be performed in the first neither ought any creature to be loued so farre as it is an enemie and hatefull to God the creator Psal. 139. I hate the wicked that is so farre as wicked namly their practises not their persons Secondly it must be sound in the order which will appeare in two rules 1. it must be in the greatest measure where is most grace and shew it selfe most friendly and louing to them that loue and are the friends of God It must doe good vnto all but especially the houshold of faith The Apostle commending the loue of the Ephesians which for the soundnes of it he sawe was praise worthie he hence approoueth it that it was towards all Saints and hence the Apostle Iohn gathereth a note that we are translated from death to life if we loue the brethren And herein we haue God himselfe going before vs in example who respected the poore widowe of Sarepta aboue all Israel Now we shall descend fitly to this dutie by these staires 1. by louing God simply for himselfe 2. Christ as man the beloued of God the head of his Church 3. the Church it selfe the bodie of Christ receiuing of his fulnes grace for grace and 4. the particular members must rise vp higher in our affections as the Lord hath highlier honoured them with grace and more expressely renewed his image vpon them The second rule for the right order of sound loue is that it must beginne at home but may not there determine the rule of the loue of our neighbour Christ hath made the loue of our selues and as we are to prouide for our owne good first and that according to the wisedome which the word teacheth first seeking the kingdome the pearle the treasure for our soules and then these outward things for our outward man euen so are we to deriue this loue in this manner vnto the soules and bodies of others according as they are nearer vs or further off in the degrees of grace and nature And here respect must be had 1. to those of our own house as to whom we are tyed either by the bond of marriage who beeing one with vs haue right to the same affection wherewith we loue our selues or of neere blood as parents children or of dutie as seruants he that careth not for these is worse then an infidel and hath denied the faith 2. He that careth for none but these is little better for if loue bee sound within it will be working outwardly As 1. to such as are tyed by any bond of blood or alliance euen without the family 2. to such as are in a perpetuall contract of friendship with vs as was betweene Dauid and Ionathan 2. Sam. 18.1 and Christ had one who aboue the rest was called the disciple whom Iesus loued 3. it must proceed on to strangers as men and as those that may be heires of the same grace of life with vs yea to the poore as well as to the rich Iam. 2.8 9. nay more to our enemies Matth. 5.44 Loue your enemies these are the degrees of sound loue Thirdly this loue must be sound in the seate of it and that must be the heart Rom. 12.9 Let loue be without dissimulation it must not be hypocritall from the teeth outward or fawning but loue must come from a pure heart 1. Ioh. 3.18 Let vs not loue in word and tongue but in deede and truth Fourthly it must be sound in the worke or action of it 1. in preuenting the euill of the brethren not suffering men to sinne 2. in procuring their good The Apostle would haue experience of the naturalnesse of the loue of the Corinths in their bountie and liberalitie towards the Saints in want For if any haue this worlds good and shutteth his compassion from his brothers neede how dwelleth the loue of God in him Fiftly it must be sound in the durance and lasting of it Prou. 17.17 A friend loueth at all times and here trie the soundnesse by these notes 1. If in a milde and iust reprehension it breaketh not off 2. If it hold in aduersitie a brother is made for aduersitie see Act. 11.29 3. If it hold then when iniurie is offered and occasions of breaking off by vnkindnesse or hard measure 1. Cor. 13.5 Loue is not prouoked to anger but suffereth all things In these two latter it resembleth Gods loue which is both constant and closest to a man in the day of his trouble neither taketh it the forfeit of our daily prouocations Vse By all this triall both olde and young may see how farre they are from soundnesse in this grace contenting themselues euen with a shadowe of it for the most of mens loue is grounded either vpon receite or hope of benefit or vpon flesh and fleshly respects and is not begunne in nor for God nor knit by the spirit of God the least part of it is set vpon the Saints that are vpon earth excelling in vertue it generally determineth it selfe in selfe louing and selfe seeking not seeking the things of others as well as their owne or not seeking and louing the soules of men as well as their bodies or respecting persons and not embracing the poore as well as the rich or not blessing their enemies as well as their friends the most loue of men is a lip-loue a semblance a counterfeit and fruitlesse loue diuorsed from inward heartie affection or else a vanishing and flitting loue flinching in aduersitie when most neede is and readie vpon the least occasion to be ouercome with euill and changed into bitter hatred this crazie loue euerie where argueth a riuen and crackt faith such counterfeit loue is the daughter of counterfeit faith and vnsoundnes of loue is a sure token of vnsoundnes of faith and halting in religion In patience This third ornament of Christian old age is fitly by the spirit of God added to the two former as the preseruatiue of both most requisite vnto all Christians For seeing this vertue is nothing else but a willing and constant suffering of hard and painefull things for Christianitie and honesties sake and further that affliction followeth the faithfull who studie to testifie their loue of God in the loue of man euen as the shadow followeth the bodie necessarily must he that would hold out in Christianitie get this grace to beare off such calamities as follow vpon the keeping of faith and good conscience 2. No man can haue either of the former that wanteth this for these three vertues are like the three graces which goe hand in hand the former leading the latter and this last laying hold on both the former so as if any man would trie the soundnes of the former he cannot better do it then by the sequele of the latter the soundnes of faith discouereth it selfe in the soundnes of loue and the soundnes of loue in a sound patience for as sound faith is louing so sound loue
yee euen compelled me Others doe it because their loue to the ordinance of God doth constraine them others considering how the world was drowned for despising Noah and his Ministerie and how God departed from his owne Cittie and house at Ierusalem because they despised his Prophets and mocked his messengers and fearing least the like befall our Church and land for the same sinne most profitably and iustly both by word and writing magnifie this function If men were like the Galatians who would haue plucked out their eies for Paul and receiued him like an angel yea and Christ himselfe if men would know them that labour in word and doctrine among them to haue them in singular loue for their workes sake then where we labour to magnifie we would and might endeauour to abase our selues and become weake to the weake and all things to all men but to free Gods ordinance from contempt we may and must challenge such titles as the Lord hath honoured vs withall who hath for our incouragement stiled vs by the stewards of his house disposers of his secrets disbursers of his treasures keepers of his keyes and seale secretaries embassadors angels v. 4. To Titus my naturall sonne according to the common faith Hauing spoken of the person saluting whose high calling hath hitherto detained vs Now are we come to the person saluted and so afterward are to proceede to the forme of the salutation it selfe both of them beeing contained in this 4. ver The person saluted to whom the Epistle was written is described 1. by his name Titus 2. by a title of relation My sonne according to the common faith 3. by the adiunct of his sinceritie my naturall sonne First for the name It sheweth him to be an heathen or Gentile born by nation a Grecian Gal. 2.3 of heathen parents and education for at this time he was vncircumcised and it is probable that he remained so vnto his death yet such a one as was without God in the world without Christ without hope is begotten by the Gospell not onely to be a beleeuer but to sinceritie in the faith and thus he becommeth a true Titus that is truely honourable yea so farre honoured as that he was a chiefe pillar and instrument in the Church and much employed in the Churches affaires by the Apostles themselues What an vndeuided companion of Pauls he was in his peregrinations and trauells appeareth Gal. 2.1 what great delight Paul had in him 2. Cor. 7.6 how he vsed him as a Legate vnto diuerse Churches and betrusted him with the gathering of the almes for the poore Christians in Iudea 2. Cor. 8.6.16 how he graceth him with the title of a companion and a fellow-helper in the Lords businesse v. 23. yea he vouchsafeth him the title of a brother 2. Cor. 2.13 nay more of that which is much nearer euen of a sonne in this place Doctr. Note hence the freedome and power of Gods calling to grace For what merit or dignitie what workes of preparation appeared in Titus beeing of heathen parents countrie and education whereby hee should be raised to such seruices so neere vnto God or what worthines was in Paul himselfe he was indeede an Hebrew of the Hebrewes circumcised the eight day of the tribe of Beniamin brought vp at Gamaliels feete and a great scholler but by all this he was armed to wast the Church and he acknowledged himselfe such a tyrant and persecutor of the Church of God as that he was vnworthy to be an Apostle and beeing one he was in that regard the least of them all 1. Cor. 15.9 and for the latter the power of Gods grace breaketh through the strongest opposition euen Gentilisme and Paganisme it selfe yea he whose honour it is to produce light out of darkenesse and quicken the dead doth often where sinne hath abounded make grace abound much more and of the greatest and notorious sinners raise vp such speciall instruments of his glorie as shall strippe and goe beyond a number that haue alwaies liued more ciuilly then they before their calling Vse 1. Hence is confuted all that Popish doctrine concerning workes of preparation and disposition before grace and of merit and supererrogation after Gods grace is free not mans will his mercie is mans merit 2. Consider thy owne basenesse and indignitie before thy conuersion to be humbled by it yet let not Satan goe beyond thee in it He will be alleadging against thy faith after this manner Would God shew mercie on thee who wert so desperately drowned in thy sinne or can thy calling be sound who so long a time didst fight against the truth here thou hast answer for thy selfe I was neuer worse though I was as ill as an heathen and Publican I was not worse then a blasphemer or a persecutor yet God had mercie for such and soundly called such and why not for me But he will obiect further Indeede if thou hadst liued a ciuill life and not haue beene so outragious and desperate in thy sinfull course there had beene more hope of thee as of one who wert not farre frō the kingdome of heauen but the case was not so with thee To which thou maist truely answer That there is no more disposition to grace in a meere ciuill man then in the most profane person although there be some more restraint of corruption in the one then in the other nay for most part there is lesse hope of such then of greater sinners for they are often hindred from seeing the truth of their estate by reason of their ciuill vertues and by comparing themselues with men notoriously wicked conclude with the Pharisie themselues to be in good case for they are not thus or as that man who is an open inordinate person whereas the other are more easily convinced in their owne consciences and are sooner brought to say with the Publican Lord be mercifull and so goe away more iustified yea and much more may be added hereunto namely that there is much more hope of great sinners then of many who haue not onely ciuilitie but a shew of religion and want the power and life of it of whom the speach of Christ is true that Publicans and harlots shall goe into life before them The seauen deuills in Marie Magdalen resisted not her conuersion so much as their conceit doth theirs who thinke that all deuils are cast out if Belzebub the prince of the deuils do not discouer himselfe greater hope there is of the cold Laodicean then of the luke-warme and experience and good reason from the Scriptures teacheth that such as haue beene before their conuersion either more outragious in their sinne or zealous against the truth when as once their change came haue prooued farre more eminent instruments of Gods glorie then such as before their change neuer so highly dishonoured him both because those affections which were so violent in sinne are turned in their vehemencie against sinne as also because the
peaceably with him Vse 2. This neere relation worketh speciall affection betweene the Minister and people conuerted by him I say not there ought to be but there is also a speciall affection of loue betweene them The Minister loueth him that is begotten by him as if he were his naturall sonne and the issue of his bodie nay euen aboue him seeing it is a more ardent and lasting loue which is grounded in grace then that in nature the loue of women is not comparable vnto it The people haue such in singular estimation for their workes sake The Galatians tasting the sweetnes of the Gospel did receiue Paul as an Angel of God yea as Christ himselfe and would haue plucked out their eyes that is departed from their dearest things to haue done him good The Iaylor beeing conuerted was as readie to wash the wounds of the Apostles as euer he was before to inflict them Lydia constraineth them to tarry with her and all this because they see they owe them which Paul challenged of Philemon not onely their seruice but euen their owne selues vnto them Let Ministers feele this fatherly yea this motherly affection Gal. 4.19 towards their people and like tender mothers reioyce when they prosper and thriue in grace mourne when they are sicke but when they are like to die be readie to die for them and with them such a tender mother was Paul that wished himselfe rather accursed then his countrimen should be cast away We haue many teachers euery where but few such fathers too many Ministers resemble the mother of the dead child who care not what become of the liuing one whom the true Salomon shall in the end discouer to be no naturall mothers of his children And iustly may we call for childlike affections at this day in our hearers especially seeing a number challenge the Church for their mother but deale with their fathers as Simeon and Leui dealt with their father Iacob so farre as they can making them to stink among their inhabitants or like another cursed brood with Cham seeke to discouer their fathers nakednes well may we wish such to become children in malitiousnesse and seriously to consider of this truth which informeth vs that whosoeuer they be that finde not that those Ministers feete are become beautifull who perhaps before were strangers in their hearts whosoeuer for their workes sake receiue them not into the inward closet of their soules whosoeuer in their departure mourne not after them as King Ioash after Eliah my father my father such may be allowed to make question of their conuersion as he may of his legitimation who could neuer come to know who was his father for were the Gospel powerfull in a people a most proper fruit of it would be the conuerting of the hearts of fathers vnto children and of children vnto their fathers Now if any be desirous to carrie themselues towards their Ministers as children toward their parents they must performe vnto them these duties 1. They must giue them double honour 1. Tim. 5.17 reuerencing their persons their places 2. They must partake in all their goods as the Leuites in the law did yea if neede be lay downe their necks for their sakes Rom. 16.4 in way of thankfulnes 3. No accusations must be receiued against them vnder two or three witnesses a dutifull child will not heare much lesse beleeue euill reports of his father 4. In doubtfull cases of conscience resort vnto them for counsell as children to their father 5. Obey them in all godly precepts endure their seueritie be guided by their godly directions as those who haue the ouersight of soules committed vnto them euen as the child ingeniously imitateth and obeyeth his father Doctr. 2. Faith is one and the same in all the elect and is therefore called the common faith Eph. 4.5 there is one faith which is true whether we vnderstand it of the doctrine of saluation which in Athanasius his confession is called the Catholike faith of all Christians because it is a doctrine receiued and beleeued by the Catholike Church or if we take it for the gift of faith whereby we beleeue to iustification Which grace is but one and common to all the elect notwithstanding there be diuerse measures and degrees of it peculiar to some Hence the Apostle Peter calleth it the like pretious faith 1. in respect of the kind of it beeing a iustifying faith by which all that beleeue haue power to be the sonnes of God Ioh. 1.12 Gal. 3.26 2. of the obiect of it which is one Christ the same yesterday and to day and for euer who dwelleth in the hearts of euery beleeuer Eph. 3.17 whom although the fathers of former ages beheld him to come and the latter ages alreadie come yet both reioyce in seeing his day with the same eie of faith the difference is that one seeth it somewhat more cleerely then the other 3. of the same ende of it which is saluation common to all beleeuers called therefore by Iude 3. the common salvation Vse 1. To confute such as foolishly imagine and teach that there may be as many faiths and waies to saluation as there be nations and peoples that the Iewes must be saued by the law of Moses the Gentiles by the law of nature Christians by the Gospel and euery man by the religion he professeth to prooue which vanitie they alleadge Habac. 2. The iust shall liue by his owne faith But we that haue learned that there is but one Christ one way to heauen and one common faith euidently perceiue that euery man cannot be saued in his owne way except some can come to the father and not by the sonne The Apostle Peter hauing learned the doctrine of faith from Christs owne mouth writing to the dispersed Iewes calleth that his faith the same pretious faith with that of the Gentiles teaching thereby that the faith is but one and that published in the Gospel whereby both Iew and Gentile can be saued As for that place of the Prophet the scope of it is onely to vrge the special application of that one and onely true sauing faith which euery man is to labour for that he may liue by it and further is no ground for such fancies Vse 2. This doctrine affordeth vs another way to saluation then the Popish Church and guids manifest vnto vs. For 1. here is no mention of common workes out of the Churches treasurie the Apostle reacheth that the common treasurie of the Church is the common faith which excludeth all merit seeing to beleeue is not to merit but to apprehend not another mans but Christs merits yea the Scripture it selfe speaketh cautelously in this matter least euen our faith it selfe should come in the schoale to be poised with the grace of God when it speaketh so often that we are iustified by faith and of faith and through faith but neuer for faith
man suffer in that nature pay the price and beare the curse of sinne whose powerfull victorie ouer sinne death manifested in his resurrection ascension vnto his father applied by faith to the beleeuer shall fully acquit discharge him froÌ„ wrath at his coÌ„ming againe to iudgement These things must be knowne I speake not of the measure of knowledge but so much as there must be an expresse beleefe of these things for he that beleeueth not in the Sonne of God shall not see life and consequently in some sort what neede he hath of Christ and what Christ hath done and suffered for him Secondly there are other truths which are consequents deduced from the former and these are of two sorts Some things are so clearely deduced as by the neere dependance with the former the consequent is necessarily seene For example that out of the Church is no saluation that faith is ordinarily by the word preached c. all which must necessarily be expressely beleeued on condition if God make their dependance on the former to appeare For I doubt not but that God not reuealing them many thousands are saued in the ignorance of verie many such truthes but we may not hereon build our ignorance who haue so many meanes of reuelation our vnbeleefe is not onely damnable because beeing bound to beleeue we cannot or doe not but in that we will not but refuse the meanes of knowledge and faith The other kinde of deriued truthes are further remooued and not so cleare as concerning the rest of the fathers before Christ the locall dissent of Christ into hell c. such as these a man may without danger be ignorant in yea and erre also so it be without pertinacie and obstinacie The first points mentioned must expressely be knowne and beleeued the former of the two latter may be vnknowne in particular so as in generall a man beleeue all things contained in the word and be readie according to meanes offred to trauell further into the knowledge of God And the last I take it a man may without danger neither knowe nor beleeue And so much of that question which letteth vs see how necessarie it is to see that both publikly and priuatly our selues ours be grounded in the truth of religion points of catechisme which are wofully dangerously despised Vse In that these seducers ouerturne men froÌ„ off their foundation we learne that all are not chosen that are called Many beleeuers were here called and seemed to be laid on the foundation in regard of their outward profession but are subuerted againe many of them made shew as though they had beene Temples of the Holy Ghost but prooued to haue had but sandie foundations for the waues of afflictions no sooner beaâ—e them nor the windie blasts of seducers sooner puffe vpon them then they totter shake like a leafe or reed at last the fall of them is great So many lanch faire forth into the sea who neuer safely happily ariue at home againe and many saylers to heauen suffer shipwracke by the way Two set out of Moab both Orpah and Ruth but one of them holdeth on to Iudah We haue too many Orpahs who forsaking her owne people for loue of Gods people trauelleth on a while towards the Lords countrie but Naomi alledging but one wordly reason she turneth back againe she must haue her husband although with bitternes of heart she returne to her gods Haue not we those who had seemed to haue forsaken the world to haue ioyned themselues in zeale and heartie affection to God and his people haue they not seemed to outgoe yea out-runne others towards the heauenly Ierusalem would they not haue been as forward in any good motion or action as the best and yet how suddenly haue they turned saile and fallen some to the world especially when the world came vpon them some to pleasure some to coldnesse some to hatred of such courses that men may see and say surely some seducer hath met with them and preuailed against them How many who haue seemed waxe-hearted Christians soft and pliable who could weepe for sinne bitterly be amazed at the iudgements of God threatened out of his word stood in awe of God and durst not sinne but are now of an other colour make no conscience of oaths dicing gaming for their neighbours money feasting on the Sabbath day and otherwise profaning it so contemning the ministerie that let all the curses of the lawe be now directed against them personally they are no more mooued then the Leuiathan who riseth not vp when the sword toucheth him but accounteth iron as strawe and brasse as rotten wood euen so with him these laugh at the shaking of the speare and the archers of God cannot make them flie Oh therefore let vs beware seeing so many thousands set out of Egypt who neuer came into Canaan that we miscarrie not and fall from our owne stedfastnes Let vs labour as much for affection now as we haue done for knowledge that with our vnderstanding we may ioyne the sincere loue of the truth And seeing it is no lesse vertue to keepe the good we haue gotten then it was praise to get it let vs fence our hearts quicken Gods graces in them and pray for perseuerance The second point whereby the danger is aggrauated is that these seducers subuerted houses not one or two but many And hence obserue what is the guise of deceiuers eueÌ„ to creep into houses secretly to corrupt and depraue that doctrine which in publike is taught and acknowledged the truth of God In 2. Tim. 3.6 theâ— creepe into houses and imitating Satans subtiltie lead captiue simple womeÌ„ assayling such as can least resist who yet beeing seduced are cunning to preuaile in the seducing of their husbands Eminent in this kinde were the Scribes and Pharisies who were the deuourers of widowes houses setting vpon such as had no heads to guide them nor knowledge to discouer them and hauing all things in their owne hands had none to controle them in their liberalitie towards them these were persons fit to be ouerreached by their hypocrisie and couetousnesse both which our Sauiour deeply chargeth them withall The Apostles also foretold of such who should in after times bring in damnable heresies but priuilie and these are not vnfitly compared to foxes and wolues in Scripture for as these beasts come stealing and slily vpon the flockes taking the winde least they should be winded clapping their tayles betweene their legges least they should be heard and softly as though they were friends to the flocke when as all this is but to beguile the silly sheepe so these deceiuers craftely creepe into houses shrowding themselues in the sheepes cloathing whereas indeed they are rauening wolues And the reason hereof is 1. because publikely and directly they dare not denie the Lord Iesus nor his holy Scriptures nor the truth plainly
