praises which vnbeleeuers are as heauie vnto as a beare to the stake because they wāt the spirit which crieth in the hearts of Gods children abba father Fourthly it hath a liuely hope accompanying it it causeth watchfulnesse and waiting for yea and reioycing in the hope of the appearing of the Lord Iesus Rom. 5.2 beeing iustified by faith we reioyce vnder the hope of the glorie of God Secondly we may hence gather a cause why some beleeue some beleeue not it is not because some will and some will not whatsoeuer free-will-men presumptuously auouch the Holy Ghost telleth vs it is not in the willer nor in the runner but therefore men come to the faith because they are elected Act. 13.48 And why did not the Iewes beleeue the heauenly doctrine of Christ himselfe the reason is giuen Ioh. 10.26 Ye beleeue not because ye are not my sheepe most true is it here the elect haue obtained sauing faith the rest are hardened Rom. 11.7 The third conclusion is that this peculiar faith of the elect is ordinarily wrought in them by the ministrie of the word this beeing noted here that the end of the ministrie is to bring the elect vnto the faith Iob. 33.23 If there be a messenger or interpreter one of a thousand to declare to man his righteousnesse now this righteousnesse is no other then the righteousnesse of faith for this ende were the Apostles called furnished and sent out into the world to teach men faith on the Sonne of God as appeareth in their commission Mar. 16.16 Goe into all the world and preach the Gospel to euery creature he that beleeueth and is baptized shall be saued to this purpose is it that Paul affirmeth of the great mysterie of Godlinesse that it must first be preached vnto the Gentiles and then beleeued on in the world Vse 1. If this be the principall ende of the ministerie let ministers herein employ their first and principall paines to bring men vnto the faith wherein they shall imitate our Apostle not onely here but in his other Epistles who first dealeth in the causes and meanes of saluation and then instructeth in Christian manners as one whom the wisdome of God had taught that if the inside be not first made cleane and the heart purified by faith whatsoeuer actions can proceede from men be they neuer so glorious yet indeede they are no better then glistering sinnes he hath the right way of teaching in the schoole of Christ that first layeth for his ground faith in Christ and then buildeth thereon all his precepts of Christian Philosophie 2. The Minister ought to propound before him Gods end in performance of euery ministeriall dutie and that is by enlighting conuerting confirming comforting to bring and stablish men in the faith Which iustly reprehendeth such as forgetting themselues their dutie and people out of the pride of their hearts busie themselues in finding out obscure and darke mysteries tying hard knots to vntie them againe not much vnlike the dogge which refuseth soft meate to gnaw vpon bones and all this to get the praise of nimble heads and sharpe wits whereas the true glorie of a Minister is the number of those that are begotten to the faith who are gathered by the plaine euidence of the word in the words not which mans wisdome but which Gods spirit teacheth 3. The Lord hauing set out the ministrie for this vse let euery hearer acknowledge herein Gods ordinance and yeeld themselues with all submission vnto the ministerie and the word there preached that thereby they may haue faith wrought in their hearts God will haue men taught on earth and not from heauen by man not Angels or dead men let this meanes be despised nothing in heauen or earth can do thee good fast pray afflict thy soule forget not to distribute doe all the good thou canst but yet all this while despise the word offered and thou hast forsaken thine owne mercie nay more come to the ministerie heare the word read preached ioyne in the prayers and Sacraments of the Church if thou commest without the submission of thy heart whereby thou art become as prepared ground to couer the seede vnto increase all is in vaine for what is Paul what is Apollos what is the minister be he neuer so choise and excellent except he be the Minister of thy faith and so what is the ministerie to thee if it be not the ministerie of thy faith 4. Euery man may hence examine himselfe whether in the vse of the ministerie he finde sauing faith begotten wrought in his heart and by examination some may finde their vnderstandings more enlightened their iudgements more setled their practise in some things reformed but a very fewe shall finde Christ apprehended and rested in vnto saluation seeing so fewe there are that liue by faith in the Sonne of God for of all the sinnes that the spirit may and shall rebuke the world of this is the chiefe because they beleeue not in Christ. Howsoeuer many are in some things bettered by the ministerie yet very fewe haue attained this principall ende of it which is to put men in possession of true faith and by it of saluation And the knowledge of the truth which is according to Godlinesse The Apostle beeing called to beget faith in the elect magnifieth and extolleth this his calling from the difficultie of the worke for it is not to bring forth by his trauell any blind perswasion of faith which beeing too naturall to men would rise of it selfe fast enough without any such manuring but such a faith as is peculiar to the elect as before we heard In the which least men should be deceiued as easily and willingly the most be he taketh paines to set downe the whole nature of it in particular And first here we haue the ground of faith which is knowledge and because the truth of faith cannot find footing vpon follies or fansies nay nor vpon euery profitable knowledge he teacheth what kind of knowledge he speaketh of and that is the knowledge of the truth that is of the Gospel beeing a word of truth yea truth it selfe so called by way of excellencie or eminencie as though no other truth deserued that name or because this carrieth the onely vndoubted truth with it And further because many thinke all cocksure and that they cannot faile of faith if they be able to discourse of this truth he teacheth vs that it is not euery knowledge of the truth he meaneth but such a one as is according to godlinesse that is such as frameth the heart of the possessor to true Godlinesse Whence naturally arise these three conclusions First that the doctrine of the Gospell is the truth it selfe Secondly that the knowledge of this truth is the ground of faith Thirdly that where it is aright it frameth the heart to Godlinesse First the doctrine of the Gospel is truth it selfe 1. because the author of it is truth
the partie is recouered and safe we speake truth although he be not attained to the second degree which is a perfect recouerie of all parts to former soundnesse which shall certainely follow the former because it is not another recouerie but a further degree of soundnesse the principles of which he hath alreadie attained and is in possession of euen so is our case God looking vpon vs in his Christ accepteth vs as perfectly saued our selues are freed from the imputation and damnation of sinne and so perfectly iustified our reliques of sinne by the spirit of God are daily mortified and so our selues in good measure sanctified it must needes be granted that our saluation is in our hands and that sinne death hell and the graue cannot hinder vs from the highest degree of it nay rather we must certainely expect death the graue and the iudgement day to set vs in full fruition of our perfect glorie Vse 1. Whosoeuer would be saued hereafter must be saued here a Saint hereafter a Saint here the gate of heauen is here below and the suburbs of that great citie into which the iust doe enter Christ is the doore by him we must enter into the paradise of God Laie hold on him with his merits by the beleefe of thy soule thou hast gotten saluation alreadie and in not beleeuing in him thou art condemned alreadie Fearefull is the estate of men that neuer acquaint themselues with saluation before the end of their daies and then they will be other men and dreame of another condition But Saints in heauen must be the same men they are vpon earth and change not their condition but onely in obtaining a further degree of grace glorie holinesse life and happinesse which they had beginnings of euen in this life they purchased heauen while they were vpon earth treasured in heauen while they wandred in the earth conuersed in heauen while they liued vpon the face of the earth Alas how few are acquainted with such a life as this which is the beginning of all happinesse and saluation We call men to forsake the world in affection as the Saints in heauen haue actually done to flie the corruptions that are in the world through lust as they haue put off all corruptions and sinnefull lusts to haue no fellowship with the vngodly ones of the world no more then they whose sole conuerse is with God and his Saints But how knocke we as they say at deafe mens doores the most haue no portion no treasure but below and therefore their hearts must be below where their treasure is As for the auoiding of sinne whereby as the elect of God they might shine in vnblameable and vndefiled conuersation and so reprooue the darknesse of this euill world they say they cannot be Saints here where all men are sinners and because they cannot be so their lusts are let loose and are at all manner of libertie As for the societie of the vngodly they must goe out of the world if they would auoid it it is inough if in heauen after the finall separation they haue nothing to doe with them but while they are in earth mixed with them they settle themselues to runne with them into all riot and excesse of wickednesse Is this now a beginning of the kingdome of heauen or is it not rather a course that tendeth to nothing else but destruction And as we call men from earth earthly courses and companie so also we call them vnto the beginnings of fellowship with God with the Saints of God to a perpetuall Sabboath or rest from sinne and a constant and cheerefull performing before him all the parts of his worship and seruice both publike and priuate because in the perfection of these consisteth the heauenly life of the Saints But how vnwelcome is our counsell it seemeth to seeke their torment before their time How many be there that cannot abide the least shew of heauenly life in themselues how many scorne it in others and how many who thinke it more necessarie then vtterly to neglect it yet are content to cast the care of it into their last accounts as if they were loth to be saued before they be dead or as if they would leape into the perfect libertie of the sonnes of God at one iumpe But let it be well remembred that he that is not saued before death shall neuer be saued after death and that he that findeth not heauen vpon earth looseth it for euer The Apostle maketh two degrees of the vision of God the former is as in a mirror or glasse and that is here vpon earth in the word Sacraments and meanes of his worshippe the latter is face to face in heauen when the kingdome in regard of these meanes shall be giuen vp to the Father and concludeth that we must knowe in part before we can come to knowe as we are knowne Vse 2. Whosoeuer would haue assurance of saluation let him haue recourse to his sanctification and change of heart and life doest thou finde that the word hath beene powerfull to subdue thy rebellion and frame thy soule to a sanctified condition and thy outward man to an holy conuersation in part here is an assurance and seale of saluation vpon which thou maist ground good hopes for this small measure of sanctification is an earnest pennie confirming all the bargaine and couenant of God with thee and it shall get daily strength and encrease vntill it bring thee to meete God in that celestiall Sion where shall be no faintnesse but where all the remainders of sinne and rellickes of corruption and mortalitie shall be put off In this regard is the worke of our sanctification called the first fruits of the spirit because as the offring of the first fruits was the sanctification of the whole field so these first fruits of our sanctification giue assured hope of the full glorification of the whole man both in soule and bodie This blessed change is called also the first resurrection which whosoeuer haue part in haue alreadie escaped the second death It contracteth the Christian soule as a pure spouse vnto Iesus Christ so as it may with boldnesse and much reioycing expect the mariage of the lambe Where come to be controlled those blind hopes of presumptuous men they are perswaded of their saluation and as sure as any man can be by hope of life eternall yea but where is your assurance oh no I am not sure nor I thinke can any man be but I haue a good hope but whence is this hope of yours because I loue God aboue all I will doe no man any wrong I will pay euerie man his owne I serue God and goe to Church am good to the poore that a man would verily thinke he had a Papist in hand who will be saued by his good deedes rather then one that euer heard of the doctrine of free iustification by faith in the sonne of God But the doctrine we haue
conscience For let a man read and studie all his dayes all arts and sciences let him be exquisite in tongues languages and all commendable literature which are things excellent yet let him neglect this knowledge which beareth the bell in making men wise vnto saluation such an one can neuer haue his heart framed vnto godlines 2. Euery hearer of the truth must examine whether by it his heart be thus framed vnto godlines for else it is not rightly learned for as this grace hath appeared to this purpose to teach men to denie vngodlines and worldly lusts and to liue soberly and iustly and godly in this present world so is it not then learned when men can onely discourse of the death of Christ of his resurrection of his ascention except withall there be some experience of the vertue of his death in themselues killing their sinnes so as henceforth they serue not sinne 2. some feeling of the power of his blessed resurrection in beeing ingrafted with him into the similitude of it 3. and some ascent of our affections after him into heauen prouoking to seeke the things that are aboue a bare and vnfeeling speculation is here not onely vnprofitable but much more dangerous and damnable The Iewes could boast that they were free borne and of Abraham as many among vs take themselues to be strong beleeuers but let Christ come to the point with them If the truth hath set you free ye are free indeede the truth is that the Sonne hath not freed them for they are not free from their lusts nor are kings to rule ouer them but vassals vnder them still The spirit of God in the ministerie which is his chariot hath not freed them from seruitude of sinne and death for where the spiririt is effectuall there is libertie A dangerous thing is it that men so chained in ignorance and manifold lusts should ouerthrowe themselues by ouerweening conceits feeding for faith fansies for confidence carnall presumption for truth error bringing them into a fooles paradise for the present but the end will be the sinking and sorrowe of their soules He is a good scholler indeede and raised into the highest forme of this schoole of God not who can talke well and giue religion some good words which are good cheape but he that hath so farre profited in sound godlinesse as that he hath attained vnto faith the feare of God humilitie endeauour in obedience thankfulnes vprightnesse and hath proceeded in the true worship of God according to his word in hatred of false worship in glorifying the name of God sanctifying his Sabbaths reuerencing his sanctuarie louing the image of God in his brethren and such like such a man sheweth that the truth hath sanctified him that pure religion and the power of it possesseth his heart These things seeke and find in thy selfe thou hast profited in this truth else whatsoeuer may seeme a bodie of religion in thee is turned into a shadow without substance without truth v. 2. Vnder the hope of life eternall In these words the Apostle commendeth his ministerie partly from the ende of it in that it leadeth by the truth preached the beleeuers of it vnto the hope of eternall life as also partly from the effect of it in them which is the full furnishing of them with such graces as lead them comfortably to their happinesse adding vnto the faith of the elect such an hope as maketh them not ashamed And they affoard two instructions 1. That the ende of the ministerie is to drawe mens mindes vpward from earth towards heauen 2. That true faith neuer goeth alone but attended with other excellent vertues and namely with knowledge hope c. Doctr. Euery faithfull teacher must conceiue it to be his dutie to drawe mens hearts from things belowe to the contemplation of things of an higher straine and from seeking the things tending to a temporall vnto such as belong to life eternall Reasons 1. This was the ayme not onely of our Apostle here but of all the men of God whose faithfulnes the Scriptures hath recommended vnto our imitation All that pedagogie during the law was onely to traine men vnto Christ and to saluation by him But that rudiment beeing abolished and the truth further breaking out the chiefe doctor of his Church setting himselfe a coppy to all teachers called men to no other thing then first to seeke the kingdome of God and to labour not for the perishing food but that which abideth vnto eternall life And after him his holy Apostles made no other vse of those maine articles of our faith the truth of which they left confirmed in all their writings as if they were occasioned to speake of the death of Christ it was to the ende that beleeuers should die to the world that henceforth they should vse it as not vsing it or as men crucified vnto it if of the resurrection of Christ it was to the same purpose that men should be raised with him henceforth to seeke the things which are aboue if of his ascention it was that men might in heart and affection ascend vp after him 2. All other professions further men in their earthly estates some employed about the health of the bodie some about the maintaining of mens outward rights some about the framing of tender minds in humane disciplines and sciences all which further our fellowship and societie among men onely this of all other professions furthereth men in their heauenly estate and fitteth them yea maketh vp for them their fellowship with God Eph. 4.11 12. 3. Hereby men lay a sure ground-worke of profitting men in godlines for this expectation and desire of life eternall once wrought in the heart it easily bringeth men to the deniall of themselues both in bearing the crosse for Christ as Moses esteemed highly of the rebuke of Christ for he had respect vnto the recompence of reward as also in stripping themselues of profits pleasures advancements friends father wife children libertie yea life it selfe Set this treasure before the eyes of the wise merchant he will sell all for it Tell a man of an earthly kingdome and let him throughly digest the conceit of obtaining it it will be such a commander as he willingly both vndertaketh and deuoureth any trauell for it euen so let the beleeuing soule once conceiue of raigning with Christ it will easily suffer any hardship with him The disciples desirous to know what recompence their Lord would make them for leauing all to follow him Christ presently telleth them of twelue seats on which they shall sit and iudge the twelue tribes of Israel at the appearance of the sonne of man well knowing that if this promise were once well digested it would so feede vp their hearts as they should not after bethinke themselues as ouershot in leauing all things for his sake Yea further this course will be a sweet constraint prouoking men to the imitation
so that we naturally take delight and pleasure in our bonds and chaines what a wofull miserie is it that men should be sold vnder sinne and that with consent yea delight and that which is indeede sinne and inordinate lust should be their chiefe pleasure vnto which they sacrifice whereby they become dead while they liue nay are not onely taken in these dangerous snares but that they weare out and spend themselues in plotting and contriuing who should get themselues deepest and surest in which Paul noteth in the phrase of taking care to fulfill the lusts of the flesh Hence is it that a number wil be rich and rush into manifold snares of the deuill Others to gaine their voluptuousnesse and vncleane lusts and pleasures goe on as an oâ—e to the shambles and spie no danger till the dart be stricken thorough their liuer Others that haue bound themselues to serue prentiships among the pots are so bewitched with the sorcerie of the sinne as they sleep on the toppe of the mast and are smitten but they knowe not when how or by whom And thus is it in other sinnes wherein although for the present nothing but profit or pleasure appeareth and the seruice seemeth somewhat more easie then the seruice of righteousnesse yet marke when this master commeth with his wages what becommeth of the louers of pleasures more then of God consider the fruit of sinnefull pleasures for a season the best is shame and sorrowe and what then is the worst Salomon that tried his heart with such pleasures more then inough proclaimed of them all that they were but vanitie and vexation of spirit and truely for who can conceiue the shame terror guilt of conscience and torment of spirit which as a shadow followe vnlawful stolen pleasures euen in those that at length escape from them but for others that haue set downe their resolution to make it their pleasure to liue deliciously for a season they shall not faile to receiue the wages of vnrighteousnesse Oh miserable seruice 2. This doctrine sheweth that such men as haue not receiued grace to moderate themselues and their affections in their pleasures are not yet regenerate It is a dangerous note when pleasure must take place of things of an higher straine euen matters of Gods worship publike or priuate The Apostle Peter teacheth that where grace taketh vp the affection and worketh effectually there is a girding vp of the loynes with sobrietie 3. It teacheth vs to striue in the renewing of our selues that seeing this seruice of lusts is so deceitfull and dangerous we should neuer finde our selues at ease till we find a charge in our will till these sinnefull pleasures be as bitter as euer they were sweete till we can striue as resolutely against them as euer we serued vnder them cheerefully And because this change is not wrought all at once but by degrees nor sprowteth vp as the lilies which growe but neither labour nor spinne we must vse the meanes appointed hereunto as namely the daily vse of the word prayer faith obedience watchfulnesse combate against sinne and no grace must be wrapped vp in the napkin or hid in the earth but as these means worke and vphold this change by begetting and confirming faith which is a daily purifier so must they be carefully vsed of euery one that would find this blessed worke of grace within his soule 4. Seeing when we are most renewed in this life we shall be changed but in part and the law of the members will be still rebelling against the lawe of the minde let vs looke vp and long after that glorie wherein we shall be totally set free from this rebellion and haue the full accomplishment of that saluation the beginnings of which we haue here onely attained vnto wherein we shall not onely not sinne but not will to sinne nay we shall as perfectly hate and resist it as we shall perfectly loue God and inseparably cleaue vnto him for euer 5. Especially professors must encrease their skill in knowing iudgment 〈◊〉 discerning and diligence in auoiding these disordered and noysome lusts which otherwise will blemish the best things they haue receiued and darken the best duties they attempt It is pitifull to see how Christians and professors not watching as they were wonte are hurried back into their old seruice and bolts to the which they long since seemed to haue bid adew One hath his passion and inordinate desire of malice bitternesse sullennes and vnquietnesse to which as if he had neuer beene free borne he willingly serueth Another serueth his tooth his appetite his backe and bellie he must be delicate in dyet costly in apparell and no whit abate of his superfluitie when hard times should call him to remember Iosephs affliction much more then he doth Another is seruant to the lust of the eye he is insaciable in his desire of wealth and sometimes he can drinke a draught of stollen waters And a rare professor is he that can auoid an earthly minde in earthly matters or while he layeth vp in earth hath a free mind to treasure in heauen Thus vngodly and vnbeseeming lusts carrie many professors away as a streame Let them looke if Christ be learned whether he be learned as the truth is in Christ and know that as euery thing is poysoned where these are vnconquered so the greatest toyle in Christianitie is ouer when these are mastered Liuing in maliciousnesse and envie hatefull and hating one another First to distinguish the words The first of them mallice is an euill affection of the heart which properly desireth the hurt of our neighbour and reioyceth in his fall Envie is a contrarie affection but as wicked for it grieueth at the neighbours good and fretteth it self at his prosperous and fortunate successe in any thing Hatefull may to good purpose be taken either actively as it is read namely for such as are in such extremitie of wickednesse as they euery way are abhominable creatures in themselues or else passively and so may be read hated that is iustly execrable and odious vnto others both God and men And hating one another as full of poyson and venemous hatred towards others as they could be vnto vs requiting like for like all which although they shew a most godles and comfortlesse condition yet we liued in this gracelesse course that is passed our daies or at least a great part of them in time past before we came to know the grace of God Now this beeing the estate of euery naturall man that his whole conuersation is monstrously depraued so as he spendeth his daies and consumeth his time in mallice enuie hatred and such hatefull courses it may let many a man see how little they are escaped from the filthinesse of nature For 1. how doe the liues of most men shew that the spirit which lusteth after envie ruleth them and how doth that bitter roote of mallice and hatred
