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
other Priests might not marrie diuorced or defiled women but he may not marrie a widowe but a maid onely Neither might he mourne at all no not for his father or mother which was lawfull for the other Priests thereby to pollute himselfe and the holy place All which with a number moe such solemne rites betokened a singular sanctimonie in such as were to be giuen vp and dedicated to the Lords seruice Whence I conclude that if in those that ministred but in a material Temple that serued but in shadows types and obscuritie that in comparison were so farre off from the ministerie of the spirit of grace of libertie of life and so after a sort from God himselfe was required such legall holynesse at the least how much more is the truth of those representations requisite in vs who serue in the spirituall house of God who carie the substance and the bodie and are so much nearer drawne vnto God by how much he beeing a spirit delighteth in spirituall seruice before elementarie In Exod. 19.22 there is a speciall iniunction that the Priests who were to come to heare the law deliuered should be sanctified least the Lord destroy them much more then those that are the mouth of God in the newe testament to deliuer the law and Gospel should be carefull of their sanctification least the Lord sanctifie himselfe in their confusion For else those should not be such sure consequents of the Apostle where he dehorteth Christians from vnholinesse and prophanenes because of their present condition in that they were not vnder the lawe but vnder grace and that they were not come to mount Sinai but mount Sion And if such arguments were strong enough to binde common Christians to followe holinesse without which no man can see God surely farre stronger are they to enforce the dutie vpon the minister whose whole doctrine meditation speaches and actions priuate as well as publike should sauour of the spirit of God and of his blessed regiment in their hearts Vse 1. Profane Ministers are hence admonished oâ— their danger and vnfitnes how dare they take Gods name in their mouthes when they hate to be reformed How dare they rashly attempt to touch holy things with vnwashen hands when Dauid a most holy Prophet of God would not compasse the Altar nor participate in holy things before he had washed his hands in innocencie are such fit successors of the Prophets and Apostles who were called holy men of God not only in that they were penmen of the Scriptures and immediatly assisted and inspired by the holy spirit of God and freed from error in their doctrine which priuiledge we cannot succedâ—â—hem in but also in regard of their holy and innocent liues wherein also they shined as lights in the world expressing and shewing in life the life of that true and pure religion they taught vnto others 2. Let such as count this holines which is nothing but puritie of heart and life in Minister or people too much puritie and precisenes see their error and repent of it if they shall not see God who are without it much lesse shall such as scoffe at it We serue a God of pure eyes who hath pronounced blessing vpon the pure of heart and threatned that dogges and vncleane persons shall stand without the gate of that holy citie Notwithstanding therefore many a fooles bolt if that be puritanisme which many so esteeme it becoÌ„meth all the people of God much more his Ministers in that way which they so tearme to serue the God of their fathers 3. Note that marriage is no impure or vncleane condition of life nor a breach of chastitie and holynes for â—e that in the words before is permitted to be the husband of one wife is here called also to holynes and chastitie Temperate The Papists to maintaine the former error of single life translate this word continentem but the words of Scripture which for most part are more generall and figuratiuely comprehend many particulars either in commanding or prohibiting may not be restrained to strengthen Popish error For although all the vertues of the seauenth commandement may be here included yet the word is more generall then so seeing he is properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that hath any thing in his power that is Lord ouer a thing to command it and enioy it and here one who is Lord ouer himselfe his lusts affections appetite who enioyeth these and is not theirs who keepeth the command of these and they haue not him at command requiring that the Minister should be a man that can curbe and bridle himselfe in his will to ouermaster it in his affections of desire reuenge mirth sorrow c. to moderate them that they exceed not the meane and due measure in his appetite of meate drinke sleepe recreation that it be not inordinate yea in all his parts his hands his eyes his tongue c. so order himselfe as that no vnseemely kinde of gesture fashion word or dealing proceede from him which may disgrace his calling but to carie himselfe in such a temper as becommeth the former vertue of holines For euen the word hath affinitie with that which we call a right temperament or constitution whether of humors in the bodie or affections in the soule which is when none is predominant but one of them is equally mixed and qualified by another as strong wine is tempered and allaied with water and implyeth that the Minister by reason wisedome and religion especially either allay or breake off the headines and violence of those troublesome lusts and affections which may otherwise molest him and exceedingly preiudice him in the workes of his calling This vertue then standing in the moderation of our desires in the vse of all the gifts and liberties we enioy as also in laying a law vpon our selues that no inordinate lust beare sway in vs it cannot but be most nenecessarie in a Minister who may not either in his priuate course vnfit himselfe to the performance of his calling by the immoderate affection or vse of any externall libertie as of meate drinke recreation riches much lesse in his publike execution may he administer holy things as the word sacraments prayer according to distempered passion or affection as of anger sorrow lightnes or any such And further as it is a great preseruatiue in him of an equable and constant Christian course so is also a great nourisher of his inward quiet and outward peace and so procureth his freedome vnto ministeriall duties which aboue all other require that a man should be wholly his owne and the Churches for it bringeth downe high thoughts and proportioneth the minde vnto such an estate as becoÌ„meth the simplicity of the gospel it cutteth off al affectation of state pompe sumptuousnes superfluities aboue that which becommeth a Minister of Christ which things make rich men indeed but poore Ministers for the most part Now the meanes to attaine this vertue
of their mouthes and sparkles of fire leape out the smoke they send out is like a seething pot or caldron 4. As the spirit of truth is a peaceable and meeke spirit so neuer shall a man finde a bitter spirit conscionably vtter pure truths neither indeed will truth Gods darling dwell with such And what lowder lie then to charge Gods children with damnable heresies Let all antiquitie be searched and we shall finde three things which must concurre to make an heretike 1. The broching of something contrarie to the Articles of faith 2. A departing from the Church vpon it with profession of drawing Disciples 3. After solemne admonition a stiffnesse in such error and faction None of which if they can be found in such as to whome all are imputed Let euery man iudge whether such boldnesse in any man deserue not more open reprehension and censure whereby such might learne at length to spare the credit of such who are so farre beyond the reach of their enuie as that they iustly pittie their weaknesse and solly and not with them attempt any more the discouering of their fathers nakednesse which were a good way to couer their owne Vse 3. Let none looke to be spared in the Ministerie if they will be incorrigible no not great ones If any people might looke to be spared surely they of the circumcision might beeing a people of such prerogatiues But 1. Paul preferres the Churches good aboue their credit 2. As God hath no respect of persons no more hath his word 3. When great ones are more seuerely taxed inferiours will feare the more Doctr. 2. Note further who are to be reputed the chiefe plagues of the Church and the archseducers of the world euen they of the circumcision that is such as ioyne the lawe with the Gospel and works with faith in the act of iustification for they â—each such doctrine as abolisheth from Christ and maketh him profit nothing and that in such manner as men can hardly shift or auoide them for they slily glide into the extraordinarie commendation of that the Scripture also commendeth and attributeth too much vnto that which the Scripture ascribeth somewhat vnto As for example Circumcision in the prime of it was an ordinance to seale the righteousnesse of faith and for a time was worthily in such reputation as that death is iustly threatned against the neglect of it be it in Moses himselfe These seducers taking hence occasion goe one step further and will haue it a meritorious cause of saluation and consequently will not haue it dated when the Lord hath expired it but albeit the bodie hath appeared the shadowe must remaine The Popish teachers at this day are the iust heires of these seducers as appeareth in these particulars the Iewish teachers would professe and teach Christ but not alone for he must be ioyned with Moses and all the former rites and all these with Christs merits must be iumbled to iustification Euen so Popish seducers sit with Antichrist in the Church of God and professe Christ but together with Christ they must merit something themselues and so make themselues debters to the whole law And further they make the works of grace almes prayer fasting contrition yea their owne rites and traditions obserued meritorious causes of saluation for they promise life eternall to masses indulgences auricular confession vowes pilgrimages c. and so tread in the verie steppes of these seducers 2. Againe as the Iewish teachers dealt with circumcision so doe the Papists with our Sacraments which because by diuine institution they are signes and seales of Gods mercie and faithfull couenant they turne them into physicall not conduits but causes not containing onely but conferring grace euen by the worke wrought 3. Further as the Iewish teachers lead their disciples to stand vpon outward shewes and prerogatiues as that they were sonnes of Abraham had receiued the law circumcision in their flesh and were distinguished into diuerse famous sects as Scribes Pharisies Sadduces Essees c. The verie same things in effect doe Popish teachers force men to stand vpon as false antiquitie fained succession dissembled chastitie hypocriticall orders as of Francis Dominicke Benedict and an hundred more according to whose rules whosoeuer walke mercie and peace they pronounce vpon him such cannot faile of life euerlasting but as for beleefe in the Sonne of God seeking life by that means it is the least of their labour Thus doe they with those seducers publish lies and dreames of their owne hearts that Gods people may forget his name that is the grace and mercy of God in Iesus Christ. Vse 1. This point letteth vs see how pernicious and dangerous the Popish doctrine is which whosoeuer holdeth and maintaineth is abolished from Christ and fallen from grace Paul is not more confident in any thing then this that the ioyning of any thing with Christ as the matter of our righteousnesse is the cutting off of a man from Christ Gal. 5.3 Behold I Paul say and testifie that if yee be circumcised that is with opinion of righteousnes by it or confidence in it for else at this time the worke of circumcision hurt him not that kept himselfe from confidence of righteousnesse by it Christ profiteth you nothing so we testifie truely against the Papists that so many of them as will be iustified by the works of the lawe are fallen from Christ. Now because their doctrine teacheth this and he is not an absolute Papist that beleeueth it not we truely conclude that it is a doctrine leading from Christ and the absolute Papist hath no part in Christ. Obiect Doth not Iames make a cooperation of faith and works Ans. Yea but not in the act of our iustification nor in the matter or worke of our saluation but onely in the declaration of the sinceritie of our faith and truth of our conuersion which by fruits of righteousnesse we shew to be voide of hypocrisie so as let faith and works ioyntly concurre in the approbation of our iustification but in case of making vs righteous before God away with the works of the law if thou meanest to haue part in Christ these will neuer stand together here let Moses die and be buried and let no man euer knowe where he was laid to raise him againe This point shall be clearer when we come to those words of our Apostle Wee are not saued by the works of righteousnesse which we had done In the meane time dare Paul affirme of the lawe of Moses Gods owne lawe that he that holds vnto it to be iustified by it is fallen from Christ what would he haue said of their desperate and irrecouerable fall who looke for iustification out of their owne traditions vowes inventions the drosse and chaffe of their owne deuises of all which the Lord will say who required these things at your hands Let vs beware of dogges the propertie of whom is to returne to their vomit
in speach and gesture before his master and behind his backe but especially in the free obedience of all his lawfull yea and vnequall commandements so as they be not vnlawfull Coloss. 3.22 seruants obey your masters in all things that is in all lawfull and bodily things And the same Apostle mentioneth both in the Ephesians and Colossians bodily masters to shew that so farre as the soule is not hurt nor the conscience wounded the rule of the seruants obedience is not his owne but his masters will be it irkesome difficult wearisome Luk. 17.7 the wearie and toyled seruant may not come out of the field to ease and refresh himselfe at his pleasure but waite still vpon the hand of his master and sit downe and eate at his masters appointment and not before as that parable teacheth 3. In patient induring without resistance rebukes and corrections although bitter yea and vniust 1. Pet. 2.18.19 seruants be subiect to your masters not onely the good and courteous but to the froward and bitter for it is praiseworthy in conscience towards God to suffer greefe wrongfully When Agar was roughly dealt withall by Sarah she runne away and would not endure her but the Lord by his Angel controlleth this course and giueth her better counsell returne home to thy mistres and humble thy selfe vnder her hand or suffer thy selfe to be afflicted by her Quest. But may not a seruant auoid the rigour and extremitie of the vniust anger of his master Ans. It may be lawfull without despising of the masters authoritie to giue way for the present vnto his furie and if conueniently it may be to withdraw himselfe â—ill the rage be past and the storme blowne ouer as Dauid conueied himselfe from Saul and the Egyptian that directed Dauid to the Amalekites made him to sweare by God that he would not deliuer him to his master from whom he had fled neither did Dauid sinne in taking that oath because of that law Deut. 23.15 If a seruant had fled from his masters rage especially if an Heathen who cared but a little for their seruants liues he must not forthwith be deliuered to his master but humanitie must be exercised towards him they must adde no affliction vnto him but kindly intreate him till mediation may be made and his Master appeased with him Hence we note that religion and the doctrine of the Gospel freeth no man from any dutie but rather fasteneth it vpon him the Apostle saith not that seruants beeing now brought to the faith are no longer to be commanded by their masters but by Christ but writeth to them not as free but as seruants still and inforceth their subiection euen to vnbeleeuing masters and elsewhere writing vnto masters he forbiddeth them not to exercise rule and dominion ouer their seruants but only teacheth them after what manner to weld their authoritie And indeed this is a point which occasioned much trouble in the Apostles daies both vnto masters and seruants for they hearing of a libertie purchased by Christ to beleeuers in him they presently begunne to cast vp all and would not serue any longer especially vnbeleeuing masters but would be at their owne hands against which conceit the Apostles Paul Peter Iohn much laboured still recalling seruants to their former subiection and obedience Let not now any obiect that this seruile condition is against the law of nature is a fruite of sinne is against the law of Christ who hath purchased such libertie as now in him all are one is against the Apostles rule be not any longer the seruants of men which things surely the seruants of those times and some since haue taken hold of For 1. euery subiection is not against the law of pure nature who can denie but that in innocencie there was a politike subiection of the wife to the husband the children to the parents and this was no fruit of sinne although the tediousnesse and painefulnes of it came in by the fall 2. Christ hath purchased a libertie for soule and bodie but we must be content with the first fruits of it here in this world and those are the spirituall libertie we haue from Satan sinne and condemnation which shall bring on that perfect freedome we expect in heauen when we shall not only be freed from the power of sinne as here but euen from all molestation of it and not only set free from the euil of seruitude as here we are by Christ buâ— euen from it selfe 3. In Christ all are one indeed but in regard 1. of the spirituall and inward man 2. of the meanes of leading men to happinesse but in respect of the outward man they abide master and seruants still Prince and people still bond and free still noble and ignoble still Paul hauing conuerted Onesimus a runnagate seruant kept him not with him at Rome because he was called nor freed him from the seruice of his master but sent him to Philemon againe who although he must in regard of the faith account him a brother yet his outward condition was to be a seruant still 4. We must be no longer the seruants of men namely in respect of the inner man and the conscience which in seruants is as free from men as in Masters no master can command that for it is onely to be commanded by God but the Apostle speaketh not of bodily seruice to men neither is there any word which belongeth to the doctrine of faith that is a maintainer of any licentious libertie nay religion teacheth them that as Christ hath set them free so also that they shall not vse that libertie as a cloake of maliciousnesse and licentiousnesse but carrie themselues the rather as becommeth the seruants of God and the freemen of Iesus Christ. Vse 1. If this be so let Masters haue a care if they would haue seruants subiect vnto them to choose such as are religious and frame to religion such as they haue chosen that knowing what it is to be subiect to their master in heauen conscience may compell them to be subiect vnto their earthly masters also Wouldest thou haue thy seruant to please thee in all things worke him to please God in all things Wouldest thou finde him faithfull vnto thee see then that he be a Ioseph who will not sinne and be vnfaithfull to the Lord. Wouldst thou haue him a profitable seruant to thee see he be an Onesimus and then howsoeuer in times past he was neuer so vnprofitable yet now will he become profitable to thee and others Many masters feele the iust smart of vndutifull vnfaithfull vnprofitable servants to the ruine often of themselues and their familyes because they haue no care of their choise nor to frame them to godlinesse and profâ—ciencie in grace whome they haue chosen 2. This meeteth with the sinne of many seruants who lift vp their hearts aboue the estate of subiection and in their hearts despise the person or place of their gouernours and
the iust causes of heauines and griefe Vse 1. Now this triall will discouer to many men their estates who lay hold on the doctrine of grace to saluation but not to instructiō Some beleeue not nor hope for any such estate herafter as the faithful are in Christ partakers of but for all our preaching of the fatnes of that land deale as the Israelites did with Caleb and Iosuah concerning the promised land who when they told the people that it was a good and a fat land and that if the Lord loued them he would giue it them and seate them in it they rebelliously bad stone them with stones but presently the sentence passed vpon them from the mouth of the Lord that they should neuer see that land Which were it not the conceit of men it could not be that they could liue so like the Sadduces who say there is no resurrection nor angel nor spirit Such as was that Cardinall of Burbon who professed that he would not giue his part in Paris for his part in Paradise of whose mind some who perhaps wil crie out on him are while they were wel appaid if there were no other heauē nor no changing of their estate were that Pope aliue againe it is to be feared he should not want Protestants taking part of his heresie who all his life time could not be perswaded whether there was an heauen or hell and therefore at his death blasphemously vttered these words Now shall I knowe whether there be a God an hel or any immortality of the soule and shortly after knew it to his cost Others are fallen asleepe with the euill seruant while their master maketh stay of his comming and in one dead sleepe of sinne or other out of which they will not be wakened wast out their dayes as though their soules should for euer sleepe after death such sleepers are ill watchmen Others call on the Lord Iesus to come but neuer till they be cast on their death bed their hearts nor mouthes neuer harbour such requests in their life time and therefore in all likelyhood they are vnsound And many others there are who nourish a false hope or rather a fancy in stead of hope for it is like the Popish perswasion of which we spake vnsound in the ground they haue nothing to shewe for the euidence of their faith as also in the qualities for it must be fedde by things they can see it must haue good hold and pawnes of God and then it can trust him it is most impatient in any of Gods delayes it wisheth not but feareth rather this comming of Christ and so cannot reioyce in the certentie that he will come to their full redemption it is vnsound also in the effects it purgeth not the heart many nastie corners lie there vnswept and vntrimd vp it frameth not to the obedience of Gods word and will it lifteth not vp the soule from the world to heauenly mindednesse and conuersation it vseth no meanes of conscience to hasten this comming of Christ it reioyceth not where they are it sorroweth not where they are not let the state of the Church sinke or swimme so they enioy their owne but let no man that would not be confounded leane vpon such an expectation in which there is nothing but deceit Vse 2. Seeing it is a propertie of the Gospel to lift vp the heart to waite for Christs comming let so many as professe to giue entertainement to the Gospel prouoke themselues vnto this expectation which beeing a dutie so necessarie and of so fruitfull vse through all the Christian life and yet so generally neglected amongest men because naturally mens hearts are drawne downe vnto the profits and pleasures here below therefore are the Scriptures plentifull here and elsewhere in most vehement and forcible perswasions to vrge vs hereunto For I. in the text euery word is a motiue vnto it as 1. in that it is called a blessed hope the person that hopeth is a blessed man and the end of this expectation is blessednesse Blessed is he that watcheth and keepeth his garments And Blessed shall the seruant bee whom the Master findeth so doing 2. the appearing is called a glorious appearing of a mightie God the iust iudge of all the world and 3. that he who shall appeare the iudge is the same who is our Sauiour in all which regards it is the part of all such as would attaine blessednes participate of his glorie and be saued by him to waite for his comming II. Elsewhere in the Scripture 1. we haue the commandement of God Luk. 12.36 Be yee like vnto men that waite for their Master when he will returne from the wedding that when he commeth and knocketh they may immediatly open vnto him 2. Herein is put a difference betweene the godly and the wicked it was euer a marke of good men to waite for Christs appearance the auncient beleeuers of the old Testament for his first comming in the flesh in humilitie so Simeon Ioseph of Arimathea Anna were described by this that they wayted for the consolation of Israel and how much more should we for this glorious appearance which bringeth not grace only with it but fulnes of glorie On the contrarie the vngodly person is described to be such a one as whose master commeth in an houre he looketh not and in a day he thinketh not so the foolish virgins had prepared nothing 3. The danger of those whom this day shall oppresse vnawares such a seruant saith that text shall be cut in two and haue his portion with vnbeleeuers such foolish virgins shall haue the gate of the marriage chamber shut against them and as the Apostle Heb. 9.28 Christ appeareth not the second time to the saluation of any but of such as waite for him 4. From the time of this appearing 1. in regard of the vncertaintie of it Rev. 16.15 Behold I come as a theefe in the night blessed is he that watcheth for if the house keeper knew what houre the theife would come would he not watch but we know no houre that we might watch euery houre 2. In regard of the nearnesse of it the Apostles time was the last houre and ours then cannot but be the last minute a fearefull thing and full of danger it is to conceiue that the Master will deferre his comming or that the Lord is slow as men count slacknesse or that the law is but a scar-crow because fellons are put in prison and bound ouer to the assises and not presently executed This day may be nearer in it selfe at least to thy selfe then thou thinkest for and yet a verie little while and he that shall come will come and will not tarrie Let vs applie our hearts hereunto a little Euery man when he seeth euery thing grow worse and worse can say surely the world draweth neare an end and much more may we who haue our senses exercised in the word