and that according to Gods owne heart he hauing for this purpose receiued his calling gifts and approbation of God 2. Otherwise he peruerteth the whole course of his life and calling and is no better then those false Apostles who turning themselues from sound teaching to vnfruitfull discourses called vaine iangling are said to roue and erre from the right aime like vnskilfull darters or shooters Now what a fearefull thing is it for a man to wander all his life long from that station and seruice in which the Lord hath set him Quest. But how shall any Minister attaine this end of his calling Answ. Hereunto two things are required 1. abilitie 2. affection both which prouoke diligence and faithfull abillitie 1. of learning 2. of iudgement For the former he must be able to feed with wholesome doctrine We will not put forth our children to nurses whose brests want milke vnlesse we would starue them so the Lord neuer committeth his children to drie nurses though often in iudgement he leaue and permit them vnto spirituall famine Seeing therefore the Preists lips should preserue knowledge and the Pastors breasts should be like Iosephs granaries stored with all prouision against the time of famine let all idle and idoll Ministers that thrust themselues in for Pastors and can onely feed themselues consider of their danger betimes least too late repentance cause them to know what it is to starue the Lords people and murther so many soules the meanest of which the whole world cannot counteruaile For the latter he must be of able iudgement and wisedome to know the nature and constitution of his people the state of his flock whether they be of weake or strong stomaks and so whether they need milke or stronger meate 2. He must be able like a skilfull cooke to know how to season the food he deliuereth he is not presently fit to be a cooke that can put on a white apron or conforme in a ceremonie but as he must be a man of skill in his qualitie so must he be a man of a good tast and haue experience of that he prepareth for others wisely deliuering points not onely profitable for the persons present but things also proper to the present occasions and be fitting occurrences 3. He must not onely know when his prouision is well seasoned but also when it is seasonable like a good steward who altereth the dyet of the house according as the seuerall seasons seuerally furnish the market for as euery one must haue his portion so must he haue it in due season a word in time to him that is wearie is a fruit of a learned tongue and to feed the impenitent with iudgement is wisedome seeing an humble soule is broken with threatning a secure heart is hâ—rdned with promises But to the further furnishment of the Minister the second thing must be added namely the affection of loue Which must looke three wayes at once 1. to God 2. to man 3. to the truth The glorie of God must be prized aboue all things which will make him speake onely for God and he that speaketh onely for God cannot but be wholesomely conuersant in his word Ioh. 7.18 For loue of Gods glorie effecteth two things both concurring to wholesome doctrine 1. conceiuement of humane wisedome 2. demonstration of the spirit 1. Cor. 2.4 that is a secret power and authoritie of the spirit going with his word enlightning with his owne other mens vnderstandings and heating by his owne other mens affections this made a graue Diuine of ours say that euery true Minister hath after a sort a fierie tongue giuen him Secondly this affection of loue must be extended to his people Paul loued his countrimen and this stirred vp his heartie desire that Israel might be saued The mother seeing her child in danger is carefull out of her loue to prouide any cordiall or restoratiue that may be gotten to doe it good the prosperitie of the child is the ioy of the mother so the profit of the people is the Pastors crowne of reioysing 2. Cor. 3.1 Thirdly vnto the truth it selfe he must affect to know nothing and this will cause him to affect to deliuer nothing but Christ and him crucified this sincere milke of the word maketh Gods children to thriue and prosper whereas the vnwholesome milke mingled with error or puddle water of mens deuises bringeth sickenesse diseases and consumption into their soules Vse Let all Ministers who haue a care of profiting their people and so furthering their owne account acquaint them with this wholesome doctrine fetched out of the pure fountaines of the Scriptures and rightly deuide it vnto them as workemen that need not be ashamed Alas what vanitie is it out of opinion of wit or reading to seeke out strange speculations among the starres to search out genealogies peregrees to dote about fables to set himselfe to tie hard knots onely to vntie them againe as the dogge leaueth soft meat to gnaw vpon bones to mingle the word with the leauen of traditions what a dangerous thing is it to heale the hurt of Gods people with sweete words or to handle the word either deceitfully or deliuer it phantastically with vnseemely and rude or affected words of humane wisedome eloquence all this may puffe vp the soules of men for a time as though they were wholesomely fed but indeed Paul sheweth the proper worke of them that they breed diseases and ingender strife rather then godly edifying and when the fire commeth that shall trie euery mans worke his worke shall burne let him scape if he can who though he teach no false doctrine yet if he build haie and chaff vpon the foundation for he hath not stood in Gods counsell read the curse denounced against false Pastors Ier. 23. Secondly hearers are hence taught sundrie duties As 1. to desire only this wholesome food that their soules may be well liking laying aside their itching eares which hunt after nouelties for the Ministerie is not appointed to beate the eare as musicke but to sinke into the soule as the food and medicine of it by becomming the meanes and rule of life In populous places are running auditories in which the most gape for painted phrases prettie wittie sentences out of some Sage or other or some sentence of Scripture which yet they least care for but it must be turkist and mishapen out of his natiue simplicitie like cattell forsaking the greene pastures to broose vpon leaues and boughes These nice hearers are like the daintie gentelwomen of our times who scorning standing dishes on their tables which are the wholesome fit and strengthning nourishment set them at the low end of the table and themselues onely glorying in their art and cookerie feed vpon forced dishes and cookt conceits though the ground in comparison be not better then a bootshanke as we vse to say and the sauce trebling the cost of the meat it selfe How good a sauce
vnto them to be instituted in all discipline and instruction whence the whole information of youth and that generall education which they receiue from Masters or Tutors is by the best humane writer vpon that argument expressed by this same word Secondly he taketh occasion hence to enter into more particular description of such vertues as should cause the faces of the younger women to shine and these be seauen in number 1. Loue of their husbands 2. Loue of their children 3. Temperance 4. Chastitie 5. Home keeping 6. Goodnesse 7. Subiection or obedience vnto their husbands Thirdly he enforceth the necessary practise of all these duties by a disparate argument namely the reproach and blasphemy which otherwise in defect of them will redound vnto the word of God of which three points we are to speake in order Out of the first of which we learne Doctr. What must be the fruit of the elder womens carriage and speach namely the making of the younger wise in the generall wisedome of godlines and honestie Euery practise and euery speach of theirs ought to be either a precept or example of wholsome instruction Prov. 31.6 The vertuous woman openeth her mouth in wisedome the fruit of her lips yeeldeth instruction and her life is a shining lampe which doctrine as it is cleare both here and elsewhere in the Scriptures so is it of exceeding profitable vse 1. To older women to teach them warines in all their words and behauiours and looke to their carriage both abroad and at home as well within their owne houses as the house of God whose eyes are euery where beholding the good and the badde euen in the denne with Daniel and the dungeon with Ioseph that they may walke wisely euen in the midst of their houses so setting themselues coppies of religious conuersation to those ouer whom they are set fasting praying reading instructing in priuate in which priuate duties they shall meete perhappes with much more comfort although publike duties be more powerfull that in all common actions also of life they may bring them to this touch whether they will instruct others in wisedome or no. By which triall if vnpartiall not a few shall find their behauiours and speaches fitted to traine the younger sort to prattle and plaie the busie bodies to scoffe to quip raile heartburne their betters to instruct them to become as bold in behauiour as souldiers to court it like curtezans and at the best to fill their heads with old fables and follies which corrupt minds and breed to more vngodlines whereas they ought in these yeares to account all that time of their life lost wherein the younger sort gathereth not some vertue or good from them And although this lesson especially be directed to elder women yet is it profitably to be extended vnto all Christians of what sex or age soeuer euery of whom ought to sanctifie their speaches and actions by the word and by prayer if euer they would attaine this high point of Christianitie of becomming shining lights and promoters of the glorie and kingdome of God aswell in others as in themselues not speaking or performing any thing vnwarrantably rashly or carelesly or without this aime and end set as a white before their eye namely the edifying of themselues and others 1. Cor. 10.31 2. Whereas it is commonly but inconsideratly thought to be only a ministeriall dutie to make men and women wise vnto saluation we see hence the contrarie that it belongeth not only to other men but euen to women also but with this difference and reseruation that the Mininistry and Ministers are appointed the ordinarie principall and publike meanes of begetting and preseruing men and women vnto God but this more priuate and common instruction is appointed for the encrease and strengthning in that grace giuen Againe the Minister like a good Master builder is to laie the foundation and the rest of the people are like labourers bring filling to the worke and house of God and may not depart from his precepts and directions and therefore Iude exhorteth the Saints to edifie one another in their most holy faith Let not women therefore be ashamed thus to labour with the Ministers in the Gospel no more then those holy women which laboured with Paul nay rather because it is a good note that their names are written in the booke of life let them be incouraged vnto this holy precedencie and testification of Christianitie in euery word action and behauiour neither let them make daintie fearing that in these corrupted daies none will be hastie to follow their right ordered steppes for seeing this is the ordinance of God appointed to this end and vse it shall prosper to the same purpose in such as whom the Lord hath any delight in to build them vp further when they shall heare the gracious speaches of their lippes and see the grace of their liues and as for others let them at their perill neglect their owne duties yet shall it not be without vse in them also as not without comfort to their owne soules in the day of the Lord. That they loue their husbands Now our Apostle teacheth younger women how they should carie themselues in their familes and propoundeth many marriage vertues which ought to discouer themselues in all women called vnto that estate and in younger women are speciall ornaments whose loue modestie chastitie humilitie and subiection should be as the vailes of their heads and as the chaine and garland of their necks The first of these is loue challenging rightly the first place because it is the leader of all the rest and the cheifest of them easily drawing the other after This loue must be set vpon two obiects 1. their husbands 2. their children for this is such an affection as is to be set vpon their owne proprieties and not any besides Obiect But this may seeme a needelesse precept for is it not naturall for women to loue their husbands and children or can a woman â—ate her owne flesh can the members but loue the head or can any monster of women so farre loose naturall instinct as to forget the fruit of her wombe Salomon commanding the child to be diuided knew out of his wisedome that nature could not but worke and bewray it selfe in one of the parties Answ. Many by Gods iust iudgement and their owne corruption are become without naturall affection whome this precept taketh hold vpon 2. The best nature of all if it be not extinguished as in the former yet is greatly corrupted and can produce nothing pleasing to God and therefore hath the Lord bound women to this affection of loue by a surer and straighter bond then that of corrupted nature hauing by his owne commandement laid it vpon them as a calling to walke in that the performance of it might be an obedience of faith and not a worke of naturall instinct a dutie of conscience as well as of affection 3. Though
the ground of this affection be nature which can teach a woman to loue her husband children yet nature cannot teach either the right manner or measure of this loue this is left to be ordered by the word Nature can loue naturally that is fleshly and corruptly but not holily Nature either commeth short or exceedeth the due measure of loue from whence are kindled the sparkles and flames of suspitions ielousies betweene husband and wife and much miscarriage betweene parents and children when parents in the educating of children separate faith and loue both which the Apostle requireth 1. Tim. 2.15 But the word both ruleth manageth and raungeth this affection in such confines as cause it to be euerie way louely as alwaies to be lasting For the former of these that a woman should loue her husband yea embrace him with such a loue as surpasseth all other euen to the forgetting of her owne people her fathers house yea her owne selfe in comparison of him besides the commandement of God there is great reason 1. The commandement is often repeated in the booke of God and is enlarged and inforced in Ep. 5.22.24 where the wife is commanded to loue embrace her husband as the Church doth Christ himselfe how is that look in the Canticles through all which holy song the church neuer speaketh of Christ but breaketh into the expressing of her most feruent loue neuer mentioneth him without the titles bewraying her most entire and inward loue calling him her loue her welbeloued him whom her soule loued him who was more then other welbeloueds the chiefe of tenne thousand him who could not be out of her sight but she was sicke of loue after him here is a glasse set before all women and a direction how to esteeme of their husbands 2. The reasons are sundrie I will onely note three First because of that straight vnion betweene them they beeing no more two but one and one in diuerse regards 1. In respect of the womans originall the Lord consulting to build vp Adam a fit helpe to ioyne in marriage with him did not thinke good in his wisedome to frame her of any matter diuerse from Adam himselfe but tooke a part of himselfe to make her of not of his head as if she should be a superiour nor of his feet as to become an vnderling not of his hand as to be a meere seruant but of one of his ribbes to lay her againe in his owne bosome hereby signifying to Adam that his wife was no other then a peice of himselfe and that he was to embrace her as a branch springing from himselfe and shee him as her roote and stocke receiuing vnder God her originall life and beeing it selfe from him 2. They two are one in all lawe of God and man God making the match in heauen and finishing it betweene them by men on earth pronounceth that they are no more twaine but one flesh and humane lawes account them but one person Now shall God and all other men account them but one and shall themselues by beeing diuided in affection remaine two 3. They are one by their mutuall consent nay deliberate choise and election and by the consent of such as it belonged to weight and obserue whether God gaue the one to the other and also by their publike promise and couenant before God and his congregation and therefore ought to preserue this bond of vnitie and be farre from forsaking the couenant of their God 4. One actually by comming into one family one manner of liuing for bed and board participating in welfare or woe but especially by becomming one bodie and one flesh as Moses speaketh 5. One by propagation both of them through Gods blessing affoarding one common matter for the bringing of children which are the principall pawnes of their loue From all which I conclude the first reason that if euerie man loue humanitie in euery man if one countriman can loue another although otherwise strangers if neighbour can loue neighbour because he is so if kindred can affect their kindred although further off how should such a bond as this which herein passeth all the other that it onely can make two one in person and not onely one in affection as the other be preserued inuiolable on both parts for their mutuall comfort and this is the verie reason of the spirit of God Mal. 2.15 God made but one and why not because he wanted spirit to haue inspired a world of wiues for Adam but because he respected an holy seede inferring the same conclusion which is as strong in the one sexe as the other wherefore let no man transgresse against the wife of his youth Secondly this affection of loue is due to the husband from the wife as he is the head and foundation of the family and vpholder of it and consequently in speciall sort the vaile of her eyes her protector and couer from all those who would offer her wrong and as he spreads his wing ouer her so she hath betaken her selfe to be called by his name she partaketh of all his honour and aduancement of his gaines and income and could not raise her selfe but as a vine creepe disgracefully as on the ground were she noâ— by him propped and suported in all which regards and many moe it is as little as he can expect or she performe in way of thankefulnesse to embrace him with such tendernesse of loue and inward affection as neuer findeth it selfe sufficiently satisfied with requitalls Thirdly the loue of the husband is a notable preseruatiue of Gods worship in the family without which praiers must needs be interrupted as also of her owne peace and comfort of her life of his and her chastitie and purenes of bodie and of spirit It is noted of Isaac that he loued Rebeccah dearely and this was a speciall preseruatiue that he fell not to polygamie or concubines as the most of the Patriarks did and on the contrarie the want of loue to ones proper companion whether man or woman is the first breach of the couenant and bringeth into the bosome of some stranger to the ruine of the whole family In a word let this affection be wanting all other duties will either be not performed or els for fashion or for a while but not constantly Vse 1. To reprooue many women who thinke it enough that they looke well to their houshold affaires and so become good huswiues although they take litle more delight in their husbands then in other men against whom they can soone breake into sullennesse anger and wrath and shewe such distemper as if they were borne in some angrie houre whereas they ought to possesse inwardly an honest and proper delight in them and outwardly shewe and expresse it that the husband may requite their loue with loue proportionable backe againe 2. Whereas many which loue their husbands doe it sinnefully and immeasurably it is meete to lay vp
some rules for the wel doing of such a dutie 1. To begin loue not as the most at the man or in the flesh but in God and for God acknowledging the necessitie of the dutie because God hath commanded it for if it be of conscience it will be lasting it will suffer nothing against God and will encounter against all occasions which would worke change of affection Secondly loue his soule first and principally both hindring sinne in him as Pilates wife although an heathen womā wished her husband to haue nothing to do against Christ as also in wisedom prouoking him to good duties whether publik in the assemblies or priuate in the family as reading prayer catechising and such like watching her seasons and best aduantages vnto both these contarie to the practise of many Iesabels who though there be no neede to spurre free horses yet are powerfull enough to perswade and worke them to vngodlines Thirdly this loue must be testified to his outward estate and person 1. In her cheerefull behauiour at all times out of sicknesse or other afflictions which call vnto humilitie and mourning which opposeth it selfe to the ordinarie sullennes of a number 2. In her wise obseruing his disposition and inclination that she may in all things frame her selfe to please him so farre as without sinne she may in wise passing by and couering his infirmities and bearing his burthen the discouerie of which vnto others and taking vantage of which against himselfe were both to disease her selfe and vncouer her owne nakednes and further in a wise pacifying of his displeasure not growing impatient by his impatience but rather by meeknes of spirit cast milke into his flame and be as Dauids harpe to appease Sauls furie 3. In her carefull diligence to prepare him outward comforts in sicknes and health and that in due season wicked Iesabell comforted her husband in his sicknesse Ieroboams wife as wicked as he and she were yet sought out for his health see the same dutie in a better patterne of Rebecca who prouided for Isaak such meate as hee loued 4. In warie circumspection if God giue her to see more then her husband with the least preiudice towards him to turne away and hinder whatsoeuer would be dangerous to their good estate and welfare thus Abigail saued Nabal and Micol Dauid 5. In louing and to her abilitie liberall entertainement of her husbands kindred and freinds as Ruth did to the freinds of her dead husband In these things standeth the true loue of the wife towards the husband all which she oweth him be he a foole a froward Nabal or whatsoeuer else nothing can loose her from these duties which dissolueth not the marriage bond Now although this text speaketh nothing expressely of the husbands dutie yet may not the husband thinke himselfe lawles or to expect the payment of these duties and liue as he list For not only other places of our Apostle bind him as straite as this doth the wife but euen this place secretly putteth him in minde of his dutie both because he is the fountaine of all marriage duties as of marriage it selfe as also in that all these offices of loue in the wife should be a consequent of his loue yea a thankfull returne of loue for loue for so is the loue of the Church towards Christ. We will therefore in few words shew although not so directly laid downe in the text wherein the husbands loue must bewray it selfe towards his wife that so he may the more iustly require the duties from her And he must expresse it fowre waies First by instructing her and seeking to haue the seed of sauing knowledge sowne in her heart dwelling with her as a man of knowledge Secondly by protecting her from danger as Dauid rescued his two wiues Ahinoam and Abigail Thirdly by cherishing her 1. her bodie prouiding necessaries for her allowing her all needfull honest yea and delightfull comforts so farre as their estates will suffer and this freely and liberally out of his loue which is bountifull for in a Naballs hand or heart as drie as flint is iust suspition of want of loue Shee may looke to be iudged nearer then a child and yet no father but will prouide necessaries before his child shall need to aske or begge the same of him 2. Her soule and in it what grace of saluation he espieth so as she may see he reioyseth in it and her for it in that she is thereby testified an heire of the grace of life 3. The gifts of her mind obseruing what gifts of gouerment wisedome and experience God hath giuen her and employ them that hereby she may see she is not onely not despised but also incouraged when she findeth the heart of her husband trusting in her Fourthly by honouring her As 1. esteeming her his fellow and companion 2. tolerating her infirmities and bearing with her as the weaker vessell 1. Pet. 3.7 for it is a mans glorie to passe by infirmities couering all her infirmities as Christ couereth all his Churches but yet with all patience and seasonablenesse curing so many as he can 3. Suffering himselfe sometimes to be perswaded by her that she may see his good respect of her Abraham must sometimes heare Sarah The want of which wise and holy carriage in many husbands pulleth by force vndutifulnesse on the wife when she cannot see the image of Gods glorie and wisedome shine in his gouernment of her who should be her patterne and glasse but he looseth his authoritie by vndiscreete and childish behauiour he diminisheth her loue by froward teastie hard or niggardly vsage of her so as it is iust vpon him that he be drawne into contempt and to haue the comfort of his marriage withdrawne although it be vniust that the wife should neglect any part of her dutie because the husband doth a great part of his That they loue their children These words commendeth not vnto mothers a bare affection of loue towards their children wherein many are excessiue and too to foolishly with the ape kill and spoile many of their young ones with their ouer-kind clasping and cockering of them but he requireth some maine duties of loue to be performed towards them wherein mothers must walke as in the cheife duties of their speciall calling neither are the most of these duties so proper to them as that the husband hath no stroke in them but are commended to women the rather because while children be young it is their proper employment to be about them and among them within the house whilest the fathers occasions for most part call him abroad The first of these duties of motherly loue is to nurse her child her selfe except health and strength suffer not or else some iust and weighty cause which in the court of conscience will be warranted do hinder A dutie howsoeuer vnnaturally neglected by many of the richer sort for this disease of drie breasts is somewhat a
