brethren of Christ and heires apparant to the crowne of heauen but that they are highly aduanced as the choise of God and Gods delight aboue all the people of the earth And hence followeth it that whosoeuer would be in this price and reckoning with God must be sure he be a lillie which he shall know by these three notes 1. If he be planted in the garden of God and be a true member of the Church not tied to it as a scion to a tree by a threed of outward profession but by soundnes of faith and loue the former of which setteth into the head and the latter vniteth to the members Secondly if he haue the beautie of a lillie vpon him 1. in the sight of God by the righteousnesse of Christ iustifying and couering him 2. in his own eyes by the sanctification of the spirit daily washing the conscience from dead workes 3. in the sight of other men by an innocent life and godly conuersation Thirdly if euerie where he leaue a sweet smell behind him that the places where euer he goe sauour of the graces of God laid vp in his heart by bewraying the humilitie faith loue patience hope sobrietie and the like A lillie can leaue no stinke behind it any where as many in their meetings whose speaches are if not hurtfull yet vnsauourie and vnfruitfull These things I write not as taking vpon me to teach your H. who wanteth not choice men and meanes to bring you forward both in the vnderstanding of pure doctrine and in the institution of holy life But 1. to put your H. in mind how highly the Lord hath honoured you both in his owne eyes as also in the eyes of his children The former in that vnto outward greatnes which is as a rich legacie giuen by God both to good and bad he hath vouchsafed to adde the chiefe good and made your H. RICH indeede by disposing vnto you the inheritance of his children which is apparant in that by a sound profession of the truth he hath planted you in his own ground or garden in that he hath set the beautie of a lillie vpon you and hath graced you with a sweet smell of many precious graces which euerie where you leaue behind you The latter both in that he hath put in your heart a speciall care of fencing your selfe by religious and innocent walking whereby you haue adorned your holy profession in not laying your selfe in any part open to the enuious scratching of thornes As also hath expressely engrauen this part of his image vpon you to esteeme his children as lillies among thornes whereby a good euidence is ministred to your owne heart that you are translated from death to life 2. That I might stirre vp your H. as you haue cause to reioyce in and set your heart vpon this purchase which is the portion but of a fewe to esteeme it as it is your truest honour and nobilitie your vnperishing riches and treasure whereas all earthly glorie and greatnesse worldly wealth and abundance abstracted from this neither are your owne neither if they were can they make you happie It was an excellent speach of that noble Emperour Theodosius of whome Augustine writeth that he was wont to say that hee accounted it more honour that hee was a member of the Church then the head of the Empire 3. That I might adde one incitement and prouocation to proceed as you haue begun happily in the loue and practise of true pietie wherein whilst you profit and encrease you prouide a good stocke for the time of neede Let your H. giue me leaue to encourage you to goe on in ennobling nobilitie it selfe by beeing inferiour to fewe of your honourable ranke as in your outward estate so in the beautifull gifts and ornaments of your mind such as are humilitie humanitie a lowly and louely carriage Let Caesar and Pompey other gallants striue to be superiours in pompe and envied greatnesse it is your honour to haue learned that humilitie is the first second and third staire of Christian nobilitie Go on in the strength of the Lord to continue a singular ornament and muniment of the common wealth which is not made by any thing more outwardly happie then in Godly Magistracie and nobilitie Go on in shewing your selfe a carefull patron of the Church of God in making free and vncorrupt choise of such Pastors as whose holy doctrine and life are the counterpaine one of the other in which godly care your H. hath worthily carried the palme These were the cheife motiues which drewe on this my presumption to dedicate this labour vnto your H. although I wāted not some more priuate respects also to force me therunto namely that I might giue some publike testimonie of my loue of your vertues some appobation of my christian dutie and some signification of my thankefull mind as for other fauours so also for your Honours Christian and constant loue of that worthy and vertuous Ladie the Ladie Russell whom I could not but affoard an honourable mention in this dedication which I must needs confesse had beene her right if God had seene good to haue added vnto her daies Accept I humbly beseech your H. the mind of the offerer accept also the booke offred if not for the author of the commentarie yet for the author of the text and the argument which is worthy your H. name and respect I doubt not but your H. shall redeeme many vacant houres in reading ouer many of the treatises therein contained And thus crauing pardon for my boldnesse I commend your H. to the grace of God who protract your dayes and yeares according to the large graces bestowed vpon you and prosper and finish the good worke he hath begunne by adding that which is yet lacking to your faith and graces till he haue fitted you vnto and filled you with glorie and immortalitie Amen From my house at Watford March 16. 1612. Your H. in all dutie to be commanded THOMAS TAYLOR TO THE CHRISTIAN Reader Grace and peace with all other blessings accompanying saluation THe whole Scripture is the rich treasurie of the great King of glorie wherein not one kind of precious stone or mettall is laid vp or in one roome but in sundrie drawers as in sundrie caskets many seuerall pearles and precious things are reserued and safely laid vp for the vse of the Church of God In one place lyeth the summe of holy doctrine another holdeth the precepts of godly life In one corner is the refutation of adulterate and erronious doctrine In another the reprehension of impure and scandalous life And as all the parts of Christianitie are distinct one from another so lie they heare or there in these rich coffers distinct so as euery Christian may draw out instruction direction and consolation according to his owne necessitie This Epistle breathed from the same spirit and bearing the same superscription with all the rest herein disagreeth not
life vpon no other condition but of workes doe this and liue and these must be such as must be framed according to that perfect light and holinesse of nature in which we were created which wrappeth vs vnder the curse of sinne and infolds vs in the iustice of God without shewing any mercie at all What a yoke is it that is euer galling vs for sinne partly shewing it partly not as a cause indeede but occasionally increasing it it beeing the strength of sinne 1. Cor. 15.56 Now to be vnder grace is to be freed from all this bondage not onely from those elements and rudiments of the world but especially 1. When the yoake of personall obedience to iustification is by grace translated from beleeuers to the person of Christ our suretie so that he doing the lawe we might liue by it 2. When duties are not vrged according to our perfect estate of creation but according to the present measure of grace receiued not according to full and perfect righteousnesse but according to the sinceritie and truth of the heart although from weake and imperfect faith and loue not as meriting any thing but only as testifying the truth of our conuersion in all which the Lord of his grace accepteth the will for the deed done 3. When the most heauie curse of the Law is remooued from our weake shoulders and laid vpon the backe of Iesus Christ euen as his obedience is translated vnto vs and thus there is no condemnation to those that are in him 4. When the strength of the lawe is abated so as beleeuers may send it to Christ for performance for it cannot vexe vs as before the ministerie of grace it could which is an other law namely of faith to which we are bound the which not onely can command as the former but also giue grace and power to obey and performe in some acceptable sort the commandement And this is the doctrine of grace which we are made partakers of Vse 1. Euerie Christian ought to take vp that exhortation 2. Cor. 6.1 We beseech you that you receiue not the grace of God in vaine not that the sauing graces of faith and loue c. may be receiued and lost againe which is the Popish collection from the place which speaketh only of the doctrine of grace and faith which may be receiued in vaine and is of all such hypocrites who neuer knewe what neede they stood of this grace and therefore some receiue it into their eares not into their hearts into their profession not into their practise into their lippes and tongues but neuer into the loue ioy and other affections of their hearts Whereas could they see the glorie of this ministration they would exceede that people in their acclamation and crie grace grace vnto it Quest. But how may a man knowe whether he receiue this grace in vaine or no Answ. By these notes 1. Whosoeuer receiueth this grace in truth he receiueth together with the commandement a power which enableth him in an acceptable performance of it for howsoeuer the law is a dead letter yet the Gospel beleeued is a quickening spirit the words of it are spirit and life in conferring the spirit of life whereby the beleeuing soule is quickened in the wayes of righteousnesse The first thing then to be examined is whether the Gospel be in word or in power for if it beget onely to a forme and outward profession of pietie and religion it is receiued in vaine 2. As he receiueth a power so doth he also a will to obey the precept of the Gospel he is not now constrained so much by the bond of the law to obey God but the Sonne hauing set him free from such compulsion he becommeth a lawe vnto himselfe and of loue and a free heart if there were no law nor curse he seeketh to please God the gracious working of the spirit bendeth his heart to delight in the lawe concerning the inner man and this maketh the yoake easie and the commandement not grieuous The next thing then to be examined is whether thou serue God in the newenes of the spirit or oldnes of the letter that is by vertue of the spirit renewing the soule and so working the will and not by the compulsiue power of the lawe if thou findest not this change and work of grace in thy will which carrieth euer a readinesse with it to obey God in all his commandements thou hast receiued this grace in vaine for Gods people are a willing and free people and bring free will offrings their hearts incourage them and their spirits make them willing euen there where often power and strength faileth them 3. Whosoeuer is not stirred vp to thankfulnesse of heart and life for his free righteousnesse by the only merit of Christ neuer as yet knew what this grace meant in truth for let a man receiue but a small benefit of his freind looke how he is affected vnto it and prizeth it accordingly doth he testifie his thankfulnes to the giuer shall we be thankfull to a mortall man suppose a Prince that sheweth vs a little grace aboue others in some fauourable speach countenance or other benefit and can the Lord power all his grace into an heart which prizing it can possibly be vnthankfull and where this thankfulnesse is it will make a man in his heart to loue God to feare before him to reuerence his name and his ordinances to affect his house his children his houshold seruants and much more his tokens of speciall loue namely his graces in his owne or other mens soules In his life it will make him beware of all sinne which may prouoke so gracious a God to displeasure yea striue in the subduing of all sinne for grace will not stand with the regiment of sinne nor sinne cannot raigne in him that is vnder grace to conclude it maketh him fruitfull in all weldoing which well beseemeth the spirit which he hath receiued for can either such grace as this deserue lesse or can grace which fitteth her owne habitation frame the heart it taketh vp to lesse then the endeauour in all these The further application of these notes I will forbeare and come to the other instructions Vse 2. Is the doctrine of the Gospel a doctrine of grace then vse carefully the meanes to haue thy part in it for hereby only thou art vnyoked from the curse and tyrannie of the law from Gods consuming wrath and iustice and all the feareful fruits of his displeasure hereby only thou commest to see God in Christ accepting thy person and with thy person thy workes sparing thy weaknes euen as a man spares his sonne that serueth him entertaining willingnesse where there wanteth strength and endeauour where there is no power remitting thy own vnrighteousnesse imputing the righteousnesse of his owne sonne and beginning to frame such an image in thy soule as tendeth to a more happy conditiō then euer thou
the Apostle Peter who combineth all these duties in one short verse but a little inverting the order Feare God honour the King loue brotherly fellowship This precept in hand chargeth vpon euerie Christian these two maine duties First that he must make account with himselfe that everie Christian dutie belongeth vnto him euen euerie good worke to which the Lord giueth him calling and abilitie Secondly that he must keepe himselfe in a fitnesse and readinesse thereunto Doctr. 1. The former is cleared by the testimonie and other obseruations out of the Scripture The lawe curseth him that continueth not in all things the Gospel also in generall requireth the obseruation of all things Teach them to obserue all things which I haue commanded you which precept was giuen when Christ had on the crosse fulfilled all righteousnesse in the persons of his members As for the speciall precepts of the Gospel they are many Philip. 4.8 Whatsoeuer things are true honest iust pure pertaining to loue of good report if there be any vertue or any praise thinke on these things The Apostle was not content that the Corinths should abound in euery grace else and be wanting in one but exhorteth that as they abounded in euerie thing in faith in word in knowledge in diligence in loue so they would striue to abound in this grace also namely of mercifulnesse to the distressed Saints The same Apostle to the Thessalonians knewe what he prayed when he wished that they were stablished to euerie good word and worke 2. This standeth with those special commendations which the Apostles haue giuen of sundry of the Saints to stirre vp others vnto their imitation When Paul would be large in commending the Church of the Romanes he affirmeth they were full of goodnesse so of Dorcas we read that she was full of good workes and almes and mention is made of the coats and garments which shee had made for the Saints 3. As the holy Ghost in Scripture approoueth and commendeth the presence of any true grace for the encouragement of it so also taketh he notice of that which is yet wanting to prouoke to the purchase of it Many of the good kings of Iudah were highly commended yet something or other they fayled in either the high places were not wholly taken downe or some league or otheâ— was made with the enemies against Gods commandement or some heauines or forgetfulnesse ouertooke them that of fewe of them it could be said they went through-stitch with euerie good worke The spirit likewise in the new Testament speaking to the Churches taketh knowledge of many good things in the Angels of them I knowe thy loue thy faith thy patience thy zeale and thy workes c. but fewe of them escaped without that exception neuerthelesse I haue somewhat or a fewe things against thee either the first loue was fallen from or Balaams doctrine maintained or Iesabels fornications suffered c. but according to the truth of their condition the spirit is plaine with them this thou hast and this thou hast noâ— implying it to be matter of iust reproofe before God to be wanting in any good worke which hee hath giuen calling and meanes vnto 4. The nature of grace giueth light and euidence vnto this truth the which disposeth the will and powers of the soule equally vnto one good thing as well as vnto an other for regeneration includeth in it the seeds of all vertues and reneweth and changeth the whole nature which hath in it the seede of all sinne and vice and when the Scripture would note the soundnesse of grace hence it doth it that it both hath respect to all the commandements and hateth all the wayes of falshood Vse 1. This doctrine first teacheth vs to learne the rule of euery good worke legall or euangelicall The former are not only such as are commonly knowne and expressed in the words of the decalogue but such also as therein are included and implied these must be sought out for else ignorance of the law excuseth not from fault Content not thy selfe that thou canst say the commandements nor if thou canst say that thou hast kept the whole letter of the law from thy youth but studie the whole Scripture which is an exposition and large commentarie of those tenne words heare it read it diligently meditate vpon it apply it to thy heart and life else knowest thou not how to beginne any good work Learne further the speciall good workes required by the Gospel such as are faith in Christ repentance of sin past amendment of life for time to come And cursed be all that Popish doctrine which would hide this light vnder a bushell whereby alone the Christian can discerne what is a good worke and how himselfe may do it well Vse 2. If euery good worke belong to euery Christian then may not men post ouer the matter to the Minister the common conceit is that the clergie should be holy hospitable and so qualified as we haue heard in the first Chapter but for common men and vnlearned it will be acceptable inough if they be almost Christians that is as good as neuer a whit whereas the Lord bindeth vpon euery Christian of what condition soeuer the practise of euery good worke which is offered him within the compasse of his calling either generall or particular For example If a Christian be called into publike place as of Magistracie he may not conceiue that the building of the Church the discountenancing of sinne the encouragement of the godly belongeth only to the Minister but he must set hand to these workes he must establish and countenance the Ministrie he must be the foreman in all good exercises he must be rich in workes of mercie and of iustice the patron of the poore the sheild of the oppressed but especially a patterne of pietie he must be a man fearing God yea he and his house must serue the Lord. If thou remainest a priuate man the same care lyeth vpon thee in thy proportion thou must procure the wealth of Ierusalem at least by thy prayers for the peace of the Church for able Ministers for the free passage of the Gosspel and if God further enable thee thou must releeue such as stand for the truth of God and puritie of his worship Thou must doe all the good thou canst to others in preseruing life feeding the hungrie clothing the naked visiting the prisoners and so become rich in the works of mercie Thou must also be diligent in duties at home in reforming thy family teaching them praying with them examining how they profit and thriue in grace and walking religiously and conscionably in euery good worke of thy personall calling Here is a course which goeth farre beyond harmelesnsse and good meanings and good words which Iames saw to be the religion of many in his time this is soundnes in christianity when a man can thus turne himselfe as well to one good action
the first condition of any good worke that the worker must be a beleeuer in Christ. For 1. make the tree good and then the fruit will be good he must be a man that hath learned by the doctrine of the Gospel to doe a good worke as the words of the verse imply 2. the heart the fountaine of all actions is naturally corrupt with originall sin and the members are weapons of vnrighteousnesse and therefore before the heart be purified by faith the best actions passing through our vnderstandings wills affections and parts can no more auoid tainture and pollution then can the sweetest water running through a muddie channell or the purest liquor standing in a fustie vessell 3. He that being an vnbeleeuer hath not the sonne neither hath the spirit of the Sonne and consequently cannot send forth any fruites of the spirit the Sonne hath not set him free but he is bound hand and foote and not able to mooue in any one action of spirituall life 4. Hee that cannot pray by the spirit cannot bring forth any worke truely good nothing can be done without prayer the Lord must giue strength the will and the deed he must teach vs to worke set vs in and hold vs on in working he must giue it successe and blessing and make it fruitfull to our selues and others and without the prayer of faith nothing of this is obtained 5. Without faith it is impossible to please God for to euery good worke are required many actions of faith For 1. generall faith must make and warrant it good in the matter and know it to be commanded or allowed in the word for that is a good work which God will haue done and good intentions if they roue without a word make nothing good 2. Speciall faith must know the action to be good in the worker renewed in part and accepted in Christ who couereth the spots and imperfections of the worke for the Lord first respecteth the person and then the worke first Abel and then his sacrifice 3. Faith looketh that the worke be good in the endes of it a bad end spoileth the best action Now the right ends of a good worke are 1. Gods glorie for as all riuers goe out of the sea and returne againe into the sea so all good actions as they come from God so they tend vnto him againe be they the least and lowest euen eating drinking or what soeuer else all must be done to the glorie of God 2. The good of our brethren and edification of men for this end Christians must make their light to shine abroad before men and the whole law is fulfilled in this one word Thou shalt loue thy neighbour as thy selfe 3. The exercise of our owne graces by doing our owne duties to God and man not selfe-pleasing profiting praise feare shame or such other sinister ends as sway with the vnregenerate but as is the end of the commandement so must it be of our obedience which is loue out of a pure heart and faith vnfained 1. Tim. 1.5 4. Faith will prouide that good actions be compassed by good meanes we may not doe euill that good may come of it It was Rebecca her sinne to draw the promised blessing vpon Iacob by deceit and Lots infirmitie to seeke deliuerance from the Sodomites by prostituting his daughters And though sometimes bad meanes succeed and the Lord by an ouerruling power bring light out of darkenesse yet is there alwaies iust matter of mourning and humiliation 5. Faith will haue respect to good circumstances as times places persons c. the fayling wherein often blemisheth most bewtifull actions and cause them to miscarie and prooue vnsuccesfull In a word faith in the heart is most carefull to doe good things well and because it knoweth that when it hath done the best it can yet all that seruice is vnprofitable it claspeth fast hold vpon the righteousnesse of Christ and will be found in that righteousnesse which is by faith in him Phil. 3. And therefore as for all other so for this good worke of beneficence and loue to the Saints the Apostle wisheth Titus to goe to beleeuers with whom he might be bold as who had receiued a spirit of effectuall faith working in obedience to God and loue to Gods people and could not suffer them to be either idle or vnfruitfull in the worke of the Lord. Well knew the Apostle that to haue sent him elsewhere on this errand it had bin but the losse of both their labors here he knew he should speed or no where So as we may conclude this point with that speach of Augustine where faith is not no good worke can be The third point in the precept is that these good works must be shewed forth for necessarie vses why Christians should shewe forth good workes I haue formerly shewed in handling the 8. verse of this Chapter and therefore will come to declare what are the necessare vses in generall of such good workes as are here called for And here we must know that the Romish Church hath not more boldly then blasphemously pretended many necessarie vses of good workes which the Scriptures neuer intending to set them vp in the place of Christ are far from acknowledging a tast whereof I haue giuen in a fewe positions which are stiffely defended by the pillars of that Church As 1. That good workes prepare a man to his iustification whereas the former point shewed that a man must be a iustified person before he can doe a good worke 2. That they doe iustifie the person of the worker before God notwithstanding the Apostle saith that by the workes of the Lawe no flesh can be iustified 3. That they make men more iust by a second iustification which distinction of the first and second iustification is a dreame of their owne not grounded in the Scriptures nor once heard of in the Church at the least fourteene hundred yeares after Christ and his Apostles 4. That they satisfie Gods iustice for temporall punishment 5. That they merit heauen yea a greater degree of glorie in heauen 6. That they purge away sinnes 7. That they apply Christs merit to purge them 8. That they merit at Gods hand for ones selfe and others 9. That they free from purgatorie paines 10. That a man may raise his trust in God from them All which with many other blasphemous tenures of this kind directly thrust Christ from his throne and make him but halfe a Sauiour at the most and consequently no Sauiour at all It would draw this point further then would well fit a commentarie to dispute here these positions with them and therefore intending our busines in hand and taking the mention of such hereticall blasphemies in this auditorie to be no small refutation we come to those necessarie vses which are warranted by expresse Scripture yea and thence commended vnto vs both in regard of 1. God 2. our neighbour 3. our selues
bid him not God speede and 2. King 3.14 Elisha telleth Iehoram an idolatrous king that had it not beene for the good king Iehosaphat he would not haue looked vpon him nor seene him And yet this hindreth nothing but that we must salute our owne priuate enemies though we may not the open enemies of God 3. If any haue sinned the sinne vnto death we may not pray for them therfore not salute them 1. Ioh. 5.16 This is the former kind of salutatioÌ„ but not that which the Apostle speaketh of in the text but the latter which is a more inward and entire affection betweene such as are of the houshold of faith who are straitlyeâ— knit together then by the bonds of humanitie and ciuill conuersation for besides these they are tyed by the bond of the spirit of faith of a most holy profession and are brethren not in the flesh but in the faith yea heires of the selfe same inheritance in glorie These are said to loue one another in the faith If they therefore be to be kindly saluted which hate vs much more they which loue vs and if they which loue vs in the flesh much more they which loue vs in the faith and that with a most heartie and large affection Hence note 1. that religion bindeth man to man in the straitest bond for 1. the spirit is the tyeâ— of it and hence is it called the vnitie of the spirit in the bond of peace and indeede it must be a wonderfull bond that can reconcile such deadly enemies as men are before they come into the kingdome of Christ Isa. 11.6 2. Gods image wheresoeuer it is is exceeding beautifull and a great binder especially where renewed and repaired which beeing once espied let the outward condition be what it can be a religious heart seeth sufficient matter of loue and will knit the soule vnto the soule of such a one 3. It addeth strength and firmenesse to all other bonds of nature affinitie desert c. and maketh them more naturall What a true friend was Ionathan to Dauid because he saw that God was with him his soule claue vnto him though the kingdome was to be rent from him for it yet could he not rent his heart from Dauid If Ioseph had not had more then nature he could not but haue reuenged such infinite wrongs vpon his brethren whereas the grace of his heart made him say It was not you my brethren but God sent me before you Consider also of the example beyond all imitation of our Lord Iesus Christ who gaue himselfe to the death for vs when we were yet his enemies 4. This loue must needes be most lasting for beeing loue in the truth for the truthes sake it shall continue so long as the truth doth but the truth abideth with vs and shall abide with vs for euer· and this is the cause that whereas the loue of nature dieth with it and the loue of wicked men dieth with their persons this loue liueth in death yea when goeth to heauen with a man and getteth strength and perfection then faith ceaseth and hope vanisheth away Vse 1. Whence we are taught most familiarly to embrace them that loue vs in the faith and to make most account of their loue Many loue in the face many in the flesh many in nature onely the loue of Christians is a fruit of faith a worke of the spirit and â—herefore a surer bond then they all Well knew the Apostle that none was in comparison worth hauing but this he calleth for no other he careth for no other he mentioneth no other 2. Such as set into any societie with others if he would haue it comfortable vnto him let him strengthen all other naturall or ciuill bonds by this bond of religion let him labour to begin his loue in the faith or if he haue begunne elsewhere alreadie let him reforme the same hereby if he looke for any sound comfort in his estate for this is the cause that men often haue so little returne of loue from their wiues so little obedience from their children so little dutie from their seruants so slender respect from their equalls because they begin their loue and duties at a wrong ende and haue for other respects affected those with whome they liue but the least if at all for grace and religion which of all is the soundest most profitable and most comfortable Quest. But how may I knowe whether I loue an other in the faith oâ— no Answ. By these notes 1. If thou loue him because he is a member of Christ for this loue must be a fruit of faith and knitteth him that hath it to the members as faith doth to the head 2. If thou loue his soule first and will not suffer sinne vpon it 3. If thou spyest and dost reuerence the image of God in him and louest him that is begotten because of him that begat and preferrest the grace of his heart aboue all other outward parts and respects 4. If thou aboue all other things wish him yea if it be in thy power helpe him to a further part in the better part which shall neuer be taken from him 5. If the more thou seest grace to growe in him the more entire thy loue groweth towards him 3. This point sheweth their fearefull condition that make religion the verie cause of their hatred and malice against the godly an apparant marke of the deuill is stamped vpon them who for this cause compasseth the earth that if it were possible he might chase the image of God from off the face of it Secondly in that the Apostle saluteth such as loued them in the faith we may note what a mighty power the Gospel carrieth with it where the Lord will haue it effectuall These Cretians had beene a vile people and of most bruitish behauiour as we haue at large heard in the first Chapter but now there were amongst them such as loued Paul and such as claue vnto him in the faith the Gospel had tamed and subdued them had turned them out of their sauage and cruell natures had made them tractable and docible and of euill beasts had reduced them to Christian affection and conversation but of this we haue spoken before Grace be with you all Amen This is Pauls ordinarie farwell written with his own hand in all his Epistles whereas the Epistles themselues were written out by some of his Scribes And it is added 1. as the marke of his owne Epistle that he might preuent counterfeit writings for well knew he how neerely it concerned the Church to cleaue vnto those writings which were indited by the holy Ghost inspiring the Prophets and and Apostles and not to haue any other bastard writings obtruded vpon her in which practise the deuill was restlesse euen in those times 2. As a testimonie of singular affection and good will which can be by no better meanes expressed then by frequent and earnest prayers and
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