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
can with new delight thinke and speake of old sinnes for there the selfe same affection and vile lust which brought on that sinne is yet aliue and vnmortified For the latter euery such remembrance should mooue vs to commiseration to our brethren offending Alas why should not I be meeke to others if I had no reason else my owne estate ministreth a multitude I was in times past as bad as any the child of wrath aswell as any other If for the present there be a change by grace I am all that I am and for the time future my selfe may be tempted and am as subiect to fall as any other thus I was and then I would haue bin borne withall that thus I am not it is the Lord that hath seperated me and now I see what hand it is that keepeth me from beeing led and left in tempation Thus if we behold our sinne we may sucke some sweet out of poyson and out of our euill take occasion to grow better all our daies furthering our selues thereby to walke humbly before God and meekly towards our brethren otherwise to behold sin past neither of these prouoked prooueth but an idle beholding of it and becommeth an hurtfull â—earer of the conscience in the end Doct. 2. Whosoeuer are called vnto the faith haue experience of a double estate in themselues one in time past and another for the present the one of nature the other of grace our Apostle affirmeth it of all beleeuers of which there are none but he had his once his time past in regard of which he may now be said to be changed into another man Rom. 7.5 6. The time was when the Romans were in the flesh when sinnefull motions had force in them vnto death and there was an aftertime when they were deliuered from the law and serued God not in the oldnesse of the letter but in the newnesse of spirit Ephes. 2.3 Among whome the Gentiles we beleeuers had our conuersation in time past Colos. 3.7 Wherein ye walked also once but now c. 1. Cor. 6.11 And such were some of you but yee are washed And good reason there is that he that is now beloued should see that once he was not beloued and that he who now is in the state of grace should see that he was once in the state of wrath aswell as others which will cause him to loue much and indeed the elect could not be elect nor iustified nor washed if they were alwaies the children of God and were it not for this once and time past wherein there was no difference betweene them and the reprobate but only in Gods counsell and possibilitie of calling I adde further that the conuerted may and must haue experience of this change for the conuersion of a sinner is a miracle aboue all naturall wonders and therefore except in some Ieremie Iohn Baptist and some few sanctified from the wombe is no such insensible thing as cannot be perceiued It is no such naturall change as is effected by insensible degrees as when he that was a child is now become a man but a supernaturall change by the spirit of grace such as when a man is borne into the world or when a blind man is restored to his sight or rather a dead man vnto life which are things of much note and manifest alteration and that of the whole man Againe faith it is which as an internall instrument purgeth the Augian stable and purifieth the â—oule cage of the heart now this we may know and must examine whether we be in the faith or no know yee not that Christ is in you vnlesse ye be reprobates and 1. Cor. 3.16 Know yee not that yee are the Temple of God and that the spirit of God dwelleth in you and Rom. 6.11 Know yee that yee are dead to sinne but are aliue to God in Iesus Christ our Lord. Vse 1. Labour to find this change in thy selfe and examine whether thou canst put difference betweene time past and time present for otherwise I see not but thou must set thy selfe downe without comfort aâ— one that hath no sound proofe of thy conuersion Quest. But how shall I come to any distinct knowledge of this change in my selfe Ans. Enquire and make search whether thou canst find the life of grace in thy soule for before this change thou wast dead in trespasses and sinnes Hath then the powerfull voice of Christ called thee out of thy graue hath he breathed the breath of life into the face of thy soule hast thou thy spirituall sences restored thee are thine eyes opened that thou canst say with the blind man One thing I know that whereas I was blind now I am sure I see hath he said Ephata to thine eares that now they are become the other sence of spirituall illumination and vnderstanding dost thou sauour the things of God Is the word sweet to thy tast dost thou feele the prickings of the Law and the lenitives of the Gospel surely if thou hast any true sence of God thou art not altogether destitute of the life of God Againe examine thy motion which is another inseperable companion of life euen in things that want sence namely whether thy cogitations motions speaches actions publike and priuate be changed and haue a new qualitie vpon them whether they are now holy spirituall heauenly fruitfull whereas before thy change thou wast in all these led by the command and instinct of the flesh Canst thou pray in faith and crie in assurance Abba Father this is also a signe of the presence of the spirit which is the earnest pennie of thy adoption whereas before this change thou fledst from the presence of God and tooke him for thine enemie Dost thou loue God for himselfe and thy neighbour for Gods sake this will be as the heate of a stone in summer which argueth the shining of the sunne whereas before this change thou hatedst God and loued thy neighbour either not at all or but in carnall respects Is thy heart estranged from the world the honours profits and pleasures of it this change maketh the woman at the well forget her waterpot whereas before thy heauen was here vpon earth thy treasure here and so thy heart also Doth the Church of God and the number of Gods people acknowledge this chang in thee for this is not to be contemned seeing that hardly can the child liue in the womb and not stirre or stirre but the mother shall perciue it take knowledge therefore what good men conceiue of thee and by these notes examine thy selfe vnpartially thou shalt come to know whether thou art begotten of immortall seed borne into the Church of God and called to the estate both of grace and glorie Obiect Some will here say alas I now feare that I know not what this change meaneth I haue good desires to doe well to loue God to auoid sinne to do good to good men and yet I find
parts when we come vnto them Paul In this name two questions come to be resolued 1. How the Apostle came by this name seeing he was a Iew and on the eight day beeing circumcised according to the law was named Saul after the Iewish manner and not Paul Ans. Not to stand vpon the opinions of some who thinke he was called by both these names because he was both a Iew by birth and a Gentile by his freedome in Rome neither of such as thinke he was thus called because he conuerted Sergius Paulus the Proconsul vnto the Christian faith for we read that he was thus called before we read of the others conuersion Act. 13.9 neither of that father who thought he was called Paulus quasi parvulus Christi vpon his conuersion for he was called Saul a long time after his conuersion But the simple and receiued truth is this That beeing called to Apostleship and ordained to be the teacher of the Gentiles in faith and veritie he was presently to giue ouer his Apostleship among the Hebrewes and withall he giueth ouer the vse of the Hebrew name whereby he was formerly knowne vnto them and vndertaking his office among the Gentiles he also taketh vp this name more familiar vnto them whereby he would giue them to know that he was now appropriated and after a sort dedicated vnto the seruice of their faith And this truth seemeth to be grounded in Act. 13. for before he and Barnabas were separated vnto this worke of the Lord he was euer called Saul but after this time neuer Here we may obserue two considerations 1. That it is and may be lawfull sometimes for a man to change his name else had it not beene lawfull in Paul nor Peter who was before called Bar-jona nor Salomon who was first called Iedidiah Not here to speake of the Lords owne changing of names as in Abraham Sarai Israel wherein the Lord in some new names would hide some new mysteries according to the new occasions offered yet here these caueats must be diligently obserued 1. it may not be done to the hurt or offence of any man as in nicknames taken vp in scoffe or for reproach of our selues or others but to the good of men 2. it may not be done to the hiding or couering of any sinne as many fellons and Iesuiticall fugitiues vse it 3. some good ende must euer be propounded in it wherein God may be more glorified and men edified Thus haue sundrie godly men changed their names in their writings to preuent preiudiciall thoughts taken vp against their persons that the truth might more prosperously spread it selfe 2. Note hence that such names are to be giuen to children as may put them in minde of some good dutie as Paul could neuer heare or remember his new name but also be put in minde of his new office and dutie which he was to performe among the Gentiles And so much as may be these names must be giuen in the naturall language thus the Hebrews giue fit names in Hebrew the Greekes in Greeke as Timothie There was a disciple named Timotheus his mother was a Iewesse but his father a Grecian which last words seeme to include the reason of his name the Latins in Latin as Tertius who wrote the Epistle to the Romans and Quartus a brother which reprooueth many men who are either too curious or too carelesse in imposing the names of their children The former beeing in the excesse giue names aboue the nature of men some drawing too neere the Deitie it selfe as Emmanuel and the Iesuits some of Angels as Gabriel Michael c. some of vertues as Grace Faith Mercie Patience c. The latter beeing in defect giue the names of heathen men as though they would haue them prooue so sometimes of things farre below the nature of men as of beasts trees c. then whome sometimes by Gods iust iudgement they prooue not more sensible whereas the name should not onely be fitted vnto the nature but also carrie some fit lesson and instruction in it The second question is Why this name is here prefixed Ans. There be three especiall vses of setting mens names vnto divine writings 1. to shew that men were called of God vnto that worke 2. that they were readie to iustifie and stand to that they had written 3. to preuent the mischiefe of forging writings and fathering them vpon men which neuer wrote them Which regards mooued Paul in all his Epistles to obserue two things 1. in the beginning of each to prefixe his name as in all his 13. Epistles 2. in the ende of each Epistle he added the Apostolicall salutation as himselfe witnesseth 2. Thess. 3.17 The salutation of me Paul with my owne hand which is the token in euery Epistle Coloss. 4.18 The salutation by the hand of me Paul And both these partly to shew his calling which was so strange and extraordinarie to be from God Gal. 1.1 Paul an Apostle not of men neither by man but by Iesus Christ as also that he might iustifie the truth he wrote Rom. 1.16 I am not ashamed of the Gospel of Christ As in the last place to preuent that mischiefe which was euen then inuented 2. Thess. 2.2 Be not suddenly mooued nor troubled by spirit by word or letter as though it were from vs he would not therefore haue any goe vnder his name which had not his name at it Hence learne 1. That in the former respects it is conuenient that a mans name should be set to his writings which he commendeth to the vse of the Church after the example of Paul who did not as many now a daies for his names sake set himselfe on writing but for his writings sake set to his name yet so as there be cases when it shall be neither necessarie nor wise to affixe the name of the author The principall of them be three 1. When the name shall bring neither credit to the truth nor profit to the Church but danger and hurt to the partie himselfe which case holdeth firme so long as he writeth generall truths and not personall for els it may prooue an hurtfull slander 2. When the high estimation and account of the penman in the Church may cause the truth to be receiued not for it selfe but for the writer 3. Whē the contempt of the writer through the corruption of the people shall on the other hand preiudice the truth that it shall haue none or lesse regard in respect of him And this is thought to be the cause why not to insist in other Scriptures as many of the Psalmes bookes of Chronicles c. the authors of which the spirit of God hath not discouered the Epistle to the Hebrewes generally by the learned thought to be Pauls wanteth both the name superscription and subscription which all his other Epistles haue not because he was the Doctor of the Gentils and so was out of his
who haue beene as faithfull to Christ as Zimri was vnto Elah in teaching doctrines and precepts tending to the advancing of their owne estate the enriching of that seate the decking of that whore of Babylon the pulling downe of the kingdome of Christ and the trampling of his testament vnder feete for when the Decrees Canons and Councels of men must iustle out the counsels of God the additions and traditions of men must be as by their doctrine beleeued and receiued as the written word of God how can Christ be acknowledged the onely Lord and husband of his Church But also pittie it is that euen of Protestant ministers not a fewe may bee charged with Demas his sinne in embracing this present world which if any doe needes must they become as faithfull vnto Christ as Hazael was to Benhadad for it goeth not alone but the forsaking of the truth is the next an inseparable companion of it Vse 2. This doctrine ministreth comfort vnto those that are faithful in their ministerie whom howsoeuer the world esteemeth of them their Lord highly respecteth admitteth them into his priuie Counsels and imployeth in a service which the angels themselues desire to prie into 2. They beeing his seruants they are sure of his protection Psal. 116. Dauid because he was the seruant of God was bold to pray for safetie hence are ministers called starres in the right hand of Christ not onely because he disposeth of them here and there according as he pleaseth but also to note their safetie and securitie for he alwaies keepeth them euen within his right hand 3. This master whom they serue will reuenge all their wrongs no otherwise then Dauid did the indignities of his seruants against Hanun 4. He becomes their paymaster and of him they receiue their wages and they performing their dutie faithfully loose no labour although Israel be not gathered but are a sweete sauour vnto God euen in those that perish 3. Vse Teacheth people how to esteeme of their Ministers namely as the seruants of God and consequently of their Ministerie as the message of God Which if it be Moses must not be murmured at when hee speakes freely and roughly and if Micha resolue of faithfulnesse saying as the Lord liueth what soeuer the Lord saith be it good or euill that will I speake why should he be hated and fed with bread and water of affliction Is it not a reasonable plea and full of pacification in Ciuill messages I pray you be not angrie with mee I am but a seruant Yet when Ieremie shall say of a truth the Lord hath sent mee his feet shall neuerthelesse be fastned in the stocks Nay this consideration should not only bind men to peace from touching and doing the Lords Prophets harme but also vrge them to haue them in exceeding honour at least for the workes sake which is the Lords who therefore acknowledgeth them co-workers with himselfe 4. Vse Let euery priuate Christian account it also his honour that the Lord vouchsafeth him to become his seruant and hereby harden thy selfe against the scornes and derisions of mocking Michals who seeke to disgrace thy sinceritie If the vngodly of the world would turne thy glorie into shame euen as thou wouldest haue the Sonne of man not to be ashamed of thee in his kingdome be not thou ashamed to professe thy selfe his seruant which is thy glorie let none take this crowne from thy head thou seruest not such a Master as thou needest be ashamed of And an Apostle of Iesus Christ Now the Apostle descendeth from the generall to this special seruice which was the highest Ministrie in the Church and sheweth that his imployment was in the most serious busines of the Church next vnder Christ who had furnished him with an embassage for the reconciling of men vnto God and that not as an ordinarie Minister but 1. as an Apostle 2. an Apostle of Iesus Christ. 1. That he was an Apostle appeareth by three properties agreeable only vnto Apostles First hee was immediatly called by Christs owne mouth Act. 9.5.6 I am Iesus arise for this was the Apostles prerogatiue to see Christs face and be called by himselfe immediatly and not as this day mediatly by the Church Thus Paul prooueth himselfe an Apostle Am not I an Apostle haue I not seene Christ namely though not while he was in the flesh and in his base estate as Peter and the other Apostles yet by reuelation and beeing now glorified which was of his farre more speciall grace once in the way to Damascus Act. 9.17 and another time in the Temple he saw Christ appearing to him wishing him to make hast out of the Cittie Secondly as he receiued his calling so likewise his doctrine immediately from Christ as the other Apostles did True it is that beeing brought vp at Tarsus he was first instructed in humane literature and knowledge that he was able vpon occasion to cite the testimonies of sundrie Heathen Poets and after that he was brought vp at the feete of Gamaliel a Doctor learned in the law in which he profited so much as he became vnreprooueable and liued according to the perfect manner of the law of the Fathers and he spake with tongues more then all the Apostles Notwithstanding all this when he commeth to learne the Gospel he had it not from man nor by man but immediatly by Christ from heauen This knowledge was too high for him to hammer out by his owne studie God himselfe shewed it him by reuelation Eph. 3.3 Thirdly he was not now tied to any one certaine place but was called to carrie the name of Christ among the Gentiles and to confirme this we read more of Pauls trauels then of all the Apostles besides put together his commission to Damascus was not halfe so large and generall as this he hath now receiued 2. He calleth himselfe an Apostle of Iesus Christ. 1. Because he was called furnished and sent by Christ. 2. Because he was now to teach Christ not the letter of the law any longer but the doctrine of the Gospel neither righteousnesse by the Pharisaicall obseruation of the law but by the faith of the Sonne of God Doctr. The Apostle by ioyning these two together a seruant and Apostle teacheth vs that the chiefest offices in the Church are for the seruice of it Was there any office aboue the Apostles in the Church and yet they preached the Lord Iesus and themselues seruants for his sake Nay our Lord Iesus himselfe although he was the head and husband of his Church yet he came not into the world to be serued but to minister and serue Vse Ministers must neuer conceiue of their calling but also of this seruice which is not accomplished but by seruice thus shall they be answerable to Peters exhortation 1. Pet. 3.3 to feed the flocke of God depending vpon them not by constraint but
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
stedfastnesse And this promise is described 1. from the stabilitie of it in that the author of it is God who cannot lie 2. from the antiquitie of it gathered from the circumstance of time before the world began both which considerations most effectually commend this promise of God and also confirme this our hope which leaneth vpon it Quest. What kind of promise is this heâ—â— mentioned Ans. The word signifieth such a promise as is meerely free and most absolute as the learned haue obserued and is opposed vnto all legall promises which are not free but conditionall and made good to the keeper for the keeping of the law for the man that doth the law shall liue by the lawe but euangelicall promises whereof this is the principall are no such compacts or bargaines but free without all antecedent inducement and all condition of doing any thing on our parts As for the condition of faith which some may here alleadge the answer is we receiue nothing for our faith nor the worthines or worke of it but by it as a hand or meanes we receiue the free promise of eternall life Quest. But how could God promise before the world began that is from euerlasting seeing there was none then to promise vnto Answ. By an vsuall figure of speach the thing decreed is put for the decree it selfe and the true sense is this God promised that is decreed to promise before the world began and in due time hath made that promise manifest in the word preached as in the next words The like phrases we finde 2. Tim. 1.9 He hath called vs with an holy calling before the world was Eph. 1.4 we were choosen before the foundation of the world that is God decreed then to choose vs. Neither will this speach seeme strange to him that considereth 1. that with God all times are present none former or latter to him 2. that hereby the Scriptures would note the certaintie and assurance of such a maine promise of such vse and expectation Out of which words we note three lessons 1. That life eternall is ours by free promise 2. That God cannot lie and therefore the promise is infallible 3. The admirable care and loue of God to man tendring his eternall good before he or the world was Doctr. 1. That eternall life is by promise appeareth by that vsuall metonimie in the Scriptures whereby it carrieth the name of the promise it selfe although indeede it be the thing promised Heb. 6.12 be followers of them who through faith and patience attaine the promise that is life promised This truth was liuely typified both in the sonnes of Abraham as also liuely shadowed in that earthly Canaan The sonnes of Abraham were Isaac and Ismael two sonnes but one heire and he the sonne of promise by which title alone he held his prerogatiue whereas Ismael was the first borne Hence was it vsuall with the Apostles to oppose the sonnes according to the flesh to the sonnes of promise And as it was then so now is there a seede of promise euen all faithfull men and women who are raised out of faithfull promises faithfully apprehended called elsewhere not sonnes onely but heires of promise that is not onely such as to whom the promises belong but such as claime their inheritance onely by adoption and promise and not otherwise In like manner the earthly Canaan was called the land of promise not onely because it was long before promised to Abraham and his posteritie many of whom for many generations onely so enioyed it but also because those that were brought to the possession of that good land had it not for their owne worthinesse they were charged to beware of such thoughts for God gaue them this power by stablishing his couenant with them figuring vnto vs no other thing but that this blessed rest prepared for the people of God the truth of that shadow is held in no other tenure but by vertue of the promise neither here nor hereafter adde hereunto that whatsoeuer grace the Lord powreth into the hearts of the elect they all beeing not onely steppes and degrees but pawnes also and pledges of eternall life looke out vnto the promise faith apprehendeth it hope expecteth it loue thankfully entertaineth it yea and all the rest are quickned and strengthened by it Nay in this regard the holy spirit of God from whom these streames of grace doe flowe is called the spirit of promise not onely in that he was promised to beleeuers as Ioel. 2. I will powre out my spirit but also because he sealeth vp vnto their hearts the certentie of this maine promise touching their saluation Obiect But life eternall is called a debt Ans. It is so of his promise not of our desert Herodias craued Iohn Baptists head as her due but not because by dauncing she had deserued it but because of the Kings promise And that these promises are free may appeare in the first and maine giuen to Adam when he was farre from deseruing it in whom was nothing to mooue to the Lord but to the cleane contrarie Vse 1. Whosoeuer pretend any other title to the inheritance besides the promise of God are of the bondwoman and Ismaelites descending of Agar The Apostle sheweth how we receiue the promise of the spirit that is freedome from the law sinne death hell and damnation namely through faith here is no merit but faith taking â—old Which condemneth that arrogant doctrine of the Church of Rome who will haue life eternall repaied to the merit of workes for their condignitie which is all one with the renouncing of the promise of mercie and to flie for releefe vnto the iustice of God Whereas the whole new Testament draweth vs from that legal righteousnesse and suffereth vs not to behold our best workes but God the promiser and Christ the mediator and our birth which brings our inheritance and our selues in the gifts of righteousnesse and remission of sinnes onely receiuers and in the matter of our iustification before God meere patients and no agents at all Vse 2. The strength of our hope standeth not vpon merits but vpon this same promise which confuteth another Popish error that to hope without merit is presumption but Abraham had another prop for his hope it was not merit that made him hope aboue hope but because he knew who had spoken he doubted not the promise through vnbeleefe Obiect 1. Ioh. 3.19 If we loue indeed and in truth we know that we are of the truth And therefore hope of saluation is to be fetched from the workes of loue Ans. The scope of the Apostle is to teach that true faith cannot stand without a good conscience not that the perswasion of it either onely thence ariseth or thereupon only dependeth or cannot be without works but that then we haue more full perswasion of our coniunction with God and soundnes in faith when together with the inward