become a pillow for securitie in many which are Gods spurres in the â—â—anke of the godly to pricke them vp and rouse them from their drowsinesse and yet many determine hence and conclude without further ground the Lords loue towards them because of long and durable afflictions of which they could neuer come to make good vse nor take any profit by them whom God loueth say they he chasteneth and we are iudged of the Lord that we should not be condemned of the world and when they are exceedingly crossed in the world and indeed cursed in their counsell and attempts they thanke God they haue their punishment here in this life so secure themselues from all future paines But this is but a guile and stratageme of Satan to cast his poyson into the Lords cup and bane and destroie men with that which might be a speciall meane of their good euen a speciall prouocation to make them seeke reconciliation with God in Iesus Christ which many men who will not much murmur at affliction but generally can confesse it a fruit of their sinne little thinke of the affliction it selfe is a token of loue inough alreadie though no amendment accompanie it nor any sorrow for sinne feare of offending or diligence in good duties follow it Thus by all these meanes securitie eateth vp the soules of infinite professed Christians who are all miserably deluded and not yet gotten out of their naturall corrupted estate but for the present are the children of wrath The fourth and last sort of men who are deceiued and wander out of the good way are some that seeme to themselues and others to be very good Christians at least none of the worst and yet many of them little better then some of the former And these are of two sorts some are deceiued in regard of their sinnes others in regard of their graces or vertues Of the former sort There be some who because they are not carried to such sinnes as they see others they conclude presently that they are in the right way to heauen whereas there may be a worke of the word and spirit forcible against many sinnes where there is no sauing grace in the soule Hence is it that many 1. before sinne are vexed at it and affraid of it and are loth to be too bold with it but hating the punishment more then the sinne they goe through stitch at length as Herod against Iohn and Pilate against Christ. Others can auoide sinne as swearing drinking vncleannesse c. but haue a false finger that hath laid hold vpon some one or moe which shall bee dearer then to forgoe for naught so as all sinnes shall not be left nay they will in some cases be very commendable euen aboue good Christians in repressing corruptions and yet not bee clensed from their filthinesse Thus Haman could a long time refraine himselfe from Mordecay 2. After sinne many moe can deceiue themselues with a counterfeit repentance whereby they can feele it crie out vpon it and confesse it vvith griefe dâ—â—sembling Saul cursed Cain treacherous Iudas and hard hearted Pharaoh 〈◊〉 doe thus much and yet this is all the repentance of many vvho think that hereby they haue receiued a sound cure Hence haue vve many that after their sinne vvith a Lord haue mercie or saying ouer of a prayer vvith a forced sigh dravve a skinne ouer their consciences and for the time there is peace And others vvho haue spent their vvhole liues in oppression and grinding the faces of the poore euery pennie of vvhose vvealth is vvorse gotten then other if about the time of their death they giue a little trifle to the poore or be liberall for a sermon or set apart some small thing to some good vses they rest herein as a sufficient acquittance from all their vnrighteousnesse vvhereas they neuer thinke of â—â—tisfaction and restoring againe that they haue robbed according to the â—avv of repentance Let such punish themselues pray fast giue almes and yet the Lord vvill neuer a vvhit regard for here are no bands of vvicnednes loosed Others by some short humiliation in a seruile kinde of flatterie of God proceeding of slauish feare and selfe-loue vvill come and confesse their sinne and promise they vvill no more so transgresse but yet they dissemble with their double hearts for how many haue we knowne whose extorted righteousnesse hath been as the morning dew In their sicknes and distresse they haue humbled themselues but with the Iewes for corne and wine they haue howled and cried vpon their beds but they returned not to the most high they affected deliuerance not repentance nor further fawned vpon God then to get out of his hands By these wordly sorrowes infinite men deceiue themselues and rest in them as sufficient repentance The latter sort are they that deceiue themselues in turning their eyes from their sins to some vertues or graces which they find in their soules Hence haue we men that can be diligent in hearing the word and that gladly with Herod and thinke that enough to dispence with their holding of their Herodias some sweet sinne or other Others can reioyce and be affected as we haue knowne soft hearted Protestants that could melt at sermons into teares with great affection and yet haue made little conscience of their wayes but not mortifying the deeds of the flesh haue yeelded to their lusts the raines in all libertie Others can receiue the word talke of it yeeld a seemely obedience vnto it any man would say they were surely good Christians yet as bad ground they giue it not depth enough they giue it the vnderstanding and some affection but the will and the whole ioy is not carried vnto it If they talke of it it is but as such as onely haue tasted it with their tongues as cookes do their seruices but they haue not filled their bellie with it as they for whom it is prepared Their sightly obedience is like Herods who did many things because Iohn was a good man In a word they can be reuerent liberall to Ministers kind to professors forward in good motions can lend their hands or purses to helpe the godly out of trouble yet in all these commendable duties are like a deceitfull bow which being cast crooked let the eye aime neuer so right at the marke it casteth it quite besides all the way euen so all these proceeding froÌ„ deepe hypocrisie done not purely but sinister respects furthering them deceiue the soule keepe it farre from the happinesse of it I graunt that in a good heart naturall hypocrisie will be mingling it selfe in the bringing forth of such fruites but yet it swayes not the heart it is resisted and mastered so as the maine sway of a good heart is sincere choosing good things and doing them purely for God and themselues but thus it is not in the former Vse 1. All this so large a doctrine sheweth what a number of men and women
peculiar to mankind which he loueth better then all the workes of his hands besides as creating him in his owne image and giuing him Lordship ouer the rest of the creatures and hence he delighteth in the title and stileth himselfe from his loue to man and not from his loue to the Angels or any other creature And yet this loue of God must be brought a little lower if we would settle it on his right obiect for it is not generall nor absolute but respectiue and hauing reference vnto Christ as the verse implieth in whom it freeth from the miserie mentioned in the former verse and accepteth vnto that especiall mercie mentioned in the next In a word here is a greater and more glorious loue then was seene in the creation and preseruation of all things in the world here is a loue electing redeeming regenerating and glorifying miserable men a loue aduancing our humane nature in his sonne who tooke not the seed of Angels but of Abraham a loue which hateth worldly Esaus in comparison of his Iacob whom he calleth out of the world not by the outward sound of the Gospel only but by the effectuall call of his spirit in their hearts whom he loueth not as creatures but new creatures liker vnto himselfe then all the other by a restored and renewed image and for whom he hath reserued more loue in heauen when they shall become yet liker vnto him in all holines in the holy of holyes Quest. But how can such loue of man be ascribed vnto God seeing that so many vessels are prepared to destruction and so many millions are hated before they haue euer done good or euil and secondly of those that are dearest vnto him many yea the most are so afflicted and distressed that they scarce see any good day can this stand with such a bountifull loue Answ. First the goodnes of God must stand with his wisedom which affoardeth not the same degree of goodnes to euerie one it is not against the goodnes of a potter to make ignoble vessels to dishonour as well as to honour seeing the former haue also their good vses How could the goodnesse of a father appeare if he should set vp hogs and dogs at his table as well as his children as the Lord is good so he is wise to be so good to each in their degree as may make for his owne honour and advantage 2. This goodnes and loue of God must stand with his iustice also as well as his mercie Hence the Apostle would haue vs to cast our eye on two things at once in God when we would be satisfied in this point The goodnesse and the seueritie of God for this goodnesse cannot suffer euill and sinne in the impenitent vnreuenged it cannot suffer the good and bad to be alwaies mingled together no more then the good husbandmen can alwaies suffer the wheat and chaffe on the same floore 3. This loue and goodnesse is more seene and shining in sauing one soule by his Christ then his seueritie in the deserued death of al the vngodly the former beeing meere mercie the latter due desert Secondly he correcteth indeede his children often sharpely but the ground is good euen this loue and goodnes 2. the manner and measure is good with rods of men and not aboue their strength 3. the ende is good to drawe them nearer vnto himselfe Doth a father loose his loue when he correcteth his sonne whom he tenderly loueth was Christ hated when he was on the crosse or in the graue so when the adopted sonnes are conformed to the naturall they are not lesse but more loued in that they are not suffered to runne with the world that so they may not be condemned with the world Vse 1. This goodnesse of God is a singular consolation to such as are his It will not suffer them to want any good thing that is good for them but it will most certenly and seasonably communicate it it hath giuen the sonne and how can it but with him giue all things remission of sinnes peace of conscience wealth length of dayes grace and glorie Is the fountaine in thy fathers grounds then maist thou looke to drinke to sacietie of euery good thing shall any good thing be wanting to him that feareth the Lord no surely for his goodnes is entailed vnto them by promise by oath yea by season and possession But looke well to the purity of thy heart seeing God is good especially to the pure of heart Secondly we are taught hence sundrie dutyes 1. In the want of any good thing in confidence affiance of our hearts to flie to this fountaine of goodnes it is a liuing fountaine that knoweth not the yeares of drought here faithfully aske it hopefully expect it and in longer delaies or denials onely know it is a wise loue of a father who neither giueth his child hurtfull things nor yet any store of good things till he know how to vse them 2. In the receiuing or enioying of any good thing the praise and glory must be returned to this wel head which is the sea from which all the riuers of goodnesse flowe and to which they ought to reflâ—we as euery fauour then commeth from the Father of lights so let it lead vs vnto him againe 3. To admire and speake often of this goodnesse of our God and say with the Church who is a God like vnto thee for he not onely is pleased to take away iniquitie and passe by the transgression of the remnant of his heritage but to walke friendly and familiarly with men not onely the worthies of the former world such as Enoch who walked with God Moses with whome he talked face to face as a man with his friend Abraham with whom he imparted his secret counsels Iacob with whom he wrastled familiarly but euen vnto our selues whome he hath pleased not onely to admit vnto eternall saluation in his sonne but hath in the meane time reuealed vnto vs his secret thoughts sent out his spirit to accompanie comfort quicken raise and enlighten vs and his word to rule and direct vs and in the ministerie of it euen striueth with vs that he may leaue vs a blessing behind him It was his great familiaritie that he should shewe Moses the land of Canaan before his death but he hath shewed vs a farre off that euerlasting rest and receptacle of all the Israel of God And Paul himselfe was not more beholding to this goodnesse when he was taken vp into the third heauen then we are in hauing so many high mysteries reuealed vnto vs and so many great things put into our hands by faith and hope which we cannot vtter with our tongues nor yet with our hearts conceiue and shall our hearts be barren in the meditation and our mouthes mute and dumbe at such a goodnes as this is 4. To imitate this goodnesse of God whose nature and image we must put on daily we must grow
ΑÏχην απαντων και τελοσ ποιει θεον A COMMENTARIE VPON THE EPISTLE of S. PAUL written to TITVS Preached in Cambridge by THOMAS TAYLOR and now published for the further vse of the Church of God With three short Tables in the end for the easier finding of 1. Doctrines 2. Obseruations 3. Questions contained in the same Eph. 4.7 Vnto euery one of vs is gi 〈…〉 â—â—cording to tâ—â— measure of the gift of Christ. Printed for L. GREENE 1612. TO THE RIGHT HONOVRABLE ROBERT LORD RICH Baron of Leez Grace and peace from the Father Prince and Spirit of peace Amen RIght Honourable worthy is that saying of Salomon Cant. 2.2 Like as the lillie among the thornes so is my loue among the daughters By the lillie is meant the Church and the true members of it so called 1. Because they are planted by the good husbandman in the feild of the Church watred with the dewes of heauen hedged and preserued by his continuall care 2. They are beautifull for Salomon in all his royaltie is not clothed like one of the lillies of this feild who are couered with the roabe of Christs righteousnesse who is the true Salomon 3. They are fragrant for their smell The smell of their garments that is the graces of God which decke and adorne their soules as a costly and comely garment doth the bodie are like the smell of Lebanon which in the spring by reason of the Cedars and other sweet trees gaue a most sweet sent euen so these graces in Gods children smell sweete that is are in much acceptation and delightfull to God and good men By thornes are meant wicked men hypocrites heretikes tyrants open and flagitious sinners scandalous in doctrine and life so called 1. because although the earth be a naturall mother to them as a stepmother to the lillies yet Satan the malicious man busieth himselfe in the incessant sowing and setting of them 2. They would for euer choake and keepe vnder the lillie if the hand of God were not euer with it to preserue it 3. They are dangerous to meddle withall except a man be well fenced hardly can a man carrie coales in his skirt and not be scorcht and as hardly runne into wicked companie and not be hurt So is my loue the faithfull spouse of Christ is his loue So called because 1. he maketh her louely 2. accounteth her so 3. worketh a reciprocall loue in her heart towards him 4. desireth mutuall coniunction with her and effecteth it 5. his loue beeing liberall he giueth her himselfe and with himselfe all things which pertaine to life and godlinesse euen grace here and glorie hereafter Among the daughters not virgins as Cap. 1.2 who make vp this loue of Christ but all other assemblies in the world which professe themselues daughters by challenging the Catholike Church for their mother and yet indeed cleaue vnto it but in outward profession onley From this place I gather two conclusions First what is the estate of the Church in respect of it selfe it beeing as a lillie among thornes Secondly what it is in respect of God so is his loue among the daughters The former sheweth that the condition of the purest Church vpon earth is to be beset with dangerous and noysome thornes hurtfull and gracelesse men who prick and annoie the lillies in their goods names liberties and liues For when there were but two persons borne in the world one was a lillie and the other a thorne which trod downe the lillie Cain drew his brother into the feild and slue him Afterwards when one would haue thought that all the thornes had bin destroied by the flood brought vpon the world to this purpose yet was there a Cham left of whome quickely sprowted that cursed race of the Cananites who were euer pricks in the sides and thornes in the eyes of Gods people It is no newe thing for Iacob to be ouertopped by an Esau nor for Ioseph to be pricked and molested both at home and abroad neither his fathers house nor his fathers eye can safegard him Nay the fairest lillie that euer saw the sunne was most beset with thornes that euer was all his innocencie wisedome meeknesse puritie and loue could not keepe them off him but they pricked him to the heart and wounded him to the death euen the shamefull and ignominious death of the crosse How was this lillie beset with thornes in Egypt in the wildernesse in Babylon in Iudea when Christ sent his Disciples out as sheepe among wolues how in the tenne persecutions how at this day and so shall it be till the great day in which all the thornes shall be cast into the fire And no wonder thornes do but their nature which are good for nothing but to pricke and to burne It standeth therefore the lillies in hand to be so much the more carefull to fence themselues against their molestation And this shall they doe by obseruing these fowre rules 1. Because the thornes hinder the rooting of the lillies these must double their diligence in the rooting of themselues in the grounds of true religion for this yeeldeth hope of rising stablishing and continuance in the faith 2. Because thornes seeke to keepe the sunne from the lillies and hinder the comfortable heat and light of the word from them these must so much the more carefully frequent the places where the light of wholesome pure and comfortable doctrine doth more brightly displaie it selfe 3. Because thornes seeke to pricke the lillies in their names and profession these must more circumspectly fence themselues with innocencie and godly conuersation and in nothing in no part lie open vnto them 4. Because the lillie is a weake plant to defend it selfe from the stiffnesse of the thorne it must fortifie it selfe partly with comfort in the presence care and loue of God the husbandman who is euer in his feild and partly with the prayer of faith that he would be pleased still to looke vnto it to raise vp Pastors and teachers according to his owne heart to water cherish and preserue it especially in these last daies wherein the feild is ouergrowne with scandalls Apostacies trials and reproches wherewith the lillies are daily scratched torne and in great ieopardie The second conclusion is that the Lord maketh a pretious account of euerie faithfull soule and preferreth it aboue the wicked so farre as a lillie is for the beautie sweetnes of it to be esteemed aboue all the thornes with which it can be beset And indeed beleeuers are the most precious of men the most noble persons of the earth descended of the blood of Christ neere vnto God and next attendants to the king of glorie advanced aboue all the rest by the speciall grace of free election of iustification of sanctification and adoption And who can denie seeing these are Gods peculiar an hallowed thing a chosen people the Lords first fruits his remnant called out of all nations and kinreds the sonnes and daughters of God
vs against the scandal which is common in the world wherein most men beleeue not most men repent not nay scorne them that doe at which we may not stumble seeing that some yea the most are refused there must be in euery corner such as are blinded vnto destruction It is the Fathers good pleasure to reueale the things of the kingdome to â— few babes but to hide them from the most of the wise and prudent of the world A few are giuen vnto the Sonne and brought in due season vnto the faith many more are deliuered vp vnto Satan to haue the eies of their minds further blinded that so they might iustly perish in their infidelitie 3. Hence we must blesse God who hath chosen vs that he might put a difference betweene vs and others whereas he found no such difference in vs who were the children of wrath as well as others he chose vs not when we were but that we might be holy and vnblameable Ephes. 1.4 that from the first to last in our saluation all the glorie might be his yea that our ioy might be more full and our glorying in God more firme and cheerefull he hath made it knowne vnto vs that beeing elected we are sure of our happinesse for nothing shall be able to plucke vs out of his hands The second conclusion is that the elect haue a faith by themselues being here called the faith of Gods elect where by faith is not meant the doctrine of faith as Iude 3. Contend for the faith once giuen and 1. Tim. 1.19 but rather the gift of faith whereby we vnderstand and imbrace that doctrine neither is euery gift of faith here meant For there is 1. an historicall faith standing in an assent and acknowledgement of the truth of things written and taught 2. There is also an hypocriticall faith which passeth the former in two degrees First in that with knowledge and assent is ioyned such a profession of the truth as shall carrie a great shew and forme of godlinesse Secondly a kinde of gladnesse and glorying in that knowledge for it is ascribed to some who in temptation shall fall away to receiue the word with ioy To both which may be ioyned sometimes a gift of prophecie sometimes of working miracles as some in the last day shall say Lord haue we not prophecied and cast out deuills in thy name and yet they shall be vnknowne of Christ. Neither of these is the faith of the elect here mentioned but a third kind called sauing faith the inheritance of which is the proprietie of the elect for the iust man only liueth by this faith which in excellencie passeth both the former in three worthy properties 1. In that here with the act of vnderstanding and assent vnto the truth there goeth such a disposition and affection of the heart as apprehendeth and applieth vnto it the promise of grace vnto saluation causing a man to reioyce in God framing him vnto the feare of God and to the wayting through hope for the accomplishment of the promise of life 2. In that whereas both the former are dead and not raysing vnto a new life in Christ what shewes soeuer be made for the time the sunne of persecution riseth and all such moysture is dried vp This is a liuely and quickning grace reaching into the heart Christ and his merits who is the life of the soule and the moouer of it to all godly actions not suffering the beleeuer to be either idle or vnfruitfull in the worke of the Lord. 3. Whereas both the former are but temporarie this is perpetuall and lasting the other rising vpon temporarie causes and reasons can last only for a time as when men for the pleasure of knowledge or the name of it by industrie attaine a great measure of vnderstanding in diuine things or when for note and glorie or commoditie true or apparent men professe the Gospell let but these grounds faile a little or persecution approch they lay the key vnder the doore giue vp house and bid farewell to all profession Thus many of Christs Disciples who thought they had truly beleeued in him and that many moneths â—hen they heard him speake of the eating of his flesh and drinking his blood went backe and walked with him no more But the matter is here farre otherwise seeing this faith of the elect hath the promise made good to it that the gates of hell shall neuer preuaile against it Vse This conclusion teacheth vs 1. That true faith is an infallible marke of election assuring the beleeuer as certenly of his saluation as if he were alreadie gathered vp to his fathers or as if he had a speciall reuelation For besides that here it is a grace impropriate to the elect the Sonne of God teacheth it Ioh. 6.37 All that the Father giueth mee shall come vnto mee that is all those whom the Father chuseth to saluation he giueth to the Sonne to saue for election is founded in Christ and those who are thus giuen vnto the Sonne by the Father come vnto the Sonne that is beleeue in him for so the 35. verse confoundeth them He that commeth vnto mee shall not hunger and hee that beleeueth in mee shal neuer thirst So as those that beleeue are giuen to the Sonne to saluation The same teacheth the Euangelist Act. 13.48 As many as were ordained to life beleeued and 2. Thess. 2.13 the Apostle maketh sanctification of the spirit and the faith of truth two infallible notes of election All that can be here of moment obiected is that a man cannot know certainly that he hath faith But that is false for Paul 2. Cor. 13.5 willing the Corinthians to examine and prooue themselues whether they were in the faith or no and whether Christ be in them or no taketh it for granted that a man may know that he hath faith and that Christ is in him for else were his exhortation idle Quest. But how may a man knowe that he hath this faith that so the beleeuer may rise vp to the assurance of his election Ans. There be diuerse notes and companions of it more easily discerned then it selfe is as first It purifieth the heart Act. 15.19 and will not suffer it to be taken vp with vncleane thoughts or vnlawfull lusts it ordereth the affections and cuâ—beth them as with bit and bridle and bendeth them with reuerence to loue desire reioyce in God and his image yea in nothing more or so much yea and by thus ordering the heart it doth also guide the words with wisedome for the good man out of the good treasure of his heart cannot but send out good speaches Secondly from the works of loue a man may conclude he hath faith Gal. 5.6 faith worketh by loue first to God then to man for Gods sake for it hath respect both to him that begate and him that is begotten Thirdly it is plentifull in prayers and
of Christ and the expressing of his vertues Whence it is that the Apostle praysing God for the faith and loue of the Colossians presently pointeth to the naturall mother of these vertues of whom they both are bred and fed for the hopes sake that is the glory hoped for which is laid vp for you in heauē And the same Apostle exhorting the Philippians not to minde earthly things but to trafficke as the citizens of heauen noteth this the most effectuall reason because from heauen they looked for a Sauiour who would change their vile bodie and make it like his owne glorious bodie Vse 1. Ministers must take heede of earthly mindednes not seeking theirs but them who are committed vnto their trust not onely hereby to auoyde offence but also that they may feelingly speake of such points as concerne the forsaking of the world in affection a point most difficult to learne from the most sanctified teacher Which course if a minister take not long may he looke for an haruest yea euen till his eyes faile but he shall neuer see his seede againe he hath sowne to the winde and what can he looke to reape but earthlinesse or atheisme amongst his people For mens minds will be working and setling themselues vpon some pleasurable and profitable obiect if not vpon that which is truely good yet at least vpon that which is apparantly good and their hearts can neuer be taken off things belowe but remaine wordlings still vnlesse we shewe them better treasures elsewhere and that in such feeling manner as they may thinke we speake in earnest And againe if they without this doctrine be suffered like the Sadduces to include all their hopes desires in this life no other fruits can be expected but open Atheisme and contempt of God Vse 2. People must conceiue that now in the ministerie they are called to the beginnings of the heauenly life For we may not thinke that the Lord meaneth onely to manifest his loue hereafter in heauen to beleeuing soules but as loue desireth present communication and vnion with the thing loued so the Lord entreth into present league with such as he striketh his euerlasting couenant withal neuer marrieth himselfe into any soule in that indissoluble wedlocke with whom he contracteth not himselfe euen here vpon earth And seeing the Gospel in the ministerie of it is the Lords loue letter euery one in the hearing of these glad tidings must say to his soule this is the suite and offer of God vnto mee calling me in this sermon to nearer fellowship with himselfe oh vnthankfull wretch if I refuse his loue if I still cleaue vnto earthly affections and earthly conuersation on whom so much labour is spent that I might bee called out of the world Vse 3. Hence may euery hearer make a triall of his profiting vnder the ministerie looke how much thou findest thy heart lifted vp towards heauen and heauenly things how much thy earthly cogitations are abated how much thou findest saluation neerer then when thou first beleeued so much hast thou profited by the word and no more The which checketh many of our hearers who are euerie whit as worldly as earthly minded as they were at their first receiuing of the Gospel and some professors that haue much earthlinesse bound vp in their bosomes the following of their owne ploughs causeth them often contentedly to pluck their hands from the plough of the Lord. And because it is common with men to thinke they haue attained inough in Christianity when they haue gotten a little knowledge and may now make holiday and go no further it is meete that all of vs should bring our hearts to some certaine triall and touch whereby we may haue assurance that the word hath framed them to this temper of which we speake and that we may doe as by many other so especially by these three notes 1. Whereas all earthly reioysings are condemned as wherein men easily loose their hearts and whereby death is made distastfull and vnwelcome examine whether thou reioysest in God in his word and graces as in thy chiefest ioy and aduantage 2. Seeing in all our earthly employments we may not while we vse the world become worldlings whether by all earthly things we be drawne to the loue of heauenly for although God hath appointed but one Sabboth in seauen daies yet to a Christian euery day is sanctified to be a rest from all the deeds of the flesh wherein he is to walke with his God and shew forth the religious keeping of his heart and good conscience in euery action of his whole life so making euery action of his particular calling a part of Christian obedience and dutie vnto God 3. Seeing a well ordered heart hath nothing in earth in comparison of God search thy soule whether it findeth more sweetnes in the seruice of thy Lord then in his outward benefits as there is great reason seeing these must leaue thee or be left of thee before or at the day of death when accounts must also be made both for the getting keeping and expending of them at which time those who with most greedie appetites haue sought them and purchased them shall find them farre from counteruailing that good which they forfeited for them By these notes gage thy heart sound the depth of it and thou shalt doubtles finde such deceit as shall occasion thee to cleaue to that ordinance which he that framed it at the first hath in his wisedome appointed for the further reformation of it Doct. 2. The second instruction out of the words is That true faith neuer goeth alone but as a Queene is attended with many other graces as knowledge loue feare of God among which hope here mentioned not only adorneth and beautifieth but strengtheneth and fortifieth the beleeuer and as an helmet of saluation causeth the Christian souldier to hold out in repentance and obedience Hence it is that our Apostle speaketh not of the faith of the elect but he mentioneth as an inseparable handmaid the hope of life eternall so doth the Apostle Iohn We are now the sonnes of God here is faith making vs the the borne of God and we know that when he shall appeare we shall be like him there is hope and whosoeuer hath this hope purgeth himselfe as he is pure there is the strengthening of the beleeuer in obedience Notable for this purpose is that place in Rom. 5.1 2. c. where the whole traine of graces attending and following faith are fully and excellently described Now this hope is a gift of God whereby the Saints patiently and firmely expect good things to come alreadie beleeued especially their resurrection and life eternall prouoking them in the meane time to all dutie In which description diuerse things are to be considered First the originall of it It is a gift of God and obtained by prayer as faith also is whence the Apostle praieth that