himselfe and the people of his daies whome he would not suffer to rest in farre more knowledge and proper faith then this we haue in hand how vrgeth he the Colossians that hauing receiued a tast of the true knhwledge of God nay euen a kind of stedfastnesse in the faith of the Lord Iesus yet here they should not make any staie but proceed on to the full assurance of vnderstanding in all the riches of it to know the mysterie of God yea to be further rooted and built and stablished in the faith of Christ and neuer to giue ouer till they come to be compleate in him which how they can stand with that Popish position a weake eie may see The like of Peter 2. Pet. 1.12 And 2. wauerers in religion and vnsetled persons in their profession may hence be informed to iudge of themselues and their present estate We heare more then a few vttering such voices as these There is such difference of opinions among teachers that I know not what to hold or whom to beleeue but is not this openly to proclaime the want of faith which is not only assuredly perswaded of but certainely knoweth the truth of that it apprehendeth The iust man we know liueth by his faith but this is to withdraw himselfe to perdition Let not therefore such wauering minded men looke for portion in Christ whose followers and disciples can professe vnto him Master thou hast the words of eternall life and whether shall we goe And though all men forsake thee yet we will die with thee before we denie thee Our precept is that if an Angel from heauen should come and bring another doctrine so setled and stablished our mindes ought to be in the present truth we should hold him accursed But lamentable it is that Angels from heauen need not come to preuaile against the truth for let but a blinded Papist come from Rome broach his vessell and in effect affirme that all the Apostles were deceiued in their doctrine a number of Protestants may soone be turned to another Gospel the experience whereof hath brought swarmes of Iesuits and Seminaries among vs to the poysning not of a few 3. If the elect are brought to the faith by the acknowledging of the truth then after long teaching and much meanes to be still blinde and not to see the things of our peace is a most heauie iudgement of God for here is a forfeit of faith and saluation Here indeede is the voice of Christ but here are not sheepe of Christ that heare it here is the glorious light of the Gospel shining but here are none but Infidels the eyes of whose minds the God of this world hath blinded that they cannot behold it here is the annointing offering to teach all things but here are not they that haue receiued him here is spirituall meate but here are not spirituall men to feed vpon it for if any thinke himselfe spirituall let him acknowledge the things deliuered to be the commandements of the Lord which who so doth not he is stil in the snare of the deuil farre from repentance prisoner to doe his will Whence are all our plagues in the Church in the land but for want of not acknowledging the truths which haue bin clearer then the sun to our eyes and how iust is it that such as will not know the voice should know the hand of God and that whome the vocall word cannot reclaime the reall word of the Lord should ouertake Thirdly whosoeuer in truth entertaine the Doctrine of the Gospel the hearts of such are framed vnto godlines For herein this truth taketh place and preheminence aboue all other truths and writings in that it doth not only inlighten the vnderstanding but also in that it fashioneth the heart vnto that which it teacheth nay herein this doctrine farre excelleth that of the law of God which is indeed a lanterne to direct and teacheth what to doe by enforming the minde in the seuerall duties of it but giueth no power to the performance of any of them but this truth besides the shewing of the dutie conferreth strength acceptably to do it for it conuerteth the soule More plainely we reade of a twofold law but in substance the same 1. the law of God 2. the law of Christ. The former is an old commandement prescribing loue the latter a new commandement prescribing loue also The newnes of this commandement then standeth not in any new matter and substance of Doctrine but in this new manner of deliuerie and propounding in that the law commanded loue but gaue no strength to performe it it writeth it selfe onely in the fleshly tables of the heart and so in the flesh it cannot be fulfilled but in the Gospel with this commandement of loue goeth in beleeuers the giuing of Christ and the gift of faith whereby they are enabled in the performance of it whence also the Apostle Iohn calleth it both an olde doctrine namely in regard of the substance of it and a new doctrine not as latter in time but in respect of that effectuall power of renewing the soule which accompanieth it and maketh the doctrine effectuall to the beleeuer it beeing the quickning spirit which reformeth the minde informed In like manner doth our Apostle elsewhere oppose the euidence of this doctrine to the vailed knowledge of the law and ascribeth vnto it two things aboue that which the law affoardeth 1. a clearer illumination We behold as in a mirror the glorie of the Lord with open face 2. reformation of heart and life and are changed into the same image from glorie to glorie which is the end of the former enlightning vnto which the law could not lead vs which letteth vs see indeed some part of the glorie of the Lord but cannot change vs as this into that we see And as the propertie of this truth is to renew men by the knowledge of it to his image that did create vs so whosoeuer haue learned Christ as the the truth is in Christ he hath cast off the old man and is renewed in the spirit of the minde This knowledge leaueth not men in vaine speculation but leadeth forward euery Christian towards his perfection 2. Tim. 3.16 Vse 1. If this be the preheminence of the word to frame the soule to true godlinesse then is it a matter aboue the reach of all humane learning and therefore the folly of those men is hence discouered who devote and bury themselues in profane studies of what kind soeuer they be thinking therein to obtaine more wisedome then in the studie of the Scriptures But in forsaking the word of the Lord what wisedome is there and what is their gaine more then that by the iust wrath of God vpon them they are commonly turned into that they reade liuing in open profanes or else at the best are but ciuill men without religion or good
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
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
priests must notwithstanding publikely not onely read but expound it Which is committed vnto me according to the commandement of God our Sauiour Our Apostle insisteth still in the iustifying of his calling and sheweth how he came to be a dispenser of such great mysteries as these are of which he hath spoken it was not ambitiō which made him thrust himself in for a Pastor neither necessitie or want which vrged him to take vp this calling as many base wretches now a dayes make it as a citie of refuge for whilest he went with commission against Christians wee neuer read that he was glad to worke with his hands to minister to his necessities neither was it ease or honour which solicited him for euer after the vndertaking of it he was in disgrace in perills in paines and labours aboue all the rest of the Apostles neither was it a voluntarie motion taken vp of his owne head which mooued him vnto this function of preaching But first it was a businesse or charge committed vnto him of trust or wherewith he was betrusted Secondly he receiued it by commandement the nature of which commandement sheweth that he was so farre from vndertaking this office of his owne will that it was rather forced vpon him the word in the originall is properly a martiall word taken from the wars wherein the Captain hath a power to presse soldiers and to place them in the foreward rearewarde or wings at his pleasure from whome or from whence they may not start vnder paine of martiall law to which he seemeth to allude when he saith that he had fought a good fight And how Paul was extraordinarily pressed into this field euen against his heart and as we say the haire appeareth in that he must be beaten downe to the ground strucke starke blind eate and drinke nothing in three dayes that of an extraordinarie waster of the Church he might become an extraordinarie chosen vessell to publish the doctrine he had persecuted And thirdly he receiueth no more commandements from the high Priests to afflict the Saints but a commandement of a faire contrarie nature from the high Priest of our profession euen from God our Sauiour Which may be meant either of the sonne to whom the title of Iesus or Sauiour is properly ascribed in Scripture whence is notably prooued the diuinitie of Christ who as God meriteth mans saluation or else rather here of the Father the epithite beeing truely referred vnto both for the Father saueth by his Sonne and the Sonne by his flesh in reconciling vs vnto the father Againe the father is called a Sauiour as he is the God of life imparting to the elect through his Christ the life of grace and glorie which message of life the Apostle was to publish by vertue of this commission and commandement which is said to shewe this order to be receiued both from the Father our Sauiour and the Lord Iesus Christ 1. Tim. 1.1 If here it be asked whether Paul was called onely by the commandement of God The answer is yea onely for herein is the difference betweene the Apostles and ordinarie Ministers the proprietie of the former was to be called immediatly by Christ of the latter to be called of God but by men beeing generall to all ordinarie Consecrations that there is required a twofold presence 1. of God 2. of the Church as Iunius out of the Schoolmen learnedly obserueth but not so in extraordinarie callings to which the former sufficeth without the latter Out of these words naturally arise these three considerations 1. That the office of preaching is an office of trust 2. That whosoeuer vndertaketh must finde himselfe pressed by this calling and commandement of God 3. A direction from the Apostles example how and when ministers may and must insist in the commendation of this office Doctr. 1. That euerie minister called by God is one of Christs committes vnto whom he betrusteth now after his departure the care and ouersight of his spouse who is deerer vnto him then his owne life appeareth in that they are called stewards of this great house hauing receiued the keyes to open the kingdome of heauen and to distribute to the necessitie of their fellow seruants chosen vessells as Paul not to containe but to carrie the pearle and treasure of the kingdome feeders as Peter husbandmen to whom the vineyard is let out till his returne Of the doctrine much more afterward Vse 1. The honour of a Minister is faithfulnesse in the diligent and carefull discharging himselfe of that trust committed vnto him the principall part of which repose standeth in the faithfull dispensing of Christs legacies to his Church according to his owne testament which as it is his dutie enioyned 1. Cor. 4.2 so is it his crowne his ioy his glorie that by his faithfull paines he hath procured the welfare of his people and bringeth with it a great recompence of reward for if he that sheweth himselfe a good and faithfull seruant in little things shall be ruler ouer much what may he expect who is faithfull in the greatest Happie is that man that out of the vprightnesse of his heart can say with Paul that nothing no not his life is so deere vnto him as to fulfill his course with ioy and the ministration he hath receiued If any man aske how he shall come to this I answer he must take the course that Paul did 1. he must teach the whole counsell of God and keepe nothing backe v. 27. and 2. he must dispense it sincerely not handling it deceitfully nor making merchandise of it but 1. as of sinceritie as in the sight of God 2. in the declaration of the truth approouing himselfe to euery mans conscience here by he shall become a sweete sauour to God euen in them that perish whereas the false and foolish Prophet hath a cuppe of gall and wormewood tempered by the hand of the Lord Ier. 23. and the Prophet Ezekiel sheweth both the head and tayle of this vnhappie condition the first entertainement of him is a woe and his farwell a curse and therefore I say to euery one present whom it doth or may concerne as Paul to his Timothie O Timothie keepe that which is committed vnto thee and That worthie thing which is committed vnto thee keepe it yea I charge you all in the sight of God who quickeneth all things that you keepe this commandement Vse 2. The ministerie is no calling of ease but a matter of great charge nor contemptible as many contemptuous persons thinke it too base a calling for their children but honourable neere vnto God of great trust a calling committing vnto men great matters and worthie things which not onely the Angels themselues haue dispensed sundrie times but euen the Lord of the Angels Iesus Christ himselfe all the while be ministred vpon earth the honour of which calling is such as those who are employed in
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
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
himselfe by insensible wounds and true it is that wine kills more then the sword As for the plagues wherewith the Lord pursueth this sinne after this life they are vnvtterable only let the sinner of this suit know that it banisheth him from the suite of the Saints and excludeth him out of heauen 1. Cor. 6.10 Let Ministers and people therefore consider well what a number of sinnes and plagues that man thrusteth himselfe into that is giuen to wine and strong drinke and sitteth downe with drunkards and yet how hath this sinne as a deluge ouerflowne the land yea and that height of it seeketh not corners whereby one man sporteth himselfe in making another drunke oh woe vnto that man that maketh himselfe merrie in another mans sinne which should be as a dagger at his heart and woe worth that deuillish reioysing which triumpheth in putting out Gods image and bringeth a man to the condition of a bruite beast whereas our reioysing should be in remoouing blocks from before the blind rather then in laying them Alas that these should be the fruits of the Gospel will not such things force our God to remooue the hedge of his vineyard and breake downe the wall nay is not the hedge troden down already seeing such so vile sinns vnheard of among the heathen like so many wilde beasts depopulate and wast this Garden of Eden planted by the Lords owne fingers that vnlesse the Lord of hosts returne and visit this vine and returne vs vnto him by repentance we that haue bin enuied for our happines shall come of all nations to be pitied when the long patience of our God shall be expired with a soddaine ruine and a wofull downefall And yet further we who liue in the Goshen of our Countrie if darknes couered the face of all the land we should be light the sunne is vpon vs we are in the sunne let vs walke as in the noone-day those that are drunke are drunke in the night let vs be ashamed of such works of darknes that we may be answerable vnto our light should Gilead be a citie polluted with such a bloodie sinne especially let the schoole and the sonnes of the Prophets as to whom it is more especially directed meditate of this precept that a Bishop must not be giuen to wine No striker This fourth vice seemeth fitly to be set after the former as beeing an vsuall attendant of them The right meaning of which that we may better conceiue we must know that we may not so vnderstand the precept as that at no time a minister may lawfully strik another for there be times and cases when it may be not only lawfull but necessarie For 1. it detracteth nothing from his priuate economicall right whereby he may and ought moderately as occasion is offered exercise his power of correcting his seruants and children 2. It derogateth nothing from his common right in case he be set vpon and cannot call for the Magistrats helpe in which case by a iust and common law he is armed and warranted to become a Magistrate to himselfe and may not onely strike but euen kill with the sword also so be his heart be free from that desire and his intendment be not to kill but rather weaken the enemie and to defend himselfe rather then hurt the other in which case Christ allowed the Disciples whom he could haue miraculously preserued the vse of swords Luk. 22.36.38 except we will allegorically vnderstand those places as Beza doth and Peter had a sword readie to draw and smite at Christs apprehension 3. Some Ministers may be present in a iust and lawfull warre to teach souldiers to fight the Lords battels after the Lords minde to pray for prosperous successe to comfort and animate the camp Thus Moses praied in the campe and we read of Ambrose in the campe of Theodosius and of Zuinglius who died in the field in which case it is not doubted but that a Minister may strike and kill also the enemies of God The meaning then is that a Minister may not be a man of a martiall heart and spirit such a one as in his priuate matters will stand out with euery man at the slaues end in contending or a man of a word and a blow an hackster or cutter but one of a patient spirit meeke long-suffering following peace with all men yea propounding himselfe a patterne of peaceable disposition to the flocke Reasons 1. Because the weapons of our warrefare are not carnall but spirituall The Apostle denieth not but that the calling of a Minister is a fight and warrefare 2. Tim. 2.3 but they fight not against flesh and blood but spirituall wickednesses and the weapons are suitable to the warre and to the enemies not such as wound the flesh but which subdue Satan and sinne and wound the consciences of men and cast downe high cogitations which fortifie themselues in strong holdes and exalt themselues against God as of pride rebellion false conceits and opinions namely the sword of the spirit put into their hands which in the constant and conscionable preaching of it beeing wisely welded is sufficient and powerfull against all enmities besieging the soule Besides they haue prayers teares faith zeale loue if Ministers will strike they may with these and ought and the effect will be proportionable that is not to bring mens bodies into subiection vnto themselues but their soules and consciences vnto the obedience of Christ. This castle is not wonne by fists or clublaw neither with the strokes of the tongue by bitter and feirce rayling speaches nay the seruant must not thus striue but be gentle towards all men apt to teach suffering the euill men patiently 2. Tim. 2.24 2. The Minister is the Surgeon of mens soules who must heale wounds but not make them except for cures sake And as a good Phisitian who beateth not his patient no not when through distemper perhappes he may fall vpon him but considereth his case and goeth on in his course of cure so must the Minister after the example of Christ beeing smitten not smite againe beeing reuiled not reuile againe being in passion not threaten For if such had beene fit meanes to build his kingdome how easily could Christ haue beene auenged of his enemies nay which is more if Peter shall in the loue and zeale of his Master and that in the defence of his life draw a sword Christ will bid him put it vp againe into his place for he is now out of his owne element and newly stepped out of his calling not without indignation threatning him that if he dares to take the sword when God hath not put in into his hands he shall perish with it Yea and least any man for his cause sustaine bodily harme he will heale Malcus his eare who surely deserued nothing lesse Whence easily we see that those fierie men who with those two Disciples would for euery iniurie cal for
into admiration to see the gifts giuen them knowing them to be vnlearned Act. 4.13 or else they were most fearce and bloodie enemies as Paul whom the Hebrewes could not beleeue that he was become a Preacher of that truth he had persecuted vntill the Lord gaue further testimonie of him Act. 9.26 3. The matter of this word is an euerlasting truth the Law an eternall rule of righteousnesse as ancient as God himselfe the Gospel an euerlasting Gospel Rev. 14.6 containing promises of eternall truth which shall haue their stabillitie after heauen and earth shall be no more besides such assured articles of faith concerning God in the three persons and the Church of God that if an Angel from heauen should come and teach another doctrine he must be accursed Moreouer such diuine prophecies and predictions together with the exact accomplishments although some hundreths yea thousands of yeares passed betweene as by this one part sufficient euidence may be gathered of the faithfulnesse and steadfastnes of the whole 4. The forme of it which is the conformitie of it with God himselfe maketh it appeare that if God be faithfull this his word must needs also be so in that it resembleth him in his omnipotencie for this power and arme of God neuer returneth in vaine but doth all the worke of it In his wisedome giuing most perfect and sure directions resoluing all doubtfull cases and making wise vnto saluation In his puritie and perfection beeing an vndefiled and perfect law In his omniscience it searcheth the heart discouereth the thoughts deuideth betweene the marrowe and bone Heb. 4.12 In his iudgement acquitting beleeuers to whom it is a sweete sauour of life to life condemning Infidels both here and much more at the last day Ioh. 13.48 In his truth and veritie as here and Coloss. 1.5 it is called the word of truth 5. The ends shew the certaintie and faithfulnes of it it beeing the onely meanes of regeneration 1. Pet. 1.21 of begetting faith Rom. 10. and consequently both of freeing men from hell and damnation and of assuring them of that freedome the onely word that can supplie sound and firme consolation yea setled and assured comfort vnto distressed consciences none of which ends could it euer attaine if it selfe were vnsound and vncertaine Now as it carrieth with it all these grounds so are there without it a nūber more wherby we may confirme the same truth as 1. It is the foundatiō of the church Eph. 2.20 against which if hell gates could euer preuaile the Church were vtterly sunke 2. Hereunto hath the Lord tyed his Church as to an infallible direction to the law and to the testimonie without which there is nothing but errour and wandring ye erre not knowing the Scriptures 3. This truth hath beene aboue all other oppugned by Satan Antichrist heretikes tyrants yet neuer a whit of it was euer diminished Salomons bookes may be lost but not these of the true Salomon Iesus Christ. That the Scriptures were burnt in the Temple and that Ezra composed a newe Scripture is to be reiected as a Iewish fable Ezra might put together parcells of Scripture scattered and compose them into bookes But where were Ezechiel Daniel Zacharie Hagge or what were they doing to suffer all the Scriptures to be lost in their times or where was the watchfull eie of God could it winke or nodde or not see or not preuent the perishing of his word vtterly from the Church 4. This word hath beene so certenly sealed in the hearts of the elect of all ages that where it once was harboured in truth it could neuer be shaken out by any kind of most exquisite torture and torment All which confirme the doctrine propounded most plentifully Obiect But some bookes of the canonicall Scriptures are perished Answ. Many indeede are reckoned but they were either not canonicall or the substance of them is still contained in the canonicall Obiect But if God himselfe had written the whole Scripture as he did the law and had deliuered it to men as he did the tables to Moses then had there beene no doubt of the certaintie of it but it was written by men Ans. Yet is it as certaine as if God had immediately writ it with his owne finger for holy men spake and writ as they were mooued by the holy Ghost not as men but Gods instruments guided by extraordinarie immediate and infallible assistance of the spirit Obiect In 1. Cor. 7.12 Paul saith I speake not the Lord. Ans. The plaine sense in one word is I giue counsell in this case of mariage by collection out of the word of which the word hath not deliuered any expresse lawe and no more can be gathered of it Vse This doctrine is of speciall vse both vnto teachers and hearers vnto teachers it affoardeth a twofold instruction 1. if it be so faithfull a word to hold it fast 2. to hold themselues fast vnto it For the former the teacher must looke that he lay such hold on it as he neuer suffer it to be wrested from him no danger no fauour no power no subtiltie may force him to vnfasten his hold much lesse goe backe and recoile from it or play fast and loose with it or so carrie it as one that would swim betweene two waters but carie it and hold it out as faithfully and constantly as becommeth such a faithfull word Ieremie on this ground that he had a sure word after he had beene smitten and stocked he went not into corners nor behinde the wall to speake the will of him that sent him but as one that had laid faster hold on it in tearmes of defiance and personall application to the stoutest and proudest of them he vttereth with much boldnesse and plainnesse what he had in commission The like we read of Amos against Amaziah The like of the Apostles thorough the Acts and their Epistles and all vpon this ground that the Lord sent them with a faithfull word And if reasons will perswade to this dutie we haue not a fewe For 1. what sound comfort can any Minister finde in life or in death but in beeing found faithfull where was Pauls reioycing towards his death but that he had fought a good fight and had kept the faith 2. This faithfull word was not easily purchased vnto vs but by the blood of many a faithfull man both of Pastors and people shed in our owne and other countries and should the preachers of it esteeme lightly of so precious and so dear a purchase 3. If the Pastor depart or be driuē frō the faithfull word how can his people hold it he is guiltie of all their Apostacie from the faith Let the Pastor receiue such a blowe the sheepe cannot but be smitten 4. Looke on the danger and Gods righteous iudgement on such teachers as esteeme of mens words and writings aboue that is meet in the meane time not embracing this word in the loue of their