2. This apostolicall faith is not a faith of two or three but a common faith which euery beleeuer hath but the apostaticall Popish faith falsely called Catholike is not so for it is the faith of the teachers of the Church onely which their hearers may safely rest in although they haue no speciall faith of their owne neither indeed know what their Church or teachers doe beleeue but who seeth not that this grosse faith in the lumpe cannot be either sauing or Catholike sauing can it not be for the sauing faith of the elect goeth with the knowledge of the truth v. 3. neither can it be Catholike or the common faith no more then that can be a common commoditie which is ingrossed into some few mens hands and neuer seeth the open market or rather which is a monopolie for to beleeue say they as the Pope beleeueth although they know not what he beleeueth is sufficient 3. This apostolicall common faith purifyeth the heart cleanseth the conscience from dead workes and worketh by loue but the apostaticall Romish faith is a pragmatical fancie working by rage furie violence and blood filling their hearts and hands with detestable resolutions and attempts fouling their consciences with most impure and impious workes of the flesh and such as the issues of death follow as often experience hath beene their mistrisse 4. This common faith is most ancient it is the old and the good way but so is not theirs let them terme it the old religion as long as they will it is a strange doctrine a new devised faith not sauouring of apostolicall antiquitie as will appeare plainly to him that compareth that which they now professe with that which was professed when Paul writ the Epistle to the Romans Hence will it follow that their faith not beeing the common faith I say not that they must amend their faith but change it if they will be saued by it it is not all the patching and daubing and refining of their points will helpe them nor all the baulme in Gilead can so supple their positions that we may ioyne with them vntill they beginne againe and laie the same foundation with vs which is to seeke to enter into life by the doore and not as theeues seeke to creepe in at the window till this be done the ioyning with them will be the departing from the common faith till this be done we may not giue them the right hand of fellowship Let them first shake hands with Christ which is our heartie praier to the Lord for them we wil gladly and heartily reach thē ours Vse 3. If the faith be but one we must all then studie to keepe the vnitie of faith in the bond of loue which is the Apostles collection on the same ground Ephes. 4.3.4 we ought so to compose our affections as we may go out with one heart and one minde in the profession of this one common faith which maketh communion betweene the highest and lowest rich and poore Master and seruant Preacher and people for in Iesus Christ all are one Iew and Gentile bond and free Paul was Titus his father in the faith but yet this common faith made him his fellow brother 2. Cor. 8.23 so he calleth himselfe the father of the Corinthians and yet them his brethren as Onesimus a poore seruant by vertue of this common faith became the sonne of Paul and yet his faithfull and beloued brother so as howsoeuer in earthly relation we haue our difference and inequalitie yet in regard of this common faith beleeuers may say as they in the Prophet wee haue all one father and one mother yea one meate and cloath one education and one inheritance The Ministers must therefore so acknowledge himselfe a father as that he is a sonne too so a teacher as that he be a diligent hearer and entertainer of the doctrine also The Master must not forget he hath a master in heauen and that his seruant in regard of the common faith is or may be his fellow seruant and if he be a religious seruant he must be counted more then a seruant euen an Onesimus a brother in the Lord. The Magistrate must so rule as a subiect vnder Christ and not altogether stand on authoritie but cast an eye vpon the common faith The husband must not altogether stand on his headshippe but like a man of knowledge dwell with his wife as one who is with him a ioynt heire of the life of grace so in other relations Which consideration were it obserued it would cut off much discomfort in families cities societies Church and common wealth it would keepe men from offering occasions of vnbrotherly strife and contention as we see in Abraham and Lot it would cause them to forgiue and forget old iniuries as Ioseph Gen. 50.17 if they would conceiue that they are all brethren in the faith The third point in the words is to consider of the adiunct of sinceritie by which Titus is commended my naturall sonne that is not illegitimate or base borne but my rightfull true and as we say lawfully begotten sonne one that both resembleth my selfe and is a right follower of me The same word is vsed 2. Cor. 8.8 where the Apostle perswadeth the Corinths to the chearefull releefe of the poore brethren in Iudea by this reason that he might trie the naturalnes of their loue Which commendation was of good vse 1. for Titus his encouragement whom so great an Apostle so esteemed 2. that the Cretians might with more respect and reuerence receiue him thus highly commended 3. to distinguish Titus from some other of his sonnes who a while fathered themselues vpon him but after falling from the faith prooued but bastards and counterfeit as Hymenaeus Philetus Alexander Titus was not such a one not Timothy see 1. Tim. 1.2 Doctr. 1. In that the Apostle powreth not out his commendation of Titus neither this but vpon good ground obserue how warie euery man should be both whome and to what ende and how farre they commend another and yet this more especially if their iudgment be required or esteemed Thus Paul commendeth Titus 1. one well knowne to be worthy and not out of partiallitie 2. for a good end the benefit of the Church that his person and doctrine might be more louingly embraced and that this was his ende appeareth 2. Cor. 8.23 If any enquire of Titus he is my helper and fellow or of our brethren they are messengers of the Churches wherefore shew towards them the proofe of your loue 3. he commendeth him sparingly and is not lauish beyond the truth Neither is he generall in such elogyes for scarce any else but Timothie receiued such a testimonie from him Vse In this Seedplot of the ministerie whence young Titusses are to be commended vnto the vse of the Church it standeth those in hand who are to dismisse them with letters testimoniall not hand ouer head to giue a rash
himselfe either stand still like a statue in the way or else like the creuise goeth backward but he must in nothing giue offence least his Ministerie be blamed yea more he must be an example to the â—â—ocke so Paul enioynes Timothie to be to them that beleeue an example in word conuersation loue spirit faith purenes euen as he set himselfe an example to Timothie 2. Tim. 3.10 But thou hast knowne my doctrine manner of liuing purpose faith long suffering loue and patience for this example hath the force of a rule either good or bad Peters example constrained the Gentiles to do like the Iewes and Barnabas was drawen in with him see also 1. Pet. 3.1 Now not needing further motiues to prouoke Ministers to labour after good life we will onely mention some meanes whereby euery of them may become vnreprooueable 1. Labour with thy heart to set it selfe still in the presence of God and this will be a meanes to keepe it order whereas otherwise an vnruly heart will breake out one time or other 2. Haue a care of a good name as well as a good conscience not so much for thy owne as for Gods glorie neither because thy selfe but others stand much vpon it 3. Auoid occasions of sinnes appearances of euill seeing thy motes become beames 4. Studie to doe thy owne dutie diligently meddle not with other mens matters 5. Curbe and couer thy own infirmities buffet thy bodie and bring it in subiection 6. Daily pray for thy selfe with desire of the prayer and admonition of others Thus oughtest thou that art a Minister set thy selfe a coppie vnto men howsoeuer the most rent such coppies out of their bookes as too precise and exact Vse 3. How men are to conceiue of Ministers not as of men without sinne or infirmities as the Apostles confessed they were mortall men subiect to the same infirmities with others and to acknowledge the goodnes of God in keeping them altogether not from all sinne yet vnreprooueable that is vntainted of greiuous crimes whereby his name and this calling should be highly dishonoured which were it well considered of men we should not heare such outcries against euery infirmitie in the person of the Minister as though the verie calling could exempt him from sinne which we see the calling of the very Apostles could not doe Husband of one wife Hauing â—eard what is generally required of euery Minister that he be vnblameable Now we are with the Apostle to descend to those priuate vertues which concerne his economicall administration And those in this verse are two the former concerning himselfe in preseruing his owne chastitie the latter respecteth the persons within his family namely his children ouer whom he is to exercise Christian authoritie gouerning them as a father who is a Minister framing them to dutie towards God and himselfe and trayning them vp carefully in the doctrine both of faith and good manners For 1. concerning their religion it is required that they be faithfull children 2. For their manners they must be 1. temperate 2. obedient And both of these declared in their contraries whereof they must be free as 1. they must not be slandred of riot which is a lauish wasting and a needles spending of goods 2. Not disobedient but such as will endure the yoke These two vertues must especially be exercised of euery one that is to be a Minister of Christ the former of which beautifieth his owne person the latter graceth his family and both of them adorne his calling and profession To vnderstand the former aright we must first remooue the false interpretations and 2. propound and establish the true sense and then come vnto the doctrines And first where the Apostle requireth that the Minister be the husband of one wife the Papists interpret it most ridiculously in an allegorie affirming that Pauls meaning is that an Elder must haue but one wife and that must be his Church But the scope of the place is not to answer the question whether one minister may haue two Churches or no but what a one he ought to be for the gouernement of himselfe and his that is to be set euer any people 2. What meaneth it that this husband must haue faithfull children if he may not haue a wise other then the Church If it be said that by these children must be meant the faithfull and the children of God begotten in the Church I answer that the same Apostle to Timothie cutteth the sinewes of all such cauills where he expoundeth the same precept necessarily to be meant litterally and not in this allegorie by the reason of it annexed for if he cannot gouerne his owne house how shall he gouerne the house of God Secondly others say he must be the husband of one wife onely and that after the first he may not haue a second Which opinion Montanus and Tertullian extended to all sorts of men the Grecians after restrained it to the Clergie and the Romanists were readie inough to take it vp and stil reserue it among the rest of their rubbish But that also is as grosse and false exposition For 1. he that marrieth a second wife after the decease of the first if he keepe himselfe faithfully vnto her is still but the husband of one wife seeing the lawe of the former is by God dissolued 2. It is a generall commandement that if the brother die without children his next brother was to marrie his brothers widow and raise vp seed vnto him Now as in the other tribes so doubtlesse happened it among the Leuites and therefore the Leuite although a widower was to marrie his brothers wife Obiect If it be here said that we now are in precepts deliuered to Ministers of the newe Testament and are not to square our selues vnto that speciall administration of the old I answer that the generall precepts of the newe Testament affirme no lesse as He that cannot containe let him marrie and to all widowes the Apostle giueth leaue to marrie so in the Lord and that that is of generall perpetuall equitie to men as well as women and to all sorts of men as to one kind is plaine by Rom. 7.3 The woman if the husband be dead is free from the law of the man so as she is not an adulterer if shee take another man To which truth many of the fathers accord Thirdly an other sleight of the Papists must be auoided who haue thus corrupted it If any haue beene the husband of one wife and now be not he may be a minister but the spirit of God changeth no tenses here and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be supplyed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lastly neither must it be vnderstood so as the Minister must of necessitie be the husband of one wife and may not liue single for though all cannot receiue Christs speach concerning continencie yet some there are to whom it is giuen and to them his
himselfe by insensible wounds and true it is that wine kills more then the sword As for the plagues wherewith the Lord pursueth this sinne after this life they are vnvtterable only let the sinner of this suit know that it banisheth him from the suite of the Saints and excludeth him out of heauen 1. Cor. 6.10 Let Ministers and people therefore consider well what a number of sinnes and plagues that man thrusteth himselfe into that is giuen to wine and strong drinke and sitteth downe with drunkards and yet how hath this sinne as a deluge ouerflowne the land yea and that height of it seeketh not corners whereby one man sporteth himselfe in making another drunke oh woe vnto that man that maketh himselfe merrie in another mans sinne which should be as a dagger at his heart and woe worth that deuillish reioysing which triumpheth in putting out Gods image and bringeth a man to the condition of a bruite beast whereas our reioysing should be in remoouing blocks from before the blind rather then in laying them Alas that these should be the fruits of the Gospel will not such things force our God to remooue the hedge of his vineyard and breake downe the wall nay is not the hedge troden down already seeing such so vile sinns vnheard of among the heathen like so many wilde beasts depopulate and wast this Garden of Eden planted by the Lords owne fingers that vnlesse the Lord of hosts returne and visit this vine and returne vs vnto him by repentance we that haue bin enuied for our happines shall come of all nations to be pitied when the long patience of our God shall be expired with a soddaine ruine and a wofull downefall And yet further we who liue in the Goshen of our Countrie if darknes couered the face of all the land we should be light the sunne is vpon vs we are in the sunne let vs walke as in the noone-day those that are drunke are drunke in the night let vs be ashamed of such works of darknes that we may be answerable vnto our light should Gilead be a citie polluted with such a bloodie sinne especially let the schoole and the sonnes of the Prophets as to whom it is more especially directed meditate of this precept that a Bishop must not be giuen to wine No striker This fourth vice seemeth fitly to be set after the former as beeing an vsuall attendant of them The right meaning of which that we may better conceiue we must know that we may not so vnderstand the precept as that at no time a minister may lawfully strik another for there be times and cases when it may be not only lawfull but necessarie For 1. it detracteth nothing from his priuate economicall right whereby he may and ought moderately as occasion is offered exercise his power of correcting his seruants and children 2. It derogateth nothing from his common right in case he be set vpon and cannot call for the Magistrats helpe in which case by a iust and common law he is armed and warranted to become a Magistrate to himselfe and may not onely strike but euen kill with the sword also so be his heart be free from that desire and his intendment be not to kill but rather weaken the enemie and to defend himselfe rather then hurt the other in which case Christ allowed the Disciples whom he could haue miraculously preserued the vse of swords Luk. 22.36.38 except we will allegorically vnderstand those places as Beza doth and Peter had a sword readie to draw and smite at Christs apprehension 3. Some Ministers may be present in a iust and lawfull warre to teach souldiers to fight the Lords battels after the Lords minde to pray for prosperous successe to comfort and animate the camp Thus Moses praied in the campe and we read of Ambrose in the campe of Theodosius and of Zuinglius who died in the field in which case it is not doubted but that a Minister may strike and kill also the enemies of God The meaning then is that a Minister may not be a man of a martiall heart and spirit such a one as in his priuate matters will stand out with euery man at the slaues end in contending or a man of a word and a blow an hackster or cutter but one of a patient spirit meeke long-suffering following peace with all men yea propounding himselfe a patterne of peaceable disposition to the flocke Reasons 1. Because the weapons of our warrefare are not carnall but spirituall The Apostle denieth not but that the calling of a Minister is a fight and warrefare 2. Tim. 2.3 but they fight not against flesh and blood but spirituall wickednesses and the weapons are suitable to the warre and to the enemies not such as wound the flesh but which subdue Satan and sinne and wound the consciences of men and cast downe high cogitations which fortifie themselues in strong holdes and exalt themselues against God as of pride rebellion false conceits and opinions namely the sword of the spirit put into their hands which in the constant and conscionable preaching of it beeing wisely welded is sufficient and powerfull against all enmities besieging the soule Besides they haue prayers teares faith zeale loue if Ministers will strike they may with these and ought and the effect will be proportionable that is not to bring mens bodies into subiection vnto themselues but their soules and consciences vnto the obedience of Christ. This castle is not wonne by fists or clublaw neither with the strokes of the tongue by bitter and feirce rayling speaches nay the seruant must not thus striue but be gentle towards all men apt to teach suffering the euill men patiently 2. Tim. 2.24 2. The Minister is the Surgeon of mens soules who must heale wounds but not make them except for cures sake And as a good Phisitian who beateth not his patient no not when through distemper perhappes he may fall vpon him but considereth his case and goeth on in his course of cure so must the Minister after the example of Christ beeing smitten not smite againe beeing reuiled not reuile againe being in passion not threaten For if such had beene fit meanes to build his kingdome how easily could Christ haue beene auenged of his enemies nay which is more if Peter shall in the loue and zeale of his Master and that in the defence of his life draw a sword Christ will bid him put it vp againe into his place for he is now out of his owne element and newly stepped out of his calling not without indignation threatning him that if he dares to take the sword when God hath not put in into his hands he shall perish with it Yea and least any man for his cause sustaine bodily harme he will heale Malcus his eare who surely deserued nothing lesse Whence easily we see that those fierie men who with those two Disciples would for euery iniurie cal for
they stirre vp others to tast also with them how sweete and good God is in it These cannot come as men vse to come but will be reuerent in the coÌ„gregations where such words are vttered as Abraham when God spake vnto him fell on his face they will not rush vpon the reading of it in publike nor priuate without some lifting vp of the heart and some gesture signifying that inward reuerence 2. This argueth it a deuillish and wicked practise to elevate the due estimation and authoritie of the word either in the Scriptures or in the Ministerie once said Satan hath God indeed said c. So the Papists speake basely of the word in the Scripture calling it imperfect obscure contentious a waxen nose an inken diuinitie c. and therefore well may the letter of the Scripture be with them but the life of it is farre from them In like sort many profane wretches debase the word in the Ministerie conceiuing it as a vaine word without profit and boldly speake of preaching as of talking and others mutter because there is so much preaching plainely shewing by their speaches that they neuer knew the sweetnes of it in their soules and therefore as yet haue no part in it nor in that life which it hath brought to light Doctr. 4. Whereas the Apostle is not contented that the Minister should teach but exhort also it â—eacheth Ministers to labour for this gift whereby an edge is set vpon their doctrine wherewith as with a goad they pricke on the affections of those that are vnder the yoke of Christ. A difficult thing it is for teaching is an easie taske in comparison of it and yet so necessarie as that all the ministeriall worke is called by this name Act. 13.15 If yee haue any word of exhortation say on So Barnabas his whole sermon is called an exhortation to shew that he that laboureth not in this point faileth of all his dutie Whence are all those precepts that the Minister should teach and exhort 1. Tim. 6.2 and giue all diligence as well to exhortation as to reading 1. Tim. 4.13 For the profitable performance of which 1. euery Minister must labour for conscience of his dutie 2. for a pitifull heart toward sinners 3. for experience of that he teacheth that he may haue a flame in his own heart to kindle others by Vse Many men thinke they need not be taught but if they did not they need exhortation Others thinke it sufficient to be taught in generall tearmes but to be vrged by exhortation were to saue them whether they will or no. But it is not sufficient to know what is good but to be led on to the practise to which that we may be prouoked the best of vs while we are in our race need spurrs For as Paul writ of Christians the slownes and weaknes of whom he knew required exhortation as well as doctrine so that Christian that â—eeth not his deadnes and continuall backslidings knoweth no good by himselfe yea he that perceiueth not a spirituall heauinesse and slumber daily oppressing him without this meanes nay and with it also that soule is cast on sleepe at least if it be not dead in sinne Besides the truth is there is much knowledge euery where and so little conscience as if knowledge and conscience could not stand together but if men did make conscience of all the duties they know yet were exhortation still needfull seeing nothing was more vsuall with the Apostles then to stirre vp in beleeuers such graces as they thankfully acknowledged in them 1. Thess. 1.3 the Apostle thankfully remembreth their diligent loue and yet cap. 3.9.10 by a wise rhetoricall preterition exhorteth them vnto it Doctr. 5. Whereas the Apostle addeth that exhortation must goe with wholesome Doctrine we note that then is exhortation powerfull and profitable when it is firmely grounded vpon sound and wholesome doctrine then it carrieth due weight with it then is it agreeable to this apostolicall precept yea to that generall practise of al the Apostles whose manner was in all their Epistles first to laie downe plainely the doctrine of faith and saluation and then to perswade and exhort vnto the entertainement of it and to testifie that entertainment by the fruits of faith and loue For example After Paul writing to the Romans had disputed the doctrine of Iustification not by workes in the three first Chapters but by faith in the two next and of sanctification in the three next and of predestination in the three next In the 12. Cap. and so to the 14. verse of the 15. Chapter he exhorteth to good workes and Christian duties vnto the verie epilogue and conclusion The whole Epistles to the Corinths is a mixture of doctrine and exhortation In the Epistle to the Galatians after he had disputed the doctrine of the righteousnesse of faith which the false Apostles had wrung out of their hands after his manner in the fifth chapter and sixt he exhorteth them to the studie of good workes So in all the Epistles may be obserued that after the doctrinall part followeth the hortatorie And as for the particular practise hereof in particular cases both in propheticall writings Christs sermons and sayings and in the Apostles Epistles it would be infinite to obserue Vse As this Doctrine affoardeth direction to Ministers to carrie their exhortations leuell with the doctrine truly raised from the word that they be as goads to pearce and prouoke to dutie which not obserued the speach will be verified a sea of words but scarce droppes of matter so doth it authorise euery hearer to examine the exhortations framed vnto them that if they finde the Messengers of God exhorting them from wholesome doctrine they may acknowledge more then a speach or perswasion of man euen such a doctrine and ordinance as the Apostle iudgeth fittest for the saluation of man Which if any shall dare to refuse as accounting it with many at this day a liplabour of man or if any shall deeme and repute it an impotent meanes to raise men to the grace of life I can say no more nor lesse of such then the Apostle Paul to the hardned Iewes that put the word from them that they iudge themselues vnworthy of life eternall One day to their cost shall they know that all the force of the word lyeth not in the Ministers tongue and that his words are more then winde as they esteeme them Ier. 5.13 And improoue them that gainsay it These gainesayers are of two sorts either such as contradict the wholesome doctrine by teaching false and vnsound doctrine whether Iewes Pagans Heretikes or false teachers or else such as contradict it by their wicked manners and conuersation as a number of counterfeit Christians who dare not open their mouthes against such a cleare light and manifest truth but in their liues whereas it commandeth puritie they are filthy and impure whereas it
and therefore necessarily supplieth it with moysture and heate of grace And the promise is that those that waite vpon the Lord shall renew their strength they shall lift vp their wings as the Eagles they shall runne and not be weary they shall walke and not waxe fainte Secondly The comfort of old age dependeth hereupon the tedious and diseased daies of which whosoeuer would comfortably passe they must prouide themselues of this supplie For who is it that can say he hath pleasure in those daies when for the darknes and miserie of them the sunne and the moone and the starres seeme to fall from heauen vnto whom Christ the Sunne of righteousnesse hath not risen and vnto whose heart that bright morning starre hath not discouered his brightnes the least beame and glims of whose sauing grace farre surpasseth the sunne in his strength What comfort can be to him whose strong men that keepe the house that is whose armes tremble for weaknes and whose thighs bow themselues as too weake to beare the weight of the bodie vnlesse the Lords arme and right hand become his strength and as a staffe to leane vpon as he was to Dauid 2. Sam. 22.19 What ioy remaineth vnto him whose age hath worne away most of his senses that now hath his eyes dim as Isaaks that with Barzillai he cannot discerne between good and bad he hath no tast in that he eateth and drinketh he cannot heare any more the voice of singing men and women vnlesse he hath attained the eyes of faith to see God in Christ and so with Simeon he can behold his saluation vnlesse he find rellish and tast in the bread of life vnlesse he can heare the sweet note of Gods spirit consenting with his owne that he is Gods child together with that sweet harmony of a good conscience kept before God and men in all things which is heauenly musick vpon earth In a word what solace or reioysing can be to him who hath one foote in the graue that seeth death so neere him daily threatning him and no way to escape him vnlesse herein also the spirit sustaine his infirmitie by assuring him that Christ is his life who hath bereaued that serpent of his sting poyson and venome so as he shall doe him no more harme then helpe him towards his happines Thirdly why should not we thus prouide against that rainie day and furnish our selues against the euill of it seeing the heathen were by nature taught to prouide for themselues such props of their age as they thought would most bestead them both for their vtilitie and delight there is no man that finding his eyes decaying needeth to be vrged to prouide spectacles nor he whose loynes faile him to prepare him a staffe to leane vpon and much more should grace teach euery Christian that when with Dauid through age or otherwise he findeth his flesh fayling him and his heart also then to make the Lord his hope and his portion for euer Fourthly the recompence of this dutie is beyond all our thoughts seeing the blindnes of the bodie is made vp by the vision of the Lord Iesus and God the father appeased in him bodily weakenesse supplyed by spirituall strength corporal death abated yea exchanged with heauenly life all which not onely quell the feare of death approaching but euen whet the desire of it For if Simeon seeing Christ in his armes praieth for his peaceable departure If Moses seeing the land of Canaan from the toppe of mount Nebo could willingly submit himselfe to die If the three famous Patriarchs who neuer sawe the promises accomplished to their owne persons but a farre off promised to their posterities could willingly die in faith how much more shall they be able to wish their desolation who by the eye of the faith shall behold that heauenly Canaan and that celestiall Ierusalem of which the other were but darke shadowes Vse This doctrine cries shame vpon many old men that are as weake or weaker in soule then they be in bodie farre more blind more staggering euery way more sensles more dead they perceiue their faces and eyes looke drooping to the earth and yet their spirits neuer a whit more lifted vp vnto heauen they see the world forsaking them as not able to cherish them any longer and yet cannot they be drawne to forsake the world they cannot but behold the earth casting them off it and making a way fot the next age their posteritie and yet they cast care away and neuer prouide themselues of a continued citie The eie of their bodie seeth how they are growne into yeares and striken in age but the eye of their mindes see not the gray haires here and there vpon them no more then Eprhaims did Euerie man can see and say they are come euen to the period of their dayes and yet no man can say they are come to the beginnings of any true grace Thus although multitude of yeares should teach wisedome vnderstanding faith application yet may young Elihu truely obiect to the reproach not of a fewe that olde age is not alwaies wise Further vrging of this point although carried further in the deliuerie I purposely omit The Lord graunt all of vs whome it concerneth to learne thus much as is said In loue This second vertue beseeming the elder sort not onely as olde men but auncient Christians is brotherly loue which casteth eie vnto all the duties of the second table as faith principally to the duties of the former and most fitly ioined with faith as being the inseparable companion of it and such a marke as freeth it from imputation of deadnesse or vnsoundnesse Which vertue is inioyned euerie Christian olde or young both because it is the newe commandement of Christ as also a note of a Christian and true disciple of Christ Ioh. 13.35 and is besides the bond of vpright dealing in humane societie without which men were little better then wolues or wilde beasts But it is here rather commended to elder men who in this vertue as in the former and following graces must be more at the last then at the first and in whome this grace of loue must be proportionable vnto their faith for this may not be an infant if the former be of riper age but according to the proportion and growth of faith must loue abound And it must be obserued that our Apostle requireth not the vertue simply or in remisse degree or small measure but soundnesse in loue in such a degree and measure as that age seemeth of it selfe to call for Now if we would knowe wherein the soundnesse of loue consisteth it is then sound when it hath soundnesse 1. in the ground 2. order 3. seate 4. worke 5. durance of it First the true ground of all the loue of the creature is the loue of the Creator all the loue of man must issue from the loue of God and all duties of the second table must
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
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
vnregenerate men can performe and glorie in yea and that also which many of the heathen haue beene famous for seeing this must be a fruiâ— of the true knowledge of God reuealed in his word and performed by 〈◊〉 in the doer This vertue is the maintainer of all humane societie â—hen no mans bodie goods name are depriued of their due but haue all offices of loue performed them according to Gods will when superiours deale iustly with inferiours and inferiours acknowledge the superioritie of the other in and for God so masters with seruants equals with equals buyers with sellers and sellers with buyers which shall suffice to haue noted in generall seeing the particular workes of it are infinite The second point is the rules of practise the chiefe of which are these fowre First that rule of Christ which is the whole lawe and the Prophets Whatsoeuer ye would that men should doe to you doe ye likewise vnto them and on the contrary wouldst not thou then be circumvented deceiued by false waights or measures detracted in thy name c. doe not thou so to others the verie light of nature bindeth this on thee Secondly let no man seeke his owne things but the common good rather as euerie member in the bodie serueth to the good of the whole A deuillish rule is that euery man for himselfe and God for vs all for it is an enemie to all iustice which bindeth me to tender my neighbours yea mine enemies bodie goods name comming in my way as well as mine owne and farre different from Pauls rule let euerie man be seruant to an other for good Thirdly be readie to distribute and lend freely to the poore looking for nothing againe for there is iniustice as well in with holding that which Gods word hath made an other mans due as in purloyning his right from him Now the word commanding to giue to the poore according to euerie ones abilitie and to lend to the poore members of Christ if neede require freely to be hard hearted and straite handed in these cases is to be vniust in deteyning from the right owners that which God hath made theirs Let rich men especially thinke that they are not Lords but stewards vnder the Lord to distribute to the necessities of their fellowe seruants Fourthly walke diligently in thy calling idlenes is an open iniustice and the idle person should not eate for he eateth and drinketh other mens Beware here of excessiue pastime and recreation a neare friend to idlenes calling a man out of that calling wherein he is bound to walke diligently through the sixe dayes Besides the encrease of goods by gaming is a notable kinde of theft for it is the encreasing of a mans selfe with the damage and hurt of others by such a meanes as God neuer sanctified to such purpose so also he that decreaseth his wealth thereby is a starke theefe both to himselfe as also to his wife children the Church the poore whom hereby he robbeth of their right That rule of the Apostle must be remembred as a speciall meanes of righteousnesse Let him that stole steale no more but rather labour that which good is Now that we might the better practise these rules we haue sundrie motiues in the word of God 1. God hath appointed his kindnes vnto vs thus to be recompenced and herein will haue vs manifest the estimation we haue of his grace seeing therefore he hath set ouer his whole grace thus to be answered in our righteous dealing we in buying selling reporting and hearing reports in magistracie and subiection must shew what price we set on Gods mercie and this we do when all our dealings with men are a part of our obedience vnto God himselfe 2. This righteousnesse is called a brestplate whereby the heart is defended both against the assaults of Satan for euen hereby we make our election sure and lay vp good foundations as also against the slanderous tongues of men Hence Iob accused of hypocrisie cleared himselfe through the whole 31. chapter of his booke professing that he would neuer part with this righteousnesse which both proceeded from and â—estified the faith and vprightnesse of his heart 3. God hath made one man the store-house of an other and caused men not to liue as beasts euerie one to shift for himselfe but in societie for a more publike good for which cause he hath distinguished the seuerall callings and conditions of life in which he hath laid a peice of euerie mans welfare out of himselfe in some other so as he that liues not to others as well as himselfe liueth out of a lawfull calling For example in the magistrate the fatherles haue the right of a father the widowe of an husband the blind of eyes the lame of feet and so in other callings although not so publike 4. Whosoeuer would haue Gods image restored and renewed vpon him must exercise righteousnesse God is truth it selfe his image standeth in righteousnesse inward and outward wouldst thou be like vnto God practise this vertue in word and deede And this was Satans sinne he stood not in truth and righteousnesse but was a lyer and murtherer from the beginning vnto whome vniust dealers or speakers conforme themselues And godly First the proper worke of pietie will appeare in this definition Godlines is a grace whereby God is rightly worshipped both inwardly and outwardly I say rightly worshipped that I might both include the knowledge of the true God as he hath reuealed himselfe in his word and faith loue and a sincere heart as also exclude all false worship either of a false God or of the true God in a false manner whether in Pharisaicall hypocrisie or Laodicean coldnes and lukewarmenes I adde both inwardly For 1. God is a spirit 2. the inside must be washed first 3. all oblations sacrifices fasts almes vowes are reiected as abhominable without this Isai. 1.10 And also outwardly For 1. God requireth the whole strength 2. himselfe hath instituted diuerse outward actions of religion as the hearing of the word receiuing of Sacraments prayer obseruation of his Sabbaths wherein we must professe our selues to be his and wherein we cannot be wanting without some degree of contempt against himselfe 3. God hath created redeemed gouerneth and giueth his law to the whole man yea to euery member how it should be ordered both in his worship and out of it also The second point is the rules of practise and the principall are fiâ—e 1. Learne to knowe God as he hath reuealed himselfe in his word and reioyce more that thou knowest God shewing mercie iudgement and righteousnesse in the earth then in wisedome wealth or strength for all such reioycing as this is not good and will not hold out 2. Walke with God and this is done two wayes First by the light of his word Secondly by the sight of himselfe To doe the former thou must giue vp thy owne reason will wisedome affections
