Christ himselfe that he dealt with a deuill And Satans mallice is so like it selfe in his instruments that if it be laid in their power they proceede to drawe the sword and stretch out their hand as Herod against Iames to take away their liues and euen in killing them thinke they doe God good seruice But how good were it for them to haue nothing to doe against such iust men for who deale they against or against whom doe they rise vp against simple men no surely but against God himselfe him they persecute him they blaspheame the apple of his eie they poare in Now who euer rise vp against God and prospered or who euer kicked against such prickes and bruised not himselfe Is not he eternall to outliue all his enemies Herod the Archenemie of Christ dyeth but the enemie of Christs enemies is euer liuing And is not his wrath the messenger of death cannot his power grinde his enemies to powder or shall not his right hand finde them out Againe thou art for the present a cursed man that louest not good men marke the terrible threatning I will curse them that curse thee so as what thou intendest against them shall fall vpon thine owne
of Scripture ioyneth these two together What ones were the false Prophets and false teachers which should bring in damnable heresies but such as should liue in the lust of vncleannes and liue as bruit beasts led with sensualitie and what manner of persons were they that like Iannes and Iambres should resist the truth but men of corrupt mindes wholly giuen vp to liue in their lusts and not so onely but reprobate concerning the faith such as depraued the doctrine of faith and the pure veritie of God to their owne lewd affections And if we looke vpon particular persons was not this the reason why Elimas resisted Paul and Barnabas and sought to turne away Sergius Paulus the deputie from the faith because he was full of vnrighteousnesse and therefore he could not cease to peruert the straight waies of God And why did not Diotrephes receiue the Apostles and their doctrine professing himselfe a Minister among them Iohn giues the reason because he loued preheminence which neither they nor their doctrine could affoard him Vse 1. Neuer make any Minister the rule of truth seeing error in life from which none is exempted may breed error in Doctrine but reade with diligence the holy Scriptures whereby thou maist be able to discerne after triall betweene truth and falshood and accept it for it selfe 2. Meruaile not much if thou seest many Ministers resist the truth for many in all ages are disobedient and no meane ones that hate to be instructed themselues contradict the truth and in stead of building hinder the building of the Church as Sanballat and Tobiah the walles of Ierusalem yea one Ieremie had Pashur and all the Preists against him Christ himselfe had Annas Caiphas Scribes Pharises people and all against him and who were they but such as neither entred themselues into the kingdome of heauen nor would suffer others nay rather marke the point that is resisted whether it fight against any of their lusts thou mightest haue seene 400. Prophets against one Micha thou mightest haue seene in Queene Maries time all the Preists and Clergie that durst be seene resisting and ouerthrowing all the foundation of religion and condemning to death and executing whosoeuer durst mute against theÌ„ there is a Synagogue of Satan as well as a Church of God and consequently many Ministers of Sathan as well as Ministers of Christ. 3. Whoâ—â—euer would know and be preserued in the truth must learne to yeeld obedience vnto it for this is a speciall meanes Ioh. 7.17 If any man will do his will he shall know of my doctrine whether it be of God or I speake of my selfe Vaine talkars Doct. Preachers who themselues are disobedient vnto the word for most part become in their Ministerie no better then vaine talkars 1. In regard of themselues beeing vaine glorious persons affect applause rather then godly edifying which is a most vaine thing 2. In respect of their labour which is all in vaine neuer attaining the end and right scope of the preaching of the Gospel vnto saluation for he that soweth vanitie what else can he looke to reape 3. In regard of the hearers who also spend their paines in vaine they heare a great noise and pompe of words and a glorious shew of humane wisedome which may rap the simple into admiration but they are left without reformation their eare is perhaps a little tickled but their hearts remaine vntouched neither are their soules soundly instructed nor fed with knowledge but they go away as wise as they came These Paul calleth vain talkars and vain ianglers 1. Tim 1.6 and againe profane and vaine bablers and that iustly 1. Because their puft discourses proceed from the profanes of their hearts 2. They are as strange fire from the Lords Altar opposed to that which the Lord hath sanctified to the saluation of his people 3. They are so farre from the edifying of the Church that they cause men to encrease vnto more vngodlynes and profanes Vse 1 Note the difference betweene these and godly Pastors which are according to Gods heart these feed Gods people with wisedome and vnderstanding the other with vanitie and winde these as they haue their gifts and calling from God so they speake euery word from him and for him the other like the Deuils cooks are euer blending with the truth that it may neuer be purely tasted and like vntrustie solliciters speake one word for God and two for themselues these bring meate in their mouthes which though it be course and serued in great simplicitie like Daniels dyet which was but water and pulse yet because it is Gods allowance it goeth with a blessing which maketh the children of god thriue by it the other serue vp more curiously cooked dishes with greater state and ostentation of humane learning and eloquence but for want of nourishable meat in all this varietie the soules of Gods people are kept thinne and leane and rise and depart such banquets without any great saturitie Now if any would shewe himselfe a true Pastor sent from God let him ayme at these two things 1. Gods glorie not his owne for to seek himselfe is a note of a false teacher see Ioh. 7.18 2. the raising of the Church vnto heauen and not himselfe in earth Rom. 10.1 his hearts desire must be that Israel may be saued he must desire to fal so that his people may be raised to heauen Rom. 9.3 2. Note hence a difference betweene the Apostles iudgement and the iudgements of many inconsiderate men Men account such preachers vaine talkers that apply the word home to euerie wholesome vse and the more dexteritie a man hath in this excellent gift the more liable is he to this imputation whereas indeed here we are taught an other lesson that those whose doctrine vanisheth away without building on the foundation such as come preparedly to the word those are vaine talkers and their teaching is a froathie teaching but if true doctrine be wholesomly applyed and haue quicknes and life in it wo be to that man that saith not This is the finger of God and that God is in you indeede 1. Cor. 14.25 3. Marke hence what kind of Ministers the Apostle would haue put to silence not onely such as are open enemies to the truth or broachers of lyes but such as are disguisers of the word froathie teachers such as seeke out vaine things for the people Paul would haue lookt to these betime and would were he liuing stoppe the mouthes of such he knewe that the Church might better spare a 1000. of these then one godly and faithfull Pastor and were this canon put in vre for one silenced Minister we should haue one hundreth Deceiuers of minds By metonimie of the subiect the heart is put for the mind the auncient according to the Scriptures seating the minde therein for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifieth the inwards about the heart and further by Synecdoche the
bellie then a man But many such bellies want eares 3. An honest calling is a schoole of Christianitie that 1. looke as little children are sent to schoole to keep them out of hurts and vnhappie turnes so diligence in the calling fenceth vs from taking harmes by Satans temptations we lie not so open vnto his assalts againe it is a bridle to restraine our own lewd desires abating wicked lusts abandoning lewd company and fitting vs for the Lords appearing whose seruice we are in 2. In this schoole of the calling a man performing duties for the Lords sake hath daily practise and encrease of graces such as faith obedience patience meeknes constancie truth invocation thanksgiuing and hence are daily enabled to take out further lessons for time to come from the daily experience of Gods goodnes for time past 3. In this schoole we learne to be teachers of others and in time come to be patternes vnto others of the right vse of the world while our selues vse it euery day as not vsing it at all and while we so play the good husbands as that we keep our selues from beeing worldlings not laying by our heauenly minds in the midst of our earthly busines whereas the idle person that entereth not into this schoole is out of Gods protection and neuer out of Satans snares his heart is like the feild of the sluggard ouergrown with thistles and weeds his lusts so farre preuaile with him that he is rather a spectacle of reproch then a patterne for imitation and if euer he had any good things in him they are perrished for want of emploiment for as the rust fretteth vnused iron and the mothes eate vnworne garments so good things ar shaken out of the heart of him that neglecteth the vsing of them 4. Consider the danger of those that stand idle all day long passing their dayes in all delights one in one voluptuous lust another in another the Apostle saith of them all that liuing in pleasure they are dead while they liue the soule of such a one is but as a carkase his bodie as a coffin he rotteth away in vnprofitablenes while he liueth and as a standing poole putrifieth the prouerb is true of such a man his soule is but as salt to keep his bodie from stinking aboue gound And thinke we they shall liue when they are dead who are dead while they liue no surely but seeing they did not subiect themselues to the law of all mankind Gen. 3.19 In the sweate of thy face shalt thou get thy bread they shall neuer escape that other sentence take the vnprofitable seruant binde him hand and foote his hands and feete were bound when I called him to walke and worke now bind him hand and foote and cast him into hell Now for the latter of these vices reprehended in the latter word it is worth marking to obserue how aptly the Poet ioyneth them together which seldome are disioyned because the one of these is the gound of the other And as it is true in all sinnes which we say of euills that one commeth not alone for they are accompained still with their supporters so these two sinnes are of such speciall acqaintance that as we say of a paire of turtles looke where one is the other lightly is within lesse then a coytes cast so where the one of these is it will not be hard to descry the other If there be idlenes there will be intemperance and if intemperance there must needs be idlenes And therefore our Sauiour hath combined them as neare as the cause and effect which cannot be sundred Luk. 21.34 Take heed least your hearts be oppressed with surfetting drunkennes and so that day come on you vnawares implying that intemperance oppresseth and maketh the heart dull and heauie and when the heart is so aggraued the whole man is vnfit either for heauenly or earthly exercise In like manner the combination of Sodoms sinnes sheweth the same truth Ezech. 16.49 Pride fulnesse of bread and abundance of idlenesse And therefore seeing a man can neuer sufficiently perswade diligence in the calling till this intemperance be disswaded it shall not be amisse in few words to speake of this sinne and perswade the contrarie vertue for the preseruation of it And because this kind of intemperance is restrained to the bellie I describe it to be an inordinate appetite or immoderate desire and vse of meate and drinke and this is when a due meane is exceeded either in the costly and excessiue preparation of them for our selues or others or in the two liberall and excessiue vse of them so prepared a vice which is a speciall enemie to all good duties towards God or man making men vnfit to the word of God either to read or heare it vnfit to pray to meditate to remember the works of God with praise and thanksgiuing so as a man giuen vp to this sinne is sunke downe in Atheisme nay in Idolatrie hauing no other God then his bellie a more base idolatrie of many Christians then euer was any of the Heathen who would worship the sunne moone starres and glistring mettals but to haue worshipped the bellie and draught they would haue abhorred And for the duties of the particular calling they must lie lea the bones of such full bodies had rather be at rest or to keepe them from sleep must rise vp to play but altogether vnweldie to any more serious busines And thus by this sinne men make themselues in stead of Gods Temples Satans kitchins filling their bodies with noysome lusts and deadly deseases their soules with a number of dangerous sinnes which shut them out of heauen framing their liues liker to the bruit beasts then reasonable men and in their deaths for most part no lesse brutish then in their liues Now for the better auoiding of this sinne I will propound some reasons and after them some rules of direction The reasons are three 1. The Lord is liberall but not prodigall of his creatures and they are his and not ours but by his leaue neither doth he euer giue leaue to vse them to our owne hurt as many riotous persons doe who with the glutton faring deliciously euerie day in their feasting and banquetting besides the wast of many excellent creatures of God 1. loose their time 2. spend their goods which ought to haue beene otherwise employed 3. neglect the duties of their generall calling of Christianitie and omit the necessarie affaires of their particular course of life 2. This is one of the practises of those that are in the night whereas we professe our selues to be of the day and is a weed or rather an olde ragge which must be put off before Christ can be put on 3. The time calleth vs rather to fasting weeping and euerie worke of repentance then to eating drinking chambring c. For if we consider the workes of the Lord we shall see his arme stretched out and his hand