hearts God giues them ouer to beleeue and broach doctrines besides the word all their learning hindreth not nay rather armeth them to sticke fast to falshood and errors and to defend doctrines of much loosenesse and libertie Especially the iudgement of God is come vpon the Romish Church to the vttermost who because they lay this for a ground of their doctrine that this word is not of it selfe faithfull and certaine vnlesse the Church and Councels and the Pope authorize it to mens consciences and that any other word thrust vpon the Church by the former authoritie is euery whit as faithfull as this hence is their whole religion a mysterie of iniquitie and delusion hence comes in intercession of Saints worship of images prayer to and for the dead pilgrimages here purgatorie hereafter reuelations masses bread-worshippe propitiatorie sacrifices mixture of Moses and Christ which is a doctrine cutting them off from Christ who haue before cut off the authoritie and credit of the Scriptures which are the word of Christ which fearefull iudgement let it mooue euerie Timothie and Titus carefully to keepe the worthie thing which is committed vnto them 2. Euerie Minister is taught hence to hold him vnto this faithfull word for so he shall deliuer not things doubtfull and vncertaine but such as men may leane vnto rest and as we say write vpon And this is insinuated by our Apostle that that is a faithfull ministerie which holdeth it selfe vnto a faithfull word such as is the sure anchor of mens soules against which hell gates cannot preuaile Such was the ministerie of the true Prophets Ieremie saith of a truth the Lord hath sent me and bidden me speake these things of the Apostles who deliuered such things as they receiued of the Lord and commanded vs that if an angel from heauen or a deuill from hell should bring not a contrarie but a diuerse doctrine from that to hold him accursed yea of the Sonne of God himselfe who said my word is not mine but my fathers What horrible blasphemie then is daily practised in the Popish Churches whose teachers calling these faithfull words a nose of waxe send men to dumbe idols the teachers of vanities and lies yea to Apocryphall writers to fathers councels Bishops and Popes as though the Scriptures had lost all their faithfulnesse or as though the canons decrees summes and sentences of men were more stable then that eternall truth that shall out-last heauen and earth Was this a faithfull word in Pauls time and is it not so still doth the sonne of the eternall father pronounce of his fathers word that it is not onely true but truth it selfe and that not one iot of it can passe or faile and is it any other then the voice of Antichrist which shall say that it is no certaine word at least to me vnlesse the Church say so Shall the spirit of God call it a sure word of the Prophets and Apostles and a word of truth and shall we heare a wicked and lying spirit come out of hell and say that this stabilitie and truth dependeth vpon man whereas let God be true and euerie man a lyar and that if those men whom they tearme the Church change their minds or any sense in the Scripture so doth the holy Ghost also Let these owles flie the light of the Scriptures as such as loue to liue in darkenes carnall religion must haue carnall props like lips like lettice we say and such a Church such lawes As for vs let vs as it standeth vs in hand hold vs vnto this faithful word and not in stead of it deliuer the vnfaithfull words of men whether Philosophers or fathers or schoole-men And is it not good reason that we should be tied to this word when euen the Prophets and Apostles were Isai must take a role and write and binde the testimonie and seale the lawe among the disciples the commandement to Ieremie was preach the words that I shall tell thee In the newe Testament they must heare Moses and the Prophets Paul was separated to preach that Gospeâ— which was promised before by the Prophets and accordingly he witnessed that he spake nothing besides the things foretold by the Prophets Againe what ministeriall worke is it which this word doth not most naturally and happily effect for this is a sure instrument to beget faith Ioh. 17.20 and to confirme it Act. 15.32 to conuert soules Psal. 19.7 and to saue soules Iam. 1.22 Now vnto hearers this doctrine affoardeth also speciall vse of instruction 1. If it be so faithfull a word euerie man must attend vnto it 2. Pet. 1.19 we haue a surer word to which yee doe well that yee attend 2. To lay vp this word surely as beeing the sure euidence of thy saluation and of thy heauenly inheritance among the Saints Men locke vp their euidences or convaiances of land in sure and safe places delight often to read in them suffer no man to cousen them of them whatsoeuer casualtie come these are by all meanes possible safegarded and shall any man carelesly neglect such an euidence as this is without which he hath no assurance of saluation nor the tenure out of his idle conceit of one foote in heauen a lame man if he hold not fast his staffe falleth and whosoeuer looseth his part in the word looseth his part in heauen 3. Here is a ground of thankfulnesse in that the Lord hath not onely vouchsafed vs life and glorie and immortalitie when we were dead and when nothing could be added to our miserie but hath also giuen vs such a constant guid and direction therunto we might either haue groped after him in palbable darknes or haue had such direction as might haue affoarded vs lesse assurance and comfort but now beleeuers knowe assuredly that they were loued of the father before the foundation of the world and out of that loue chosen vnto life that the Sonne was sent to ransome them from sinne and present them iust before his Father that his spirit is sent out to regenerate them and to further and finish their sanctification that by his prouidence they are supplied in all their good that by his power they are protected from all their euills He might haue brought vs to heauen and neuer haue let vs know any of these comforts in earth yet would he not so slenderly leaue his Church but as our Sauiour noteth he hath spoken and written this word that our ioy might be more full which is one generall vse of the whole word of God Now what can we doe lesse then in way of thankfulnes 1. yeeld vp our selues to be directed by this faithfull word 2. Beleeue it in whatsoeuer it commandeth threatneth or promiseth in that it is such a faithfull word and hereby we set also our seale vnto it 3. Constantly cleaue vnto it in life and in death and not to be so foolish as
to be soone remooued to another Gospell nor so fickle as children to be carried about with euery winde of doctrine but hold fast such a stable truth so full of direction in all the life and so full of comfort at the time of death for it is as a fast and faithfull freind tried in time of aduersitie standing closest to a man in his greatest necessitie Obiect There is no feare but we shall hold out whatsoeuer should betide we are grounded and setled Answ. But how many did in the fierie triall in Queene Maries time scarce one in Cambridge both the Vniversitie and Towne or if one poore Townsman held it out in the flames that was all Lastly both Teachers hearers must trie their doctrin by this touchstone if it abide this touch it is gold it is a pure and faithfull word if it be not according to this word there is no light in it Which is according to doctrine Here our Apostle both deliuereth another note and setteth another marke vpon the word as also vseth another argument why the Minister should hold and hold himselfe vnto the word of God deliuered in the Scriptures because it is not onely a faithfull word vnto which the faithfull may cleaue and rest as vpon a sure anchor but also such a word as beareth the bell for the â—itnesse of it to institute instruct and edifie the Church and members thereof as if he had said That word which is most fitted to edification and instruction is to be maintained and held fast that it may be held forth before Gods people but this is such a word and therefore Ministers must hold it fast Doctr. Whence we learne that the word of God is his owne ordinance fitted to instruct the elect in all necessarie truth and doctrine which is the very scope of our Apostle and will otherwise also appeare if we consider 1. The wisedome of God who hath in the bookes of Scripture comprised and deliuered a most perfect rule of doctrine concerning faith and manners to teach as both concerning God our selues and others whatsoeuer is necessarie or profitable to be knowne to saluation To the proofe of which serue all those places where we read that it is able to make a man wise vnto saluation to instruct him to all righteousnesse to furnish him to euery good worke to make him blessed by inchoation here in this life and consummation in the life to come for here through patience and comfort of the Scriptures we haue hope Rom. 15.4 and hereafter life eternall Ioh. 5.39 2. The mercie of God who hath written mysteries aboue the apprehension of the Angels themselues euen to the capacitie of the simplest in things of absolute necessitie whereas if he had but spoken the word it had beene more then he ought vs but he hath written it that we might ponder and meditate of it yea he hath translated it into euery mans language and so fitted it to edifie the more so as fiue words now are better then ten thousand if it were shut vp in it owne fountaine or any other strange tongue besides he hath brought it to vs by an easie price in one portable volume that we might conueniently exercise our selues in it day and night And that we might vnderstand those hard places which for our exercise we shall meete withall in reading and that we might be lead beyond the letter of the Scripture to shew the life of it in the keeping of faith and good conscience he hath appointed a Ministrie in the Church and in all ages hath raised vp men of God whome he hath furnished with the gifts of prophecie and enabled with sundrie gifts of the spirit to see and reueale the truth therein contained For euery manifestation of the spirit is giuen to profit withall and he gaue some to be Apostles some Prophets c. for the edifying of the Church and the gathering of the bodie of Christ. 3. The power of God who conuaieth such a power into this his ordinance as whereby it becoÌ„meth so mightie in operation so able to cast downe strong holds and euery high thing exalted against God yea so strong at the weakest as that by it alone the kingdome of darknes and of the deuill is bartered and subdued and Iesus Christ the Prince of peace set vp in his throne within the hearts of men Vse Would any Minister edifie his people let him hold fast this word would he teach them Christ this word testifieth of him would he beget faith in them this word must doe it Rom. 10. would he destroie sinne in them as Dauid said of Goliahs sword there is none to that so there is no sword of the spirit but this would he raise the afflicted hence may he speake a seasonable and sauorie word to him that is weary in a word if a man will take the most compendious way to bring soules to heauen let him obserue this rule of holding him to this word which is ordained for doctrine But if a man either for idlenes or ease neglect the reading and study of the Scriptures or according to the vanitie of his heart lay by this booke and fall to the studie of Friars or Fathers and seeke to preach matters of more applause or to get a name of learning is in his profundities curiosities and such quainte deuises as he meeteth withall in mens writings this man leaueth the right way of edifying men in the waies of God and is in his conceit wiser then his maker who hath fitted this word for doctrine and no other 2. Hence note that it is Gods will that euery man should be expert in the Scripture seeing he hath so fitted it for the teaching of the simplest Which must force euery man to examine himselfe whether he hath found it such a fit word for doctrine for he whose heart cannot iustifie the word in this propertie is no child of wisedome Many haue heard this word a long time and yet vnderstand it not haue learned little or nothing are ignorant of Christ and what he hath done but in grosse and generall tearmes haue attained no lasting comfort from the same Where now lieth the fault the word is fit to â—each thee the Ministerie stablished and sanctified to the edifying of thee all the gifts of the â—eachers are giuen to profit thee Why then haâ—t thou not profited Oh the sinne lyeth at thine own doore in that thy selfe hast refused or resisted instruction It is not the obscuritie of the Scripture but the darknes of thy blind mind that hath hindred thy profiting The word is as fit to teach thee as the choysest seed is to take and grow with encrease but thy soule is vnprepared thy heart is as the stonie or thorny or high way ground no seed can thriue in it all the labour of Gods husbandmen is lost vpon thee Thy sinne hath suffered the word to loose the vertue and power of it in raising
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
thereby signifying Gods protection and safety and so fed the people with peace and pleasing things when the Lord had not spoken peace and all this only to feed their couetousnes Which plowe of their owne that it might goe forward they would slaie soules which should haue liued and giue life to soules that should not liue make the righteous sad and strengthen the hands of the wicked ver 22. Such Merchants the Apostle Peter speaketh of who through couetousnesse with fained words would adulterate pure doctrine and make merchandise of men buying and selling soules for gaine as beasts in markets By which note the true Apostles would be discerned from the false we are not such as make merchandise of the word of God that is such as by fraud and base arts plaie the hucksters to enhanse the price and amplifie our own gaine and Phil. 3.18.19 speaking of false Apostles whose bellie is their God who minde earthly things but our conuersation is in heauen And whence can such floods of errors as daily discouer themselues flow so fast but from such a corrupt head as this is When Balaams eye is vpon Balaaks gold it must needs be blinded and when couetousnesse is become the conscience of men no marueile if they dare speake write attempt any thing if it will helpe them forward to their expected wages It is no meruaile that a gracelesse pompous teacher such as glorieth in the flesh that can put himselfe out farre further and more boldly by the shadow then an holy Christian man that hath the substance for he hath a sensible spurre within him not the glorie of God good of Gods people or puritie of religion but himselfe his bellie his backe his owne glorie which before they shall giue way or faile let the Church sinke or swim let errors and corruptions as a deluge flowe into the Church so he may rise by them he will be so farre from preuenting and refuting them as he can straine his wits to patronage and defend them yea Church and common wealth shall fall too if by it a priuately minded man can rise Further see we not the tyrannie of this sinne which hath forced so many to turne the tippet from that they haue commendably vndertaken in their former daies yea and in not a fewe who hauing missed of their expected promotion haue resolued to become Papists and traytors thrusting themselues for preferment into most desperate and ineuitable mischeifes Vse But here aboue all seducers the Church of Rome and teachers of it lie most directly vnder this Apostolicall obseruation who not seruing the Lord Iesus but their owne bellies whatsoeuer they teach is such stuffe as they ought not for filthy lucres sake their whole religion is compacted and contriued for gaine yea and whereas it was neuer heard of that any seducers made gaine of any but the liuing Popish teachers aboue all impostors not onely exact gaine of the liuing by pardons masses confessions offrings pilgrimages worshipping of Saints indulgences and which is worse making but a mony matter of the greatest and most barbarous sinnes of witchcraft periury murther euen of father mother wife childe infant in the wombe incest Sodomie bestiallitie in none of which I belie them but euen the dead escape them not but paie large tributes by meanes of the deuise of their purgatorie In one word the best of their religion is a mistery of iniquitie And would to God this sinne were confined in the Popish Clergie 2. Let all the Ministers of Christ learne 1. to want and abound and be contented in all estates 2. thinke it their riches if they can inrich the Church with spirituall graces 3. Consider their callings to draw men from earth to heauen and their titles of starres which are fixed in heauen eyes which cannot looke vpward and downward at once and imitate the eye the sight of which because it is hindred by a little mote of earth it feares nothing more then earth or dust and is quick to shut it selfe against it Ver. 12. One of themselues euen their owne Prophet said The Cretians are alwaies lyers euill beasts slowe bellies 13. This witnesse is true wherefore reprooue them sharpely that they may be sound in the faith The scope of the Apostle beeing not onely to prouoke Titus to diligence in his owne dutie but to a faithfull care in the choise of the Ministers and hauing drawne one argument to this purpose from the multitude of false teachers Now he taketh another as effectuall as the former from the disposition of the people of Creta who were naturally of an euill disposition most readie to be carried away yea euen to offer themselues to any delusion And that it might appeare so to be he describeth their manners 1. by enumeration of the vices to which they were naturally addicted 1. lyars 2. euill beasts 3. slowe bellies 2. enlargeth it by the circumstance of time alwaies But least the Cretians should challenge him either of vntruth or of hatred and vncharitable dealing with them most wisely to avoide all their envie against his person which would hinder them from brooking his doctrine he vseth a preface wherein he sheweth that he speaketh nothing of his owne but that which hath beene before testified of them and against them and that by such a one as is aboue all their exception euen one of themselues euen their owne Prophet borne brought vp and living amongst them who therefore vpon knowledge and good intelligence writ vnpartially the truth of them in that his Hexameter The which beeing repeated first he subcribeth vnto the truth of it This witnesse is true and secondly groundeth an exhortation to Titus that therefore he should reprooue thē sharpely to the ende that they might be sound in the faith These two verses then contain three parts to be in their order handled 1. The preface to this testimonie 2. The testimonie it selfe 3. The Apostles subscription vnto it and illation from it But before we come to the parts two things in the whole are to be noted First the plainnes of the Apostle with these Cretians he chargeth them verie deepely that a man would thinke he were become their enemie or spake of malice and bitternes to slander them and yet he performeth a maine dutie of loue vnto them The holy men laid not their loue aside in their sharpest reprehensions Isai charged the Iewes that their faithfull citie was become an harlot that the people were become murtherers their Princes rebellious and all of them the enemies of God of whom he would be eased and avenged but what was Isay now their enemie see cap. 24.16 how pitifully affected he was toward them and his sorrow for them was such as euen brought him into a consumption my leanenes my leanenes wo is me for the trangressors haue sore offended Ieremie telleth them cap. 3.13 that they were rebellious against God and that they scattered their wayes to strange gods