carefull inough to preuent and seeke out for helpe against the diseases which threaten the bodily death of their children and seruants take vp some care to remooue that euerlasting death which this euill threatneth and will certainely bring if in due season it be not repressed Teach thy child and traine him in the Scriptures from a child teach thy seruant the trade of Christianitie and godlinesse for thou art no lesse bound to deliuer him the principles of this calling as the particular to which he is bound vse good meanes to get them the light of knowledge opposed against this blindnesse of mind worke vpon their wills to breake them from the follies and vanities of youth opposed to this rebellion of will bring them at least to outward conformitie in their conuersation opposed to this generall deprauation of manners these things they will not forget in their age or if they do the perill is their own thou hast done thy duty one thing remember thy seruants thy children are all poysoned and haue need of some present antidote Verse 4. But when the bountifulnesse and loue of God our Sauiour towards man appeared 5. Not by the workes of righteousnesse which we had done but according to his mercie he saued vs by the washing of the new birth and renewing of the holy Ghost 6. Which hee shed on vs abundantly through Iesus Christ our Sauiour 7. That we beeing iustified c. Our Apostle hauing so largely described the miserable condition of man in his naturalls whose whole temper we haue seene to be such as carieth him to all rough and gracelesse courses he now setteth by it a liuely description of a new condition vnto which those who are good in Gods sight are called and this he doth in these foure verses in this order First by the principall efficient cause of it which is the bountifulnesse and loue of God fitly opposed to that hardnesse and vnmercifulnesse of men which was the ground of feircenes in their speaches and behauiours God was not so feirce against man but when we were in that miserable condition as he is the fountaine of all goodnes in himselfe so his gentlenes and philanthropie streamed out and the glorious beames of his grace shined out vpon vs through his Christ ver 4. Now this principall efficient is illustrated 1. by the time when 2. by remoouing the contrarie things which whatsoeuer they may seeme are so farre from beeing causes as they are rather diametrally opposed namely the workes of righteousnesse which we had done that is the verie best and floure of our workes which indeed had no righteousnesse here was no such thing concurring to the helping of vs into this estate but his meere mercie saued vs which assertion of Gods free mercie is inserted and repeated againe to take downe the arrogancie of some presumptuous spirits in those dayes This he doth in the former part of the 5. verse Secondly by the instrumentall or ministeriall efficient cause which helpeth vs into this change and new condition and this may be conceiued either proper and that is the renewing of the holy Ghost or typicall and sacramentall and that is the lauer of regeneration By which some vnderstand Baptisme in a larger sence including all the gifts necessarie to saluation as it is taken Ioh. 3.5 and 1. Pet. 1.3 because the verse following casteth eye to such places of the old Testament which speake not of the effusion of sacramentall water but of the plentifull powring out of such graces of the spirit as were prophecied to be in abundance conferred to the Church of the new Testament as Ezech. 36. I will powre out cleane waters Ioel. 2. I will powre out of my spirit that is the waters of grace vnto a new life But I will not leaue the high way where I may as I take it more conueniently goe in it I will speak of this lauer of regeneration in the stricter sence taking it for the sacrament of Baptisme for so I shall not confound things which the text seemeth plainely to distinguish the whole former sence beeing expressed in those words and the renewing of the holy Ghost as after in prosecuting them we shall see Thirdly this new condition is amplified by the finall cause of it and this ende is twofold 1. nearer hand namely our present iustification That by his grace we beeing iustified that is accounted righteous 2. more remote and further off but annexed and inseperably tyed vnto the former namely our future glorification when we shall be manifested to be heyres of life eternall which yet is not so farre off vs but that we haue sure hold of it by hope So as the whole carriage and meaning of these 4. verses seemeth to be this Howsoeuer formerly we were in our old estate lost in wandring and vagrant courses yet after that the most free loue and good will of God our Sauiour whose sole mercie alone mooued him in his sonne to embrace vs through the preaching of the Gospel did more clearely shine out then not of any workes of righteousnesse which we had done for what could we then doe but of his meere mercie he saued vs and to this purpose he powred vpon vs his holy spirit to the renewing of vs and the purging of our consciences from all the impuritie of them of which inward purging that lauer of Baptisme is a signe and representation wherein he doth not sparingly and drop by drop besprinkle our consciences with those pure waters but abundantly and with a liberall hand sheddeth them and powreth them ouâ— vpon our soules through Christ our Sauiour All which our good God hath done for vs that we might obtaine righteousnesse and all spirituall graces attending it and so might be led to the fruition of that glorie which he hath alreadie put in our hands by faith and hope which shall not make vs ashamed In the principall efficient we are to speake of three things in order 1. of this loue and bountifulnesse of God which is the positiue cause of our saluation 2. The time when it appeared vnto vs But when the bountifulnesse and loue of God towards man 3. The remoouall of a supposed cause not by the workes of righteousnesse which we had done but by his mercie he saued vs. In the first we must first distinguish these two words bountifulnesse and loue of God towards man The former noteth rather that natiue nesse which is in or rather which is his owne nature who is goodnesse it selfe and readie to be implied to the good of the creature The latter a communicated and participated goodnesse vnto others as a streame issuing from the former fountaine for it is said to be such a goodnesse as hath appeared And whereas the goodnesse of God shineth out in and to all his creatures not only in creating them all verie good but in the daily ordering and preseruing of them this is not such a generall goodnes but more speciall and
not is still borne or a dead child and vnder this I comprehend a cheerefulnesse to all the parts of the publike and priuate worshippe of God whereas the Prophet maketh it a note of a wicked man that he calleth not vpon God that is he casteth off the whole worship of God Wouldst thou then finde thy selfe to be a newe creature finde this change that the clouds of darkenes and ignorance are remooued that thou hast an heart of flesh that thou findest an abatement of thy sinnes and lusts that thou hast heauenly motions that thou vsest meanes carefully of thy spirituall life that thou growest by the nourishment of the word Sacraments prayer reading conference and other exercises of godlines and repentance this is the way of life which thou hast happily found thou art now much nearer saluation then when thou first beleeued Vers. 6. Which he shed on vs abundantly through Iesus Christ our Sauiour To come to the right meaning of this verse we must explane fowre things 1. the gift bestowed which that is the spirit as the former words import 2. the person bestowing him he that is God the Father 3. the measure of the gift 1. powred out 2. plentifully or shed on vs abundantly 4. the person meriting this gift that is Iesus Christ described here to be our Sauiour through Iesus Christ our Sauiour First the gift is the spirit or holy Ghost Quest. How can the spirit be bestowed Answ. In the spirit two things must be considered 1. his essence and person 2. his gifts and effects The former cannot be conferred for neither can his essence or person be concluded in the whole frame of heauen and earth and much lesse in the narrow corners of mans heart he beeing an infinite God equall with the father and the sonne But the latter may for so 1. Cor. 12.11 the Apostle speaking of sundrie operations and gifts â—aith all these things worketh the same spirit and this phrase must be vnderstood by an other Act. 2.17 where Peter alleadging the place out of Ioel 1.28 I will powre out my spirit thus explaineth it I will powre out of my spirit that is the sauing gifts and graces of my spirit such as here the renewing of the spirit by iustification and sanctification of which we shall heare mâ—re in the next veâ—se The second thing is the person bestowing the holy Ghost he that is the Father as ver 4. who as he is the fountaine of the deitie so of all good actions and operations Ioh. 14.26 But when the comforter shall come whom the Father shall send Obiect But Christ saith that he will send the spirit from the Father Ans. This maketh no difference in the thing the spirit proceedeth first from the father as the first in the Trinitie and from the Sonne as from the second in order in the Trinitie and he onely expresseth this order when he saith whome I will send from the Father for when the Father sendeth the holy Ghost it is by the Sonne in whom all our good is deriued but not as by an instrument but as from a principall efficient with the Father onely the second in order from the Father Thirdly the measure of the gift is noted 1. In that he is said to shed or powre him out he saith not he gaue or communicated or dropped or showred but powred him out which noteth the liberallitie and plentie of the thing conferred namely of the graces of the spirit called by the name of the Spirit himselfe that we might conceiue of the bountifulnesse of our God who seemeth rather to communicate the verie fountaine it selfe of grace then the streames and riuers of it In which Metaphor note by the way that the graces of the spirit are here compared to waters which most properly are powred out and that not vnfitly For 1. as water washeth the filthinesse of the bodie so these graces as the pure waters of sanctification wash and cleanse the soule from the corruption and sinne of it Ezek. 36.25 I will powre cleane water 2. water hath a naturall qualitie to extinguish heat and quench the thirst of man and beast so onely these waters bring with them refreshing against the hotte wrath of God which otherwise would prooue a consuming fire for he that drinketh of this water shall neuer thirst more that is he shall neuer wish that grace sooner whereof he shall not drinke to sacietie 3. water softeneth the earth and maketh it fruitfull so these graces of the spirit mollifie the heart so fitteth it vnto all good works which are the fruits of the spirit without which we should be as the heath in the wildernes and as a parched land which seeth not when any good commeth But the second word whereby this immeasurable grace bestowed is signified is the aduerb abundantly or if we wil goe nearer the original richly and so when the Apostle writ this Epistle the spirit was indeed abundantly powred out and that in three respects First in regard of the diuerse kinds of gifts then powred out as 1. The common gifts of the spirit which all good and bad partake in were in greater abundaÌ„ce theÌ„ euer before bestowed such as the gifts of illumination outward calling profession of the truth common generall faith 2. The more especiall gifts of sanctification the which our text most aimeth at as of faith regeneration loue hope c. for so the Apostle seemeth to restraine the graces he speaketh of saying on vs who are renewed by the holy ghost As both the prophet Ioel and Peter speaking the same thing seeme to doe the one mentioning my seruants my handmaids the other speaking of such as inuocate and call vpon the name of the lord and to this purpose we might shew what a number were daily conuerted and how in those dayes the kingdome of God was taken by force 3. More extraordinarie and miraculous gifts which were more proper to those times and in great abundance distributed are here included as the gifts of tongues of healing diseases casting out deuils porphesying command of death after a sort to take and leaue mens bodies and sundrie such other very frequent then aboue all times before or since SecoÌ„dly these gifts were plentifully powred out in regard of the persons people vpon whom they were conferred not now vpon some few Iews or handfull of people as before Christs ascension but vpon all flesh saith Ioel 2.28 vpon euerie nation vnder heauen saith Peter Now both Iew and Gentile bond and free circumcision vncircumcision all respect and acceptation of persons remooued haue equall part and promise in these graces Thirdly in regard of the meanes in which the spirit now conueled these graces that is the word Sacraments and ministerie of the new Testament which farre exceeded in glorie all that ministerie that euer was before it For in former time they sawe in their ministerie things a farre off in types shadowes clouds but
commanded not done of faith Answ. No for though both be condemned yet the iudgement of the latter is farre easier and the stripes farre fewer for it is easier for some then for others of them who are all condemned Vse 1. There can therefore be no iustification by workes as the Church of Rome teacheth if they can be onely the fruits of persons alreadie iustified 2. Neuer content thy selfe that thou doest good workes of charitie liberalitie mercie or deuotion publike or priuate vnlesse thou hast a ground in thy selfe that they are fruits of sauing faith which hath purified thy heart and so brought thy person and worke into acceptance for before this time let them seeme in thine eies neuer so bright glistring yet are they no other in Gods then shining darkenesse and beautifull deformities It is not thy honest meaning nor diligent deuotions nor good intents which bring acceptance to a worke but faith working by loue deceiue not thy selfe in that thou hast done that which thou wast commanded for it is the presence or absence of faith that putteth a difference in the same worke done by vertue of the same word Caine offereth sacrifice to the Lord so doth Abel Phineas is zealous for the Lord so is Iehu Peter weepeth for his sinne against Christ so doth Iudas also here is the same worke but not the same acceptance where is the difference now By faith Abel offered a better sacrifice then Caine and if Peters faith had failed so had his fact too as well as Iudases If thou prayest pray in faith beleeue and thou shalt receiue If thou hearest mingle the word with faith else it becommeth vnprofitable and so in other dutyes 3. This sheweth that numbers are vncapable of the doctrine of good works and therefore Ministers must be wise to propound it in the due season of it and first labour in rooting faith in mens hearts these fruits will easily rise Doctr. 2. Professors of the Gospel are aboue all other not only called to the practise of good workes but to be the first and forwardest yea lights and leaders vnto others 1. In regard of their present estate they are the children of their heauenly Father and therefore must resemble him and so walke as they may testifie themselues of this houshold of faith for what a dishonour were it to their high calling to be exceeded and outstripped of Infidells They are Gods workmanship created in Iesus Christ vnto good workes They haue receiued the spirit of grace which onely can make them fruitfull as good trees laden with the fruits of righteousnesse They are inlightened in the knowledge of Iesus Christ wherein it were a shame to be either idle or vnfruitfull and not to shine out as the lights of the world in holding forth the word of life in all godly conuersation Secondly that such as beleeue may be blamelesse and so put to silence the ignorance of foolish men for this is Satans olde policie whereby in all ages he hath turned away the hearts of many from the truth and whereof though he be discouered he disarmeth not himselfe at this day that when the Apostles themselues and the teachers in the Church succeeding them deliuered the truth of the doctrine of iustification by faith alone without the workes of the Law he would alwaies thrust in some professors into the Church that vpon this occasion did ruine the grace of God into wantonnesse and then raise a generall slaunder of the doctrine as though it were onely a doctrine of libertie euen as at this day the Papists slaunder vs as enemies to good works onely because we thrust them out of Christs chaire Now to auoid this ordinarie scandall the professors of this same doctrine must especially for the honour of God and his Gospel and their profession of it be carefull to become patterns in their liues of the faith they doe professe The fruit whereof shall extend it selfe yet further then the stopping of the enemies mouth euen to the winning of them or others that are yet without who by such godly conuersation shall be by little and little enclined to like the word and so be conuerted to the profession and practise of it at the length Nay this fruit is not onely reaped by others without but no small benefit redoundeth to the professors themselues who hereby make their owne election sure and iustifie to themselues and others that faith which iustifieth them before God 3. The danger of the neglect of this dutie vrgeth it he that knoweth his masters will and doth it not shall be beaten with moe stripes Tribulation and anguish shall be to euery sinner first to the Iew and then to the Gentile Why first to the Iewe because they were the professed people of God professors of the law possessors of the oracles hearers of the Prophets but despisers of the meanes of saluation they therefore shall be first and heauiest iudged Vse 1. If we professe our selues by faith to be set into Christ we may examine the truth of it hereby that then we cannot but be fruitfull trees of righteousnes beeing remooued into so sound a stocke and fruitfull a soile Whosoeuer then are not much and often in the workes of godlines loue and mercie may well suspect their estate 2. Whatsoeuer things are honest pure iust and of good report let beleeuers thinke on these things let them thinke that such precepts belong properly to them it beeing a truth that all exhortations in Scripture are first and directly made to those who in some measure are freed to acceptable thogh not full performance of the same whereby let beleeuers prouoke themselues to more diligence seeing vnbeleeuers cannot tell what way to beginne in them 3. Carrie a diligent eye and watch ouer thy life and euery action of it before thou entrest into any action examine whether it will glorifie God and dignifie thy profession or expose it to contempt and make that holy way euill spoken of 4. Watch opportunities to do good take them when they are offred before they slippe thee yea seeke them that thou maist euer haue something between thy hands to glorifie God and his Gospel withal 5. Craue wisedom at the hands of God wait at her gates heare counsell from her mouth lay vp the rules of the word for the ordering of thy heart and life thus shalt thou be able not onely to passe euerie day more innocently then other but become also a clearer patterne of weldoing and more conformable to this rule of our holy Apostle But how may Christ come and find a number of lazie Christians in his vinyard to whom he may say why stand ye idle all day long why did you not promise me you would goe into my vineyard work and do ye not or are you in so goodly a field and can you want worke haue yee done all your husbandrie about home in your own hearts
in your callings and seuerall conditions of life then look abroad into the field of my Church and there you shall not want wherein to employ your strength counsell exhortation mercie loue zeale diligence and all the graces yee haue Neither is it harder to set Christians on worke then to hold them vnto it The profits and pleasures of this life call them often from the speciall busines of Christianitie because they enquire not whether in such seuerall actions they seeke God or themselues What am I a beleeuer I should in euerie action glorifie God testifie my faith beautifie my profession edifie my brethren I ought to winne the ignorant bring on the weake or at least stoppe the mouth of the enemie who will be readie to say You may see what a slight excuse will serue any of them all to misse a sermon what a slight profit will make them forget themselues their father whom they professe and their Fathers house what a slender busines will interrupt and breake off for the time their family duties what a trifle will make them at oddes and suites with others yea themselues for they can be as contentious as any other Alas am not I a Christian a beleeuer am I not called to better things haue I not promised better should I make the deuill glad his instruments reioyce Gods spirit sad his children heauie should I occasion profane ones through my sides to wound all my profession should I open a Papists mouth or harden him against the truth should I cast backe weake ones by such fruites in me a professor should I cast off the care of my brethren and bring shame on all my fathers house Haue I faith or are these the fruits of it would it not rather be fed still in the ministerie would it not vpon all good occasions be working by loue can a beleeuer be so slacke so heauie so idle so secure so couetous so contentious so scandalous as I am oh I must looke better to the matter When I first entred into the wayes of God I said I promised I would looke to my waies I would not offend in my tongue in my hand in my eye in my life and conuersation and by Gods grace hereafter I will pay these vowes to the Lord in the sight of all his people Now for watching opportunities seeking occasions of doing good we feare them we flie them we avoid charitable motions and repute it our wisdome not to heare them selfe loue and selfe ease slaieth our profession deadeth our faith and burieth our loue to God and to men can working faith be so idle or beleeuing persons so workles or trees of Gods orchyard so fruitles shall greene leaues make vs good trees or good words good Christians Let vs pull out our hands out of our warme bosomes and fall to worke and leaue idle iangling It would bee more for the honour of God and his Gospell if professors would either doe more or say lesse practise something like or professe nothing at all Where is the communion of Saints become when doe professors meet together to edifie themselues by godly conference when enquire they one of an other where is a poore christian either sicke or in other distresse that we may gather him a little releefe were not such a fellowship as this likest vnto the purest Primitiue Church in the dayes of the Apostles themselues and were it not now fitter for beleeuers then liue so priuately minded as many as though we could not be religious vnles as of olde we cloister our selues like Monks liuing within our priuate wals feeding vp our selues storing vp for ours but forgetting Iosephs affliction And surely what is the cause we see not such a comfortable communion but because those that beleeue in God are so heauie vnto good workes the richer sort which should be as great wheeles to set forward the poorer either looke bigge vpon them or for other employments haue not so much leasure as they their own ploughs must forward whatsoeuer become of Gods and the poorer sort want both meanes and example Doctr. 3. In that the Apostle willeth Titus to affirme these things deliuered and addeth this as a reason because they are good and profitable we obserue that Ministers in their teaching must haue respect to these two things 1. That they deliuer true sound and good matter in it selfe 2. That it be profitable for the hearers First it must be true and sound else are they not of Gods sending for whom he sendeth he furnisheth with a word of truth as on the contrarie Satan is a lying spirit in the mouthes of seducers Now then is it true when it is deuided aright and then deuided aright when it is truly and properly grounded on the place whence it is raysed as also when it is truly and rightly applied Ayming 1. to please God and not men or the times 2. to beate downe sinne and not open a doore to libertie or licentiousnesse 3. to comfort and encourage such as walke vprightly and not make the hearts of those heauy to whom the Lord speaketh peace Let the doctrin be neuer so true if it be misaplied it ceaseth to be Gods who alwaies speaketh to the heart of his children Secondly it must be profitable as well as true For 1. euery thing in the Church must be done to edifie and consequently spoken also 2. All assemblies are appointed for the profit and for the better of the Church 1. Cor. 11.17 3. The commandement is to deliuer nothing but what may breed godly edifying 1. Tim. 1.4 and not to striue about words to no profit 1. Tim. 2.14 bounded with a threatning that the Lord will come against such Prophets as seeke out vaine things and such as bring no profit to his people Ier. 23.32 4. examples Paul professeth of himselfe that he kept nothing backe which was profitable Act. 20.20 Nay the Lord himsâ—lfe setteth himselfe a worthy example hereof to all teachers and preachers Isa. 48.17 I am the Lord thy God which â—eacheth thee to profit and leadeth thee the waie thou hast to goe Vse 1. It is not inough that a Minister be a great scholler but hee must be a true teacher too Many a learned man is a false Prophet wherof we haue pregnant example in the Church of Rome in whom we see the speach true that in Gods matters the greatest clearks are not euer the wisest men It is obserueable also in the Scribes Pharisies and Rabbies of the Iewes that depth of learning hath not alwaies the truth cheyned vnto it but that the Lord according to his accustomed manner working in and by weake things often reuealeth more sauing wisdome to some poore contemned humble soule then to all the great clearks who may otherwise professe that they haue the very key of knowledge which is not spoken that any should hence be emboldned to contemne so excellent an ornament as leaâ—ning is but only to shew that the Lord
First in regard of God good workes haue their necessarie vses As 1. that his name may be glorified by the professors of it for it tends greatly to his praise when in such workes as himselfe hath commanded his children testifie their obedience and thankefulnesse 2. that his Gospel may be beautified and adorned of which see cap. 2.10 3. that himselfe may be pleased and delighted as men with sweete smels with such sweete smelling sacrifices as these be Heb. 13.16 Philip. 4.18 these are the myrrhe and the spice which Christ gathereth when he commeth into his garden Cant. 5.1 Secondly in respect of our neighbour these good workes of mercie and beneficence haue their excellent and necessarie vses for euerie Christian is a fruitfull branch of that vine whereby both God and man is cheared And whereas our neighbour is either vnconuerted or converted they want not their speciall vse in regard of them both First for the vnconuerted they are either elect or reprobate If they be elect they may hence be prepared to their conuersion and woone euen without the word to the liking of the word and profession which they see so holy so charitable and so plentifull in good works Thus saith the Apostle that vnbeleeuing husbands may without the word be wonne by the godly conversation of their wiues and the same Apostle exhorteth the scattered and conuerted Iewes to haue their conuersation honest among the Gentiles that they which now did speake euill of them as euill doers might by their good workes be prouoked to glorifie God in the day of their visitation But if they be wicked and belong not to God yet by the godly liues of professors they shall be 1. restrained that they cannot so boldly rush into and tumble in their sinnes as they would no more then Herodias could quietly enioy her sinne so long as Iohn Baptist was aliue Mark 6.19 2. they shall haue their mouthes stopt and put to silence when they would gladly open them wide against the truth and the professors of it And this is the will of God that by weldoing we put to silence the ignorance of foolish men 3. they shall be convinced and condemned in their consciences and so prepared for the iudgement of God and thus the Queene of the South condemned the Iewes and Noah by building the Arke condemned the old world Heb. 11.7 Secondly If the neighbour be conuerted he is either weake and then he is hereby confirmed strengthed and brought on or else he is strong and then he is further prouoked yea his heart is gladded and further knit to such a one as in whom he seeth such sparkles of Gods image to shine And thus was Titus his inward affection more aboundant toward the Corinths when he remembred the obedience of them all so was Pauls also by the faith and grace of the Philippians 1.5 Thirdly in regard of our selues they haue many necessarie and profitable vses As 1. to make our election sure to our selues 2. Pet. 1.10 2. we may by them discerne the soundnesse of our owne graces as sauing knowledge will be operatiue liuely faith will be working effectuall loue will be an hand giuing out sound hope will be purging Christian thankfulnesse wil appeare in good works which are called sacrifices of thanksgiuing true charitie and mercifulnesse will go beyond that mouth-mercie of which Iames speaketh for else all is vnsound whosoeuer saith he loueth God and keepeth not his commandements is a lyar 1. Ioh. 2.3 for that loue of God or men is vnsound which is in tongue word but not indeed and truth as witnesseth the Apostle 1. Ioh. 3.18 3. by these fruits other men also may discerne the soundnes of our faith and graces for although good workes cannot iustifie the person before God yet they must iustifie the faith of the person before men and therefore Iames saith shewe me thy faith by thy workes and of Abel is said that he obtained witnes that he was righteous in that he offred a better sacrifice then Cain Heb. 11.4 4. They doe our selues good both in this life and in the life to come 1. In this life they profit vs in our outward estate and inward They bring blessing to our outward estate for God hath promised that he that watereth shal haue raine and that the mercifull man shall not want yea they drawe vpon vs not onely the blessing of God but of men also who blesse the mercifull man by many prayers which Iob made no small account of when in the depth of his distresse hereby he comforted him selfe that the blessing of the poore came vpon him Thus Onesiphorus his mercie towards Paul beeing at Rome in trouble brought the feruent prayers of so great an Apostle vpon himselfe and his house 2. Tim. 1.18 Besides this they doe our names good and helpe to purchase a good report which is better then a pretious oyntment Abraham by his workes was commended that he was iust Iam. 2.21 and of the good and mercifull man it is said that his name shall not be put out As for our inward estate they make that farre more thriuing for euerie grace is strengthened by the execrcise of it as no talent was vsed but to encrease for as prayer is increased by praying and knowledge by instructing so is loue by almes and mercie by distributing without which exercise all would rust and become as a sword kept in the scabbard till the heart become like the sluggards field ouergrowne with thornes and briars but most vnreadie to any good worke 2. In the life to come they are profitable for they procure a mercifull reward and beeing a sowing to the spirit we shall reape of them in the haruest life euerlasting yea and more they procure a proportionable measure of glorie for according to the measure of faith and grace in the worke the recompence may well be thought to be a cuppe of cold water shall not loose the reward but yet he that soweth more liberally shall more liberally reape And as in hell are degrees of torments for some shall be beaten with more stripes some with fewer and it shall be easier with some then other and yet both condemned so is it probably held that in heauen shall be degrees of glorie for some shall shine as the firmament some as the starres in which is greater light yea one starre differeth from another in glorie and this according to the gayning of talents for he that gaineth fiue talents shall rule ouer fiue cities and he shall rule ouer tenne cities that hath gayned tenne talents Not that the gayning of the talents meriteth any such recompence no more then a cup of cold water giuen to a disciple in the name of a disciple or a mite cast into the treasurie neither of which shall loose their reward but because faithfull is he which hath promised Vse 1. This doctrine meeteth with that slanderous