not in the change of the minde but know it that no time is thine but the present and it is little better then Poperie to professe free will in this matter it is too much thou hast beene deceiued in the time past deceiue not thy selfe also in time to come Well said one God hath left man time past to repent of and time present to repent in but the time to come he hath reserued in his owne hands Doct. 3. The manifestation of saluation is to be sought for in the preaching of the word Which point is plaine in that the preaching of the word is an ordinance of God 1. to make Christ knowne in whose name alone saluation is to be had 2. to beget and confirme faith in the heart by which alone as by an hand we apprehend and applie him with his merits to our saluation The former the Apostle affirmeth Ephes. 3.8 the vnsearcheable riches of Christ was by preaching made knowen to the Gentiles and Coloss. 1.27 God would make knowne what is the riches which riches is Christ in you whome we preach For the 2. that faith is wrought by the word preached see Rom. 10.14 and 1. Cor. 1.21 By the foolishnesse of preaching it pleaseth God to saue such as beleeue in that herein he both offereth Christ vnto vs and giueth vs faith by which we receiue him 2. This truth appeareth in that wheresoeuer the Lord had a people to call to saluation there he sent his Prophets and Apostles whom he appointed so long there to stay till his worke was finished and then sent them elsewhere when Paul was resisted and blasphemed by the Iewes at Corinth he pronounced them guilâ—ie of their owne blood and purposed to turne to the Gentiles but the Lord suffered him not but caused him to staie there a yeare and six moneths longer because he had many people in the cittie so Paul and Timothie hauing gone through Phrygia and Galatia were forbidden by the holy Ghost to preach in Asia and by a vision were assured that the Lord called them to preach in Macedonia Which direction of them by the spirit to some places and restrayning them from other argued that they carried with them the meanes of conuerting such as whom the Lord at that time purposed to call In this ordinance is it called the word of faith 1. Tim. 4.6 deliuered by exhortation and doctrine vers 13. in this embassadge is it called the the word of reconciliation and thus preached is called the Gospel of the kingdome of God Mark 1.14 Iohn came preaching the Gospel of the kingdome of God powerfully raysing vp men thereunto and the Gospel of our saluation Ephes. 1.13 Vse 1. The preaching of the word is the greatest blessing that the Lord bestoweth vpon any people and such a one as God in his anger depriues that people of against whom he intendeth a plague the former appeareth in that great care of Christ himselfe who before and after his ascension prouiding for the good of his bodie the Church as the speciall gift and loue-token he could leaue behind him appointed Apostles Euangelists and after them Pastors and teachers to continue to his comming againe The effects also shew the power and price of the blessing which are reconciliation with God sanctification of the spirit mortification of the flesh the life of God all which are brought by the reuealing of Iesus Christ. The latter is euident in Amos 5.13 that when the Lord is about to bring euill times he maketh the prudent to keepe silence Both which shew vnto vs that the Lord hath opened vnto vs in this Church and land his chiefest treasure in that he hath put the barres into the rings of the Arke whereby his glorie is carried throughout our countrie and in that he hath lifted vp his cloud in the sight of all our people to direct vs in all our iourneies he hath not dealt so freely with euery nation neither haue they knowen his lawes Psal. 44. last Vse 2. Those people are bound to much thankfulnes and dutie among whom the Lord hath planted a preaching Ministerie by which men may be directed in the path of saluation It is a blessing we are to wish and pray for to all Gods people and bewaile their want that haue it not The former we are enioyned by the expresse precept of Christ considering the greatnesse of the haruest The latter by his example who mourned to see people as sheepe scattered without a shepheard Obiect But people may doe well inough if they haue the word read publikely and they can read it at home Ans. My purpose is not by establishing preaching to derogate from reading the manifold fruite which accreweth by reading the Scriptures hath otherwise taught mee together with the custome of the Prophets Apostles and Christ himselfe of which I haue elsewhere expressed the principall But the things which God hath ioyned together let no man separate In the old Testament the Levites must read the booke of the law giue the sence and cause the people to vnderstand the reading In the New after the reading of the law there was expounding Christ himselfe after the lecture of the law had a booke giuen him found the prophecie closed the booke sate downe expounded it so did the Apostles Paul and Barnabas Act. 13.15 Thus hath the Lord afforded his Church a further benefit and more full blessing a more ordinarie and principall meanes to beget faith and repentance and to lead men along vnto saluation by a more ful manifestation of the promise of life which is here said to be by preaching that is by explaning and applying things read to the heart and affection This is the labour in word and doctrine commended vnto vs that are the Lords builders and laborers who in raysing the spirituall walls must imitate Nehemiahs builders euery one of whom in repayring the walls of Ierusalem must hold the trowell in one hand and the weapon in the other in like manner should euery Minister exhort with whose some doctrine there is the vse of the trowell and improoue the gainsayer which is the vse of the sword to want which ordinance is to want that which the wisedome of the Lord thought most necessarie for the welfare of his Church who would not haue his people sticke in the outside but pearce into the depth of his wisdom reuealed neither content themselues with a bulk of corne but to get it troden out nor with bread in the lumpe but deuided Whether therefore their estate may be good in such a want or no we are not so much to sit as iudges vpon them as become petitioners for them that their want may be supplied seeing the word hath taught vs that where vision faileth people perish And for priuate reading would God men were better acquainted with it then they are yet although the Iewes had the law priuately at home the
himselfe either stand still like a statue in the way or else like the creuise goeth backward but he must in nothing giue offence least his Ministerie be blamed yea more he must be an example to the â—â—ocke so Paul enioynes Timothie to be to them that beleeue an example in word conuersation loue spirit faith purenes euen as he set himselfe an example to Timothie 2. Tim. 3.10 But thou hast knowne my doctrine manner of liuing purpose faith long suffering loue and patience for this example hath the force of a rule either good or bad Peters example constrained the Gentiles to do like the Iewes and Barnabas was drawen in with him see also 1. Pet. 3.1 Now not needing further motiues to prouoke Ministers to labour after good life we will onely mention some meanes whereby euery of them may become vnreprooueable 1. Labour with thy heart to set it selfe still in the presence of God and this will be a meanes to keepe it order whereas otherwise an vnruly heart will breake out one time or other 2. Haue a care of a good name as well as a good conscience not so much for thy owne as for Gods glorie neither because thy selfe but others stand much vpon it 3. Auoid occasions of sinnes appearances of euill seeing thy motes become beames 4. Studie to doe thy owne dutie diligently meddle not with other mens matters 5. Curbe and couer thy own infirmities buffet thy bodie and bring it in subiection 6. Daily pray for thy selfe with desire of the prayer and admonition of others Thus oughtest thou that art a Minister set thy selfe a coppie vnto men howsoeuer the most rent such coppies out of their bookes as too precise and exact Vse 3. How men are to conceiue of Ministers not as of men without sinne or infirmities as the Apostles confessed they were mortall men subiect to the same infirmities with others and to acknowledge the goodnes of God in keeping them altogether not from all sinne yet vnreprooueable that is vntainted of greiuous crimes whereby his name and this calling should be highly dishonoured which were it well considered of men we should not heare such outcries against euery infirmitie in the person of the Minister as though the verie calling could exempt him from sinne which we see the calling of the very Apostles could not doe Husband of one wife Hauing â—eard what is generally required of euery Minister that he be vnblameable Now we are with the Apostle to descend to those priuate vertues which concerne his economicall administration And those in this verse are two the former concerning himselfe in preseruing his owne chastitie the latter respecteth the persons within his family namely his children ouer whom he is to exercise Christian authoritie gouerning them as a father who is a Minister framing them to dutie towards God and himselfe and trayning them vp carefully in the doctrine both of faith and good manners For 1. concerning their religion it is required that they be faithfull children 2. For their manners they must be 1. temperate 2. obedient And both of these declared in their contraries whereof they must be free as 1. they must not be slandred of riot which is a lauish wasting and a needles spending of goods 2. Not disobedient but such as will endure the yoke These two vertues must especially be exercised of euery one that is to be a Minister of Christ the former of which beautifieth his owne person the latter graceth his family and both of them adorne his calling and profession To vnderstand the former aright we must first remooue the false interpretations and 2. propound and establish the true sense and then come vnto the doctrines And first where the Apostle requireth that the Minister be the husband of one wife the Papists interpret it most ridiculously in an allegorie affirming that Pauls meaning is that an Elder must haue but one wife and that must be his Church But the scope of the place is not to answer the question whether one minister may haue two Churches or no but what a one he ought to be for the gouernement of himselfe and his that is to be set euer any people 2. What meaneth it that this husband must haue faithfull children if he may not haue a wise other then the Church If it be said that by these children must be meant the faithfull and the children of God begotten in the Church I answer that the same Apostle to Timothie cutteth the sinewes of all such cauills where he expoundeth the same precept necessarily to be meant litterally and not in this allegorie by the reason of it annexed for if he cannot gouerne his owne house how shall he gouerne the house of God Secondly others say he must be the husband of one wife onely and that after the first he may not haue a second Which opinion Montanus and Tertullian extended to all sorts of men the Grecians after restrained it to the Clergie and the Romanists were readie inough to take it vp and stil reserue it among the rest of their rubbish But that also is as grosse and false exposition For 1. he that marrieth a second wife after the decease of the first if he keepe himselfe faithfully vnto her is still but the husband of one wife seeing the lawe of the former is by God dissolued 2. It is a generall commandement that if the brother die without children his next brother was to marrie his brothers widow and raise vp seed vnto him Now as in the other tribes so doubtlesse happened it among the Leuites and therefore the Leuite although a widower was to marrie his brothers wife Obiect If it be here said that we now are in precepts deliuered to Ministers of the newe Testament and are not to square our selues vnto that speciall administration of the old I answer that the generall precepts of the newe Testament affirme no lesse as He that cannot containe let him marrie and to all widowes the Apostle giueth leaue to marrie so in the Lord and that that is of generall perpetuall equitie to men as well as women and to all sorts of men as to one kind is plaine by Rom. 7.3 The woman if the husband be dead is free from the law of the man so as she is not an adulterer if shee take another man To which truth many of the fathers accord Thirdly an other sleight of the Papists must be auoided who haue thus corrupted it If any haue beene the husband of one wife and now be not he may be a minister but the spirit of God changeth no tenses here and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be supplyed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lastly neither must it be vnderstood so as the Minister must of necessitie be the husband of one wife and may not liue single for though all cannot receiue Christs speach concerning continencie yet some there are to whom it is giuen and to them his
himselfe when he said that he that marrieth not only doth not euill but doth well but good is opposed to that which is incommodious or inexpedient so is the word also vsed Matth. 19.10 and this is that the Apostle saith it is not good for the present necessitie that is it is not conducible expedient for that it is more ioyous for a man to drinke his owne cup of trouble in troublesome times then to be vexed with the miseries of a destitute wife and children The like precept was giuen vpon the like occasion to the Iewes that they should not marrie nor get children Why some Papist would hence affirme because marriage is an vncleane thing and a sinne No but in regard of those most heauie times of warre exile and captiuitie wherein they should haue lesse sorrow and greefe who had none to care for but themselues and this is the reason expressed by the Apostle where he saith that such as are married shall haue sorrow in the flesh vers 28. Many more places they abuse but these are the chiefe Against all which this place of the Apostle may settle the iudgement where is auouched that the Minister may be the husband of one wife and the qualities of this wife described 1. Tim. 3.12 the euidence of which two places collated none but such as are willingly blind can resist which with some other places haue so pressed them as that they haue beene driuen to and from many poore shifts As 1. they alleadge against this place that in the Apostles daies indeed while the Church was rude and deformed there were fewer precepts giuen and there beeing but few conuerted it was permitted to the Clergie to marrie but afterwards the Church growing more confirmed and better ordered this precept of chastitie was added Ans. But who but Satan could teach them so to distinguish and determine that which was lawfull in Pauls time to be now a sinne so capitall as must be prosecuted with no lesse punishment then death it selfe againe how basely do they deeme of Apostolicall constitutions in regard of their own deuises accounting them as rude and childish things and such as could bring no Church to any perfection Besides how do they forget that the Apostle had reformed many things in this Iland alreadie and left Titus to absolue the rest and proceed in the reformation thereof still and yet in that his finishing and perfecting things begun this rule is deliuered if any be vnreprooueable the husband of one wife 2. Others seeking to elude this text say that the Church indeed had power then to appoint what constitutions she pleased and saw fittest for her present condition and that this power she still retaineth so as looke as the Master of a family hath it in his power to entertaine none but single men seruants in his family the like power hath the Church if she please to admit none into this seruice or Ministery but single persons Ans. But to follow them also into that starting hole 1. They must prooue their Church to be this family of Christ and the Pope to be the master of this familie 2. Let them improoue that the Master of this familie is the Lord Iesus who hath alreadie prescribed a certaine forme by which he will haue his Ministers chosen and for the vse of the Church to the ende of the world hath recorded it in the Scriptures of which this is a speciall branch if any be the husband of one wife 3. Others haue found out another shift namely that he who now is the husband of one wife and hath children too may be chosen but the Apostle saith not that after one is made a priest he may marrie a wife so that if the worst fall the vow of chastitie at the consecration of a priest shall still stand in force Ans. But what a miserable shift is this for can it be lawfull for a married man to be a Minister and not for a Minister to be a married man It is all one as if an Anabaptist should thus reason He that is now a Magistrate may lawfully vse his Magistracie but yet it is not lawfull for any man to become a Magistrate or when we are commanded to feare God a man might thus reason God bids him that hath his feare exercise it but yet he enioynes vs not to vse the meanes to come by it Surely notwithstanding all these follies it must needs be as lawfull to become an husband as be one and he that can without sinne haue a wife may without sinne marrie one we will therefore conclude with their Cardinal that priesthood dissolueth not matrimonie whether before or after ordination contracted if we seclude all other lawes and stand onely to those which we haue from Christ and his Apostles Vse Seeing then this is one of the lawes of nature euery one that hath nature in him hath right vnto it In the state of innocenciâ— marriage was instituted as a further perfection then man had by his creation since the fall it is also a remedie of his imperfection 2. The Apostle calleth it honourable among all the new Papists shift in all things is a senceles cauill and full of folly besides the words following restraine it to persons But whoremongers c. Obiect But if among all saith Bellarmine then among them of consanguinitie and affinitie Ans. If he had looked to the words following and the bed vndesiled he would haue saued that obiection 3. The priests of the law yea the high priest that was to offer before the Lord twise euery day and the Leuites and the Prophets and Prophetisses and the Apostles and most of their successors till 1070. yeares after Christ were married men Famous and very remarkeable is that confession of Policrates Bishop of Ephesus who affirmeth of himselfe that he was the eight Bishop all descended of Bishops which historie me thinkes might blanke them or cause them to blush 4. But if that doe not the curse of God vpon this their constitution if they were not giuen ouer to strong delusions might cast dung vpon their faces in this defence Well obserued Luther that this one law brought in among them all the sinnes of Sodome for which no doubt the spirit of prophecie calleth Rome by the name of Sodome for the sodomiticall filthines of it for the defence of which vnnaturall and monstrous sinne not to be thought on much lesse without blushing named some of them haue written and published sundrie bookes If the monasteries in other countries came aswell to the rifling as ours did in the daies of King Henrie the 8. of famous memorie therefore no doubt but many Bales might be set on worke to write many centuries of their filthines Or if some of their fishponds come to the casting as that in Gregorie the greats time it may be that some of their owne would not sticke to write of 6000. heads of infants found
in the mudde of some one of them But because it is a shame to speake in publike of the things they shame not to doe in secret I will forbeare further to mooue and stirre in this sinke which sufficiently stinketh in the nostrills of God and men and conclude the point with Epiphanius his speach They haue refused marriage but not lust no trueâ— of the Originians then of all the Popish orders Doctr. Polygamie was euer a thing blameworthy and euill in it selfe notwithstanding much vsed of Iew and Gentile Reasons 1. The first matrimonie was instituted betweene two persons onely of whom the Lord said expressely they two not they three or more shall be one flesh In which first institution are two grounds ouerturning this sinne 1. Gods action of creating one man and one woman and no moe 2. His iniunction and strait charge to all posteritie that one man should cleaue to one wife who must be his wife and no stranger and not to many wiues at once so as it is against the law of nature and the first institution 2. The Lord by Moses forbiddeth it Leu. 18.18 Thou shalt not take one woman to her sister that is thou shalt not take one woman to another to make them as sisters for in the 16. verse the marriage of the wiues sister is forbidden by proportion euen in monogamie no not after the sisters death seeing consanguinitie and affinitie agree in duration alike Besides that the phrase in Hebrew is commonly so vsed as Gen. 26.31 Exod. 26.3 and the reason of the precept is that such a one must not be taken to greeue the other and seemeth properly to be meant of wiues in polygamie who in the Scriptures are called aduersaries 3. The Prophets themselues reprooue it vpon the ground of the first institution Mal. 2.15 God made but one woman at first and why but one not that he wanted spirit for he had abundance but because he sought a godly seede wherefore keepe your selues in your spirit and let no man transgresse against the wife of his youth where the Prophet proueth it to be not onely against the first institution but wisheth all posteritie carefully to avoide it 4. Christ himselfe taxeth it as a violencing of the first institution Mat. 19.4.5 Haue ye not read that God made them at the beginning male and female and for this cause shall a man leaue father and mother and cleaue to his wife not wiues and they twaine shall be one flesh 5. Christs Apostles condemned it Eph. 5.31 the same speach of our Sauiour Christ repeated 1. Cor. 7. Let euerie man haue his owne wife not wiues and here the Apostle accounteth it such a blot as hindreth the admission of any such into the ministerie And thus polygamie beeing condemned by the first institution of marriage before the Law and also in the Lawe after the Lawe by the Prophets after them by Christ himselfe and by his Apostles it followeth that it was euer an euill condemned euen from the beginning Obiect But the example of the most of the Patriarkes is alleadged for the lawfulnesse of it for else all they would not haue vsed it beeing the best men that euer liued Answ. The canon lawe saith that a common error may not preiudice the least truth true it is that after that most sauage tyrant Lamech had first depraued Gods ordinance it greatly preuailed by example and especially then when there was no King in Israel yet notwithstanding the Prophets and Christ call men not to example but to the rule of the first institution 2. We neuer reade of any of them no not the best well caried it but what fruit had it betweene Hadah and Sillah at first it still retained For what molestation brought it euen to good men what a stirre had Abraham to compose Sarah and Hagar to peace and in their children Isaac and Ismael what a number of sparkles of contention were kindled what heart-griefe was it to Iacob to see such daily emulation betweene Leah and Rahel and what other was the fruit of their enuie but an occasion further to draw him into sinne in taking first one of their maids and then anothers and all to please both to say nothing of the doe he had doubtlesse about their children When Moses speaketh of Esaus 2. wiues he added they were an heart griefe to Isaac and Rebecca Gen. 26.35 when the Scripture speaketh of Gideons 70. sonnes begotten of his owne bodie with the reason for he had many wiues Iud. 8.30 the very next chapter sheweth how Abimelech slewe all these 70. sonnes on one stone saue Iotham How was Elcanah troubled to satisfie and recompence his wife Hannah for the reproach wherewith Peninnah her aduersarie vexed her sore In the inclining of Salomons prosperitie the first exception the Lord tooke against him was that he loued many outlandish women which sinne brought him to all the wickednesse that was found in his hands 3. Whereas it is said that the Patriarks were carried hereunto not by fleshly lust but in desire of increase of that holy seede which was in that one people I answer we may so religiously and charitably conceiue of them and in that regard of the Lords more speciall indulgence and connivence yet can it not prooue lawfull it may make it in them a lesse euill but not no fault for if it had beene lawfull for the fathers in regard of multiplying the Church and filling the earth it had beene much more lawfull and fit for our first Parents for to them was said encrease and multiplie and fill the earth and yet God permitted it not to them but it crept into the world against that first institution Obiect 2. Sam. 12.8 He gaue thy Lords wiues into thy bosome therefore Dauid had many wiues both of his owne and Sauls the Lord beeing the author Ans. Those words into thy bosome indeede often signifie the neere coniunction of marriage yet here as in some other places it signifieth onely that they were giuen vnder Dauids power and hand namely into his subiection and so it signifieth sometime nothing else but to haue something with a man as elsewhere Dauid saith he bore the reproaches of the mightie in his bosome so here Dauid had with him his Master Sauls wiues 2. If the phrase should not so be here taken incest would be defended in Dauid seeing the consanguinitie of the wife is in the same degree to the husband as to the wife and therefore Dauid could no more marrie the stepmothers of his wife Mical then if they had beene his own 3. We neuer read that Dauid tooke any of them that were Sauls to become wife vnto himselfe Obiect Deut. 21.10.15 there are two laws which seeme to fauour it If a man cast his affection vpon a woman c. And if a man haue two wiues the sonne of the hated if first borne shall inherit and therefore the Lord at least permitteth polygamie Ans.