for them 3. The restitution of vs to our former right is onely from our Lord Iesus Christ and our first right is recouered to vs on this manner First as we were at oddes with the Creator and consequently with the creature euen so first we are reconciled vnto God through Christ and then to the creatures for when Christ who is our peace hath wrought our peace with God he bringeth backe our peace both the inward peace of our owne consciences which before could doe nothing but accuse and terrifie as also peace with others friends and enemies yea euen with the beast of the field and the stone in the wall and euerie thing striketh a couenāt of peace with him who hath entred into league with the creator of it If any man then would haue any right in any creature he vseth he must not hold it by the broken title in the first Adam but by a recouered and newe purchase in the second Adam who is the Lord of glorie blessed for euer The third generall point is How all things are pure to the pure Ans. That we may rightly and properly conceiue the Apostles meaning we must knowe 1. That the vniuersall particle all things admitteth restraint and may not be extended beyond the Apostles intendment who speaketh onely of such things as are not forbidden by the law of God or nature or rather onely of things of an indifferent nature which in themselues are neither commanded nor forbidden and neither good nor euill in their substance and nature but are to be vsed or not vsed according to the circumstances and occasions of them such things as these are meat drinke apparell recreation sleepe marriage single life riches pouertie bondage freedome c. And it may not seeme strange thus to restraine this generall proposition seeing we haue it thus limited in sundrie other places 1. Cor. 6.4 all things are lawfull but not profitable and cap. 10.23 all things are lawfull for me but not expedient Rom. 14.20 all things indeede are pure but destroy not for meats c. 2. By pure is meant nothing else but that all such things are free now to be vsed in good conscience without scruple by meanes of our Christian libertie And 3. in that he addeth to the pure he sheweth how we come to haue title in this libertie euen by becomming beleeuers and getting our hearts purified by faith In one word all indifferent things are pure and free to be vsed of the pure and beleeuing person with this one condition so they bee purely and rightly vsed The which point leadeth vs to demand and answer a great question worthie to be with iudgement determined as beeing of verie great vse thorough the whole life of a Christian. Quest. How may things indifferent which in their nature are pure to the beleeuer become so vnto him in their vse or how may he rightly and purely vse them Ans. Then doth the beleeuer vse them purely when he is lead vnto and moderated in the vse of them by these three vertues 1. faith 2. loue 3. sobrietie The first of which looketh vp vnto God the second looketh downeward vnto man the third respecteth the beleeuer himselfe none of all which must be offended and preiudiced in and by the vse of them The first looketh to the lawfulnes of the thing to be vsed the second to the profitablenesse the third to the due proportion for the manner and measure Quest. When doe we vse them in faith Answ. 1. When they are vsed both by warrant and leaue from God our warrant is from Gods word our leaue is obtained by prayer before and thanksgiuing after for euerie creature of God is good thus sanctified by the word and prayer The word giueth vs warrant that the creature is made free and lawfull for vs to vse with good conscience not onely by the word of creation in the beginning but since by that word which assureth that in Christ all things are pure to the pure Obiect But how can the word warrant in these things which are neither commanded nor forbidden in it as to eate this or that meate put on this or that garment c. Ans. We must haue a word if not commanding yet permitting the vse of them for euery one must be fully perswaded in his minde and although nothing is impure in it selfe yet is it to him that thinketh it so 2. Although we haue not particular places prescribing the particulars of this kind yet haue we a generall word freeing them from legall commonnes and vncleannes not only in this and many other texts but especially in Act. 10. in Peters vision 3. Although we haue not a seuerall precept for euery particular commanding yet haue we direction in the word by generall rules of restraint the tast of which shall after be giuen Againe we vse them by faith when we vse them by leaue obtained through prayer which also implieth a word to ground it selfe vpon whereby we both entreate an holy vse of all these outward things as also lift vp our hearts in thanksgiuing for our libertie in them and Gods blessing of them vnto vs. Secondly then we vse them in faith when through the whole vse of them we propound before vs the glorie of God ayming directly hereat that he may haue the honour of them whose we and they are and by whose leaue we reape the comfort of them 1. Cor. 10.3 Whether yee eate or drinke or whatsoeuer yee doe doe all to the glorie of God men conceiue that they neede not thinke on God but in the Church or in their priuate family-worship and so banish him from their tables and ciuill actions but most of all from their recreations and sports here euery mention of God is vnsauorie and vnseasonable but that word of the Apostle whatsoeuer ye doe and do all to the glorie of God teacheth another lesson namely that there is no action wherein it is lawfull to dishonour no not to depart or forget God and the glorie due vnto him Thirdly When by the naturall or ciuill vse of them faith raiseth it selfe to some spirituall meditation as for example in the vse of bread stirring vp the heart to hunger after and feed vpon Christ in putting on our clothes to meditate of putting on the Lord Iesus Christ as a garment in putting them off of the casting off the old man with his lusts In vndertaking a iourney conceiuing the life as a pilgrimage in returning home to thinke of our rest in heauen in our marriages to conceiue our selues the spouses of Christ and such like in which we see an euident worke of faith lifting vp the heart from earthly to heauenly things Secondly Things indifferent must be vsed in loue for Christian libertie in the vse of outward things must giue place to charitie And then are they so vsed 1. when without the offence 2. when to the edification of others First without offence
thriuing in grace that they haue wholesome meate Psal. 119.4 Behold I desire thy commandements quicken me in thy righteousnes for as in the bodie if meat when it is digested send not vertue whereby the operation of it appeareth in all the parts the bodie is diseased some obstruction or opilation hindreth the worke of it so is the soule obstructed with the itching eare couetous thoughts hardnesse of heart formall worship all which keepe the soule barren and emptie of grace yea leane and ill looking in the eyes of God Seeing therefore the Lord hath spread his table for vs and liberally furnished it with store of this wholesome foode let it appeare in our soules by our strength to labour in Christian duties to which we are called to ouercome the temptations vnto sinne to carrie the victorie in our strife against our owne lusts let it appeare in patient and cherefull bearing of affliction and in the thankfull entertainment of blessings especially of the best kind And thus by commending the Lords bountifull hospitallitie and liberall prouision in his house we shall adorne our profession and winne others to wish themselues entertained in the same seruice with vs. Now all these things shall be happily attained of teachers and hearers if they come to this busines thus qualified and affected First If they come as the elect of God whom he will teach 1. humbled in the sence of sinne past and of present corruption 2. acknowledging the errors of their iudgement and practise and 3. praying for the illumination of the one and the reformation of the other Secondly if both of them captiuate all humane wisedome to the obedience of Christ who is the scope of all the Scripture desiring to knowe and make knowne nothing but Christ and the merit of his sufferings Thirdly if both of them bring the loue of the Scriptures as which onely containe all sauing knowledge admiring Gods infinite wisedome power iustice and mercie shining out in them euen as when the people sawe Moses doe that which all the Magicians could not doe they with Pharaoh acknowledged that that was the finger of God this is a truth which prevaileth against all the deceits of vaine men as Moses rodde deuoured all the roddes of the Magicians Lastly if both of them teach and heare not onely to knowe or make knowne but with purpose to bring things deliuered into practise of which thing many are agreed if they could conclude of the time of their obedience as well as Dauid did Psal. 119.60 I made hast and delaied not to keepe thy commandements Vers. 2. That the elder men be sober honest discreete sound in the faith in loue and in patience Now the Apostle commeth to direct Titus how to apply his doctrine aptly to the seuerall sexes ages and conditions of men Whence in generall is to be obserued that Doctr. Euerie faithfull Minister must fit and apply his doctrine to the seuerall ages conditions and occasions of his people that euerie man and woman young and olde superiour and inferiour may knowe not only what is lawfull but what is most expedient and beseeming our age place and condition of life It is true that all vertues in generall are commanded as all vices in generall are forbidden to all persons of what sexe or estate soeuer yet there be some speciall vertues which are more shining ornaments in some age and condition then others as in young men staidnesse and discretion are speciall beauties but are not if wanting such blemishes in their yeares as in olde men because of their obseruation and experience So there be some speciall vices though all are to striue against all which are fouler spots and staines to some age then to other and some to which men and women are more subiect by reason of their age or sexe as youth to headines and rashnesse old age to teastinesse frowardnes couetousnesse c. women to curiositie loquacitie c. against all which the man of God must in speciall furnish and arme his people instantly striuing to roote out such noysome weedes as of their owne accord appeare out of the earthie hearts of men as also to plant the contrarie graces in their stead Examples of this practise we meete with all euerie where in the Epistles Paul in diuerse of his Epistles as to the Colossians but especially to the Ephesians describeth in particular the duties of wiues husbands children fathers seruants masters see chap. 5. â— â— Peter in the 2. and 3. chapters is as large in the distinct offices of subiects wiues husbands seruants And from this practise the Apostle Iohn dissenteth not 1. Ioh. 2.12 where he giueth his reasons why he writeth to fathers to babes to old men and to yong men Besides these examples are sundrie waightie reasons to enforce the doctrine As first the faithfulnesse of a wise steward herein appeareth namely in distributing to euerie one of his Masters family their owne portion of meat in due season Luk. 12.42 Secondly to this purpose is the word fitted to make euerie man readie and absolute to euerie good worke and thus the wisedome of God is made to shine to all eyes who can behold such a perfect rule of direction in faith and manners Thirdly well knewe our Apostle with other the men of God that generall doctrines though neuer so wholesome little preuaile are but cold and touch not men to the quicke without particular application to their seuerall necessities till Peter come to say you haue crucified the Lord of glorie we read of no pricking of their hearts Vse 1. This dutie requireth also a man of vnderstanding an Ezra a prompt scribe a learned tongue not any bare reader no nor euery preacher attaineth to this high point of wisedome not bosome sermons nor euery learned discourse reacheth vnto it If he must be a learned Physitian that must first finde out the disease and then apply a fit remedie to the same he must be much more learned then he and one acquainted with more rare secrets of simples that growe from heauen who can here minister to euerie soule according to the estate of it which is farre more hidde then that of the bodie as to the wearie soule a seasonable word and to the secure heart the iust weight of terror and threatening Besides who seeth not that this verie dutie requireth no flatterers no selfe-seekers no time seruers but men of courage bold through God to apply his word to all conditions of men high as well as lowe rich as poore not healing the hurt of great ones with sweete words nor respecting persons no more then the Lord himselfe doth whose word it is but binding euen kings in chains and nobles in fetters as Nathan did Dauid Thou art the man For if the word hath plainely described euerie mans dutie then the dispensers of it must faithfully deliuer out the same Secondly hearers must hence learne 1. to be subiect to the doctrine deliuered in the