Papists and others deale with such as stand with Iesus Christ and especially that great Antichrist the Pope to testifie his malice and rage against Christ and his truth striketh with the sentence of excommunication both Kings and people whosoeuer receiue not his marke in their hands and foreheads But our comfort is that Christ is not in such counsells no more then he was in that counsell of the Iewes when the blind man was cast out neither the spirit of Christ presenteth himselfe whatsoeuer they bragge and babble of his infallible assistance And againe such as are cast out of and by such counsells if they stand with Christ and for him he presently taketh them vp and meeteth with them as he did with the blind man ver 35. 3. Such also as wickedly profane this high and great censure pronouncing this fearefull sentence either for trifles seeing the Apostles neuer vsed it but against Apostates incestuous persons blasphemers and great offenders or else for malice pollicie mony or any other end then to bring men to soundnes in the faith Doctr. 2. Both Pastor and people must haue care and conscience that they may become found in the faith both in iudgement which is here aimed at especially as also in practise of which the precept is giuen 1. Tim. 5.7 These things command that they may be blamelesse Neither of them must thinke it inough that in the spirituall life of grace they keepe life and soule together except this life be accompained with health and soundnes for as in our bodily life we thinke it not inough that we liue but we prize our health and soundnes aboue all earthly things skin for skin and all that a man hath will he giue for his life and yet of an vnhealthfull languishing and painfull life men are so wearie as with Iob they would seeke for death as for treasures so much more carefully ought we to preuent and remooue such spirituall diseases and infirmities of our soules which hold vs vnder that we cannot become the louely plants in the Lords house euen fresh and well liking And that we may be better acquainted with the doctrine and our dutie it will not be vnprofitable to note the difference betweene a spirituall disease and a spirituall infirmitie An infirmitie is a rellike of sinne subdued in the beleeuer but still bewraying it selfe like the grudging of a vanquished ague whereby the child of God is prone to the practise of sinne and is made heauie and backward in performing spirituall duties A disease is the ordinarie preuailing of some sinne or sinnes against grace I say not euery preuailing of sinne is a disease for infirmities may sometimes preuaile not only within the soule but also without the bodie as Noahs drunkennes Lots incest c. but that which is vsually preuailing for some time and more frequent maketh a sicknes and disease in the as in the bodie not euery distemper or qualme or headeach is a disease but some distempered humor which hath beene longer on gathering more tedious in affecting and more dangerous in threating the very life of the patient Now both these may be in a regenerate person neither of them in the wicked the former because regeneration is indeed the roote and possibilitie of all graces but not the act of them the latter because in the wicked is no grace at all against which sinne striueth and grudgeth none against which sinne can frequently preuaile for all is corruption all is rottennes and raigning sinne as it is not in the weakest of the regenerate Vse Let euery Christian labour for soundnesse against both these the which beeing so necessarie as whereon the comfort of all Christian life dependeth I will shortly describe 1. some meanes whereby the carefull Christian may both come by and keepe this soundnes and 2. some reasons which shall serue as spurrs in the flanke to prouoke to the more carefull vse of those meanes The meanes which I will propound are three 1. To be carefull to get and keepe a good heart see that the heart be sound that is vpright and sincere for while a man is not heart-sicke all other infirmities and diseases are not vnto death Secondly when the heart is well watch it to keepe it well carefully auoiding whatsoeuer would hinder or hurt the soundnes of it and especially 1. False doctrine which as poison speedily destroyeth the soule whether it be Popish leauen or libertine doctrines of some Protestants 2. Wicked manners which if they be in smaller things are like those slippes and slidings whereby men breake their armes or legges or if in greater sinnes are like those downe falls which threaten the breaking of the necke of the soule and a totall falling from soundnes in religion both these must be shunned because the least sinne breaketh or disioyneth something and so hindreth Christian soundnes Thirdly be carefull to know vse the best meanes of spirituall health and here those which are of daily vse are especially two 1. To keepe a good diet be constant in the word Sacraments prayer keepe thy houres of publike and priuate exercises before the Lord feede vpon the purest foode euen vpon wholesome doctrine not rising out of earth but deliuered from heauen 2. By spirituall physicke or surgerie daily beate downe thy bodie mortifie thy corruptions subdue thy lusts and swelling affections by applying the corrasiues of the lawe and curse of it against the sinnes of thy soule and then bind thy selfe vp with the lenitiues of the Gospell and if thy owne skill faile thee suffer thy selfe if at any time thou be bruised or out of ioynt although it be painfull for the time by Gods skilfull Surgeons to be handled and set in ioynt and so restored to soundnes againe Now the reasons or motiues to the carefull vse of these meanes are fiue 1. drawne from euerie mans necessitie which is not so little as it is little felt and perceiued The poore woman in the Gospel tyred for 12. yeares together with her issue of blood spent all she had on Physitians to cure her of her griefe and the reason was because she felt the paine and tediousnes of it but we who cannot weare out one weeke nor one day in bodily griefe without many complaints can carrie many bloodie issues of sinne in our soules euen from our cradles to our graues and complaine of no griefe no paine and so neuer seeke for cure nay because we deeme our selues sound men we refuse cure when it is offered We reade in the Gospell of a number of people who followed and flocked after Christ for the cure of their bodily maladies and griefes and the casting of deuills out of their bodies but of verie fewe who complained of their spirituall diseases and issues or of the blindnes and deafnes and lamenes of their soules or cryed to haue their sinnes the works of the deuill cast out of their soules And yet is there no necessitie hereof
were hunger now to such persons and stomaks who in their fulnesse despise an honie combe This Athenian hearing is the cause of Athenian preaching and the diseases running vpon such hearers sheweth the curse of God on them who with contempt of the Mannah from heauen wish the onyons garlicke and flesh of Egypt these things they haue vpon their desire and with them more then they desire for they rot euen between their teeth 2. To receiue this wholesome doctrine as for the bodie we receiue wholsome food whatsoeuer it be or from whomsoeuer let it be bitter sometimes or seeme too salt yet if it be wholesome hunger findeth it sauourie no man but will striue to receiue a bitter potion to restore his bodie out of any weaknesse to soundnes and yet who is it that will suffer an wholsome reproofe to the recouerie of soundnes to the soule and others stand so much vpon toothsomnes of their meate and must know their cookes so well that before they can be resolued in these two the plausiblenesse of the doctrine and the friendlines of the person their soules are well â—ie starued to death Hence is it that we heare so many complaints oh saith one he seeketh not the good will of his hearers nor casteth to please them he is of a tarte and bitter spirit he seeketh to wound and gall but he healeth nor suppleth not But what preacheth he whether any errors or the pure doctrine of God No say they we cannot except against his doctrine True for they neuer trouble themselues so farre as to examine it by the word or themselues by it But then say I is it the word of God thou hearest and the truth by thy owne confession why dost thou then not tremble at that word seeing euery word of God is good pure wholsome though it cannot be denied but that some part of it is more seasonable at one time then at another Others alleadge oh he is no scholler in comparison but a plaine man and a nouice to such and such But can none but the greatest clarkes deliuer wholesome doctrine or was plaine preaching for Saint Paul alone and such as he surely the world is greatly altered since his time it cannot skill of his preaching who beeing the greatest scholler of all the Apostles was the most fearefull to make the least shew of it Well he is truely learned that hath learned Christ and can teach him to another although the voice be still and humble yet may the Lord passe by in it wheÌ„ as he is not in all the boistrous sermons of proud men Others can receiue no doctrine from such a one as hath expressed humanitie in some weaknes or want or is not altogether to their owne liking nor of their owne size Some cannot abide to heare the so called Puritane others are as farre wide on the other hand they can get no good nor will stirre out of their doores to heare him that can buckle himselfe to the times thus some hold to Paul some to Apollos some to Cephas but none to Christ. Here is examination of the persons of men but not of the doctrine of God which by both may be wholsomely and truely taught or if either of them should erre haue we exemption from hearing them are we not rather to trie the spirits and try all things that we may hold our selues to that which is good We deceiue our selues while we looke to be taught by Angels or Saints Gods ordinance is that we should be taught by men subiect to the same infirmities with vs weake men and sinnefull men must vnder God raise vs to strength of grace that our faith may not be ascribed to men or meanes but that the mightie power of God might appeare in mans infirmitie But in one word to remooue all the pretended causes of not receiuing the wholsome word turne thine eye inward and thou shalt see the fault in thy selfe for as if a man abstaine meale after meale from meate and he doth not nor cannot be perswaded to eate wholesome meate it is plaine hee is a sicke man his stomake is gone if hee hold on he is hastening to death so it is with him who refuseth the wholesome foode of his soule some sore deadly disease hath seased vpon him If this food seeme tart or bitter it is not corrupted but thy tast thy spirituall ague causeth thee to deeme honie bitter If thou loathest that meate which thou hast sometime liked the meate is the same but thou art not the same if thou art wearie of the doctrine of mortification which sometimes thou affectedst suspect thy selfe the case is with thee as with some children who for noueltie were willing to go to schoole but beeing held hard some growe wearie of their Master and would exchange him with another but no cooke could make this doctrine rellish thy tast till it with thy selfe be altered 3. Hearers must hold wholesome doctrine when they haue receiued it 2. Tim. 3.14 continue in the things thou hast receiued buy the truth but sell it not and bind it fast vpon their hearts And good reason for if the meate be neuer so wholesome if the stomacke of the soule keepe it not but it slippe the memorie and is not by meditation digested the soule is as surely diseased as is the bodie when no sustenance will stay to strengthen it Many complaine that they heare many good things but yet they stay not with them but are soone forgotten hence may begin to conceiue that the meate was faultie either not inough but rawe or too cold or otherwise but let them knowe assuredly that the fault was in their owne cold stomacks which wanted zeale and loue to the truth to warme them for we easily forget not the things we loue or else some sinne like the predominance of a bad humor hath ouercharged them which must be purged by renewing repentance which beeing done wisedome requireth that men doe for their soules as they doe for their bodies in which if the meate stay not till it be digested or because although it be digested it staieth not neither howsoeuer a man returneh to his meate againe euen so repaire thou vnto thy ordinarie meales againe heare preparedly and thou shalt at least renewe thy strength againe and if thou findest thy stomacke weake still looke as men of weake stomacks before meat prepare them with some warme thing and after close them vp againe with some preserue or other so must thou with prayer and reading prepare and warme thy affection before and close vp thy stomacke with prayer and meditation after by the former the spirit is obtained which bringeth things to the remembrance by the latter things are held as a mans owne being as strong vinegar to the nose to hold that in which otherwise would be presently cast vp againe 4. Hearers must so desire receiue and hold this wholesome foode as they may growe by it shewing by their
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
for most part leaue the care of religion to others consider of this priuiledge which the basenesse of their calling cannot depriue them of As in euery nation so in euery calling and condition of life he that feareth God and worketh righteousnes is accepted of him yea the poorest soule called to partake of the liberties of the Gospel and freedome in grace is also called to this glorie that he is one who adorneth the Gospel Which consideration may both comfort and encourage poore despised Christians in good waies and prouoke them by expressing Christianitie in their whole course to shew their cognisance and manifest to what house and family they belong 2. How much more doe those in higher place set vp for many eyes to looke vpon either credit or discredit the Gospel and yet we may say of our age as Christ of his the poore receiue the Gospel and this doctrine is much more beholding to seruants then masters to inferiours then superiours 3. Masters must vse meanes that their seruants may adorne the Gospel and not with the Egyptians looke only for taskes and businesse to be done but neuer exhort them to sacrifice And yet more wretched are some Masters who when their seruants entreate to goe and worship in the Church doe therefore euill entreate them as those that are too idle Vers. 11. For that grace of God which bringeth saluation vnto all men hath appeared 12. And teacheth vs that we should denie vngodlinesse and worldly lusts and that we should liue soberly and righteously and godly in this present world 13. Looking for that blessed hope and appearing of that glorie of that mightie God and of our Sauiour Iesus Christ In these words our Apostle layeth downe a generall reason confirming and enforcing all the former precepts and it is drawne from the end of our redemption which calleth all sorts of men out of their vaine conuersation vnto a profitable and religious course amongst men Grace hath appeared to all men euen the basest aswell to seruants as masters to slaues as superiours to one sort as another that all sorts of men might by new life and obedience walke answerable thereunto By Grace is meant the doctrine of the Gospel called Act. 20.32 The word of grace so Iude 4. Turne the grace of God into wantonnesse Because 1. it is a gift of grace 2. it teacheth that remission of sinnes and life euerlasting are obtained only by the meere grace of God in Christ. 3. it is a meane vnder God to bring beleeuers to the participation of this grace through remission of sinnes by his blood This grace is described 1. by the adiuncts 2. by the ends of it The adiuncts are two first the light and cleare euidence of it in the present manner of propounding in the word appeared which in the Greeke signifieth a shining out in greater brightnesse then euer before for before the rising vp of the sunne of righteousnesâ—e the greatest part of the world was in darknes and where most light was in the Goshen of the Church it was but in shadowes and obscuritie but now a light is sprung vp to them that were in darknes the doctrine of grace is gloriously preached to all the world The second adiunct is that saluation which this grace bringeth and goeth with this light for it is the power of God to saluation And this is amplified by the subiect all men that is mankind or all conditions of men seruants aswell as masters bond as free poore as rich women as men young as old c. The ends of the appearing of grace are two the former is nearer namely to become our schoolmaster or teacher in this present world And it teacheth two lessons 1. What we must forbeare and auoid 1. vngodlinesse 2. worldly lusts Secondly what we must incline vnto 1. sobrietie 2. righteousnesse 3. pietie And this we must doe in this present life 1. That others may witnesse with vs our faith to be vnfained for true godlinesse must not be hid onely in the heart but visible also to the eie of man both that it may be an acceptable testimonie to the truth as also for direction to some and conuiction of others 2. Because this present world is our nonage time wherein we must be schooled to these lessons which time if it be neglected there is no time hereafter alloted to learne them in The latter ende is further remooued and concerneth the life to come namely the fruition of our hope that is by Metonimy our glorie hoped for in the appearing of Christ the mightie God which that it may be a spurre to our more godly course we are willed to expect So that the briefe scope and summe of the words is as though he had thus plainly spoken There is great reason O Titus that thou shouldest thus vrge all sorts of persons young and olde men and women bond and free vnto such seueral duties and vertues as may most beautifie their profession because that blessed doctrine of grace offring saluation freely not onely to Masters but euen to seruants hath more brightly shined out in these last then euer before in former ages and like a schoolemaster instructeth that we should both denie vngodlines and vnlawfull lusts as also that we should moderate our owne affections with sobrietie exercise righteousnesse towards others and in regard of God practise the power of that religion which we professe and further vrgeth vs with thirsting desire to expect and long after that heauenly blessednesse and immortall glorie now onely possessed by hope but which shall be fully assured vs when Iesus Christ that great God and our Sauiour shall appeare the second time to our full redemption For the grace of God Doctr. Although the doctrine of the Churches of the olde and newe Testament be the verie selfe same in regard 1. of the author who is God 2. substance and matter which is perfect righteousnes required in both 3. scope and ende to the iustification of a sinner before God yet are there diuerse accidentall differences betweene them which that we may the better vnderstand both the offices and the benefits by Christ are meet to be knowne some of them we shall note out of these words as we shall come vnto them The first difference is in that the Gospel is called grace which word the Lawe acknowledgeth not nay these two are opposed to be vnder the lawe and to be vnder grace To be vnder the law is not to be vnder it as a rule of life for so all beleeuers on earth yea the Saints and Angels in heauen are vnder it but to be vnder the yoke of it which neither we nor our fathers were able to beare For to omit the least part of the yoake standing in the obseruation of 1. many 2. costly 3. laborious 4. burdensome ceremonies what a killing letter is the law which commandeth inward and perfect righteousnesse for nature and actions and that in our owne persons which promiseth
iudgements vnto Israel he dealt not so with euery nation neither haue they knowne his waies But now in this last age of the world this couenant of grace and life at least for propounding is made common to all people now euery man is inuited vnto repentance the partition wall is broken downe the vaile is rent and the mysterie which was kept secret from the beginning of the world is published to all nations Rom. 16.26 Vse 1. This place thus rightly interpreted yeeldeth no patronage to that deuise of Vniuersall election which they draw from the vniuersall vocation of men to the knowledge of the Gospel But many are called not euery particular man and the greatest part of the world haue alwaies bin out of the couenant besides of them that are called few come so as all to whom this grace is published participate not in it Vse 2. Note the extent of this couenant farre aboue the other whence it is fitly called by Iude the common saluation as in regard of the ends and meanes of it so also in respect of the subiects called vnto it so in the former Chapter vers 4. it is called the common faith not onely in regard of the kind and obiect of it but also of the subiects persons of all kinds beeing called thereunto which consideration should stirre vp our reioysing in that the barren and desolate hath more children then the married wife that the place of the tents of the Church is so enlarged and the courtaines of her habitation spread out as we are exhorted Isa. 54.1 Vse 3. Note that the kingdome of Christ admitteth no distinction of men it is not of this world which accepteth of men for their place countrie calling but all countries and callings are alike vnto God in euery nation and calling he that feareth him is accepted of him he neither accepteth the person of the Prince nor of the poore for they both are the worke of his hands he calleth the Gentile the seruant the poore and these receiue the Gospel Where againe we who are Gentiles and were Lo Ammi and Lo Ruhania may reioyce that we are receiued to pitie and that the wing of Gods mercie is stretched ouer vs who iustifieth the circumcision of faith and the vncircumcision through faith Hence may the poore beleeuer be he a thrall a seruant and base in the world raise his heart to comfort that euen he whom men despise is called and that effectually to see the grace and saluation of God euen he who is perhaps a seruant to some meane man is a free citizen in Gods kingdom euen he that hath neuer a foote in earth is become a purchaser in heauen Here is no complaint that the prodigall sonne is entertained and the seruiceable sonne neglected The Enunch need not say I am a drie tree nor the sonne of the stranger the Lord hath surely separated me from his people but whosoeuer cleaueth vnto the Lord to loue the Lord and serue him them he will giue a name better then of sonnes and daughters euen an euerlasting name that shall not be put out Vse 4. This meeteth also with a wofull delusion among many Protestants to whom when we call for conscionable walking in a Christian course What say they did not Christ die for all men and is not heauen as open for mee as for others would not God haue all men to be saued is he not mercifull will he condemne for such and such things which what is it else but from the abundance of grace to make their sinnes superabound and thus they plainly shew that they were neuer yet effectually called and that although they haue bin called to the supper yet haue they refused to come Hath appeared The Gospel is compared to a great light shining out brightly and gloriously 1. a light in that 1. it dispelleth a manifold darknesse which before occupied the minds of men 2. in regard of direction 3. comfort which it bringeth to the beleeuing soule And 2. a great light wherein is a fourth difference from the old Testament in which all things were more darke and obscure through the vaile of figures and ceremonies so as their light was but like the obscure light of the sunne before the rising not that the substance and scope of their doctrine was not the same with ours but that in the manner of deliuerie it was farre lesse lightsome But now the light is risen vp in glorious sort shining not as before almost to none but Iewes but to the Gentiles also so as according to the Prophets foreshadowing hereof the sunne is not only risen and in our midheauen but the light of it is seauen fold bigger then it was before And the reasons are sundrie 1. Many were the types and predictions of the old Testament which must be knowne to be accomplished in the new which for this cause must as farre excel the other in light and brightnesse as the bodie the shadow or the thing it selfe the figure and picture of it truely to this saith one that the exposition must be more cleare then the text 2. The promises made to the Church of the new Testament were many moe and farre more ample then to the old as that from the least to the greatest all should know the Lord that the mountaine of the Lord should be lifted vp vpon the toppe of the mountaines that all the earth should be filled with the knowledge of God as the waters couer the sea the which if they be fulfilled then this great light hath appeared 3. The generalitie of the doctrine confirmeth the same For all nations were to be called to the embracing of it Gentiles Arabians Barbarians and the rest euen of the most barbarous Heathens much light therefore and perspicuitie was to be required in such a doctrine as should acquaint all nations not only with it selfe but all that doctrine also which was formerly deliuered in all ages to the Church of God and this latter most full and clearely explaned in the former This light in this regard is growne like that cloud from an handbreadth to couer the whole heauens and is indeed that water running vnder the threshold of the sanctuarie which is risen from the ankles to a riuer yea a sea couering the earth 4. The exhibiting of Christ in fulnesse of time who came from his fathers bosome to reueale things there secretly reserued from the beginning of the world and the plentifull powring out of the spirit long before promised and 50. daies after Christs ascension accomplished to the Church of the new Testament doth certainely seale vp this same truth besides those expresse places of Scripture which might be alleadged to this purpose In 2. Cor. 3. Paul affirmeth that the ministration of the spirit is farre more glorious then that of the law which he calleth the ministration of death of which he affirmeth that yet it was so glorious that it made