such sâ—ore in these schooles of the Prophets consider that by their riotous and vnthriftie courses which are taken vp by too many they not only staine their fathers doctrine calling and profession but call his fitnes into question and put it also out of question that themselues are altogether vnfit for the Ministery And further if it be so hatefull in Ministers children it is altogether intolerable in Ministers themselues would God a number could as easily wash their hands of it as it is odious and hatefull in them 3. It ministreth vs occasion to bewaile the riotous daies we liue in True is that speach of one The liberalitie of the world hath hurt the inhabitants but the plentie and abundance of our countrie hath set Antonius and Cleopatra againe at strife who can be more prodigiously profuse and riotous yea it seemeth that men can scarse deuise how to spend them fast inough in excesse See we not that the dishes of our fathers were nothing so costly as our sauces their Nobles not better apparelled then some of our groomes that our Nabals feasts though but farmers are like the feasts of a King where shall a man sit downe in the meetings of men where a man shall not trulier apply that question then he that vttered it What meaneth this wast but in some entertainments the idle and sinnefull wast of Gods good creatures is such as set by that of Caligula who must haue his bread guilded it is iustly suspected that all the world of the Gentiles themselues would faile vs of such presidents and what is this other then the nurse as well as the mother of infinite other euills what merueile is it that the hearts of men are so heauie and oppressed as that no sence and feeling of religion can be fastened vpon them How doe mens mouthes runne ouer with impure oâ— vnseemely speaches how do other escapes passe from them exceeding scandalous and offensiue to the Church of God which are in these waies sometimes loosing the holines and chastitie of their soules and bodies sometimes striking vp most gracelesse matches in this their forgetfulnes rashly ouershooting themselues so farre as bringeth iust matter of repentance all their daies as Herod in his riotous feast passed his word against Iohn Baptists life a fearefull fruit of this sinne 4. Let euery Christian learne hence to moderate his mind and keepe it within the meane and measure in the fruition of all earthly delights and the rather because euen Gods children are so prone to be carried after the fashions of the world and to exceed in dyet apparell both aboue their calling and beyond their abillitie which is a blot to be repented of and that the more timely because the further the child of God goeth from the meane the more grace he looseth and the weaker is his soule and it cannot be but voluptuous liuing will choke the word euen in the best and therefore it is not vnseasonable to exhort Christians and conuerted ones To gird vp the loines of their minds and be sober Euen as the Iewes and Eastern people at this day tuck vp their long garments to make them more expedite and free to a iourney or busines so Christians iourneying towards heauen must take short their minds from earthly delights and hasten themselues homewards with so much the more neglect of these things as they haue better in their eie Now the rules which will helpe vs in this dutie are these three 1. Before the receiuing of any comfort of any creature acknowledge God the giuer the blesser the looker on 2. Looke to thy selfe and watch thy owne heart in the vse that it be not withdrawne from the loue of the Creator by the creature 3. after the vse take vp the practise of Iob who after his sonnes had liberally and a long time banquetted together he sanctified them and offred prayers and oblations to God according to the number of them all Not disobedient The word in the Greeke is a Metaphor taken from vnruly and vntamed beasts such as know not the yoke but are refractary and headstrong and in this one word two things are alike condemned as well the sinne of the child as the cause in the Parent The former is alwaies a note of irreligion disobedience in the child the latter for most part a note of indiscretion and that is remisnes in the father both of them vnbeseeming common Christians but in a Ministers house may raise a iust suspition that he is not a fit man to order and gouerne the house of God for if euery family of common Christians be or ought to be a little Church is it more then iust and meere that the family of the Minister be not onely not a conspiracie of rebels sonnes of Belial and disordered and licentious mates but such as may ioyne together in the worship of God and holy conuersation for the good example of others Here note these two points First that disobedience of children is a note of irreligion Euen as we noted in the former vice which the Apostle also maketh a note of one giuen vp to a reprobate minde and full of all vnrighteousnesse and marketh for one of the courses wherein the Gentiles walked to destruction and prophesiyng of the last and worst times he setteth in the beadrole of vngodly men which should make the times so bad those that are disobedient to parents And this consideration may be of good vse to all that would be esteemed gratious and religious children to learne to become obedient vnto their Parents in all things with that onely exception or rather interpretation of the same Apostle in the Lord. And this obedience must bewray it selfe boâ—â— in doing all their lawfull commands seeme they neuer so base for God hath set a stampe on them and this with such cheerefulnesse as that so farre as they can come to know them they may euen preuent their good desires not deferring till their duty be demanded and 2. also in suffering 1. themselues to be disposed in their lawfull callings and in their lawfull mariage as Isaac 2. to be rebuked corrected and chastened so yeelding them all reuerence as Heb. 12.9 Neither is the Scripture wanting in motiues vnto this dutie 1. It is a dutie well pleasing to God Col. 3.1 2. It is a iust thing saith the Apostle Eph. 6.1 that beeing in the power of their parents they should perfoâ—me all dutifull obedience towards them It is right in regard of Gods lawe the lawe of nature and the lawes of the Gentiles themselues â—o say nothing of that instinct â—hich the Lord for the conviction of gracelesse children hath put in some of the bruit creatureâ— themselues towards their breeders 3. this is the first commandement with promise that is with speciall promise of blessednesse to the obseruer The second commandement hath a generall promise to the keepers of the law in generall
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
against seducers for such there be and store of such seeing there is such store of the contempt of the light indeede if there were no hatred of the light there would be either no deceiuers of minds or no danger by them for they could not preuaile but seeing there is so litle loue of the light these must needs abound Hence is it that of late yeares such troupes of Iesuiticall seducers of minds haue entred vpon vs and haue beene bold notwithstanding seuere lawes some enacted some reuiued and quickened against them to skulke in ignorant places and how can it be but that such places as want sound teachers should be haunted with seducers Would God such publike persons whome it concerneth would enforce a most forceable law against them which is the placing of faithfull and furnished Pastors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 parish by parish who might fence them against such delusions And for priuate men let them be resolute for the present truth and contend for it seeing the most constant hardly hold out vnto the ende and seeing the Lord sendeth false Prophets to trie whether we loue him or no. If we hearken to deceiuers the Lord then manifesteth that hypocrisie which was in our hearts euen then when the greatest shewes were made by vs. Especially they of the circumcision Paul thus notably describeth the Iewes by a principall adiunct as elsewhere he putteth circumcision and vncircumcision for the nation of the Iewes and Gentiles the one of which was circumcised and the other not in which sence also Christ himself is called the Minister of circumcision that is not of the law which he put an end vnto and absolutely fulfilled but in that he was a Minister of the Iewes within whose borders he contained himselfe as he was not sent but to the lost sheepe of the house of Israel Now the Apostle not so much meaneth the people of the Iewish nation as the Iewish teachers the teachers of circumcision such as are mentioned Act. 15.5 with whom the Apostles were alwaies exceedingly troubled who as Gala. 6.12 compelled men to be circumcised not by any outward force or power but forced it vpon them in hope of merit as absolutely necessarie to saluation the omission of which they taught to be a dangerous and damnable sinne whereas indeed by the death of Christ circumcision was now nothing as vncircumcision was nothing neither any outward thing any thing auaileable to saluation but a new creature within The persons then whom the Apostle painteth were such teachers as would ioyne Christ and Moses circumcision with Baptisme and the faith of the Gospel with doctrine of the law to iustification And these he boldly noteth and nameth both because there was an apparant vice conuinced as also because it was such a one as beeing permitted would haue ouerturned the Gospell the faith and saluation of men Which we will first shew that it was so and 2. what we are hence to learne For the former the greatnes of the error will appeare if we consider the vse and ends of the institution of that legall Sacrament of circumcision The vse of it as of all other such ordinances yea of the law it selfe by which they were quickned in their times was to be shadowes of good things to come and therefore they all were to receiue their date and death when the bodies of things themselues appeared The which would more clearely appeare in this Sacrament if we should stand to apply that which the Apostle generally vttereth of the sacrifices of the olde Testament and as true in their ordinarie Sacraments almost all things in the law were performed with shedding of blood and without shedding of blood was no remission All which the Apostle there prooueth to be dated by the shedding of a more pretious blood then the blood of bulls and goates So as although before Christs death euery mans shedding of his owne blood was needfull to fulfill the rite of the 〈◊〉 yet seeing Christs blood once shed putteth an end to all ceremoniall shedding of blood it must follow that this Sacrament must cease because in Christs blood the circumcision of all was celebrated Againe consider the end of circumcision which was either 1. politike or 2. diuine In regard of both these it must needs be ceased The former was distinctiue to distinguish Gods people from all other nations who in reproch were called vncircumcised as Dauid in disdaine calleth Goliah an vncircumcised Philistin the Apostle calleth it a wall of partition parting the people within the covenant from those that were without it Which wall so long as it stood vp they might contract one with another especially in marriage and therefore the sonnes of Iacob would haue this barre remooued before they would match their daughters or sister to the Sichemites yea they might not entertaine any stranger seruant but he must first be circumcised whether he were borne in the house or bought with mony Obiect If it be said that other nations receiued circumcision besides the Iewes as the Ismaelites Ammonites Moabites Egyptians as histories truely affirme I answer it was easie for the people bordering vpon Palestina to take it vp from the Israelites as the Moabites and Ammonites and for the Egyptians they doubtles learned it from them when they soiourned with them 400. yeares But yet ceased it not to be a distinction betweene them For 1. these receiued it not by the commandement of God but of their owne heads by Satans mallice seeking to ouerturne Gods ordinance 2. Not as a signe of the couenant for God made none with them 3. Not as a profession of faith and obedience to the true God for they claue still to their idolls in all which respects Gods people duly obserued it from whom at first they tooke it vp by foolish imitation and afterward continued it as a rite and tradition from their fathers Now who seeth not that when the Apostle writ this Epistle all such distinctions of men were ceased and that Christ broke downe this partition wall in whom now neither Iew nor Gentile bond nor free male nor female but all are one The second vse of circumcision is diuine and that is threefold 1. To remember Gods covenant made to Abraham and his seed it beeing a seale of it on Gods part and a signe of it vnto man and therefore called by the name of the couenant it selfe Now in this vse it must needs be ceased for if the covenant it selfe be ceased the signe of it is void and frustrate But consider what branch clause of it you will this truth will appeare if that concerning the multiplication of his seede as the starres which was a temporall blessing let the Iewes come now and say as in Christs time we are the seede of Abraham and Abraham is our Father answer may be shaped them that whosoeuer doe the workes of Abraham are Abrahams seede or if that principall clause
of the blessed seede in whom all nations should be blessed Elizabeths speach sheweth the accomplishment thereof Blessed art thou among all women because the fruite of thy wombe is blessed which words she vttered beeing filled with the holy Ghost ver 41. or in generall looke to the whole old covenant of the old Testament it is after a sort ceased and a new established in stead of it see Heb. 8.8 In that he saith a new testament he hath abrogated the olde 2. Diuine vse was to signifie the inward circumcision of the heart wrought by Christ and therefore called the circumcision of Christ whereby he inwardly cutteth off the corruption of the heart iustifieth vs regenerateth vs setteth vs into himselfe communicateth all his merits and benefits of them vnto vs to all which purposes he once appeared in the flesh and now in his owne bodily absence sendeth out his spirit This Paul calleth circumcision made without hands Now how iust is it that when the circumcision without hands appeareth that the other made with hands should cease 3. Divine vse was to represent baptisme which was to come in place of it in the new Testament Coloss. 2.12 yee are circumcised in that yee are buried with him through baptisme Now then when baptisme which is Christian circumcision is once instituted necessarily must Iewish circumcision which was a type of it cease From which three ends we may answer that maine allegation for the continuance of circumcision in that it is called an eternall and euerlasting couenant But 1. the couenant is said to be euerlasting not simply but conditionally namely so long as the couenant of it lasted for gnolam signifieth not alwaies a time without all ende but such a time as after a long durance may admit determination and expiration 2. In respect of the thing signified that is grace in Christ it may be said to haue euerlastingnes 3. In regard of the perpetuall supplie thereof by baptisme which is to last as long as time but not in the ceremonie or shaddowe of it as the false Apostles taught much lesse with confidence in it as a meritorious cause of iustification All this hath hitherto let vs see the error and sinne of these seducers Now the danger will be descried if we consider that of Paul If yee be circumcised Christ will profit you nothing for what were this other then to denie the true Messiah and his appearing in fulnesse of time what were it but to reare vp againe the partition wall which is destroied what else then to renounce the new couenant of grace and establish againe the olde one of workes which was to giue place to the new so as truely saith the Apostle by establishing circumcision a man becommeth a debter to the whole law which cannot but be ioyned with the fall of all religion faith hope baptisme and consequently the losse of saluation it selfe Doctr. The plainnes of the Apostle in deciphering the seducers so manifestly as they might be knowne teacheth that where there is a common danger towards the Church by meanes of false teachers we are not to spare their credit but to laie them open as not onely their errors but their persons may be knowne and taken heed of in which regard Paul nameth these deceiuers And hereof are sundrie other forcible reasons 1. Because the saluation of the Church and members of it is more to be respected then all Satans synagogue 2. It is necessarie that such should be knowne for feare of infection for false teachers may do more mischeife in poysoning the flocke then a number of priuate men can doe 3. The Apostles tooke great libertie herein as Paul nameth Alexander the Coppersmith and wisheth Timothie to beware of him and Iohn in his third Epistle nameth Diotrephes for his ambition and promiseth to decipher him more plainely and so paint him out in his colours as that the Church might abhorre him But yet this text affordeth vs some conditions of such plaine reproofe which necessarily must be obserued to the right performance of the same As 1. the error must be certainely knowne as this was 2. It must not be euery small error but such a one as 1. greatly impaireth Gods glorie 2. greatly impeacheth mans saluation as we haue prooued this to doe For otherwise if their errors were either lesse dangerous in themselues or more dangerous to themselues alone although herein they must be made voide of excuse their wickednesse shewed them and their prepared damnation preached vnto them if they did not hurt others with themselues the true Pastors might with lesse danger dissemble their errors and let them rot away in their filthinesse but in the foresaid cases there must be no bearing of them 3. In the reproofe Christian loue must bewray it selfe as the minde and intention of the Apostle here no doubt was not to gall or vex these deceiuers nor to wrecke himselfe vpon them but carrie in his eye the care of the Church and the profit of Gods people Euery good action must be done well in a good manner and in a good intent and here especially the manner must discouer the intent and that is when such a spirit of meekenesse putteth forth it selfe that euen the parties openly reprooued may see their good sought in hauing their sinne discountenanced and their persons rather discouered then disgraced Vse 1. This doctrine noteth the simplicitie of some who thinke it very vncharitable so to note open offenders in open reproofs as men may carrie them leuell to the offenders or impute it to want of discretion or to some malitious intent of the discrediting of men whereas besides that no such thing is intended the propertie of charitie is more carefull to preuent the common hurt of the Church then to saue the credit of some few men of corrupt mindes 2. Whereas some idle and foolish heads haue set themselues on work to paint out some worthier men then themselues in their colours and to picture out some sort of men better then themselues men of sounder iudgement conspiring in all the maine points of true religion and of innocent and inoffensiue liues with the black coales of enuious and slanderous invectiues striuing to besmeare them these haue no colour of warrant for such a rouing and distempered practise For 1. they haue no calling God neuer setteth any man on worke to defame his seruants 2. Are such errors as are imputed to them knowne and conuinced or litigious and controuerted or are they such as ouerturne religion and saluation seeing they consent in the whole truth and substance of religion 3. Doe not all eyes which looke on such pictures see the intentions of the picturers to haue beene gall bitternes vexation and wrecking of mens persons so farre from the spirit of meeknesse that the spirit of malice hath suggested them with words as sharpe as swords and as Iob speaketh of the crocodile flames of fire goe out
word of God is both the immortal seed wherof we are begottē to God that food which daily preseruet◠vs that we perish not 1. Pet. 1.23 and 2.2 if it be purely and incorruptly preached all the sound members of the Church by the power of the spirit turning it into good blood and nourishment are sound and strong but if it be adulterated and corrupted with mans deuises if it be blended poisoned or leauened hence are all sorts of spirituall diseases ingendred and fedde which ouergrowe the soules of men so as they are soone brought to the gates of death 2. The Apostle wisheth vs to consider the ende of the commandement 1. Tim. 1.4.5 that is either the morall lawe or that commandement and lawe of Christ Ioh. 15.20 The ende of the commandement is loue that is both towards God for himselfe and man for God but this loue must not be vnsound not in word and tongue onely but in deede and in truth from a pure that is a sincere heart a good conscience and faith vnfained But how is this soundnes o◠grace wrought in the heart the verse going before telleth vs that fables and vanities of men are so farre from this worke that fire is not more contrarie to water then those be to godly edifying the which plausible wittie conceits while men desire they are soone turned saith Paul to vain iangling And Satan hath made vse of this truth to the ouerthrow of many soules whose ancient practise euer was to pester the Church with infinite toyes and tales fancies and fables that mens sences might be taken vp therein least they should by the searching of the truth get out of his chaines of darkenesse wherein hee detaineth them 3. From the righteous iudgement of the Lord the sencence hath passed that when hee hath affoarded men his word to call convert strengthen and direct them but they hauing wandring hearts and itching eares loath that wholesome word he giueth them ouer to strong delusions to beleeue lies and to this ende according to their owne hearts lusts he sendeth them an heape of teachers to turne them away from the truth 2. Tim. 4.4 And what can be more iust seeing the Lord hath enioyned vs to captiuate all our senses vnto the simplicitie of his word but we wil vntie them to raunge after strange glosses comments and words of no profit he hath separated the wheate from the chaffe but we will mingle them he hath deliuered a perfect rule of faith and life but we by seeking out other rules from men argue it of imperfection he hath offered vs the pure riuers and streames to drinke at but we will digge puddles to our selues or drinke out of the cisternes of strangers shall not men now despising so great grace neglecting so great saluation offering such open iniurie to the Lord and his ordinances as iustly as dearely buy their owne woe and be giuen ouer to delusion Vse 1. Ministers must so teach as they may be able to professe with the Apostle 2. Pet. 1.16 We haue not followed deceiueable fables but the power and comming of our Lord Iesus Christ that is concerning the exhibiting of the Messiah the accomplishment of promises the abolishment of shadowes and his mightie power in word and action in his resurrection and ascension these are the things which we haue opened vnto you not wearying you or our selues in vngrounded fables vncertaine doctrines or deceiuing you with any shewe of words nor any thing whereof we were not occulate witnesses Other things haue a shewe of wisedome but if the word of the Lord be forsaken what truth of wisedom can be in them Ier. 8.9 other things may seeme to bring glorie but the true glorie of Gods messenger is that of the Apostle 2. Cor. 1.12 namely in simplicitie and godly purenes and not in fleshly wisedome he conuerseth in the world 2. Hearers must beware least any spoile them or carrie them away thorough Philosophie the speach is taken from theeues who come secretly to carrie away sheepe out of the fold to whome the Apostle compareth vaine teachers for they are no better to whom if thou wouldst not be a pray keepe from their snares mens wisedome will here betray thee curb the vanitie of thine owne heart in which thou art borne else will it make thee drinke in vanitie as the fish doth water be diligent in learning and keeping such doctrine as concerneth life euerlasting heare him willingly that telleth thee of Christ of his doctrine of his actions of his suffering this shall feed thee to saluation as for doctrines of quaint deuises and conceits of humane wisedome turne away thine care from them els wil they breede to more vngodlines 3. The seuerall doctrines of Turkes Iewes Papists are so many bad humors feeding so many diseases amōg whom if there be any faith at all yet can there be no soundnes in the faith because all of them are patched together of fables to passe ouer the former as too blasphemous to be once named among Christians the verie name of their Alcaron is suffitiently detestable The Iewish fables whereof their Talmud is full we haue seene in part besides that their Cabala is full of humane deuises but euen in the things which primarily were the Lords owne institutions they are become the embracers of fables If now they vrge as they doe distinctions of persons he is a Iew not who is one outward or in the letter but he that is one within If circumcision a note of that distinction now that is circumcision which is not in the flesh but in the heart If distinction of daies seeing Christ our Passeouer is sacrificed we must not keep feasts with old leauen neither with the leavened bread of maliciousnesse but with the vnleavened bread of sinceritie and truth If distinction of meates that which goeth into the bellie defileth not a man and whatsoeuer is sold in the shambles we may eate asking no question for conscience sake For the Popish fables we need goe no further then there liues and legends of many of which delusions they are now ashamed But if we adde their Canons constitutions decrees and humane traditions vrged as things necessarie binding the conscience concerning daies meats garments orders and such voluntarie worship we might easily see their whole religion placed in such outward obseruations neglecting and deprauing whatsoeuer is of substance to the true and spirituall worship of God as though Christian religion stood in things corruptible or in things indifferent or bodily exercise and not rather in things spirituall necessarie and premanent Hath the holy Ghost said in the Scripture that the kingdome of God is not meate and drinke but righteousnesse peace and ioy in the holy Ghost and that meat and cloth are for the bellie and back and perish with the vse for God shall destroie both Let the blinded Papist keepe his coard and cowle at his backe cloath