ministerie be they old or young rich or poore one or other must yeeld obedience vnto it For seeing the Scripture is furnished to teach all men all their duties and the ministerie ordained by God to discouer the wisedome of God olde men must not disdaine to sit downe at Christs feete nor young men to learne how to redresse their waies nor the rich to become rich in God nor the poore to become poore in spirit nor the master to acknowledge a master in heauen nor the seruant to become the seruant of Christ. 2. To desire fit instruction in the ministerie and come to vs as the people Publicans soldiers to Iohn Master what shall we doe See Acts 2.37 and 16.30 3. To praie that we may deliuer fit doctrine Eph. 6.19 and for me that vtterance may be giuen to speake as I ought No man but would desire and call for a fit plaister or potion for his bodie but when we labour against mens particular sinnes directly and speake aptly to their consciences like vnrulie and inconsiderate patients they fret and storme if we come any thing neere the quicke of their galled consciences No man but in trouble of spirit or terrour of conscience would heare from vs words of comfort but there is a deale of proud flesh which would vnremooued for euer hinder their â—ound cure which when it is consumed we are readie to supple with words as soft as oyle but till then men must pray for wisedome to daunce to our pipe and as we must set our selues against the sinnes of all ages and callings so must they themselues against their owne sinnes 4. Whereas many thinke that those sinnes are least to be striuen against which are incident to the age or sexe and that we lay intollerable yokes on youth which must haue the swinge and for olde men because their age carrieth them to teastinesse and frowardnes therefore they may better be forborne these may hence see their error neither is this any other then to strengthen the hands of sinners and a giuing of scope to natural corruption If men indeede were so humbled as that they were readie to despaire because they cannot ouercome such corruptions then might we say that no temptation hath befallen them but such as goeth ouer the common nature but otherwise to plead for any libertie in excusing sinne is an hardening of the heart and a backe by as to repentance The elder men Doctr. Our Apostle exempteth not old men from beeing subiect to the doctrine of God because of their age but rather sendeth them first to schoole notwithstanding all that knowledge and experience which they might pretend 1. Ioh. 2.13 For Gods schoole is as well for olde as for young in which men are not onely to be initiated in the principles of religion but also to be lead forward vnto perfection of wisedome and seeing no man can attaine in this life vnto perfection therefore euerie man is still to presse forward and to waxe old daily learning something And there is great reason that as old men must first be instructed by Titus so they should be the first in learning their dutie Seeing First in regard of example for their presidence preuaileth much and would be a great inducement to the younger who neede all incouragements in the wayes of God which example not beeing generall giuen by our elder men besides that they entangle themselueâ— in the sinnes of the younger we cannot maruaile at the licentiousnes of our youth Secondly the honour of their age yea the ornament and crowne of their yeares is to be found in the wayes of righteousnesse that is in a life lead holily and iustly which two can neuer be found but in a heart submitted to the word of God the rule of both The want of this crowne maketh much olde age burdensome dishonourable and old men to liue euen vndesired because they are not onely euerie way vnprofitable but hurtfull and gracelesse not onely old stockes fruitlesse in their age but withered and keeping the ground barren also Thirdly whereas old men are delighted with relations of idle antiquities and things formerly passed as long as they can recall the holy Ghost recalleth them from such vnfruitfull spending their time and sheweth them that Christ and his doctrine both of them beeing from the beginning are most auncient and consequently the knowledge and remembrance of him is a matter best beseeming them to haue their senses and tongues exercised herein should bee the delight oâ— their age to be conuersant in the holy exercises which witnesse of him should be their chiefe busines as old Annah went not out of the Temple and olde Simeon waited there to see his saluation Fourthly their time by the course of nature cannot be long to fit themselues to heaven and therefore they had not neede slacke any opportunitie which might hast them thither they by reason of their time should see saluation nearer then when they first beleeued and imitating naturall motion in grace become more violent towards the center they ought to haue experience of the sweetenesse of the Lords yoke and shewe all chearefulnes in well doing while they abide in the flesh they should forecast to leaue a sweete sent behind them of a religious carriage toward God in all the duties of pietie and of a louing carriage towards all men Vse 1. This condemneth the frowardnesse of many of the elder sort who although they neuer learned to knowe Christ and the way of life when they were yong yet are neither afraid nor ashamed to say that they are now too olde to learne him the which speach bewraieth that as yet they neuer learned him aright as also that they are verie farre from saluation for whosoeuer is too olde to learne the meanes is too olde also to attaine the ende besides the extreame follie of such an vngodly profession for would the oldest man that can be sent on a iourney in a way both vnknowne to him and not easie to be found or held so sillily reason with himselfe I will right forward I neuer came this way before neither doe I knowe it but I will neuer aske of it for I am too olde now to learne it and yet thus madde are olde men in the matters of God and his kingdome Others would faine learne but not of young men this standeth not with their grauitie But howsoeuer maturitie of yeares is not to be neglected in a minister seeing that in the ordinarie course it carieth with it ripenes of iudgement yet Gods grace in youth must not be despised 1. Tim. 4.12 Let no man despise thy youth and who is commanded here to teach olde men but Titus a young man As for that place 2. Tim. 3.6 a minister must not be a young scholler it is not meant of one young in yeares but young in faith one lately conuerted to the Christian faith and as it were a tender and young plant in
an honest and peaceable man he cannot preach indeede but he liues as well and doth as much good as if he preached we would not change him for the best preacher of them all But where is this harmonie of doctrine and life in such a one know we not that the best liues of the best men are but seruants and attendants to their doctrine and like the miracles of Christ which serued to prepare confirme prouoke and condemne but conuerted not the beholders this is the worke of the Gospel in the ministerie of it which is the power of God to the saluation of euerie beleeuer Was it euer heard that a dumbe Minister by his life conuerted a soule to God and what is his life but a liuing out of a lawfull calling an iniurious robbing men of their goods which he before God hath no right vnto and a cruell murthering of their soules for want of knowledge And if the question were made to me whether good doctrine or good life might better be spared in a minister I should answer readily that to preach well and liue ill were farre better and more eligible then to liue honestly and not to preach seeing the former bringeth ruine vpon himselfe alone this latter both vpon himselfe and his people Secondly as there must be good doctrine so there must be good life too for a Minister may not thinke he hath done enough when he hath taught others if himselfe yet remaine vntaught like some statue which pointeth the way to passengers but it selfe standeth a stocke still and mooues not but he must first be a good man and then teach others so to be In the old Testament the Priest must first be cleansed himselfe and then cleanse others first wash himselfe and then sprinkle others first sanctifie himselfe and then others so in the new we must first become lights our selues and then enlighten others first approach neere God our selues and then bring others before him for this is the propertie of a good sheepheard to goe before his sheepe that they may followe him But all this while we may not thinke that the authoritie of the word standeth vpon the good or bad life of men which hath a better bottome of his owne to stand vpon but yet it is a further seale of the truth of it vpon the simple and that sundrie wayes which I will not stand vpon These two make a sweete harmonie especially within a mans owne conscience when he can appeale vnto his fellow-ministers as Paul to Timothie and say you haue fully knowne my doctrine my manner of liliuing c. and vnto the consciences of Gods people calling them to witnesse both of his painfull preaching 1. Thess. 2.9 as also of his holy and vnblameable behauiour vers 10. yea euen vnto Gods tribunall with much comfort at the ende of his dayes as Paul did Act. 20.19.20.26 Which two as they must conspire so the minister is to be an example in both 1. Tim. 4.12 be an example in word conuersation c. The Apostles were as lights vpon hills as starres in the heauens Pastors are called to be patternes to their flockes the great Pastor of the sheepe our Lord Iesus set himselfe a coppie vnto all Christians both in holy doctrine and in blessed example of life Great is the force of godly example especially in the Pastor both to the beleeuer to prouoke him and to the vnbeleeuer either to bring him to a liking of the religion of God or to condemne him who hath both seen heard yet hath not beleeued euen as Noah condemned the old world by making of the Arke which are the reasons why the Lord hath euer scattered some of his children here and there a saint or two euen in Neroes house a Lot in Sodome and as a lilly riseth vp sometimes among thornes so doe the sonnes of God in the midst of a froward generation that they might shine as purer lights in the darkenes of the world round about them Vse 1. These are true notes to discerne a true Minister by pure doctrine and holy life If you consult with a Papist he will decypher you one of his Priests by his mitre crosyer staffe copes and other garments by his oyntings shauings c. which indeede are markes of the beast but not a word of life and doctrine whence we know them to be theeues not entring in by the doore but by the window to robbe and steale 2. This requireth the presence and residence of the minister with his flocke for if hee be ordinarily absent how can he be an example vnto them Thirdly it proclaimeth woe vpon them who by contrarie practise to their preaching giue occasion of stumbling to the people as Elies sonnes did better it were that such had neuer beene borne then so to strengthen the hands of sinners besides that by his owne mouth he shall be iudged Fourthly it stirreth vp the men of God to care of their liues to which we in this calling might be mooued by sundrie other strong reasons 1. We stand before God and therefore we must put off our shooes wash and cleanse our selues Ier. 15.19 If thou turne thou shalt stand before mee 2. We shall be better enabled to our duties both because God teacheth his secrets to his seruants the Prophets as also the doctrine shal be more acceptable and lesse excepted against Herod heard Iohn because he was a good man 3. We else pull the sinnes of many vpon vs and harden a number in the same sinnes the wicked Iewes could alleadge the Priests examples for their Idolatrie Ier. 44.17 and Ioh. 7.48 Doe any of the Rulers and Pharisies beleeue in him 4. He that diuorceth godly life from pure doctrine shall be the least that is haue no place in the kingdome of heauen Fifthly it teacheth all hearers to take benefite by the examples of their teachers who labour faithfully in the Gospel among them for must we studie to shew our selues examples in vaine Philip. 3.17 Brethren be followers of me and 4.9 The things which yee haue heard and seene in me those things doe Heb. 13.7 Remember them that haue the ouersight of you whose faith follow considering what hath beene the end of their conuersation The examples of the godly are called a cloud of witnesses to put vs in minde that as the Israelites were mooued as the cloud mooued so should it be with vs cast our eyes vpon the cloud of the faithful pastors especially to follow thē so far as they follow Christ which who so refuse to doe they haue three feareful witnesses against them the word of God their owne consciences the Ministers liues And here we must be put in mind to go one step beyond ordinarie for many cast their eyes vpon the examples of their Ministers to spie if they can obtaine some libertie to the flesh through their frailtie but if they cannot the most thinke it sufficient that they can commend