it selfe and cannot lie it beeing a part of his word who can neither deceiue nor be deceiued 2. because the penmen of it were inspired by the holy Ghost and spake and writ as they were mooued by him who is called the spirit of truth Ioh. 14.17 3. because it is a doctrine of Christ and aymeth at him who is the the truth principally as well as the way of our saluation Whence it is that the Apostles often stile it by the word of truth as Eph. 1.13 After ye heard the word of truth euen the Gospel of your saluation and Coloss. 1.5 For the hopes sake whereof ye haue heard before by the word of truth which is the Gospel True it is that the Lawe is a true word without all error but yet neuer thus called For the morall law will not now affoard such a truth as by which a sinner can be iustified in the sight of God and the ceremoniall law although it doe acknowledge such a truth yet was it a farre off and in types and not in the truth but the Gospel onely is such a truth as whereby we are raised to saluation Vse 1. Ministers must rightly devide this word of truth as such who would be approoued of Christ both the author and subiect of it for the more notable the subiect is the more care must there be in handling it Which the Apostle Peter teacheth If any man speake let him speake as the word of God The word of truth would be truely dealt with purely preached wisely applyed and so faithfully dispensed as that both God and good men and a mans owne conscience may approoue his worke 2. This word so purely handled shall euery soule finde to be truth it selfe so as beleeuers shall not faile of the saluation published in it and vnbeleeuers shall as surely meete with condemnation seeing hereby they are condemned alreadie 3. Not to haue this truth seated in our hearts is a fearefull case for it argueth a man to be giuen vp to error and delusion 2. To doubt of any part of it is to giue a lie to all the rest 3. To seeke for saluation out of it or besides it as the blinded Papist doth is to cleaue to folly and falsehood 4. To despise this truth is to contemne great saluation for if to despise Moses law bringeth death without mercie how much more sorer punishment is he worthy of which treadeth vnder foot the Sonne of God 5. But to fight against this truth is most wofull for it is strongest and will preuaile neuer man lifted against the truth but he found it too heauie for him neuer man spurned against it but to the bruising of himselfe Secondly the knowledge of this truth is the ground of faith for so our Apostle would haue vs conceiue that the faith of the elect is raised vpon knowledge of the truth as the matter of it and in this sence we read that faith is called the faith of truth euen for this reason because it is begotten in the acknowledgement of the truth and Paul in asking that question How shall they beleeue except they heare plainly concludeth that no hearing of the truth no faith in it and how may he that runneth read in the Scriptures that to whomsoeuer faith is giuen they be such as are taught of God such as to whom the holy spirit is become a schoolemaster who openeth their vnderstandings that with much assurance they can see and acknowledge the truth for seeing faith is much more then an vncertaine opinion or wauering fancie it followeth that that knowledge which is the ground of it must be no shaking reede with euery winde but a certaine acknowledgement of the truth approouing of it and assenting vnto it Neither may we thinke that the spirit of truth traineth men in blinde and vngrounded conceits nor leaueth their hearts in vncertainties but that wheresoeuer he worketh such an eminent grace as faith is he maketh men able in some good measure to giue a reason of the hope that is in them And as little reason haue we to conceiue that the worke of the Ministerie is to build castles in the ayre or the castle of faith without a foundation but that Ministers are sent to make the misteries of saluation cleare in the euidence and demonstration of the spirit and so lay men on that foundation to become a spirituall house consisting of liuing stones fit for the honour of the Lord. And to ende the proofe notably doth the Apostle Paul prooue the effectuall faith of the Thessalonians from this ground of it for our Gospel was not vnto you in word only but in power and in the holy Ghost and in much assurance which place must be vnderstood so to be both in the teachers and the hearers as the context declareth Vse 1. If knowledge be the ground of faith then sleight is the faith of the most whatsoeuer men professe Numbers of most silly creatures swarme euery wheare who pretend and presume vpon as strong a faith to God ward as the best preacher of them all and yet liue no better then Atheists euen without God in the world without the knowledge of his waies without his feare in their hearts to loue God aboue all and their neighbours as themselues is but a breath with them to beleeue in Iesus Christ is so naturall as they neuer doubted of it all their liues to bring forth fruits of faith whose propertie is to worke by loue in the obedience of the Commandements of the first and second table this they do they hope as well as God wil giue them leaue or as others of their neighbours do whereas alas euen their speach bewraieth them to be destitute of vnderstanding and consequently vtterly voide of the faith of truth 2. If the ground of faith must be a certaine knowledge of heauenly truth then hereby 1. is ouerturned that fond distinction of the Papists which masketh there more then Egyptian blindnes ioyned with wilfulnes and obstinacie vnder their modest vaile of vnexpressed faith or the faith of lay-men whereby if they can professe themselues Catholikes liue and die in the beleefe of their falsely so termed Catholike Church although they know not what it beleeueth it is sufficient for their saluation And indeed be that professeth that religion which like the apples of Egypt will abide no touch had need leane vpon an implicit faith And so some of them pretending more learning thē is common among them beeing pressed by argument haue thought they haue learnedly enough answeared in saying that their Doctors can answer for them But who seeth not these Pharisies taking away the key of knowledge and incurring that we denounced against such as will neither enter themselues nor suffer others to enter into the kingdome of heauen for surely if little or no knoledge little or no faith of a mans owne were enough how vnwise was Paul so to trouble
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
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
state of innocencie betweene innocent persons in an innocent place that it was an estate blessed by God before the fall and after the fall had the same blessing renewed vpon it to Noah and his children as though they had forgotten that the Sonne of God had sanctified it by his presence graced it by his first miracle called it a coniunction of God whome God hath ioyned c. as though they would not knowe what the Apostle had said that euery ordinance of God is sanctified by the word and prayer and that all things are pure to the pure and this institution so especially as that the infidel husband is sanctified in the beleeuing wife and the vnbeleeuing wife in the beleeuing husband and that the woman thorough bearing of children shall be saued if she continue c. But what should I light so many candles in such sunshine were it not to discouer their monstrous delusion Secondly are none commanded to be holy but the Priests and not as well all the Israelites or was that sanctitie any other but that which standeth in pure heart good conscience and faith vnfained in innocencie and loue towards God and men Now if all such as thus must be holy are inhibited mariage where should we seeke an holy seede Thirdly if the Priests had some legall purifications which must be vsed before they appeare and approach before the Lord were they not all typicall representations of that spirituall holines wherein euen we ought to resemble them and beeing so are they not all dated or if we consider them as they were also antetypes of Christs puritie the high Priest of a better couenant are they not expired or if the Popish Priests will be so exact in imitating them let them giue vs a reason why they follow them not in all such rites of that kind as well as in some for when the Preists entred the tabernacle they were prohibited the vse of wine Leu. 10.9 neither must they at any time meddle with the exequies and funeralls of the dead neither must they be shauen Leu. 21.1.5 but to imitate them herein would not stand with their ease or profit And yet notwithstanding all these purifications was it neuer concluded that Priests and Leuites might not haue their wiues but if any found reason may be gathered from their example it might rather be thus framed Euen the Priests and Leuites had their wiues and much more may the Ministers of the newe Testament As for that they obiect out of Isay 56.4.5 The answer is readie and plaine that the Prophet speaketh not of any that had vowed continencie but of such as had been made Enuches involuntarily to whom that comfortable promise is made not for their continencie or beeing Enuches but for keeping the sabbath choosing the thing which was pleasing to God and taking hold of his couenant Obiect Further out of the new Testament they alleadge many things especially out of the 1. Cor. 7. as where Paul wisheth men to be without distraction ver 5. to abstaine for a time to giue themselues to fasting and prayer 7. where is concluded that this estate hindreth the exercises of pietie and therefore intolerable in a Minister and further where he saith that the vnmarried careth for the things of the Lord but the married rather care how to please one another v. 32. and those that are vnmarried it is good so to abide and he that giueth not his daughter doth better and the widow is more blessed if she so abide ver last Ergo. No Minister may marrie Ans. Doe not these men bewray the nakednes and pouertie of their cause when they are glad to snatch here and there a word to wrest against the authors meaning without due regard yea with vtter neglect of the scope and all circumstances of the place for to whom writ the Apostle was it not to the whole Church of Corinth so as by their collection it was not lawfull for any man or woman of that citie to be married 2. what times writ Paul in was it not in times of most heauie persecutions which in all that chapter he had a speciall eye vnto 3. In what manner writ he doth he not say that he writ this by permission not by commandement v. 6. doth he not affirme that euerie man hath his proper gift according to which he is to walke v. 7. 17. doth he not professe that he speaketh for their commoditie as giuing them an wholesome counsell and not to entangle them in a snare v. 35. and that which he speaketh is in regard of the present occasion and necessitie v. 26. notwithstanding all which no married persons may defraud one another v. 5. and much lesse depart one from an other v. 10. 4. For the matter alleadged Because the Apostle would haue all Christians as free from distraction as might be and because they must abstaine too extraordinarie fasting and prayer which those dangerous dayes and tyrannicall times called vpon them for the place not beeing meant of ordinarie prayer can it be wrâ—ng out of the place that marriage therefore must be vowed against either of them or much lesse of any other sort of men Againe because the Apostle speaketh of some carnal persons matched together that they regard the things of the world and the pleasing one of another aboue the pleasing of God can any shewe of argument evince that therefore either marriage is vnholy or is of any sort of men to be disavowed for that the place must be so vnderstood is euident else what shall we think of Abraham and Sarah Isaac and Rebecca Elcanah and Annah Zacharie and Elizabeth Aquilla and Priscilla shall we thinke that these faithful couples cared not for the things of god and if they did why cannot other beleeuers and if mariage were such an enemie to prayer and hinderance of pietie in it selfe as they would make it why are all Christians commanded to pray continually to possesse their vessels in holinesse and honour how is it that we reade of families called Churches how could any man say I and my house will serue the Lord how doth the wise man say that by a wise woman the house is built vp And indeede where God giueth such a one a man is freed from many distractions and findeth his wife a fit helpe made vnto him whereas it was not good for him to be alone Finally as all married persons neglect not so all single persons seeke not the things of God for we reade of many foolish virgins Furthermore where the Apostle affirmeth it to be good to abide single either in virginitie or widowhead and not to giue the daughter in marriage c. and that onely in regard of the present times shall no time afford lawfulnes for some sort of men to marie And that those precepts are so to be vnderstood the Apostle himselfe expresseth for if good were opposed to euill of sinne then had the Apostle contradicted
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
manner art to be Gods peculiar not as all men by creation nor as all godly men in respect of election and sanctification but besides these by reason of thy function art or art to be in speciall seruice about God flie these things that is preserue thy selfe from these noysome lusts the breeders of most filthy and detestable cogitations and practises And if any Timothie should aske But how may I flie these Paul giueth direction in the same place If thou wouldest auoid such noysome guests as these are then 1. follow righteousnesse deale iustly giue euery man his owne as couetousnes reacheth to it selfe the things of another 2. pietie couetousnes is idolatrie practise thou pietie which is great gaine and giueth good contentment 3. faith a ground of couetousnes is vnbeleefe but faith is a maine fruite of pietie follow faith and thou shalt not distrust Gods prouidence nor carie thy selfe as one cast off and left to shift for thy selfe but shalt looke vp to thy father and waite vpon that hand which feedeth the verie sparrows yea the rauens when they call vnto it 4. loue to men a fruite of faith selfe loue occasioneth couetousnesse but Christian loue seeketh not her owne things much lesse other mens 5. Meeknes wayting and expecting Gods comming to the supplie of our want opposed to the pride and arrogancie of the couetous and rich 6. Fight the good fight of faith striue by faith patience and praier against all these lusts of infidelitie distrust earthly mindednes and such like 7. Laie hold on eternall life beeing called by faith and hope lift vp thy heart and affections to heauenly conuersation thy treasure beeing there let thy heart be there also Let schollers set apart to the Ministerie meditate often vpon this place Let Ministers consider they cannot both performe their dutie and make tents as Paul could and therefore they must lay aside such secular busines as distract them from fitting themselues to teach their people and in teaching so to carie themselues that out of the testimonie of their consciences they may be able to say with Paul Act. 20. I haue desired no mans gold siluer or garments yea and their people also may see and say of them that they haue sought them and not theirs yea not their owne priuate profit but the profit of many that they might be saued Preists and Iesuites are content to venture life and limme to winne men to Romish religion and how much more should Ministers of God be content with any condition to gaine men vnto God Doctr. Out of the epithite added to withdraw the hearts of men from couetousnes calling that a filthy lucre which is gotten by it we will note two more generall instructions First That there is much filthy lucre and gaine which euery Christian must abhorre which is the rather noted because men of filthy and corrupt mindes thinke any gaine cleanly and sweet inough let it be gotten by hooke or crooke or blowne in by any winde But we are to know that much gaine is filthy on which the Lord will one day so blow as the third heire shall haue little cause to smile in it Now according to our former interpretation whatsoeuer gaine it is the prosecuting whereof may argue a base and filthy minde or whatsoeuer is ioyned with any sinne that is a filthy lucre But because men are loath to take knowledge of such a sweete sinne in such generalitie I will in particular giue some tast hereof and then vse some motiues against it For the former I will comprehend it in three rules First all vniust gaine in dealing whether in bargaining or out of bargaine is filthy lucre In bargaine as selling things 1. vnprofitable for the Church or common wealth 2. vnsaleable as 1. Church-patrimonie as Symonists 2. liberalitie as vsurers 3. time as most Chapmen and Marchants 4. lies as lawyers of knowledge defending bad causes Thirdly things knowne to them to be defectiue either in substance or vse whereby they become of vniust price either in that they are not of that profit to the buyer they ought or that quantitie because of vniust weights or measure but most of this is confessed filthy lucre Out of bargaine 1. That gaine which any man taketh for some dutie which he neglecteth or omitteth the sinne of Nonresidents idle or idol and insufficient Ministers 2. That gaine which is taken by vnderhand corruption as bribes which blinde the eyes of the wise to the staying or peruerting the course of iustice 3. That which accreweth by vnwarrantable or vniust policie as for a man to breake and become banquerupt to enrich himselfe an vsuall course but dishonest inough yea an horrible theft in many deseruing no lesse punishment then our lawes inflict vpon theft 2. Rule All that gaine that is gotten by gaming for mony as by carding dicing bowling wherein men seeke to benefit themselues by other mens losse is a filthy lucre For euery penny must be accounted for and if it be not patrimony or gift ought to be gotten in the sweate and labour of a lawfull calling And consequently all such gaine as comes in by partaking and abetting in these sinnes as to make gaine by conuerting their houses into gaming houses stageplay houses or tipling houses all which are the receptacles and roostes of filthy and vicious persons and the gaine therefore cannot be but filthy the last of which three although there haue beene and might be a necessarie vse of yet such is the common disorder of them generally that in stead of alehouses we may call thē hel houses for a Christian man need no other hell then to be next neighbors vnto them but if there be any better ordered I speake not a-against them 3. Rule All that gaine that goeth hand in hand with the violence of any of Gods laws is filthy gaine As that which is gotten by needles oaths true or false against the third commandement or by riding out on the Sabbath day or staying at home by employment in the ordinarie calling out of verie extraordinarie necessitie against the fourth or the price of an harlot against the seauenth or by stealth and vailes whereby men vnconscionably shape out their owne commoditie out of another mans cloth or by any manner of oppression and grinding the faces of the poore as by monopolies enhansing ingrossing and regrating corne or other commodities against the eight or by lying and dissembling which is as ordinary with many as their trading is against the ninth All these with diuerse other kinds almost against euery commandement are filthy lucre Of all which the Apostle speaketh 1. Thess. 4.5 Let no man oppresse or defraud his brother in any thing and addeth two reasons 1. because the Lord is the auenger of all such things 2. because we are not called to vncleannes but vnto holines implying that these are practises farre vnbeseeming that holines vnto which a professor of Christ is called as in Eph. 5.3.5
can want and abound I can be full and hungrie in euery condition I can be content If the world come in vpon thee vse it as not vsing it if it doe not yet account the present condition the best for thee because the Lord doth so account it and the way to get wealth is to giue it vp into Gods disposition as Abraham by offering vp Isaac to the Lord kept him still 2. Turne the streame of thy desires from earthly to heauenly things making with Dauid God thy portion then shalt thou be better without these then euer thou wert or canst be with them Zacheus when he had Christ was rich inough although he had not a quarter so much as he had before and for his graces esteeme them aboue goods crauing with Salomon wisdome before wealth the blessing of Iacob before Esaus pottage Especially labour to feele the want of Christ aboue all things for this hunger would starue the other and worke this effect that while the foole gathereth riches to himselfe and is not rich in God thy conuersation shall either be without couetousnesse or if at any time thou couet it shal be certaine not vncertaine riches which thou maist treasure vp in heauen and then send thy heart after them while the other are fit onely to fixe the hearts of the possessors in the earth Hereunto agreeth that of Paul to reioyce in the crosse of Christ by which the world shall be crucified to thee and thou vnto it for once beginne to reioyce in the things which he hath done and suffered for thee and thou wilt beginne also to account of all things as doung in comparison of him hereupon the world will beginne to frowne on thee and hate thee and then shalt thou with more ease hate it and thus daily the more thou risest with Christ the more wilt thou seeke the things that are aboue 3. Thou must goe one step further daily to crosse the affection directly 1. by daily seeking the assurance of the pardon of sinne 2. by daily prayer against this sinne especially 3. by daily reading the Scriptures which are the sword of the spirit to cut off such lusts wisely obseruing and applying such places as most crosse it 4. by beeing readie to do good and distribute and exercising liberalitie vpon all good motions and occasions So Paul counselleth rich men to become rich in good works 1. Tim. 6.18 The earthly minde will say these are hard taskes but let such a one consider how hard it is for a couetous rich man to get into the kingdome of heauen Vers. 8. But harberous one that loueth goodnesse wise righteous holy temperate Now the Apostle proceedeth to make enumeration of those vertues which in the Minister are to be opposed to the former vices of which we haue spoken at large and these vertues are opposed either specially as to couetousnesse hospitalitie to frowardnesse loue of good things and men to drunkennesse wisedome and sobrietie or else more generally two other vertues are set against them all namely righteousnesse in regard of men and holinesse in respect of God Whence before we come to the particular handling of thē seuerally as they lie in the verse this instruction is generally to be noted That it is not sufficient for the Ministers neither any other Christians to be free from many vices but for the beautifying of their place and profession they must shine out by many positiue graces to the glorie of God and the gracing of his glorious Gospell which they teach and professe 1. Tim. 6.11 But thou O man of God flie these things and followe after righteousnesse godlines faith loue patience c. which truth is euident in an inferiour office euen in the poore widdowes which were to be admitted to the seruice of the Church cap. 5.10 And for the common Christian the commandement is not onely to eschewe euill but doe good and the generall reasons are these 1. Euery commandement in Scripture hath two parts the affirmatiue and negatiue and one of these still included in the other God in his law commanding any good forbiddeth the contrarie euill and this euen mens lawes doe so in prohibiting any euill he enioyneth the contrarie good which mens lawes doe not for example Forbidding to take his name in vaine hee commandeth the holy vse of it and forbidding to steale or kill he commandeth truth charitie the ground whereof is this that Gods lawe is not onely a bridle to restraine vice as mens be but also a rule and direction and way whereby and wherein to walke 2. The true knowledge of Christ is effectual operatiue for to know Christ right is to be a true beleeuer Now euery true beleeuer is 1. Gods newe creature and such a workemanship as is created vnto good works Eph. 2.10 2. Gods peculiar to set out the vertues of him that called him out of darkenesse into a wonderfull light 1. Pet. 2.9 3. Gods planting to grow vp as by the riuers of water to a tree of righteousnesse laden with the fruits of the spirit for this is the blessing of the Lords plants Isa. 61.3 4. a member of Christs bodie and therefore as a member in the bodie must not onely be harmelesse but of good vse for the seruice and benefit of the whole 3. The danger of fruitlesnesse in Christianitie for not only the ground that brings thornes and thistles is neare a curse nor onely the tree that bringeth forth bad fruit is nere the burning but if it bring not forth good fruit it shall be hewne downe and cast into the fire The rich glutton was sentenced for not releeuing Lazarus he did him no wrong one would think nor tooke nothing from him but he did him no good and so detained his right from him so the tenour of the sentence shall runne at the last day not against them onely who reuiled reproached condemned or crucified Christ but those also who clad him not fed him not harboured and visited him not Vse 1. This doctrine fully answereth a common plea which is made for the iustifying of many drones insufficient and ignorant ministers they are euerie where receiued in the minds of most as honest simple men well meaning peaceable and harmelesse and such as would be loth to doe any man iniurie and all this is well but what fruits of the spirit haue they what wisedome of God shineth in them what sufficiencie to doe the dutie of their calling what loue to Gods people what diligence in preaching and making knowne the wayes of God oh no here we cannot say much then I say thou sayst not so much as would haue mooued our Apostle to haue either admitted or permitted such in the Ministerie who requireth that such should not onely be not gracelesse and wicked but gracious persons shining in the robes of pietie and righteousnesse 2. This doctrine discardeth also a number that goe vnder the name and in the number of Christians
who thinke it Christianitie enough to be harmelesse ciuill or neighbourly men or if they can say with the Pharisie I am not thus and thus an oppresser an vsuâ—er nor as such and such precise and nice fellowes who are as much hated of them as euer were the Publicans of the Pharisies I pay my Church duties and giue euerie man his owne and this is the religion of the common Protestant But suppose thou wert thus guiltles as thou saist yet art thou not yet halfe a Christian for the Apostle Peter writing to beleeuers enioyneth them not onely to flie the corruptions that are in the world through lust but moreouer to ioyne vertue with faith and with vertue knowledge and with knowledge temperance and patience and godlines and brotherly kindnesse and loue and addeth two reasons 1. If these things be in you and abound c. teaching that without these positiue vertues all the knowledge of Iesus Christ and consequently his profession is idle and vnfruitfull 2. If any haue them not he is blind and cannot see a farre off and hath forgotten that he was purged that is such a one seeth but a little in heauenly things and little regardeth that couering and curing of sinne goe together nor that remission and purging of sinne goe with sanctification of life and studie of well doing and consequently can be no Christian which agreeth with Christs owne posession that if any abide in him he cannot choose but bring forth much fruit Againe it shall not be enquired in the last iudgement what thou art not nor iudgement passe according to that thou hast not but what art thou what hast thou hast thou receiued the spirit of Iesus Christ if thou hast not the spirit of Christ thou art none of his hast thou reciued the fruits of that spirit such as are loue ioy peace long-suffering gentlenes goodnesse faith meekenes temperance If any haue the spirit of Christ it is life in him vnto righteousnesse these shall shewe the faith of thy heart and that thou art a sound Christian and not in shewe as the most content themselues to be Now to come neerer the vertue it selfe the word signifieth one friendly to strangers and readie to lodge and entertaine them a dutie much commended in the Scriptures vnto all Christians as a sweete fruit of liberalitie but vnto the Minister especially as a father and president vnto the flocke In the precept consider foure points 1. The occasion of it 2. whether it bindeth euerie Minister and how farre 3. the reasons enforcing it 4. the vse First the ground of it was the distressed estate and condition of the Church which by reason of many tyrants and persecutors was driuen into many straights partly perceiued in present and partly foreseene by the propheticall spirit of the Apostle not onely in the tenne persecutions then imminent but also in the seuerall afflictions in the world in which they were to finde tribulation euen to the ende of it For as it is in this aspectible world which is subiect to so many changes and mutations because it standeth in the vicissitudes of yeares moneths daies nights so much more is it in the spirituall world of the Church which in the earth is acquainted with her winter as well as summer her nights as well as dayes somtimes the sunne of righteousnesse most comfortably shining and imparting his heate and light by his neere approach vnto her yea and sometimes there be two sunnes in this firmament for together with the sunne of the Church the sunne of the world affoardeth warme and comfortable dayes for the full beautie libertie and glorie of the Church But sometimes againe this sunne departeth in dispeasure and carrieth the sunne of the world with him then is a blacke winter of the Church nothing but stormes and tempests persecutions and trialls one in the necke of another and scarse one faire gleame betweene Now in such times the poore Church is driuen to trauell for rest and the innocent doue of Christ cannot finde in her owne land any rest for the sole of her foote well may she flie abroad to seeke her securitie In all which times euerie Christian is bound by this and such like precepts to giue her harbour and safe conduct till the dash and storme be ouer Besides suppose the Church in generall at her best estate yet the particular members of the Church are for most part poore and needie and euen then subiect to many troubles for keeping the faith and good consciences by meanes whereof they are often driuen from house and home and sometime are in banishment and exile sometime in prison and bonds all whom the Lord commendeth to the charitable and Christian deuotion of Christian men and bindeth them to the cheerefull receiuing and releeuing of them in such necessitie let them be strangers yet if they be of the houshold of faith they haue right to harbour and releefe and in the practise of this dutie the Apostle requireth that the Minister be the foreman Secondly It will be inquired whether euerie minister must be harborous and hospitable and if he must what shall become of them whose liuings are scarce able to harbour themselues and much more of the swarmes of our tenne-pound men and verie many scarse halfe that to maintaine their familie it seemeth that euerie Minister ought to be a rich man Ans. It is not for me to prescribe any thing in the Church constitutions concerning Impropriations and Nonresidencie the former whereof were they restored to the Church and the latter remooued out of the Church no doubt there were but that sufficient ministers might be sufficiently maintained furnished to hospitalitie through the land But this I say that the poorest Minister may not exempt himselfe from this dutie neither is altogether disabled from it a poore man may be mercifull and comfortable to the distressed some way or other as if with Peter and Iohn he haue not money nor gold nor meate to giue yet such as he hath he can giue he can giue counsell prayers and affoard his best affections such cups of cold water shall not be vnaccepted nor vnrewarded of him whose propertie is to accpet a man according to that he hath and not according to that he hath not where he seeth a readie minde Thus must that place 1. Tim. 5.10 be vnderstood such widowes as were to be receiued into the seruice of the Church were to be chosen of such as had beene hospitable and harberous Now in all likelihood many of them if not the most were verie poore and had no great matters to be liberall of therfore the Apostle seemeth in the next words to declare wherein this hospitalitie might be shewed euen by such as had knowne want namely if they had performed bodily labour vnto them washed the Saints feete bestowed their best affections and chearefull labour for their releefe and thus might these poore widowes