for them 3. The restitution of vs to our former right is onely from our Lord Iesus Christ and our first right is recouered to vs on this manner First as we were at oddes with the Creator and consequently with the creature euen so first we are reconciled vnto God through Christ and then to the creatures for when Christ who is our peace hath wrought our peace with God he bringeth backe our peace both the inward peace of our owne consciences which before could doe nothing but accuse and terrifie as also peace with others friends and enemies yea euen with the beast of the field and the stone in the wall and euerie thing striketh a couenāt of peace with him who hath entred into league with the creator of it If any man then would haue any right in any creature he vseth he must not hold it by the broken title in the first Adam but by a recouered and newe purchase in the second Adam who is the Lord of glorie blessed for euer The third generall point is How all things are pure to the pure Ans. That we may rightly and properly conceiue the Apostles meaning we must knowe 1. That the vniuersall particle all things admitteth restraint and may not be extended beyond the Apostles intendment who speaketh onely of such things as are not forbidden by the law of God or nature or rather onely of things of an indifferent nature which in themselues are neither commanded nor forbidden and neither good nor euill in their substance and nature but are to be vsed or not vsed according to the circumstances and occasions of them such things as these are meat drinke apparell recreation sleepe marriage single life riches pouertie bondage freedome c. And it may not seeme strange thus to restraine this generall proposition seeing we haue it thus limited in sundrie other places 1. Cor. 6.4 all things are lawfull but not profitable and cap. 10.23 all things are lawfull for me but not expedient Rom. 14.20 all things indeede are pure but destroy not for meats c. 2. By pure is meant nothing else but that all such things are free now to be vsed in good conscience without scruple by meanes of our Christian libertie And 3. in that he addeth to the pure he sheweth how we come to haue title in this libertie euen by becomming beleeuers and getting our hearts purified by faith In one word all indifferent things are pure and free to be vsed of the pure and beleeuing person with this one condition so they bee purely and rightly vsed The which point leadeth vs to demand and answer a great question worthie to be with iudgement determined as beeing of verie great vse thorough the whole life of a Christian. Quest. How may things indifferent which in their nature are pure to the beleeuer become so vnto him in their vse or how may he rightly and purely vse them Ans. Then doth the beleeuer vse them purely when he is lead vnto and moderated in the vse of them by these three vertues 1. faith 2. loue 3. sobrietie The first of which looketh vp vnto God the second looketh downeward vnto man the third respecteth the beleeuer himselfe none of all which must be offended and preiudiced in and by the vse of them The first looketh to the lawfulnes of the thing to be vsed the second to the profitablenesse the third to the due proportion for the manner and measure Quest. When doe we vse them in faith Answ. 1. When they are vsed both by warrant and leaue from God our warrant is from Gods word our leaue is obtained by prayer before and thanksgiuing after for euerie creature of God is good thus sanctified by the word and prayer The word giueth vs warrant that the creature is made free and lawfull for vs to vse with good conscience not onely by the word of creation in the beginning but since by that word which assureth that in Christ all things are pure to the pure Obiect But how can the word warrant in these things which are neither commanded nor forbidden in it as to eate this or that meate put on this or that garment c. Ans. We must haue a word if not commanding yet permitting the vse of them for euery one must be fully perswaded in his minde and although nothing is impure in it selfe yet is it to him that thinketh it so 2. Although we haue not particular places prescribing the particulars of this kind yet haue we a generall word freeing them from legall commonnes and vncleannes not only in this and many other texts but especially in Act. 10. in Peters vision 3. Although we haue not a seuerall precept for euery particular commanding yet haue we direction in the word by generall rules of restraint the tast of which shall after be giuen Againe we vse them by faith when we vse them by leaue obtained through prayer which also implieth a word to ground it selfe vpon whereby we both entreate an holy vse of all these outward things as also lift vp our hearts in thanksgiuing for our libertie in them and Gods blessing of them vnto vs. Secondly then we vse them in faith when through the whole vse of them we propound before vs the glorie of God ayming directly hereat that he may haue the honour of them whose we and they are and by whose leaue we reape the comfort of them 1. Cor. 10.3 Whether yee eate or drinke or whatsoeuer yee doe doe all to the glorie of God men conceiue that they neede not thinke on God but in the Church or in their priuate family-worship and so banish him from their tables and ciuill actions but most of all from their recreations and sports here euery mention of God is vnsauorie and vnseasonable but that word of the Apostle whatsoeuer ye doe and do all to the glorie of God teacheth another lesson namely that there is no action wherein it is lawfull to dishonour no not to depart or forget God and the glorie due vnto him Thirdly When by the naturall or ciuill vse of them faith raiseth it selfe to some spirituall meditation as for example in the vse of bread stirring vp the heart to hunger after and feed vpon Christ in putting on our clothes to meditate of putting on the Lord Iesus Christ as a garment in putting them off of the casting off the old man with his lusts In vndertaking a iourney conceiuing the life as a pilgrimage in returning home to thinke of our rest in heauen in our marriages to conceiue our selues the spouses of Christ and such like in which we see an euident worke of faith lifting vp the heart from earthly to heauenly things Secondly Things indifferent must be vsed in loue for Christian libertie in the vse of outward things must giue place to charitie And then are they so vsed 1. when without the offence 2. when to the edification of others First without offence
they came before the Lord and the Lord will be sanctified in all that come neare him people must not bring oblations with hands full of blood the Lord is soone wearie of such sacrifices Isai. 1. An earthly king accepteth of no seruice tendred by a traytor and both ministers and people must learne to renew their repentance before they attempt any religious duties whether publike or priuate 2. Let this doctrine mooue vs to discerne aright betweene the estate of the beleeuer and vnbeleeuer that the wretchednesse of the one may breake our hearts for our sinnes and the happinesse of the other may hearten vs in euerie good dutie The difference is eminent For 1. whereas the thoughts of the godly are for most part tending to God to heauen and the things of heauen and their hearts are still inditing good matter wherein the greatest part of their soundest ioy and comfort is placed the thoughts of the wicked are earthly lewde and vngodly often accusing themselues and making away to the most iust sentence of the almightie True it is that the godly iudge themselues worthie to be destroyed for their iniquitie but yet they see great light in that darkenesse which the wicked neuer behold but are reserued in horror vnto the darknesse of the great day 2. The speeches of the godly tend to the praise of God for the heart enditing a good matter the tongue will be speaking of the praises of this King Psal. 45.1 their talke tendeth to edification and ministreth grace to the hearer their tongues speake of matters graue and high matters of Gods kingdome of grace here and of glorie hereafter the speeches of the wicked are either to magnifie themselues or proude or earthly or rotten and vnsauourie for the streames can be no sweeter then the fountaines whence they issue 3. Whereas the workes of the godly are wayes which God hath ordained that they should walke in vnto the ende of their faith which is their saluation the workes of vnbeleuers are crooked paths tending vnto yea the causes of their destructioÌ„ 4. Whereas all the miseries of the godly are signes and fruits of Gods loue working to their best and out of which the Lord giueth them a sure and seasonable deliuerance the calamities of the wicked are not onely euident signes of Gods wrath and malediction but the beginnings of eternall punishment the first fruits of there destruction and the downfalls to hell it selfe out of which is no redemption 5. Whereas the godly haue the promises of this life and that to come and walke in the strength of them cheerefully and their hope shall neuer confound them the vngodly mans false application of promises are but a false fire they may scramble and pull the promises vnto them but the childrens bread belongeth not to such dogges God hath promised nothing to such but threatned against them all the plagues written in his booke which shall surely ouertake them 6. Whereas the life of the godly is a meane to blessednes and an encreaser both of their grace and glorie that they may see their saluation daily nearer them then when they first beleeued all the life of the wicked on the contrarie is accursed and an heaping vp of sinne and plagues If they pray their prayer is turned to sinne If they heare or read they receiue or pronounce the sentence of death against themselues If they receiue the Sacraments the deuil entreth into them as he did into Iudas If they giue almes they giue that which is none of their owne If they enioy prosperitie they are lifted vp as the theefe on the ladder for a more fearefull breakneck If they see many daies the last of them will be more wofull because they haue contemned so great grace and saluation 7. Whereas the day of death is better to the beleeuer then the day wherein he was borne for his bodie is cast on a sweete sleepe and laid in a bed sanctified and sweetned by the blessed bodie of the Lord Iesus his soule sent vp to the glorie prepared for the iust and both of them freed from all sinne and the wofull fruits of the offence of God and passed as by a straite doore to a long life euen for euer and euer the death of the wicked is most accursed the sentence of an angrie and seuere iudge and an entrance or wicket to eternall woe and miserie And thus such workes receiue such wages such labours such rewards the stipend is proportionall vnto their paines and their death not vnsutable to such a wretched life Seeing then that faith putteth this difference and faith cleareth the eye to let it see this difference labour for faith rest not till thou canst finde it in the signes of it without this grace God hath no pleasure in thee neither will accept any offering without this spirituall eye thou shalt not see any such difference betweene the righteous and wicked betweene him that serueth God and him that serueth him not but thou shalt still account the proud blessed and perhappes be soone contented to fit and cast in thy lot among them And whosoeuer thou art that hast obteined this grace be thankefull for it make much of it vse meanes to cherish and encrease it for hence only is thy acceptation with God and hence onely thou knowest thy selfe and thy seruices to be thus accepted Vers. 16. They professe that they know God but by workes they denie him and are abhominable and disobedient and vnto euery good worke reprobate The Apostle proceeding in the proofe of that which he had said that nothing was cleane to the vnbeleeuer whose cheife faculties were polluted bringeth in this proofe by way of answer to a secret obiection for some might say But see you not that many whom you thus condemne are men professing religion both teachers and others such as speake well of God of Christ and discourse exceeding well concerning outward righteousnes and sanctimonie of life and therefore they seeme not to be so iustly or at least too rigorously taxed Notwithstanding all which the Apostle concludeth against them that they were no better then he had said For let it be granted that both the vrgers and practisers of such laws and traditions giuen by men should still pretend pietie and seruice of God and should cloke all their ceremonies and constitutions vnder pretence of deuotion yet herein Paul espieth only the fruit of their corruption and that is groâ—â—e hypocrisie apparant in the fight and opposition betweene their profession and their practise They professe indeed they knowe God and all their outward carriage is so composed as if they only were the sonnes of Abraham skilfull in the law strict obseruers of it in the least particles thereof that if all religion were to be measured by their outside they could not chuse now beeing conuerted from Iudaisme to Christianitie but goe for good Christians But in workes they denie him they
Eue was made for Adam and not Adam for Eue yea she was made of him and not be of her and therefore euen in innocencie was shee subiect vnto Adam though then without griefe and molestation which afterward came in by sinne Secondly consider Gods lawe and institution after the fall Gen. 3.16 Thy desire shall be vnto him and he shall rule ouer thee as if he had said seeing thou canst not rule thy selfe meete it is that now especially since thy sinne hath set thee out of order that thou shouldst be put vnder the rule and power of an other yea although this subiection be not so liberall sweete and free as before the fall but ioyned with sorrowe and difficultie yea although often thou vndergoe vnequall commands and this also is the Apostles reason Adam was not first seduced but Eue and therefore her honour was first lost and a lesse liberall subiection was bound vpon her so much more surely Thirdly the husband is the head of the wife as Christ is of his Church and therefore as the members are subiect to the head without reasoning so should the wife be vnto her husband he prouideth for all answeareth for all defendeth all as the head and doth not he best deserue the preheminence hath not nature giuen the highest place and prerogatiue vnto the head and were it not most vnnaturall that the wife by seeking for soueraigntie and rule ouer her husband should set the head vnder the feet And further by this superioritie he becommeth the image of God vnto his wife and his lawfull commandements haue a stampe of God set vpon the thing commanded and therefore she must signifie that she hath a feeling of him in her heart as the image of Gods maiestie glorie and soueraigntie through her whole behauiour in a meeke and quiet spirit shewing her selfe the glorie of the man respecting his authoritie as the Lords his will as the Lords in right and lawfull commands against which if she rebell shee riseth vp against the Lord himselfe In these regards especially the Apostle concludeth this dutie and exhortation Col. 3.18 wiues be subiect to your husbands that is yeeld your selues vnto the will direction and discretion of your husbands for it is meete or comely namely in regard 1. of the law of nature 2. of Gods institution after the fall 3. the husbands headship and 4. womanly infirmitie Neither is it onely meete but so necessarie as where it is not performed it cannot be but the family should be laid open to ruine and downefall no otherwise then if the feete should refuse to goe the eye to looke the hands to take the things which the head commandeth the whole man must needes perish All which considerations take away all the friuolous obiections of women for exemption from this so naturall and necessarie a dutie Some plead they are yoked to foolish Naballs others are matched to such as neuer consider their paines and kindnesse and not meeting with that kind and thankefull retribution from their husband which they expect take themselues freed from such strict obseruance others could loue their husbands passing well were it not for such or such a bad qualitie and others are tyed to frampoll or conceited persons and so drawe conclusions both of their vnfitnesse to gouerne and the inconueniences of their owne subiection But against all these reasonings which are so vnreasonable as that they directly fight with Gods ordinance and that order which he hath put in nature which admitteth nor of such exceptions here is a cannon of batterie Thou must and maist before thy marriage consider whether he be a wise man or a foole but after thou must knowe he is thy husband which if he be thou must be subiect ouer whome be it that he be a foole and thou wiser then he thou maist affect no rule but knowing still thy place by thy goodnesse wisedome counsell and perswasion if it may be preuent his or thy hurt as Abigail did As for his vnworthinesse whatsoeuer it may be in thine eies yet the Lord depriueth him not of his worthinesse to rule ouer thee who hast entred into the marriage league with him And for his vnfitnesse he cannot be so vnfit to gouerne thee as thou art to gouerne him who wert taken to be an helpe and not an head vnto him and a monstrous thing were it in nature for the feete to direct the head But that women should obey their husbands none are so rude as not in generall to acknowledge but come to particulars as 1. wherein 2. the manner how there growes some question The former the Apostle answereth Eph. 5.24 Wiues be subiect in all things that is in all lawfull and bonest things in all which there must be a departure from their owne wills if a contrarie commandement proceed from the husband yea euen in those things which may seeme to be her peculiar for the gouernment and keeping of his house whether in his absence or presence she must administer according to his minde and direction For so the members of the bodie are subiect to the head each doth his owne dutie yet all by the appointment of the head mooue or rest themselues And thus the Church dispenseth to the sonnes of God the children of the Church all necessaries for their direction consolation and saluation but yet by the prescript and order of Christ the head and not any thing without his appointment and no more is the wife to administer no not in the absence of her husband against or contrarie to his minde Looke vp to the heauens and verie nature will teach this lesson while the sunne is absent the moone takes vpon her gouerneth the heauens and shineth aboue all the starres but yet not without the borrowing of all this light from the sunne if Philosophie teach vs truely but when the sunne is present she giueth place contracteth her light and reuerenceth him after a sort by vayling her face at his presence vpon whom she wholly dependeth and thus should it be with the wife when the husband presenteth himselfe whether in person or in his commandement Quest. Whether the wife may dispose of goods without her husband consent to good vses Answ. There is no question but she may 1. of any goods before marriage excepted 2. of those her husband giueth her after marriage for these also are proper goods and not common 3. If she haue generall consent when his heart trusteth in her and referreth in generall things to her discretion 4. If she haue implicit consent when her husband knoweth she giueth and holdeth his peace 5. In extreame necessitie for often the case suffereth not to expect his consent 6. In the vnfitnesse of the husband to gouerne as suppose he be striken with frensie and madnes for then the disposing of things is deuolued vpon her 7. In his longer absence as suppose he be a souldier marchant or seafaring man 8. Of that she can well
hadst in thy purest innocencie A happie merchant he is that sells all to buy this treasure Vse 3. Call others to partake of it be speaking of it tell men what God hath done for thy soule thou canst not but wish all men conuerted if thy selfe beest A righteous man here cannot eate his morsells alone Christian loue is like fire which warmeth whosoeuer stand about it one brand will kindle another and iron saith Salomon sharpneth iron so one conuerted man will strengthen the brethren Andrew wil call Simon and Philip will call Nathaniel and the beleeuer wisheth all Gods people to be like himselfe except his sinnes Vse 4. Pittie those who are destitue of this grace and are without the meanes of it in the preaching and publishing of it for such a people haue not yet obtained mercie If Christ were liuing againe vpon earth his bowels would earne in compassion to see so many people as sheepe scattered without a shepheard If we should see a goodly feild of corne stand faire and white to the haruest but know that there were neuer a reaper in all the countrie to gather it into the barne but for want of reapers it should all rot and spoile on the ground it would greatly pittie our hearts and yet no other is the condition of such people as want able and faithfull Ministers pray therfore the Lord of the haruest to thrust out laborers into his haruest Vse 5. Detest the vnmercifulnesse of men who beeing called neglect to teach the people for these doe nothing else but damme vp all the streames of grace from them and so it appeareth in the people committed to such vnconscionabla men who for most part are so gracelesse and so wicked as though the old Sodomites were reuived againe Bringing saluation This doctrine is a sauing doctrine and word of saluation to those that were wandring in the pathes of death Act. 11.14 the Angel wishing Cornelius to send for Peter affirmeth that he shall speake to him words whereby he and all his house should be saued Whence it is called the word of life Act. 5.20 Goe preach to the people all the words of this life and the word of eternall life Ioh. 6.68 because God hath ordained it to this purpose that whosoeuer is brought to the faith by it shall eternally liue thereby And here is another difference between the doctrine of the law and Gospel the which two the Apostle comparing together he calleth the law a killing letter and the ministrie of it a ministrie of condemnation and the ministration of death but the Gospel he calleth a quickning spirit and the ministrie of the spirit and the ministration of righteousnesse Obiect Psal. 19.7 The law of God conuerteth the soule Answ. But there the law in a more generall acceptation of the word comprehendeth the whole doctrine of the couenant of life and saluation as it is also Psal. 1.1 Blessed is the man that meditateth in the law that is the word of God day and night But in this straiter sence the law is no instrumentall cause of faith repentance or any grace it only woundeth a man and prepareth him to conuersion but conuerteth none it gendereth to bondage and bindeth him that looketh for iustification by it in the conuiction of sinne and deserued damnation and there leaueth him in death only this doctrine of grace is the conuerting and quickning word reuealing that God through his Christ is become either pleased or placable with vs till which time we cannot but either lie in a slauish feare and the smarting twitches of our consciences or else desperately giue ouer all but when by the Gospel we perceiue the readinesse of our heauenly Father to receiue them that returne then we resolue to seek vnto his grace to become his and to loue him who loued vs first So as the beleeuer can readie answer the Apostles interrogatorie Tell mee receiued yee the spirit by the workes of the law or by the hearing of faith by workes is meant the doctrine of iustification by the workes of the law and by the hearing of faith is meant the doctrine of the Gospel hearing beeing put for the thing heard and faith for the doctrine beleeued they can now answer that it is the Gospel that gendreth vnto life which is the instrument of the spirit both for the beginning and confirming of regeneration and salvation and that the lawe is no cause though an occasion of Gods grace shewing onely the necessitie of some other righteousnesse then that in a mans selfe but not putting a man so prepared into the possession of it which the Gospel onely can doe Vse 1. If only the doctrine of grace bring saluation then doth no doctrine of workes bring it or vnto it neither in whole or in part But the whole chaine of our saluation sheweth that we are saued by grace onely 1. Our election Rom. 11.5 At this time there is a remnant according to the election of grace But it may be of grace and foreseene workes too but the Apostle setteth himselfe to preuent this obiection in the next words If it be of grace it is no more of workes or else were grace no more grace but if it be of workes it is no more of grace or else were workes no more workes 2. Our calling 2. Tim. 1.9 We are called with an holy calling not according to our works but according to his purpose and grace 3. Our faith Philip. 1.29 It is giuen you to beleeue and faith is the gift of God 4. Our iustification Rom. 3.24 We are iustified freely by his grace 5. Our sanctification Eph. 2.10 We are his workemanship created vnto good workes which he ordained that we should walke in them 6. Our perseuerance in grace is by grace Ier. 32.40 I will put my feare in their hearts that they shall neuer depart from me 7. Eternall life is the free gift of God Rom. 6.23 Againe if our saluation were either depending vpon our hand or held in our owne hands more easily might we loose it then when we were in our innocencie gold were no sooner taken out of little childrens hands who minde to play with it rather then to lay it vp then our comfort out of our owne but our securitie is that our cheife treasure is not laid vp in such a weake cottage but our life is hid in heauen in the free grace and vnchangeable loue of God that now 1. false Prophets cannot possibly seduce the elect Matth. 24.24 2. though many apostates fall backe yet Gods foundation abides sure 2. Tim. 2.19 where Gods election is compared to a great building laid vpon a firme foundation which may be shaken but neuer ouerthrowne 3. though our sinnes like so many billows would growe ouer our heads and drowne vs yet this grace is sufficient for vs and vpholds vs that we sleepe not in death 4. though tribulations may threaten to separate vs yet this grace by them driues