Moses couer his face with a vaile without the which the children of Israel were not able to behold him signifying vnto vs that they were not able to comprehend those manifold obscure types of the Law till the vaile was remooued which saith the Apostle ver 14. In Christ is now put away In this respect our Sauiour affirmeth that although among them that were borne of women there was not a greater then Iohn who yet in regard of his person was inferiour to sundrie of the Prophets because of them all he was nearest vnto Christ and in his ministerie pointed at him with the finger now exhibited into the world yet the least minister in the kingdome of heauen that is of the new Testament is greater then he For he can preach that the sonne of man is lifted vp dead raised ascended which Iohn could not doe as neere as he was and much lesse Abraham Dauid and the other Prophets who sawe his daie further off Obiect But hereby it seemeth that before Christs appearing the doctrine of the Gospel appeared not Answ. We must consider the Gospel in a double respect 1. As it is a doctrine conteyning a promise of grace freely for the Messiah who was to be the sonne of Abraham and Dauid and thus was it euer in the Church deliuered by God immediatly to Adam after the fall Moses writ also of him and to him giue all the Prophets witnesse 2. As a doctrine propounding free grace in Christ exhibited dead raised c. and thus it appeared not before his owne appearing before which time it was onely a Gospel fore-promised Rom. 1.2 Vse 1. In that the doctrine of the Gospell is such a shining light we may see the miserable estate of such as want the meanes of it who abide in obscuritie and darkenesse euen as those are in the night to whom the sunne is not risen for man naturally perceiueth not the things of God and therefore vnlesse this instrument of the spirit come the spirit himselfe by whom onely we knowe the things giuen vs of God must needes be wanting The which consideration should mooue vs to pittie the estate of such poore creatures who are in a farre more miserable blindnes then the Egyptians in their three dayes darkenes What a lamentable thing is it that a kingdome beeing giuen for going vnto it and men beeing blind of themselues and not able to see one foote of the way cannot get any guides or meanes to helpe them one steppe forward but as blind meâ— desperately runne vpon pikes and swords into pittes and ponds no one recalling them from present death and deadly things Vse 2. Note hence with how little danger we can shut our eyes against such a light as is risen vp vnto vs shall we without blame now liuing as at midday see no more nor so much as those who liued in the dawning shall the light of the sunne be seauen fold greater vnto vs then euer before and yet we stumble and fall as if we were cast into the midnight What a fearefull iudgement hangeth ouer our negligence if vnder our ministerie which exceedeth in glorie we come behind the ordinarie beleeuers of the olde Testament in knowledge faith and fruition of Christ with his graces Is all the pedagogie of the lawe past wherein euen the Prophets and arch-beleeuers so farre as we consider the ordinarie ministration were to vs but as children in their elements Is Christ come crucified raised vp to glorie and so the fulnesse of time come wherein we haue the bodie and substance Oh what a disgrace is it that we should be inferiour to those who obtained but the shadowes what a great condemnation will it be that we who are reserued to such means should sinne against such a light In a misty night to stumble and fall were no such disgrace no such danger but with many Christians to say I am in the light I see my way well enough and yet to come behind not onely the Iewes who walked in a darke light but euen the Gentiles who not onely walked in darkenes but were darkenesse it selfe in the practise of sobrietie iustice mercie chastitie and such like is an heauie condition and yet the condition not of a fewe professed Christians It will be here said but God forbid that we should not receiue this light and walke also in the direction of it and to say the contrarie were to broach a slaunder To which I say that when Christ himselfe preached most of the Iewes were blind still so true it is that many who heare and professe the Gospel yet neuer receiued the light to walke by it Some receive indeede this light superficially vpon themselues as the light of the sunne falling vpon trees and stones it enlighteneth the outside and warmeth the barke a little but peirceth not into the heart and midst of them so the Gospel shineth round about many professors and it may be conformeth some outward actions and set them forward to speake of it and for it at least for a while but it gets not within them nor peirceth their hearts there is no change there the soule nastie corners of them lie vnswept still and so they remaine hypocrites still Others receiue this sunshine no otherwise then the aire receiueth the light of the sunne when the bodie of the sunne is present it enlighteneth the whole aire but the bodie of the sunne departing darkenes succeedeth againe so many heaâ—ers may be affected with the present sound of the word and thinke themselues sufficiently enlightened but the sound beeing gone the former darkenes commeth they heare many things but keepe nothing and so make themselues fit for many stripes Quest. But how shall I knowe whether I receiue this light aright or no Answ. By these notes 1. If thou wilt not attempt any thing without the direction of it no more then thou wouldst thy earthly businesse without the light of the sunne or of a candle A fewe naturall actions a man can doe in the night time as eate drinke sleepe c. but in any matter of weight he will haue light so for workes of darkenes men neede no light nor desire any but for the least worke of grace thou must first call for a light The Apostle wisheth vs to walke as children of light but how shall we doe that the Apostle Iohn telleth vs namely if wee walke in the light and while we haue the light The Israelites might not mooue a foote towards Canaan but by direction of the pillar and the wise men could not goe to Christ without his starre Secondly light is a pleasant thing to the eie saith Salomon and a comfortable thing it is to a poore prisoner to behold the light of the sunne through neuer so small a creuise In like manner is the glad message of the Gospel to the Christian soule that knowes it aright as if vnexpected tydings of a pardon were brought to a malefactor readie
by the name of confidence and hope to shew that one maine scope of it is to raise the heart hereunto Heb. 3.6 If we hold fast the confidence and reioysing of the hope that is the doctrine of the Gospel whereby these are dispensed and confirmed then are we the house of God Thirdly the Apostle sometime speaketh as if the whole worke of euery dispenser of the Gospel were no other or greater then to quiet the heart in this expectation and that in his owne example and the rest of the Apostles 1. Thess. 1.10 Yee know what entring we had and how we turned you from idols vnto God and to looke for his Sonne from heauen no sooner were they turned to God but they waited for his sonne and that all the gifts of Ministrie are bestowed to worke in beleeuers this expectation we haue an expresse place 1. Cor. 1.7 Ye are not destitute of any gift wayting c. And lastly it addeth to the euidence of this truth that the faithfull are hereby marked as by their propertie euen such as with good seruants expect their Masters comming Matth. 24.45 such as looke for him Heb. 9.28 such as loue his appearing 2. Tim. 4.8 such as beeing wise virgins and louing spouses prepare themselues euery needfull thing for the bridgromes comming and such as beeing strangers and pilgrims vpon the earth haue their eyes still towards their country who while they liue in earth yet trafficke and haue their conuersation in heauen from whence they looke for a Sauiour Vse 1. Here is another triall to see whether we haue receiued this grace of the Gospell in truth or in appearance only If in truth then is the tast of the loue of Christ so sweet vnto vs as that we cannot but long after our fill of him in his appearing the sonnes of the Church begotten by the Gospel cannot but waite for the adoption of sonnes the Church is sicke of loue after him whom her soule loueth the common voice of the spouse is Amen vnto the promise of Christs comming Rev. 22.21 the bride saith Come and doubleth her desire and ardencie saying Amen Amen so as they are none of Christs spouses that say not come Neuer thinke then that thy heart is right affected vntill thou find in it this desire and breathing after Christ thy life for this is a speciall note of discerning betweene the godly and the wicked the one hath the spirit which saith come the other shake at the mention of this comming the one longeth till these shadowes flie away and that day breake on them the other can no more desire his comming then the guiltie fellon can the comming and presence of the iudge But that no man may be deceiued in this triall examination must be more particularly made whether this wayting be such as the Scripture prescribeth lest by mistaking it men faile of that comfort they leane vnto in their most need Be sure then that thy wayting be sound and true 1. in the ground of it 2. in the qualities 3. in the sound fruits and effects of it The ground of this expectation must be the free promise of God for all our future welfare applied by faith vnto our owne hearts the which promise of God being most certaine and our faith also as certenly laying hold thereon giueth such a certaintie to our hope as the Scripture boldly speaketh it can neuer make vs ashamed yea and ascribeth a full assurance vnto it Heb. 6.11 and calleth it the sure and stedfast aucre of the soule vers 19. This ground distinguisheth our Christian hope from those iogling perswasions of the Papists which they call hope for aske them concerning their hope what it is they tell vs that it is a perswasion arising partly from the grace of God and partly from our owne preceding merits But vrge them and say mee thinke there should be no great comfort nor setlednesse to leane vpon a vertue founded vpon merit they will tell you that indeede no man can be sure of his saluation for that were too much presumption but doe well and hope well hope well and haue well But against them we affirme that Christian hope buildeth certaintie vpon speciall faith neither of which they can abide to heare of without speciall reuelation and that by this reason Looke what was the ground of Abrahams hope the same must be the ground of the hope of all beleeuers but the free promise of God applied by faith in speciall was the ground of Abrahams hope and wayting Rom. 4.20.21 Hee doubted not but was strengthened in faith beeing fully assured that he which had promised was able to doe it There is no difficultie here but that Abraham had a speciall word for speciall faith to be grounded which say they we want But I answer that in the Scripture we haue in substance a particular word in that God who hath giuen the promise hath also giuen a commandement to euery beleeuer to apply it in speciall to himselfe 1. Ioh. 3.23 and this is equiualent to a particular word Obiect But it is presumption to hope without merits Ans. It is indeed presumption to hope for them they beeing so farre inferiour to the thing hoped for Againe it is faith and not presumption to hope for saluation in and for the merits of Christ though not for our own So much of the ground the qualities follow Secondly the qualities whereby the soundnesse of this Christian expectation is discerned are fowre 1. It must climbe aboue all humane sence and reason for it is no wayting with carnall eyes but with the eies of faith which the Apostle defineth to be the existence of things not seene and sight extinguisheth hope which is of future good things nay more it must hope often the cleane contrarie to that which it seeth as Abraham was said to hope aboue hope when he saw nothing in himselfe in Sarah in the whole course of nature but things which would haue dashed his hopes euen so here while within our selues we can behold little besides our sinnes and infirmities while without our selues we haue Esau hating vs in his heart and Ismael persecuting vs with the tongue while in this life we are compassed with miseries in the ende of this life with death after this life with the graue and corruption of it all which seeme to ecclipse our hopes and cut them short yet now is the time that our hope must be working and looking at things within the vaile that as a strong staffe it may vphold vs in a godly course 2. The second sound qualitie of this hopefull expectation is that it must be patient for what we hope we expect with patience Rom. 8.25 and so necessarie is patience vnto hope that the Apostle calleth this waiting by the name of patience it selfe 2. Thess. 3.5 The Lord guide your hearts to the wayting for of Christ that is to endure in waiting for Christ.