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 appeare in him who is to be admitted into that calling which proposition must not so be vnderstood as that euerie hastie man is to be debarred from the ministerie for this infirmitie will dwell with the best but sheweth that he that ordinarily is so fierie and furious as euen small trifling occasions inflame him and herein is so farre from crossing and curbing his corruption as that he rather followeth and fostereth it this man is vtterly vnfit for the ministerie For 1. whereas a minister ought to be a man of iudgment knowledge and vnderstanding for these are most essentiall vnto his calling yea a man of such wisedome as whereby all his actions ministeriall and common should be ordered this flashing anger ouerturneth for the present yea and drowneth all his iudgement for what other is it then a little furie and a short madnes which the wise man had well obserued when he said that whereas the wise man ordereth all his works with iudgement anger resteth in the bosome of fooles and where it resteth it ruleth so as there is no place for wise deliberation but a rash carriage of matters according to the heate and headie violence of the distempered affection Not vnfitly therefore doth the same Salomon note that he that is slowe to wrath is of great wisedome and that he that is hastie to anger committeth folly Secondly the pestilent effects and fruits of anger and the naturall daughters resembling the mother are such as in a Minister of all men are intollerable as swelling of the minde so high and so full as there is no roome for good motions and meditations which should wholly take vp the ministers heart to dwell by it the often arming of Gods enemies and harming and wounding of his friends for anger is cruell and wrath is raging it cares not for any nor spares any that come in the way of it for who can stand before enuie And from this indignation of heart proceede vsually impietie against God for all prayers and parts of his worship are interrupted contumely against men for the bond of loue is broken clamor of speach violence of hands temeritie of actions late repentance and many moe such symptoms of this desperate disease for he hath lost all the bridle and moderation of himselfe I had almost said his reason for I thinke Salomon saith no lesse affirming that such a man as cannot refraine this reuengfull appetite is like a citie broken downe and without wals Now what gouernement is he worthy of especially in the Church of God that ordinarily looseth all the gouernement of himselfe Thrirdly the Minister standing in the roome and stead of God ought if he would resemble him to be a mortified man for till he haue put off this filthie fruit of the flesh can he neuer liuely expresse the vertues of God who is a God of patience meekenesse much in compassion slowe to wrath and much lesse can he fitly stampe and imprint that part of his image on others yea or teach them to withstand such hote and hastie affections which so suddenly surprize and enflame himselfe Fourthly as the Minister is to be a meanes of reconciling God vnto man so likewise of man vnto man which commendable dutie an hastie man can neuer to purpose performe nay rather be stirreth vp strife and marreth all whereas Salomon obserueth that onely he that is slowe to wrath appeaseth strife for this vnrulie passion will disable a man to heare the truth of both the parties indifferently nor abideth to heare the debate but it will be thundring threats before time serue to take knowledg of the matter Fiftly this vice preiudiceth all his ministeriall actions 1. in his owne world For the Minister shall often meete in his calling with those both at home and abroad who in many things are farre different from him both in iudgement and practise yea some of weakenes and others of obstinacie lothing euen his wholesome doctrine Now his calling is and consequently his care should be to gaine these to the loue and liking of the truth to which end he is not presently to breake out into anger for thus he sets them further off and scandalizeth such as otherwise he might haue wonne no more then the Physitian is or may be angrie though the weake stomacke of his patient loath and cast vp his wholesome physicke for that would set the patient into further distemper but such must be restored by the spirit of meekenesse 2. in his peoples hearts by alienating their loue and affection which are easily worne away with the distastfull fruits of this hastie anger let him instruct admonish reprooue euery one findeth this euasion one he doth in anger an other not in loue and so his whole worke is lost and become fruitlesse whereas by louing vsage hee might haue pearced his people with a permanent and lasting affection and wonne better entertainement to all his proceedings Vse 1. All this must teach the seruant of the Lord to be gentle to all men apt to teach suffering the euill and instructing with meekenes the contrarie minded Where the Apostle seemeth to conclude him not to be apt to teach who is not inclined to a gentle and meeke disposition not that they are to shewe irreligious mildnes in Gods matters nor to exercise such patience as can beare all things nor such lenitie as men should be flattred or endured in their sinnes For there is a vice which shrowdeth it selfe vnder the maske of a vertue and that is a stockish senselesnes or a sufferance of any euill without any great sense of it condemned in the Angels of the Church of Thyatira suffering the woman Iesabel and of Pergamus suffering those that maintained the doctrine of Baalam and of the Nicolaitans But such a patient nature is required as was in the Pastor of the Church of Ephesus I know thy works and patience and that thou canst not endure and beare with them that are euill but thou hatest the doctrine of the Nicolaitans which I also hate The Minister then must be patient and suffer the euill But what when he heareth them floute at the word blaspheme raile on the Ministers No but he must instruct them and so farre onely vse meeekenesse as may lead them vnto amendement so were the Apostles gentle as a nurse with her little ones tenderly handling them but not suffering them to harme or mischiefe themselues Vse 2. Seeing anger is not only an enemie to the Ministerie in the Minister but in the hearers let such as are swift to heare be slow to wrath as beeing a great enemie to a teacheable minde causing men to cast-off all such instruction as commeth neare them or wageth warre against any affected lusts And this not onely it doth in the wicked but often in the godly themselues as Asa otherwise a good King yet was wroth with the Seer and put him in prison And
that they may participate with me in the same grace of life but how much more then such as are not men only but good men who haue Gods image renewed vpon them Saints by calling such as excell in vertue how should not all my delight in comparison be set vpon these If I must manifest my loue to all men these may well challenge brotherly kindnesse see 2. Pet. 1.7 2. Quest. Whether this precept belongeth only to Ministers or no Ans. It is here directed vnto the Minister and commended to his practise in the first place as a speciall both helpe and ornament to his calling and person both to shew himselfe a freind and familiar companion of all them that feare God for such as a mans companion is such is himselfe as also to confirme encourage and whet vp himselfe and others in all the waies of God not only by his publike Ministerie but in his priuate course and conuersation For by this meanes Pastor and people would not liue estranged but by mutuall conuersing together and receiuing mutuall knowledge one of anothers course gifts and wants might receiue also mutuall admonition instruction strength And thus the worke of God would thriue in all their hands And what an encouragement would it be to pietie and vertue if publike persons would cherish those who are comming forward Surely if the Magistrates eie be on them that are faithfull in the land as Dauids was Psal. 101. and if the Minister be a companion of all them that feare God as euerie Timothie ought to be we should see men flie as clowds for multitude and as the doues for swiftnes vnto the windowes of the Church But yet this commandement beeing no other in the owne essence then that old generall commandement giuen to the whole Church from the beginning as also that new commandement that is renewed by Christs appearing by which although many lawes were antiquated and reuersed yet this lawe of loue of the brethren was reuiued and diuersly enforced it of necessitie belongeth to euerie one that professeth the Lord Iesus in the most inward closet of his heart and affections to carie such as are members of the bodie of Christ sonnes of God temples of the holy Ghost and heires of the kingdome of glorie Now the reasons enforcing it vpon both Ministers and people are these 1. Because the Lord hath deerely loued such as here he commendeth to our loue for these he hath giuen his onely beloued Sonne vnto these he hath giuen his spirit for these he hath prepared glorie and imortalitie he walketh with them protecteth them prouideth for them in a word will not be in heauen without them 2. There is no man so vile but he professeth he loueth God now it is certaine that whosoeuer delighteth in God he delighteth in his image wheresoeuer he see it for he that loueth him that begat cannot hate him that is begotten and he that loueth not the brethren knoweth not God is in the darkenes and not in the light and in saying he loueth God he lyeth and the truth is not in him neither can a man cleaue any otherwise to the bodie of Christ then by loue to the brethren 3. Consider how louely the societie and fellowship of the Saints is In their meetings a man may be holâ—en forward in knowledge faith and obedience and depart thence wiser and better he may haue the vse of all the graces God hath bestowed vpon them his owne grace is preserued with increase his inward peace and ioy more setled here is the communion of Saints which is the beginning of heauen it selfe Vse 1. Many Ministers herein faile who beeing men of corrupt minds and affections oppose themselues against good men if there be any in their parishes more carefull of their waies more conscionable more forward in religion then other these are as beames in their eyes the obiects of most bitter invectiues in the meane time they giue their right hands of fellowship vnto loose and base fellowes who ought to be as vile in their eyes as they are in themselues whom I wish timely to consider that it was alwaies noted for an infallible propertie of a false prophet to strengthen the hands of sinners cast downe such as they ought to haue spoken peace vnto from the Lord. 2. Although the Lord hath by most straite iniunctions prouided for the welfare of his children not onely in regard of their safetie but their louing entertainement also in the world with acknowledgement of all such offices of loue done vnto himselfe and of which himselfe will become the rewarder yet notwithstanding according to the prophecie of the Lord of the holy Prophets In the world good men doe and shall sustaine affliction their good shall be returned with euill to the great affliction of their soules and the world which knoweth not but to loue her owne taketh no notice of such but to hate them and hated they are and shall be of all men almost for the name of Christ. Hence haue such in all ages were they Prophets Apostles or Christians of whom the world was vnworthie beene thought burdens vnworthie to be borne or liue in the world Here one Caine casts down his countenance vpon him whose works he seeth better then his owne he cannot giue him a good looke An other wagges his head at such a man as the Iewes did against Christ in derision of him An other is readie to burst for anger and rage as those wicked ones against Steuen Sometimes superiours breath out slaughter and threatning as Saul against the Church Sometimes equalls yea and inferiours trie them by scornings and mockings so as Ieremie himselfe shall heare the reuilings of many against him Nay the base multitude shall tell Christ himselfe that he dealt with a deuill And Satans mallice is so like it selfe in his instruments that if it be laid in their power they proceede to drawe the sword and stretch out their hand as Herod against Iames to take away their liues and euen in killing them thinke they doe God good seruice But how good were it for them to haue nothing to doe against such iust men for who deale they against or against whom doe they rise vp against simple men no surely but against God himselfe him they persecute him they blaspheame the apple of his eie they poare in Now who euer rise vp against God and prospered or who euer kicked against such prickes and bruised not himselfe Is not he eternall to outliue all his enemies Herod the Archenemie of Christ dyeth but the enemie of Christs enemies is euer liuing And is not his wrath the messenger of death cannot his power grinde his enemies to powder or shall not his right hand finde them out Againe thou art for the present a cursed man that louest not good men marke the terrible threatning I will curse them that curse thee so as what thou intendest against them shall fall vpon thine owne
are two especially 1. the deniall of a mans selfe with a daily invring ones selfe to the crucifying of his affections and lusts Paul beat downe his bodie as with clubs and kept it vnder Prooue masteries with thy selfe arme thy selfe against thy selfe make warre without truce vpon thy selfe it is a warre without bloodshed hurting none no not thy selfe but profitable to worke thy peace with God with thy selfe with others remember Salomons speach He that ruleth his minde is better then he that ouercommeth a citie 2. Prayer for neither this nor any vertue groweth in our owne grounds neither good nature nor freedome of will can make this supplie but we must haue recourse to the father of lights our selues are but our owne burdens of so miserable molde as we need no other enemies then our selues to depriue our selues of our good if the Lord befreind vs not whom we must wrastle withall by our praiers and if we would preuaile vnto our prayers we must sometimes ioyne the exercise of fasting which after a sort doubleth our forces both in strengthning our praiers as also by disposing vs to the receiuing of these graces And now to end this large treatise it wil be asked But what if any Minister be scandalous in any of the forenamed vices or defectiue in the vertues mentioned Ans. 1. If he be not answerable to these Canons it is plaine by the Apostle that he is not to be called 2. If he be called and after prooue vicious he must be delt withall as an Elder 1. no accusation must be receiued vnder two witnesses at least 1. Tim. 5.19 2. when he is accused of a knowne and scandalous vice all possible meanes must be vsed to reclaime him As 1. by open reproofe vers 20. 2. sometimes by translation of him to such a place as where are lesse meanes of that sinne as one giuen to drunkennes or contention from a drunken and quarellous people 3. sometime by a temporall deposition from his office if there be hope hereby to doe him good 4. after sufficient admonition censures and trial by a perpetuall deposition from his place yea and further if he still prooue incorrigible by proceeding to excommunicate him and cast him from the societie of the Church And the rather 1. Because Ministers are set ouer a people to edifie and not destroie them 2. Because the actions of Ministers haue a secret power not to lead onely but euen compell men to the like especially if they be lewd and wicked 3. Weaker and meaner men for manifest vices not repented of must be proceeded against to excommunication much more the Minister whose scandalous life is infinitly more dangerous and hurtfull 4. Such proceeding against notorious insufficient and scandalous wretches who neuer came in nor are kept in by the Apostles canons would doe good for example Vers. 9. Holding fast the faithfull word according to doctrine that he also may be able to exhort with wholesome doctrine and improoue them that say against it Hauing followed the Apostles meaning and method in describing the fitnes of him who is to be chosen into the Ministerie who for the innocencie of his life ought to be free from manifold vices and corruptions which are plentifull in the world and for the integritie of his conuersation seeing whatsoeuer he doth is exemplarie ought to shine with mâ—nifold graces and vertues as we haue heard Now we come to the second branch of the Ministers fitnes which standeth in his abillitie to discharge his high calling and place vnto which is required such â—kill and cunning in the grounds and points of Christian religion as that he may be able to hold fast maintaine and iustifie against all challengers that truth and doctrine which is agreeable to the faithfull word that so whensoeuer any blast of heresie tyrannie false doctrine or flatterie shall rise against him yet he may hold fast that faithfull word which is therefore a sure ground of sound doctrine and thence instruct and edifie the consciences of his hearers in all necessarie doctrine Whereby it shall come to passe that he keeping himselfe constantly to this truth shall be fitted fruitfully to turne himselfe to any dutie of his calling that let him be to deale with either of those kinds of hearers whether such as are obedient and teachable he shall build them further and make them sound Christians by exhortation out of wholesome doctrine or else such as are stubborne and opposite contradictors of the truth these he shall convince and with manifest reason put to silence And thus in regard of both Gods name shall be glorified true wisedome shall be iustified Gods kingdome shall be enlarged and amplified and Satans kingdome shall be destroied and damnified This is the scope of the verse which containeth two parts 1. The dutie enioyned euery Minister to hold fast the faithfull word according to doctrine 2. the end including a sound reason of it in the rest of the verse That hee may be able c. For the meaning of the former part Holding fast the word properly signifieth such an holding as men vse when some other man hath laid hold on that which they will not part withall euen an holding with all their strength and force not such an holding as a man careth not whether he hold or no for then the thing holden would of it selfe slip out of a mans hand but an holding against a contrarie hold which vseth to be the stronger and firmer inforcing thus much that the Minister must lay hold with both hands surely apprehending the truth in the vnderstanding of his soule as also in the affections of his heart in either of which if he faile he holdeth not fast seeing neither can a man loue that which he knoweth not nor hold that he loueth not But what must he hold so fast The word which is not tropically as in many other places to be conceiued but properly In which proper acceptation it signifieth all that heauenly doctrine which is deliuered to the Church in the writings of the Prophets and Apostles which we call the holy Scriptures Now this word the Apostle doth not nakedly mention but adorneth it 1. by a notable adiunct the faithfull word 2. from the porper ende of it according to doctrine which is fitted for the instruction and edification of the Church in all ages which we will further expound as we come vnto them Doctr. 1. That the word of God is a faithfull word and infallible 1. If we looke to the author he is holy and true Rev. 3.7 and vers 14. These things saith Amen the faithfull and true witnes euen God who cannot lie as vers 2. of this chapter 2. The instruments were led by the immediate direction and assistance of the holy Ghost 2. Pet. 1.21 beeing of themselues either rude and illitered men as Amos an heardman Peter and Iohn fishers Matthew a toldegatherer so as the great clarkes of those daies were driuen
vrgeth pyetie they are impious towards God and whereas it prohibiteth all iniustice they are iniurious to men and in one word whosoeuer receiue not the word with that reuerence and subiection as it requireth are in the degrees of this sinne of gainsaying the truth And in the words the Apostle propoundeth three things to be considered of 1. That all these gainesayers must be conuinced 2. that euery Minister must be able to conuince and improoue thē 3. that he hath this abillitie from the faithfull word Doct. First when the word is resisted and gainsaied there must be no bearing on the Ministers part who is put in trust to resist those that resist the truth And hence are all our stirres and tragedies in that this truth must goe away a conquerer be it euen against Kings and Princes and the great ones of the world Pharaoh Ahab Herod must be gainsaid and resisted though it cost the Messengers their liberties yea their liues Many men fret and fume that the Ministers are so bold and peremptorie and their sermons are too to censorious speaking in effect the language of Corah and his complices yee take too much vpon you Moses Aaron murmur against such truths as crosse their lusts saying with the Iewes they are hard sayings and who can beare them If the word say they may not sweare with the swearer nor be drunke with the drunkard nor prophane the Sabbath nor scoffe at religion and the exercises of it but set a watch before their tongue and keepe the doore of their lips from filthy idle and scurrill speach oh here are bonds indeed fitter for gally slaues then liberall and free dispositions Come say they we will breake these bonds and cast these cords from vs and yet these men would haue the Ministers tongue tyed and chafe and fume if they heare any thing they would not But are you gainsayers of the truth and must not we resist you doe you rise vp against Christ in falsifying his word and contemning his ordinances and must not we arme our selues against you sound trumpets and proclaime open warre against you yea must not we so weld the sword of the Lords mouth against you as that we neuer suffer you to haue peace in your sinnes And if any of you thinke much to be called a gainsayer of the truth because yee acknowledge in generall the truth of the Scriptures and for a need can make confession of all the articles of faith I answer It may be thou art not come to the height openly to gainsay as Iannes and Iambres did Moses nor as Elimas and Demetrius Phigellus and Hermogines Hymeneus and Philetus did Pauls preaching but if thou secretly spurne against the word or endurest not the guidance of it thou art a gainesayer and maist not look to be pleased in the Ministerie And to know thy selfe a little better trie thy selfe by these three notes 1. He that cannot abide the discouerie of his sinne cannot endure the light which maketh euery thing manifest this maketh Ahab hate Micha 1. King 22.8 and the world hate Christ himselfe because he testified of it that the workes were euill If thou then wantest that obedient eare which should make thee beare a reproofe thou canst not but be a gaine-sayer 2. He that cannot abide the curbing of his lusts is a resister of the truth for what other is the scope of all diuine truth then to bring men out of their naturall estate which because men loue so well they willingly cast off the yoke of Christ the more then thou striuest for the libertie of the flesh the more thou resisteth the freedome of the spirit and so becommest the more a seruant to sinne and a captiue to the law of it 3. He that is not with mee saith Christ is against me and he that gathereth not scattereth Art thou with Christ in thy affection hearest thou his sayings in which thou testifiest thy loue or art thou one of that number that tooke it greeuously that Peter and Iohn taught the people and preached Christ or that with Sanballat and Tobiah who were sore greeued that a man was come who sought the good of Ierusalem Nay if thy affection be with Christ thou canst not lightly speake euill of that way the feete of these tydings bringers are bewtifull thou reioysest in their light Now examine thy selfe if any of these be found in thee although thou openly fight not against God thou art a gainsayer of the truth and thou must be resisted in the Ministerie The Iewes held and maintained the letter of the Scriptures most accuratly and yet Steven telleth them that they were alwaies resisters of the holy Ghost and the reason was because when it came neere them then they kicked and spurned against it If thou wouldst not be roughly dealt withall in the Ministerie resist not the word but entertaine it in thy best affections to order thy selfe and life by it and then though it haue beene tart and bitter thou shalt afterward find the sweetnes of it it shall be as honie in thy mouth in regard of the promises if it meet with any rellicks of thy sinne in the iust reprehensions of it thou shalt be able to say O let the righteous thus smite mee for this is a benefit vnto me this is a precious ointment which suppleth my wound O let me not want it This is the way to finde the word sweete Micha 2.7 Are not my words sweete to him that walketh vprightly oh then be so farre from spurning at the word that thou maist rather tremble at it then in stead of the spirit of contradiction the spirit of God shall rest on thee These things if thou doest not but wilt still rebell blame thy selfe if in the word thou beest still vnder blowes for thou thy selfe beginnest the fraie Doctr. 2. Secondly we note what a sufficient man euery Minister ought to be namely such a one as hath a word of knowledge in his mouth vpon all occasions both to exhort and conuince for which purposes he must haue a doubled knowledge and as a good shepheard a double voice one to gouerne his sheepe which must be familiar vnto them and another to driue away wolues one to stablish and perswade the truth another to preuent errors and heresies herein resembling Nehemiahs builders who held a trowell in one hand and a sword in the other and accordingly built with the one hand and fought with the other Let a man consider of which of these two he will and then tell me whether it be not a matter of great difficultie in any good sort to performe it but both together will force the Apostle himselfe to aske who is sufficient to these things it is not euery reader nor euery ignorant Preacher that can stand vnder this burthen No no if euery part of the Ministers office require as compleate a man as that one Isai 50.4 if the speaking