like that widdow Luk. 21.2 casting in their two mites into Gods treasurie finde more acceptance with him then many rich men in giuing greater beneuolences to the distressed Saints Thirdly the reasons enforcing this precept vpon the Minister especially are these 1. In regard of strangers he must take vp this dutie whether they be strangers from the faith that hereby he might winne them to the loue of true religon which they see to be so mercifull and liberall or else if they be converted much more that he may comfort and confirme such as are banished or otherwise euill entreated for the confession and profession of the truth for if euery Christian much more must the Minister be affected to those that are in bonds as though himselfe were bound with them and consequently looke what kindnesse he would receiue if he were in their condition the same to his power hee is to bestowe vpon them 2. In regard of his owne people vpon whom by this meanes he sealeth his doctrine sundrie waies but especially if he keepe open house for the poore Christians in want he bindeth the soules of such receiuers to obey the word and encourageth them by his entertainment in their entertainment of the Gospell Which is the reason rendred by Hezekiah why the people must giue the Priests a portion of their offerings to encourage them in the lawe of the Lord. And thus by both these meanes the Minister by receiuing the poore members of Christ becommeth a great helpe vnto the truth which dutie is imposed euen vpon euerie Christian by the Apostle Iohn 3. Ep. 8. Fourthly the vse 1. It teacheth that it were to be wished that the maintenance of euerie Minister were competent certaine and proper vnto himselfe that he might haue wherewith to performe this so necessarie a dutie 2. In regard of poore strangers to stirre vp ministers and people to a liberall heart towards them all but especially if they be such as the land of whose owne possessions beeing vncleane come ouer vnto the land of the possession of the Lord wherein the Lords tabernacle dwelleth Pittie it is that hauing such a clowd of examples in the Scriptures to lead vs in this dutie yet that it should be so farre out of request How fewe children hath Abraham the father of our faith among vs who sit in the doore of their tent to watch for and enforce strangers to receiue their best entertainment Few be our Lots who will vndergoe any losse any indignity before strangers shall sustaine any harme at all he will offer his owne daughters to their violence he will vse reasons they had knowne no man and that which would haue perswaded any but the Sodomites hee vsed last that they were strangers and were come vnder his roofe Few Iobs who will not suffer the stranger to lodge in the streete but open their doores to him that passeth by the way Gaius hath fewe followers who was Pauls host and the host of the whole Church he was no inkeeper but his house was as open as any inne to receiue distressed Christians Fewe women of account imitate the Shunamite who constrained Elisha as he passed by to turne in and eate bread that consult with their husbands to trimme vp some little roome for the men of God and to set them vp a bed and a table a stoole and a candlesticke nay I wish that euen the old Gentiles themselues might not be induced to the shame of Christians who so religiously obserued this dutie that of all other vertues they made their greatest god Iupiter the patron of it and called him therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And as we abound with examples so we might be plentifull in reasons and motiues to prouoke our hearts hereunto but to auoid prolixitie I will name these foure 1. It is a notable fruite and testimonie of faith which worketh by loue vnto all but especially towards the houshold of faith So soone as Lydias heart was touched and she baptized marke how heartily she inviteth Paul and Silas to her house If yea haue counted mee faithfull come into my house and abide with mee and she constrained vs Act. 16.15 2. It is a fruitefull and gainefull course of Christianitie neuer any lost by it Some hereby saith the Apostle haue receiued Angels as Abraham and Lot and with them the one had besides the promise of a sonne the destruction of Sodome reuealed vnto him and the other had deliuerance from the same And surely such strangers as of whom we speake namely poore Christians bring no small good with them That woman of Shunem that receiued the Prophet had aboue a Prophets reward the promise and gift of a sonne when she was olde and the raising of him to life when he was dead Iacob being hunted from home Laban receiueth him and is blessed for his sake Rahab entertaineth the Spies sent from home and not only she but all her family is saued in the sacking of Ierico Ioseph beeing sould from home Egypt receiueth him and all the Land was preserued by him Gaius his loue was testified to the Church in his time but is commended in the Church through all ages What good our selues haue gotten by strangers amongst vs we should be vnthankefull not to acknowledge the blessing of the poore hath light vpon vs and we haue a long time fared better for affording harbor to the poore Saints of God which haue come a farre vnto vs. 3. Consider that our selues may become strangers for the earth is the Lords and he may giue our Land to other inhabitants and make our selues strangers and then we would looke for more kind entreatie then a number shew toward strangers And lastly if that be a strong reason of the Lord Lev. 10.19 Loue the stranger for yee were strangers it bindeth vs much more who all of vs are strangers and pilgrims here vpon earth not hauing here any continuing citie but we looke for one to come Heb. 13.14 Obiect But some may be dissemblers and wicked men whom we may receiue for brethren and Disciples and not knowing a man I may be abused and loose both my gift and reward Answ. Christian wisedom and Christian loue must goe hand in hand But here is a case in which charitie must ouerrule the matter and that is not suspicious but hopeth the best of euery one where there is no euident proofe or presumption to the contrarie And if thou receiue a Minister distressed in the name of a Minister or a priuate distressed man in the name of a righteous man and giue him but a cup of cold water with a good heart in that thou thinkest he belongeth to Christ let him be what he will at his owne perill thou loosest neither gift nor reward Christ hath vndertaken to repay it thee thou performest a fruit of faith which shall further thy reckoning Vse 3. If strangers by this precept may challenge harbor much more may
into admiration to see the gifts giuen them knowing them to be vnlearned Act. 4.13 or else they were most fearce and bloodie enemies as Paul whom the Hebrewes could not beleeue that he was become a Preacher of that truth he had persecuted vntill the Lord gaue further testimonie of him Act. 9.26 3. The matter of this word is an euerlasting truth the Law an eternall rule of righteousnesse as ancient as God himselfe the Gospel an euerlasting Gospel Rev. 14.6 containing promises of eternall truth which shall haue their stabillitie after heauen and earth shall be no more besides such assured articles of faith concerning God in the three persons and the Church of God that if an Angel from heauen should come and teach another doctrine he must be accursed Moreouer such diuine prophecies and predictions together with the exact accomplishments although some hundreths yea thousands of yeares passed betweene as by this one part sufficient euidence may be gathered of the faithfulnesse and steadfastnes of the whole 4. The forme of it which is the conformitie of it with God himselfe maketh it appeare that if God be faithfull this his word must needs also be so in that it resembleth him in his omnipotencie for this power and arme of God neuer returneth in vaine but doth all the worke of it In his wisedome giuing most perfect and sure directions resoluing all doubtfull cases and making wise vnto saluation In his puritie and perfection beeing an vndefiled and perfect law In his omniscience it searcheth the heart discouereth the thoughts deuideth betweene the marrowe and bone Heb. 4.12 In his iudgement acquitting beleeuers to whom it is a sweete sauour of life to life condemning Infidels both here and much more at the last day Ioh. 13.48 In his truth and veritie as here and Coloss. 1.5 it is called the word of truth 5. The ends shew the certaintie and faithfulnes of it it beeing the onely meanes of regeneration 1. Pet. 1.21 of begetting faith Rom. 10. and consequently both of freeing men from hell and damnation and of assuring them of that freedome the onely word that can supplie sound and firme consolation yea setled and assured comfort vnto distressed consciences none of which ends could it euer attaine if it selfe were vnsound and vncertaine Now as it carrieth with it all these grounds so are there without it a nūber more wherby we may confirme the same truth as 1. It is the foundatiō of the church Eph. 2.20 against which if hell gates could euer preuaile the Church were vtterly sunke 2. Hereunto hath the Lord tyed his Church as to an infallible direction to the law and to the testimonie without which there is nothing but errour and wandring ye erre not knowing the Scriptures 3. This truth hath beene aboue all other oppugned by Satan Antichrist heretikes tyrants yet neuer a whit of it was euer diminished Salomons bookes may be lost but not these of the true Salomon Iesus Christ. That the Scriptures were burnt in the Temple and that Ezra composed a newe Scripture is to be reiected as a Iewish fable Ezra might put together parcells of Scripture scattered and compose them into bookes But where were Ezechiel Daniel Zacharie Hagge or what were they doing to suffer all the Scriptures to be lost in their times or where was the watchfull eie of God could it winke or nodde or not see or not preuent the perishing of his word vtterly from the Church 4. This word hath beene so certenly sealed in the hearts of the elect of all ages that where it once was harboured in truth it could neuer be shaken out by any kind of most exquisite torture and torment All which confirme the doctrine propounded most plentifully Obiect But some bookes of the canonicall Scriptures are perished Answ. Many indeede are reckoned but they were either not canonicall or the substance of them is still contained in the canonicall Obiect But if God himselfe had written the whole Scripture as he did the law and had deliuered it to men as he did the tables to Moses then had there beene no doubt of the certaintie of it but it was written by men Ans. Yet is it as certaine as if God had immediately writ it with his owne finger for holy men spake and writ as they were mooued by the holy Ghost not as men but Gods instruments guided by extraordinarie immediate and infallible assistance of the spirit Obiect In 1. Cor. 7.12 Paul saith I speake not the Lord. Ans. The plaine sense in one word is I giue counsell in this case of mariage by collection out of the word of which the word hath not deliuered any expresse lawe and no more can be gathered of it Vse This doctrine is of speciall vse both vnto teachers and hearers vnto teachers it affoardeth a twofold instruction 1. if it be so faithfull a word to hold it fast 2. to hold themselues fast vnto it For the former the teacher must looke that he lay such hold on it as he neuer suffer it to be wrested from him no danger no fauour no power no subtiltie may force him to vnfasten his hold much lesse goe backe and recoile from it or play fast and loose with it or so carrie it as one that would swim betweene two waters but carie it and hold it out as faithfully and constantly as becommeth such a faithfull word Ieremie on this ground that he had a sure word after he had beene smitten and stocked he went not into corners nor behinde the wall to speake the will of him that sent him but as one that had laid faster hold on it in tearmes of defiance and personall application to the stoutest and proudest of them he vttereth with much boldnesse and plainnesse what he had in commission The like we read of Amos against Amaziah The like of the Apostles thorough the Acts and their Epistles and all vpon this ground that the Lord sent them with a faithfull word And if reasons will perswade to this dutie we haue not a fewe For 1. what sound comfort can any Minister finde in life or in death but in beeing found faithfull where was Pauls reioycing towards his death but that he had fought a good fight and had kept the faith 2. This faithfull word was not easily purchased vnto vs but by the blood of many a faithfull man both of Pastors and people shed in our owne and other countries and should the preachers of it esteeme lightly of so precious and so dear a purchase 3. If the Pastor depart or be driuē frō the faithfull word how can his people hold it he is guiltie of all their Apostacie from the faith Let the Pastor receiue such a blowe the sheepe cannot but be smitten 4. Looke on the danger and Gods righteous iudgement on such teachers as esteeme of mens words and writings aboue that is meet in the meane time not embracing this word in the loue of their
deliuered from that for then the light would discouer them so as the simplest could scarce lie open vnto them and therefore they must first insinuate themselues and then by addition and sowing of their owne both depraue and denie the truth 2. The verie nature of error beeing the child of darkenes is to flie the light and as the adulterer watcheth for the twilight so doth he that adulterateth the truth Vse 1. Not needing to applie this doctrine against the Iesuites who like so many swarmes of frogges and locusts are sent out of the bottomles pit and creepe euery where into houses especially ignorant corners to beguile the simple Let it teach vs this wisedome to know whom we admit into our houses Many dangerous men there are of corrupt mindes who dare not nor will speake againâ—â— a doctrine deliuered to a mans face nor before such as can iustifie it but behinde a preachers backe can traduce it and before the weake and simple offer impeachment vnto it of these there are not a few who whether they be Popishly or profanely addicted must be wisely discouered and remitted for their entertainment to such as themselues 2. We must in our priuate houses cleaue to truthes publikely deliuered and beware least any deceiuer defeate vs of such a treasure The Lord might free his Church in an instant of all seducers but he suffereth such hurtfull men 1. to trie the faith of his and their loue to the truth whether they will abide with him in temptation 2. to rouse vs out of securitie that the more gins and snares are laid for vs we might be the more circumspect for thus the Lord left the Cananites in the Land vndestroied to exercise his people for which with other endes he seeth it meete that these tares should growe together with the wheate vntill the haruest 3. As these wicked ones are suttle to corrupt the truth and disperse their errors namely by infecting and subuerting houses so should we on the contrarie learne to be wise in our generations and know hence that the way of fortifying and spreading the truth and banish error is by instructing and enforming our houses And surely truth will neuer flourish in the Church and in publike till it be more heartily and with better welcome entertained in families We wish good lawes and by Gods blessing many there are for the Church but were there none to our hands euery Christian should be a law to himselfe and all that is within his gates Let vs make good orders and obserue them in our families and thus our houses shall become Churches And by whetting the truth vpon our children and seruants they shall be able to teach their families after vs and so we shall propagate the grounds of true religion euen to after ages The third point of the danger is that they subuert whole houses not one or two persons in the houses but whole houses Where note the infection of error which is therefore compared to a gangrene or running tetter which let it take any one part and destitute it of heate and vitall spirits it proceedeth on vnto all and no way is there to cure the person but by cutting off the member Our Sauiour Christ calleth the doctrine of the Scribes and Pharisies leaven for the spreading of it So also if the error be in manners let Peter dissemble a little and a number will fall with him yea and Barnabas also will be drawne into the dissimulation Vse 1. Teaching Masters of families to become more wary of themselues for on them dependeth the good estate of the whole family if they be ouerreached the whole family is seduced if the deuill hold in his power the Master of a familie he knoweth little good will be done in that house except the Lord preserue some Ioseph in Potiphars house or some Saints in Neros court to iudge and condemne the rest both here at the great day 2. They must be watchfull ouer their families to keepe Popish and prophane persons out of doores least they corrupt the rest We know little what mischeife a little leauen doth but the deuill knoweth well inough and therefore he seeketh to thrust into euery societie and familie some wretch or other not to hinder good things only but to spread euill and mischeife that if he can Christs owne companie shall not be without a Iudas Wâ—ll knoweth he that one swearer one drunkard one contemner of God and his word will doe more mischeife in an house then many religious persons can doe good Let heads of families not take their seruants hand ouer head not caring what their seruants are or are not so they will be droyles and drudges but for their owne sake for their children sake and for the more prosperous successe of all their businesse make such choise of their seruants as they may truely say with Ioshuah I and my house will serue the Lord and with Ester I my maids will fast 3. When Satan or his Ministers goe about priuily to bring vs out of tast with the word or the preachers and professours of it be wise to espie his malice betimes and timely preuent him for otherwise he will speedily subuert thee and thy house for he doth his mischeife by degrees and if thou yeeldest thy selfe but a little to harken to his whistle God in iustice may yeeld thee wholly and thy house to delusion Thus haue we seene the dangerous effects of these false teachers which beeing so great must encrease the true Ministers 1. diligence Act. 20.28 2. faithfulnesse against them Gal. 2.11.14 Now we come to the declaration of this latter effect by the instrumentall cause false doctrine and the finall which is couetousnes or filthy lucre Teaching things which thy ought not that is either impious doctrines which derogate from the glorie of God extenuate the merit of Christ or else loose and licentious doctrine rather giuing patronage to corrupt manners then any way improouing them And all these they teach for filthy lucres sake Doctr. Where the heart is set vpon gaine it will haue falsehood to feed it True it is in all sorts of men and callings which is here said of false teachers filthy lucre and falsehood are inseperable companions The Prophet Micha telleth vs that the Preists that teach for hire and the Prophets that prophecie for mony while they bite with their teeth that is while they haue to bite and feed vpon all is peace to the feeders but if a man put not into their mouthes that is satisfie not their appetite and desire they prepare warre against him as if he were an enemy to God and man The like affirmeth Ezekiel of the false Prophets who polluted the Lord among his people for handfulls of barly and peeces of bread would sew pillowes vnder euery armehole by which type they signified ease and prosperitie to the people and made vailes for euery head
for them 3. The restitution of vs to our former right is onely from our Lord Iesus Christ and our first right is recouered to vs on this manner First as we were at oddes with the Creator and consequently with the creature euen so first we are reconciled vnto God through Christ and then to the creatures for when Christ who is our peace hath wrought our peace with God he bringeth backe our peace both the inward peace of our owne consciences which before could doe nothing but accuse and terrifie as also peace with others friends and enemies yea euen with the beast of the field and the stone in the wall and euerie thing striketh a couenāt of peace with him who hath entred into league with the creator of it If any man then would haue any right in any creature he vseth he must not hold it by the broken title in the first Adam but by a recouered and newe purchase in the second Adam who is the Lord of glorie blessed for euer The third generall point is How all things are pure to the pure Ans. That we may rightly and properly conceiue the Apostles meaning we must knowe 1. That the vniuersall particle all things admitteth restraint and may not be extended beyond the Apostles intendment who speaketh onely of such things as are not forbidden by the law of God or nature or rather onely of things of an indifferent nature which in themselues are neither commanded nor forbidden and neither good nor euill in their substance and nature but are to be vsed or not vsed according to the circumstances and occasions of them such things as these are meat drinke apparell recreation sleepe marriage single life riches pouertie bondage freedome c. And it may not seeme strange thus to restraine this generall proposition seeing we haue it thus limited in sundrie other places 1. Cor. 6.4 all things are lawfull but not profitable and cap. 10.23 all things are lawfull for me but not expedient Rom. 14.20 all things indeede are pure but destroy not for meats c. 2. By pure is meant nothing else but that all such things are free now to be vsed in good conscience without scruple by meanes of our Christian libertie And 3. in that he addeth to the pure he sheweth how we come to haue title in this libertie euen by becomming beleeuers and getting our hearts purified by faith In one word all indifferent things are pure and free to be vsed of the pure and beleeuing person with this one condition so they bee purely and rightly vsed The which point leadeth vs to demand and answer a great question worthie to be with iudgement determined as beeing of verie great vse thorough the whole life of a Christian. Quest. How may things indifferent which in their nature are pure to the beleeuer become so vnto him in their vse or how may he rightly and purely vse them Ans. Then doth the beleeuer vse them purely when he is lead vnto and moderated in the vse of them by these three vertues 1. faith 2. loue 3. sobrietie The first of which looketh vp vnto God the second looketh downeward vnto man the third respecteth the beleeuer himselfe none of all which must be offended and preiudiced in and by the vse of them The first looketh to the lawfulnes of the thing to be vsed the second to the profitablenesse the third to the due proportion for the manner and measure Quest. When doe we vse them in faith Answ. 1. When they are vsed both by warrant and leaue from God our warrant is from Gods word our leaue is obtained by prayer before and thanksgiuing after for euerie creature of God is good thus sanctified by the word and prayer The word giueth vs warrant that the creature is made free and lawfull for vs to vse with good conscience not onely by the word of creation in the beginning but since by that word which assureth that in Christ all things are pure to the pure Obiect But how can the word warrant in these things which are neither commanded nor forbidden in it as to eate this or that meate put on this or that garment c. Ans. We must haue a word if not commanding yet permitting the vse of them for euery one must be fully perswaded in his minde and although nothing is impure in it selfe yet is it to him that thinketh it so 2. Although we haue not particular places prescribing the particulars of this kind yet haue we a generall word freeing them from legall commonnes and vncleannes not only in this and many other texts but especially in Act. 10. in Peters vision 3. Although we haue not a seuerall precept for euery particular commanding yet haue we direction in the word by generall rules of restraint the tast of which shall after be giuen Againe we vse them by faith when we vse them by leaue obtained through prayer which also implieth a word to ground it selfe vpon whereby we both entreate an holy vse of all these outward things as also lift vp our hearts in thanksgiuing for our libertie in them and Gods blessing of them vnto vs. Secondly then we vse them in faith when through the whole vse of them we propound before vs the glorie of God ayming directly hereat that he may haue the honour of them whose we and they are and by whose leaue we reape the comfort of them 1. Cor. 10.3 Whether yee eate or drinke or whatsoeuer yee doe doe all to the glorie of God men conceiue that they neede not thinke on God but in the Church or in their priuate family-worship and so banish him from their tables and ciuill actions but most of all from their recreations and sports here euery mention of God is vnsauorie and vnseasonable but that word of the Apostle whatsoeuer ye doe and do all to the glorie of God teacheth another lesson namely that there is no action wherein it is lawfull to dishonour no not to depart or forget God and the glorie due vnto him Thirdly When by the naturall or ciuill vse of them faith raiseth it selfe to some spirituall meditation as for example in the vse of bread stirring vp the heart to hunger after and feed vpon Christ in putting on our clothes to meditate of putting on the Lord Iesus Christ as a garment in putting them off of the casting off the old man with his lusts In vndertaking a iourney conceiuing the life as a pilgrimage in returning home to thinke of our rest in heauen in our marriages to conceiue our selues the spouses of Christ and such like in which we see an euident worke of faith lifting vp the heart from earthly to heauenly things Secondly Things indifferent must be vsed in loue for Christian libertie in the vse of outward things must giue place to charitie And then are they so vsed 1. when without the offence 2. when to the edification of others First without offence
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
their owne power ouer them As many cannot be without the pot at the elbow and drinke for drinkes sake and eate not for strength but for appetite And hence men and women deuise new waies of stirring vp their appetite both to eate and drinke a greiuous sinne which argueth nothing more then at the destruction of the creature 3. Those who watch not their abillitie but breake out into superfluitie and excesse not only beyond the call of nature but their owne calling abillitie and condition of life disabling themselues not only from the duties of loue and mercie but also of equitie and iustice that men with whom they deale cannot get their owne in any good sort out of their hands The Romans had a law that euery man should suppe openly the intention of which was partly to testifie their sobrietie and partly to restraine excesse were such a law in force amongst vs we should see many poore men whose persons and estate sparing would well beseeme prodigally consuming that which ought to be reserued either for the discharge of debts or the comfort of wife and children in time to come 4. Those who watch not ouer their practise but corrupt themselues in the vse of the creatures as drunken persons and those who goe beyond these namely such as watch and delight to make others drunke a fearefull sinne so frequent as the most thinke they can scarce testifie their affection or are short in their entertainement vnlesse they make their freind drunke This wicked custome it seemeth had gotten footing among the Persians which was the occasion of that law that none should compell another to drinke aboue that himselfe would the like whereof were a disgrace to make but a greater shame not to be kept of Christians the Heathen King shall condemne a number of Christians who would not haue his house a schoole of intemperance nor any one to drinke but according to his thirst and appetite Secondy in apparell these rules are transgressed The first 1. When men or women weare strange fashions and guises seeing the rule of the word for attire is the presidence of the wise graue and godly of that degree we liue in Phil. 4.9 whatsoeuer things are pure honest of good report c. those things must we doe and the threatning is that God will visit all such as weare strange attire and yet where can we cast our eyes and not see numbers whose bodies were they so monstrous and of as many fashions as their apparell is they would soone be cast out of the companie and account of men but whatsoeuer their bodies be their minds appeare monstrous filled with vaine and idle conceits causing them most wastfully spende their time and goods and all to shew not the hidden man of the heart but that lightnesse vanitie want on and dishonest disposition which wageth battaile not against Christianitie only but euen ciuillitie and humanitie it selfe some wearing their apparell not to couer their nakednes the right end for which the Lord instituted it but as hauing put off all shame to discouer their nakednes further then a man of any modestie and ciuill behauiour would be willing to looke vpon others so devising and wearing their clothes as if they were willing to put themselues into a frame wherein they cannot only not turne themselues to any busines but are scarse at libertie to feed themselues but as the picture in a frame or table is wholly mooued or else neuer a whit so many women especially are so fitted in their frames as the whole frame must be remooued before they can mooue any part about any profitable labour or busines and so are fit for nothing but as pictures in tables to be looked vpon Sure I am the vertuous woman was neuer thus attyred Prov. 30. 2. Those transgresse the first rule who by their apparell confound the sexes The man may not weare the womans apparell nor the woman the mans then which nothing is more common in maskes and plaies euen hereby most iustly condemned The second rule is transgressed by such 1. as weare any garment in religious or ciuill vse with the offence of the brethren 2. who loose their humilitie and lowlines and puffe vp themselues in pride of apparrell aboue others of their degree which is a ground of envie and heart-burning 3. such as lay such load on their backes as vnfitteth them to good duties of charitie or iustice who shape not their gaments according to their owne cloath but cut into some other mans so farre from beeing helpefull to others as others cannot haue their due from them They offend against the third rule 1. That exceede their order and degree as when a seruant is attired like her Mistresse an inferiour like a superiour a carter like a courtier and a scholler like a souldier 2. that distinguish not of times of mourning and reioycing whereas all garments fit not all seasons sackcloath was ordinarie in the times of fasting and humiliation and it is noted riotous in the rich man that he went in purple euerie day Thirdly in riches men faile against the first rule of faith 1. When the heart is carried to seeke abundance for that is an apparant fruit of diffidence and vnbeleefe when men are drowned and buryed with a dropsie and desire to become the heires of the world seeking their heauen vpon earth and as if the life stood in abundance neither knowe to moderate their care within the day nor to vse it as the Manna the tast whereof was for one day onely 2. When like thornes they choake heauenly desires and the seeking of Gods kingdome in any of the meanes appointed and thus they become the verie snares of the deuill the former suffereth not God himselfe this latter suffereth not his kingdome to become our portion 3. When men trust in vncertaine riches as in a sure hold saying to the wedge of gold thou art my hope this maketh it hard for a rich man that is as Marke expoundeth it one that trusteth in riches to be saued and necessarily must therefore be a great enemie to faith The second rule of loue is violated 1. when they are gotten kept or vsed fraudulently by hooke or crooke as we say deceit or iniustice thus are they called vnrighteous mammon in regard of the vnrighteous man who getteth ill and keepeth or expendeth them worse 2. When though well gotten the heart is set vpon them so as men may as soone draw water out of flints then any thing from such hard and vnmercifull men to any charitable or godly vse whereas rich men should be rich in good workes and so rich in God readie to distribute for thus after a sort they sanctifie their riches and bring forth fruits furthering their reckoning Luk. 11.41 Giue almes of that yee haue and all shall be cleane vnto you in which words Christ teacheth the Pharisies that their meate is not then cleane when it