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
nor concealed thy mercie and truth And surely whosoeuer hath his heart filled with God and sence of his goodnesse cannot not onely himselfe but reuerently speake of him but also bring others to a feeling and loue of him such a one I say cannot but bring men to confesse the Lord and make his workes known vnto the sonnes of men Vse 1. Which condemneth all the trifling vse of the name of God and Christ the which no man shall guiltlessely lift vp in vaine whether in a vaine matter or in a vaine manner for it is not said that he that taketh it vp malitiously or falsely or blasphemously but vainely shall not be guiltlesse and much lesse these other 2. Euen many of our selues are iustly reprooued who seldome or neuer haue broken out into the prayses of Gods power loue iustice c. or Christs greatnesse grace or saluation by him the law of grace is not vnder our lippes and therefore our hearts â—ndite not such good matters as these dumb spirits seeme to possesse men and hold their tongues from speaking of God and good things and when they speake it is without sence or feeling without reuerence and grace in their hearts or for fashion least they shouâ—d seeme to be that which often they are indeed meere Atheists without any true tast and feeling of God 3. This doctrine occasioneth vs to resolue neuer hereafter to take the name of God or Christ vp into our mouthes but when either our owne hearts glorifie and reuerence him or else to stirre vp our selues or others to take benefit by the same 4. In the reading of these titles in the Scriptures labour to obserue and draw out the speciall vse either concerning God or our selues which the place aymeth at and so in the conscionable reading of them we shall come to a conscionable speaking of them as this Apostolicall example enioyneth vs. Vers. 14. Who gaue himselfe for vs that he might redeeme vs from all iniquitie and purge vs to be a peculiar people vnto himselfe zealous of good workes In this verse our Apostle vseth another forceable argument to vrge the deniall of vnrighteousnesse and practise of the former vertues of sobrietie iustice and pietie for the Gospel not onely teacheth these things which while we professe it we must adorne but also if we looke for any benefit by the death of Christ we may not like â—iuen vessells let this doctrine slip for to what other end did Christ so willingly giue himselfe to death for beleeuers in his name but that they should reape the double fruit of it mentioned in the verse First redemption from sinne and secondly sanctification the which 1. inwardly purgeth beleeuers to become the Lords owne peculiar 2. causeth them outwardly to shine out in the zealous practise of good workes Well knew our Apostle how close sinne sitteth vnto vs and how heauie our frailtie is vnto that which is good in Gods eyes and therefore whereas if we were wise to doe well one word were inough he forceth and presseth vs with diuerse arguments and those so waightie as euen in mans iudgement and much more in Gods he is iudged vnworthy of life that shall despise them For suppose there be such gracelesse men as by the appearing of grace cannot be mooued or will not he be taught when he heareth that the Sonne of God himselfe came downe from heauen to deliuer the blessed doctrine of saluation vnto his Church let such see rather then heare an argument more weightie let them cast their eye vpon the death of Christ who willingly suffered such torments as are vnconceiueable and all to abolish sinne and raise sinners out of their graues of sinne and death vnto the life of grace and glorie And though some may be found so gracelesse as they will haue nothing to doe with this reaching of grace yet seeing none is so desperately gone as to refuse his part in the death of Christ let this be a motiue vnto such as with whome any thing in the world can preuaile to the timely taking vp the practise of the former precepts of which we haue spoken at large In speaking of this argument seeing the Apostle hath cast it into so excellent an order to our hands we will accordingly followe the branches laid downe and they are two First the fact of Christ who gaue himselfe for vs secondly the fruits of it which are two 1. redemption that he might redeeme vs 2. sanctification and purge vs to be a peculiar people c. The meaning of the particulars we will giue as we come vnto them In the former part of the verse containing the fact of Christ are three points to be noted 1. the giuer who 2. the gift gaue himselfe including all that passion to which he gaue himselfe 3. the persons for whom for vs. First the giuer is noted in the words immediately going before to be Iesus Christ our Sauiour Obiect But God the Father gaue Christ for vs and therefore he gaue not himselfe Ans. God the Father gaue his Sonne and Christ the Sonne gaue himselfe by one and the selfe same will and one ioynt and inseparable operation of them both together with the holy Ghost Ioh. 5.19 whatsoeuer the Father doth that same doth the Sonne Obiect But Iudas the Iewes and Pilate gaue Christ for vs to passion and therefore not himselfe Answ. They did indeede concurre in the same action with the Father and the Sonne but in a farre diuerse manner and ende they in malice but these in admirable loue they not for vs but Pilate for feare Iudas for couetousnesse the Iewes to please their Priests and rulers but these gaue him for vs and for our saluation neither had any of them any power to haue giuen Christ to the least part of passion if it had not beene giuen them of the Father and of himselfe who had power to lay downe his life and none could take it from him Secondly but the gift will better manifest the giuer he gaue himselfe the which that we may the better vnderstand we must withall consider vnto what Christ gaue himselfe for so the consequent fruits shall be better discouered and that I say in one word was vnto passion The which passion must not be restrained to the time of his death but extended vnto the whole course of his life as namely the laying downe of his maiestie and glorie wherein he was equall vnto his father to become man and beeing man whereas he might haue vsed heauenly qualities of soule and bodie his mind free from sorrowe feare greife his bodie from hunger thirst wearines c. and at least haue beene like Adam before his fall yet he tooke our nature subiect to all infirmities since the fall only sinne excepted hence was it that he was borne in a stable laid in a manger of poore parents that had but a paire of turtles to bring for his redemption brought vp by the labour of his
out of the world and set highly in his fauour aboue all others For they lie before him in the righteousnesse of Christ in whom the Father is well pleased they are bought from the earth and stand before him in the worke of his owne fingers namely their new birth and second creation in which he also delighteth to behold Hence are they called an holy nation the spouse of Christ the daughter of God the choise of God and Gods delight Thirdly they are a peculiar people in regard of their whole maner condition of life which made Balaam say of Israel that it was a people dwelling alone and numbred not himself among other nations that is altogether different in lawes customes manner and condition of life But let vs see this truth in some instances 1. Their originall are not some few families comming out of some corner of the earth but they sprung of Christ of whom all the families in heauen and earth are called 2. Their countrie is no part of earth for they are here but strangers and pligrimes but heauen to which they tend and from whence they looke for a Sauiour 3. Their King is neither borne nor created but the euerlasting King of glorie who ruleth not some one countrie but from sea to sea yea to the worlds end and not for an age but as he is a King for euer and his kingdome an euerlasting kingdome so he ruleth for euer and euer and of his kingdome there is no ende 4. Their lawes are spirituall to gouerne the conscience as well as the outward man most perfect neuer changed neuer abrogated as mens bee 5. Their warre and weapons are not carnall but spirituall as their cheifest enemies be their captaine was neuer foyled nor can bee and therefore before they strike a blowe they are sure of victorie and for their externall enemies they conquer them not by smiting as others but by suffering 6. Their language is the language of Canaan their speach bewrayeth them to be citizens of heauen hence are they called people of a pure language no filthie vnsaâ—ourie or corrupt communication commeth out of their mouthes but such as is holy tending to edification and ministring grace to the hearers 7. Their apparell is deuised and put on by God himselfe euen garments of innocencie long white robes died red in the blood of the lambe 8. Their diet not rising out of the earth but descending from heauen Iesus Christ is the bread of life and that Manna that came downe from heauen and that water which gusheth out of the rocke of whom whosoeuer feedeth and drinketh he hath tasted of the tree of life and of the water of life he cannot but liue euerlastingly Thus we see how the meÌ„bers of the Church are called a peculiar people Vse 1. Hence we may note a liuely description of the Church of God namely that it is a peculiar people selected and called out of all nations peoples tongues and kinreds of the earth for the Lords owne possession and vse That which the Lord once spake of Israel is true of all the true Israel of God Israel is a thing hallowed vnto the Lord and as his first fruits for as the first fruits were of all the fruits of the earth separated and sanctified vnto the Lord so out of all the people of the earth are a remnant set apart and separated to become his and belong vnto him see Hos. 1.10 2.23 Vse 2. Hence is affoarded no small consolation to the members of the Church and that sundrie wayes for God will not forsake his people whom he hath chosen whom he hath made his peculiar But 1. his protection watcheth ouer them Zach. 2.5 I will be a wall of fire round about her he will suffer none to doe them wrong let them be kings who will not be reprooued by any other yet he will reprooue them for their sakes this was the ground of the Iewes safetie Deut. 32.9 The Lords portion is his people Iacob is the lot of his inheritance he found him he taught him he lead him and kept him as the apple of his eye Be thou then a child of the Church and although thou maist finde thy selfe in thy selfe lost blind ignorant and in a thousand perils feare not the Lord will finde thee lead thee teach thee and keepe thee as safe in the chambers of his prouidence as thou wouldest keepe safe the apple of thine owne eie Secondly his prouidence is euer with them his eies vpon them his eares his hand his treasurie open vnto them yea himselfe becommeth the portion of those that are his portion and no good thing can be wanting to such who haue the Lord their portion in whom is no lacke Art thou poore despised base and abiect in the world let thy care be to become Gods peculiar he was neuer contemptible whom God honoureth as he cannot be honourable whom God despiseth Vse 3. For instruction to teach vs who professe our selues the Lords peculiar to liue vnto him to whose vse we are set apart And this is the Apostles reason Ye are not your owne therefore glorifie God in your soules and bodies for they are his and that we may this doe we must propound two rules before vs. 1. We must see that the whole course of our liues be carried according to his pleasure for looke whose we are to him we must giue vp our selues to obey If we be the Lords peculiar then no creature in earth can lay claime vnto vs not the Pope not the deuill not sinne no nor our owne lusts must command vs for thus the Apostle reasoneth ye are a chosen generation a peculiar people dearely beloued I beseech you abstaine from fleshly lusts this inference sheweth what a dishonourable and disgracefull thing it were for Christians so farre to forget their nobilitie and dignitie to stoope to such base seruices they should rather call to mind that beeing set apart to the Lords vse and like so many nobles beeing to attend the nearest seruices of their King they are to heare and fashion themselues according to his good pleasure Deut. 26.18 The Lord hath set thee to be a pretious people vnto him that thou shouldst keepe all his commandements Neither may beleeuers frame themselues according to the guise of the world seeing they are called out of the world to be the Lords peculiar Those that are the next seruants in a princes court liue not according to the fashions of other courts but according to the manner of their owne so the Lord from this reason chargeth his people that they should not conforme vnto the heathen in their fashions for ye are an holy people and the Lord hath chosen you for a pretious people in like manner we must not conforme to Romish or Italian fashions nor the courses of loose and profane men amongst our selues but as we professe our selues the Lords so must we square and