vnder euerie greene tree and were disobedient children and yet cap. 4.19 he so taketh their miserie to heart as that he crieth out oh my belly my belly I am pained at the verie heart my heart is troubled within me I can not be still And when cap. 9.2 he had desired a place apart that he might neuer come among them they beeing become adulterers an assemblie of rebels and proceeded daily from euill to worse yet to shew that his soule abhorred them not neither that he had cast them out of his affection he tells them in cap. 13.17 that if they would not heare his soule should weepe in secret and his eies droppe downe teares for them So for a Minister to charge a people with knowne and open sinnes it is not euer a signe of malice nor a sting of bitternesse but rather a sweet woūding of loue Hardly can we perswade men of our loue in this case nay euen the Apostle himselfe who spake with ineuitable wisedome was glad to vse many protestations prefaces and apologies to perswade men of it as 1. Cor. 4.14 when he had told the Corinths plainly of their ingratitude who suffered him to be hungrie naked reuiled c. is glad to adde a defence for himselfe I write not these things to shame you but as my beloued children I admonish you So when we deale plainly and let men see themselues and their wayes we cannot perswade them we loue them but for our selues our owne consciences must be our brasen wall if we be not entertained and approoued in other mens we must doe our dutie and tell Israel his sinne Ezec. 18. And although it would doe many good to see vs silenced and stopped in the course of our diligence yet would it doe them no good to see vs damned for our negligence towards them Oh saith one this preacher is euer speaking of me he hath some spight at me and therefore I cannot abide to heare him Oh but whosoeuer thou art learne to suffer the word of exhortation and reproofe for it is a signe of an heart in the gall of bitternesse to impute malice and vncharitablenes to such Ministers as crie out against the knowne sinnes of it and to account of preaching as many doe but rayling Such a one was Ahab who cried out of Eliah as his enemie because he findeth out his sinne such are the hearts of such brutish men who will be at defiance with God and the seruants of God christianly admonishing or reproouing them and then they crie out there is no loue in them which is all one to say that vnlesse we flatter them and partake with them in their sinnes there is no loue in vs. Iohn Baptist dealt roughly with those that came to his baptisme Oh generation of vipers and yet who durst say that that holy man hated them and yet with vs it is no good diuinitie if we couer not the sinnes that are as openly committed as Absolons in the sight of all Israel other men may and can speake of sinnes and impieties and yet God must be dumbe they can see them but God must not other men can openly speake of them in their houses shops fields and markets and yet we may not mention them for feare of forfeiting all our loue But we must much more take vp that dutie which euerie priuate man is bound vnto Thou shalt not hate thy brother in thy heart but plainely reprooue him and suffer him not to sinne Wee may not hate you so much as not deale plainely with you Secondly note that howsoeuer the Apostle dealeth plainly yet he dealeth wisely and vseth a preface to cut off all the preiudice of the truth he deliuereth and is a grace to be imitated of all Ministers who ought prudently to temper their zeale with wisedome so suppling and asswaging their reproofes as they may appeare to proceede from loue When the Apostle was to write of the reiection of the Iewes and the calling of the Gentiles least he should seeme to speak of any sinister affection or from hard conceit of the Iewes he cutteth off all such suspition by a large preface in which he attesteth by an oath that he so embraced his countriemen the Iewes in the most inward affection of his loue as he could haue beene contented to haue beene accursed for them and in Rom. 10.1 beeing to deliuer the true cause of their reiection which was the stablishing of an humane righteousnes he beginneth with a protestation that his hearts desire and prayer to God was that Israel might be saued And great reason is that Ministers should thus practise this serpentine wisedome commended vnto them by Christ himselfe 1. Because they are as sheepe among wolues that is satanicall instruments armed with serpentine subtiltie watching all aduantages to depraue their best actions vndertaken with best deliberation and on the best grounds 2. In regard of the Gospel which the aduersarie is readie to blaspheame and smite and wound through their sides 3. In respect of those that are without that they seeing the wisedome of God in the course of their doctrine and liues may thereby be wonne to the loue of the truth Col. 4.3 Now this wisdome is not fleshly pollicie as maketh men idle lookers on for feare of danger but to walke circumspectly still going on in the good way of life and not rushing headlong but discreetly looking to euerie steppe which Salomon calleth the pondering of the pathes Vse 1. Let Ministers seeing they haue so many eies vpon them pray for vnderstanding hearts and seeing they naturally want this wisedome let them aske it of God that it may as Salomon saith make their faces to shine euery where shewing wisedome as well as zeale in reproofes censures in speaking of euents in the Church and Land and the rather seeing euen in Gods causes we may not be too forward Good Hester in her warmest loue to her selfe and people who were Gods people all of them sold to the sword may not yet rashly step to Ahashuerosh before she had considered of the rigour of the law which was sure to be so much the more seuerely executed by how much it was more commodious for the Kings safetie also whether she was in fauour and grace not hauing beene called of 30. daies and especially she and her people had fasted and praied and consulted with the Lord. Nay more Peter must not rashly draw his sword and strike to saue Christs own life two worthy examples for our imitation 2. People must also commend their Ministers to the Lords direction and whosoeuer stand in good causes that the Lord who is rich in wisedome would giue them wisedome in all things Now we come to the parts of the verses and first of the preface vnto the testimonie Wherein 1. it is to be enquired who is meant by this Prophet Ans. By common consent the Apostle meaneth Epimenides an heathen man and a profane Poet who i◠one of his
because men see it not 1. Consider how many we haue who conceiue that they are sound Christians and say they beleeue in Christ they thank God and they hope to be saued by Christ as soone as the best and yet the life of Christ much lesse foundnesse of soule was neuer in them yea nothing else but raigning sinne if to be daily drunke and to be sound stakes on the alebench to sweare to lie deceiue boast contend quarrell contemne the word and Christian practises and men will make sound Christians we neede not goe farre to seeke such sound men 2. Of such as are Christians and of the number of beleeuers how are many crazy and ouergrowne with bad and vicious humors some of couetousnesse some of licentiousnes some of idlenes and some worse then these The creple that lay at the poole of Bethesda eight and thirtie yeares had neuer more neede of putting into the poole then they that should a man looke wholly vpon some and not vpon others with them our congregations would seeme rather spirituall spittles then the Temples of Christians 3. How had the best need of that counsel giuen to the Church of Sardis Reu. 3.2 Be awake and strengthen the things which remaine and are readie to die for I haue not found thy workes perfect or sound before God for the truth is such a generall consumption of grace possesseth the most that were the bodies of many so farre wasted and spent as their soules are from that which hath beene in them long could they not look to remaine in the land of the liuing Secondly it is the soundnes of faith which the Lord is delighted in for neuters and no bodies fish nor flesh hote nor cold he cannot digest but speweth them out of his mouth halfe Christians he accounteth no Christians and therefore be altogether a Christian or thou art neuer a whit What a Christian at Church and a companion at home a bible in thy hands at Church and presently a paire of cardes or dice at home here in the companie of Saints and there of deuills incarnate here of them that feare an oath and there of them that cannot speake one sentence without an oath for the preface the Lord noteth thee for rotten at the core and stampeth thee for a counterfeit although thou beest neuer so cunningly washt ouer Thirdly this maketh all our duties chearefully vndertaken conscionably performed and mercifully accepted it cloatheth all our actions with seeming and sutable affections if they be exercises of repentance with godly humilitie if duties of loue with Christian compassion and charitie without which they were rather as carkases without soules then the fruits of sound and sauing faith Fourthly this soundnes carrieth assured comfort with it both in life and death many are the trialls and temptations of Gods children by the deuill and his instruments and through many afflictions are the Saints passed to their glorie the least of which were able quite to ouerturne them if they had not this sound proppe to leane vpon to which the promise is made that the gates of hell shall not preuaile against it Againe infinite are the frailties and weakenesses of Gods children yea not onely in their declinings but in theit best duties in which they are drawne the nearest vnto God the which would vtterly disheart them were it not that they knewe that is not perfection but sinceritie and a sound endeauour vnto it which is their reioycing here belowe Hezekiah in a sore brunt hauing the sentence of death denounced against him as it seemed out of Gods displeasure for he wanted issue had nothing to comfort him although he was a king but onely that he had walked in vprightnes before the Lord shewing vs that with this soundnes of heart possessing Christ and walking worthie of him we may with boldnes meete the Lord in iudgement yea then when heauen and earth shall be shaken together Fiftly on the contrarie what horrors of their fearefull apostacie haue many carried to their graues the cause of whose withering was euen want of moysture and soundnesse at the roote and most iustly seeing euen the deare Saints of God haue tasted the bitter fruit of smaller declinings and that by improuidence out of which they haue not beene recouered without shame and sorrowe as in Dauid Peter Noah c. If any yet thinke this doctrine more then needeth let him further consider 1. That the day of triall may not be farre off euen our day of famine by particular iudgement or death 2. The generall iudgement cannot be farre off when only such shall be pronounced blessed in whose spirits are found no guile 3. That he may shrowdly suspect himselfe to be an hypocrite who herein differeth from a sound Christian that the one can be content to be called on the other is vnsound at the heart and cannnot endure to be gaged Ver. 14. And not taking heed to Iewish fables and commandements of men that turne away from the truth As the Phisitian or Surgeon hauing cured some disease or sore at his departure forewarneth his patient of such meates and meanes as may bring the same or worse euills vpon them so dealeth the Apostle who hauing prescribed a course by meanes of which this corrupt and rude people should be brought to soundnesse in the faith he chargeth that whereas they had beene formerly addicted to lies and fables which had beene the occasions and feeders of their vnsoundnes and spirituall diseases yet now they should no longer attend to such fables and commandements of men which otherwise will be as powerfull as euer to preuaile against them to the turning of them away from the truth the which is now preached among them 1. the meaning 2. the doctrines Iewish fables Although all fables in matter of religion be to be reiected yet especially he mentioneth these of the Iewes because they were most dangerous of all 1. Because they directly opposed themselues as ouerthrowers of the whole doctrine of the Gospel and the merit of Christ. 2. They were perswaded vnder most strong pretenses for they came as from Gods owne mouth and from his owne people from such as were borne vnder the law so as they were vrged as things of surest ground and strongest authoritie from God himself and his greatest Prophet Moses But what were these fables Ans. Vnder this head may be comprehended all the false glosses and false interpretations of the law of Moses vrging the externall and literall but not the internall and spirituall meaning of the law for which corruption Christ challengeth the Iewish teachers Matth. 5.6 and 7. chapters 2. All their fabulous inuention in their Talmud such as that concerning the comming of the Messiah and the great feast at his comming and of the fruitfulnes of the earth which at that time shall bring forth in stead of eares of corne loues of bread and a number such of which Paul saith they are for number infinite and for
himselfe with sackcloath all his life fast fortie daies if he can or rather neuer eate meate neuer touch mony neuer marrie wife he shall neuer find the kingdome of God in these beeing things which God neuer required at his hands and yet these precepts of mans braine are the rules of all his religion But yet here is a goodly shew of wisedome what is it not profitable to abstaine from flesh euery fryday and all lent that by the one the flesh may be tamed and by the other our Lords sufferings remembred and must not the Minister who is to deliuer the blessed bodie of the Lord be vnlike other men yea farre more holy then they and therefore must not he liue single at home and be seene in hallowed garments abroad But where is the word of the Lord to free these from beeing fables The Lord looketh not to what we are bent or can pretend for our owne deuises but requireth that his will should be our rule Oh that we could acknowledge the truth in accounting our deliuerance from this Popish Egypt and Romish blindnes the next blessing of God to the gift of his Sonne seeing in the body of their religion there can be no soundnes of faith if any faith at all the best of it beeing a disease and rotennes if we may not more truly say it hath a name to liue but indeed is starke dead Doctr. 2. It is a grieuous sinne and iudgement to be turned away from the truth and yet this is the fearefull fruit of humane deuises For the Apostle would here note a iudgement of God vpon such persons as were addicted vnto fables and humane precepts the which iudgement is a wofull and heauie stroake of Gods wrath whether a man estrange himselfe from it before or after he haue receiued it much more For what a plague is it for a man to hate the truth and in it God the author of it who is truth it selfe the light of comfort and direction of it as also the happie fruit of it which is saluation seeing all they are damned that rereceiue not the loue of the truth whereby they might be saued What a wofull delusion were it that a condemned person for high treason going to execution should refuse a pardon offered nay be so farre from accepting it as that he abhorres to heare of it will not turne his eies to behold it yea treadeth it vnder his feete and yet such a spirituall frenzie possesseth all such as turne away from the word of truth and when God calleth them runne another away For seeing if the Sonne set vs not free Ioh. 8.32 we remaine in bondage vnder sinne and damnation and are euery day drawing to execution in the meane time as condemned persons beeing reserued in bolts and chaines till the time of execution Now in these bands of death the Prince of peace our Lord Iesus offreth a gratious pardon the partie offended seeketh to the delinquent entreateth and wooeth him to accept of a pardon procured by his own blood and sealed by his death Now wretched men cannot abide neither the message nor the messengers but in contempt tread vnder their feet that blood wherewith they should be sanctified and scorne the Princes clemency shall not the very consciences of these men in the Lords iudgement accuse themselues as worthy of ten thousand deaths yes surely and shall iustifie the Lords righteousnes when he shall bring vpon them that great condemnation of a great part of the world who the light being come and shining on their faces yet loued darknes rather then light But much more miserable is it after the embracing and knowledge of the truth to turne away from it a great witcherie it is to beginne in the spirit and end in the flesh an vnworthy man is he of Gods kingdome that setting his hand to the plow looketh backe after washing to returne to the filthines of the world and to waxe weary of weldoing is farre worse then neuer to haue known to do well this is properly called a reuolt when men depart from the gratious calling of Christ the relaps we say is farre more dangerous then the first disease and the end of the Apostate is farre worse then his beginning the deuil that hath bin once cast out and entertained againe bringeth seauen spirits worse then himselfe so as better were it for a man neuer to haue knowne the way of truth then after the knowledge of it to depart from the holy commandement Vse If men were perswaded of the greatnes of this sinne it could not be they could be so indifferent in such a maine matter so nearely concerning their finall and euerlasting estate of whom many receiue not the truth at all others turne away and fall from their first loue after they haue once receiued it Did euer the world abound as at this day with Worldlings Libertines Atheists Newters and Epicures and was yet the truth euer more glorious and shining then at this day Was there euer such coldnes loosenes deadnes heauines drowsines and earthlines in professors and if that added to the equitie of Pauls reproofe of the Galatians reuolt that Christ was described plainely and crucified before their eyes Gal. 3.1 may it not much more gall vs among whom notwithstanding the cleare euidence and brightnes of the truth it is yet refused of the most and slenderly entertained of the best The which what argueth it either in one or other but that the former would herein hold their wonte which hath beene generally to change and turne their religion with the times as though the truth to saluation were not the same but variable and alterable as the times are and that the latter haue in no small measure turned themselues from that truth in the which they haue formerly found much more sweetnes then now they do that delusion hath possessed both the one in whole the other in great part Obiect But it is not thus with vs we come to heare the truth and loue it and hope to hold it vnto the end Ans. Yet this detracteth not from that truth laid downe For 1. how many will not grant the Gospel their presence their bodies their eares no man will gainsay but that these are turned away or if any should the pitifull ignorance and the fruits of it would conuince it 2. How many be there which heare and yet in their iudgements intertaine not the truth and these are thus farre worse then the Iewes themselues who could acknowledge that Christ taught the way of God truly Men will not beleeue that the way to heauen is so straite as we out of the word of God describe it nor that God is so rigorously iust as to cast away those that meane well nor so straite laced as to exact the forfeyt of euery offence neither that can be the truth to saluation which so few embrace and so many contemne what doe none know or go the way to
pleased not himselfe but others Whatsoeuer then it is of this ranke which either would weaken or not edifie our brother be it neuer so lawfull neuer so profitable to our selues neuer so powerfully by earthly authoritie enioyned Christians who are not borne to themselues but vnto Christ vnto his Church and vnto the fellowe members must not dare to meddle with it seeing the higher commandement of God bindeth to giue no offence neither to Iew nor Gentile nor to the Church of God And herein let vs propound Daniels example for our imitation who to many might seeme not only too strict but verie vnwise for so small a thing as he stood vpon to forgoe the Kings fauour and his owne aduancement yet because he could not vse his libertie in the Kings meat without the offence of himselfe and others he would not doe the least euill for the greatest good it was not frowardnesse in him nor disobedience to the King but conscience and obedience to God which made him keepe himselfe pure from it Thirdly although we vse things indifferent in faith and loue and yet forget sobrietie we impure them vnto our selues Then we vse them in sobrietie 1. when we vse them as helpes in our callings generall and speciall The former when in the vse of meates drinkes apparell sleepe recreation riches c. we still preserue in vs a fitnesse vnto the duties of pietie and Gods worship The latter when we exceede not our abilitie but square and stint our selues in them according to the most sober of our age degree condition and trade of life And both of them when no vse of these is any hinderance to any dutie of the first and second Table so as we neither be drunke with the pleasures of them nor oppressed and made heauie by them and so the day come on vs vnawares 2. When in regard of our affections we haue the command of these things and not they of vs 1. Cor. 6.12 all things are lawfull for me but I will not be brought vnder the power of any thing The cheife point of Christian libertie is to vse the creature as not vsing it reioyce in it as not reioycing to buy as not buying to haue a wife as not hauing one to vse things a while rather then to enioy them and much lesse to be enioyed of them Vse Now to drawe this doctrine into our best vse it will be worth our inquirie to consider how grieuously men offend against al these rules in which that men may better take notice of their continuall failings I will stand somewhat the longer and manifest how men impure these things 1. in generall 2. in speciall and both according to the former rules In generall men impurelie vse them two wayes 1. in not sanctifying their persons 2. in not sanctifying the creatures For the former vnsanctified persons and vnbeleeuers receiue the creatures and comfort of them onely as the fruits of Gods generall prouidence and power whereby he sustaineth all the creatures the bruit beasts the sensles creatures nay the verie substances of the deuills themselues but not as the gifts of God become in Christ a prouident Father nor as tokens of his speciall loue as towards his children And therefore although the wicked man and cruell oppressor beare himselfe vpon the loue of God because all things succeede with him and he thriueth in his designes yet in truth he hath no more cause then the deuil himselfe hath because he is the God of the world and Prince of the aire mightily preuailing against the children of disobedience for these are so farre from beeing speciall loue tokens that they are signes of a fearefull future wrath because by them they haue thrust and heaped vp the measure of their condemnation Secondly the creature not sanctified by the word and prayer is impurely vsed and therefore generall is the sinne of the most who profanely and brutishly receiue them without prayer and thanksgiuing by which both the creator and the creature is blessed The former obtaineth a blessing which is the applying of the goodnesse of the creature to our comfort without which we may haue bread and want the staffe of it put on cloathes and not be warme get riches but want the fruition earne wages and incomes but put them in a broken bagge be diligent in our callings but not thriue by them for this blessing and comfort of the creature commeth meerely and more immediatly from the band of God how is it not then most meete that we should begge it at his hands This would the Lord teach when he commandeth his people to sanctifie their verie houses and dwellings so in Abrahams seruant and Paul who prayed for prosperous iourneys Act. 25.5 The like ought we to doe in all our recreations and hauing receiued our comfort from any thing we must turne vs to the other part of our prayer which is thanksgiuing not onely for enioying the creature but that we haue it by vertue of the promise neither onely for the vse but for the right and holy vse of it which is the portion but of a fewe The two precepts of the Apostle are worthy our continuall meditation and practise Pray continually In all things giue thankes How many are so farre from this as that they either cannot or are ashamed to pray and praise God for their liberall prouision in meate and drinke a man cannot imagine the bruitishnesse of numbers of men and perhaps reputed Christians in this behalfe who no more lift vp their hearts or hands vnto the Lord then the bruit beasts themselues which deuoure the food but cannot consider that they are fedde by some other thing without the foode it selfe such persons as little conceiue that in Adam all the creatures and the right in them was lost so as there is no right left in them but by leaue from God through Iesus Christ as little doe they depend vpon God for his blessing which is the staffe of their liues but rather in the midst of Gods mercie they grow vp into securitie and forgetfulnes of him yea lift vp their heeles against him and corrupt themselues in the things they vse giuing vp themselues vnto intemperance idlenes filthie lusts speaches and actions and all because God is not at their tables but is driuen thence Now that I may convince this generall sinne to be an high kinde of impietie and not so indifferent as many account it I will vse some reasons to shewe that no man ought to presume without turning to God to vse any of his creatures For first whose are the heauens and earth and the furniture of them the birds of the aire the beasts of the field the sheepe on a thousand mountaines they are mine saith the Lord. Who is it that openeth his hād and filleth all things who spreadeth our cloath for vs who filleth our cups who maintaineth our tents who laieth our liues the Lord doth