to execution Examine thy soule then are the statutes of the Lord thy delight thy solace thy songs in this time of thy pilgrimage for as the child of God knowes his freedome from all powers of darkenesse so can he not if he be out of beginnings of conuersion and act of temptation but haue sweete comforts in his soule from the sense and feeling of the same Thirdly thou must not onely take direction and comfort but goe on to one thing yet wanting required 2. Cor. 3.18 namely that seeing we behold the glorie of the Lord with open face we must be changed into the same image from glorie to glorie that is seeing by the appearing of grace the vaile is remooued that we may see the face of God clearely now must we by meanes of this knowledge be transformed into his image that image in which we were created must be daily renewed and by degrees further restoared in vs which is the meaning of the Apostle when he saith from glorie to glorie for wheresoeuer this shining light is receiued it not onely illuminateth the mind with knowledge of the truth but by little and little it transformeth the whole man into it selfe Whence the Apostle saith Coloss. 3.10 that the newe man is renewed in knowledge after the image of him that created him and no light else can change the thing enlightened into it selfe Examine then whether thou art not onely inlightened with knowledge and vnderstanding but whether thou art changed by it from an vnbeleeuer and vnrighteous person to a beleeuer fruitfull in the workes of faith whereby thy selfe shinest as a light in the world Now the motiues to prouoke vs thus to entertaine the light are sundrie 1. Consider our businesse is such as requireth light the course of Christianitie is an husbandrie a race a iourney a battel 2. The difficulties dangers and obstacles in these businesses are many and we haue need of light to avoide them 3. The day lasteth not alwaies Ioh. 12.35 yet a little while and the light is with you and let the day once slippe whosoeuer walketh walketh in darkenesse he that worketh worketh the works of darkenes the former knoweth not whether he goeth the latter knoweth not what or how he worketh and let this worke be neuer so ciuill and seemely yea let it be neuer so good in the matter yet is it euill in respect of the worker 4. Those that regard not the light while it abideth iustly either forfeit it and make themselues vnworthie the kingdome or by Gods iust iudgement are hardened by it vnto further euill the God of heauen in his iustice giuing them vp to the god of the world to be blinded to destruction and ruled at his will wherein we might be plentifull in examples 5. What light soeuer can befall a Christian is by meanes of this Art thou in the darkenesse of ignorance and blindnesse this is a meanes of the spirit to enlighten the darke dungeon of thy heart and no other Art thou in the blacke darkenesse of thy sinnes here is a light discouering the remission of thy sinne the imputation of Christs righteousnesse Art thou compassed with the darkenesse of Gods displeasure for sinne this by offring conditions of grace and reconciliation maketh the face of God to shine vpon thee Art thou plunged in the darke deeps of afflictions and miseries hence shineth out the light of comfort mitigation and deliuerance Art thou by temptation laid in the darke graue of vtter darkenes death and damnation in thy owne sense and apprehension here onely seest thou Christ abolishing death by his appearing bringing life and immortalitie vnto light by the Gospel and making thee partaker of the inheritance of the Saints in light Lastly the freedome of this gift to such wretched and vngodly persons strongly perswadeth that we should as freely offer our selues to the light as it freely offereth it selfe vnto vs. The which reason is expresse in the text which saith that this grace offered it selfe and appeared when men sought it not desired it not obtained it not by entreatie or otherwise So Ioh. 3.19 the light is come into the world namely the world not expecting it nor wishing it nay when it shone gloriously vpon them they not acknowledging it and this is not the least motiue to the willing and thankefull entertainement of it Notwithstanding all which reasons what a iust damnation hangeth ouer many mens heads who still loue darknesse rather then light For 1. a number please themselues in their naturall estate find sufficient â—ontent in it and are neuer so merrie as when this light is furthest off the Israelites neuer dance so merrily as before the calfe which themselues set vp So will they spare no cost and paines to compasse their lusts they will part with their goods as the Israelites with their earings they will breake their sleepe to deuiâ—e workes of darknesse on their beâ—â—es yea they will powre out their strength and blood as Baals preists did and part with their liues so soone as let their sweete morsells goe Iudas will not leaue his couetousnesse for all our Sauiours faire warnings neither can all the plagues of God mooue Pharaoh to let the people goe Thus numbers turne from the light who by it should be allured to ameÌ„dment of life 2. Others turne against it and hate it and the candlestickes too which hold it forth vnto them they complaine of the brightnesse of the sunne and of too much preaching they scoffe at it and disgrace it and the bringers of it and these are monsters in nature for all creatures naturally loue light and follow it except hatefull battes and owles and such like all true men loue the light and the day but the theife robbeth in the night the adulterer watcheth the twilight he that is drunk is drunk in the night and Christ concluded against him that hateth the light that he is an euill doer 3. Others are not so malicious against the light but would faine ioyne light and darknesse together they would be professors and goe for good Christians but would not forsake some profits and pleasures of sinne The first thing that euer God did in the creation was the separation of light from darknesse which is the first thing also in regeneration The law condemned all mixtures and halting betweene two and the Gospel teacheth that we are either children of the night or of the day and cannot be both at one time no more then it can be night when the sunne is in the midst of heauen Let professours therefore knowing that the Arke and Dagon will not stand together and that they are either in Goshen or Egypt beware of thrusting this earth betweene this sunne and themselues for such an ecclipse portendeth great ensuing euills 4. Another sort would faine walke in this light but would be loth to be seene in it would haue the vse of it and yet hide it vnder a bushell too and therefore keepe
haue not resolued to renounce all vngodlines and lusts whereas this doctrine that bringeth saluation washeth not the outside onely nor beginneth at a wrong end but obserueth this method first denie all vngodlinesse be it neuer so inward and then outwardly to reforme the life 3. Whereas many a man thinketh himselfe soundly taught in Christianitie if he can liue inoffensiuely doe no man wrong be reputed a good Churchman and a quiet neighbour and so liue out of the gunshot of the lawe let such know that although this seeme to be good countrie diuinity yet may a man attaine all this without one sparke of this grace which bringeth saluation for be it thou beest neuer so harmeles that thou fearest no mans impeachment yet if thou beest not a seruant of righteousnesse thou neuer knewest the teaching of this grace which deliuereth men into the forme of it selfe meane thou neuer so well liue neuer so innocently yet if thou seruest not God in thy spirit both in publike and priuaâ—e if thou releeuest not the Saints and drawe on others to God and godly practises thou art neuer a whit nearer heauen for that is a lame halting holines which hath taught only to abstaine from euil and traineth not vp in the doing of that which is good Let here an indifferent man iudge whether that assertion of the Papists be true when they say that our doctrine destroyeth good workes whereas it imposeth them vpon such penaltie that he that hath them not to shewe hath nothing to doe with the grace which bringeth saluation 4. All that professe the Gospel must thus reason from their present condition We liue vnder the Gospel and may not conuerse profanely in the world after the guise of the world we liue vnder the light and the night is past vnto vs we may not therefore liue in darkenesse but walke as in the light and as children of the day Of which kind of reasoning we want not example and president in the Scriptures Rom. 6.14 ye are not vnder the lawe but vnder grace Let not sinne therefore raigne Heb. 12.16 Let there be none profane as Esau why for ye are not come to the mount that is ye are not vnder the law where is nothing but a loud voice terrible and dreadfull but ye are called to a still voice of Christ and his Apostles to news of ioy and gladnes c. So say with thy selfe What shall I wast out my time in intemperance in vnsauorie meriments or gaming shall filthie false or swearing words be heard proceeding out of my mouth shall iniustice oppression vsurie c. be found with me oh the Gospel which I professe teacheth me other things I am no scholler in this schoole though I haue neuer so often entred into it if any of these things or of this qualitie sticke by me Secondly note that where the Gospel bringeth to any person saluation there it looketh for returne of some recompence and namely this that it be enterteined with sobrietie righteousnesse and godlinesse which are the three graces which goe hand in hand and euery one looking at another Sobrietie keepeth the owne house and moderateth the minde at home Righteousnesse looketh forth and giueth euery man his due abroad Pietie looketh vp vnto God and giueth him his right Sobrietie preserueth and is content with it owne estate and portion Righteousnesse preserueth and is content that other men enioy their estate and portion Pietie preserueth and is willing that Gods part be reserued vnto him Againe sobrietie must goe before as a nurse of the other two for he that dealeth not soberly cannot deale iustly but depriueth the Church the common wealth and family of their due Righteousnesse without godlines is but Atheisme and a bewtifull abhomination and pietie without righteousnesse is but hypocrisie for how absurd is it to be precise with man and carelesse how wickedly we deale with God Now as sobrietie the first is the nurce of the two latter so pietie the last is the mother of the two former which where it is wanting neither of the former nor both of them can commend a man vnto God Therefore none of these three aduerbs of Paul as a learned writer speaketh must be forgotten which ioyntly conteine all the rules of Christian life In each of thâ—se we will obserue two points First the proper worke Secondly the rules of practise And first of Sobrietie The proper worke of it is to moderate the mind and conteine it in due compasse both in all the affections of the soule and the actions of life which it turneth it selfe vnto as may appeare 1. In things inward and 2. outward First in the inward gifts of the mind it teacheth three things 1. To be wise to sobrietie and not to presume aboue that which is written it suffreth not to pry into the Arke as the Bethshemites did to their cost neither in inferiour things to meddle with curious arts sciences but exerciseth it selfe not in things which haue onely a shew of wisedome but such as are profitable yea necessarie 2. To conteine and content it selfe with the owne measure of gifts to know their owne bounds and keepe within them the portion of grace which is giuen according to the measure of the gift of Christ it acknowledgeth with thankfulnesse but arrogateth not that which it hath not for this were to runne ouer the measure and Christ giueth no such gift which is not in the measure of it Of this sobrietie we haue a singular president in the Apostles themselues 2. Cor. 10.13.14 We reioyce not in things without our measure nor stretch our selues beyond our measure nor boast of things without our measure 3. As it teacheth a man to know himselfe so also not to despise another although he hath not receiued the like measure it swelleth not against another seeing it selfe hath nothing but what it hath receiued it enuieth not those whom God hath made superiours seeing the wisedome from aboue is pure peaceable not iudging not aduancing 2. In outward things it is a moderator as may appeare in things concerning 1. a mans calling 2. his estate 3. pleasures and delights 4. things indifferent First it forceth a man to abide in his calling but not as a drudge vnto it it wil not suffer the heart to be oppressed with the cares of this life no more then with surfetting and drunkennes it curbeth the vnquiet desire of increasing wealth and so both giueth freedome to the duties of the generall calling and fenceth from beeing too much wrapped and entangled in the cares of the particular Secondly in his estate this vertue of sobrietie setleth a man in a quiet comfort and contentment for it teacheth to want and to abound and putteth into a mans hand the benefit of contentation in all estates Hence if want come he that was rich can reioyce in beeing made low as well as the brother of low degree in
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
saluation in this present world God in his wisedome hath combined to euerie ende his meanes in all his ordinarie courses as to naturall life bread sleepe Physicke so to the spirituall the word Sacraments prayer sobrietie righteousnesse pietie and therefore the argument will be sound in the contrarie thus If God haue appointed me to die the death of the righteous he hath ordained me to the meanes namely to liue the life of the righteous if to glorie then to grace if to the full reuelation of glorie hereafter then to the first fruits of it here in grace if to the great citie of the great king hereafter then to the suburbs here there is no iumping to heauen no more then a man can leape from one citie to an other vpon earth Naturall reason teacheth that there is no skipping from one extreame to an other without a meane and much more doth diuine wisedome tell vs that no man can climbe from earth to heauen without Christs the ladder and faith with the fruits of hope loue obedience c. which are as it were the staues of the same 3. Note hence what is the proper ende of euerie mans life in this present world namely that in the way of a sober righteous and religious life he may attaine euerlasting happinesse hereafter there is no other time to get heauen but here vpon earth after death commeth nothing but iudgement no other purgatorie is to be expected then that in this life by the blood of Christ whatsoeuer Poets and Papists fable to the contrarie nor is there any other sactifaction but by faith here to lay hold vpon Christ onely oblation Alas how doe many peruert the ende of their liues some to get wealth honour and great estates others to sit downe to eate and drinke and rise vp to play others to trade in some one or other speciall sinne and lust but let vs that will be wise to saluation seeing it is called to day and our acceptable time and day of saluation is come vpon vs beware of hardening our hearts let vs not dare to striue against the holy Ghost in the ministerie for contemners of grace in this present world shall neuer partake of the glorie of the iust hereafter this is the gate of heauen and the iust enter into it or else this ministerie bindeth ouer to death from which it is impossible euer to bee loosed Vers. 13. Looking for the blessed hope and appearing of the glorie of the mightie God and of our Sauiour Iesus Christ. In this verse is set downe the second effect of this grace which hath appeared namely when it hath reuealed and published the good things which are reserued for vs hereafter and put them in our hands by faith and hope to lift vp the heart to the patient and vigilant waiting for and expectance of them And in the second place teacheth when the full reuelation of these things shall be namely in the second which is the glorious appearing of Christ who is described 1. from his maiestie and power that mightie God and 2. from his mercie and loue as he is our Mediator our Sauiour Iesus Christ. Wherein our Apostle includeth a verie strong argument to enforce all the former duties of which we haue spoken in the verse going before as also an effectuall meanes to containe beleeuers in those dutyes as though the Apostle had in more full and plaine forme of speach thus said I haue told of great things brought to light by the Gospel the which if you would haue part in you must take the way which I haue directed you into leauing the by-paths of vngodlinesse and worldly lusts and walking in the path of sobrietie righteousnesse and pietie for those that wait for the wedding must prepare that they be not found without the wedding garment and if at any time any discouragements or wearines 〈◊〉 you in this Christian course you cannot better sustain the one or establish your selues against the other theÌ„ by casting vp an eie in to the things within the vaile the expectatioÌ„ of which will be able to hold your hearts in your vprightnesse and cause you to forget that which is behind and striue to that which is before and presse hard to the marke and the price of the high calling of God In the verse we will first giue the meaning of the words and then raise the points of instruction First by hope is meant the thing hoped by an vsuall forme of speach that is both Christ himselfe principally as the words next following expound as also with him life saluation freedome from sinne and miserie perfection of glorie and immortalitie the branches of this exposition are prooued by two places of Scripture the former 1. Tim. 1.1 where Iesus Christ is called our hope the latter Eph. 1.18 that yee may knowe what the hope is of his calling and what the riches of his glorious inheritance is in the Saints Blessed hope 1. because Christ our hope is for euer blessed in himselfe and bestower of all blessing to his Church 2. the fruition of our hope putteth vs in possession of absolute blessednâ—sse for it shall both put an ende to all the hinderances of the blessednes of the godly and conferre perfect blessednesse in greatest measure and endlesse continuance seeing it bringeth vs to the perfect knowledge and sight of God who is blessednesse it selfe to the sight and fellowship of his blessed Sonne to the societie of the blessed angels and Saints and restoreth vs to the integritie of our owne nature with immortalitie that there may be no ende of our blessednesse 3. all our present blessednesse dependeth vpon the happie accomplishment of it for were we without this hope we were of all men most miserable And appearing of the glorie By a metominie of the adiunct for the glorious appearing a forme of speach verie vsuall among the Hebrues not that Christ is not now euery way glorious in himselfe but in that he shall then manifest his glorie for then his glorie shall breake out as the sunne when he shall sit in the throne of his maiestie And here we must note how the Apostle opposeth this second comming of Christ vnto his former that was the appearing of grace this of glorie that was iâ— humilitie for he came meekely riding on the colt of an asse but this shall be in power when he shall ride vpon the wings of the windes and make the clouds his charriot that was to teach righteousnesse but this to remnuerate it that to be like a seruant to be iudged and condemned for sinne this to declare himselfe the Sonne to whom all iudgement is committed by the Father Now indeed his maiestie and greatnes is troden downe and contemned and the glory of the world exalteth it selfe aboue his but then shall all vanishing glorie melt before him when he shall appeare in such brightnesse as shall obscure the brightnesse of the sunne yea make it fall
by the name of confidence and hope to shew that one maine scope of it is to raise the heart hereunto Heb. 3.6 If we hold fast the confidence and reioysing of the hope that is the doctrine of the Gospel whereby these are dispensed and confirmed then are we the house of God Thirdly the Apostle sometime speaketh as if the whole worke of euery dispenser of the Gospel were no other or greater then to quiet the heart in this expectation and that in his owne example and the rest of the Apostles 1. Thess. 1.10 Yee know what entring we had and how we turned you from idols vnto God and to looke for his Sonne from heauen no sooner were they turned to God but they waited for his sonne and that all the gifts of Ministrie are bestowed to worke in beleeuers this expectation we haue an expresse place 1. Cor. 1.7 Ye are not destitute of any gift wayting c. And lastly it addeth to the euidence of this truth that the faithfull are hereby marked as by their propertie euen such as with good seruants expect their Masters comming Matth. 24.45 such as looke for him Heb. 9.28 such as loue his appearing 2. Tim. 4.8 such as beeing wise virgins and louing spouses prepare themselues euery needfull thing for the bridgromes comming and such as beeing strangers and pilgrims vpon the earth haue their eyes still towards their country who while they liue in earth yet trafficke and haue their conuersation in heauen from whence they looke for a Sauiour Vse 1. Here is another triall to see whether we haue receiued this grace of the Gospell in truth or in appearance only If in truth then is the tast of the loue of Christ so sweet vnto vs as that we cannot but long after our fill of him in his appearing the sonnes of the Church begotten by the Gospel cannot but waite for the adoption of sonnes the Church is sicke of loue after him whom her soule loueth the common voice of the spouse is Amen vnto the promise of Christs comming Rev. 22.21 the bride saith Come and doubleth her desire and ardencie saying Amen Amen so as they are none of Christs spouses that say not come Neuer thinke then that thy heart is right affected vntill thou find in it this desire and breathing after Christ thy life for this is a speciall note of discerning betweene the godly and the wicked the one hath the spirit which saith come the other shake at the mention of this comming the one longeth till these shadowes flie away and that day breake on them the other can no more desire his comming then the guiltie fellon can the comming and presence of the iudge But that no man may be deceiued in this triall examination must be more particularly made whether this wayting be such as the Scripture prescribeth lest by mistaking it men faile of that comfort they leane vnto in their most need Be sure then that thy wayting be sound and true 1. in the ground of it 2. in the qualities 3. in the sound fruits and effects of it The ground of this expectation must be the free promise of God for all our future welfare applied by faith vnto our owne hearts the which promise of God being most certaine and our faith also as certenly laying hold thereon giueth such a certaintie to our hope as the Scripture boldly speaketh it can neuer make vs ashamed yea and ascribeth a full assurance vnto it Heb. 6.11 and calleth it the sure and stedfast aucre of the soule vers 19. This ground distinguisheth our Christian hope from those iogling perswasions of the Papists which they call hope for aske them concerning their hope what it is they tell vs that it is a perswasion arising partly from the grace of God and partly from our owne preceding merits But vrge them and say mee thinke there should be no great comfort nor setlednesse to leane vpon a vertue founded vpon merit they will tell you that indeede no man can be sure of his saluation for that were too much presumption but doe well and hope well hope well and haue well But against them we affirme that Christian hope buildeth certaintie vpon speciall faith neither of which they can abide to heare of without speciall reuelation and that by this reason Looke what was the ground of Abrahams hope the same must be the ground of the hope of all beleeuers but the free promise of God applied by faith in speciall was the ground of Abrahams hope and wayting Rom. 4.20.21 Hee doubted not but was strengthened in faith beeing fully assured that he which had promised was able to doe it There is no difficultie here but that Abraham had a speciall word for speciall faith to be grounded which say they we want But I answer that in the Scripture we haue in substance a particular word in that God who hath giuen the promise hath also giuen a commandement to euery beleeuer to apply it in speciall to himselfe 1. Ioh. 3.23 and this is equiualent to a particular word Obiect But it is presumption to hope without merits Ans. It is indeed presumption to hope for them they beeing so farre inferiour to the thing hoped for Againe it is faith and not presumption to hope for saluation in and for the merits of Christ though not for our own So much of the ground the qualities follow Secondly the qualities whereby the soundnesse of this Christian expectation is discerned are fowre 1. It must climbe aboue all humane sence and reason for it is no wayting with carnall eyes but with the eies of faith which the Apostle defineth to be the existence of things not seene and sight extinguisheth hope which is of future good things nay more it must hope often the cleane contrarie to that which it seeth as Abraham was said to hope aboue hope when he saw nothing in himselfe in Sarah in the whole course of nature but things which would haue dashed his hopes euen so here while within our selues we can behold little besides our sinnes and infirmities while without our selues we haue Esau hating vs in his heart and Ismael persecuting vs with the tongue while in this life we are compassed with miseries in the ende of this life with death after this life with the graue and corruption of it all which seeme to ecclipse our hopes and cut them short yet now is the time that our hope must be working and looking at things within the vaile that as a strong staffe it may vphold vs in a godly course 2. The second sound qualitie of this hopefull expectation is that it must be patient for what we hope we expect with patience Rom. 8.25 and so necessarie is patience vnto hope that the Apostle calleth this waiting by the name of patience it selfe 2. Thess. 3.5 The Lord guide your hearts to the wayting for of Christ that is to endure in waiting for Christ.