conscience are not all the people my Lords seruants wherefore doth my Lord require this thing why should he be a cause of trespasse to Israel as if he had said there is no warre in had no rebellion in the land no commandement from God and therefore this wil be turned into trespasse against Israel yet he did it Thus by these instances we haue cleared the second point considered in this doctrine and haue seene wherein and how farre we are bound to obey now we come to the third The third point in this second doctrine is wherefore we must be subiect Answ. The reasons are sundrie First that we may herein acknowledge the ordinance of God which we must looke vnto whatsoeuer the persons be for to this the forme of speach in the text calleth vs as I haue alreadie noted The which that we may take better notice of 1. the Lord challengeth it to belong to himselfe to raise vp and giue Kings to rule ouer people By mee Kings raigne and Daniel 4.14 The most high hath power ouer the kingdome of men and giueth it to whomsoeuer he will Moses praying for a successor saith Let the God of the spirits of all flesh appoint a man Secondly the Lord hath put his owne name vpon such whom he thus raiseth I said yee are Gods Thirdly he setteth a stampe of his owne maiestie mercie iustice and wisedome vpon these little gods yea a great part of his image shineth vpon euery one of thē both in that so many hundred thousands are subdued vnder the power of one in that the whole administration of a people is in one hand and that the good estate of all dependeth vpon him vnder God alone Fourthly he putteth his own spirit vpon them as he did vpon the seauentie Elders to assist Moses yea he giueth them extraordinarie spirits and as we read of Saul changeth them into other men not alwaies the spirit of sanctification but of regiment and authoritie Fifthly he maintaineth this their authoritie and this sundrie waies 1. by putting on them a maiestie and presence euen a sparkle of his own to draw an awfull reuerence of themselues and daunt offenders 2. he permitteth them an answerable estate whereby they may lawfully beare themselues with state pompe and magnificence aboue all other and by their costly apparrell stately pallaces and sutable seruice and attendance they may not be only distinguished from their subiects but expresse also the maiestie and greatnes of there estate 3. by diuerse laws and iniunctions he preuenteth such things as any way might bring the calling into contempt As 1. concerning their persons if any be to be chosen they must be men of courage fearing God and hating couetousnesse to this purpose he gaue a lawe to the Iewes that no bastard should be raised vnto office among them to the tenth generation and this was least the place should bee embased by such persons 2. Concerning their behauiour in the place it must carrie with it a stately grauitie beseeming the place and scorning to attempt any meane or base actions such as Dauid intimated Saul did in persecuting and hunting him Is the King of Israel come out to seeke a flea To this serue such precepts as that It is not for Kings to drinke wine nor for Princes strong drinke this were an indigne thing and a great blot in his high place 3. Concerning our behauiour towards them it must be euery way humble and dutifull hence are such precepts thou shalt not raile or reuile the Prince of thy people no nor curse the King in thy heart nor the rich in thy bed chamber Thus is the Lord euerie way carefull by his lawe to preuent whatsoeuer might lighten this authoritie in the hearts of men 4. The Lord maintaineth this authoritie by directing their counsells God sitteth in the midst of the gods by protecting their persons for he giueth saluation vnto Kings and strangely to this purpose by reuealing the priuie thoughts onely imagined against them By all which the Lord will haue vs to honour them whom himselfe thus honoureth and espie his own stampe and image vpon them so as in our subiection and obedience vnto them we may knowe that we haue to deale with God and in our despising of them make account to heare that in 1. Sam. 8.7 They haue not cast thee away but me from ruling ouer them The second reason is drawne from the profit we receiue by this ordinance which is also the Apostles reason he is the minister of God for thy wealth namely both to defend from a thousand euills from the robber and spoyler from him that would defile wife and daughter as also settle euerie man vnder his vine and figtree that with good hearts and cheerefulnesse they may serue God A King neuer so bad is a great good and better a tyrant then no king when there was no king in Israel euerie man did whatsoeuer seemed good in his owne eyes anarchie openeth the windowe to all licentiousnesse and farre better is it to beare one tyrant then many to suffer wrong of one rather then of all and to part with a tenth then be stript of the whole for where any gouernment is although sometimes the good be punished so are the bad too that they cannot doe what villanie they gladly would What a rich blessing then is a religious and vertuous Kings from whom his people vnder God receiue the whole benefit of religion and iustice here is the nurse of the Church the father of the commonwealth an husband to the widow a mouth for the dumb here is Nebuchadnezzars tree flourishing againe the height of which reacheth to heauen from whence it came the sight of it to the ends of the world while it selfe standeth in the midst of the earth that there might be equall accesse of all vnto it in it is meate for all it maketh a shadow vnder it for all the beasts of the feild and all the birds make nests in the boughes of it Let vs here cast our eyes vpon our own happines in our noble King Iames whom we haue great cause to account as the Israelites Dauid the light of our Israel yea and as they of Iosiah the breath of our nostrils the serious acknowledgment whereof wil not suffer vs to be wanting in the cheerefull performance of all submisse and loyall dutie vnto him The third reason is drawne from the danger of resisting and rebelling against this ordinance which the Lord hath taken vpon himselfe to maintaine as he did Moses against Corah Miriam and the murmuring Iewes Who hath euer taken the sword God not putting it into his hand but he perished by it What Shebah or Adoniah euer blew a trumpet of sedition but they did this thing against their owne liues When Dauid would haue spared rebellious Absolon did not the Lord hang him by the haire betweene heauen and earth vnder an oke Had Zimri peace which
little change of my selfe from that I was long ago Answ. Here two sorts of men are to be respected The former sort are such as are cast vpon a drunken sleep and securely passe their daies in a course which indeed abandoneth all godlinesse and conceiue that a ciuill life will goe for good payment before God as it only carrieth the report of honestie among men and that good meanings and harmeles liuing is Christianitie inough in this delusion doe they dangerously sleep on the top of the maste not once dreaming of the necessitie of any change although their righteousnesse neuer came neare the righteousnes of the Scribes and Pharisies But these are to know that although they gallop not so fast to hell as some others before them yet to hell for the present they tend it beeing a sure thing that vnlesse they be other then they were in time past they shall neuer see heauen The second sort are such as see indeed better things but follow the worse they consent to the law that it is good and in their inner man are delighted with it but by the tyrannie of sinne and dominion of the flesh the law of which is present with them are drawn vnto euill and followe the call of manifold lusts yet because they hate the euill they doe and preserue in them a strife betweene flesh and spirit which spirit still resisteth euen where it cannot preuaile these may espie a change in themselues from that they were when the strong man kept the hold and all things were at peace And if they find not such a through change of the whole man as they desire they are perhappes in the beginnings of grace or in the times of temptation and must waite Gods leysure in theiâ— further freedome or else let them timely bewaile their securitie and sluggishnes which hath setled them on the lees of such corruptions as they ought long since to haue parted from and not so doing are iustly bereaued of their present comfort Thus for the sakes of these I haue dissolued that obiection Vse 2. Hence may many a one learne what to thinke of himselfe Some professe they loue God with all their hearts and haue euer so done since they can remember they alwaies beleeued in Christ and neuer doubted but they were eâ—er deare vnto God But all this is nothing but a deceitfull skinning ouer the sores of their soules with peace peace whereas the case that was euer so good was neuer good at all no if thou canst not remember the time past when thy state was worse then naught I can neuer be perswaded that it is good for the present An infidell once thou wast an hater of God an enemie to righteousnesse and if thou knowest no change so thou art still The knowledge of God loue of God and faith in Christ growe not in thine owne grounds neither is our God so prodigall of these but he that hath them knoweth how he commeth by them no man is borne a beleeuer nor an heire to heauen neither can any make purchase or take possession of it without his owne priuitie Others are so farre from this change in themselues as they cannot endure it in others If a man will not sweare and drinke and game and riot as he once in time past could Oh say they you were wont to be a good fellow and a good companion and doe you now begin to be precise and to take a way alone from all your neighbours If he now begin to speake of a change and they see perswasion will not preuaile with him he had neede get him a new world to liue in a part from his old companions who will be the men they were times years and ages change renew vpon them but themselues are no changlings no new men A third sort haue made a wofull change from that once they were whose lamps haue died out in their hands while as wearie of the good way they haue departed from the way of righteousnesse of whom whosoeuer knewe them may say how is the gold become so dim how is the fine gold changed the visages of some Nazarites are become blacker then a coale Vse 3. Euerie Christian learne hence 1. If we see a change in our selues or others to blesse God that hath made this separation Rom. 6.17 God be thanked that yee were such but nowe yee obey the forme and Blessed be God for this vnspeakeable gift 2. Not to deeme of men as they were once in time past when once this change is come the Lord esteemeth of men according to the present grace receiued and neuer casteth them in the teeth with that they were in time past and why should we vpbraid men with sinnes or infirmities past which the Lord hath couered Paul accounted not Iames Iohn Peter fishermen as they had been in times past but highly esteemed of them at Apostles of Christ beeing called thereunto Oh say some I knewe such a man when he could haue beene as youthfull riotous intemperate as an other and thus commonly the deuill getteth within men to traduce the Gospel especially in professors which maketh this caueat the more necessarie Now we come to the description of our naturall estate corrupted by sinne and this corruption is seated in three things 1. In the minde 2. In the will 3. In the conuersation of life The corruption of the minde hath our Apostle set downe in three degrees of it We were saith he 1. vnwise 2. disobedient 3. deceiued Secondly the corruption of will standeth in the captiuitie of it while we serued diuerse lusts and pleasures Thirdly the corruption of conuersation bewraieth it selfe in that while we liued that naturall life we liued in malice and enuie hated and hatefull Of all which we are to speake in their order And first for the corruption of mind and the degrees of it we will first search out the true meaning of them and then deliuer some naturall instruction out of euerie of them Vnwise This word directly sheweth the follie and want of vnderstanding in the things of God the which that we may better conceiue we must knowe that before the fall euerie man had an vnderstanding giuen him of God both naturall and spirituall both of them holy and entire and that by our apostacie from God in our first parents we lost the maine part of the former and euery whit of the latter All our wisdome in earthly and natural things concerning this present life is not lost yet that which remaineth is as reason it selfe very weake and insufficient that instance Eccles. 4.8 teacheth it There is a man and he is but one alone without a second he hath neither sonnes nor brother of whose trauell in getting wealth there is no end and yet he saith not with himselfe for whom doe I trauell which argueth a merueilous impotencie and darkenes in the vnderstanding of naturall things But come to heauenly and supernaturall there it
peculiar to mankind which he loueth better then all the workes of his hands besides as creating him in his owne image and giuing him Lordship ouer the rest of the creatures and hence he delighteth in the title and stileth himselfe from his loue to man and not from his loue to the Angels or any other creature And yet this loue of God must be brought a little lower if we would settle it on his right obiect for it is not generall nor absolute but respectiue and hauing reference vnto Christ as the verse implieth in whom it freeth from the miserie mentioned in the former verse and accepteth vnto that especiall mercie mentioned in the next In a word here is a greater and more glorious loue then was seene in the creation and preseruation of all things in the world here is a loue electing redeeming regenerating and glorifying miserable men a loue aduancing our humane nature in his sonne who tooke not the seed of Angels but of Abraham a loue which hateth worldly Esaus in comparison of his Iacob whom he calleth out of the world not by the outward sound of the Gospel only but by the effectuall call of his spirit in their hearts whom he loueth not as creatures but new creatures liker vnto himselfe then all the other by a restored and renewed image and for whom he hath reserued more loue in heauen when they shall become yet liker vnto him in all holines in the holy of holyes Quest. But how can such loue of man be ascribed vnto God seeing that so many vessels are prepared to destruction and so many millions are hated before they haue euer done good or euil and secondly of those that are dearest vnto him many yea the most are so afflicted and distressed that they scarce see any good day can this stand with such a bountifull loue Answ. First the goodnes of God must stand with his wisedom which affoardeth not the same degree of goodnes to euerie one it is not against the goodnes of a potter to make ignoble vessels to dishonour as well as to honour seeing the former haue also their good vses How could the goodnesse of a father appeare if he should set vp hogs and dogs at his table as well as his children as the Lord is good so he is wise to be so good to each in their degree as may make for his owne honour and advantage 2. This goodnes and loue of God must stand with his iustice also as well as his mercie Hence the Apostle would haue vs to cast our eye on two things at once in God when we would be satisfied in this point The goodnesse and the seueritie of God for this goodnesse cannot suffer euill and sinne in the impenitent vnreuenged it cannot suffer the good and bad to be alwaies mingled together no more then the good husbandmen can alwaies suffer the wheat and chaffe on the same floore 3. This loue and goodnesse is more seene and shining in sauing one soule by his Christ then his seueritie in the deserued death of al the vngodly the former beeing meere mercie the latter due desert Secondly he correcteth indeede his children often sharpely but the ground is good euen this loue and goodnes 2. the manner and measure is good with rods of men and not aboue their strength 3. the ende is good to drawe them nearer vnto himselfe Doth a father loose his loue when he correcteth his sonne whom he tenderly loueth was Christ hated when he was on the crosse or in the graue so when the adopted sonnes are conformed to the naturall they are not lesse