expresse no such thing in their life and conuersation they haue only drawn a faire gloue ouer a foule hand For looke a little nearer them and consider their persons so polluted they are as that they are abhominable such as are worthy that both God and good men should turne away from as from things noysome to their sences for so is the nature of the word vsed also Luk. 16.15 And looke yet further into their liues in stead of sanctimonie you shall meet with rebellion in stead of subiection vnto God you shall discouer disobedience and whereas if they were the sonnes of Abraham as they professe they would doe the workes of Abraham They are reprobate to euery good worke which word is sometimes taken passiuely as 1. Cor. 9.27 I beate downe my bodie least I should be reprobate Heb. 6.8 The ground that beareth thornes and briars is reprobate and neere vnto a curse and so indeed are these refuse and reiected fellowes as souldiers cassierd or as base persons and banquerupts are passed by and not called into office so these are reiected of God and good men Yet it better fitteth the place to accept the phrase actiuely and then the sence is this that they are so farre from the practise of pietie that as men of corrupt minds are said to be reprobate concerning the faith so those corrupt minded men are reprobate concerning good workes and actions which are the fruits of faith that is so giuen vp to sinne and with the Gentiles Rom. 1. to a reprobate minde that they seeme to haue lost all difference and distinction of good and euill and can turne their hand to nothing which is not euill Which disposition of theirs seemeth to be well expounded Ier. 4.22 They are wise to doe euill but to doe well they haue no knowledge In the verse three points are to be marked and handled 1. That there will alwaies be Hypocrites in the Church 1. The Characters or notes of them which in the verse are fowre 3. Their miserable estate and condition in the word abhominable vnto which we will adde the vse For the first That there euer will be in the Church together with sound members many hypocrites appeareth With Abel will be a Cain of two men borne in the world one is an hypocrite with Isaac an Ismael if Abraham himselfe beget two sonnes one is an hypocrite with Iacob an Esau making shew of purchasing the blessing as well as he with the wheat the tares must grow to the haruest the branne abideth with the meale till the boulting the same net couereth good and bad fishes and much filth is drawne along with the fish Iudas lurketh in Christs owne family The purest primitiue Churches planted by the Apostles could not long continue a pure virgin as all the Apostles foresaw and forewarned neither can it be but in the peace of the Church as in a sweet and rainie season many weeds come vp and make a great shew among the good hearbs so many thrust themselues into the profession bringing with them the cares and loue of the world whom the first sonne of persecution causeth to wither and appeare to be themselues And although the Lord could easily at once purge his floore of them yet in great wisedome he suffereth them 1. in regard of his own glorie that his holinesse might appeare in the daily discouering of them and purging his Church for he cannot abide that hypocrites should long goe in the tale and account of his children but one time or other one way or other will be sanctified in all them that come neere him at which time his glorie also shineth out vnto others in their iust iudgement 2. In regard of the wicked that they should the more stumble at the truth by reason of some hypocrites among professors 3. In regard of the godly that they should partly be exercised by this meanes partly driuen to examine what truth is in them 4. In respect of the truth it selfe which getteth some testimony hence as Christ on the crosse by the very title of his enemies affirming that he was the King of the Iewes Vse 1. Let euerie man trie himselfe and the soundnes of his heart he is not a Iewe that is one without and therefore euerie man had neede lay a good ground of his faith and religion he beginneth wel that beginneth in the truth The outward profession may ioyne thee to the Church indeede which verie thing deceiueth many who conceiue that because we haue changed the mattins into preaching and the masse into the Lords table therefore they cannot but be of the Church but the time will come which shall separate those whom now the bare profession ioyneth when two shall be in a house two in the field yea two in a bed whereof the one shall be taken and the other refused one taken like Ruth going on to Iudah another like Orpah going backe to Moab when the fan shall separate wheate from chaffâ— the one to the garner the other to the burning when the sheepheard shall diuide the sheepe from the goats which now grase together liue together feede together are folded together the one to the right hand the other to his left Let not thy profession deceiue thee for many hypocrites are in the bosome of the Church 2. Let no man be offended if in trialls many by falling away be discouered to be hypocrites who haue long made a shewe of godlinesse for in this great house there must be vessells of dishonour as well as of honour Let no man entertaine any dislike either of the doctrine or the Church because some men turne from it for beeing the doctrine of the Prophets and Apostles if Apostles themselues yea or angels should come and teach a contrarie or a diuerse doctrine from it we must deeme them accursed for God is faithfull and no vnfaithfulnesse of man can make him otherwise And for the Church that is the fame euen a number of beleeuers sanctified and sealed to eternall life of which number they neuer were They went out from vs but they were not of vs for had they beene of vs they would haue continued with vs 1. Ioh. 2.19 For what bonds haue they broken but some outward and visible bonds such as are externall profession of doctrine externall conformitie vnto it outward worship communion in the administration of the Sacraments whereby they were tyed onely to the members of the Church all which are easily broken and dissolued but not any internall or invisible bond such as is the bond of eternall election or the bond of the spirit of Christ whereby they should haue bin first knit vnto the head which is of absolute necessitie to be truely vnited to the Church for these knots once tyed could neuer be dissolued Neither let any child of God hence too much torment himselfe with feare least he should not perseuere in the grace receiued but if any
Christianitie 2. Let this mooue our elder sort to lay aside the worldly wisedome and experience and take out that point of wisedome to sit downe at Christs feete and be readie to be taught in the waies of God By which meanes how might the younger be prouoked to take vp into their affection and practise the loue of the truth and the feare of God how exceedingly might they helpe forward the ministerie in all sorts whereas it is the greatest stoppe it findeth and the greatest toyle we meete with to bring old men to leaue their old courses who are like drawn vessels in whom is nothing left but lees and dregges of ignorance loosenesse securitie in which with other old courses they are determined euen to rot away What a number of olde men be there who are but children not in yeares but in vnderstanding in knowledge in experience of the things of God in respect of which we cannot say they are twise children for in truth they were neuer other they neuer came out of this their infancie and childishnes The exhortation is more necessarie then it is commonly taken for when as we may meete with some old men and women towards 60. yeares if not aboue of whom one cannot tell that euer he heard of Christ an other cannot tell whether Christ be in heauen or in earth a third cannot be perswaded that he is a sinner all which I speake of my owne experience and triall and yet these liue in our Christian commonwealth and perhaps vnder preaching Ministers in whome is farre lesse sence of God and religion then in the verie heathen themselues Oh but these you wil say are outcast people and the vilest of men and they are but fewe But what a great sinne and shame is it that any should be so suffered to liue out of all ranke of Christianitie in dayes of such grace and knowledge But there are an other sort to which multitudes and millions cleaue that are scarse one good steppe before the former and these are such as make a shewe of knowledge and often frequent the meanes and by often sitting in this sunne are a little outwardly coloured but yet cannot giue a reason of the faith that is in them to their owne or others comfort no more then the former Vrge them they can tell you they meane well and haue good hearts but indeede they know not what they meane and without knowledge saith Salomon the minde is not good the which ignorance is so much the more damable by how much it is wilfull and affected Ioh. 15.22 If I had not come and spoken they had had no sinne but now haue they no cloake for their sinne Sober Now the things which the elder sort must learne are not so much handled as named and they are of two sorts the former which beseeme them as they are old men and these are three the first of which is sobrietie or watchfulnes which properly respecteth things without them as meate drinke c. the two latter respect their own persons the former of which is grauitie or honestie which requireth seemlines in the outward habit speach gesture manners and behauiour the latter is wisedome or discretion which restraineth the more inward concupiscences lusts and desires of the heart The second sort of vertues are such as are commended vnto them as they are ancient Christians and these be three also 1. soundnes in faith whereby duties are acceptably performed towards God 2. soundnes in loue which looketh to all the duties of the second table 3. soundnes in patience which is as salt to season and preserue both without which they could not but quickly waxe weary of well doing Thus ought old men to be qualified not only as those who haue attained to ripenes in yeares but as such who also haue striuen to some ripenes in Christianitie expressed in the practise of these three vertues In the first precept of sobrietie older persons are enioyned to watch against the immoderate vse of meate and drinke especially and in the vse of these wine and strong drinke especially to moderate themselues within the confines and precincts of sobrietie And there is great reason of this precept for this age beeing full of infirmitie a cold and drie age is more desirous to strengthen warme and moysten it selfe with wine and strong drinke and without great watchfulnes easily ouershooteth it selfe insomuch as the word teacheth how some of the holiest of their age haue beene foyled and mocked hereby the infirmitie of that age not onely beeing weake to resist but proâ—e to betray and deliuer them vp vnto the temptation as Lot Noah and this seemeth to be one reason why in the next verse also the older women are forbidden to be giuen to wine And the more cautelous ought the elder men to be herein 1. Because it were a great shame for them that haue liued so long and all this while haue not learned to vse the creatures aright hardly can they be reputed Christians who for Christ will not forgoe their lusts 2. They ought by their example and counsell prouoke and direct others vnto all sobrietie and how absurd and wicked were it in them by their improuidence and loosenesse to embolden and encourage others vnto sinne and besides expose vncouer and laie open themselues to be derided by others farre their inferiours with which reproach this sinne was punished euen in Noah himselfe 3. They haue but a little time to watch in and their master is euen at their doore their sunne is a setting and they must therefore beware the more least hereby they bring their soules vpon a slumber for as sobrietie and watchfulnes are ioyned together as mutuall supporters each of other 1. Pet. 5.8 so are drunkennes and sleeping 1. Thess. 6.7 making the day of generall or particular iudgement come vnawares as it doth to such as are in the night 4. They haue but a little time to doe good in and ought to preserue themselues in a fitnesse to doe good both to gouerne their owne liues their owne families and other men if they be called thereto whereas the loosing of themselues to this sinne brings forgetfulnes of all dutie abuse of his place and woe vpon all that are committed to his gouernment besides it openeth a doore and is as a fruitfull soyle and season to many other sinnes it is an euill which goeth not alone it was accompained with incest euen in Lot himselfe 5. They haue but a while to striue against temptation which because the Deuil knoweth he more mightily assaileth them both which things seeing the Lord hath discouered vnto them they ought so much the more to watch vnto sobrietie according to the counsell of the Apostle 1. Pet. 5.8 Oh that our old men would be perswaded thus to number their daies that their hearts might be applied vnto wisedome and mooued to beware of shipwracke in their hauen and prouoked to watch but one howre longer with Christ
the Scriptures see 1. Pet. 1.17.18 If you call him father passe the time of your dwelling here in feare knowing that you were redeemed c. And the reason is of great force for gifts and good turnes haue great power to hold mens harts to the bestower that a man is scarce his owne but as the borrower is a seruant to the lender so much more doth the giuer binde the receiuer but if the gift be no trifle but of great price and necessarie vse the receiuer is much more straitly bound then before Salomon saith that a gift prospereth where euer it goeth noting the great power that gifts haue to sway the heart to good or euill and this latter so effectually as they can make a man who hath eyes of his owne to shut them vp see with other mens yea force euen wise men to peruert iudgement Ioseph when he wrastled with the wicked attempt of his impudent mistris how did he fortifie himselfe against such a shamlesse motion hee considered that his Master had committed all into his hand and aduanced him aboue all in the house saue his Mistrisse how should I then saith he commit a fact of such indignitie against him for besides the wickednesse of it against God shamelessnes it selfe would be ashamed of it And as he was withdrawne from this sinne so by the same motiue would the Apostle draw on euery Christian to the performance of euery Christian dutie for hauing disputed of free iustification by faith and shewed both from what estate and vnto what condition beleeuers were brought he laieth this for a ground to build his exhortation vnto holy life Rom. 12.1 I beseech you brethren by the mercies of God euen by these mercies of God be perswaded to gâ—ue vp your bodies a liuing holy and acceptable sacrifice vnto God and fashion not your selues like vnto this world Vse In any temptation vnto sinne say to thy selfe as Ioseph what was I a bondman before I came to my master nay was I vnder damnation before as the bringing of saluation implyeth was I without God without Christ held vnder chaines of darkenesse was sentence passed against me not to die on a gibbet but to be held vnder euerlasting death with the damned hath the Lord by the word of his grace giuen mee a free pardon and deliuered me from all this wofull estate Oh how can I do this wickednes against such a master against my God who hath not onely freed me from my miserie but aduanced me to such dignitie as no man is in the house aboue me and made me not steward onely but heire with Christ to partake in the same glorie with him Oh I could neuer answer such vnthankefulnes Would God men in temptations would lay such considerations to heart and then could they not be so headlong carried into the common sinnes of the age of swearing drinking sabbath breaking vncleannes and such like Againe if the Lord make any suit vnto vs as he maketh many in the ministerie of the word the motions of his spirit and the counsels and exhortations of his children either to call vs forward in grace or recall vs from some sinne here is a strong motiue for the good speed of it euen the laying to our hearts the great things he hath done for our soules he can command vs nothing but we are sure he hath done farre more for vs say then with thy selfe oh I was attainted of high treason against God the King of glorie cast and condemned by the law my necke was vpon the block and the streak of death was euen a giuing and then did this great King send me a most vnexpected but a most welcome pardon he hath put away my offence abolished the staine of it and restored me by act of parliament kept in heauen to my blood nay more aduanced mee to an honourable office neere himselfe that none is in greater grace then I am shall this King now command mee any thing that shall seeme burdensome can he command any thing so soone but I must needs call to minde such free grace formerly bestowed Nay doth he enioyne me but some small peece of seruice for mine owne good and vrge me thereto with the remembrance of his former grace towards me Oh what an vnthankfull creature were I if so equall a suit should not preuaile with mee but goe vnrespected In a word let vs be glad of such a gentle schoolmaster which inuiteth vs by such allurements which if they be not of force to mooue and preuaile with men there remaineth nothing but that the terrors and curses of the law returne againe vpon them and these shall schoole and tame them well inough Now we come to the former of the lessons which grace teacheth namely to denie 1. vngodlinesse 2. worldly lusts By vngodlines is meant properly euery transgression of the first table namely all irreligion and open despight of God and his ordinances all negligent also and deceitfull seruing of him an inbred and mother sinne hauing so many sinnes sucking vpon her as there are wayes whereby any or all the fowre first commandements are transgressed And more indirectly the sinnes of the second table are included so farre as they proceed from the neglect of the former By worldly lusts are meant two things 1. the lust of vnlawfull things which tend to our owne hurt or our neighbours in bodie goods name c. 2. the vnlawfull or immoderate lust of things lawfull which are brought to three heads 1. The lust of the flesh that is desire to liue softly to fare daintely and deliciously euerie day and that the soule may take the ease and much more the fruits of these as vnchast desires lustfull and rouing affections and looks loose and vncleane words and practises 2. Lust of the eyes the couetous and crauing eye the euill eie which can see nothing but it wisheth it the excessiue seeking and holding of earthly things immoderate desire of riches Achan will haue the cursed Babylonish wedge and garment and Ahab will fall sicke on his bed for Naboths vineyard 3. Pride of life ambition thirst after preferments state credit popularitie blind selfe loue contempt of others boasting rash confidence c. All these are called worldly lusts because 1. they are not of the father but of the world that is either in the best vse of these things so affected they are of the world and respect the present life they are not diuine things but tend vnto the world wholly and are corruptible with the world which passeth away so as it were madnesse to place the kingdome of God in such things as meate drinke honours pleasures though neuer so lawfully vsed Or else these lusts are the desires of worldly men for naturally mens hearts feed vpon these lusts till grace worke some change in them that they can see God in Christ become their father who contenteth them with better and sweeter portions 2. They are
the roddes of the Almightie and not to bowe or be humbled vnder his hand are high points of Atheisme and vngodlinesse the which although grace teacheth to denie yet how many ignorant persons liuing vnder grace in their hearts and liues say there is no God yea how many that professe this grace thinke themselues at the best ease in their neasts when God and godlines is furthest from them that is their heauen and then can they enioy their sinnefull pleasures most remorslesly though deare shall they buy them O how vnwelcome is a thought or sauourie speach of God to such persons and in their afflictions how many professed Christians flie as farre from God as hell it selfe to diabolicall meanes vnto witches and sorcerers because as Saul complained God answers them not and yet many moe with Asa dwell in the naturall meanes and seldome looke any higher 2. Another branch of vngodlinesse respecteth Gods worship and hath two members 1. To cast off the worship of God either in publicke at the house of God or in priuate in their owne houses whereby men after a sort banish themselues from the presence of God and with Caine cast themselues out from the face of God and herein they highly sinne whom conscience compelleth not to come in but law custome or imitation of others as also those that lie vnder their pretenses to iustifie the withdrawing of themselues whether more simple who say that euerie mans good meaning is his good seruice of God or more froward who say they can serue God as well on their horsebackes as in the Church and what can they learne more there then they knowe c. 2. Ordinarily to ioyne in Gods publike worship and not seldome at home in the family but yet with hearts full of guile and hypocrisie when men approach with their lippes but their hearts regard wickednesse and nourish vngodlinesse such as the Prophet speaketh of which sanctifie themselues and yet in the garden behind a tree eate swines flesh and mise and such abhomination Now although grace which neuer contenteth it selfe with the forme of godlinesse but worketh the power teacheth the deniall of all this yet how many trewants haue entred into this schoole and liued vnder the Gospel a long time and yet the loue of the world the pursuing of the honours profits and pleasures of it hath banished all the care of Gods true seruice in them so as howsoeuer many in some blind and sinister respect or other can come to heare Ieremie speaking from the Lord and for the present delight in that which is spoken yet their hearts goe after their couetousnesse or some other vngodlinesse hath taken vp their thoughts and affections that the word cannot sinke into their soules which is the lamentable condition of infinite Christians who are all pronounced vngodly persons notwithstanding all their profession The third fruit or branch of vngodlinesse concerneth the word of God against which many notable parts of impietie breake from a number of men As 1. Inwardly to conceiue that either God speaketh not in and by vs but that we speake of our owne heads besides the booke which were it not a generall receiued opinion amongst men certenly they could not they durst not shewe themselues so careles so vnreuerent and retchles in hearing as most men doe For I auouch neuer did any of the heathen receiue the oracles of their reputed gods deuils indeede so heauily and drowsely as Christians doe the oracles of God Or that we speake by instigation of others as Ieremie was accused or else at the worst if we doe speake from God that they shall struggle well enough so as our word shall not be true against them let the sword passe through the land yet they shall sit safe inough But what an height of vngodlinesse this is we may see by the curse and punishment of it Reu. 21.19 whosoeuer shall diminish any thing from the truth contained in the book of God God shall take away his part out of the booke of life and yet to this height either a number are come or else the Apostle Peter mistooke his ayme who prophecyed that in the last dayes such mockers should come which should say where is the promise of his comming c. imitating herein those mockers in Ieremies time who said where is the word of the Lord let it come nowe 2. Some goe further whose atheisme carrieth them to blaspheme the word and according to the abundance of the wickednes of their hearts their mouthes often speake Some say plainly that it is no matter to goe to sermons but to heare diuine seruice some that there is too much preaching and vision is too frequent others come not because they can followe them no better fearing least by sitting by a fire they should grow colder or more hungrie by eating their fill Others liue as honestly without sermons as those that runne fastest after them others can pretend warrant for any vngodlines but can find no warrant in the word to come to a sermon on the weeke day What is all this nowe but to shewe the brand set vpon the wicked who say to God depart from vs or we will depart from thee for we haue no desire to knowe thy wayes 3. Carelesly to reiect the word in life and runne on a head without direction of the word either according to the lusts of a mans owne heart or the fashion of others is a manifest note of vngodlinesse for if it be a note of a godly man not to walke in the counsell of the vngodly then must he needs be an vngodly person who leauing the counsel of the word followeth the wicked direction of himselfe or others and yet among Christians what an intollerable yoke is it thought to be bound to call to examination by the word the speciall duties and actions of their callings and life and a number are in such a gall of bitternes that hauing heard the word convincing and ouerthrowing such and such lusts as not only liue but raigne in them if they cannot find some shift not to make it their case directly they can be as direct as the people to Ieremie to answer The word which thou hast spoken in the name of the Lord we will not heare it of thee but we will doe whatsoeuer goeth out of our owne mouth We haue vowed to doe thus and thus So men haue vowed to their owne lusts and waies and will be as good as their words But grace hath not taught any such who haue not denied such vngodlinesse The fourth branch of vngodlinesse respecting the waies of the vngodly person appeareth 1. In not subiecting of his heart and life to Gods lawes he would with all his heart haue his thoughts affections and actions exempted from such strictnes and precisenes What are not thoughts free but Gods law must bind them in this point of Atheisme infinite sonnes of Belial are drowned and