is serued vp in cleane dishes but when their consciences are cleansed and purified by faith which will manifest it selfe in such fruits of loue and mercie as he speaketh of The third rule of sobrietie is diuersly infringed As 1. when men beare themselues vpon their wealth yea so farre as because men esteeme of them and aduance and loue them because they are rich to thinke that God doth so whereas the rich and poore meete God made them both he accepteth not the person of the rich nor contemneth the person of the poore and of the two the broken soule is the delight of his eye Why should then the gazing vpon any of these outward things dazle or perish any mans eye seeing we ought to looke vpon our selues and others as God looketh 2. When men wast them in pride prodigalitie gaming vncleanenes or any other vnchristian course for they are not Lords of them but stewards which must be called to a reckoning which when we come to make vp what comfort will it be to giue in as many can doe no other so much weekely spent at the tauerne so much at cards and dice so much in the bowling close or alley so much in some one ruff more then needed so much perhaps in compassing my filthy lust and euery of these draw deepe and when the Lord shall aske yea but how much vpon the poore vpon the Ministerie vpon godly vses oh here thou wast able to doe nothing at all Oh wretched man looke to the matter betime thy selfe would take no such bills of thy seruants but thou wouldst turne them away and canst thou look for any other but that the Lord should turne thee out of his doores 3. When God calleth to forsake all or part yet neither in disposition nor indeed a man doth so he that possesseth must be as if he possessed not Christs Disciple must forgoe all the young man if he will follow Christ must sell all that is be readie if God call him thereto for beeing indifferent things we must in getting keeping and parting from them shew and carie our selues indifferently learning with Paul in all things to be content if God supplie necessaries asking no more for howsoeuer a Christian may vse abundāce lawfully if God giue it yet such must his contentment be with his present estate that he may not ask more then necessaries both because there is an expresse commandement against it 2. Tim. 6.8 as also because it is a fruit of infidelitie and 3. though they be Gods blessings yet are they not simply blessings that is such as are alwaies so in themselues vnto vs for then we could not aske too many or too much but in themselues at the best they are but indifferent and to vs they may become as well thornes snares as well as helps and furtherances which may preuaile to reduce our minds to sobrietie in the wishing and fruition of them The fourth sort of things indifferent are recreations in which the first rule is broke 1. when men sport themselues with things not warranted or forbidden in the word As seeing all recreations ought to be of indifferent things no man ought to recreate himselfe ◠either with holy things or 2. with vnholy and sinnefull things For the former 〈◊〉 the word of God in the Scriptures is holy as God himselfe is and therefore it is a fearefull sinne to iest in the phrases of Scriptures and so to take the name of God in vaine 2. The iudgements of God are no fit matters to sport our selues withall whether in man or beast When we see a naturall foole plaie the foole or madde men in their frantike fits this defect in them is a fearefull fruit of sinne a matter of mourning and not of laughter they that keepe fooles onely to solace themselues by their follie haue no warrant so to doe of all the pleasures lawfull or vnlawfull that Salomon tried his heart withall we read of no such it is no lawfull recreation but for other better ends it is fit such poore creatures should be kept And for that most generall iudgement of God the enmitie of the creatures the principall vse we ought to make thereof is the acknowledging of that fearefull brand of mans sinne deeply imprinted in the poore creatures the serious consideration whereof duly applied must needes rather breake then delight a mans heart Yet euen of this enmitie and pursuit of some kinds of the creatures there may be another lawfull vse by way of recreation delight and exercise as especially in hunting hauking and such like disports vsed with moderation and without needlesse tormenting of silly beasts But none that hath either Christianitie or naturall affections can take delight in the cruell murthering or painfull tormenting of any dumb creature Alas sinnefull man hast thou not brought euill enough vpon the innocent creature without such reioycing and triumphing ouer that bondage which thy impietie hath imposed vpon those creatures which in their kind obey and serue the Creator farre better then thou God setteth his good creature before thee that in it thou mightest behold his loue mercie prouidence and power towards thee and not that thou shouldest shew crueltie and hard-heartednes vnto it A note of a good man is to be mercifull to his beast but this practise is one of the cruell mercies of the wicked how can such recreation stand with the feare of God how is such reioysing mingled with trembling Secondly Neither may we plaie with sin for that is no indifferent thing neither As when we see a man giuen ouer to drunkennes this spectacle is indeed no matter of laughter or merriment but of sorrow lamentation that Gods image should be so foully defaced Neither must the feare of God euer be laid aside especially in our recreations wherein we are so soone ouertaken Salomon maketh it a note of a foole that is a wicked man to make a pastime of sinne and againe he casteth firebrands arrowes and deadly things and saith am I not in sport The second rule of loue is neglected 1. when any of our recreations tend to the hurt of man as to purchase thereby his mony to his impouerishment or hinderance as many winne more in short time then they could in much longer time earne in their honest calling 2. When by our recreations we loose our patience meeknesse and loue and rage and scorne and quarrell with them that therein crosse vs nay with the sacred name of God himselfe or with the vaine name of lucke or fortune as gamesters are neuer so zealous in Gods matters as in their own gaine Thirdly they are not vsed in sobrietie 1. when men make a calling of their recreation and haue no other or no such hold to maintaine them 2. when men so powre out their hearts to pleasure as that they hinder better duties in the calling publicke or priuate for recreations should fit vs to duties
they came before the Lord and the Lord will be sanctified in all that come neare him people must not bring oblations with hands full of blood the Lord is soone wearie of such sacrifices Isai. 1. An earthly king accepteth of no seruice tendred by a traytor and both ministers and people must learne to renew their repentance before they attempt any religious duties whether publike or priuate 2. Let this doctrine mooue vs to discerne aright betweene the estate of the beleeuer and vnbeleeuer that the wretchednesse of the one may breake our hearts for our sinnes and the happinesse of the other may hearten vs in euerie good dutie The difference is eminent For 1. whereas the thoughts of the godly are for most part tending to God to heauen and the things of heauen and their hearts are still inditing good matter wherein the greatest part of their soundest ioy and comfort is placed the thoughts of the wicked are earthly lewde and vngodly often accusing themselues and making away to the most iust sentence of the almightie True it is that the godly iudge themselues worthie to be destroyed for their iniquitie but yet they see great light in that darkenesse which the wicked neuer behold but are reserued in horror vnto the darknesse of the great day 2. The speeches of the godly tend to the praise of God for the heart enditing a good matter the tongue will be speaking of the praises of this King Psal. 45.1 their talke tendeth to edification and ministreth grace to the hearer their tongues speake of matters graue and high matters of Gods kingdome of grace here and of glorie hereafter the speeches of the wicked are either to magnifie themselues or proude or earthly or rotten and vnsauourie for the streames can be no sweeter then the fountaines whence they issue 3. Whereas the workes of the godly are wayes which God hath ordained that they should walke in vnto the ende of their faith which is their saluation the workes of vnbeleuers are crooked paths tending vnto yea the causes of their destructioÌ„ 4. Whereas all the miseries of the godly are signes and fruits of Gods loue working to their best and out of which the Lord giueth them a sure and seasonable deliuerance the calamities of the wicked are not onely euident signes of Gods wrath and malediction but the beginnings of eternall punishment the first fruits of there destruction and the downfalls to hell it selfe out of which is no redemption 5. Whereas the godly haue the promises of this life and that to come and walke in the strength of them cheerefully and their hope shall neuer confound them the vngodly mans false application of promises are but a false fire they may scramble and pull the promises vnto them but the childrens bread belongeth not to such dogges God hath promised nothing to such but threatned against them all the plagues written in his booke which shall surely ouertake them 6. Whereas the life of the godly is a meane to blessednes and an encreaser both of their grace and glorie that they may see their saluation daily nearer them then when they first beleeued all the life of the wicked on the contrarie is accursed and an heaping vp of sinne and plagues If they pray their prayer is turned to sinne If they heare or read they receiue or pronounce the sentence of death against themselues If they receiue the Sacraments the deuil entreth into them as he did into Iudas If they giue almes they giue that which is none of their owne If they enioy prosperitie they are lifted vp as the theefe on the ladder for a more fearefull breakneck If they see many daies the last of them will be more wofull because they haue contemned so great grace and saluation 7. Whereas the day of death is better to the beleeuer then the day wherein he was borne for his bodie is cast on a sweete sleepe and laid in a bed sanctified and sweetned by the blessed bodie of the Lord Iesus his soule sent vp to the glorie prepared for the iust and both of them freed from all sinne and the wofull fruits of the offence of God and passed as by a straite doore to a long life euen for euer and euer the death of the wicked is most accursed the sentence of an angrie and seuere iudge and an entrance or wicket to eternall woe and miserie And thus such workes receiue such wages such labours such rewards the stipend is proportionall vnto their paines and their death not vnsutable to such a wretched life Seeing then that faith putteth this difference and faith cleareth the eye to let it see this difference labour for faith rest not till thou canst finde it in the signes of it without this grace God hath no pleasure in thee neither will accept any offering without this spirituall eye thou shalt not see any such difference betweene the righteous and wicked betweene him that serueth God and him that serueth him not but thou shalt still account the proud blessed and perhappes be soone contented to fit and cast in thy lot among them And whosoeuer thou art that hast obteined this grace be thankefull for it make much of it vse meanes to cherish and encrease it for hence only is thy acceptation with God and hence onely thou knowest thy selfe and thy seruices to be thus accepted Vers. 16. They professe that they know God but by workes they denie him and are abhominable and disobedient and vnto euery good worke reprobate The Apostle proceeding in the proofe of that which he had said that nothing was cleane to the vnbeleeuer whose cheife faculties were polluted bringeth in this proofe by way of answer to a secret obiection for some might say But see you not that many whom you thus condemne are men professing religion both teachers and others such as speake well of God of Christ and discourse exceeding well concerning outward righteousnes and sanctimonie of life and therefore they seeme not to be so iustly or at least too rigorously taxed Notwithstanding all which the Apostle concludeth against them that they were no better then he had said For let it be granted that both the vrgers and practisers of such laws and traditions giuen by men should still pretend pietie and seruice of God and should cloke all their ceremonies and constitutions vnder pretence of deuotion yet herein Paul espieth only the fruit of their corruption and that is groâ—â—e hypocrisie apparant in the fight and opposition betweene their profession and their practise They professe indeed they knowe God and all their outward carriage is so composed as if they only were the sonnes of Abraham skilfull in the law strict obseruers of it in the least particles thereof that if all religion were to be measured by their outside they could not chuse now beeing conuerted from Iudaisme to Christianitie but goe for good Christians But in workes they denie him they
in word of our selues wherein the generall practise of men is not so answerable For 1. who doth not professe of himselfe that he loueth God with all his heart and it were pitie else that he should liue and yet indeed the most desire no communion nor fellowship with him in his word and sacraments nor in their owne prayers thinke not of him speake not of him but in others the most measure their loue by their priuate gaine so long they loue him as they gaine by him like the Scribe that would follow Christ euery where till he heard that Christ had not where to hide his head then we heare no more of him Matth. 8. 2. We all professe euen by our comming to the word as the people to Moses speake thou to vs from God and we will doe whatsoeuer the Lord commandeth vs by thee and so professe subiection to Christ as to our Lord but with the Scribes many of vs say and doe not or like the younger brother who said to his father he would goe worke in the vineyard but did not And many of vs may fitly heare that sharp rebuke of Christ Why call yee me Master why professe you your selues Christians and doe not the things that I speake doe any seruants so deale with their master and not be turned out of doores 3. Who professeth not that he serueth God and he hopeth acceptable inough he commeth to Church he heareth what is said he receiueth the Sacraments and prayeth with the congregation But follow this man home doth he and his house serue the Lord doth he read instruct pray there hath he a little Church in his house oh no he hopeth God will beare with him he is not booklearned or he hath a calling he can find no time nor ability for such matters now haue we found the man we sought for no practise of pietie at home none abroad no substance of religion at home it is but a shadow abroad 4. Lastly we all wil boldly say with Peter we will neuer denie Christ no we will die with him rather and yet we will part from nothing for him we will not leaue our lusts for him much lesse our liues and as we will doe nothing for him so we will suffer as little scarse a word of reproach for his sake much lesse a blow least of all the stroke of death and consequently seeing we cannot denie our selues for him we cannot but denie him whatsoeuer we boldly vtter to the contrarie Thus might we examine euerie particular through the commandements and in euerie branch of them discouer in our selues such manifest fruits of hypocrisie as these be in which regard let vs challenge our deceitfull hearts and sift them well and we cannot but finde seaven abhominations in them euery one making vs more odious to God then other Obiect But I hope I am no such man I cannot by these notes discerne my selfe to be an hypocrite Answ. Yet maist thou be one and receiue thy portion with them For there be two sorts of hypocrites 1. such as knowe themselues so to be they knowe they dissemble in the things they speake and doe such were the Pharisies who did all things to be seene of men these haue a cloud of witnesses against them for besides God their owne words shall be their iudges their workes shall accuse them and their hearts and consciences shall be as a thousand witnesses against thē 2. others knowe not themselues to be hypocrites but thinke themselues sound enough as that Pharisie Luk. 18. who thanked God that he was not as other men and Simon Magus Act. 8. who beleeued Phillips words was baptized wondred at the things done by the Apostles and yet had no part nor portion in them because his heart was not right with God and yet he thought that he had And so is it with many who think that because their consciences sleepe or are brawned with some raigning sinne that they are sound when they shall one day finde the Lord greater then their consciences with whom such righteousnes as exceedeth not the righteousnesse of the Scribes and Pharisies will not goe for paiment It behooueth vs then to take vp the Apostles counsell Take heed brethren least there be at any time in any of you an euill heart of vnbeleefe causing you to depart while yee seeme to approach vnto him from the liuing God and on the contrarie to labour to expresse the power of godlinesse daily that in the last of our daies we may reape the sweete fruite of it when we shall be glad that we haue had no part with hypocrites Thus by Gods blessing are we come to the ende of the first Chapter to him be praise for euer Amen CHAP. II. BVt speake thou the things which become wholesome doctrine 2 That the elder men be sober honest discreete sound in the faith in loue and in patience THe Apostle hauing described the dutie of a faithfull Pastor in the former Chapter and exhibited a vewe of such as the Lord calleth and approoueth who must be men both of singular integritie for their life and of skilfulnesse and abilitie to teach he now applyeth all that spech to Titus exhorteth him to the exercise of his talents receiued to his masters best advantage And first he generally instructeth him what himselfe must teach namly wholesome doctrine And secondly how he should particularly apply himselfe and his doctrine to all sorts of men who are distinguished 1. by the sexe men and women 2. by the age old and young 3. by their condition some beeing masters and some seruants the meanest of which must not be contemned but euerie man and woman of what age and calling soeuer they be although their condition be neuer so seruile must haue their portion in this wholesome doctrine from the 2. to the 11. v. Thirdly he followeth some notable reasons why this holy and wholesome doctrine must be taught and learned spoken and heard from the 11. verse to the ende of this Chapter First for Titus his owne dutie it is laid downe by way of opposition and knit to the former matter and Chapter by the coniunction But teach thou As if he had said although the false teachers whom I haue described dote vpon dreames and feede their hearers with fancyes and doctrines of men to the corrupting and poisoning of soules and turning men away from the truth thou must be vtterly vnlike them in thy preaching they speake pleasing things but thou must speake profitable they by despising the simplicitie of the Gospel fall not onely into dangerous errors which they broach but into loose and idle discourses which bring diseases vpon the soule But thou on the contrarie must plainly and familiarly discouer vnto all estates of men and women their estates and duties that thereby they may be brought to soundnes they cannot but speake and teach as they are but let them trifle as they will and liue as they list thou
thriuing in grace that they haue wholesome meate Psal. 119.4 Behold I desire thy commandements quicken me in thy righteousnes for as in the bodie if meat when it is digested send not vertue whereby the operation of it appeareth in all the parts the bodie is diseased some obstruction or opilation hindreth the worke of it so is the soule obstructed with the itching eare couetous thoughts hardnesse of heart formall worship all which keepe the soule barren and emptie of grace yea leane and ill looking in the eyes of God Seeing therefore the Lord hath spread his table for vs and liberally furnished it with store of this wholesome foode let it appeare in our soules by our strength to labour in Christian duties to which we are called to ouercome the temptations vnto sinne to carrie the victorie in our strife against our owne lusts let it appeare in patient and cherefull bearing of affliction and in the thankfull entertainment of blessings especially of the best kind And thus by commending the Lords bountifull hospitallitie and liberall prouision in his house we shall adorne our profession and winne others to wish themselues entertained in the same seruice with vs. Now all these things shall be happily attained of teachers and hearers if they come to this busines thus qualified and affected First If they come as the elect of God whom he will teach 1. humbled in the sence of sinne past and of present corruption 2. acknowledging the errors of their iudgement and practise and 3. praying for the illumination of the one and the reformation of the other Secondly if both of them captiuate all humane wisedome to the obedience of Christ who is the scope of all the Scripture desiring to knowe and make knowne nothing but Christ and the merit of his sufferings Thirdly if both of them bring the loue of the Scriptures as which onely containe all sauing knowledge admiring Gods infinite wisedome power iustice and mercie shining out in them euen as when the people sawe Moses doe that which all the Magicians could not doe they with Pharaoh acknowledged that that was the finger of God this is a truth which prevaileth against all the deceits of vaine men as Moses rodde deuoured all the roddes of the Magicians Lastly if both of them teach and heare not onely to knowe or make knowne but with purpose to bring things deliuered into practise of which thing many are agreed if they could conclude of the time of their obedience as well as Dauid did Psal. 119.60 I made hast and delaied not to keepe thy commandements Vers. 2. That the elder men be sober honest discreete sound in the faith in loue and in patience Now the Apostle commeth to direct Titus how to apply his doctrine aptly to the seuerall sexes ages and conditions of men Whence in generall is to be obserued that Doctr. Euerie faithfull Minister must fit and apply his doctrine to the seuerall ages conditions and occasions of his people that euerie man and woman young and olde superiour and inferiour may knowe not only what is lawfull but what is most expedient and beseeming our age place and condition of life It is true that all vertues in generall are commanded as all vices in generall are forbidden to all persons of what sexe or estate soeuer yet there be some speciall vertues which are more shining ornaments in some age and condition then others as in young men staidnesse and discretion are speciall beauties but are not if wanting such blemishes in their yeares as in olde men because of their obseruation and experience So there be some speciall vices though all are to striue against all which are fouler spots and staines to some age then to other and some to which men and women are more subiect by reason of their age or sexe as youth to headines and rashnesse old age to teastinesse frowardnes couetousnesse c. women to curiositie loquacitie c. against all which the man of God must in speciall furnish and arme his people instantly striuing to roote out such noysome weedes as of their owne accord appeare out of the earthie hearts of men as also to plant the contrarie graces in their stead Examples of this practise we meete with all euerie where in the Epistles Paul in diuerse of his Epistles as to the Colossians but especially to the Ephesians describeth in particular the duties of wiues husbands children fathers seruants masters see chap. 5. â— â— Peter in the 2. and 3. chapters is as large in the distinct offices of subiects wiues husbands seruants And from this practise the Apostle Iohn dissenteth not 1. Ioh. 2.12 where he giueth his reasons why he writeth to fathers to babes to old men and to yong men Besides these examples are sundrie waightie reasons to enforce the doctrine As first the faithfulnesse of a wise steward herein appeareth namely in distributing to euerie one of his Masters family their owne portion of meat in due season Luk. 12.42 Secondly to this purpose is the word fitted to make euerie man readie and absolute to euerie good worke and thus the wisedome of God is made to shine to all eyes who can behold such a perfect rule of direction in faith and manners Thirdly well knewe our Apostle with other the men of God that generall doctrines though neuer so wholesome little preuaile are but cold and touch not men to the quicke without particular application to their seuerall necessities till Peter come to say you haue crucified the Lord of glorie we read of no pricking of their hearts Vse 1. This dutie requireth also a man of vnderstanding an Ezra a prompt scribe a learned tongue not any bare reader no nor euery preacher attaineth to this high point of wisedome not bosome sermons nor euery learned discourse reacheth vnto it If he must be a learned Physitian that must first finde out the disease and then apply a fit remedie to the same he must be much more learned then he and one acquainted with more rare secrets of simples that growe from heauen who can here minister to euerie soule according to the estate of it which is farre more hidde then that of the bodie as to the wearie soule a seasonable word and to the secure heart the iust weight of terror and threatening Besides who seeth not that this verie dutie requireth no flatterers no selfe-seekers no time seruers but men of courage bold through God to apply his word to all conditions of men high as well as lowe rich as poore not healing the hurt of great ones with sweete words nor respecting persons no more then the Lord himselfe doth whose word it is but binding euen kings in chains and nobles in fetters as Nathan did Dauid Thou art the man For if the word hath plainely described euerie mans dutie then the dispensers of it must faithfully deliuer out the same Secondly hearers must hence learne 1. to be subiect to the doctrine deliuered in the
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
â—estinesse hastinesse and vnaduised frowardnes their conuersation blotted with base couetousnesse as if they were to liue ouer their yeares againe their minds no lesse bending towards the earth then their bodies and though they can scarse goe vp and down in the world yet for most part are they more drowned in wordly affaires then when they were in their most constant estate In a word blackeamoores were they young and now their skins are not changed the crimson tincture of their sinne cannot yet be washed nor they in their age breake through the snares wherewith Satan held them in their youth but the sinner of an hundreth yeare olde goeth on to punishment And here let none thinke that any dotage or passionate affections may be excused by reason of the age nay rather euery such breaking out is here doubled for an olde man especially should be discreete and the discretion of a man moderateth all passions Let Barzillai be an example to all olde men who beeing sollicited to embrace courtly delights he refuseth all such profers and setteth his minde vpon his owne death in his owne citie Sound in faith Now followe those three vertues which are requisite in olde men as they are auncient Christians The first of which is soundnesse of faith in which three things are to be considered 1. What soundnes of faith is 2. Why it is commended in speciall to olde men seeing euerie Christian must haue it 3. The dutie which hence is to be learned For the first Soundnesse of faith standeth in two things 1. when faith is sound in the qualitie that is sincere not deceitfull not hypocriticall 2. when it is sound in the degree of it not a shaking reede but growne vp from the infancie vnto some strength and stature Now vnto both these is required that faith be sound 1. in the ground of it 2. in the obiect 3. in the worke of it 4. in the fruits issuing from it in any of which if it faile it is vnsound vnlasting First the ground of sound faith is a sufficient measure of knowledge of the things of God reuealed in the word in a sound and incorrupted iudgement for so the Apostle affirmeth Rom. 10.14 that for the working of faith there must be the interpreting and deliuering of doctrine out of the word and an attentiue hearing and vnderstanding of it whereby after a sort the sonne of man is lifted vp that we may beleeue Ioh. 3.14 Now euerie degree of knowledge and measure of vnderstanding is not a sufficient ground of sound faith but such a measure as is able to discerne betweene things that differ for how can children in knowledge be grown men in the faith or how can any come to that ripe age of faith here meant but such as through long custome haue their senses exercised to discerne both good and euill This must be then such a knowledge as enableth a man both to maintaine the truth and convince the gainsayers and so hold his owne comfort by distinct and particular yea some depth of knowledge without which so farre he shall be from soundnes as that he shall be dangerously carried with euerie winde of doctrine There is a fulnesse of knowledge which the Apostle commendeth in the Romanes and this is a notable fit ground for this soundnesse of faith Hence it followeth that all that implicite faith of the laie Papists folded vp in an idle fancie without knowledge is vnsound and vngrounded for can any but a Papist beleeue he knowes not what Secondly the obiect of a sound faith more generall is the whole word of God from which faith can no more be seuered then the beames from the sunne but more specially the porper obiect is the couenant of grace in Christ yea Christ himselfe together with all his merits and all the promises of mercie freely propounded in the Gospel which is therefore called the word of faith Hence all Popish faith is here prooued againe vnsound because it is corrupt in the obiect leaning it selfe in stead of the word vpon canons councells traditions vnwritten decrees as also expecting saluation without the free couenant of grace by the merit of workes whereas in iustification before God all workes all boasting are excluded Rom. 3.27 and 4.24 Thirdly the worke of a sound faith is twofold 1. assent 2. application The former is a certeine and firme assent whereby we set a seale vnto all the promises of the Gospel as most sure and certaine holding euen an Angel accursed that should bring any other doctrine and keeping sure the profession of our hope without wauering in full assurance of vnderstanding For faith is no opinion or fancie but hath in it a certaintie arising from the stedfastnes of the promise and word of God Hence are all such exhortations as that 1. Cor. 16.13 Stand fast in the faith The latter worke of faith is application whereby a man not onely assenteth that all the couenant of grace is true in it selfe but also that it is true vnto him who therefore resteth and leaneth vpon it for his owne saluation beeing assured so vndoubtedly at one time or other of his saluation as if he were alreadie gathered vp among the Saints And this hand thus laying on Christ vnto righteousnes and applying Christ with his merits vnto ones selfe in particular to saluation is the forme of faith or rather faith it selfe formed and not any workes or charitie as Papists fondly dreame And that this certaintie is of the nature of sound faith appeareth because that modest but graceles vncertaintie and doubting of the Popish doctrine is opposed vnto faith and made a fruit of vnbeleefe Matth. 14.31 Oh thou of little faith why doubtedst thou of Abraham is said Rom. 4. that he doubted not nor reasoned with himselfe but was strengthned in faith beeing fully assured And what other reason is giuen why the inheritance was not giuen by the law which was impossible to be kept but by the promises of grace but that the promise might be sure to all the seede Rom. 4.16 Or how could our peace with God continue our comfort or last with vs if we had no assurance of it but still doubted of his loue Let vs therefore alwaies take notice of this especiall worke of sound faith which maketh the heart able to say with Iob I know my Redeemer liueth and with Paul who died for me and gaue himselfe for mee Neither must the godly refuse to subscribe to the truth of this doctrine because they neuer finde such constant and full assurance which is not mooued with some doubting and sometime exceedingly ouercast with grudgings of vnbeleefe for by this reason they might aswell conclude that they neuer had faith and it is no meruaile if faith and doubting be in one man seeing they rise from two diuerse yea contrarie principles which cannot but be found in the best euen spirit and flesh If thou lookest by the
eye of flesh thou canst not but doubt of the truth of the promises at least to thy selfe in whom so little good appeareth but open the eye of thy faith which at length seeth clearely the saluation of God chaseth away clouds of doubts and distrust and giueth glorie vnto God As he therefore that would deeme the orbe of the sunne to be greater then the earth must deny his sence and yeeld to reason so must the beleeuer renounce both sence and reason and liue by his faith Fourthly the fruits of a sound faith are 1. Inward and these are all the parts of renewed holines in the soule which cannot but accompany it 2. Pet. 1.5.6 Ioyne with faith vertue c. for it worketh a through change in the whole man by purifying the heart inspiring a new spirituall life raysing from dead workes and causing to grow vp in holines and in the feare of God It is as the heat in the bodie the fountaine of life and heate and as the roote of a tree affording life sappe and quickning of grace to all the the parts of obedience without which it is impossible to please God in any thing 2. Outward such as are the true loue of God and man For as it maketh vs the sonnes of God so it causeth vs to carie our selues as children desirous to please our Father in all things to performe vnto him all the parts of his worship publike and priuate to loue his word to confesse his truth though with the losse of our liues to thinke of him to speake of him to delight in his presence and fellowship and giue vp our selues wholly to obey him in his commandements and corrections Againe it maketh vs to loue Gods image in our brethren and out of this loue issueth a desire and endeauour to helpe them heauenward and care to performe all other offices of loue towards their outward man their persons their liues their goods their names c. These are the blessed fruits of that faith which is vnfained 1. Tim. 1.5 which worketh by loue Gal. 5.6 And thus haue we shewed the first point wherein the nature of sound faith standeth The second point is why soundnes of faith is required rather of old men beeing a grace which euery one young aswell as old must striue vnto Answ. 1. Because they haue had the vse of the word longer and therefore their profit should be answerable to their meanes neither is this assurance and soundnes of faith attained at the first but ariseth vpon a grounded knowledge which for most part is not to be found in the younger sort Secondly old men which ought to be auncients in profession and so haue more experience of Gods waies and working should shew forth the power of faith vnto others and therein become as cleare patternes and presidents vnto them and therefore whereas a lesser measure may be accepted in the younger yet for these to yeeld to doubting to wauer in the truth to be corrupt in iudgement to sticke in extremitie or faint in affliction is a greater sinne and more hatefull vnto God who more seuerely correcteth it in old men who should be leaders vnto others yea although they be deare otherwise vnto him Moses himselfe if by doubting he shall dishonour God shall be barred the good land for it Thirdly their age and experience in all meetings must haue the honour and place of speach when the younger sort must either sit silent or with Elihu speake in their turne when they haue done of them the younger expect solution of doubts and difficulties counsell in cases of conscience and wise aduise out of their experience Now if they should be tainted with false opinions and dotages or shake as â—eeds in the doctrine of faith and truth they cannot but become hurtfull and vnprofitable vnto such whose eyes are vpon them when they see them as inconstant in the faith and as subiect to wauer and reele as theÌ„selues who in comparison are but newly planted 4. Their bodies outward man waxeth weak and beginneth to faile and therefore they had more need labour for strength and soundnes in the inner man which is a reason not to be neglected as presently we shall see Vse All these reasons are direct against such as plead that their years comming on them they cannot conceiue nor learne nor remember nor profit in religion as they are vrged in the ministerie their sences inward and outward serue them not their vigour and quicknes is gone but it is good for them to consider the hand of God vpon Zacharie Luk. 1. 18. for making his age a meanes to weaken his faith though in a farre more difficult case Doth not our Apostle here vrge it as a cheife argument that because they are old therefore they must the rather be furnished with grace of knowledge memorie zeale faith loue and patience and shall it goe for a good plea that because they are old therefore they shall be excused if they cannot attaine vnto these nor greatly force after them what a shame was it for Nicodemus beeing an auncient and Ruler in Israel to be ignorant in the point of regeneration and therefore Christ reprooued him Ioh. 3. And that was the sinne of the Hebrews when as for their time they ought to haue bin teachers they were to seek in the principles of religion and were babes needing milke such is the sinne of babish old men olde in yeares children in vnderstanding The third point is the lesson which hence we are to learne namely that euerie man must labour to recompence the decaie of nature with increase of grace the weakenes of the bodie with soundnesse of minde the failing of the outward man with the fortifying of the inward The wiseman wisheth timly to prepare against the inconueniences of old age with the remembrance of God in the youth how much more should olde men in the midst of their ruines and decaies by this meanes repaire and fortifie themselues And the counsell is generall that if the outward man perish care must be had that the inward be daily renewed Reas. 1. It is made a note of a true member of the Church to be more fresh flourishing and fruitfull in his age when other men languish decay and are daily enfeebled these trees of righteousnesse receiue new vigour and strength not to flourish onely but to be more fruitfull then euer And whereas amongst men those that see olde and decrepite age for want of naturall heate and moisture shriule and die away yet euen these same beeing true members of the Church hauing once the life of the Sonne of God breathed into their soules are neuer afterwards destitute of radicall heate and moysture but renew their age as the eagle and with their daies their strength For Christ is that Sunne of righteousnesse who once rising vpon a soule is so farre from setting againe that he is still rising euen vnto the perfect day of it