but more loued in that they are not suffered to runne with the world that so they may not be condemned with the world Vse 1. This goodnesse of God is a singular consolation to such as are his It will not suffer them to want any good thing that is good for them but it will most certenly and seasonably communicate it it hath giuen the sonne and how can it but with him giue all things remission of sinnes peace of conscience wealth length of dayes grace and glorie Is the fountaine in thy fathers grounds then maist thou looke to drinke to sacietie of euery good thing shall any good thing be wanting to him that feareth the Lord no surely for his goodnes is entailed vnto them by promise by oath yea by season and possession But looke well to the purity of thy heart seeing God is good especially to the pure of heart Secondly we are taught hence sundrie dutyes 1. In the want of any good thing in confidence affiance of our hearts to flie to this fountaine of goodnes it is a liuing fountaine that knoweth not the yeares of drought here faithfully aske it hopefully expect it and in longer delaies or denials onely know it is a wise loue of a father who neither giueth his child hurtfull things nor yet any store of good things till he know how to vse them 2. In the receiuing or enioying of any good thing the praise and glory must be returned to this wel head which is the sea from which all the riuers of goodnesse flowe and to which they ought to reflâ—we as euery fauour then commeth from the Father of lights so let it lead vs vnto him againe 3. To admire and speake often of this goodnesse of our God and say with the Church who is a God like vnto thee for he not onely is pleased to take away iniquitie and passe by the transgression of the remnant of his heritage but to walke friendly and familiarly with men not onely the worthies of the former world such as Enoch who walked with God Moses with whome he talked face to face as a man with his friend Abraham with whom he imparted his secret counsels Iacob with whom he wrastled familiarly but euen vnto our selues whome he hath pleased not onely to admit vnto eternall saluation in his sonne but hath in the meane time reuealed vnto vs his secret thoughts sent out his spirit to accompanie comfort quicken raise and enlighten vs and his word to rule and direct vs and in the ministerie of it euen striueth with vs that he may leaue vs a blessing behind him It was his great familiaritie that he should shewe Moses the land of Canaan before his death but he hath shewed vs a farre off that euerlasting rest and receptacle of all the Israel of God And Paul himselfe was not more beholding to this goodnesse when he was taken vp into the third heauen then we are in hauing so many high mysteries reuealed vnto vs and so many great things put into our hands by faith and hope which we cannot vtter with our tongues nor yet with our hearts conceiue and shall our hearts be barren in the meditation and our mouthes mute and dumbe at such a goodnes as this is 4. To imitate this goodnesse of God whose nature and image we must put on daily we must grow
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
shamefull thing it were to marrie a wife in hope to beget children by another mans helpe what an equall thing it is that he who doth not his dutie in his owne person but by a deputie should also goe to heauen by a deputie but not in his owne person as merily and wittily Iodocus a famous French preacher witnessed by Espenceus From all which I may conclude this reason with the words of a Papist that seeing neither nature is the principle or ground of nonresidencie for that is contented with a little nor yet grace which is contented with lesse therefore the corruption of the heart of man is the cheefe counseller and perswader vnto it Neither is his reason to be neglected for though a man saith he dare liue a nonresident yet would he not willingly die one And as for the matter of substitution whereon the whole frame of nonresidencie is set as on a foundation he saith he seeth not why one man might not haue as well an hundreth liuings as one by this plea for he might get substitutes inough neither doth he see any reason but women might also be capable of Church liuings by this plea as well as men for they also might performe the duties by substitutes But I remit the reader to the author as also to other of our later Diuines who haue largely and learnedly handled the same argument 5. We may adde hereunto the example of the Preists vnder the law who were fixed in their courses neere the Temple and had their chambers and roomes adioyned vnto the Temple that they might waite on their offices and be readie for their seruices and there is no reason why the Ministers of the Gospel should not now as diligently waite on their office as they vnder the law vnlesse we will say that the standing Ministerie of the new Testament is not so necessarie not so certaine as that walking Ministerie of the old Let Ministers therefore see that the occasions of leauing their flockes for a time be vrgent and weightie not pretences proceeding from couetousnesse nor ambition nor any other sinister respect neither let them dare to remooue themselues no not for a while but for some occasions which are more necessarie then the attending of the flocke for howsoeuer they may shroud themselues by the protection of humane laws yet in the court of conscience only such necessary and weighty occasions wil beare plea and giue a man leaue for a time to be absent 2. As it must not be a small matter that must draw a Minister from his charge so if such weightie occasions fall out as require the gifts of some men to be otherwise employed for the time for the greater good of the Church then in his priuate charge then we see what must be our rule If Titus be remooued an Artemas or Tychicus a faithfull and furnished man must be sent in his roome that while the whole bodie is cared for no particular member be lost or neglected Where also great and noble men may be put in minde what a grieuous sinne they bring vpon themselues when they call Ministers from their charges into their houses or vnto the seas or any such employment and in the meane time neglect to prouide sufficiently for their flockes and the sinne is the greater in that they might be ordinarily better serued by such as haue no charges and why should they not rather send to the Vniuersities then to the Churches if they did not chuse to wrong them both when as yet no necessitie vrgeth or forceth them hereunto Vers. 13. Bring Zenas the expounder of the lawe and Apollos on their iourney diligently that they lacke nothing In this verse is contained the second priuate busines which is enioyned Titus commanding him that he should set forward on their iourney both Zenas set out by his profession an expounder of the law and Apollos and this he should doe 1. by accompanying them in some part of their way and 2. by prouiding that they wanted no necessarie for their long iourney being to saile from Creta in Grecia For the persons of Zenas and Apollos they were Apostolike men of notable gifts for the Ministerie The former is here said to be by profession an expounder of the law that is of Mosâ—s lawe as is most likely rather then the ciuill lawe but howsoeuer he was not like our lawyers he ioyned himselfe with Apollos and was a poore man and had wanted but for the churches contribution For Apollos we reade of him Act. 18.24 that he was borne at Alexandria that he was an eloquent man mightie in the Scriptures and feruent in the spirit yea so powerfull in his doctrine as that of some he was accounted not inferiour to the cheife Apostles for as some said they were Pauls so some cleaued to Apollos as other some to Cephas and therefore both of them were worthy to be respected by Titus who therefore must performe vnto them this part of Christian curtesie to lead them forth on their way Doctr. Whence note that Christianitie hindreth not but commendeth and enioyneth ciuill curtesie and all kinde of humanitie For 1. whatsoeuer pertaineth to loue and good report that must beleeuers thinke on and doe Philip. 4. Secondly the wisedome which is from aboue is gentle peaceable full of mercie and good fruits Iames. 3.17 Thirdly those many commandements that Christians should salute and greete one an other and that with an holy kisse 1. Thes. 5.26 called by Peter the kisse of loue vsuall in those East countries by which outward testimonie they declared mutuall loue and kindnesse Fourthly outward curtesie is a necessarie vertue euen for the maintaining of the bond of Christian peace yea availeth much for the nourishing and encreasing the communion of Saints and societie with Gods people Fifthly how disgracefull a thing were it for the profession of Christ that such as professe faith in the Lord Iesus should shew themselues inhumane or hoggish who should be as lambes and little children for such are they who haue entred into the kingdome of Christ as the Prophet witnesseth Let this point therefore be well thought of that as faith and loue cannot be separate so must good conscience and good manners goe together Now for this speciall branch of curtesie to bring the seruants of God and the Church on in their iourney it is from an inferiour to a superiour a dutie of honour as we see in Barzillai 2. Sam. 19.36 who would go ouer Iordan with king Dauid set him so farre on his way to Ierusalem then returne back to Gilead And of the equall to the equall it is a dutie of kindnes and towards the teacher of both and as it seemeth was verie common among beleeuers in the Apostles times Thus we read how the Elders of the Church of Ephesus accompanied Paul to the ship Act. 20.38 so the disciples whom he found at Tyrus with their wiues and children accompanied
be sober minded These words containe three points in their order to be considered 1. The persons to whom the precept is directed or whom the precept concerneth namely young men who must be taught and dealt with as well as any others 2. The manner how they must be dealt withall Exhort 3. What they must be exhorted vnto that they must be sober minded From each of which we learne a profitable instruction Doctr. Out of the first point we are taught that young men must looke to their waies and conteine themselues in their duties as well as others of whose courses the Lord taketh as good notice as of others For 1. here the Minister is giuen in charge to teach them as well as others Peter must feed lambs as well as sheepe and they beeing a great part of the Church must honour God in their places as well as the auncient in theirs 2. If the Pastors and teachers haue the ouersight of them and must as well watch ouer their soules as others then must they also for this cause obey them and be submitted vnto them 3. If the word be directed vnto them as well as others they as well as others must be directed by it But Iohn writeth as well to young men as the older and to children aswell as fathers Salomon aduiseth the young man to remember his creator in the daies of his youth Dauid to redresse his waies according to the word Vse 1. This doctrine reprehendeth a common error in the world for generally men thinke that religion and attendance vnto the word is for old age but as for youth it must sow the wild oates it must haue his course young men must settle themselues in the world and ground their estate first for other matters they haue day inough before them to mind them in and from this first error proceeds a worse that the religion of this age for most part is but promises without practise and those promises but hypocrisies without any soundnesse But all this is but the wisedome of the flesh euen sensuall and deuillish cleane contrarie to Gods wisedome which vrgeth the young man if euer he would be setled in a good estate to found it in the remembrance of God and asking the question how a mans life should be rightly ordered propoundeth it in the person of the young man because that is indeed the age of right reformation For settle the soule vpon his lees of sinnefull lusts custome in sinning prooueth another nature and in continuance becommeth vnchangeable and incorrigible Let a man through his youth set his face against heauen and blaspheme the religion of God it shall be as hard for a blackmoore to chang his skin or the leopard his spottes as for such a one who hath beene accustomed to euill to learne to do well for the curse is commonly passed against them who haue beene so long fruitles neuer more fruit grow vpon thee and what other can the ground that bringeth nothing but thornes and bryers expect but that the end of it should be to be burned Vse 2. Let this be a motiue vnto all young men to looke betime to the ordering of their waies and if God call timely as he did young Samuel earely in the morning beware of running another way but with him answer speake Lord thy seruant heareth and the better either to perswade them to the obedience of this precept or else to leaue them the more excuseles in the departure from their dutie I will 1. by some reasons inforce the dutie and 2. prescribe some meanes for the more happy practise of the same For the former First that age is the haruest and summer in which whosoeuer sleepeth is the sonne of confusion but he that gathereth is the child of wisedome It is with grace as it is with grafts there must be a time of insetting and a time of outgrowing and both these must be seasonable before fruit can be expected the seed must be sowne in youth that must come vp in age nip a blossome in the spring and where is the hope of autumne We can conclude that a man borne to nothing if he idle out his youth and applie his hands to nothing is so farre from likelihood of proouing a rich man that he cannot escape ragged clothing as Salomon speaketh but needs must hee beare a wallet and die a beggar and how is it that we want wisedome accordingly to conclude that where Sathan can make youth vnprofitable little good nay much spirituall beggarie may be expected in all other ages through the life Secondly another reason the Apostle Iohn vseth I write vnto you young men because yee are strong young men are called out to beare the heat of the day because they are in their strength and are chiefe champions either for good or euill If then their strength be spent in the practises of pietie and religion such workes are so much the more excellent because they are performed with more courage zeale strength and resolution But if vnto any vice they powre out their strength or stand the patronage of any sinne their actions are so much more sinnefull and outragious by how much they are more violent wherein although for the time they may reioyce yet let them know that they shall come vnto iudgement at what time they must be counteable for all their strength and the imployment also of it Againe in regard of this strength they are most fit for the spirituall combate strength is for warre saith Rabsachie and therefore if they could not heretofore be Preists vnto this seruice yet let them now serue as voluntaries vnder the Captaine Iesus Christ then any longer abide vnder the colours of his enemies Thirdly for young men to be early graced is a beutifull sight in the eyes of God and his children it filled Paul with ioy to remember Tymothies timely faith When Christ saw but some ciuill vertues in a young man otherwise bewraying many great corruptions so louely were they vnto him that it is said he loued him When children crie Hosanna what a great prouocation of the elder sort is it of which the Lord will make great vse to their shame and conuincement that as it was a shamfull rebuke to the Israelites when Christ said of the Cananite surely I haue not found so great faith in Israel so shall the elder sort be confounded when he shall say surely I haue not found so great faith zeale knowledge obedience in rulers fathers masters as in prentizes seruants children Or as he prouoked the Pharisies Iohn came in the way of righteousnesse and yee beleeued not the Publicans and harlots beleeued him and yet when you saw that you neither beleeued nor repented of your vnbeleefe verely I say vnto you that Publicans and harlots shall enter into heauen before you so shall it be said The elder sort receiued not the word but many of the younger