saluation in this present world God in his wisedome hath combined to euerie ende his meanes in all his ordinarie courses as to naturall life bread sleepe Physicke so to the spirituall the word Sacraments prayer sobrietie righteousnesse pietie and therefore the argument will be sound in the contrarie thus If God haue appointed me to die the death of the righteous he hath ordained me to the meanes namely to liue the life of the righteous if to glorie then to grace if to the full reuelation of glorie hereafter then to the first fruits of it here in grace if to the great citie of the great king hereafter then to the suburbs here there is no iumping to heauen no more then a man can leape from one citie to an other vpon earth Naturall reason teacheth that there is no skipping from one extreame to an other without a meane and much more doth diuine wisedome tell vs that no man can climbe from earth to heauen without Christs the ladder and faith with the fruits of hope loue obedience c. which are as it were the staues of the same 3. Note hence what is the proper ende of euerie mans life in this present world namely that in the way of a sober righteous and religious life he may attaine euerlasting happinesse hereafter there is no other time to get heauen but here vpon earth after death commeth nothing but iudgement no other purgatorie is to be expected then that in this life by the blood of Christ whatsoeuer Poets and Papists fable to the contrarie nor is there any other sactifaction but by faith here to lay hold vpon Christ onely oblation Alas how doe many peruert the ende of their liues some to get wealth honour and great estates others to sit downe to eate and drinke and rise vp to play others to trade in some one or other speciall sinne and lust but let vs that will be wise to saluation seeing it is called to day and our acceptable time and day of saluation is come vpon vs beware of hardening our hearts let vs not dare to striue against the holy Ghost in the ministerie for contemners of grace in this present world shall neuer partake of the glorie of the iust hereafter this is the gate of heauen and the iust enter into it or else this ministerie bindeth ouer to death from which it is impossible euer to bee loosed Vers. 13. Looking for the blessed hope and appearing of the glorie of the mightie God and of our Sauiour Iesus Christ. In this verse is set downe the second effect of this grace which hath appeared namely when it hath reuealed and published the good things which are reserued for vs hereafter and put them in our hands by faith and hope to lift vp the heart to the patient and vigilant waiting for and expectance of them And in the second place teacheth when the full reuelation of these things shall be namely in the second which is the glorious appearing of Christ who is described 1. from his maiestie and power that mightie God and 2. from his mercie and loue as he is our Mediator our Sauiour Iesus Christ. Wherein our Apostle includeth a verie strong argument to enforce all the former duties of which we haue spoken in the verse going before as also an effectuall meanes to containe beleeuers in those dutyes as though the Apostle had in more full and plaine forme of speach thus said I haue told of great things brought to light by the Gospel the which if you would haue part in you must take the way which I haue directed you into leauing the by-paths of vngodlinesse and worldly lusts and walking in the path of sobrietie righteousnesse and pietie for those that wait for the wedding must prepare that they be not found without the wedding garment and if at any time any discouragements or wearines 〈◊〉 you in this Christian course you cannot better sustain the one or establish your selues against the other theÌ„ by casting vp an eie in to the things within the vaile the expectatioÌ„ of which will be able to hold your hearts in your vprightnesse and cause you to forget that which is behind and striue to that which is before and presse hard to the marke and the price of the high calling of God In the verse we will first giue the meaning of the words and then raise the points of instruction First by hope is meant the thing hoped by an vsuall forme of speach that is both Christ himselfe principally as the words next following expound as also with him life saluation freedome from sinne and miserie perfection of glorie and immortalitie the branches of this exposition are prooued by two places of Scripture the former 1. Tim. 1.1 where Iesus Christ is called our hope the latter Eph. 1.18 that yee may knowe what the hope is of his calling and what the riches of his glorious inheritance is in the Saints Blessed hope 1. because Christ our hope is for euer blessed in himselfe and bestower of all blessing to his Church 2. the fruition of our hope putteth vs in possession of absolute blessednâ—sse for it shall both put an ende to all the hinderances of the blessednes of the godly and conferre perfect blessednesse in greatest measure and endlesse continuance seeing it bringeth vs to the perfect knowledge and sight of God who is blessednesse it selfe to the sight and fellowship of his blessed Sonne to the societie of the blessed angels and Saints and restoreth vs to the integritie of our owne nature with immortalitie that there may be no ende of our blessednesse 3. all our present blessednesse dependeth vpon the happie accomplishment of it for were we without this hope we were of all men most miserable And appearing of the glorie By a metominie of the adiunct for the glorious appearing a forme of speach verie vsuall among the Hebrues not that Christ is not now euery way glorious in himselfe but in that he shall then manifest his glorie for then his glorie shall breake out as the sunne when he shall sit in the throne of his maiestie And here we must note how the Apostle opposeth this second comming of Christ vnto his former that was the appearing of grace this of glorie that was iâ— humilitie for he came meekely riding on the colt of an asse but this shall be in power when he shall ride vpon the wings of the windes and make the clouds his charriot that was to teach righteousnesse but this to remnuerate it that to be like a seruant to be iudged and condemned for sinne this to declare himselfe the Sonne to whom all iudgement is committed by the Father Now indeed his maiestie and greatnes is troden downe and contemned and the glory of the world exalteth it selfe aboue his but then shall all vanishing glorie melt before him when he shall appeare in such brightnesse as shall obscure the brightnesse of the sunne yea make it fall
when we see Satan so busie and stirring in the plotting contriuing and executing mischeefe against the Church may we not conclude that surely his time is verie short when we see particular iudgements vpon our countrie lingring and durable plagues threatnings of whole kingdomes and countries with visible iudgements vpon particular persons why doe we not conclude that surely these are forerunners of the general and that it is not farre off If we see the sunne and moone great lights in the Church fall from heauen and be darkned if the starres the professors of the Gospel loose their shine and fall from their first loue why doe we not thinke that shortly the heauens themselues shall shriule away like a scroule and be no more seeing the Scriptures affirme that immediatly after such things this appearing shall be In a word when we see such generall securitie that all men cry peace peace vnto themselues if we shall perceiue Noah daies returned againe in which men eate and drinke build and plant marrie and giue in marriage and thinke nothing either nothing else or nothing more how is it that we cannot conceiue of this appearing which shall be as a flood and destruction to all that thinke not of it for as a snare shall it come vpon all the vngodly of the earth Vse 3. Seeing the doctrine of the Gospel not onely bringeth the euidence of saluation but lifteth vp the heart to waite for it it appeareth that it is the doctrine of God brought by the Sonne of God from the bosome of his Father the doctrine that raiseth the minde to heauen must needs be heauenly and this is the doctrine which we preach because it is fruitfull herein Some busie themselues in prying more into the men and their callings that bring it then into the doctrine it selfe and refuse this most blessed treasure because they see not the holy Ghost so visibly calling our ministers as if he should sit on our heads with fiery tongues These I would wish 1. to looke well to their owne callings for sure he that is pragmaticall in other mens callings is carelesse and negligent in his owne and let themselues weigh the matter and giue sentence whether to contemne and neglect so great saluation will stand with an effectuall calling vnto the grace of God 2. To enquire not so much whether our callings as whether our doctrine be as good as Peters or Pauls 3. To obserue the worke and fruite of our Ministerie in regenerating many thousands and begetting them to heauenly life and conuersation whereas false teachers and false doctrine regenerate none Doctr. 2. An excellent meanes to prouoke men vnto the duties of Christianitie is the consideration of Christs comming vnto iudgement For some might haue asked the Apostle but how shall we be able to goe through the duties you haue described and hold out against the manifold discouragements which in the entertainment of this doctrine we are sure to meete withall the answer is Wayting for the appearance of the mightie God our Sauiour For first it is a notable meanes to set and enter men into this course of godlinesse and this is cleare in the Scriptures where we may obserue the spirit of God vsing this consideration as a speciall motiue both to draw men out of their sinnes together with the loue of this world as also to plant in them the feare and reverence of the Lord all which must be done before men can come to breathe in the common ayre of Christians For the first how doth the Scripture reuoke the young man from his vnbridled vanitie and from walking in the sight of his owne eyes and lust of his owne heart but by the remembrance that for all this hee must come to iudgement This was the argument vsed by Peter to the people of Ierusalem who flocked to see the lame man who laie at the bewtifull gate of the Temple healed Amend your liues and turne that your sinnes may be put away when the time of refreshing shall come from the presence of the Lord and he shall send Iesus Christ. By the same argument would the Apostle Paul haue wonne the Athenians from their idolatries Act. 17.30 But now he would haue all men to repent because he hath appointed a day in which he will iudge the world and haue reclaimed vnhappie Felix from his wicked and voluptuous life when he made him tremble in hearing the iudgement to come 2. To the forsaking of the world in the profits and pleasures of it how effectuall this perswasion is the Apostle in his owne example declareth Philip. 3.7 who accounted all aduantages losse yea dung to attaine the resurrection of the dead while his minde was vpon the resurrection and Christs appearing he was mortified vnto the world and the world vnto him 3. For the working of awe and reuerence of God in the heart Eccl. 12.13 Feare God and keep his commandements for God will bring euery worke vnto iudgement And when the Angel would prouoke the inhabitants of the earth to feare and reuerence before God and stand in awe of him he vseth no other argument then that the houre of his iudgement is come And surely were we not harder of heart then the anuill it could not be but the consideration of this iudgement should hammer and work vs to the vndertaking of a godly and Christian course Secondly as this consideration may be of efficacie to beget vs vnto God so is it a most notable nurse of all good duties and a sweete prouocation to cheerefulnesse and diligence in the duties of pietie righteousnesse and sobrietie The Apostle Paul himselfe was hereby vnderpropped in keeping good conscience before God and all men because he looked for the resurrection of the iust and vniust and hence did the Apostles spurre and prouoke themselves and others to the diligent practise of the duties of their callings both generall and particular 1. Corinth 5.9 considering the terrors of the Lord we perswade men Thus Paul chargeth Timothie not only to keepe those his commandements without spot vntill the appearing of the Lord Iesus Christ but also as he would answer at the appearing of Christ to preach instantly in season and out of season and Peter warneth the Elders to feede the flocke and be ensamples vnto them that when the chiefe sheepeheard shall appeare they might receiue an incorruptible crowne By which motiues they much more prouoked themselues to their owne speciall duties as appeareth 1. Thes. 2.19 And for the generall duties of Christianitie euerie Christian is by this reason spurred forward thereunto 2. Pet. 3.11 considering these things shall be dissolued what manner of men ought we to be in all godly conuersation And that this expectation of Christ is a notable preseruatiue of all Christian vertues who can denie that readeth those manifold places where watching and keeping the garments watching and sobrietie be sober and watch watching and stedfastnesse
hand of God or with the Pharisie to be seene of men or in which our owne respects prouoke our zeale whether glorie fauour credit wealth or any other by-end verily we haue already our reward Now what a necessarie attendant this right ordered zeale is to our good workes and what great reason the Lord hath to require it will appeare by the fruits and effects of it which are such as make the workes we doe not good only but glorious And because zeale is a mixt affection of loue and anger therefore at one time it hath respect both vnto the good worke it selfe as also that which is contrarie and produceth effects of loue to the former and properties of hatred against the latter The effects of zeale against euill are 1. a great hatred of it with a care and diligence to preuent it or if that cannot be it causeth an inward greefe and vexation of heart for the euills it cannot reforme thus was the righteous soule of Lot vexed for that he could not redresse and this greefe giueth often testimonie outwardly of it selfe in sighs and teares as Dauids eyes gushed out with riuers of teares because men kept not the word and Ieremie wished his head a fountaine of teares to weepe for the sinnes of the people yea it is a marke of such as are marked for the Lords that their zeale prouoketh them to mourne for the abhominations of the rest 2. As anger pursueth the obiect of it so doth zeale hunt out and reforme euill where it hath calling and power and that most earnestly Examples we haue in Nehemiah who reprooued smote and pulled off the haire from the beards of the Sabboath-breakers In Phineas who beeing stirred vp extraordinarily slew Zimri and Cosbi in their filthy fact In our Sauiour himselfe who in great zeale whipped out of the Temple the buyers and sellers giuing this reason because the zeale of his Fathers house consumed him And although it properly feedeth vpon the sinne Reu. 2.6 Thou hatest the doctrine of the Nicolaitans Psal. 15. I hate the workes of them that fall away yet it disliketh euen the persons so farre as they are agents in sinne for thus farre this grace carried both the Prophet and the Angel of the Church in both those places Reu. 2.2 Thou canst not forbeare them which are euill and Psal. 15. In whose eyes a vile person is contemned so Salomon Prov. 28.4 those that keepe the law set themselues against the wicked but yet so as it carrieth with it such sympathie and compassion that it can quickly turne it selfe into praiers for the offender The effects of zeale for good are 1. It preserueth in the heart a fitnesse and preparednes to euery good worke required of euery beleeuer 2. Tim. 3.17 Secondly it exciteth diligence and hast in the things we doe it abandoneth idlenesse slothfulnes and delaies by which occasions of well doing are often cut off the zeale of Dauid made him prepare diligently for the Temple zeale in the Magistrate causeth in him diligence throughout his gouernment zeale in the Minister maketh him like Apollos of whom we read that being feruent in spirit he taught diligently the way of God zeale and feruencie in priuate men causeth them to shake off slothfulnes in their duties and remooueth in all conditions the curse which is denounced against the man that doth the worke of the Lord negligently most fitly therefore doth the Apostle combine those precepts Rom. 12.11 Not slothfull to doe seruice feruent in the spirit seruing the Lord. Thirdly zeale causeth continuance in well doing which is also required in euerie good action as well as in prayer it contenteth not it selfe with one or two good actions but is plentiful in them and bringeth the partie possessing it to be rich in good workes and to shine light somely therein yea it maketh a man hold out and keepe a constant tenor in good courses and that as well in aduersitie as prosperitie so as he is neither choaked by preferments as verie many nor discouraged by distresses as not a fewe Fourthly zeale setteth such an high price vpon the glorie of God and performance of conscionable duties that it causeth the partie to attempt and goe through though with neuer so much difficultie whatsoeuer he seeth himselfe bound vnto it hardneth the face like brasse against dangers and losses the losse of the world is in his iudgement gaine yea all things are losse and dung so as he may winne Christ this alone yeeldeth ioy in the spoyling of goods by this can a man hate father and mother in comparison of his obedience be contented to be hated of all men for well doing in which case the losse of freinds is but light This zeale for God maketh a mans libertie small in his eye nay in standing out in a good cause his life will not be so deare vnto him as the finishing of his course with ioy yea he can reioyse to be offered vp vpon the sacrifice and seruice of the Churches faith as Paul And which is yet much more the zeale of Gods glorie will so burne in the heart as it can carrie a man so farre beyond himselfe as that he shall neglect his owne saluation and wish to be accursed yea and blotted out of the booke of life if God may be more honoured by the one then by the other What be the things then which zeale will not forgoe for Gods honour and mens saluation when as things most precious are parted with yea and cast away in comparison as vile will it sticke to be at a little labour or charge for the saluation of men when it willingly will part with possessions freinds preferments fauour libertie and life yea bodie and soule for God and his Churches causes By all that hath bin said may be concluded how aptly the spirit of God requireth zeale to good works which not onely as we haue seene hateth watcheth against pursueth and reformeth euill but prepareth inciteth continueth in good and will not be driuen from it by any meanes Vse By this doctrine many may see and challenge themselues of want of zeale in religion yea of religion it selfe For 1. a number there are who thinke it well and enough to giue a countenance or some shewe to religion and sometimes they can speak to a good cause but so coldly and so warily as if they would not heare that voice of the damsell which would as much terrifie them as once it did Peter surely thou art one of them which imputation they would take as hainously as the Iewes did the speach of the blind man will ye be also his disciples here may be wisdome of the flesh but little zeale or feruencie of the spirit here is policie but pietie scarse euer a whit 2. Others walke so indifferently betweene the Protestants and Papists that a man cannot tell what to make of them other then such as neither worship
Kings and especially for good men as the shepheard for the sheep and not principally for the wolues Besides the supposition is nought for though they be iust yet they are so but in part and therefore sometimes they follow their priuate affections and do wrong and need the law to vrge them to do right For the third although beleeuers be vnder the protection of God who suffreth not an hayre to fall from their heads without his prouidence yet may we not strip his prouidence from the meanes which serue it of which this is a speciall one And for the fourth true it is that loue couereth all things but by couering must be meant 1. A fauourable construction of all things which in right reason may be well conâ—â—ered for a man may not put out his eyes and affection may not so ouermaster sence as to call manifest darknes by the name of light 2. A passing by smaller infirmities and priuate offences as one that would not take knowledge of them 3. Such a couering as may cure also for loue is wise and herein most louing when in taking notice of an iniurie it turneth it selfe to the discipline of the partie sometimes by louing admonition in all lenitie and sometimes by mercifull seueritie in sharper reprehension yea and if that take no place in proceeding further to discouer the sores to skilfull surgions according to the quality of the offence to the bench either of the church or commonwealth and this is no impreachment vnto loue as we see in God himselfe who chasteneth vnto amendment whom he loueth Againe Christians may not returne euill for euill but rather beare two blowes then giue one and suffer a double iniurie then offer one but yet this hindreth not but that a Christâ—an may lawfully defend himselfe although he may not offend and hurt another for we may not thinke our selues so straitly bound to the letter as the right sence of such precepts for euen Christ himselfe hauing a blow on one cheeke turned not the other but was readier and would haue done it before he would haue returned the wrong as he might Lastly Christians may not reuenge But reuenge is twofold either lawfull or vnlawfull This latter is priuate reuenge done by a mans selfe or by the help of the Magistrate when a man seeketh to right his wrong with the hatred and wreckling himselfe vpon the person or any other sinister end and this must be farre from a Christian. But there is a publike reuenge put in the hands of the Magistrate who is the Minister of God to take vengeance on the euill doers and this may be prosecuted in a good manner and for a good end without hatred of the partie offending yea and executed according to the constant orders laws of the countrie agreeable to Gods word and this execution is nothing else but the manifestation of Gods vengeance and righteous sentence Vse 2. This doctrine further meeteth with all those common slanders raised by Satan and his instruments against Christ and his kingdom and ordinances by which the deuill hath most powerfully preuailed against the Church in all ages namely by perswading ciuill gouernours that Christs kingdome is the greatest enemie to their states and kingdomes and such an enchocher as will at length vnlesse it be warily preuented pull downe their greatnesse This imputation hath the father of lyes euer laid before the eyes of great ones to alienate the minds of Princes and people from the same for the euidence of which how hath hee made it goe for currant that whereas all errors are easily tolerated and countenanced onely true religion and the professors of it haue been the causes of all stirres and tumults as though the doctrine and teachers of the Gospel of peace carried nothing else but fire and swords where they goe By what other meanes did Haman incense king Ahashuerosh against the Iewes but by telling him of a dispersed people dwelling apart from others hauing lawes which yet were Gods owne different from all other people and they would not obey the kings laws and therefore it was not for the kings profit to let them liue By what other meanes did the Chaldean courtyers incense Nebuchadnezzar against the three companions of Daniel but by imitating their contempt of him and his edict These men haue not regarded thy commandement nor will serue thy gods nor worship thy image which thou hast set vp By what other means did Rehum and Shimshai and their companions hinder the building of the temple then by writing vnto Artashast that if the Iewes had once fortified themselues within walls they would be rebellious as of old and would pay neither toll tribute nor custome and that they wrote thus much because they would not see the kings dishonour In the new Testament how haue Christians standing out for the lawes of Christ against Antichrist beene alwaies charged that they were the onely subuerters of the place where they liued and the direct contradictors of the decrees of the Caesars vnder whom they liued How often was Paul accused by the Stoicks in Athens by Demetrius by Tertullus that he was a pestilent fellowe a moouer of sedition among all the Iewes thorough the world and a sect-master And it is no meruell if the members and ministers of Christ be thus dealt with in the world seeing the head himselfe was not onely accused and condemned but executed for that he was an enemie to Caesar and a moouer of sedition Our eyes haue seene and read and our eares haue heard how Popish spirits haue euer beene readie to charge the Protestants in seuerall countryes to haue attempted to wrest the sword out of the Princes hand Harding chargeth Luther to haue animated Thomas Munzer the rebels preacher in Thuringia wheras Luther plainly calleth him the preacher of Sathan so the Rhemists call M. Calvin one of the principall rebels of his time and affirme the Protestants consistories the shoppes of rebellion This hath euer beene the cunning of Sathan to preuent the accusation of others in the things wherein himselfe is most guiltie for those that knowe Popish doctrine can easily discouer it to be none of Christs nor his Apostles because it wresteth all Princes authoritie out of their hands and mooueth their subiects to rebellion and such as knowe the state of Rome and Rhemes knowe where the shoppes stand in which all conspiracies and rebellions haue beene and are daily forged and then where would they lay them but vpon Protestants who hence shewe themselues taught by Christ because if Satan himselfe should come to accuse yet could he not say truely that euer any such thing was found in their hands Did not Charles the ninth of Fraunce giue out that the most bloodie massacre that euer the sunne sawe was done for the conspiracie of the Protestants against him and the kingdome whereas it was onely a Popish and perfidious plot long before laid against the liues
reason If God haue beene so bountifull a benefactor vnto vs when we were so vnworthy as the former verse describeth that his meere and alone mercie saued vs then must we in imitation of our heauenly father doe the like to our brethren But God hath done thus ver 4 5. so as from both we may well reason that a newe condition requireth a newe conuersation newe men must haue newe manners we beeing Christians may not carrie our selues so crookedly as in times past nor so roughly towards those who now do the same things which then we did considering our owne selues But before we come to the particular descriptions of these two estates one or two general obseruations are necessarily to be collected out of the scope of the verses Doctr. 1. The consideration of the common condition is a notable ground of meeknes and moderation towards those who yet are vncalled to the faith For 1. whereas pride maketh the heart to swell against the brother and is a roote whence these bitter fruits arise this consideration pulleth those peacock feathers and humbleth the heart so as when it can finde no other reason of forbearance here it neuer wanteth a most effectuall one What we are brethren of common parents of common condition our estate our temper was all alike I was borne into the world as naked in soule in bodie as he was And thus by this consideration the Apostle beateth downe the pride of man who seperated thee hast thou any thing aboue another which thou hast not receiued and then why boastest thou as if thou hadst not receiued it and elsewhere disputing of the breaking off of the naturall branches the Iewes and ingrafting the Gentiles he vseth almost through his discourse no other argument to keepe the Gentile from insulting and priding himselfe ouer the Iew but this same The Iewes now beleeue not nor haue obtained mercie no more in time past did you Gentiles beleeue nor had obtained mercie Againe the Iewes are broke off so may you Gentiles be for of your selues you stand no faster then they did be not therefore high minded but feare Secondly This consideration not only subdueth that violent affecti-of pride but worketh the heart to such affections as not only beseeme our selues but befit the offender and these are two 1. for time present pitie and compassion 2. hope for time to come The former of these two is a fitter affection for a ChristiaÌ„ then anger or wrath against the vnconuerted How forceable that argument is to mooue vs to the workes of mercie and loue towards the bodies of men in that they are our flesh appeareth Isa. 58.7 Thou shalt not hide thy selfe from thine owne flesh but bring the wanderer to thy house couer the naked deale thy bread to the hungrie and yet much more hence must we put on the bowells of mercie toward the soules of men by letting their miserie into our hearts that our verie bowells may yearne as if their condition were now as once it was our owne And if we must so farre pittie our neighbours beast yea our enemies that when we see it faile vnder the burthen we must helpe it vp ought we not much more helpe to beare his owne burden and so fulfill the law of Christ This affection would set men about other worke then talking of iesting at or disgracing men for their falls and slips which especially in a professor is meate and musick to the scorners who herein iustly prouoke the Lord to giue themselues vp to feareful sinnes and so be the iust reproaches and by-words of men No this compassion would cause them set hand to help them out of the snare to counsell to pray for nay set the heart on bleeding rather then reioysing in their sinne he were rather a monster then a man that could see a man take a fall to the breaking of his back or necke and could turne it into a iest or a man wound himselfe deadly and he make but a meriment of it no the least droppe of humanitie would helpe vp the former and thrust in some napkin to stanch the blood of the latter hath nature taught thee such duties to the bodie of man and hast thou no grace to take to heart the hurts of his soule The second affection wrought by this consideration of common condition is hope for time to come which is another speciall motiue to allay impatience towards offenders Was not my selfe as hopelesse once and in times past as desperately gone in sinnefull wayes but now recalled and brought to the fellowship of the grace of God so God may haue his time for this man whose works and thoughts are yet against him farre he went that neuer returned he that could change Sauls heart in the midst of his rage to make a Paul of him can turne his heart also he that could make of Onesimus a runagate and fugitiue seruant a faithful brother can bring this man bâ—cke the same way he is gone he that made his heart can mend it at his pleasure I must not giue him ouer as hopeles seeing he that had mercie on my selfe may also haue mercie on him We beare many weakenesses and toyes in children because our selues were so once and our hope is that time will outweare them euen so must strong men with babes in Christ and older Christians with such as are in their vnstaied heate The reason is as good our selues were such and they may come to be stronger and older in Christ then our selues are Vse 1. In seeing another mans sinne euer labour to see thine own let his weaknes be thy glasse to view thine own Thou seest another drink to excesse and drunkennes by the wet or the dry say with Pharaohs butler oh I call my sinne to remembrance this day Thou hearest another sweare curse rayle and blaspheme oh the time was that my selfe could do no other thou seest another fall some other way still bring thine eyes home and look to thine owne standing 2. Alwaies condemne thy neighbours vices as though they were thine own take vp the first stone against thine own selfe and sinne cast out thine owne beame first and thus considering thy selfe thou wilt proceed by the spirit of meeknes Here is both the right beginning and proceeding in reformation whereas the forgetfulnes of a mans owne estate in time past hindreth the wise respect of anothers for the present The theife on the crosse implieth in his reproofe of his fellow that if he had considered that himselfe was in the same condemnation he could not almost with his soule and life haue breathed out scoffes against Christ. 3. We see hence how the Lord would haue vs look vpon our sins and old estate namly to the humbling of our selues and the good of our brethren For the first euery new remembrance of any sinne should be a fresh bleeding wound in our soules a false heart it is and woe vnto it that