it with them but as in a theeues lanthorne that none can know there is any light there besides themselues for feare of reproach or danger they will not be knowne what they are a doing but they mistake this light if they thinke it can be kept so close for where euer it is it is a glorious shining light and can no more abide hidde then the sunne can be couered with a bushell or put into a lanthorne 5. A last sort haue walked in the light heretofore and made good beginnings but haue thought the day too long and are growne wearie of the sunne and therefore as the people Exod. 35. at the first brought too much to the Temple but after wards sacrilegiously deuoured these holy things as the Prophet witnesseth euen so in the beginning of her late Maiesties raigne this light was accounted of followed and happily entertained but since the verie length of the day hath wearied the labourers A third Vse might here be fitly followed against those who still accuse the Scriptures of obscuritie now when the vaile is gone and the light is gloriously shining and thence frame a consequent more impious and absurd then the premisses namely that therefore they must not be medled withall of common people but onely by the Popes licentiates against whom I only affirme that they as yet neuer saw the expresse face of Christ in the Gospel and that when all vailes and shadowes continued vnremooued it was not lawfull for any Iew thus to reason And teacheth vs to denie vngodlinesse and worldly lusts This doctrine of the Gospel is a schoolemaster and full of instruction wherein it differeth not from the law for euen that also teacheth the deniall of vngodlinesse and a sober righteous and godly life Quest. What neede the Gospel then teach ouer the same thing againe Answ. Because though they teach these same things yet they differ in the manner of teaching For 1. the law can teach and command them onely but the Gospel by sanctifying and inspiring a new life into beleeuers giueth them with the commandement a power to obey it which the law could neuer do which power if it went not with the Gospel in beleeuers all the commandements of the law for performance were but in vaine and more vainely repeated in the Gospel 2. The Gospel perswadeth to bring that power into act by such an argument as the law neuer knew namely from the great price that was paid for sinne euen the blood of that immaculate lambe wherewith we are washed which to count profane or to tread it vnder our feete were horrible impietie yea much more fearefull then to transgresse that law which was confirmed with the blood of bulls and goats and yet if a man willingly transgressed against that law there was no sacrifice for that sinne And this manner of perswasion the Apostle here vseth in saying that the doctrine of grace which bringeth saluation teacheth vs. Doct. 1. In that the Gospel is a teacher note that it is a schoolmaster of manners aswell as the law So soone as any were conuerted by Christ himselfe or his Apostles they were presently called Disciples for thenceforth they depended on his or their mouthes for direction and instruction And such as giue vp their names to Christ must not looke to be lawles for they come to take a yoke vpon them and to learne of him yea they are bound to fulfill the law of Christ called Ioh. 13.34 a new commandement so that Christians must still vnder command neither would Christ by any other touchstone try the loue of a professor towards himselfe then by keeping and obeying his word Vse 1. This doctrine meeteth with that slaunder of the Popish Church whereby they accuse our doctrine of licentiousnesse and affirme that we teach that a iustified person is freed from all keeping of the law that all the law is fulfilled in beleeuing that there is no sinne but vnbeleefe and that nothing but faith is commanded in the Gospel as for other things they are indifferent not commanded nor forbidden All which with many moe to this purpose be there owne words whereby according to the auncient cunning of Satan they would bring in disgrace with simple people the truth of doctrine concerning our free and full iustification in the sight of God through faith without the workes of the law as though this doctrine were a destroier of the law Whereto we answer with the Apostle Rom. 3.31 Doe we through faith destroie the law God forbid yea we establish the law For although the regenerate be not vnder the law in regard of 1. iustification 2. accusation 3. coaction 4. condemnation yet are they vnder it in regard of direction instruction and obedience so as it is not yet destroied nay it is established by the Gospel 1. by apprehending Christs righteousnesse for the perfect obedience vnto it and fulfulling of it by our suretie 2. by our owne inchoate obedience vnto it which by meanes of the Gospel beeing a quickning spirit we are enabled vnto and by the same is also made acceptable and pleasing vnto God through his Christ. Vse 2. Many a loose Christian can well endure to heare that the doctrine of grace bringeth saluation and the brighter it shineth to this purpose the better but oh that the Apostle had staied there and not come to teach them their dutie for they are slow of heart to beleeue and dull to learne Let a man come and offer saluation and preach promises who will not pinne himselfe on such a mans sleeue but let him teach the same men their duties and the way to become partakers of these promises and they will fall off as fast or faster then they did from Christ when he asked his owne Disciples if they also would goe away But in great wisedome hath the Lord happily ioyned these two together saluation and instruction to shew that he that hath no care for the latter hath no part in the former grace bringeth saluation to none but to the schollers of Christs schoole it is then no matter to thee that grace hath appeared nor any benefit to thee that it bringeth saluation vnlesse thou be also instructed by it in the lessons following Doe thou become docible as a child for so the word implieth yea as an obedient child fashiō thy selfe and suffer thy selfe to be moulded into the obedience of it or els in vaine expectest thou saluation by this doctrine neuer dare to diuorce the things which God hath coupled Secondly out of the manner of perswasion to yeeld an obedient eare to the Gospel namely because it bringeth saluation we learne what is a notable meanes both to represse any temptation or stirring lust by which we might be ouercaried vnto euill as also a pricke and motiue to prouoke our selues forward vnto good namely to consider of Gods goodnesse towards vs and what he hath done for vs. This argument is frequent in
so called because they hold and detaine men so in the employments of this present world as that they haue no leisure to thinke seriously of any other and so can no more tast the sweetenesse or frame themselues to an heauenly life then the bruite beast can liue the life of an Angel These must be denied that is when temptation by Satan the world or our owne corrupt flesh will be still egging and vrging yea soliciting and prouoking with much instance to euill as thou seest others do thus and thus or else pitie thy selfe fauour thy selfe enioy this pleasure it is twilight or darkenes couereth thee here must be as instant denialls and refusalls as it was with Ioseph so must it be with euerie Christian albeit his mistris spake to him day by day yet he harkened not vnto her but kept him out of her company and when she offred violence to him he fled out from her But by whom must these be denied Answ. The doctrine of grace teacheth vs saith the Apostle euen the most godly Paul himselfe who after many yeares conuersion shall finde the law of his members rebelling against the lawe of his minde he that hath receiued most grace and most strength must be here further instructed Lastly the Apostle speaking indefinitely sheweth that all these must be denyed no vngodlines no one lust excepted For grace will not stand with the cherishing of any lust though neuer so secret neither is he taught of God that liueth and tradeth in any sinne Obiect But this is an impossible commandement and as impossible a doctrine as any the law giueth Is the Gospel become so seuere a schoolemaster as the law is Ans. The doctrine of grace teacheth not what we can doe but what we are bound to and ought to doe 2. Though corrupt nature make such commandements impossible yet by grace the yoake of Christ becommeth easie and light in so much as Paul could doe all things by his grace that strengthened him Grace can crucifie the world to a Christian and a Christian vnto the world 3. In beleeuers whome grace hath taught there is a possibilitie in the commandement three wayes 1. In regard of grace receiued the nature of which is euen then when it is foiled to preserue some resistance and denial in the heart of the things which the flesh hath vnlawfully yeelded vnto so as the godly sinne not with full consent of heart but doe often the things they would not yea euen that euill which they hate Secondly in regard of a godly mans disposition who hath with him 1. a purpose of heart to cleaue vnto God if he embrace vngodlinesse or lusts it is besides and against his purpose 2. an inclination of his will against them all Psal. 119.57 I haue determined to keepe thy words and ver 107. I haue sworne and will performe to keep thy righteous iudgements so as they are in the sinne they doe as a forced woman whose whole will is neuer gained to the act shee is in 3. an indeauour answerable to that will Pauls endeauour was to keepe a good conscience before God and all men Psal. 119.6 I shall not be confounded when I haue respect to all thy commandements Indeede the beleeuer is like a prisoner with bolts on his heeles who hauing escaped the prison cannot flie his danger as fast as he would cannot denie what he would but yet some progresse he maketh slowly he goeth forward but as fast as he can according to the measure of grace receiued 4. what he denieth not for the present he denieth not long after yea denieth himselfe for it and is neuer quiet vntill he haue met God in the wayes of repentance Thus he that is borne of God is said not to sinne both in that he commits not sinne fully the seede beeing in him as also because it is against his purpose will endeauour besides that he lyeth not in his sinne and so sinneth not vnto death Thirdly there is a possibilitie in this doctrine in regard of Gods acceptation who in his Christ accepteth of our weake indeauours of the will for the deede and the truth of desire for perfection of action and so maketh vs more then conquerours In all which points we see how these are not impossible lessons to beleeuers but no maruell if they be impossible to such as neuer endeauour in them whose libertie grace hath not yet wrought who for their purpose imagine euill for their wills rebell against God for their endeauour they set themselues on a way that is not good and in whose eyes sinne committed is but a small thing So much of the meaning now followe the doctrines Doctr. 1. Whosoeuer hath truely receiued the grace of God is taught thereby to denie all vngodlinesse and whereas vngodlinesse seeketh both to fixe deepe rootes in the heart as also to display the branches abroad in the life grace teacheth to striue two wayes against it 1. in purging the heart 2. in striking off the armes which are as we say aboue ground so as neither roote nor branch is spared The first thing that grace attempteth is to make the inside cleane and the roote holy by working true and sauing faith in the soule the propertie of which is to purifie the heart Now as for the branches of vngodlinesse because they are verie many it shall not be amisse to enquire into some of the principall to the ende we may the better acknowledge the worke of Gods grace expressing the same in vs. And as they looke and stretch many wayes so may we reduce them to fowre heads 1. some respect God himselfe 2. some his worship 3. some his ordinances 4. some a mans owne selfe The first branch of vngodlinesse is to be ignorant of God not to see or to denie him in his power mercie care prouidence iustice blessings afflictions and euents This is made a propertie of vngodly men by Iude 4. vngodly men they are who denie God and by Iob they say who is the almghtie that we should serue him Tush the Lord seeth not he is within the thicke clouds they aske what profit there is in seruing the Lord and walking humbly before him they see no danger in not attending him but violently followe their owne lusts this day is as yesterday and to morrowe shall be as this day they can tast liberally of his blessings but neuer a whit of his good will in them they dwell in the sweetenesse of present profits and delights but neuer tast how sweete God himselfe is In afflictions they in their hearts can say with Iehoram Is not this euill frō the Lord and shall I attend any longer vpon him Thus in the land of mercie and righteousnesse to doe wickedly in the midst of blessings not to finde the heart more bound to holynesse not to be confirmed in Gods loue to gather no strength of faith nor desire to walke more worthy of God as likewise to refuse
torments of hell namely the endles wrath of his father vnder which his Church had otherwise beene subdued for all eternitie So as for the time the Sonne of God and Lord of all was deiected vnder all creatures and held vnder the most accursed death that euer was seeing the sinnes of all his bodie lay most heauily vpon him vnto both which branches of his obedience if you adde the voluntarinesse and freedome of both the whole will appeare most perfectly meritorious to which purpose because nothing can merit to which any man is bound the Scripture saith that he paid that which he neuer tooke and so was not bound to any such paiment Doctr. 1. Seeing Christ must giue himselfe to redeeme vs it implyeth a wonderful bondage and tyrannie of sinne ouer vs before that Christ wrought our libertie Hence doth the Scripture speake of regenerate persons as seruants of sinne seruants of vnrighteousnesse seruants of corruption we read also of the wages of sinne of the hire of vnrighteousnesse which Balaam loued of beeing sold vnder sinne and of wicked men selling themselues to worke wickednesse as Ahab and others which is nothing else but a voluntarie putting of a mans selfe vnder the will and power of sinne and thus he that committeth sinne that is giueth himselfe vnto it is the seruant of sinne To this purpose also we heare the Apostle often speaking of the raigne and dominion of sinne in the mortal bodie and of the lawe of sinne in the members rebelling against the law of the mind and of the lawe of euill which is euer present with the best But who is it that feeleth not within himselfe the wofull fruites of this captiuitie how are we bound hand and foote in chaines of darkenesse further then the sonne by setting vs free hath enlarged vs how are wee stript starke naked of our cloathes of innocencie and holynesse further then we are wrapped in the garment of this our elder brothers righteousnesse how seruill are we and at the becke of euerie sinne euerie temptation euery lust and suggestion further then the sonne hath rescued vs out of the hands of such hard Lords who seeth not this tyrant thrusting himselfe by force or fraude into his best holds so to shoulder out the right owners who perceiueth not this tyrant seeking himselfe onely and careth not for blood and murther but raigneth vnto dâ—â—th in so many as he hath subdued who findeth not this tyrant ouerturning all lawes and constitutions and making his owne will his onely lawe to the which whosoeuer are subiected what slauerie can be compared to theirs If we consider the Iewes oppression in Egypt for 400. yeares together euen when their taskes were most encreased If the vnmercifull intreatie of them in Babylon when strange Lords had rule ouer them 70. yeares If the cruell and bloodie persecution of Antiochus of which Daniel prophesied that before it neuer was the like nor should be after it If the miserie of the Turkish gally slaues yet is there no miserie no bondage to this For there the enemie was externall here within a mans breast and bowels there the losse was outward of goods lands libertie or life but here of Gods image his fauour the soule life eternall there might they in time looke to change their Master or to flie or with the ende of their liues at the least to ende their miserie but here no man can flie except he can flie from himselfe nor ende by death but beginne rather his bondage in comparison of what it was before And whereas there is no other bondage wherein a man cannot at least wish his freedome here men will not beleeue they are in such snares but reioyce in them and are neuer so merrie as when they are strengthning their bonds vpon themselues of which thraldome if we would more distinctly conceiue in one word thus it is Originall sinne inthralls vs to actuall preceding actuall sinnes to consequent as iust punishments of the former present sinnes are presidents to other men and so we are intangled not onely with our owne but other mens transgressions also By all these we are liable to death both temporall and eternall which entred into the world by sinne hence commeth the torment and sting of a guiltie conscience hence is the sinner haunted with the horror of Gods dreadfull iudgement and the best fruit of the best mens sinnes is shame and sorrowe euen where God raiseth vp to repentance Vse 1. Note hence the miserable estate of such men as are out of Christ in whom sinne yet raigneth for these are chained in ignorance rebellion contempt of God and his word are snared with manifold lusts bound hand and foote alreadie and nothing remaineth but the casting of them into the fire for they are yet in their sinnes which one word sinne saith Luther comprehendeth Gods euerlasting wrath and the whole kingdome of the deuill And yet examples there be in the world of such who by all Gods arrowes and plagues sent against them cannot come to see their miserable bondage to and by sinne the which if it made Paul who was in Christ an auncient beleeuer to crie out Oh miserable man who shall deliuer me from this bodie of death what cause haue such to exclame vpon themselues as most wretched whose bonds are not loosed as Pauls but binding them euerie day surelier then other ouer to destruction Vse 2. Seeing by sinne we put our selues vnder such slauerie as both it selfe and Satan plaie the tyrants ouer vs we must take that counsell Let not sinne raigne in your mortall bodie but daily seeke and striue to expell the tyrant and if that will not be done aime at the weakning of his forces obseruing these directions 1. Take from him his most dangerous weapons by subduing thy owne corruptions which are his Sampsons locks wherein his greatest strength lyeth 2. Banish all his freinds abetters alliance as all appearance of euill and occasions such wicked companie counsell idlenesse c. which are sinnes supporters 3. Preuent the wiles and policies of this tyrant for he is of a serpentine creeping and insinuatiue nature sinne hath many fetches for it owne fortification as false ioyes false feares false pleasures false profits by these meanes if we take not great heed it will come within vs and we shall be too weake to close with it If the Apostle Paul confesse that sin seduced him how had we weaklings need to furnish our selues with serpentine wisedome against the deceitfulnesse of sinne 4. Neuer offer conditions of peace with him be not content that he haue a little roome in thy heart as many because they cannot be without sinne make small matters of such grosse sinnes as the spirit will not dwell with and they conteÌ„tedly forbeare to disease theÌ„ but arme thee against the beginnings stoppe the occasions and passages But if for want of watchfulnesse he haue made some entrance and encroched on thee stay