sort were diligent hearers and when the elder saw this yet repented they not to beleeue it verily the younger shall be gathered into heauen before the elder who without timely repentance shall neuer come there Fourthly young men had need call their waies to remembrance that their consciences may haue peace in the testimonie thereof when they are older for the vanities of youth vexe the heart many yeares after Dauid praied against the sinnes of his youth not without a bitter sence and sting of them It was the voice of Ephraim Ier. 31.19 I was ashamed yea confounded because I did beare the reproach of my youth God may now in thy youth suffer thee for want of knowledge and conscience to be senceles of thy most grosse sinnes as Iosephs brethren were but afterwards if thou belongest vnto him he will waken thy conscience and make the thought of them as bitter as euer the practise of them was pleasant when they shall fill thee with trouble of conscience and make thee call great things into question yea bring thee not onely to doubt of thy effectuall calling to grace but almost to despaire of thy saluation especially if thy sinnes of youth by long continuance be grown into customes and can hardly therefore be subdued euen then when thou art conuerted Wouldest thou be fenced now against all these afterclappes Now is the time wherein thou maist preuent such afflictions Nay more thou maist by drawing neere vnto the Lord and bearing his yoke in thy youth laie the foundations of thy comfort in any future affliction during the daies of thy pilgrimage as Iob did the one thirtieth Chapter of whose booke containeth nothing but a gathering vp of himselfe vnto his comforts and hopes through the recalling vnto minde the innocencie and vprightnesse of the former part of his life As Hezekiah also did who when sentence of death had passed from the mouth of God and his Prophet against him had no such hold of comfort elsewhere then in calling to mind the innocencie of his life a testimony that he was in couenant with God and might looke to see the goodnes of the Lord in the land of the liuing Remember Lord how I haue walked before thee in truth and with a perfect heart Now for the helpes furthering this dutie 1. Young men must take notice of that great bundle of follie which is naturally bound vp in their hearts the corruption of that age beeing such as needeth not any occasion without it selfe to cast it downe 2. That the meanes to redresse it is the studie of the Scriptures vnto the rules whereof they must haue regard and not to the examples of men 3. That if they will needs be giuen to imitation then must they imitate not the most but the best of that age such as was young Daniel who in tender yeares was able to vtter knowledge Dan. 1.4 young Samuel who so soone as he is weaned must stand before the Lord 1. Sam. 1. young Iosiah who at eight yeare old walked vprightly 2. King 21. young Timothy who knew the Scriptures of a child yea of Christ himselfe who increased in wisedome as in stature so as at twelue yeares olde he was able to confound the Doctors and great Rabbies of the Iewes 4. That against all the discouragements they shall meete withall from men as that they are too forward soone ripe and young Saints c. they must oppose the Lords good pleasure who requireth firstlings first fruites first borne of man and beast the first moneth yea and first day of that moneth for the celebrating of the passeouer and delighteth in whole and fat offerings not in the lame leane and blind sacrifices which his soule abhorreth for of all the sonnes of men the Lord neuer tooke such pleasure as in such who were sanctified euen from the wombe Some of the learned call men to the timely seruice of God from the allusion of Moses rodde Exod. 3. and Isaies vision cap. 9. both of the almond tree because of all trees that soonest putteth forth her blossomes how sound that collection is I will not stand to enquire onely this is true that such as would be trees of righteousnesse and knowne to be of the Lords planting laden especially in their age with the fruites of the spirit must with the almond tree timely budde and blossome and beare that their whole liues may be a fruitfull course whereby God may be glorified and themselues receiue in the ende a more full consolation The second point in the verse is The manner of teaching young men Exhort young men so 1. Tim. 5.1 Exhort old men as fathers and young men as brethren The scope of the Ministerie is to draw all men to dutie and beeing ordained of God out of his singular loue for the winning of men all the duties of it must be performed in such louing manner as that men may be rather wonne and drawne then forced thervnto yea euen young men who for most part are headlesse and furthest from dutie must by the spirit of meeknesse be restored and reclaimed Doctr. The Pastor is not alwaies to vrge and vse his authoritie but sometimes he must lay it downe and in some cases where he may by the word command he must rather choose to entreate Paul in all his epistles seldome commandeth out of his authoritie although Apostolicall aboue the authoritie of ordinarie ministers but euer almost perswaded entreated out of his loue Thus he dealeth with Philemon for the receiuing of Onesimus Though I haue much libertie to command yet I rather beseech thee ver 8. For might not he haue commanded a Christian to remit an iniurie and receiue a Christian seruant vpon his repentance and yet he besought him so to doe And thus although we want not power to command men vpon their owne perill and so fasten Christian duties vpon them yet we rather entreate men to be reconciled vnto God yea we are to beseech and exhort men in the Lord Iesus that they encrease more and more c. 1. Thess. 4.1 And the Scriptures are so delighted with this manner of teaching by exhortation that the speciall worke of the ministerie is called by this name Act. 13.15 the men of Antioch came to Paul and Barnabas and said If ye haue any word of exhortation say on and yet this word of exhortation was a sermon which they desired to heare preached againe the next Sabbath We heard cap. 1.9 that the Minister must therefore hold fast wholesome doctrine that he may be able to exhort as though this were all he had to doe But here must be great wisedome and circumspection vsed for although the Minister is often to turne his power into prayers and threats into entreaties yet must be beware that he so lay not downe his authoritie as that the word loose any but abide still a word of power to command obseruing wisely to this purpose these two
slew his Master wicked Iesabel could obserue the ruine of such treacherous conspirators Our owne Chronicles are full of rare examples of Gods iudgements our eyes haue seene not a few vpon such The strange discouerie of Percies conspiracie may not be forgotten nor let that wickednes and the iust vengeance of God vpon the actors neuer be put out from vnder heauen Neither is this only an humane obseruation but an infallible extract and conclusion out of the word Prov. 24.21 My son feare God and the King and meddle not with the seditious for their destruction shall rise suddenly and who knoweth the ruine of them To these reasons might be added that it is the brand of Libertines and carnall Gospellers to despise gouernment and speake euill of maiesties and dignities c. Vse 1. Popish religion is a flat enemie to the lawe of God and nature the professor of which must before he be the Popes darling sweare flat contrarie to this subiection euery yeare and almost day giues experience of this truth Besides their doctrine is full of trayterous positions and their bookes which they daily send in amongst vs are stuffed with poisoned invectiues to bring our Princes and nobles into contempt pitie it is so many of them are so openly suffered to the offence of the good and the casting further backe of those that be bad It is not my dutie to speake or write what Lipsius in his posthumus epistles hath foolishly bolted out against the Lords anoynted ouer vs but this I say the booke is too much set by and if a Papists tongue can staine or slaunder I affirme there are fewe of our nobles whom Costerus hath not lately maliciously slandered the practise among them I acknowledge common but the thing among vs to be lamented is that both that and other such bookes are so common 2. This subiection is the rather to be vrged vpon all because the deuill seeketh by all his cunning and power to weaken this ordinance and bring it into contempt which is euident in that men dare not take such libertie of speach aginst the supreame and highest yet how ordinarie is it for men to waigh themselues and their worthinesse with those that are sent from the highest yea and sâ—icke not to make odious comparisons with them that lay his office aside he is as good and better then he but the deuill hath nowe the hold he would haue for while the eie is vpon the person and not vpon the place steppeth in this equalitie and this equalitie shaketh off subiection before he come to such tearmes of defiance Others breake out into speeches beseeming the authors euen Chore and his companie rather then any Christian Ye take too much vpon you Moses and Aaron whensoeuer the magistrate administreth not according to their minds and let the Magistrate when he will set himselfe to reforme the congregation as Moses did this corruption of mens hearts will not long lie hid which beeing so great and Satans malice no lesse Ministers must the rather be much and often in this doctrine as Titus was here commanded Readie to euerie good worke That they speake euill of no man that they be no fighters but soft shewing all meekenesse vnto all men Now we come with the Apostle vnto the second sort of those generall duties which are required of euerie Christian and these be the mutuall duties one towards another the which we may best conceiue in this order 1. generally propounded in these words readie to euerie good work which I knowe some restraine vnto the cheerefull performing of the Magistrats lawfull commands to the confirming of which sense perhaps that needles copulatiue and is inserted into our English not found in the Greeke text But the precept is entire of it selfe and seuerall from the other before and as I take it both parallel vnto that generall phrase cap. 2.14 zealous of good workes and contrarie to that cap. 1.16 reprobate to euerie good worke Secondly more specially both 1. by remoouall of the lets of concord and loue which are two 1. euill speaking 2. fighting or quarelling 2. by entertaining such vertues as are the nurses and cherishers of Christian concord amongst men of which the Apostle nameth two of the principall The former is Christian equitie which carieth the minde equally and indifferently freeing it from passion and perturbation that it may conceiue the best of persons and actions The latter is Christian lenitie gentlenes or meekenesse which euen in taking notice of the faults and vices of others couereth so farre as is good for the partie and also in the spirit of loue and meekenesse cureth and seeketh to restore such an offender And as the two former vices were prohibited in regard of all men so these two vertues are not so nakedly propounded but that their obiects also are by the Apostle noted in the last words where the Apostle saith that we must be equall and mild not only to those in authoritie who may else returne our frowardnes with vntolerable displeasure nor onely to our friends and familiars or such as by the bond of nature or seruice may claime such dealing from vs neither onely to Gods friends and beleeuers but to all men indefinitely euen those to whome out of the bond of Christianitie we are nothing bound those who in themselues deserue no such thing but the contrarie at our hands in a word those who are not onely our enemies but Gods after a sort beeing as yet without and not brought vnto the faith which last words may not slightly be ouerpassed because they lay a notable ground and make way vnto the verses following For this first generall exhortation the scope is that euery Christian ought to keepe with him a propensitie and disposition to euerie good worke whether it concerne God or himselfe or others for the Apostle hauing called vs to giue God Gods and Caesars to Caesar that the body of Christ might be without rent as his coate was without seame and that there might be a sweet harmonie and concent in the Christian commonwealth he now calleth to the practise of a common principle and lawe in nature namely to giue euerie man that right which God hath giuen him and Christians are not onely debters vnto Magistrates but to the meanest and weakest to whom the common bond of nature and humanitie hath knit vs so as no man can say of any man I owe him nothing The like practise of our Apostle we may elsewhere obserue as Rom. 13. where hauing in many verses required subiection and tribute due vnto Princes in the 7. and 8. verses to shut vp his exhortation withall he wisheth to giue to euerie man his due tribute to whome tribute custome to whome custome feare to whom feare honour to whom honour but loue to all men owe nothing to any man but loue which is such a desperate debt as a man can neuer discharge himselfe of The like doth