And we haue neede of patience to enioy the promises Abraham himselfe enioyed not the promise till he had waited patiently Heb. 6.15 we shall deceiue our selues if we looke to be wrapt into heauen as Enoch and Elias were seeing the promises of life goe with exception of the crosse which will trie our patience We knowe there is a time promised we may neither prescribe it nor if we beleeue make hast but as the husbandman patiently expecteth the fruites of the earth much more should we possesse our soules in patience to reape our fruites and haruest in heauen The third qualitie is a sighing and longing after the thing hoped for the heart that waiteth for such things hath both a griefe for the absence and a groaning desire after the presence and possession of them Rom. 8.23 We sigh in our selues waiting for the adoption euen the redemption of our bodie To this purpose saith Salomon that hope deferred paineth the heart Thus should we be sicke of loue and neuer finde our selues well and at ease in any thing below neuer thinke our selues happie in things present which are indeed but prison-ioyes in comparison of the ioyes of heauen but as crazed persons be euer complaining and wishing Oh who shall deliuer mee from this bodie of death Now who seeth not that this qualitie includeth an earnest loue of Iesus Christ whome we therefore waite for because wee loue him whence the Apostle Paul fitly knitteth these two together 2. Thess. 3.5 The Lord guide your hearts to the loue of God and the waiting for of Christ concluding thence that we cannot waite on the Lord Iesus Christ vnlesse we first loue him The fourth qualitie is a reioycing in that our hopes shal certenly come Rom. 5.2 we reioyce vnder the hope of the glorie of God that is that we shall partake one day of his glorie Excellent is that place in 1. Pet. 1.8 whome we haue not seene and yet we loue him and beleeue in him and reioyce with ioy vnspeakeable and glorious receiuing the ende of faith which is saluation And surely if Abraham the father of our faith reioyced to see the day of Christs humilitie so farre off euen 2000. yeares how ought we his beleeuing children reioyce to see the day of his and our own glorie approaching so neere that now is euen the last minute of the last houre how should we reioyce in that the time of refreshing and restoaring all things is come and if we be spouses of this bridegroome wee cannot but as we are exhorted reioyce in that the marriage of the lambe is come and the day of our owne coronation with an incorruptible crowne of glorie The third thing to trie the soundnesse of this expectation is by the effects of it and these be fowre 1. It purifieth and purgeth the heart and life whosoeuer hath this hope purgeth himselfe for he that waiteth for Christ wayteth for this ende to be like him and therefore conformeth himselfe daily vnto his similitude and becommeth pure as he is pure the which puritie howsoeuer it bee esteemed of in the world whosoeuer profiteth not in he cannot hope nor waite for Christ. If a man after the tearme of a fewe yeares hope for a large reuenue he cannot nor will not in the meane time take the way to cut off all his hopes but rather make wayes for the accomplishment and preuent whatsoeuer would come betweene him and them It is true that the blood of Christ purgeth vs from all sinne by satisfying for it and meritting the spirit of sanctification for beleeuers but yet we must purge our selues by manifesting that we receiue not this grace in vaine nor neglect the meanes wherein we are to testifie our thankefulnesse which is by striuing against iniquitie The Scripture noteth him to be an euill seruant that saith he wayteth for his masters comming and yet he beateth his fellowe seruants and sitteth downe with drunkards such hopes as these ende in vaine perswasion when presumption and vngrounded confidence confoundeth the person that giueth them harbor Dost thou hope then to be like Christ when he appeareth thou must then resemble him in this life beeing in thy measure pure holy innocent meeke louing and obedient professe hope without this conformitie vnto Christ it is but a pretence all is vnsound and deceitfull 2. It not onely freeth from sinne but frameth to obedience both cherefull and constant whereof we haue a pregnant example in Christ himselfe whom we are commanded to looke at for imitation who for the ioy that was set before him endured the crosse and despised the shame So also are the Saints in their measure looking to the ioy before them invincible both in labours and sufferings hope worketh the will it setteth the hands and holdeth them to worke it putteth a difference betweene the workes of Christians and ciuill men they attempt Christian duties that their master may finde them well doing and hold out also in well doing but these vndertake sightly duties but in some by-respect or other and wanting this hope are off and on especially in difficulties they giue vp all whereas the Christian who hath the recompence of reward in his eye can esteeme with Moses the rebuke of Christ great riches 3. This hope taketh off our fierie edge and heat of affections from the world and setteth them aboue it fixeth the eie vpon things within the vaile the glory of which dimme and obscure all the glorie of the world it causeth refusall of the pleasures of sinne for a season it maketh treasures of Egypt seeme small yea vile in a mans eie comparatiuely the expectation of this resurrection maketh the mocks and contempts of the world to be contemned yea sentences of death nay executions lightly esteemed of this hope hath carried martyrs through fires feares lyons dens teeth and a thousand kinds of death through all which they hastened to the fruition of the thing hoped for in which onely they looked for securitie and contentment 4. It beeing the daughter of faith waeeth not wearie but still vseth the best meanes for the obtaining the thing hoped It is importunate with God by prayer for the comming of Christ and as Iacob wrastleth with God when it hath nothing but it selfe to sustaine faith yea and preuaileth with the Cananitish woman after many repulses they that haue this hope pray for all the meanes which hasten this comming for the free passage of the Gospel the peace of Ierusalem the puritie of do-doctrine which themselues loue and beleeue and propagate vnto others by word and example that so farre as lyeth in them the number may be euerie way accomplished And further they greiue and sorrowe when any of these are hindered when the state of the ministerie and ministers is destitute and distressed when the light and life of professors is obscured and darkened when errors are broached maintained and receiued for these are things comming betweene them and their hopes and
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
the curse On the contrarie let the naturall children of the Church 1. know them 1. Thess. 5.12 that is both in heart accknowledge them the Ministers of Christ and in affection loue them as his Ministers accounting their feete bewtifull 2. render them double honour 1. Tim. 5.17 in which precept the holy Ghost hath made 1. reuerence 2. obedience 3. thankfulnes 4. comfortable maintenance their due from their people Secondly Ministers are hence taught so to order their liues and doctrine as they lay not their persâ—ns open to reproach nor prostitute their authoritie vnto contempt and so loose it both from themselues and others For this is the way for Ministers to winne authoritie and reuerence in the hearts of men by their liues and doctrine to become examples vnto the flocke And thus shining in the puritie of doctrine and conuersation they shew themselues starres in the right hand of Christ. The point beeing formerly prooued we will only note a threefold vse of it First to confute the Popish teachers who haue deuised another way to free themselues from the contempt of the laytie namely by inuesting their Bishops and clergie into ciuill authoritie and Magistracie by furnishing them with wealth and abundance yea superfluitie of state and pompe by distinguishing them from other men by strange fashions of apparell miters crosyer staues rings and bables that if Titus had bin such a Bishop this had beene a needlesse precept for who durst haue despised him but he should soone haue heard of him But the word teacheth that it is no politicke deuise that maintaineth the estimation of a Minister or Ministrie but the holy carriage both of the doctrine and liues of the Ministers euen as the Apostle also speaketh of Deacons that by ministring well they get themselues a good degree and great libertie in the faith Secondly this ground laieth heauie things to the charge of the idol-ministerie who for any gifts for teaching are many of them inferiour to boyes and girles of seauen yeares old and wofull it is to thinke how many places are serued or starued rather with Ieroboams priests who were raked out of the basest of men the iust subiects of reproach and contempt And others the sonnes of Eli who by the wickednesse and dissolutnes of their courses not only stinke themselues but make the seruice and worship and word of God to be abhorred men mistake their marke when they say that it is often preaching which maketh it dispised but because it is so often preached by such leud men it looseth the grace and power of it in the hearts of men Thirdly when men thus teach and thus liue purely and innocently and yet are despised let them not thing it strange nor be discouraged for they haue done their dutie and taken the right course to get reuerence and authoritie Let men at their perill now despise them the Lord will not refuse to honour them and if they cannot in earth yet are they sure to shine in heauen And thus by the assistance of God haue we absolued this second Chapter to him be therefore praise for ouer Amen CHAP. III. PVt them in remembrance that they be subiect to the principalities and powers and that they be obedient and readie to euerie good worke IN the former Chapters the Apostle hath beene carefull that Titus should in his ministerie propound the seuerall offices and duties of Christianitie vnto seuerall estates and conditions of men Now in this Chapter he will haue him teach more generall and more publike duties which concerne no estate more then other but all Christians of what estate and condition soeuer they be wherein he taketh vp the greatest part of the Chapter vnto the 9. verse II. The second part of the Chapter warneth Titus how to carrie himselfe more respectiuely 1. in contentious questions 2. in dealing with heretikes both which abounded in those dayes in the 9 10. and 11. verses The third part containing the third part namely the conclusion of the whole Epistle remembreth some priuate and personall matters which is ended with the accustomed apostolicall salutation Concerning the first of them These generall duties are 1. propounded in 1. and 2. verses and 2. confirmed and vrged in the sixe following They are propounded in this method and order First Titus must instruct all Christians in their duties towards Magistrates Secondly in the mutuall duties one towards an other The former taketh vp the first verse wherein two things are to be considered 1. the manner of propounding the precept 2. the substance of the doctrine it selfe wherein wee must speake 1. of the duties required which are two 1. subiection 2. obedience Secondly of the persons 1. to whome 2. from whome they are due But first we must returne to the manner of propounding this lesson in these words Put them in remembrance The Apostle saith not teach them or exhort them as before but put them in remembrance wherein Titus is inioyned two things 1. To call backe into their mindes this lesson euen the old doctrine concerning authoritie and subiection vnto magistracie which is not abolished vnto beleeuers implying that it is no newe doctrine but renewed 2. Often to inculcate and beate vpon this point for great and waightie reasons For 1. by nature all men desire libertie and to cast off the yoke of God corrupt reason wil be readie to conceiue all men one mans children and why should not one be as good as an other we came all out of one Arke and perhaps among Christians some Chore or other will be readie to say what is not all the congregation of the Lord holy 2. The Iewes in these times wherein the Apostle writ stood much vpon many temporall priuiledges as vpon Abraham the Temple the lawe c. and were stiffe and loath to stoope to the authoritie of the Gentiles 3. The Christians of Iewes and Gentiles stood as much vpon spirituall priuiledges not thinking it inough to be set free from the thraldome of Sathan and bands of sinne and so be made spirituall kings vnto God and the lambe vnles also by a boundles Christian libertie they might be at their owne hands to do as they listed without the knowing of any subiection 4. This also confirmed their error that they more respected mens persons then Gods ordinance for because in these dayes they sawe the most of the Magistrates heathen men and enemies to Christ and his gospel they thought it a most vnworthie thing that they beeing beleeuers should still be commanded and remaine subiect vnto them the weakenesse of which ground we haue discouered in cap. 2.9 for on the same commandement seruants presumed on more libertie then was meeâ— euen to the casting off of their subiection at least to vnbeleeuing masters The instructions which I will note out of this manner of deliuering the precept are two Doctr. 1. The scope of the ministerie is to put men in minde and keepe in them the
of Salomon Prov. 11.13 A faithfull heart concealeth a matter Secondly be carefull to containe thy selfe within thine owne calling follow thine owne plow beware of the sinne of busie bodies who loue to plaie the Bishops in other mens diocesses who if they had not with the Witch in the fable put off their owne eyes at home they might finde soule corners inough well worthy of reformation in themselues but therefore load they others because they spare themselues they throw no stones at their owne faults first and therefore they ate at good leysure to pry into other mens and so become the deuils gunpowder for want of better employment Thirdly Beware in all thy speaches with men of strife of words for from hence euill speaches arise and many words want not iniquitie If any man prouoke thee by reuilement and reproaches returne not euill for euill but rather blesse as becommeth an heire of blessing The angel durst not revile the deuil himselfe Christ when he was cursed cursed not but coÌ„mitted all to him that iudgeth righteously What the Apostles practise was is confessed 1. Cor. 4.13 We are euill spoken of but we pray Let another delight in cursing it shall couer him as a garment and runne into his owne bowells as water or like a stone thrown vpward shall fall vpon the head of himselfe that cast it for one clause of the couenant is I will curse them that curse thee But if thou beest the child of God feare not causles curses which shall not come nor be mooued thereat to break thy patience and euer remember that of the Apostle Rom. 12.14 Blesse them which persecute you blesse I say and curse not Fourthly In all companies pray to the Lord to set a watch before thy mouth and to keepe the doore of thy lippes for the tongue can no man of himselfe tame beeing such an vnruly euill as the Apostle Iames teacheth it to be yea resolue with Dauid before thou entrest into any company not to offend with thy tongue accustome thy selfe to soft answers which break wrath strike two stones together and fire will sparkle out but take away the fewell and the fire fayleth Fifthly beware of consenting to this sinne in an other for as thou art bound not to relate so not to receiue any euill speaches of thy brother Salomon counselleth not to meddle with the slanderer and flatterer wise chapmen must beware of such base pedlars If an other will dedicate his tongue to Sâ—â—han thou that wouldst free thy selfe from this sinne hast other businesse for thine eares And because many who are loth to giue their tongues libertie to runne vpon others yet conceiue no danger in keeping their eares alwaies open like the vncleane vessels in the law to receiue any report against an other let such knowe that the sinne cleaueth fast vnto them and becommeth their owne who are noâ— now accessaries but principalls in it without whom the sinne could not be committed For as there would be no theeues if there were no receiuers so if there were no hearers of false reports there would be no speakers And what an vnworthy thing is it for a Christian to be a fosterer yea a base sâ—ruant to the sinne of an other besides that it argueth both want of wisedome and want of loue in such a partie of wisedome in that he receiueth a testimonie and that from one witnes and he neither called examined or sworne and that against the credit and good name of an honest man flat against the rules of the lawes of God and man of loue to his neighbour for if there were loue in the heart it would expresse it selfe in the tongue in the iust defence of the partie as he would haue his friend defend his owne name if it were hazzarded Further the commandement of God is direct against it Exod. 23.1 Thou shalt not receiue a false tale and to giue heede to false lips is a note of a wicked man and on the contrarie it is made one of the tenne notes of a citizen of heauen not to receiue an ill report against his neighbour Let vs therefore be wise to take vp that wholesome counsel of the wise man to driue away tale-bearers with an angrie countenance as the North winde the sharpest of the windes purgeth the aire and driueth away the clouds which else would quickly resolue themselues into showers and stormes Thus shall we make him loath to speake that which he seeth vs loath to heare and if he will needes speake of others intreate him to speake of their good behind their backs and of their euill to their faces if the euill be priuate wish him to admonish him betweene them two if it be more knowne put him in minde that in many things we sinne all and had neede beware least our selues fall or that if he speake in loue it requireth an other manner of proces and if of hatred his anger were better turned against his owne sinnes If thou knowest the partie innocent openly defend his innocencie as Ionathan did Dauids if thou doest not tell him that the lawe requireth better proofes against a stranger and thou maist nor giue credence to so slender a testimonie I knowe there is too much nicenes and it would be thought too much inciuilitie to stay a man from shooting his venomed arrowes by which he would both kill himselfe and hurt others he cares not how many but he hath most comfort in the ende that can wash his hands before God and manifest that he hath not carried the deuill neither in his tongue nor in his eare No fighters Christians must so speake and so doe also as those who will be ruled and iudged by the law of liberty that is the gospel which is a doctrin of peac a doctrin breaking swords and speares into mattocks sythes a doctrine metamorphosing after a sort lyons into lambs aspes crocodiles into harmeles children a doctrine which cutteth off both affection and desire of contention and strife for we might well read after the old translation no striuers as also maketh a man lame of the striking hand Not that euery striking and fighting is hereby forbidden For 1. euery man is bound to contend in his place for the faith for religion truth and sound doctrine against falsehood error heresie and superstition 2. The ruler and people may by lawfull warre repell open either idolatrie or iniurie from Church or common wealth whatsoeuer the Manichees haue doated to the contrarie who condemned Moses himselfe because he was a man of warre and shed much blood or the Anabaptists of our dayes for if it had beene altogether vnlawfull Iohn Baptist would haue advised the soldiers rather to haue giuen ouer their calling and taken no wages at all then to haue beene content with their wages 3. Priuate men may seeke the face of the Ruler to preuent or redresse an iniurie and thus contend in iudgement which is no