of Gods deliuerance 2. Sam. 16.12 It may be the Lord will looke on mine affliction and doe me good this day not making doubt for neither did Dauid in generall but constantly cleauing to the promise call vpon me in the day of trouble and I will deliuer thee Prayer for deliuerance must be ioyned with this expectation of our deliuerance not prescribing time nor meanes nor manner much lesse vsing vnlawfull meanes but reserue vnto the Lord the glory of his wisedome in ordering the whole matter and circumstances of our deliuerance The fifth fruit is a totall resignation of a mans selfe to the will of God and a voluntarie subiection vnto his good pleasure who knoweth out of his wisedome what is the best and out of his loue maketh euery present estate worke to the best to his children example hereof we haue in Dauid 2. Sam. 15.26 Behold here am I let him doe as seemeth good in his eyes yea euen if he should say I haue no delight in thee The third point wherein the soundnes of patience consisteth is in the found durance and lasting of it And indeed not euery patience and tollerance of euill is here meant but such as implieth a delaie and continuance vnder some weight or burthen nay the very word importeth so much signifying as well perseuerance as patience neither is this sound patience a suffering only but a long suffering nor a patience but a long patience such as the husbandman waiteth withall vnto the haruest such as the Prophets endured all hard measure by such as our selues must possesse our soules by and euery possession is of continuance such as maketh not hast yea such as must waite vntill the comming of the Lord. Iames in the place alleadged exhorteth to be patient till the comming of the Lord which is not meant of his last comming to iudgement but of his particular executions beforehand for the deliuerie of his chosen the reuenge of their wrongs vpon their enemies Vse All these notes let vs see the crazines of this grace in vs. It is no patience when men beare out crosses by stoutnes and stomacke neither by a nature not so subiect to impatience for here is not silence vnto God disposing the crosse vnto them So when men can buckle well enough with and swimme out of one kind of crosse which pincheth them not so much but sinke in some other when they must choose their rods and tâ—ialls or else they are heartles and dead in the neast here is a crannie in their patience which will sinke their soules Some againe beare out their crosses because they are yoked and coupled to them like two spaniels which must goe together because they cannot goe asunder but without all willingnes or chearefulnes but this is farre from Christian patience and is as we say patience perforce And lastly when we cannot entertaine afflictions thankefully as finding some goodnes and sweetnes in them when deliuerance is not expected from God as by such who haue title in his promise when we desire to be at our owne hands and will not stay his leisure but hastily like infidels runne vnto indirect meanes and sometime to Sathan himselfe in sorcerers witches when we are so tugged with afflictions as we hold not out but are readie to giue vp all here is all vnsound here men may not onely suspect but conclude from vnsound patience vnsoundnes of loue of faith and consequently the want of the truth in all their profession of religion Vers. 3. The elder women likewise that they be in such behauiour as becommeth holynesse not false accusers not giuen to much wine but teachers of holy things Our Apostle hauing taught how and what doctrine should be applyed to old men he proceedeth now to make olde women matchable vnto them and therefore he beginneth with the word likewise which sheweth that the same vertues as formerly haue beene mentioned are to be vrged vpon old age of both sexes and who can denie sobrietie wisdome grauitie soundnesse in faith loue and patience to be as necessarie for auncient women as men whether we consider the same inconueniences of the same olde age lying vpon them or the impotencie of their sexe in vndergoing them which yet maketh the want of these vertues farre more miserable then in the other And then he addeth some further duties fitted to their estate which he doth 1. by prescribing such vertues as are seemely for their yeares and 2. by prohibiting such vices as in all ages are wicked but in theirs most vnseemely and scandalous The duties are two 1. an holy behauiour in themselues in the first words of the verse 2. a drawing on of others vnto holinesse and honestie in the latter part of the verse and forward The vices prohibited are two 1. of slaundring or false accusing 2. of intemperate desire or drinking of wine or strong drinkes both which are contained in the middle of the verse But we will speake of the words as they lie in the verse But before we come vnto them we may learne this lesson Doctr. In that wholesome doctrine must be taught and applyed vnto women as well as men note that no woman cannot without danger of damnation despise or neglect the ministerie of the word they beeing as straightly bound vnto the meanes of saluation and the Apostle taketh double paines to teach them their duties Reas. 1. As saluation is one to all so is there but one way to all for as women must haue their names written in the booke of life as well as men that is in the booke of Gods election to life so must they be also added vnto the Church as well as men seeing none are saued who are not added vnto the Church Now this addition to the Church standeth not onely in an outward profession of the Gospel by which they are added to the visible Church for the foolish virgins made a great shewe for a time but in vnfained conuersion and sanctification whereby they are added vnto the invisible Church True it is that women must be ioyned vnto the people of God and therefore must participate 1. in the word which must be preached to euerie creature Paul preached to a company of women among whom Lydia was conuerted 2. in the Sacraments and be both admitted into the Church by baptisme as Cornelius the Iaylor and all their housholds as also strengthned in the Church by the Lords Supper in which they must remember the Lords death vntill he come But all this is not inough yea nothing at all vnlesse they be first knit vnto God himselfe the bond of which coniunction is faith wrought in the heart by meanes of the word and working in heart and life by loue to God and men If then women must beleeue to saluation aswell as men the Iaylor and all his houshold beleeued in God nay if women must continue in faith to which saluation is tyed and not
to bearing of children then surely for women to despise the ministerie which is the meanes of beginning and continuing in faith loue and holinesse is fearefully to despise fellowship with God and life euerlasting Secondly women must walke in as straight waies to heauen as men sinne is as odious in Eue as in Adam vnder the same lawe are they borne by the same lawe are they to be ruled in this life and iudged in the life to come the same pretious promises of life are made vnto them the same pretious faith must lay hold vpon them the same spirit must inhabitat them the same graces which accompanie saluation must beautifie them Women must worship God as well as men Lydia Act. 16.14 must feare God Act. 17.4 the chiefe women not a fewe must be disciples full of good works and almes to the Saints as Dorcas all or any of which graces if elsewhere they can attaine or performe then by the direction and institution of the word we will giue them leaue to contemne it with the whole ministerie of it but if this be the word of faith which we preach the word of the kingdome and if we haue the words of eternall life let them goe elsewhere or by any other direction saue this whether of naturall reason fleshly wisedome lewd custome or what euer may perswade it they shall surely faile of faith of the kingdome and of life eternall in the ende Obiect But how often haue we heard Popish or profane men alleadge to the contrarie What should women minde the Scripture or meddle with religion what haue they not huswiferie at home haue they not children seruants and a calling to tend and how often doth our religion heare it selfe disgraced in that it is embraced by women who they say are simple and easily seduced Answ. To all which I answer that if these wretches had prooued that women had no soules to loose or to saue such gracelesse discourses were more easily to be admitted 2. Might not a man haue come vpon Marie with the like interrogatories why haue you nothing to doe but to sit downe at Christs feete to heare words which concerne you not haue you no huswiferie to set your selfe about doe not you see you haue a great Prophet to giue entertainment vnto doe you see your sister Martha medling with such matters But if any had thus rebuked her would Christ haue recanted that which he had affirmed of her that she had chosen the better part and if Martha had done so too would Christ haue said that she had failed in the due regard of one thing which was more necessarie then all that busines which shee encombred her selfe withall 3. Salomons mother requireth two things in a vertuous woman one the ouerseeing of the wayes of her familie the other to open her mouth with wisedome and haue the lawe of grace sitting vnder her lippes without which latter should a woman excell the life and death of some bruit beasts assuredly if the former were all shee should liue and die a little more ciuilly but neuer a whit more religiously then they 4. It is so farre from being a iust reproach to the Gospel that women professe it that it is rather a note of the truth of it God chooseth the weake and simple of the world to confound and prouoke the wise and mightie Christ himselfe prouoked Simon the Pharisie by an example of loue which a poore woman had shewed vpon him farre beyond him and thought it no disgrace that Marie out of whom he had cast 7. deuills nor the noted harlot the woman at the well should follow him and entertaine his profession neither did his wisedome thinke it preiudiciall or not beseeming the simplicitie of the Gospel to shew himselfe after his resurrection first to simple women and to make them preachers of it euen to the Disciples themselues Obiect But women are to rest in their husbands instruction and need not depend vpon the Ministers mouth 1. Cor. 14.35 Let them aske their husbands at home Ans. The Apostle there forbiddeth open and publike speach in the congregation where if in the exercise of prophesiyng they had any doubts rising concerning the things handled they were not permitted to stand vp as the men were either to teach or aske questions but keepe silence for the time and consult with their husbands at home for the resolution of their doubts but this place taketh it for granted that they must resort to the Church and heare in the congregation ver 34. And pittifully should most women be taught if they should content themselues with their husbands instruction Vse 1. We see hence what to thinke of the Popish doctrine who will neither admit women nor men but their learned Licentiats to meddle with the Scriptures and least they should so doe they shut them vp in an vnknowne tongue an high wickednes against the commandement of Christ to Laiks and common men Ioh. 5.39 Search the Scriptures and the practise of the Church and beleeuers in the old and new Testament Deut. 31.11 Nehem. 8.3.4 Act. 17.11 2. Let no woman please her selfe that her husband goeth to Church and neglect the meanes her selfe for an vnbeleeuing wife may be sanctified by a beleeuing husband but she shall neuer be saued but by her owne faith he sanctifieth her mariage but not her person 3. The husband may not suffer his wife to incurre such danger but if he loue her he must extend his loue to her soule and better part seasonably giuing gentle admonitions and reproofes if with Martha they grow heauy or careles of this dutie 4. Let no woman be discouraged but incouraged rather in the powerfull profession of religion and frequenting the exercises of it of hearing and reading it reuerent speaking and carefull practise of it imitating herein those good women who followed Christ and ministred vnto him of their substance It is the modestie of women neuer to be ashamed to professe Christ and godly women haue many times become more zealous then men and their sanctified affections haue vsually exceeded mens in strength and tendernes And although the darknes of the world endure no manifest light in men much lesse in women yet Christ and his word highly esteemeth the least appearance of grace in men and much more in women how carefull was Christ to instruct comfort and reueale himselfe to the women that followed him honouring their profession of him in some things aboue his dearest Disciples what a great and worthy praise was it that Priscilla as well as Aquilla her husband should take such a man as Apollos home to instruct him in the waies of God and of how many women doth the Apostle in his salutations giue more then common report of their loue and faithfulnes in the truth As goe no further then the Romans Priscilla was ready for his life to laie downe her owne necke Marie bestowed much labour on the Apostles
wherein is excesse And the woe is as generall against all such as are ouercome with wine and no drunkards shall enter into the kingdome of heauen But in women and old women it is besides the sinne most filthy and shamefull The very Heathen accounted wine and strong drinke disagreeable from the nature of women and therefore enacted lawes against their vse of it but the word of God is not so rigorous which giueth them as well as men leaue to vse wine for their weaknes and often infirmitie yea sometimes for honest delight as well as for necessitie but alwaies moderately for strength and not for drunkennes neuer tying their delight or desire vnto it nor suffering themselues to be ouercome by it for of whatsoeuer any is ouercome to that he is in bondage And the reasons why the Apostle directed this precept vnto old women seeme to be these 1. It is not vnlike but that the women of those times as they had like meetings vpon their necessarie and womanly occasions so had they the like practises as now are in request in them as much idle and busie chat not a fewe needles drinkings and gossepings wherein they much exceeded that to which their condition or nature and much lesse grace called them vnto The which meetings although some of them are necessarie yet for women to be addicted vnto them or excessiue in them in vnwarrantable speaches drinkings meriments c. sauoureth of darkenes of the flesh and is farre from beseeming women that professe the feare of God and obedience or subiection to the word of God which condemneth drinkings as well as drunkennes which are fruits of an vnregenerate estate And thus the Apostle by this precept backeth the former the due obseruance of which would cut off much false accusing in such meetings and in the neglect of it it is impossible but that the tongue will be walking without his owne hedge and wandring beyond the pale of it The prouerbe is true what euer is in must out in the cups Agreeable to that holy prouerb of Salomon to whom are contentions to whome are stroakes and wounds without cause euen to those that stay long at the wine teaching vs that the hands and tongues also of such lash on strike spare not no not their dearest friends 2. The moderation of the elder women should be an example to the yonger as the next words import an hedge to containe them in compasse from whom otherwise in such meetings some lightnesse might breake out 3. For a matron to make shipwracke of shamefastnes modestie sobrietie grauitie and whatsoeuer else may be the grace of that sexe and age by giuing place to this one inordinate desire what a grieuous sinne were it how many sinnes attend it euen so many as there be fearefull fruits and effects of drunkennes as wandring eyes lustfull lookes tongues speaking lewd things gestures and actions more seemely for bruit beasts then either women or Christians 4. Besides the more publike scandall if we consider the priuate damage of this sinne in women we shall finde the Apostle had reason sufficient to condemne it in them For whereas the Lord hath laide this dutie on the wise woman to build vp her house to regard the wayes of her familie so as her diligence and labour should if not much increase yet at least preserue and saue that portion of maintenance her husband bringeth in accordingly as his heart trusteth in her this one sinne strips her of all fitnesse to gouerne the family which for her goeth at sixes and seauens as we say it wasteth and consumeth the substance both priuately at home and by calling in companions from abroad and thus she sinfully wrongeth her family for the present lodeth her husband with debts and dangers and depriueth her children of that comfort which was meete should be reserued and laid vp for them Doctr. Out of the word we may further note the follie of our corrupted nature making vs readie to yeeld our selues slaues and seruants to the creatures which by Gods institution and ordinance should serue vs. And we yeeld vp our selues seruants vnto them diuerse wayes as 1. in the immoderate desire of getting them vnto vs when men men will be rich and hasten so to be when they will fare deliciously goe sumptuously dwell stately which to compasse they will become base seruants to any man any sinne or any drudgerie for a time 2. When in holding them the mindes and affections of men dwell in the delight of them as when the abundance varietie goodnesse sweetnesse and pleasure of meates drinkes pastime merie companie gorgeous apparell faire buildings drawe downe the heart make it drunke with sensualitie and forgetfull of God Thus the Lord chargeth his people when thou wast in prosperitie thou saidst I will not heare this hath beene thy manner from thy youth for now the heart is held as in chaines and hath it not in the power to turne it selfe to any other truer delight 3. When a man hath it not in his power to forsake or part with them when of all that he is owner of he is not the master of any small part to employ to any good vse or in any worke of Christian charitie and liberalitie And numbers are such base drudges to their wealth as they will as soone part with their vnprofitable liues as in the forgoing of a small and trifling commoditie testifie any fruit of faith and thankefulnesse to God the giuer or of loue and mercie vnto men whom he hath made receiuers but they wast away their daies and vanish away themselues as though they were not in adding and increasing of wealth by any meanes as if they were borne to make their heires happie by their owne going to the deuil as the common speach is 4. When they are as fetters and clogges from the performance of good duties vnfitting men to the duties of their generall and speciall calling whereunto they were ordained to make vs fit and seruiceable Thus men loose their libertie Vse To resolue of the practise of these precepts 1. To vse the world as not vsing it neither growing proud in the smiles nor too much depressed in the frowning of it 2. So to take our parts of our lawfull liberties as that we be neuer brought vnder the power of any thing vnder the pretence of libertie in the creatures we may not become slauish vnto them but carrie an equall minde both to want and abound 3. To avoid all occasions whereby vnawares we might be drawne vnder their power as looking at the wine in the cup for hereby thirst will follow drunkennes so of daintinesse softnes riotous and spend thrift companie for by such meanes and examples the heart becomes wholly diuorced from God and glewed vnto the creatures But teachers of honest things It will be here asked how standeth this with that in 1. Tim. 1.2.11 Let the woman learne and I
permit not a woman to teach Answ. The Apostle there speaketh of the order and comlines of publike ecclesiasticall assemblies wherein they were not allowed to take vpon them any power or function of teaching for the reasons propounded which are three 1. From their condition which is to be obedient vnto man and therefore in mens presence must not vsurpe the authoritie of teachers but content themselues with the place of schollers in all mixt assemblies of men and women 2. Their function which is to serue men for Adam was first created and Eue for Adam and not to exercise any function ouer them 3. From the weakenes of their sexe which lieth more open to Satans seducement for Adam was not deceiued first but Eue. It is not fit that any such function of teaching should be committed vnto them seeing Eue in innocencie taking vpon her to teach Adam was so easily preuailed against and the Apostle expresseth this his owne sense 1. Cor. 14.34 where from the same ground of the womans subiection vnto man he saith let your women keepe silence in the Churches As for the examples of Deborah and Huldas who were Prophetesses in the Church they beeing extraordinarie make nothing against this rule of Paul nor for that Pepuzian heresie for womens teaching in the Church nor that Popish heresie of midwiues baptizing of infants in case of necessitie as they call it Neither doth this place written by the same spirit and penne crosse the former seeing it speaketh of priuate teaching and instructing the family at home especially her children and maidseruants so the text it selfe seemeth to restrain them pointing them out their auditors namely young women in the next verse and the lectures they are to fit vnto them the most or all of which are priuate duties and the ende to make the younger women wise vnto all godly conuersation namely both those within the family and those that are without so farre forth as they shal be occasionally called to instruct them both by Christian speach and example Now that this dutie belongeth vnto matrons it will appeare if we consider them 1. as Christian women 2. as superiours in the family For the former it is not sufficient that a Christian woman liue vprightly and vnblameably in her selfe vnlesse she also endeauour to driue or drawe the younger women to the like godly course For 1. euerie Christian must gather with Christ and he or she that gathereth not scattereth whence are all those exhortations thou beeing conuerted strengthen thy brethren obserue one an other admonish and prouoke one another to loue and good workes 2. The rule of speach for all Christians is that for the matter it be good that is of good things and for the vse that it tend to edifie and who but elder Christian women should proceede in this duty 3. From the obseruation of this rule the godly are described to be such as whose lips feede many and they speake pleasant words which are health to the bones and sweetenes to the soule their tongues are trees of life vtter wisedome talke of iudgement of high matters c. And that women should not thinke that they are exempted from all this qualification of their speach Salomon ascribeth it in speciall to a vertuous woman that she openeth her mouth with wisedome and the law of grace is vnder her lips answerable to this text which requireth that she be a teacher of honest things As for the latter this dutie of teaching honest things belongeth vnto them as gouernours of their family wherein Salomons mother is a notable president who instructed her sonne what my sonne and what the sonne of my wombe c. and Timothies mother and grandmother Lois who acquainted him with the Scriptures from a child and what else proued these but rare men full of grace and pietie Vse 1. This reprooueth such as neither are able nor willing to call on others vnto the practise of Christian and honest duties the knowledge of God seateth not in their hearts nor the law of grace in their lips 2. Others are teachers but of dishonest things their mouthes are euer open but like the open vessells which in the Law were accounted vncleane nothing but idle and lewd speach nothing but impertinent or detracting speach proceedeth out of them all kind of language fitteth their mouthes but that which befitteth holines and honestie such as whose yeares calleth for grauitie and gracious sauorie speach euen in the presence of younger women are safe if they can chat away much time in ripping vp the loosenes of their young and wanton daies or the faults of this or that man or woman this is their table talk this is the speach wherewith they season the young and tender yeares of their children the which these new vessells easily and long after reteine who for most part by their gracelesse courses repaie their mothers barrennesse of gracious speach other speach then this if â—auouring of grace and pietie let it be offered it is as welcome as smoke to their eies Vse 2. How much more is the master of the family bound to the trayning vp of this familie in holy and honest things for the wife must herein onely helpe forward his paines The Lord wisheth the fathers to laie vp the memorie of his great workes for the instruction of their children and the master was the Prophet in the house and accordingly the children after them could say we haue heard our Fathers say thus and thus their bookes were their fathers mouthes But how carelesly is this great dutie neglected of most men that many children may say truely we haue heard our fathers sweare curse and lie backbite slander but seldome or neuer haue they declared vnto vs the great things which the Lord hath done for vs seldome or neuer haue they become teachers of holy or honest things vnto vs either in their word or conuersation Vers. 4. That they may instruct the younger women to be sober minded that they loue their husbands that they loue their children 5. That they be discreete chast keeping at home good and subiect vnto their husbands that the word of God be not euill spoken of It beeing required that the elder women should be teachers of honest things the Apostle in these two verses doth these three things 1. he sheweth who be their schollers namely the younger women as also the lecture they are to read vnto them namely sober mindednesse that is by their counsell and example frame them to become wise in the performance of all the duties of their seuerall places for the Greeke word howsoeuer it seemeth at the first sight to expresse one only vertue yet is it to be extended to the generall information of them vnto moderation prouidence modestie faithfulnes diligence and euery other vertue sutable to their age and condition of life For it is most properly and vsually ascribed vnto schoolemasters who haue youth committed
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
way before her and some safeguarding behind her euen so here all the marriage duties going before it made way for it and all these that follow are the preseruatiues thereof all of them beeing such seruants as by their cognisance may be knowne to belong to such a mistresse And of them all the holy Ghost thought this of home-keeping fittest to follow at her heeles for house keeping is indeed chastities best keeper Not that a woman is neuer to be found without her house ouer her head for many necessarie and iust occasions call her often abroad namely 1. as a Christian the publike duties of pietie and Gods worship as also more priuate duties of loue and workes of mercie in visiting and helping the sicke and poore 2. As a wife both with her husband when he shall require her and without him for the necessarie prouision of the houshold and such like But the thing here condemned is the affection of gadding at any or all houres with disposition of hearing or telling newes or affecting meriments companie expense or excesse accounting the owne house rather a prison then an home and so easily forsaking it without iust occasion And iustly is this course condemned for 1. This is a forsaking and flying for the time out of the calling wherein they ought to abide for their calling is commonly within doores to keepe the houshold in good order and therefore for them to wander from their owne place is as if a bird should wander from her owne neast Secondly this were the high way to become busie bodies for what other more weighty matters call them out of their calling but to prattle of persons and actions which concerne them not Whence the Apostle 1. Tim. 5.13 coupleth these two together they are idle and busie bodies which if any wonder how they can be reconciled thus they are easily those that are idle in their owne duties are most busie bodies in other mens and these busie bodies haue two speciall markes to be knowne by to themselues and others namely their open eares and their loose tongues Thirdly the holy Ghost maketh this a note of an whoorish woman she is euerie where but where she should be sometime gadding in the streets with Thamar somtimes in the fields with Dinah sometimes without at her doore somtimes at her stal but her feet cannot abide in her house and if against her will her bodie be within doores her heart and senses will be without Iesabel must be gazing out of the windowe whereas if the angell aske where Sarah is answer will be made she is in her tent and the daughters of Sarah will be in their tents not in the tauernes nor stragling so farre abroad but that their husbands can readily answer where they be Fourthly what desperate and vnauoideable euils doe they and iustly lay themselues open vnto who make no bones of violating this commandement of God how doth Satan watch all advantages to take them when they are out of their wayes and how easily doth he preuaile against them when they haue pluckt themselues from vnder Gods protection Dinah was no sooner assaulted then ouercome in her wandring and Eue no sooner absent from Adam then set vpon and no sooner set vpon then vanquished euen so women easily forsaking their owne stations are giuen ouer for most part if not so farre as the former yet in their meriments and meetings so far to forget themselues by vnchristian speeches and actions as they haue good cause to ende with sighs and teares Good Goodnes is a vertue which is sometimes in generall opposed to all that inward malice which lurketh in the nature of men and women wherein the whole troupe of vertues are included hereof speaketh the Apostle Eph. 5.9 the fruit of the spirit is in all goodnesse And euen this is required in women both to bridle that natiue corruption which is so headstrong within as also to beautifie them outwardly so as others beholding them may say of them as Paul did of the Romans I am perswaded that ye are filled with goodnesse and herein resembling Dorcas who was said to be full of good workes and almes deedes which she did they shal not onely be called but be good wiues and good women indeede 2. Sometimes it receiueth a more particular sense and signifieth one of a meeke and yet of a cheerefull spirit and temper not sullen taunting bitter fretting or galling any and much lesse her husband neither of a troublesome and iarring disposition but of a good nature as we say for let her be otherwise neuer so honest wise painfull yet without this goodnes and amiablenes of behauiour she shall be no more pleasant then a continuall dropping which driueth out the owners 3. It is sometimes taken for profitable and requireth that the wife be helpefull and comfortable by her advise labour and sweete societie whereby she buildeth her house Thus did the Lord see good in his wisedome to make man a meet helpe for him when it was not good for him that he should be alone And thus the vertuous woman is said to doe her husband good and not euill all the daies of her life Prou. 31.12 and as she doth good to him and his within doores so doth she also to others abroad as besides the family vers 27.28 to the poore and needie vers 20. And this I take not excluding the other to be here meant especially as a most comfortable and sweete vertue without which that holy institution of marriage would prooue no better then an heauie burthen and molestation Subiect vnto their husbands Marriage in it selfe although it be neither vertue nor vice but a thing indifferent yet is it a shoppe of either according as are the qualities and practises of persons in this condition and therefore this is the seauenth marriage vertue prescribed vnto the younger women whereof there is great reason and necessitie First if we consider the lawe of creation written by Gods owne finger in the hearts of men vsed in all nations and enacted by the naturall light of heathens in the publike lawes that the wife should be subiect vnto her owne husband or as the words of Ahashuerosh his law runne that euerie man should beare rule in his owne house This is one reason of our Apostle 1. Tim. 2.3 Adam was first created and then Eue and therefore Adam must be superiour to which if it be obiected that therefore the birds and beasts should be preferred before both because they were created before either the Answer is that there is not the same reason because the Apostle speaketh of the same kind and not of diuers 2. The Apostle prooueth not Adams superioritie so much from the order as from the ende of creation of the woman which was to be an helper and comfort vnto him Now in reason whatsoeuer serueth to any ende is lesse then the ende to which it serueth but