slew his Master wicked Iesabel could obserue the ruine of such treacherous conspirators Our owne Chronicles are full of rare examples of Gods iudgements our eyes haue seene not a few vpon such The strange discouerie of Percies conspiracie may not be forgotten nor let that wickednes and the iust vengeance of God vpon the actors neuer be put out from vnder heauen Neither is this only an humane obseruation but an infallible extract and conclusion out of the word Prov. 24.21 My son feare God and the King and meddle not with the seditious for their destruction shall rise suddenly and who knoweth the ruine of them To these reasons might be added that it is the brand of Libertines and carnall Gospellers to despise gouernment and speake euill of maiesties and dignities c. Vse 1. Popish religion is a flat enemie to the lawe of God and nature the professor of which must before he be the Popes darling sweare flat contrarie to this subiection euery yeare and almost day giues experience of this truth Besides their doctrine is full of trayterous positions and their bookes which they daily send in amongst vs are stuffed with poisoned invectiues to bring our Princes and nobles into contempt pitie it is so many of them are so openly suffered to the offence of the good and the casting further backe of those that be bad It is not my dutie to speake or write what Lipsius in his posthumus epistles hath foolishly bolted out against the Lords anoynted ouer vs but this I say the booke is too much set by and if a Papists tongue can staine or slaunder I affirme there are fewe of our nobles whom Costerus hath not lately maliciously slandered the practise among them I acknowledge common but the thing among vs to be lamented is that both that and other such bookes are so common 2. This subiection is the rather to be vrged vpon all because the deuill seeketh by all his cunning and power to weaken this ordinance and bring it into contempt which is euident in that men dare not take such libertie of speach aginst the supreame and highest yet how ordinarie is it for men to waigh themselues and their worthinesse with those that are sent from the highest yea and sâ—icke not to make odious comparisons with them that lay his office aside he is as good and better then he but the deuill hath nowe the hold he would haue for while the eie is vpon the person and not vpon the place steppeth in this equalitie and this equalitie shaketh off subiection before he come to such tearmes of defiance Others breake out into speeches beseeming the authors euen Chore and his companie rather then any Christian Ye take too much vpon you Moses and Aaron whensoeuer the magistrate administreth not according to their minds and let the Magistrate when he will set himselfe to reforme the congregation as Moses did this corruption of mens hearts will not long lie hid which beeing so great and Satans malice no lesse Ministers must the rather be much and often in this doctrine as Titus was here commanded Readie to euerie good worke That they speake euill of no man that they be no fighters but soft shewing all meekenesse vnto all men Now we come with the Apostle vnto the second sort of those generall duties which are required of euerie Christian and these be the mutuall duties one towards another the which we may best conceiue in this order 1. generally propounded in these words readie to euerie good work which I knowe some restraine vnto the cheerefull performing of the Magistrats lawfull commands to the confirming of which sense perhaps that needles copulatiue and is inserted into our English not found in the Greeke text But the precept is entire of it selfe and seuerall from the other before and as I take it both parallel vnto that generall phrase cap. 2.14 zealous of good workes and contrarie to that cap. 1.16 reprobate to euerie good worke Secondly more specially both 1. by remoouall of the lets of concord and loue which are two 1. euill speaking 2. fighting or quarelling 2. by entertaining such vertues as are the nurses and cherishers of Christian concord amongst men of which the Apostle nameth two of the principall The former is Christian equitie which carieth the minde equally and indifferently freeing it from passion and perturbation that it may conceiue the best of persons and actions The latter is Christian lenitie gentlenes or meekenesse which euen in taking notice of the faults and vices of others couereth so farre as is good for the partie and also in the spirit of loue and meekenesse cureth and seeketh to restore such an offender And as the two former vices were prohibited in regard of all men so these two vertues are not so nakedly propounded but that their obiects also are by the Apostle noted in the last words where the Apostle saith that we must be equall and mild not only to those in authoritie who may else returne our frowardnes with vntolerable displeasure nor onely to our friends and familiars or such as by the bond of nature or seruice may claime such dealing from vs neither onely to Gods friends and beleeuers but to all men indefinitely euen those to whome out of the bond of Christianitie we are nothing bound those who in themselues deserue no such thing but the contrarie at our hands in a word those who are not onely our enemies but Gods after a sort beeing as yet without and not brought vnto the faith which last words may not slightly be ouerpassed because they lay a notable ground and make way vnto the verses following For this first generall exhortation the scope is that euery Christian ought to keepe with him a propensitie and disposition to euerie good worke whether it concerne God or himselfe or others for the Apostle hauing called vs to giue God Gods and Caesars to Caesar that the body of Christ might be without rent as his coate was without seame and that there might be a sweet harmonie and concent in the Christian commonwealth he now calleth to the practise of a common principle and lawe in nature namely to giue euerie man that right which God hath giuen him and Christians are not onely debters vnto Magistrates but to the meanest and weakest to whom the common bond of nature and humanitie hath knit vs so as no man can say of any man I owe him nothing The like practise of our Apostle we may elsewhere obserue as Rom. 13. where hauing in many verses required subiection and tribute due vnto Princes in the 7. and 8. verses to shut vp his exhortation withall he wisheth to giue to euerie man his due tribute to whome tribute custome to whome custome feare to whom feare honour to whom honour but loue to all men owe nothing to any man but loue which is such a desperate debt as a man can neuer discharge himselfe of The like doth
sinner before God regeneration is indeede a companion of it but no part of it besides he saith not we are iustified by grace but by his grace which is euen his gracious accepting of vs in his Sonne and not for those graces which he worketh in vs which are ours after he hath once giuen them 2. Whereas the Apostle Rom. 1.7 saith that by the Gospel the righteousnesse of God is reuealed by this righteousnesse cannot be meant that iustice of his whereby he satisfieth himselfe against sinne for that is more manifest in the law the Gospel is a kind of mitigation of it neither any righteousnes though of God in man which properly is not called the righteousnesse of God being imperfect in part and mingled with much staine of sinne therefore necessarily must be meant of that righteousnes which himselfe imputeth accepteth a sinner perfectly righteous in which is able to acquit him before the barre of his iudgement as no qualitie in the beleeuer is able to do 3. This Euangelicall righteousnesse which fully acquitteth vs before God is opposed to our owne best righteousnesse Philip. 3.9 not hauing mine owne righteousnesse which is by the lawe but that which is by faith in Christ which place is worthie our further opening as a notable decider of this maine controversie betweene our aduersaries and vs. In which it is plaine that the Apostle speaketh of two kinds of righteousnesse the one which is a mans owne not hauing mine owne the other which is an others and that is Gods or Christs The former he calleth the righteousnesse of the lawe namely whereby a man through obseruation of the lawe is accounted righteous and in this Paul would not be found not that he would not be found fruitfull in good workes but he would not be iudged by them they being in comparison of the lawes puritie and perfection a stained clout The latter in which Paul would be found that he might finde acceptation in the sight of God is not his owne but an others 2. not obtained by any works not excepting the best but apprehended by faith which cannot be said to lay hold on any thing within vs but something which is without vs. 3. it is of God through faith that is such a one as God freely through his Christ giueth vs and maketh ours not by putting it into vs as other graces but by imputing it vnto vs and by this meanes acquitting vs and 2. of such a person that is God as well as man seeing otherwise euery man is depriued of the glorie of God These two the Apostle euerie where so opposeth that whosoeuer cleaueth to the one falleth from the other and whosoeuer will be iustified by the righteousnesse of the lawe is abolished from Christ which must not be so conceiued as that they are not most friendly and necessarily knit in the same iustified partie but that in the act of iustification they can no more agree together to the presenting of a sinner righteous before God then can the most contrary things in nature be accorded in the same naturall subiect Obiect But the Papists cannot endure the word imputation or that one should stand righteous by anothers righteousnesse no more then one can be learned by another mans learning Answ. What blindnesse is come on them that cannot endure the Scriptures phrase Psal. 32.1 blessed is the man to whom the Lord imputeth not sinne 2. Cor. 5.19 God was in Christ reconciling the world vnto himselfe not imputing their sinnes vnto them and the phrase of not imputing sinne and imputing of righteousnesse is repeated in Romans 4. tenne times so as they must needs be strangers in the Scriptures to whom it soundeth strangely Againe although there be in men who are singular persons proprietie of learning wisedome and gifts yet there is a common righteousnesse betweene Christ and the beleeuer who now are not two but one flesh bone and bodie Neither need it seeme so strange as they make it for the Lord to impute vnto a man that which is not his owne for we say that nothing is imputed to vs but that which is our owne but a thing is ours two waies 1. by infusion inherence oâ— adherence or 2. by account or reckoning which maketh another mans as truly ours as if it were in our owne person as appeareth in paying a debt of a thousand or hundred pounds by a suretie which as fully and freely dischargeth vs of it in reckoning and account as if our owne persons and hands had paid it And thus was he who knew no sinne made sinne for vs that we might be the righteousnes of God in him Obiect But this is against the Scripture which saith that God will not iustifie the sinner that is account him iust who is not so and Paul saith that we are made iust and therefore not reputed only Ans. The Scripture saith also Rom. 4.5 That God iustifieth the vngodly and therefore this is to picke a quarrell at the Scriptures themselues rather then at our doctrine The truth is that God iustifieth not the wicked while he is so while he is considered in himselfe while he wanteth both inherent and imputed righteousnesse but this hindreth not but that after such a one is changed and set into Christ who is made his righteousnesse both he is accounted as he is indeede righteous in the sight of God As for that of Paul saying that many are MADE righteous the next words loose the knot namely by the obediencâ— of one that is of Christ imputed vnto vs. Neither can that which they say that by this our doctrine a man shall be both a godly and vngodly a iust and vniust person any way cloud vail this truth to an vnderstanding acquainted with the Scriptures for why may we not grant what they say as true in a diuerse respect seeing the beleeuer is by nature the child of wrath by the grace of regeneration renewed indeed but in part and yet by the gift of Christs righteousnes of whom he is a member perfectly iust in the sight of God Vse 1. Hence we learne how to conceiue such texts as wherein some infused grace is said to iustifie vs as faith is often said so to doe but not for the worke nor the worthines of it but only as it is a means apprehending this righteousnesse and grace of God mentioned which indeed iustifieth True it is that true faith is in it selfe a rare grace and of great prerogatiues and excellent in the fruits effectually working by loue hope patience feare of God and such like but yet cannot in or for it selfe or by any of these bring vs boldly into the presence of God but onely by beleeuing that Christs righteousnesse imputed vnto vs is our iustification before him 2. Where our iustification is ascribed to inherent grace and workes of righteousnesse as where Abraham is said to be iustified by workes such places cannot be meant of the
enioy fulnes of pleasures at Gods right hand alluding to that Paradise planted by Gods own hand to make it a delight for the innocent estate of man And Abrahams bosome wherein the Saints receiue refreshing which is a borrowed speach taken from fathers whom as they carrying and cherishing their little ones in their bosome euen so the elect freed from the miseries of the world are cherished as in the bosome of the father of all the faithfull And the ioy of the Lord into which the faithfull seruant shall enter And for the glorie of this estate Paul can scarce tell how to expresse it but calleth it the riches of the glorie of the inheritance it is called a kingdome of the Father prepared for his children and neuer was there such a kingdom wherein all the subiects are kings and heyres of the whole and all of them partakers of the same incorruptible crowne of glorie as here they be 1. Pet. 5.4 Secondly the present tenure of this inheritance is by hope for our inheritance is not so much set before our bodily eyes as the eyes of our faith which is not of things present but of things to come And yet although it be an estate to come the Lord would not leaue vs without such graces as beeing conuersant about it might serue vs in this life to retaine our hold and comfort therein such as are faith hope and patience Now hope signifieth two things 1. the thing hoped for Rom. 8.24 hope which is seene is not hope Eph. 1.18 What is the hope of the calling 2. For the gift whereby we hope and expect good things promised and this must of necessitie here be meant because life eternall of which we haue spoken is the thing hoped for This grace hath the Lord for our incouragement and comfort in and for the state of this life onely put into the hearts of his elect that they might hereby haue a certaine hold and expectation of all that good which God of his mercie through the merit of his Christ hath promised the which shall cease when they come once to see that which they now hope for seeing hereafter can be no hope not in heauen for the godly shall enioye all blessednesse their hearts can wish not in hell for the damned can neuer hope for any good Doctr. The blessed condition which the elect are raysed vnto beeing once absolued from sinne is to haue the priuiledges of Gods children and to become heyres of eternall glorie This honour haue all his Saints whō he rayseth from the dust and dunghill to set them among Princes and the reason is because he hath giuen them his Sonne in with merits for their righteousnesse he hath giuen them the gift of faith which is the very portall of heauen and the grace of hope which is as a staffe to vphold them vnto the end of their pilgrimage The doctrine beeing the verie words of the Apostle here and in so many places we will rather labour in the excellent vse then in the further proofe of it Vse 1. That which the Apostle specially aymeth at is that heauen is not merited but a free gift here it is called eternall life which is the gift of God Rom. 6.23 It is called here an inheritance in that the elect are called heyres it is against the nature of an inheritance to come any way but by free gift legacies we know are most free without desert without procurement and what an absurd thing were it for a child to go to his Father to offer to buy his inheritance it is said here further that we are made heyres that is adopted not borne to the inheritance and therefore it is so much the more free And lastly it is here called an eternall inheritance which if it so be how can it be merited beeing so far disproportionable to any thing we can doe What place in the Scripture can more effectually exclude the merit of life and yet what part of Apostolicall writing is it not most consonant vnto The Apostle Peter speaking of this inheritance calleth it the grace of life 1. Pet. 3.7 The Apostle Paul through the whole Epistle to the Galatians opposeth these two to be heyres by the law and heyres by promise and faith whosoeuer are Christs are Abrahams children and heyres by promise that is we who are Gentiles must receiue the inheritance no otherwise then Abraham did and thus become Abrahams sonnes but he was heyre by promise and not by merit and so must we Obiect But we are Gentiles how can we become Abrahams sonnes Answ. Christ was Abrahams sonne and we beeing in Christ are one with him and so in him become Abrahams sonnes and therefore must inherit by promise as he did The like we read Rom. 4.4 Those that will be heyres by the law make the promise of none effect as the Papists doe by their two iustifications the former of mercie by grace the latter by the merit of workes Obiect But life eternall is a reward great is your reward in heauen Behold I come shortly and my reward is with mee Moses looked for the recompense of reward Answ. Not to stand vpon that why it is so called namely by resemblance beeing giuen in the end of the life and labour as the reward in the end of the worke It may truly be called a reward but 1. a free one in regard of vs due no other way vnto vs then by vertue of Gods promise for God is no debter further then he promiseth 2. Neuer due to any worke for the merit of it but vnto the worker for the merit of Christ in whom he is and through whome the imperfection of his obedience beeing couered his person first and then his work findeth acceptance 2. It teacheth vs if we would haue right to life eternall to become the sonnes of God and consequently heyres seeke to be resolued that thou hast a childs part in heauen Quest. How shall I come to know this Answ. A man may know himselfe an heyre of grace by two things 1. by the presence of faith for this intitleth into the Couenant Heb. 11.7 Noah by faith was made heyre of the righteousnesse which is by faith Faith in the sonne of God is it which maketh thee the Kings sonne and free borne this is the meanes of thy freedome here commeth in thy title if thou reliest only vpon the mercie of God in Christ for thy saluation which proper worke of faith casteth out the bondwoman with all her sonnes who shall not be heyres with the sonnes of the freewoman for whosoeuer will be iustified in whole or in part by the workes of the law as Turkes Iewes and that Romish Agar with all her obstinate children are by this one doctrine if there were no moe in the Scripture disinherited 2. By the presence of sanctification of heart and sanctimonie of life for as only iustified persons are intitled and written heyres of heauen so only
Apostles vntill Christs comming againe and especially the proceedings pride and fall of Babylon the great whore with all the kingdomes of Antichrist the holy Ghost could not but foresee what labours and trauailes Satan and his instruments would take to weaken and impaire the credit and authoritie of this aboue all other books wherein he preuailed so farre as euen some true Churches called the truth and authoritie of it into question and therefore it is worth the marking with what a number of confirmations this booke aboue all other in the Scriptures is backed First the author of it is set in the forefront or face of it The Reuelation of Iesus Christ who professeth himselfe to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first and the last the beginning and ending which is which was and which is to come euen the Almightie so in the seuerall Epistles to the Churches in seuerall stiles he challengeth them to be his Thus saith he 1. that holdeth the seauen starres in his right hand 2. he that is first and last which was dead and is aliue 3. which hath the sharpe two edged sword 4. which hath eyes like a flame of fire and his feete like fine brasse 5. which hath the seauen spirits of God and the seuen starres 6. he who is holy and true who hath the key of Dauid who openeth and no man shutteth and shutteth and no man openeth 7. he who is Amen the faithfull and true witnesse the beginning of the creatures of God Secondly the instrument or penman his seruant Iohn the Euangelist the Apostle the Diuine who for the further and more full authority of it repeateth his name at least fowre times saying I Iohn Thirdly to omit many in the last chapter are fiue testimonies heaped together that if it were possible no man might be found so obstinately wicked as euer to doubt of it but that he that shold stād against the truth of it might euen gainsay the shining of the sunne it selfe 1. of the Angel 2. of God himselfe the Lord of the holy Prophets 3. of Iesus Christ Behold I come shortly c. 4. of Iohn I Iohn heard and saw all these things 5. the protestation of Iesus Christ vers 18. I protest if any man shal adde or diminish from these things of this booke God shall adde all the plagues of it against him and take away his part out of the booke of life Now had this booke neuer to haue bin oppugned there had not needed such strong and frequent confirmations neither would the holy Ghost haue bin so earnest in a needles matter The like we might teach out of particular examples How earnest is the Apostle in the poynt we haue in hand beeing the very foundation of Christianity not here only but elswhere in his writings when he saw that men would ioyne the law and gospel circumcision and baptisme Gal. 5.2 Behold I Paul say vnto you if ye be circumcised Christ shall profit you nothing and vers 3. I testifie againe vnto you and 4. ye are abolished from Christ and fallen from grace he could not satisfie himselfe in his vehemencie against such a doctrine as this was Nay the sonne of God himselfe hath left vs his owne example in this point of wisdome who was wont in his teaching vnto diuerse more necessarie truths to prefix his Amen Amen I say vnto you which is in sence all one with this of our Apostle if we consider the speach though in the speaker and manner of speaking was wonderful difference himselfe beeing the author and Amen it selfe euen the faithfull and true witnesse and all other so farre only true as they testified from him And so he often shutteth vp his speach with he that hath eares to heare let him heare and then let him that heareth or readeth consider such sayings carrie salt with them and for such the Lord planted the eare more especially Vse 1. To teach Ministers in matters of weight to deale so soundly as the conscience of the hearer may be as firmely stablished in the truth taught and perswaded as if an angel from heauen should come and teach an other doctrine he may be held accursed so as the verie hearts of the hearers may say this is a faithfull doctrine and saying for thus as the Gospel is the word of truth so shall it be held in much certenty by the professors of it And it is a fault blame worthie in many Ministers who when they are occasioned by the place in hand to speake of some controuerted or most necessarie truth either for idlenes because they will not so much trouble themselues or for vnfaithfullnesse avoide by declining and shunning such truths the displeasure of the times which godly Ministers must swallowe that the truth opposed may be setled in the hearts of men not to speake of such as are infamously guiltie of some vices vnrepented of and vnreformed which maketh them balke and betray necessarie truths which in that regard they dare not mention 2. It is a great fault of hearers and worthie amendement who cannot well indure to heare of points in controversie especially betweene the Papists and our selues whereas their vnderstandings and iudgements are so farre from beeing stablished in the certaine truth of such things as euery winde or blast of the skulking Iesuite or Papist is able to vnsettle them in great matters and turne them off their grounds Now if it bee the teachers part to insist especially in such needefull points as are most opposed and hardlyest yeelded vnto it must needes be the hearers to provoke themselues to the right discerning of such differences for neither doe the contentions of the teachers so much concerne themselues as their hearers neither ende they in themselues but in the hearer See we not how if neuer so grosse or slender a point of carnall libertie be contended about it will carrie the applause almost of all men with i◠Is it meete then that any Saint of God be a looker on and not rather according to the commandement that euerie one should contend for the faith once giuen and can they contend vnlesse they be taught how and here instructed with weapons This admonition is the more needfull in these dayes so full of danger by the seduction of Papists separators libertines which swarme euerie where the daily encrease of all which is not more incredible then lamentable 3. We learne hence how to conceiue of the point and doctrine in hand seeing the wisedome of Gods spirit vseth to speake to the worth of the thing and by such prefaces and markes of speciall worthinesse pointeth to some weightie and needfull point vsing here another stile then if he should speake of mint and cummin and some smaller points of religion We meet not in euery precept with an oyes or warnword but where we do we must conceiue such not the motes but the beames of our religion