in hand teacheth that there is an assurance a seale an earnest of saluation on which a man may assuredly settle his inward peace and his hopes shall neuer make him ashamed Yea further that this assurance is no blind perswasion nor bold presumption grounded vpon any thing of our owne but founded vpon the worke of God in vs changing vs daily renewing the image of God vpon vs the which good worke wheresoeuer it is begunne shall be perfected vnto the day of Christ. Cold is the comfort which this doctrine can minister to a number of men Christians by profession who neuer knewe this change in themselues the word hath beene too light to lift them vp to a newe life but they rotte away in the same sinnes and corruptions wherein they were borne and haue since confirmed vpon themselues and cannot say truely I am changed or yet am in the state of saluation Vse 3. See hence the blessed condition of men conuerted and begotten to God that we may neuer rest or be in quiet vntill we haue attained this grace of conuersion for they are alreadie possessed of their blessednesse and saluation which standeth in pardon of sinne couering of iniquitie freedome from the curse libertie from the raigne of sinne as also in the purchase of victorie ouer sinne and death of peace of good conscience of ioy in the holy Ghost in the certaine fruition of God himself and all those pleasures which are at his right hand for euermore The worldling seeth no part of this present happinesse and saluation of the Saints and therefore knowing no better he neuer accounteth himselfe so blessed as when he is drowned in carnall delights when his corne and wine and oyle is encreased vpon him when his cup runneth ouer when all men flatter him when his mouth is filled with laughter and yet in the mean time his bones are filled with the sinnes of his youth and age are likely to be laid downe together with him in the dust as Iob speaketh Nay more euen our selues who haue our blessednesse in our hands often see but a smal part of it that it is no meruaile if others can determine against our present happines when our selues are at such demurres in the matter especially when we see the world hating vs the earth expelling vs bonds prisons receiuing vs our countrie scarce acknowledging vs our kinsfolkes not knowing vs our friends forsaking vs our enemies killing vs dangers so assayling vs as we can scarce be safe in any corner nay sometimes our owne holds are taken that we cannot feare more warre abroad then we finde at home not meete with lesse peace without then within But now would it be an high wisedome to espie and know our blessednesse which with this change we firmely hold whatsoeuer our outward condition be or can be If now we suffer for righteousnesse it withstandeth not but maketh to our happinesse If all men speake all manner of euill against vs for Christs sake it hindereth not but furthereth our saluation If earth refuse vs heauen approoueth vs if men condemne God will iustifie if our friends denie vs Christ our husband will confesse vs In any miserie we shall haue assured felicitie in sorrowe and heauinesse matter of true ioy in outward trouble inward peace in temptation assurance of euasion In nothing all things in death and coruption life and immortalitie Thus our happinesse must not be mistaken which is inward spirituall and heauenly not depending on man but God by whose assured word and pledges it is bestowed nourished and perfected in vs. Now if any would trie whether he hath this happinesse in his hands or no let him come to this touchstone 1. Canst thou finde in thy soule a godly sorrow for sin which proceedeth on to repentance causing thee to loath thy sinne and loue righteousnesse constantly and canst thou loue him that dealeth sharpely against thy dearest sinnes 2. Dost thou finde thy heart which was a mansion of the deuill to be nowe a Bethel a temple of the holy Ghost in which thou worshippest God daily in spirit and truth presenting him with thy morning and euening sacrifices as the sweete incense of thy soule 3. Findest thou thy whole conuersation to be now a constant practise of righteousnes and holynes perceiuest thou thy selfe more heauenly minded then euer thou wast earthly and couetous more vpright in dealing with men then before vniust more pure and sober in word deede thoughts lookes then euer thou wast vncleane or intemperate Take all these together with thee and go on as cheerefully as happily thou art a blessed man alreadie and not all the gates of hell can hinder thee of thy saluation A second point to be learned in that it is said that then God saued vs when his bountifulnesse appeared is That before this reuealing of our saluation by Christ this loue and bountifulnesse of God was hid with himselfe and could not be reached vnto by the most peircing vnderstandings or industrie of man or Angel only God could inuent our cure onely God could manifest the same and make it appeare vnto vs. True it is that it was giuen in the wise counsell of God before the world was and shall be consummate and perfected when heauen and earth time shall be no more But if we enquire the proper time and manner of the happie appearing of it to the sonnes of men then we must answer that it was at the reuealing and appearing of our Lord Iesus Christ namely partly more darkly by the preaching of the Prophets vnto the auncient fathers and beleeuers as Abel Noah Abraham Moses Dauid who with the remnant of Israel enioyed the same promises and precious faith with vs and partly more clearely by the incarnation of the sonne of God which was the glorious rising of this Sonne of righteousnesse who both by his owne doctrine and miracles life and death and the doctrine of his Apostles and Pastors hath brightly shined vpon all vs vpon whom the ends of the world are come according to that prophesie of Malac. 4.2 The sunne of righteousnesse shall rise adding also that he bringeth health vnder his wings For before we sought not our health we our selues could make ouâ— wound wider and grow more desperately ouergrowne in our deadly diseases but could not dreame of a Phisician but now the father putteth forth his loue sendeth forth his beloued Sonne in him setteth liking vpon vs couereth vs with his skirts adorneth vs with his graces fitteth vs to our glorie and so daily by degrees draweth vs nerer him in fellowship then euer we were in the state of our innocencie To this purposeth is it said that Christ brought life to light whereas else Adam and all his posteritie had for euer laid vnder death and darknesse for when Adam little thought of saluation yea when he was running from God and hiding himselfe in his thickets then Christ brought life to light in
If we obserue in the multitude the high atheisme contempt of God and his word his Sabbaths Sacraments Ministers and his whole worship if we listen vnto the cursed oaths and imprecations if we cast our eyes vpon the iniustice pride riot hatred and earthlinesse which dwelleth euerie where with men can we now conceiue other but that the wicked spirit which ruleth in the world of the disobedient is abundantly powred out rather then this pure spirit here mentioned And if we behold the numbers of men who scorne and powre contempt on such as haue receiued the smallest measure of these graces can we thinke that such abundant grace is powred vpon men on earth seeing the most seeke vnder the titles of schisme or heresie to hunt it and banish it from off the face of the earth Or yet if we further looke vpon men that make shew of receiuing competencie of these waters who are yet neuer a whit washed nor euer a whit the cleaner they come to Church and heare they seeme to like good things and walke in ciuill conuersation but in regard of the soundnesse of their hearts we wash bricks or Aethiopians and loose all our labour may we not now well aske where is the abundance of this grace we speake of Or if we looke at such as haue receiued true grace howsoeuer the Lord will bring it to something in the ende yet we can scarse see on them or in them any such abundance but like strait necked vessels they receiue it but droppe by droppe although it be powred on them with full buckets We seldome see professors like trees of righteousnesse laden with the fruits of the spirit or walking or standing in Gods orchyard of the Church in a constant course of fruitfulnes but now and then in good moodes some works of pietie and mercie may be fouâ—d in their hands and the best of men come farre short of their watring in their encrease If the spirit were powred out from aboue would it not make our wildernesses fruitfull fields oh let vs bewaile our owne vncapablenesse in the sence of our wants and euerie man vrge his owne heart Is the spirit powred out on my soule he is the spirit of light and illumination I should then be filled with all knowledge of God he is the spirit of grace compunction and compassion I should therefore be much and often in the exercises of repentance and a broken heart he is the spirit of sanctification I should therefore abound in all holy conuersation he is the spirit of consolation I should therefore exceede with true and sound ioy and peace of good conscience he is the spirit of loue and therefore I should powre out workes of loue and mercie aboundantly if he were abundantly powred out on my soule Thus should euerie man examine his owne heart 2. If vpon this examination we feele not this plentie of grace we must ware of accusing God but condemne our selues in whom all the fault is as who refuse and despise so great grace If any aske how it can come to passe that such excellent grace should be refused I answer there are three maine causes of it 1. ignorance and blindnesse of minde 2. hardnesse of heart 3. securitie which three destitute vs of so abundant grace as is offered First we see not know not and therefore affect not these graces Ioh. 4.10 If thou hadst knowne the gift of God thou wouldst haue asked and he would haue giuen thee waters of life Water is so necessarie a creature as nothing can be more dangerously or vncomfortably wanting to the life of man this euery man seeth by the eye of his sence and so are much more these spirituall waters of life vnto the heauenly life which because men cannot discerne with the same eie they neuer affect nor thirst after them whence it commeth to passe that as the Poet in the fable men stand as it were vp to the chinne in these waters and yet die for water euen in the midst of those sweete streames die eternally for want of them If we want them therefore it is because we thirst not after them for onely he that thirsteth is called to them and Christ will giue onely to him that thirsteth to drinke of them Enlarge thy heart therefore wait vpon the Lord open thy mouth wide and he will fill it Samson readie to die for thirst called vpon the Lord and the Lord opened a chawbone and a riuer came gushing out so if thou seeing the necessitie and that there is no way but eternall death without these liuing waters and thirst after the Lord and call earnestly he will before thou shalt want euen by miracle abundantly supply thee but if thou esteemest of grace as a thing thou maist best want there is good reason thou be without it The second let is hardnesse of heart and worse then the former for that cannot affect because it knoweth not this will not though it know but keepeth the soule drie and barren without the least droppe of grace powre a sea of water vpon a rocke it remaineth a rocke still neuer a drop sinketh in and so is it with many a man he setteth himselfe by yeares together vnder the preacher he heareth gratious doctrine but the invinsible hardnes of his heart suffereth not one droppe of these dewes of heauen to sinke into his soule but as the light of the sunne shineth onely on the outside of a tree so doth this sunne of the Church on such a man but neuer getteth within him The third let is securitie ioyned with extreame neglect of meanes wherein the spirit vsually conveieth these graces A man that meaneth to be rich will not neglect his calling nor the meanes â—e seeth offered but he that meaneth to die a begger casteth vp al foldeth his hands together putteth them in his bosome care away let the squares goe as they will Art thou minded to bee rich in grace then must thou vse the meanes frequent the places and pipes where these waters flowe Quest. Where shall we haue them Answ. They runne from vnder the threshold of the Sanctuarie and the ordinarie pipes wherein the Lord in greatest abundance conueieth them are the word and Sacraments in their right and reuerent vse The Prophet Ioel hauing spoken of these abundant waters leadeth his hearers by the hand to the quickspring wher they rise In that day shall all the riuers of Iudah runne with waters and a fountaine shall runne out of the house of the Lord and water the valley of Sittim where the choice Cedars were betokening the trees of righteousnesse within the pale of the Church of God Here then is the place where thou maist drawe with ioy waters out of the wells of consolation all in the plurall number waters wells because here is promise made of more abundant blessing And yet while thy plough goeth abroad thou maist not be idle within doores for the Lord would
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 their owne displeasure and sometimes out of their sonnes misdemeanours doe disinherit their heires but the Lord cannot growe into such displeasure with his children as â—ueâ— to cast them out whome in his Christ he hath once admitted into his house If his sonnes sinne against him he will visit their sinnes and scourge them with the rodds of men but his mercie and truth will he neuer take from them Now of the tenure by which we hold life eternall namely of hope I haue spoken twise before in this Epistle at large chap. 1.2 2.13 to which the reader may looke backe onely in a word note that it is a mark of a man set into this new condition to hope and wait for the blessed inheritance in heauen 2. Cor. 5.2 We sigh desiring to be clothed with our house from heauen 2. Tim. 4.8 the description of the godly to be those that loue the appearing of Christ. And if all creatures groane with vs for the time of their deliuerance how ought we much more for whom such things are prepared Hence it followeth 1. that it will not stand with a conuerted heart to linger after the things of this life or to make his heauen vpon earth or to haue equall affection to earth as heauen 2. nor to neglect the meanes whereby this hope is confirmed whether outward offring as the Gospel ministerie word Sacraments or inward receiuing as faith vnfained working in obedience Ver. 8. This is a faithfull saying and these things I will thou shouldst affirme that they which haue beleeued in God might be carefull to shew forth good workes The first words of this verse beeing as it were a finger pointing to some excellent matter some take to be a preface making way and winning attention to the sequel of the verse others thinke it to be an epiphonema or graue shutting vp of that matter which immediately goeth before as giuing consent and acclamation vnto the most weightie and necessarie doctrine of free iustification by the grace of God in Christ which doctrine because the Apostle by the spirit of prophesie did foresee would be most strongly opposed he purposely by a vehement asseueration strengtheneth as also the doctrine of Christian hope which although it be not of things seene yet is it of things so faithfull and firme in respect of the promise as the Christian soule may without wauering and doubting relie and leane it selfe vpon the faithfull accomplishment of it But I take it the words may not vnfitly be referred to the whole doctrine propounded both before and after there beeing the same scope of both for what new thing is the Apostle to teach which he had not taught and vrged before and what particular is expressed in the verse which formerly hath not beene deliuered to young and old men and women servants and other all which estates after their conuersion vnto the faith are in speciall called to readines in euerie good worke vers 1. and to what other ende are those large descriptions of our twofold estate but to strike on the same string that howsoeuer we could not in the former attaine to any fruitfull conuersation yet now in the latter it were a shame not to adorne our profession and calling and what other end learned we of the appearing of grace but that vngodlines and wordly lusts beeing denied we should liue soberly and righteously and godly in this present world So as I say the Apostle setteth a seale vnto his whole doctrine that it is true and faithfull most vndoubted and certaine in it selfe and most worthie of all our credit and faith seeing nothing can be truelyer spoken nothing more profitably beleeued nothing more comfortably practised then the truth here deliuered vnto vs. Quest. But are not other doctrines true and faithfull yea as true as this and is not all Scripture of diuine inspiration Answ. Yes neither doth our Apostle oppose the truths of Scripture as though one were more or lesse true then another but in more necessarie or more questionable truths he setteth here and there a marke or pointng hand both to vrge the authoritie and necessitie of the one and also to force men more easily to yeeld vnto the truth of the other Example hereof we haue 1. Tim. 1.15 in such a fundamentall point as is saluation onely by Christ to be opposed by so many hundreth heretikes it is no maruell if we see some starre set by it or a light held ouer it that none may passe by it vntill they haue diligently waighed and fully resolued vpon the truth of it In like manner beeing to entreat of the difficult labour care and work of the ministerie from which women as not beeing capable of it are interdicted and of the excellencie of the function which no man might either rashly take vpon him or negligently execute beeing lawfully called and beeing further to set downe a certaine rule vnto which all the lawefull callings in the Church are to be conformed In such a waightie matter as is the preseruation of the Church and pietie he prefixeth a worthie preface 1. Tim. 3.1 This is a true saying if any man desire the office of a Bishop he desireth a worthie worke But where the Apostle doth all these things as in this place he could with lesse reason depart from his ordinarie manner Doctr. The Ministers of God must teach euerie truth reueale the whole counsell of God and keepe nothing backe but some truths must be dwelt vpon and more auouched then others and namely such as are either more necessarie or more contradicted This is the wisedome of the spirit of God himselfe who by his penmen distinguisheth of truthes and hath neither prefixed Behold in the beginning of euerie sentence nor affixed his Selah in euerie ones ende but onely in truths more observable and remarkeable then the rest Which point may receiue a generall confirmation from this obseruation that the penmen of Scripture beeing to write the historie of things past because they were of facts more vndeniable as things running into the sences of men they stand not so much vpon ratifications and asseuerations yea a number of historicall books there are the authors of which are not known to the church But when they come to write prophesies of things to come and things in reason more improbable then the authors name his kinred his calling with other circumstances of time place and persons seruing to confirme and conuince the truth of prophesies are registred And if these truthes were either more necessarily then ordinarie concerning the Church or more liable to opposition and exception then was much more caution and confirmation vsed To avoide multitude of examples whereby this point might be strengthened I will onely insist in that prophesie which more neerely concerneth vs that liue now in the newe Testament namely of the Reuelation The which booke because it describeth the state of the Church from the time of Iohn the last of the
imputation of the Church of Rome against our doctrine who beare the world in hand that our religion is a destroyer of good workes and an enemie vnto all charitable actions whereas we call for them as fruits of the Gosspel as ornaments to our calling as pledges of our election as witnesses of our sound faith and graces and as the very way which God hath appointed to walke to heauen in Our religion permitteth not any to stand idle in the vinyard we say let him not eate that will not worke yea we teach a necessitie of good workes iâ— beleeuers as well as the Papists do howsoeuer not as causes of saluation and iustification yet as inseparable companions of liuely and sauing faith only let Christ hold his place and they shall not set them higher then wee and let them giue them no more then the Scriptures doe and we will giue them neuer a whit lesse Vse 2. Seeing by good workes we glorifie God edifie our brethren and doe our selues so much good let vs be prouoked to the diligent practise thereof Neither let any man thinke himselfe exempt from this doctrine be he neuer so poore for we are not of the Popish beleefe who thinke that only such great and glorious workes as building Churches Colledges high-waies or giuing goods and Lands to the Church or almes deeds and such like deserue the name of good workes but euery man hath a double calling namely the generall calling of a Christian and the speciall calling of life wherein God hath set him and there is neuer a dutie of either of these be it neuer so base or seruill if performed in saith and obedience but it is a good worke and pleasing vnto God But what shall we say of them who by open wicked life professe contempt of God and his word hatred of the light and the bringers of it that cast backe yea pull backe many others who might be brought on and so accustome themselues to graceles courses as they can no more change them then the Ethiopian his skin certainly these although they also will bragge of a good faith to God-ward yet is it no better then the deuils haue who shall as soone be saued by their faith as these by this if timely they repent not That they be not vnfruitfull These words containe in them the reason of the former precept wherin by an excellent metaphor or borrowed speach he prouoketh Christians to the practise of good workes The metaphor implieth that as the Church is Gods orchard or garden and his Ministers are his planters and waterers so the faithfull are the trees euen trees of righteousnesse the planting of the Lord and planted by the riuers of waters that they might bring forth their fruits in due season And teacheth that true Christianitie is not a barren but a fruitfull profession vnto which Christians are euery where called In Ezech. 47.12 we haue a notable resemblance of those manifold fruits which by the power of the Gospell should be by beleeuers produced in the Church of the new Testament The vision was of waters which runne from the Temple and from vnder the threshold of the sanctuarie And wheresoeuer these waters should runne they should cause admirable fruitfulnesse in so much as on both sides of the riuer shall grow all kind of fruitfull trees whose leafe shall not fade and their fruite shall not falle These waters are the Gospel which issue from vnder the threshold that is from Christ the doore typified by that bewtifull gate of the Temple from the Temple at Ierusalem these waters were with swift current to runne not only ouer Iudea but all the world in a short space hence was the Church mightily increased for though these waters runne into the dead sea wherein if we beleeue Histories abideth no liuing thing yet such a quickning power they carrie with them as euen there euery thing shall liue such as were dead in trespasses and sinnes are hereby quickned and become trees of righteousnesse greene and flourishing yea and constantly fruitfull in all godly conuersation And this is the same which our Sauiour noteth Ioh. 15.1 that his Father is the husbandman himselfe is the vine Christians are the branches of that vine who if they be sound his Father purgeth that they may bring forth more fruite teaching vs hereby that it is the Lords scope and ayme that Christians should be abundant in fruits beseeming their profession The Apostle Paul accordingly exhorteth the Philippians to be much in goodnesse to abound in loue in knowledge and in all iudgement yea to be filled with fruits of righteousnesse which are by Iesus Christ vnto the glorie and praise of God And the same Apostle calleth rich men to be rich in good workes Now this beeing so necessarie a dutie to which euery Christian is euery where called we will for the further clearing of it consider these three points 1. The conditions of this fruitfulnesse 2. the reasons to prouoke vnto it 3. the hindrances of it vnto which we will adde and annex some profitable vse First the conditions of this fruitfulnesse are these 1. Euery Christian must be fruitfull for euery fruitlesse branch is cut downe and made fewell for the fire not only Churchmen or the Clergie as we say nor only rich men nor men only of lesser imployment but euery man high and low rich or poore learned or vnlearned must testifie himselfe a Christian by answerable fruits this word euery branch admitteth of no exception but is as a bush which stoppeth euery gap 2. Euery Christian must bring forth good fruite Matth. 7.17 Euery good tree bringeth forth good fruite and euery tree which bringeth not forth good fruit shall be hewen downe and cast into the fire and therefore the fruits which are called for at our hands are called in respect of the efficient fruits of the spirit in respect of the instrument fruits of faith and in respect of their qualitie good fruits acceptable to God and profitable to men 3. This fruitfulnes must proceede from good causes for first the tree must be good for men gather not grapes of thistles 2. he must haue a good roote that is he must be set and abide in Christ Ioh. 15.4 abide in me the branch cannot beare fruit of it selfe vnlesse it abide in the vine 3. he must draw thence good sappe and iuyce through the fellowship and communion of Christ his death and resurrection without which we can doe nothing 4. he must haue the spirit of the Sonne to be a principall agent in the setting and ripening of these fruites for they must be fruites of the spirit 5. he must haue the loue of God within him constraning him which will be as the sunne helping on these fruits to their perfection 6. he must haue good endes in his eie namely Gods glorie and mans good Philip. 1.11 4. Euerie Christian must bring forth much fruit and not for clusters