that promise of the promised seed reuealing himselfe to be the life of Adam and all his beleeuing posteritie as afterward he both enlarged the promise and actually made it good in the full accomplishment And all this 1. in that Christ hath the right of life and glorie in himselfe 2. he hath it not for himselfe olny but for vs also whose head and husband by taking our flesh he is become In the former he standeth in the person of the Sonne in the latter in the person of a mediator bringing and applying to vs that life and glorie which as the sonne he hath in himselfe Both these the author to the Hebrewes implieth in those two phrases that Christ is the brightnesse of the glorie and the engrauen forme of his person both because he is the eternall Sonne of the eternall Father as also especially in that in our nature he shewed forth the liuely and louely countenance of his Father yea whatsoeuer is glorious or gratious in the Father as his admirable wisedome power goodnesse and mercie hath the Father manifested in his Sonne without whom they had neuer bin made known vnto vs for none euer saw the Father saue the Sonne and he to whom the Sonne reuealeth him Vse 1. This doctrine sheweth that Christ is the only Mediator of redemption and intercession Isay. 63.9 The Angel of Gods face or presence who could euer get a comfortable sight of God without Christ who euer gat good speed in any suite out of him who could euer behold the infinite glorie or grace of God but through this vaile nay all the sight of God in which any creature man or angel hath euer beene happie was by meanes of this Mediator and neuer immediate Let the blinded Papist go to his Saints and Angels as to the nobles of the court of heauen we will repaire to the Prince the heyre of all things as hauing commandement to seeke to no other and as hopelesse that if he cannot speed any other shall for vs. Wantest thou any grace thou must receiue it of his fulnesse wantest thou life he is the life I goe away saith hee and you die in your sinnes wantest thou peace of conscience hee is the Prince of peace wantest thou direction and wisedome to order thy waies aright with him are treasures of wisedome make him thy freind in his loue there shall be no lack 2. Hence we may note the surpassing loue of God to vs his chosen who when we had thrust a cloud of sinne betweene him and vs that he could take no delight in vs yea when we still prouoked him and warred against him as his enemies yet then caused his mercie to breake out that all the world might see and acknowledge it Is it not wonderfull that the partie offended should seeke to the delinquent we thinke it a great thing to forgiue one offence to one that sueth for forgiuenes but to offer grace and giue it to him that persisteth in outragious mallice against vs is farre aboue that but how transcendent a mercie aboue all these shadows in men is that of our God who in his Christ aduanced vs from so hatefull and base estate to such an height of glorie and happines what is our part then but to break off sin and breake out into his prayses for such vnspeakeable grace 3. Seeing God hath not only so freely but so clearely reuealed his loue and fauour in his Christ which before was hid and vnknowne to the world let vs manifest our selues to be such as are come to the knowledge and participation of this rich grace by entertaining the meanes in which Christ bringeth vs the tidings of our peace and reconciliation For this grace appeareth in the Gospel there Christ commeth to seeke vs there he calleth vs yea leadeth vs vnto it therefore whosoeuer haue part in this grace must giue the Gospel leaue to enter must open their eyes to see it their mouthes to tast of it and their hearts to feed vpon it Whence we may conclude that surely this grace is still an hid thing and vnreuealed vnto many because the news of it is so lightly regarded of the most whereas if men did know this gift of God as Christ said to the woman at the well they would aske and enquire after it they would account the feet of such messengers as could tell them tydings of it verie bewtifull they would sell all to make purchase of it they would reioyce in the word make it their song their counsellor their portion the which both reuealeth and as an instrument of God bestoweth vpon vs all our good Nay it could not be but if men knew who Christ were and did see him in the ministrie but they would run after it as fast as to heauen it selfe Vers. 5. Not of the workes of righteousnesse The third and principall instruction in this principall efficient of our saluation is That there is nothing at all in any man which mooueth or enclineth God to reach out his grace of saluation vnto him the which point the Apostle is carefull to confirme sundrie waies As 1. by remoouing whatsoeuer man could dreame of as the likeliest things to demerit God as works of righteousnes which before conuersion were none at all and therefore could make no way to our saluation 2. By expresse affirmation that being mooued by his meere mercie he saued vs and although by nearer looking into the text we shall meet with sundrie other motiues most orderly linked together concurring to our saluation yet shall we see them all in God and neuer a one in our selues 1. we haue mention of his goodnes 2. of his loue to man 3. of his mercie and then in the last place of saluation whence if we goe backe in the same order we shall easily perceiue that our saluation floweth from his mercie his mercy from his loue his loue from his goodnes and his goodnes from his owne infinite nature 3. By opposing according to his vsuall manner as contraries the things which can neuer stand together in this busines namely Gods grace and mans merit 4. By his whole scope which is to magnifie the free loue and good will of God from this that not for any goodnes in vs but of his owne free grace he saued vs. In all which he setteth himselfe to meete with the corrupted iudgement of naturall men who are still hammering of some vprightnes honest dealing or goodnes of their nature disposing them to this mercie but our Apostle remooueth all such bold and blind conceits in affirming that there was no such thing which God could respect Now because this is a maine ground of our religion it will not be amisse to confirme it by other paralel places as also by some other grouds out of Scripture Rom. 9.11 That the purpose of God according to election might stand not according to workes but by him that calleth and v. 16. It is not in him that willeth or
grounds or 4. laden with lusts and then the spirit will not sowe among thornes And thus all the meanes of saluation enioyed out of their holy vse are turned to greater condemnation Who art thou then that contentest thy selfe to come to Church to heare to pray to reade keepest the Sabbaths professest the Gospel to haue the countenance of religious persons whereas in the meane time thou wantest the inward master the spirit of supplication the power of the Gospel All is wrong with thee thou hast embraced a shadow for the substance and found aâ— it were the cloathes of Christ but the bodie is risen and gone Begge at the hands of God therefore in all thy duties publike and priuate the presence of the spirit who alone can worke thy heart wait for Gods teaching for this is the way to become vvise to saluation Doctr. 2. God in sauing vs from our miserie reneweth vs vnto his own image of righteousnes and holines for he saueth vs by giuing vs vnto his sonne and if any be in Christ he must become a new creature which new creature is called the new man which after God is created and which must be renewed on vs in knowledge after the image of him that ereated him Colos. 3.9 The Apostle Peter teacheth vs that great and precious promises namely of life and saluation are made vnto vs. But how come we to â—nioye them the next words shew by beeing made partakers of the diuine nature and flying corruptions which are in the world through lust This diuine nature is nothing else but the renewing of vs vnto the image of God by which beeing freed from the corruption of the world we become of earthly and fleshly heauenly and diuine like vnto our Father practising those heauenly qualities which God by his spirit createth in vs such as are the hatred of sinne loue of pietie the contempt of the world and the breathing after life eternall by all which we seeme and after a sort put on his nature and image The same truth haue we confirmed by Zachariah in his song where he maketh this part of Gods image standing in righteousnes holines a fruit of our redemption and iustification Vse 1. This doctrine letteth vs see the absolute necessitie of our renewing without which there can be no saluation Ioh. 3.5 Except a man be borne againe of water and the spirit he cannot be saued And the reason is because by it as by an inward meane the Lord setteth vs into the state of saluation That washing of the Disciples feete was not only an example of humilitie but a symbole and representation of this washing away of sinnes in this our renewing by the blood of Christ and therefore Christ saith vnto Peter If I wash thee not thou hast no part in mee And indeed who can haue part in Christ that will not part from his foule sinnes that he may be cleane which if it be true how farre doe men delude themselues who thinke they can walke with Christ and haue part in him and yet haue neither hand nor foote head nor heart washed from guile Euery Simon Magus will thinke to haue part in this businesse as well as Simon Peter and yet inwardly nourish a bitter gall of iniquitie But let no man henceforth deceiue himselfe for the sinner that will not be washed hath no part in the kingdome of God and of Christ. 2. It affoardeth a triall whether a man be in the way of saluation or no hee that is a new creature is in the way of life Obiect But this is a secret worke of the spirit and how can we know it Answ. First thou must be borne againe to which is required that God become thy Father in Christ the Church thy mother the word the immortall seed of which thou art begotten there must be a conception wherein Christ must be formed in thee a birth wherein by the helpe of Ministers as midwiues thou must be brought into this spirituall world a desire of the sincere milke of the word drawne out of the two Testaments the brests of the mother and after a desire of stronger meat to grow stronger by Now thou art borne vnto God but what a parable is this to many euen old men Masters and Teachers and Rulers in Israel who know no natiuitie but one of Adam and Eue no progenie of God and his Church know no parents but such as beget earthly children vnto naturall life base borne sonnes of the earth not knowing any heauenly Father neither principall nor ministeriall begetting them to any heauenly life of grace or glorie Secondly after this birth all old things must passe away and euery thing must become new he that is washed is all cleane And therefore there must be 1. a new light in the minde and vnderstanding conceiuing the things of the spirit of God For as the further blinding of men is a note and brand of a reprobate so is it a note of one begotten to God to be renewed in knowledge Col. 3.9 Secondly there must be a newe qualitie in the will readie to heare the voice of Christ in all things and obey it The Scripture noteth it a marke of an vngodly wretch to be further obdurate and hardened but he that is borne of God heareth his words Ioh. 8.47 he carrieth a flexible heart vnto the word and 1. Ioh. 2.29 he that doth righteously is borne of him Thirdly there must be a new conuersation manifesting the workes and fruits of the spirit a life lead in the practise of raigning sinne and making shewe of the works of the flesh is a note of him that is lead by the flesh but he that is borne of God sinneth not 1. Ioh. 3.9 he hath sinne in him but not raigning Rom. 6.4 he doth sinne also but 1. it is not he but the sinne in him 2. it is against his heart and intention 3. he lyeth noâ— in his sinne but his course is according to the commandement and a walking after the spirit Fourthly There must be new affections as the loue of God hatred of all sinne especially in himselfe loue of good men of pietie of puritie of the light the whole first Epistle of Iohn beaâ—eth vpon this point for it is a note of one in darkenesse to hate the light to hate the brethren c. men thinke it a sound plea when they ouershoote themselues in affections speaches or actions to say they are flesh and blood and they must hate and speake their minds c. but if thou beest no more then flesh and blood thou shalt neuer come in heauen Christians are of the blood and flesh and bone of Christ and therefore must subiect themselues in all things to be ruled by his spirit Fiftly there must be meanes vsed to preserue all these as namely the spirit of prayer and supplication Zach. 12.10 a child new borne into the world crieth presently and that which doth
are otherwise distracted that seldome men set themselues vnder the meanes of instruction the sunne of righteousnesse shining in his Church not enlightning not warming nor cherishing them not bringing backe a new spring vpon them how can we expect fruit from such vnlesse we can looke that a tree which hath beene fruitlesse all the summer should be laden with fruit in the midst of winter 3. Sundrie vaine conceits suggested by the Deuil and assented vnto by men to keepe them in vnfruitfull courses As 1. many will not sticke to obiect I hope notwithstanding I haue not beene hitherto so fruitfull as you speake of yet I haue done well inough all this while and why may not I doe so still and thus resolue because God hath vsed patience and spared them he will therefore spare them still in their vnfruitfulnesse But this is the Deuils logicke the cleane contrarie whereof is the conclusion of the Scripture Hath God spared thee the second and third yeare and art thou still fruitles he must now needs call for the axe this is that which thou must expect 2. Another saith oh but I am a meÌ„ber of the Church what talke you to mee I heare the word receiue the Sacramâ—nts and though I be not so forward and strict I hope I shall doe wel inough Which is all one as if a fruitles tree should reply to the master and say I hope master thou wilt not cut mee downe I am in thy orchard and stand neere thy house if I were in the wast I should thinke thou should care lesse for me but will not the master reply and say that thou must rather goe downe becase thou standest vnprofitable in mine orchard I cannot endure thou shouldst keepe any part of that ground barren if thou wert in the wast thou mighst haue stood longer but mine eye is next my house if thou wilt be still vnprofitable get the into thee wast here is no more place or roome for thee 3. Others replie and say oh but we are not so fruitlesse as you take vs and what desire you more whereunto I say that such haue great need to desire better euidences to alledge for themselues then this if this be all it is not inough if a tree could say I bring no bad fruit as thistles and thornes and therefore must needs be a good tree no for a good tree constantly bringeth much good fruit So is it not inough for thee to alleage what thou hast not or what thou art not thou must not be a priuate but a positiue Christian laden with the fruits of the spirit else hast thou lost all thy labour Vse 1. It is not sufficient to be harmelesse men which many rest in as sound fruits of religion seeing that for all this they shall be cast out as drie branches and men shall gather them to the fire there goe two things to the beeing of a good Christian 1. to eschew euill and 2. to doe good and the sentence of condemnation in the iudgement day shal run against not only those that haue done euill but those also who haue done no good see Matth. 25. 2. It will not goe for payment to be a Christian by profession if fruitlesse it is the constitution and I may say the destynie of the Church to haue in it painted sepulchres such as the Prophets in their times were troubled with who had nothing in their mouthes but the Temple the Temple and yet remained in their liues most wicked men and others there were that pretending outward holinesse aboue others would ioyne fasting to their prayer but yet rotten and withered branches such were they that were Iewes without in the face and in the letteâ— But the sound Christian is discerned not by leaues but fruits of the spirit and they are the true Israelities who are so within whose praise is of God and not of men The figge tree had leaues inough and by the flourishing greennes seemed to promise great store of fruit but when Christ drew neere looked for fruit and found none he said neuer more fruit grow vpon thee Let vs take heed in time of such a wofull sentence 3. Euery man must by this doctrine take occasion to enter into the examination of himselfe by the fruits of his faith and profession and by vnpartiall sifting of themselues Some will doubtlesse say I find some fruites in my selfe I praise God but so much corruption as vtterly dismayeth me that I know not what I may thinke of my estate But let such be of good cheare seeing the promise is that if there be any fruit at all God will purge that branch and helpe it against corruption so as it groane still vnder corruption and after grace the least bud of tâ—ue grace shall shoot vp to ripenesse and fruit in due time the smoaking flaxe shall not be quenched but dressed to clearnes Others by exâ—mination shall find that they haue had better fruits then now that they are become copper Christians now compared to their former golden times and beeing fallen from their first loue may say with shame in their faces and sorrow in their soules alas I was thus and thus But let such be aduised to looke well to their standing for sure it is that either such were neuer ingrafted into the stocke by effectuall calling but rather tyed as a science to a tree by a threed of outward calling and profession or else a dangerous disease hath seased on them which threatneth the death of the soule if it be not timely preuented True grace is not as nature which beeing past the vigor decayeth but a man in grace is still growing and can be a child no more Others by examining shall find themselues laden with bitter clusters of couetousnesse pride contention and sundrie other lusts who notwithstanding they professe the Gospel are resolued to grow sowrer and sowrer more loathsome to God and loathing goodnes but these are strange fruits of their profession and argue them to be but seare and rotten wood already and are not far from burning Vers. 15. All that are with me salute thee Greete them that loue vs in the faith Grace be with you all Amen This verse containing nothing but mutuall salutations and the Apostolicall conclusion hath nothing in it but what we meete withall almost in all the Epistles we will therefore imitate our Apostle in the briefe winding vp of the Epistle therewith contenting our selues to obserue some short grounds of further meditation from them as they lie All that are with mee In these words our Apostle would haue Titus to knowe that all the Christians that were with him embraced him with all Christian and louing affection and would haue their mindfulnesse of him witnessed by a kind and familiar salutation The vse whereof was 1. to testifie their loue towards him 2. to knit the bond of it more firme and closely 3. to encourage Titus in his godly course when he should heare
sense of much loue in forgiuing many sinnes doth greatly constraine and enforce double thankefulnesse all which I haue spoken that no man be discouraged otherwise then to lead him through his course with constant humilitie for his estate past if for the present he finde a change but rather breake forth into the magnifying of that maruelous power of God and that free grace of his who is the moouer and perfecter of our whole saluation The 2. point in this description of the person of Titus is the title of relation my sonne according to the common faith that is my son not whom I haue begotten according to the flesh but to the faith namely both to the gift of faith for Paul was his spirituall father by whose meanes and ministerie he was conuerted as also to the doctrine of faith not to beleeue and professe it onely but also become a teacher of it Which doctrine is called the common faith 1. because the matter of it is common to Paul Titus and all the elect 2. the manner of propounding it in which they did mutually consent is common to all beleeuers 3. in regard of the common obiect which is Christ and all his merits which belong to all the faithfull 4. in respect of the common profession of it it beeing the badge of euery Christian. 5. of the common ende of it which is saluation the ende of euerie beleeuers faith Out of this title note two lessons 1. That Ministers ought to be spirituall fathers to beget children to God 2. That faith is one and the same in all the elect Doctr. 1. That Ministers are spirituall Fathers to beget children to God appeareth in that the Hebrew phrase not onely stileth them by the name of fathers 1. who indeed are so properly by the way of blood naturall generation 2. neither onely those who are in a right descending line though neuer so far off 3. neither onely those who adopt others into the roome and place of children 4. but those also that are in the roome of fathers either generally as all superiors in age place or gifts or more specially such as by whose counsell wisedome tendernes and care we are directed as by fathers who in these offices and not in themselues for sometimes they be inferiours otherwise become fathers vnto vs. Thus was Ioseph an inferiour called a father of Pharaoh that iâ— a counseller Iob for his tendernes and care called a father of the poore Schollers of the Prophets called sonnes of the Prophets Elisha saith of Eliah my father my father and Iubal was the father of all that plaie on harpes But much more properly is the Minister called the father of such as he conuerteth vnto the faith because they beget men vnto God as Paul did Onesimus in his bonds in which regeneration the seede is that heauenly grace whereby a diuine nature is framed the instrument by which it is conueied is the word of God in the Ministerie of it The mother of these children of God is the Church which conceiueth them in her wombe which trauelleth of them and bringeth them into this spirituall world which bringeth them vp in her bosom and nourisheth them at her brests first with the milke of the two Testaments and after with stronger meate till they be strong men in Christ. Obiect Matth. 23.9 Call no man father in earth and God is the onely father of spirits Hebr. 12.9 Ans. The place doth not simply and absolutely forbid the calling of any man father for then had the Apostle sinned in calling himselfe the father of the Corinths and Timothie and Titus his sonnes yea the Lord himselfe goeth before vs in example in giuing this title not onely to the fathers of our bodies but all superiors besides in the first commandement But the scope of that place is 1. to condemne the ambitious seeking and boasting in the titles of father doctor c. 2. to teach that no man should depend vpon any other as the principall efficient cause of his birth either naturall or spirituall for God is properly the father of vs all not according to our spirituall birth onely but euen our naturall also for he formeth in the wombe he bringeth out of the wombe and in him we liue and mooue and haue our beeing and what Ministers or fathers of our bodies act herein they doe it as instruments by whom the Lord worketh True it is that the Lord hideth his worke by instituting such meanes as haue in them some shew of inherent power to produce such effects and for their further reuerence ascribeth to these instruments his owne work and his proper titles of fathers sauiours yet is no man for this to ascribe the principall power of begetting him whether in the flesh oâ— in the faith to any man otherwise then as a subordinate meanes vnder God that the whole praise of the worke and of our life naturall and spirituall may be ascribed vnto the God of life and the spirits of all flesh Thus we see how Ministers are fathers and so to be accounted Vse 1. No man can be saued in an ordinarie and visible Church where the Ministerie of the word is setled but by a second begetting and birth for that which is borne of flesh is flesh and therefore he must haue another father besides the father of his bodie for no spirituall father in earth none in heauen euery child borne into the world hath a father although many sonnes of the earth know not their father examine thy heart am I born into the Church who was my father and here what a number of the sonnes of the earth earthly and base minded men and women professing themselues to be the sonnes and daughters of God know neither father nor mother besides those of their bodies and conceiue no more of this heauenly birth then Nicodemus who although Christ himselfe taught the doctrine of regeneration yet asked how could those things be for what is that which is generally taken and rested in as the new birth and deceiueth the most men and women in the Church surely the repressing of wickednes of nature that it breake not out into excesse of riot and perhappes not the restraining only but the reforming of some grosse vice or vices which may be and generally are where is no renewing nor birth into the Church Iudas so liued as no man could say blacke was his eie but yet was a deuil out of which example we euidently see that euen the supernaturall decrease and restraint of vice in the reprobate is farre from the new birth of the elect Let him then that would not be deceiued in this waightie matter looke he be renewed that he be a new creature a new man compleat in all his parts for as the soule is whole in euery part of the bodie so is the beleeuer renewed in euery part that although there be no lust but may assaile him yet none shall dwell