commanded not done of faith Answ. No for though both be condemned yet the iudgement of the latter is farre easier and the stripes farre fewer for it is easier for some then for others of them who are all condemned Vse 1. There can therefore be no iustification by workes as the Church of Rome teacheth if they can be onely the fruits of persons alreadie iustified 2. Neuer content thy selfe that thou doest good workes of charitie liberalitie mercie or deuotion publike or priuate vnlesse thou hast a ground in thy selfe that they are fruits of sauing faith which hath purified thy heart and so brought thy person and worke into acceptance for before this time let them seeme in thine eies neuer so bright glistring yet are they no other in Gods then shining darkenesse and beautifull deformities It is not thy honest meaning nor diligent deuotions nor good intents which bring acceptance to a worke but faith working by loue deceiue not thy selfe in that thou hast done that which thou wast commanded for it is the presence or absence of faith that putteth a difference in the same worke done by vertue of the same word Caine offereth sacrifice to the Lord so doth Abel Phineas is zealous for the Lord so is Iehu Peter weepeth for his sinne against Christ so doth Iudas also here is the same worke but not the same acceptance where is the difference now By faith Abel offered a better sacrifice then Caine and if Peters faith had failed so had his fact too as well as Iudases If thou prayest pray in faith beleeue and thou shalt receiue If thou hearest mingle the word with faith else it becommeth vnprofitable and so in other dutyes 3. This sheweth that numbers are vncapable of the doctrine of good works and therefore Ministers must be wise to propound it in the due season of it and first labour in rooting faith in mens hearts these fruits will easily rise Doctr. 2. Professors of the Gospel are aboue all other not only called to the practise of good workes but to be the first and forwardest yea lights and leaders vnto others 1. In regard of their present estate they are the children of their heauenly Father and therefore must resemble him and so walke as they may testifie themselues of this houshold of faith for what a dishonour were it to their high calling to be exceeded and outstripped of Infidells They are Gods workmanship created in Iesus Christ vnto good workes They haue receiued the spirit of grace which onely can make them fruitfull as good trees laden with the fruits of righteousnesse They are inlightened in the knowledge of Iesus Christ wherein it were a shame to be either idle or vnfruitfull and not to shine out as the lights of the world in holding forth the word of life in all godly conuersation Secondly that such as beleeue may be blamelesse and so put to silence the ignorance of foolish men for this is Satans olde policie whereby in all ages he hath turned away the hearts of many from the truth and whereof though he be discouered he disarmeth not himselfe at this day that when the Apostles themselues and the teachers in the Church succeeding them deliuered the truth of the doctrine of iustification by faith alone without the workes of the Law he would alwaies thrust in some professors into the Church that vpon this occasion did ruine the grace of God into wantonnesse and then raise a generall slaunder of the doctrine as though it were onely a doctrine of libertie euen as at this day the Papists slaunder vs as enemies to good works onely because we thrust them out of Christs chaire Now to auoid this ordinarie scandall the professors of this same doctrine must especially for the honour of God and his Gospel and their profession of it be carefull to become patterns in their liues of the faith they doe professe The fruit whereof shall extend it selfe yet further then the stopping of the enemies mouth euen to the winning of them or others that are yet without who by such godly conuersation shall be by little and little enclined to like the word and so be conuerted to the profession and practise of it at the length Nay this fruit is not onely reaped by others without but no small benefit redoundeth to the professors themselues who hereby make their owne election sure and iustifie to themselues and others that faith which iustifieth them before God 3. The danger of the neglect of this dutie vrgeth it he that knoweth his masters will and doth it not shall be beaten with moe stripes Tribulation and anguish shall be to euery sinner first to the Iew and then to the Gentile Why first to the Iewe because they were the professed people of God professors of the law possessors of the oracles hearers of the Prophets but despisers of the meanes of saluation they therefore shall be first and heauiest iudged Vse 1. If we professe our selues by faith to be set into Christ we may examine the truth of it hereby that then we cannot but be fruitfull trees of righteousnes beeing remooued into so sound a stocke and fruitfull a soile Whosoeuer then are not much and often in the workes of godlines loue and mercie may well suspect their estate 2. Whatsoeuer things are honest pure iust and of good report let beleeuers thinke on these things let them thinke that such precepts belong properly to them it beeing a truth that all exhortations in Scripture are first and directly made to those who in some measure are freed to acceptable thogh not full performance of the same whereby let beleeuers prouoke themselues to more diligence seeing vnbeleeuers cannot tell what way to beginne in them 3. Carrie a diligent eye and watch ouer thy life and euery action of it before thou entrest into any action examine whether it will glorifie God and dignifie thy profession or expose it to contempt and make that holy way euill spoken of 4. Watch opportunities to do good take them when they are offred before they slippe thee yea seeke them that thou maist euer haue something between thy hands to glorifie God and his Gospel withal 5. Craue wisedom at the hands of God wait at her gates heare counsell from her mouth lay vp the rules of the word for the ordering of thy heart and life thus shalt thou be able not onely to passe euerie day more innocently then other but become also a clearer patterne of weldoing and more conformable to this rule of our holy Apostle But how may Christ come and find a number of lazie Christians in his vinyard to whom he may say why stand ye idle all day long why did you not promise me you would goe into my vineyard work and do ye not or are you in so goodly a field and can you want worke haue yee done all your husbandrie about home in your own hearts
his genealogie Phares the incestuous sonne of Iudah and Bathsheba that was the wife of Vriah And in these vses these genealogies may be still with sobrietie read taught and heard Quest. What is it then the Apostle condemneth Answ. Not any such as serue to the edification of the faith of the Church whereof this of Christ a publicke person and Sauiour of the world is the cheife of all neither the keeping of the descent so farre as serueth to the preseruation of right iustice and ciuill peace In which respect Kings and Nobles yea and other inferiour persons may enquire into that right which their ancestors haue made their due and must so hold their genealogie as they may hold their right against all claimes But here is condemned all that recounting of kinred and petegree in all sorts of men which proceedeth from a vaine minde and tendeth to worldly pompe and vaine-glorie For this was the sinne of the Iewish teachers that whereas now by Christs appearance all distinction of families was in religious respect abrogated and now was no such need of genealogie as before vnlesse it were before Infidells and such as were not perswaded of the right descent of Christ yet they out of their pride would be much and often in extolling of their tribes and kinred and so not only for these accessories let goe the substance of religion but as if they would build vp that politie again which now was abolished to the great hurt of their hearers would much busie themselues in such fruitles discourses These genealogies must Titus withstand By brawling and contentions about the law are meant those hote contentions which yet many Iewes and Iudaizing teachers did trouble the puritie of religion withall striuing still to bring backe againe the obseruation of Iewish ceremonies such as was circumcision differences of meats and daies and garments as though Christ were not yet come wherewith the Church in that tender age was much molested But now our Apostle pointeth to another end of the law namely to institute the life contain in obedience and lead vnto Christ but not to shadow Christ to come as before who by his comming hath put an end to all such ceremonies Of all these endlesse questions idle genealogies and brabling contentions the Apostle giueth this censure that although they may seeme to haue a puffing kind of knowledge and be stood for as for fire and water as if the whole substance of religion were placed in them yet are they vnprofitable and vaine farre from instruction and edification of men in true godlines yea indeed great hindrances thereto as taking vp time and labour and wits of men which should better be imploied which as we said is a forceable reason to auoid and represse them Hitherto the meaning Doctr. 1. The Deuil is readie in the purest Churches to corrupt the puritie of doctrine by stirring needles endles questions either in substance of doctrine or in ceremonies wherein men will be as hote as if all religion were placed in them And thus shall the peace of the Church be troubled the free passage of the Gospel hindred the godly teachers greeued and all for things vnnecessarie and idle things sometimes so farre from profiting the Church as that they much hinder it and obscure the doctrine of true religion All this appeareth plainely in this our example The malicious man is euer sowing tares in Gods feild and if he cannot extinguish all the light of Christian doctrine if he cannot pull downe as he would the substance of truth he will doe what he can he will make dissention in smaller matters whereby many shall be offended many cast backe that were comming on and many other kept back who might come on in time So when the Disciples of Christ and Iohn consented in the substance of doctrine yet could he make them quarrell in washings and fastings and such ceremonies Paul and Barnabas consented in substance of doctrine yet for a verie trifle and indifferent thing the companie or leauing behind of Marke were so exasperated and deuided that they did seperate one from the other And if he be so forceable in good men that he taketh the aduantage of flesh in them much more doth he effectually worke in vnconscionable men who are all flesh and all corruption Easie were it in all ages to discouer this eminent note of Satans mallice in false teachers namely that they were euer more earnest in vrging and constraining of men in their owne deuises then to the duties of the morall law Christ charged the Pharisies that they placed more religion in washing potts cuppes and beddes then in keeping Gods commandements These Iewish teachers Act. 15.29 are branded that they troubled the Church with words and combred mens minds euen in the Apostles daies with things dead and vnnecessarie with circumcision and ceremonie And is not Gods iudgement come vpon the Papists at this day to the vttermost who haue called backe all these Iewish ceremonies againe and so long contended for them that they haue lost the substance of pure religion and the truth hath betaken her to her wings Their schoole diuinitie is turned away from Christs bodie to his garments their maine disputes are taken vp about workes of preparation free-will merit of workes workes super errogatorie purgatorie differences of garments meats dayes vowes pilgrimages which are such things as Christ wrapped vp together and left in his graue when himselfe rose againe And their doctrinall diuinitie to the people as we read it in the postills but schoole distinctions and legends fables or of latter times bitternes against the first restorers of religion who oppose their former false doctrines And for their heat in vrging these things aboue all the commandements of God none is so blind but may see that they more seuerely punish him that fasteth not their lent then such as are manslayers more him that keepeth not one of their Saints dayes then him that keepeth neuer a Sabboath thorough the yeare that they make it a greater sinne for some sorts of men to marie a wife then to liue in secret filthinesse all their liues long Thus the deuil hauing gotten in his head easily thrusteth in all his bodie and if he get a Church or people at this aduantage that he can comber mens mindes with needlesse things and stirre vp brabbling contentions about vnprofitable and vaine deuises of men he is in great hope and probabilitie ere long to put out that light which he hath alâ—eadie so farre darkned Vse Let vs acknowledge the worke of Satan when we see men who are all of one sound iudgement in the substance of religion and so should be brethren to be at such hote strife and opposition for matter of ceremonie and for things in comparison vaine and vnprofitable 2. Let vs not count it a strange or new thing to be too much offended at it 3. Let vs pray the Lord who can rebuke Satan to dissolue such
deeds denie him but this is not that which is in our question which is of diuersitie in religion and not of infidelitie or hypocrisie where the same religion is professed the former is a barre of marriage but not the latter Obiect But then you will say that such marriages made ought to be dissoluedâ— I answer 1. that marriage is an externall thing and properly hindereth not faith and saluation of it selfe and 2. that it is not against christianitie to keepe contracts made with Turks and heathen 3. Besides in the Apostles dayes the faithfull beeing married to an infidell he was not to put her away 1. Cor. 7.12 if she would abide with him But as M. Zanchius after he had learnedly discussed this question and propounded reasons out of the Scriptures Fathers Councels and ciuill lawe that such mariages ought to be disanulled yet doubtfully leaueth it to the iudgement of the Church so will not I be too bold in defining this great question Vers. 11. Knowing that he that is such is peruerted and sinneth beeing damned of his owne selfe Hauing in the former verse shewed both the persons to be proceeded against called heretikes and the manner of proceeding against them namely after once or twice admonition to auoid them Now in this verse our Apostle discendeth to giue some reasons of this seueritie which are two in number First he is such a one as is subuerted or turned off the foundation Secondly he wittingly and willingly spurneth against the knowne truth sparkling and shining in his conscience and therefore is remedilesse and desperatly incurable For the former By beeing peruerted or turned off the foundation is not to be meant any falling off from the foundation of Gods election which abideth so sure as that not any one of Gods elect shall euer fall away as Hymencus and Philetus did but a falling off from some fundamentall points of Christian religion held and maintained by the Church whereof this partie yet seemeth a member As for example The maine foundation aymed at in the writings of the Prophets and Apostles is to teach that Iesus Christ God and man is the alone and perfect Sauiour of his Church and whosoeuer teacheth or holdeth any doctrine tending to ouerthrowe either of his natures or anie of his offices he is truely said to be turned off that foundation Againe the maine grounds of all our religion for matter either of faith or manners are the commandements of the law and promises of the Gospel and whosoeuer either directly or by direct consequent ouerthroweth any of the commandements of God or articles of our faith he is truly said to be turned off the foundation Now this cannot euery error in religion doe For to keepe our Apostles allegorie comparing the profession of religion to the building of a great house some errors are lesser and as it were besides the foundation such as may be thought as the breaking downe of some window some greater as the breaking downe of some side of the house and yet the house standeth although much defaced But some are such as ouerturne the whole house and rase the verie foundations of all such as is the doctrine of iustification by workes which point alone putteth men quite out of their estate in Christ and shutteth them out of the kingdome of heauen Gal. 5.2.4 Whence might be obserued how needfull a thing it is for euery one to be well grounded in points of Catechisme which is a thing most dangerously neglected by the most and beeing so grounded to looke well to themselues least they be turned off from them and so depart from the holy commandements for thus the end of such would be far worse then the beginning But we will come to the latter degree of this sinne Hee sinneth beeing damned of himselfe that is he wilfully sinneth or addeth sinne to sinne not only by maintaining an errour but 1. against the light of the word shining in his conscience 2. against the wholesome admonition of his faithfull pastor yea and of the whole Church the voice of which he will not heare 3. euen against besides other convictions that of his owne conscience whereby he is resolued to take part with the wickednesse of his heart and persist an heretike in his heresie This man if he had no other iudge is iudged and condemned of himselfe and sheweth that he is damned of himselfe Obiect But there is no man so monstrous and gracelesse that will persist in error against the light of his conscience Answ. Yes and this commeth partly by the naturall impuritie of conscience which can excuse not only intentions vnwarrantable but euen sinnes committed against the law As in the young man Mar. 10.20 who boasted that he though he had liued in the breach of all had kept all the commandements from his youth and 2. partly by the increase of that corruption through a sencelesse numbednesse and vnfeelingnes which springeth from a custome of sinne and 3. especially by the iust iudgement of God who striketh them with a reprobate sence by withdrawing euen the very light of nature from those who would faine put it out or deteine it in vnrighteousnesse and by deliuering them vp to strong delusions that they might beleeue lies who would not embrace the truth in the loue of it Now he that is such a wilfull offender and knowne so to be must be auoided But it is hard will some say to know any man thus to sinne Answ. Because we speake not now of the iudgement of certaintie which is proper to God whereby he alone can iudge of the finall estate of a man but only of the iudgement of humane wisedome which is giuen to the Church who iudgeth only for the present by the present fruits it is not so hard to doe for such a man hath beene brought to conference to the tryall of the Scriptures to the analogie of faith and to the admonition of the Church by which his reasons haue bin refelled his iudgement informed his conscience conuinced himselfe forewarned of his danger but he obstinately hath refused all these good meanes and persisteth in his error Where note 1. What patience the Lord vseth in his iust proceedings euen against the worst men whom he will not haue condemned nor cast out of the Church vpon suspicions or surmises no nor presently after an open sinne is committed but their must be a time between wherein the Church must rightly informe her selfe that she may know the nature and degree of the sinne before she turne her to any censure or sentence Yea and further the sinne beeing apparant she must not reiect any till all good meanes of reclaiming haue beene in vaine vsed Which may teach vs that to heape or hasten excommunications ipso facto or as it is often before the partie can come to the knowledge or suspition of any such proceeding is to swarue from the rules of the word and those weightie
the first condition of any good worke that the worker must be a beleeuer in Christ. For 1. make the tree good and then the fruit will be good he must be a man that hath learned by the doctrine of the Gospel to doe a good worke as the words of the verse imply 2. the heart the fountaine of all actions is naturally corrupt with originall sin and the members are weapons of vnrighteousnesse and therefore before the heart be purified by faith the best actions passing through our vnderstandings wills affections and parts can no more auoid tainture and pollution then can the sweetest water running through a muddie channell or the purest liquor standing in a fustie vessell 3. He that being an vnbeleeuer hath not the sonne neither hath the spirit of the Sonne and consequently cannot send forth any fruites of the spirit the Sonne hath not set him free but he is bound hand and foote and not able to mooue in any one action of spirituall life 4. Hee that cannot pray by the spirit cannot bring forth any worke truely good nothing can be done without prayer the Lord must giue strength the will and the deed he must teach vs to worke set vs in and hold vs on in working he must giue it successe and blessing and make it fruitfull to our selues and others and without the prayer of faith nothing of this is obtained 5. Without faith it is impossible to please God for to euery good worke are required many actions of faith For 1. generall faith must make and warrant it good in the matter and know it to be commanded or allowed in the word for that is a good work which God will haue done and good intentions if they roue without a word make nothing good 2. Speciall faith must know the action to be good in the worker renewed in part and accepted in Christ who couereth the spots and imperfections of the worke for the Lord first respecteth the person and then the worke first Abel and then his sacrifice 3. Faith looketh that the worke be good in the endes of it a bad end spoileth the best action Now the right ends of a good worke are 1. Gods glorie for as all riuers goe out of the sea and returne againe into the sea so all good actions as they come from God so they tend vnto him againe be they the least and lowest euen eating drinking or what soeuer else all must be done to the glorie of God 2. The good of our brethren and edification of men for this end Christians must make their light to shine abroad before men and the whole law is fulfilled in this one word Thou shalt loue thy neighbour as thy selfe 3. The exercise of our owne graces by doing our owne duties to God and man not selfe-pleasing profiting praise feare shame or such other sinister ends as sway with the vnregenerate but as is the end of the commandement so must it be of our obedience which is loue out of a pure heart and faith vnfained 1. Tim. 1.5 4. Faith will prouide that good actions be compassed by good meanes we may not doe euill that good may come of it It was Rebecca her sinne to draw the promised blessing vpon Iacob by deceit and Lots infirmitie to seeke deliuerance from the Sodomites by prostituting his daughters And though sometimes bad meanes succeed and the Lord by an ouerruling power bring light out of darkenesse yet is there alwaies iust matter of mourning and humiliation 5. Faith will haue respect to good circumstances as times places persons c. the fayling wherein often blemisheth most bewtifull actions and cause them to miscarie and prooue vnsuccesfull In a word faith in the heart is most carefull to doe good things well and because it knoweth that when it hath done the best it can yet all that seruice is vnprofitable it claspeth fast hold vpon the righteousnesse of Christ and will be found in that righteousnesse which is by faith in him Phil. 3. And therefore as for all other so for this good worke of beneficence and loue to the Saints the Apostle wisheth Titus to goe to beleeuers with whom he might be bold as who had receiued a spirit of effectuall faith working in obedience to God and loue to Gods people and could not suffer them to be either idle or vnfruitfull in the worke of the Lord. Well knew the Apostle that to haue sent him elsewhere on this errand it had bin but the losse of both their labors here he knew he should speed or no where So as we may conclude this point with that speach of Augustine where faith is not no good worke can be The third point in the precept is that these good works must be shewed forth for necessarie vses why Christians should shewe forth good workes I haue formerly shewed in handling the 8. verse of this Chapter and therefore will come to declare what are the necessare vses in generall of such good workes as are here called for And here we must know that the Romish Church hath not more boldly then blasphemously pretended many necessarie vses of good workes which the Scriptures neuer intending to set them vp in the place of Christ are far from acknowledging a tast whereof I haue giuen in a fewe positions which are stiffely defended by the pillars of that Church As 1. That good workes prepare a man to his iustification whereas the former point shewed that a man must be a iustified person before he can doe a good worke 2. That they doe iustifie the person of the worker before God notwithstanding the Apostle saith that by the workes of the Lawe no flesh can be iustified 3. That they make men more iust by a second iustification which distinction of the first and second iustification is a dreame of their owne not grounded in the Scriptures nor once heard of in the Church at the least fourteene hundred yeares after Christ and his Apostles 4. That they satisfie Gods iustice for temporall punishment 5. That they merit heauen yea a greater degree of glorie in heauen 6. That they purge away sinnes 7. That they apply Christs merit to purge them 8. That they merit at Gods hand for ones selfe and others 9. That they free from purgatorie paines 10. That a man may raise his trust in God from them All which with many other blasphemous tenures of this kind directly thrust Christ from his throne and make him but halfe a Sauiour at the most and consequently no Sauiour at all It would draw this point further then would well fit a commentarie to dispute here these positions with them and therefore intending our busines in hand and taking the mention of such hereticall blasphemies in this auditorie to be no small refutation we come to those necessarie vses which are warranted by expresse Scripture yea and thence commended vnto vs both in regard of 1. God 2. our neighbour 3. our selues