indeed his bowells were not straitned toward Titus and the Church committed vnto him seeing he wisheth the verie fountaine of grace to be opened vnto them for this word as we shewed in the beginning signifieth both the free loue and fauour of God towards vs in Christ as also all other spirituall blessings flowing from that fountaine such as are remission of sinnes reconciliation with God iustification sanctification life eternall and all the meanes tending thereunto 3. That beeing an Apostolicall prayer it might also be a meanes of obtaining and conuaying vpon them the grace requested and although he had made the same request for them before yet it is no vaine repetition for partly he prayeth for the encrease and further feeling of this grace for them and partly teacheth vs thereby that it is the only blessing to be prayed for the cheife if not only grace which our selues are to labour for and which we must by all meanes endeauour that others may haue their portion in with vs. 4. To shew that all our greeting must beginne and end in grace and that our formes of salutation should fauour of grace and not be profane gracelesse or formall as the most are 5. Beeing a Minister of grace he beginneth and endeth with it and teacheth Ministers that their first and last action of the day and of their Ministeriall dutie should be the commending of their people vnto the grace of God in their praiers and besides if ordinarie letters much more other more weightie actions of men must be vndertaken and performed with praier and praise Secondly in that he saith Grace be with you he sheweth that howsoeuer this Epistle was inscribed to Titus alone yet was it intended to be of common vse to the whole Church and therefore we haue not vnfitly applied the most of the doctrines to the vse not of Ministers only but of all sorts of men so farre as they concerned them Last of all in that he saith grace be with you all he meaneth all the elect and only they for only they are effectuall partakers of this sauing grace called often elsewhere the grace of our Lord Iesus Christ the treasurie and fountaine of it The wicked are indeede endued with excellent gifts of Gods spirit but they want this grace of God in Christ which is the only foundation of our election to the grace of life of our effectuall vocation to the grace of God wherein we stand and of that assured hope of that heauenly inheritance which he hath purchased of his grace By this grace we are happily reconciled vnto God and adopted to be heyres of grace hereby also we haue receiued the word of grace which is made fruitfull to the planting and watering of all other sauing graces in vs and so to the furthering and finishing of the whole worke of our saluation in glorie This grace be euer with vs and all them that loue the comming of our Lord Iesus Christ to their immortalitie Amen So shall it be And so be it To God the Father of lights and to Iesus Christ that eternall word together with that annoynting euen the blessed spirit the only one true and wise God who hath happily led vs through these labours be all praise and glorie in all the Churches for euermore Amen A SHORT VIEWE OF SVCH Doctrines as are enlarged with their reasons and vses A Man may sometimes lawfully change his name Pag. 4. Such names are to be giuen to children as may put them in minde of some good dutie Pag. 4 The name of a seruant of God is full of honour Pag. 6 The chiefe offices in the Church are for the service of it Pag. 10 God hath some who are elect and other are not Pag. 11 The elect haue a faith by themselues Pag. 13 The faith of the elect is ordinarily wrought by the ministerie of the word Pag. 16 The doctrine of the Gospell is truth it selfe Pag. 18 The knowledge of the truth is the ground of faith Pag. 19 The truth intertained in truth frameth the heart vnto godlinesse Pag. 21 The ende of the ministerie is to drawe vp mens mindes from earth to heauen Pag. 24 True faith neuer goeth alone but as a Queene attended with many other graces especially with hope Pag. 27 Life eternall is the beleeuers by free promise Pag. 30 God is truth itselfe and cannot lie Pag. 33 The free loue of God appeareth in that whatsoeuer he doth for his elect in time the same he decreeth before all time Pag. 39 The doctrine of saluation is more clearely manifest then in former times Pag. 43 The Lord effecteth all his purposes and promises in due season Pag. 44 Saluation is to be sought for in the preaching of the word Pag. 48 The office of preaching is an office of trust Pag. 52 Whosoeuer entreth into the ministerie must finde himselfe pressed by the calling and commandement of God Pag. 53 Ministers may be more or lesse in the commendation of their calling as the disposition and necessitie of their people require Pag. 55 Gods calling to grace is free and powerfull Pag. 56 Ministers ought to be spirituall fathers in begetting children to God Pag. 58 Faith is one and the same in all Gods elect Pag. 62 Euerie man must be carefull 1. whome 2. to what 3. how farre he commendeth an other Pag. 65 All are not naturall sonnes that are so accounted 66 The free and euerlasting grace of God is the foundation of all blessings spirituall and temporall Pag. 69 True peace is the fruit of Gods grace and mercie Pag. 71 Whosoeuer is called to labour in the Church must by all his care further the worke of the Lord. Pag. 75 He that would Christianly and comfortably carrie himselfe through his calling must euer haue the ende of it in his eie Pag. 76 Churches must not be condemned as no Churches for want of some lawes or gouerment if they ioyne in the profession of the truth Pag. 80 No Church is hastely brought to perfection Pag. 81 There is continuall bending of good ordinances euen in the best estate of the Church Pag. 83 Such an absolute necessitie of a setled ministerie there is where a Church is planted that without it religion cannot possibly thriue or continue Pag. 86 The ordering and gouerning of the Church is not left arbitrarie no not to an Evangelist but Apostolicall direction must guide him Pag. 89 How able soeuer a man is to teach if he be of a scandalous life he is vnfit to be chosen a Minister Pag. 92 Marriage of Ministers is a lawfull and holy ordinance of God Pag. 97 Polygamie was euer blameworthy euen in the best Pag. 103 He that would reforme others abroad must begin at home Pag. 110 To haue the blessing of gracious children thou must beginne at religion Pag. 111 The carriage of a mans children is a great credit or disgrace to his profession especially of the Minister Pag. 113 Riot is an hatefull vice to be
Whether Popish religion may be tolerated in a countrie professing the truth which can cast it out 715 Whether Protestants may marrie with Papists 717 Whether Popish idolatrie be any whitte lesse dangerous and odious then that of the heathen 719 Whether any man be so monstrous or graceles as to persist in error against the light of his conscience 721 Whether we may greete any but such as loue vs in the faith 747 Many other things worth obseruation might haue enlarged these Tables but I contented my selfe with these briefe collections which with the text of the Epistle will easily lead the Reader vnto them FINIS J entreate the curteous Reader to passe ouer some lesser escapes in the printing and among others to amend these which I haue obserued most altering or hurting the sense Pag. 5. in the margent for quiddam read quidam p. 40. line 7. for eternall r. internall p· 59. l. 26. f. first r. fifth p. 79. l· 31. f. God r. Gad. p. 99. in the margent f. fidem r sedem p. 112. l. 20. wanteth when p. 135. l. 39. f. world r. worke p. 121. margent f. superioris r. superius p. 144. l. 2. f. Noahs r. Lots p. 142. l. 9. f adoring r. adorning p. 143. l. 36. f. members r. memorie p. 148. l. 32. f. heart r. heat p. 151. marg f. sui aliter r. â—in aliter p. 163. â— f. haâ—bourles r. harberous p. 213.25 f. they might r. they might not contract p. 210.1 f. pace r. pale p. 217.11 f. them r. Cham. p. 300. l. 24. f. argueth r. aimeth at p. 326.23 f. forte r. foote p. 327.36 f. persons r. purses p. 328. â—0 f. him r. them p. 329. l. 5. f. others r. oathes p. 343 marg f. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 350.5 put in hold on Christ. p. 354.18 f. desolation r. dissolution p. 362.6 f. cannot r. can p. 366.31 wanteth to vtter Cant. 4.11 Magis fe gaudere quod meÌ„brum Ecclesiae Dei esset quam caput Imperij Nec iam ferre potest Caesarve priorem Pompeiusve parem Lucan Humilitas virtus Christianorum prima secunda tertia August Quibus studio est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scriptura commune promptuarium bonorum documentoruÌ„ Basil. mag in 1. Psal. Epitome Paulinarum epistolarum Prou. 3.15 Prou. 2.4 Deus noluit taceri quod voluit scribi August Isa. 29.11 Dan. 12. Act. 8. Ioh. 5.39 1. Thes. 5.19 cap. 2.15 Per breveÌ„ scribit epistolam vt vel ex ea Titi perdiscamus virtutem virum enim tantum vt confirmaret haâ—dquaquam longiori opus erat oratione sed hunc vt paucis admonâ—râ—â— Athan. in prologo Aâ—â—tius Mihi quidem huius operis Commentarij non ad ostentationem scribuntur sed ad commemorationem senectae ad oblivionis remedium quo sit mihi adumbratio rerum magnificarum diuinorumque verborum quae audire mâ—rui à sanctis viâ—is beatis Euseb. l. 5. c. 10. Scriptura prima veritas reuelata Psal. 119.18 Iam. 1.5 Ioh. 7.17 Rom. 16.17 1. Cor. 3. 2. Cor. 10. Gal. 1.6 Eph. 4.14 Phil. 3.2 Coloss. 2 4 8. â— Thess. 2.2 Orig. in praesaâ— epist. ad Rom. August lib. 8. confess cap. 4. Act 9.15 1. Tim. 2.7 3. rules in changing mens names Act. 16.1 Rom. 16.22 23. Folly to giue heathenish names to them whom we desire to be godly Quiddam Christiani delectantur nominibus Hectoris A chilliâ— Hannibalis adâ—o ipsis placet Gentilismâ—s Polan in cap. 1. Dan. Cases in which a man may forbeare to set his name to his writing Euseb. hist. eccl lib. 3. Iun. par praesat c. 2. ad Hebr. This reason is giuen both by Clemens Alex. and Athan. dial de Trinit See also Nicephor lib. 2. hist. eccl cap. 26. To be a seruant of God is the greatest honor Philip. 2.7 1. Tim. 1.12 Ministers are admitted into Gods presence chamber and counsell table Reasons to stirr vp their diligence in this high seruice 1. Tim. 4.6 Matth. 24.46 Matth. 25.30 Matth. 25.26 1. Cor. 4.2 And to faithfulnes Ioh. 3.30 2. King 5.22 Numb 12.7 Ioh. 7.16 and 8.28 1. Ioh. 1.1.3 1. Cor. 11.23 1. Tim. 6.2 1. King 16.10 2. Tim. 4.10 2. King 8.15 Comfort for Ministers in this seruice Reu. 1.16 2. Sam. 10.7 Isay 49.5 People account of this seruice as honourable 1. Kin. 22.14.27 Ier. 26.15 1. Thess. 5.13 1. Cor. 3.9 Let none be a shamed of this seruice Three priuiledges of an Apostle 1. Cor. 9.1 Act. 22.18 Act. 22 3. Galat. 1.1 Act. 9.15 Chiefest offices in the Church are for seruice 2. Cor. 4.5 Matth. 20.25 Mark 20.37 Matth. 25.21 Dixit se creatuÌ„ Apostolum vt electione digni crederâ—nt pietatis ac religionis veritatem agnoscerent Theodoret. in hunc locum Men may be called elect of God 3. waies 1. Pet. 2.9 Matth. 7.13 1. Ioh. 2.19 Iob. 34.19 Rom. 9.19 20. Rom. 11.33 Eph. 1.4 2. Pet. 1.4 10. 2. Tim. 2.21 2. Cor. 4.4 Ioh. 20.28 Matth. 13.20 Matth. 7 22. The true difference of sauing faith of the elect from all other Ioh. 6.66 Matth. 16.18 Contra Concil Trid. sess 6. can 15.16 Obiect Sol. Foure notes whereby the truth of faith is discerned Luk. 6.45 Rom. 8 15. Rom. 9.16 Faith ordinarily wrought in the ministerie of the word preached 1. Tim. 3.16 1. Cor. 3.5 Ioh. 16.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Pet. 1.21 The Gospel called Truth for 3 reasons 1. Pet. â— â—â— Heb. 10.28 Knowledge of the truth is the ground of faith 2. Thess. 2.13 Rom. 10.14 1. Pet. 3. 1. Thess. 1.3.5 Lampas fidei facile extinguitur nisi subinde infundatur oleuÌ„ verbi dei Chrysost in parab virg Fides explicita implicita Matth. 23.13 Col. 2.2.5.7 Heb. 10.38 Ioh. 6.68 Matth. 26.35 Gal. 1.8 Ioh. 10 â—â— 1. Cor. â— â— 1. Ioh. 2.27 1. Cor. 14.37 2. Tim. 2. This truth hâ—ghly aduanced aboue all other Gal. 6.2 Ioh. 23.34 1. Ioh. 2.7 8. 2. Cor. 3.18 Coloss. 3.10 Eph. 4.10 Humane truths frame not the heart to godlinesse Eâ—amine if the truth hath thus framed thy heart Rom 6.6 Philâ—â— 3. â—0 Coloss â— 1 Ioh. 8.32.36 2. Cor. 3.17 Ioh. 17.17 The aime of a faithfull ministery is to bring men to heauenly mindednes Reasons 1. 2 3 Hebr. â—1 26 Rom 8 1â— Matth. 19.28 Coloss. 1.5 Philip. 3.20 Ministers must then beware of earthlines Cleaue to the Ministerie which pulleth thee froÌ„ earth to heauen Trie thy profiting vnder the ministerie by this note Ier 9.23 Iob. 31.25 3. notes to shew when the heart is drawne vp towards heaueÌ„ Eph. 6.17 1. Ioh. 3.2 A true description of Christian hope Eph. 1.17 Luk. 2.37 38. Rev. 22.24 〈◊〉 looketh at things within the â—aâ—le Hope the sure anchor of the soule Coloss. 1.5 1. Pet. 1.3 â— infallible properties of Christian hope Voluntatem spes facit Prou. 14.15 Vigilanâ—â—um somnia â—lato Dâ—fference between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉
Rom. 13 14. 2. Pet. 2.13 1. Pet. 1.13 Miserrimus est qui misero servit Eph. 4. â—◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iam. 4 5· The spirit in man lusteth after enuie prooued 1. Sam. 18.9 Prou. 29.17 Gal. 5. Rom. 1. Professors must be carefull to banish all the sinnes of this suit Gen. 6.5 Rom. 5 1â— Men are naturally possessed with this point of Poperie that this corruption is seated in the bodie sences and inferiour faculties of the minde onely Timely take in hand thy crooked nature Morbus languor naturae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He calleth himselfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How God can be so good to man seeing so many vessells are prepared to destruction Rom. 11.22 Psal. 73.1 Mich. 7. â—â— 2. Cor. 2.15 Then are we saued when we are sanctified 1. Ioh. 3.2 Ioh. 3.18 Saluation considered two waies Alia est depositio peccaâ—i quae donatur ex parte Alia mortalitatis quae speratur None saued hereafter who are not saued here For assurance of saluation haue recourse to thy sanctification Philip. 1.6 Men conuerted are happie men though the world see it not Trie thy present happines by this touchstone Before the Lord put forth his loue in his Christ it could not be reached of man or angel 2. Tim. 1.10 Hebr. 1.3 Let the Papist goe to the nobles of the court of heauen we must goe to the Prince himself Let it be well noted against the Papists that euen works of iustice and grace are opposed vnto mercy grace and not works of nature as they would haue it Our saluation beginneth in election and not after we come to faith knowledge or good desires and works Both Augustine and Thomas vrge this place to prooue this conclusion Voluntas dei occulta esse potest non potest esse iniusta August ad Paul epist. 59. Ezek. 16.63 Dilexit non existentes imo resistentes Bern. Qui fecit te sine te non salvat te sine te August Essentiall parts of a sacrament three The Lord in baptisme not onely offereth but exhibiteth grace Concil Triden sess 7. can 8. si quis dixerit per ipsa novae legis sacramenta ex opere operato non conferri gratiam c. Grace not tied â—o the sacrament Rom. 4.10 Baptisme how the laver of regeneration Non quod dicitur sed quod creditur Aug. in Iohan. Ruccella Iudae venenum fuit non quod mala sed quia malus male accepit August Faith of Infants what 1. Cor. 7.14 Recte dicuntur â—ideles licèt nondum imbuti sunt fide Musc. in Matth. 18. Spiritum fidei Zanch. ad Eph. Semen fidei In infanâ—ibus qui adhuc per aetatem credere non possunt spiritus sanctus in eorum cordibus fidei vices agit Pet. Mart. in Rom. 6. Baptismus fluminis â—laminis sanguiâ—is What baptisme serueth for in them that beleeue alreadie Limbus puerorum Durus illâ— Papista lib 8. de Paradoxis Abluitur peâ—catum in baptismo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 No woman a fit minister of baptisme It is against the dignitie of this ordinance to be brought into priuate houses Ambrosius de obitu Valentiniani Imperatoris ait illuÌ„ gratia baptismi noÌ„ caruisse licèt non esset baptizatus quum eius desiderio flagrasset Necessitate premente adulti voto saepe voluntate soluÌ„ fuere baptizatâ— Falling from the grace of baptisâ— a groâ—â—â— error Hose 2.19 The congregation ought not to depart from baptisme Reas. Regeneration what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 1. 2. Cor. 3.18 Rev. 22. Opus ad extra All inward grace in baptisme is from the holy Ghost Hebr. 10.4 Bellarmins instances to the contrarie refuted De Sacram. lib. 2. c. 4. 2. king 5. Ioh. 9. Coloss. 2. â—â— 12. Act. 7. Vis regenerandi non aquae siâ—plici sed Sacramentali id est gratiae â—ei quâ—â— mediante verbo per aquaÌ„ operaturadâ—â—ribenda est Pola in Analys Catech Basil. 1. Ioh. 2.27 Mark 16.20 Isa. 59 21· Deut. 29.2 God in sauing reneweth men to his owne image 2. Cor. 5.17 Eph. 4.23 2. Pet. 1.4 Luk. 1.75 This necessitie is not to be coÌ„ceiued of the signe but of the thing signified Ioh. â—3 1â— Notes to trie this secret worke of God in thy selfe Ioh. 3.10 2. Cor. 4.4 Rom. 9.18 Gal. 5. Synâ—â—doche Ioh. 15.26 Graces of gods spirit compared to waters Ier. 17.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Spirit â—aid to be powred out in three respects Isa 11.9 Christ was PROMISED to the Israelites but GIVEN vnto vs. Ezek. 47. 1. Pet. 1.10 Ioh. 7.39 Our increase must be proportionable to the grace so plentifully poured out Phil. 3.8 Eph. 3.18 2. Cor. 3.18 Isa. 32.15 We haue great cause to bewaile our barrennes whereof are 3. maine causes Tantalus Isa. 55.1 â—zek 47. Ioel 3 18. Isa. 12.4 Christ our Lord the fountain of all our welfare Psal. 133.2 Ioh. 1.16 In thy want beg grace at his hands In thy supplie be thankefull vnto him Iustification what Rom. 8.33 What is meant by Grace 1. Pet. 5.10 A Romish shift auoided The righteousnes of a sinner before God is no qualitie in the beleeuer Gratia iustificaÌ„s in solo deo subiective in nobis obiectivè tantum in est Exod 32.33 Rom. 5.19 Pides iustificat non absolute sâ—d relative scil cum obiecto non efficiendo sed afficiendo applicando Luk 7. â—â— Gen. 27. â—7 Christ and saving graces are no circumstances but the substance of all religion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Haereditas est successio in vniversum ius desancti The ciuill law accounteth the heire and him that so maketh him but one the same person Eph. 1.18 Matth. 25.34 Eternal life being an inheritance must needs be most free Gal. 3.29 Voluir deus istaÌ„ connexionem vt ad bona opera sequatur beatitudo non tamen vt effectus causam sed vt aliquid coniunctum cum illis ex deâ— constitutione Martyr in Rom. 2. Whosoeuer would haue right to life must become a sonne Set thine heart vpon this purchase Hebr. 11.8.9 Keepe well the deedes of it 1. king 21.3 Comfort to those that are heyres All truths of God must be deliuered but some more dwelt vpon Rev. 1.1.11 vers 6 7.8 Contra solem obloqui Greenam cap. 1.1 Points of controâ—ersie must bâ— diligently heard taught Iude 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A good worke cannot come from any but a good man Opus quod qui fecerit vivet in eo non fit nisi à iustificato Aug. de spiâ— lit c. 29. Mark 11.24 Hebr. 4.2 Professors of the Gospel must be the first and forwardest in euery good worke Matth. 5.24 2. Pet. 1.8 1. Pet. 2.15 1. Pet. 3.2 2. Pet. 1.10 Rom. 2.9 Meanes to help forward the former dutie Philip.