rules 1. So to exhort as that the consciences of men may conclude that euen there where he perswadeth and entreateth he hath power to command and terrifie though in his loue he lay downe that power for the present 2. That he doe not there exercise lenitie where the case requireth seueritie nor mildnesse when the case requireth the worke of seruent zeale As first where sinne waxeth bold the Minister must put on boldnesse If a calfe stand before Moses it is a case wherein the mildest man vpon the earth must forget his meekenesse and cloath himselfe with zeale for the glorie of God Sometimes the Minister is to deliuer the word as it were in a soft and still voice and sometimes he must change his coppie and lift vp his voice like a trumpet to shewe Iudah his sinne and the people of God their transgression Secondly when admonition and exhortation will not serue to cut off sinne but there is rather a reioycing in it Here Paul himselfe will put on his authoritie 1. Cor. 5.2 13. put away from you that wicked man Thirdly when the ministerie is or is like to be drawne into contempt then especially must it put on power and authoritie This was the practise of the Apostles who were forced often partly by the low estimation of the simple and ignorant who esteemed of the preaching of the Gospel but as foolishnes and partly by the malitious oppositions of the false Apostles who depraued their ministerie as weake and vnlearned to be long in the challenging of their calling power and authoritie see 2. Cor. 10.2.8 c. Vse 1. Ministers must labour wisely to discerne betweene persons and actions as Ioseph did betweene the persons and causes of Pharaohs butler and baker and speake differently to the tractable and stubborne children and seruants must not be dealt with alike Christ spake not to the Priests and people alike nor Iohn Baptist to the Iewes and Scribes alike nor Paul to the Galatians and Ephesians alike but Gods mouth must separate the pretious from the vile Compassion must be had vpon some but not all others must with feare be pulled out of the fire neither may the Publican and Pharisie looke for the same sentence and iudgement 2. Whereas men cannot endure preachers who leaue exhortation to thunder out damnation let them know that if their sinnes be growne bold as an harlot and the word of meeknes cannot preuaile against them we must then come with a rodde and not the spirit of meeknes otherwise as Christ was most meek in his life and doctrine so should his Ministers be also The third point in the verse is the vertue commended to the practise of young men and that is the grace of sobrieeie which moderateth the minde in the lusts and affections in generall and is not to be restrained to that outward sobrietie which is opposed to intemperance in meat and drinke for it is taken for graunted that intemperance must be nipt in the head and broken in the shell before it be hatched and outwardly produced into the life This appeareth 2. Tim. 2.22 where Paul in other words prescribeth the same dutie vnto Timothie flie the lusts of youth not meaning thereby such vncleannes and lasciuious filthinesse wherewith gracelesse young men were carried away for Timothie was now of such grauitie as befitted an Euangelist but he would preuent in him all that violent course and carriage of affections vnto which that hotter age is more propense not fearing that Timothie would breake out into filthy vncleannes of lusts so much as least his youth should carrie him to rashnesse pride selfe conceit and so cause him to fall through too much confidence Now how fitly is this precept directed to young men the sinne of whome is the strength of lusts Salomon himselfe ascribeth this to their age to carrie much indignation wrath griefe in the heart and much euill in their flesh that is many noysome and troublesome lusts wherewith through their heate they are assayled Of their presumption and ouerweening themselues wee haue instance in the young man All these haue I kept from my youth Of their want of consideration and experience in another young man who heedlessely went on to destruction as an oxe to the slaughter or a foole to the stocks euen so went he Of their rage and heat with vnadvised rashnes in Rehoboams yonger counsellers stirring vp their master to needles terrors and threats Of their prodigalitie and vncleannes in the younger brother called the prodigall sonne who spent all vpon harlots all which things are not spoken to free other ages from such inordinate lusts for naturall corruption is not idle in any age but incessantly is hatching euill motions and actions but of all ages youth is most fertill and abounding as the fattest grounds with weedes with all wicked inclinations vicious and raging affections and there is no vice vnder the sunne vnto which it is not after a speciall sort subiect that it is a singular fauour of God for a youth so innocently to passe ouer his younger yeares as that some notable blot or inconuenience cleaue not to him which perhaps long after craues his seruice or addeth vnto his sorrowes But if these be not reasons weightie enough to drawe young men to this grace of sobrietie we might adde many moe As 1. to satiate ones selfe with his owne wayes argueth an heart declined from God Prou. 14.14 2. The Lord himselfe mocketh vnbridled youth Eccles. 11. which is a most seuere iudgement for God neuer laugheth at vs but we haue cause to weepe that which men laugh at as a tricke or touch of youth or some light slippe the Lord laugheth at because it is to be brought to a more righteous iudgment and consistorie 3. What a fearfull sinne and iudgement it is to be giuen vp to a mans owne hearts lusts seâ— Rom. 1.26 and Ier. 9.14.15 4. The commandement of God Eccles 11. Put away anger c. Oh but we shall depriue our selues of the pleasure of our liues but the wise man hath an answer readie that youth and morning is but vanitie that is soone gone and without great heed lost irrecouerably Now the meanes to attaine this vertue First beginne at the heart be sober minded get an humble heart which will frame to an humble carriage in behauiour speech apparell for the smalnesse of a man in his own eyes crosseth those ouerweenings and ouerdeemings of youth whereby they thinke they knowe more can doe more and better then the auncient it will make them suspect all their counsells which if Rhehobams young men had done they had preuented that great rent of the kingdom at that time it will make them sit silent before the elder and suffer themselues to be lead by their experience Secondly consider that these inward lusts are great sinnes though they neuer breake out into externall actions which naturall men see not so to be and therefore
For how absurd will it seeme to reason with the word to call the hungrie blessed to account the rich vnhappie to esteeme corrections loue the Iulians of the world would scoffe at such paradoxes who as the Prophet speaketh walke by the sparkles of their owne fire but the life of faith is when the heart giueth vp the whole man vnto Gods leading when his wisedome is become thy direction and his word the men of thy counsell And for the latter thou must doe three things First set thy selfe often in his sight and himselfe alwaies at thy right hand let thy heart religiously thinke vpon him and his presence let thy tongue reuerently speake of him and his goodnes Secondly whatsoeuer thou doest whether thou eatest or drinkest and much more performest the duties of thy calling to which these are but seruants doe all to his glorie beeing about any thing aske thy selfe what glorie will redound to God by this speach or by this action Thirdly by euery euent make this vse to gather still into his fellowship by euery blessing gather encrease of faith loue and confidence in him by euery crosse adde vnto thy feare reuerence watchfulnesse by euery speciall prouidence obserue his admirable wisedome truth and goodnesse and thus by euery thing growe vp in him these are worthy fruits of pietie The third rule is to keepe the set times of Gods worship both publicke and priuate for this is the pale and preseruatiue of pietie which whosoeuer hath he will vse Gods meanes to preserue it A godly heart reuerenceth and reioyceth in all holy things the word Sacraments sabbaths and striueth to make his house a little Church and he that makes little or no conscience of the sabbath and family duties let him pretend what he will is an vngodly person without all religion 4. Be carefull to attend the waies of thine owne heart both how it subiecteth it selfe to the will of God written whether it be desirous to receiue the law at his mouth whether it tremble at the word as also how it subiecteth it selfe to the will of God done whether in prosperitie it lift vp it selfe to be something besides or without God and whether in correction it be silent vnto God because he hath done it Attend it how readie or heauie it is to lift it selfe vp in prayer for wants in praise for supplies whether it pray alwaies or in all things giue thankes Watch ouer it in thy seruices that it start not away and leaue thy worship liueles without spirit without truth know that God is a spirit and will be serued of thee if aright as he was of Paul in thy spirit and looke well to this matter for Iudas can follow and reuerence Christ and yet his heart going after couetousnesse be practising to betraie him and Herod can pretend to worship when he intends to kill Watch it further in the motions to sinne whether it be zealous and resolute against it and whether it sticke fast and with full purpose vnto the Lord whether it feare the least offence of God or can swallow smaller sinnes whether it bridle the tongue from idle talke and smaller oathes vaile the eyes from wanton lookes or whether it can easily digest such things which are no small departures from God when occasion is offered and know that such is thine heart as it is found in temptation Lastly watch it in the motions of the spirit how it entertaineth them how stirring it is in the causes of God as when occasion is offered of promoting Gods glorie in his pure worship or in the establishing of a conscionable ministrie how it entertaineth such good motions offered how it entertaineth Gods counsells rebukes and exhortations in the ministerie a cleare case it is that those that neglect such motions and much more resist them are yet in their sinnes and are no better then impious and vngodly persons 5. In the loue of men ioyne the loue of God for charitie abstracted from pietie is a counterfeit and this thou shalt doe when thou louest man in and for God because of Gods image and of his commandement so as if thou seest godlinesse grow in any man thy loue groweth with him and if grace decaie as he estrangeth himselfe from God so thou for his good becommest more strange vnto him For although by vertue of Gods commandement we must loue all and do good vnto all yet we must reserue a speciall loue to the image of God renued and especially affect such as are of the houshold of faith Vse If these be the practises of pietie which cannot be attained but by these rules then shall many a one who take themselues to haue taken out this last lesson be found non-proficients and such as whom grace neuer taught any such thing as godlinesse And to omit to speake of wicked Esaus and Ismaels scoffers of such as walke in these straite waies of God tossers of reproaches against them so farre from that inward and pure worship of the heart in spirit and truth as they are open despisers of the outward ordinances of the word and sacraments who are furthest from repentance and verie seldome reclaimed yea so monstrous and black are these filthie dogges and swine as they are not more condemned of others then of themselues for most part We will leaue to wash such bricks and come first to our common people whose extreame and secure ignorance loads them with such a burthen of impietie as it is impossible for them euer to stand vnder it when Christ shall appeare and yet they thinke to get to heauen nimbly inough For this whole practise of pietie is placed in that which they call a good meaning and a good hope but replie and tell them that grace is not contented with good meaning but teacheth to liue godly and so bringeth pietie into the life they answer that they could neuer make any shewes as many men can but yet they hope they may haue as good hearts as the best to god-ward Wherevnto if you demand how that roote can be so good which sendeth out such sower fruite or that fountaine sweete which sendeth out such bitter water for in these good hearts ignorance raigneth and the goodnes of their hearts openly neglecteth the word Sacraments c. the means of saluation and preseruatiues of pietie they can answer that they keepe their Church and doe as the most doe and if they receiue not the sacrament it is because they are not reconciled to some that haue offended them vnder which pretence they can refuse that comfort for many yeares together and carrie yeâ— the matter further with them and tell them your good heart sendeth out wicked oathes bitter curses and fearefull imprecations then they sweare either nothing but the truth or by nothing but that which is good or if they did happe to sweare or curse much they were vrged vnto it And for the sabboath adde that whereas a good heart maketh it a
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
from heauen and in such glorie as neither the tongue can vtter nor the mind of man can conceiue called in the Scripture the glorie of his Father that is such as is proper to the Father to himselfe and the blessed spirit and not to any creature communicable 2. This is a glorious appearing not onely in regard of Christ himselfe but euen in regard of his elect also who shall appeare with him in glory Matth. 19.28 When the Sonne of man shall sit in the throne of his maiestie we which haue followed him in the regeneration shall sit with him 1. Ioh. 3.2 We know that when he shall appeare we shall be like him For then we shall haue not onely redemption of our soules which euen here we haue in part but euen the full redemption of our bodies also and both in soule and bodie receiue our inheritance euen the crowne and kingdome of glorie Quest. But how shall this glorie of Christ appeare to be so bright Ans. Our Apostle saith that it shall appeare to be the glorie of the mightie God Christ is called a mightie God first simply in himselfe beeing of equall might authoritie and power with his Father and therefore Psal. 47.2 he is called an high Lord and terrible and a great King ouer all the earth for that these titles belong to Christ the effects of his gouernment following in the next words declare Secondly comparatiuely in respect of Magistrates and others that are called Gods for Christ is not a God as they be by office or participation for so he should be but a weake and little God whereas he is a mightie God both in his nature and essence and who is God like our God saith the Psalmist Thirdly in regard of this his appearance for although he shall exercise his iudiciarie power and appeare as the Sonne of man yet shall he be mightily declared to be the Sonne of God much more then by his resurrection from the dead the personall vnion of his diuine and humane nature shall shine out as the sunne in his strength which while he liued vpon earth was vayled and hid And thus it shall appeare 1. In his humane nature he shall appeare the head of the Church his bodie Ephes. 1.22 2. His power shall be such as shall subdue all things vnto himselfe and put them vnder his feete euen Satan sinne hell death and damnation Revel 20.14 1. Corinth 15.28 Now his glorie cannot but be proportionable to his power hence we read of the glorie of his power 2. Thess. 1.9 3. Hee shall come with such attendants as no man is able to behold the glorie of the least of them for he shall come with thousand thousands of his Angels beeing his Ministers the glorie of all whome he shall so farre surmount as the sunne doth the lesser starres in brightnesse 4. Hee shall sit vpon his great white throne Dan. 7.9 great as beeing infinitely more glorious then Salomons white yuorie throne and white answerable to the puritie and perfection of the iudge and iudgement and beeing set he shall after the summons giuen to all flesh and presented before him declare and iudge not only open sinnes committed from the beginning but also his godhead manifesting the same to his minde euen the secrets of hearts which none but God can doe and then proceed to the pronouncing of a most righteous sentence according to the qualities of the persons presented the which sentence once vttered it shall stand without all gainesaying for all eternitie In all these then shall he shew himselfe as the sonne of man so also the mightie God Now because this appearing is set out to be so glorious and fearefull in that the person of this iudge shall be clothed with all his roabes of glorie and maiestie least the godly hereby should be terrified and discomfited least they should by reason of their sinnes and infirmities be afraid and loath to behold this glorie and least that they beeing in themselues so base and abiect should beginne to conceiue that they should be contemned or neglected of him who shall shew himselfe so glorious the Apostle for the comfort of such addeth that although he be a mightie God yet is he also our Sauiour and will not in all his glorie forget himselfe so to be neither can neglect those for whose saluation he paid such a price as was his dearest blood Where also by the way note that these two titles the mightie God and our Sauiour are not of two subiects as some heretikes haue held laboring thereby to elude this so pregnant a testimonie of the diuinitie of Christ the weight of which so pressed them as that they were gladde to flie to a miserable sâ—ift of disioyning them by a colon that so disioynted the former of them might more probably be attributed vnto the Father and the latter vnto the Sonne But the Apostle professedly as foreseeing how Satan and his instruments would oppose the place vseth but one article to note but one subiect to whom both the predicates most truely and properly agree The like example we haue 1. Cor. 15.24 So much of the meaning Now follow the instructions of the verse Doctr. 1. The doctrine of the Gospel truly receiued lifteth vp the heart to waite for Christs second appearing for seeing of the good tidings which the Gospel bringeth the greatest and best part are behind vs and seeing God hath not his perfect glorie from vs nor in vs neither we our perfect happinesse here below and seeing further it were a bootlesse thing for vs to serue God here by faith and loue if we could passe no further in assured hope and setled desire of a better life therefore doth this doctrine teach vs not only that the full redemption of the sonnes of God from sinne Satan temptation and teares is behind but also raiseth the eye of the mind to behold and the affections of the heart to long after the time wherein these things shall be reuealed wherein we shall walke by sight and not by faith and in a word wherein our saluation now begunne shall be perfected and we enioy the haruest of those good things the first fruits whereof haue here contented vs. To the confirming of which truth it is first to be noted that the Scripture speaketh in such phrases as if the whole worke of the Gospel were no other then to raise vs vnto this blessed expectation 1. Pet. 1.3 Who hath begotten vs againe to a liuely hope c. that is we who before were strangers and without hope are now through the mercie of God by the Ministerie of the Gospel regenerated and so restored to the hope of an inheritance not fading immortall reserued in the heauens Coloss. 1.23 If yee be not mooued away he saith not from the Gospel but from the hope of the Gospel namely those sweete promises of life which are the verie matter of the Gospel Secondly the whole doctrine is called
nor concealed thy mercie and truth And surely whosoeuer hath his heart filled with God and sence of his goodnesse cannot not onely himselfe but reuerently speake of him but also bring others to a feeling and loue of him such a one I say cannot but bring men to confesse the Lord and make his workes known vnto the sonnes of men Vse 1. Which condemneth all the trifling vse of the name of God and Christ the which no man shall guiltlessely lift vp in vaine whether in a vaine matter or in a vaine manner for it is not said that he that taketh it vp malitiously or falsely or blasphemously but vainely shall not be guiltlesse and much lesse these other 2. Euen many of our selues are iustly reprooued who seldome or neuer haue broken out into the prayses of Gods power loue iustice c. or Christs greatnesse grace or saluation by him the law of grace is not vnder our lippes and therefore our hearts â—ndite not such good matters as these dumb spirits seeme to possesse men and hold their tongues from speaking of God and good things and when they speake it is without sence or feeling without reuerence and grace in their hearts or for fashion least they shouâ—d seeme to be that which often they are indeed meere Atheists without any true tast and feeling of God 3. This doctrine occasioneth vs to resolue neuer hereafter to take the name of God or Christ vp into our mouthes but when either our owne hearts glorifie and reuerence him or else to stirre vp our selues or others to take benefit by the same 4. In the reading of these titles in the Scriptures labour to obserue and draw out the speciall vse either concerning God or our selues which the place aymeth at and so in the conscionable reading of them we shall come to a conscionable speaking of them as this Apostolicall example enioyneth vs. Vers. 14. Who gaue himselfe for vs that he might redeeme vs from all iniquitie and purge vs to be a peculiar people vnto himselfe zealous of good workes In this verse our Apostle vseth another forceable argument to vrge the deniall of vnrighteousnesse and practise of the former vertues of sobrietie iustice and pietie for the Gospel not onely teacheth these things which while we professe it we must adorne but also if we looke for any benefit by the death of Christ we may not like â—iuen vessells let this doctrine slip for to what other end did Christ so willingly giue himselfe to death for beleeuers in his name but that they should reape the double fruit of it mentioned in the verse First redemption from sinne and secondly sanctification the which 1. inwardly purgeth beleeuers to become the Lords owne peculiar 2. causeth them outwardly to shine out in the zealous practise of good workes Well knew our Apostle how close sinne sitteth vnto vs and how heauie our frailtie is vnto that which is good in Gods eyes and therefore whereas if we were wise to doe well one word were inough he forceth and presseth vs with diuerse arguments and those so waightie as euen in mans iudgement and much more in Gods he is iudged vnworthy of life that shall despise them For suppose there be such gracelesse men as by the appearing of grace cannot be mooued or will not he be taught when he heareth that the Sonne of God himselfe came downe from heauen to deliuer the blessed doctrine of saluation vnto his Church let such see rather then heare an argument more weightie let them cast their eye vpon the death of Christ who willingly suffered such torments as are vnconceiueable and all to abolish sinne and raise sinners out of their graues of sinne and death vnto the life of grace and glorie And though some may be found so gracelesse as they will haue nothing to doe with this reaching of grace yet seeing none is so desperately gone as to refuse his part in the death of Christ let this be a motiue vnto such as with whome any thing in the world can preuaile to the timely taking vp the practise of the former precepts of which we haue spoken at large In speaking of this argument seeing the Apostle hath cast it into so excellent an order to our hands we will accordingly followe the branches laid downe and they are two First the fact of Christ who gaue himselfe for vs secondly the fruits of it which are two 1. redemption that he might redeeme vs 2. sanctification and purge vs to be a peculiar people c. The meaning of the particulars we will giue as we come vnto them In the former part of the verse containing the fact of Christ are three points to be noted 1. the giuer who 2. the gift gaue himselfe including all that passion to which he gaue himselfe 3. the persons for whom for vs. First the giuer is noted in the words immediately going before to be Iesus Christ our Sauiour Obiect But God the Father gaue Christ for vs and therefore he gaue not himselfe Ans. God the Father gaue his Sonne and Christ the Sonne gaue himselfe by one and the selfe same will and one ioynt and inseparable operation of them both together with the holy Ghost Ioh. 5.19 whatsoeuer the Father doth that same doth the Sonne Obiect But Iudas the Iewes and Pilate gaue Christ for vs to passion and therefore not himselfe Answ. They did indeede concurre in the same action with the Father and the Sonne but in a farre diuerse manner and ende they in malice but these in admirable loue they not for vs but Pilate for feare Iudas for couetousnesse the Iewes to please their Priests and rulers but these gaue him for vs and for our saluation neither had any of them any power to haue giuen Christ to the least part of passion if it had not beene giuen them of the Father and of himselfe who had power to lay downe his life and none could take it from him Secondly but the gift will better manifest the giuer he gaue himselfe the which that we may the better vnderstand we must withall consider vnto what Christ gaue himselfe for so the consequent fruits shall be better discouered and that I say in one word was vnto passion The which passion must not be restrained to the time of his death but extended vnto the whole course of his life as namely the laying downe of his maiestie and glorie wherein he was equall vnto his father to become man and beeing man whereas he might haue vsed heauenly qualities of soule and bodie his mind free from sorrowe feare greife his bodie from hunger thirst wearines c. and at least haue beene like Adam before his fall yet he tooke our nature subiect to all infirmities since the fall only sinne excepted hence was it that he was borne in a stable laid in a manger of poore parents that had but a paire of turtles to bring for his redemption brought vp by the labour of his
not to paâ—â—y and talke with him but presently make resistance for by such degrees iniquitie comes into his chaire delay to talke with sinne by reason of our inclination breeds a certaine delight in it delight begets desire desire worketh indeauour indeauour produceth the act the act ingendreth and is quickly iterated and multiplied multiplication is the mother to a benummed conscience a brawned conscience begets defence of sinne defence riseth to boasting or gloriation in it and thus is sinne brought into the chayre of estate and the quishon is damnation Now sinne is proclaimed crowned and accepted of and hath all loyaltie performed vnto him Doctr. 2. Secondly out of the words we learne what a wonderfull freedome we haue obtained by Christ. By nature we are wrapped in the guilt of sinne subiected to the stipend of sinne subdued vnder the curse of the law and lie right vnder the whole wrath and displeasure of God Our sinne proclaimed vs rebels to God through heauen and earth banished vs out of our owne countrie set hell gates open against vs and gaue vs into the hands of Satan as an hangman to execute Gods sentence of eternall death passed against vs yea further hopelesse we were in this wofull condition for Gods displeasure was so kindled against vs as men and Angels could not reconcile him the law was so transgressed as all men and Angels could neuer satisfie nor make vp the breach the sentence was so seuere as all men and angels could neuer haue stood vnder it the execution so certaine as the verie gibbet was euer standing in our sight in the horrors of soule and terrors of accusing consciences and we seemed to walk and be left in the midst of tenne thousand deaths Now when no meanes was left to pacifie God offended to satisfie the law transgressed to reuoke the sentence denounced the Sonne of the eternall Father must come from the bosome and glorie of his Father and become obedient both to the performing of the whole will of his Father as also to the ignominious death of the crosse that so becomming a curse for vs as that execrable kind of death betokened we might haue God well pleased with vs as he is with him we might present him his law perfectly fulfilled not in our persons but in his for vs we might plead the payment of all our debts both the principall and forfeiture by this our suretie and so might sue out our full discharge from all former claimes and sentences because the vttermost farthing is fully paid and discharged Vse 1. If Christ hath freed and redeemed vs from all iniquitie then hath he made no partiall redemption he satisfieth not for the fault and leaue vs to satisfie for the punishment neither redeemeth vs from the eternall punishment but giueth vs leaue to satisfie for the temporall But if Christ haue redeemed vs from all iniquitie if he said on the crosse It is finished that is the whole worke of mans redemption is consummate and perfect if at one time he made one perfect expiation and therby brought in an euerlasting redemption here is artillerie and gunshot against all Poperie downe goe all other satisfactions for sinne in this life downe goe all satisfactions after this life in purgatorie downe goeth their doctrine of all other merits saue this of Christ downe goeth all that supplie of the foolish virgins lamps with the oyle of good workes of superrogation out of the Churches treasurie and with these the Dagon of the masse and the whole Diana their worship and religion must downe also Did not I forgiue thee all saith the parable and we were sold for nought but redeemed without mony saith the Prophet What can the Papist say now for his mony-masses pardons indulgences and such trash obtruded vpon the world seeing the text is so expresse we are redeemed without mony Obiect But Dauid had his sinne forgiuen 2. Sam. 12.13 The Lord hath put away thy sinne And yet because he had made the enemies of God to blaspheame the child must surely die ver 14. and this was the temporall punishment and what are the suffrings of Gods people in this life and in the end of this life at their death but punishments for sinne Ans. The text sheweth plainely that both the sinne and the punishment was forgiuen for so those words shew thou shalt not die death beeing the iust wages of sinne yet the child must die not to make any satisfaction for the sinne but the text shewes another end that the enemies might cease to blaspheame when they should see the Lord no patron or fauorer of sinne but rather iustly offended with it And as for the afflictions which befall Gods children for sinne and lie often very heauily vpon them none of them satisfie or can satisfie any part of the iustice of God for sinne past but are fatherly corrections preuenting sinnes to come many waies seruing for their owne good and the warning of others least they should conceiue him a God bolstring sinne in those that are dearest vnto him but no way as a satisfaction to God for thus only the passion of Christ is a satisfactorie redemption from sinne And the like may be said of death which is left to the godly to conflict withall although they haue obtained full remission of sinnes but this is not as a punishment of sinne to them to whome Christ hath altred the nature and visage of death but now it is only an exercise of their faith hope and pietie yea a verie passage vnto eternall life 2. This consideration must stirre vs vp to a loue of our Lord Iesus who hath discharged vs of such a debt and ransomed vs from such an vnvtterable thraldome How would we affect such a one as would pay a trifling debt if it were but tenne or twentie pound if our selues for insufficiencie were cast in prison we could neuer forget such loue Consider now how great those debts of thine were how weake and small thine abilitie was to satisfie if thou hadst had the power of all men and angels how ruinous and rufull thy case was euery way thus the more loue will appeare to be due vnto Christ and the more thy sinne if thou returne not loue for loue 3. It must worke in vs a detestation and watchfulnes against all sinne which bringeth such vassaladge vpon vs for shall Christ take vpon him our debts that we like desperate prodigalls should doe nothing but augment them shall he ransome vs and giue vs perfect freedome that we with the vnthankefull Israelites should runne backe againe to our former bondage shall we with Salomons foole make but a mocke of sinne which cost Christ so deare to expiate he neuer knewe what this greatest benefit of Christ euer meant that can take his pleasure in the course of any one sinne Christ hauing restored the blind man his sight bad him goe and sinne no more and to the
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
sort of men as farre deceiued as the former are secure persons who beeing baptized into the name of Christ as yet neuer came vnto him but plod on in all dirtie and sinnefull waies with many pretenses vnderpropping themselues but neuer examining duly whether they be right or no. And because the waies of this error are infinite we shall not do amisse in discrying some few of them and tracing them we shall not find them so vnfrequented but that infinite numbers of secure men and women shall be found in euery of them who all of them are still deceiued and as they were borne so they liue in errour Of these I will mention fiue sorts all in seuerall pathes but neuer one in the right 1. Are superstitious persons who take vp a voluntarie religion which hath some shew of wisedome and humblenesse of minde worship God they thinke they doe but it is vncommanded deuout they are but resist the truth as those deuout women who resisted Paul What a number of Popish minded men wander after vanitie they looke at antiquitie at consent of numbers and multitudes of men who are readie inough to betake them to their owne inuentions Hence is it that you shall ouertake hundreths that are set forward on their Pilgrimages and see thousands who are set downe or kneeling before their Idols besides numbers that are wilfull prisoners cheined in their own bands and wicked vowes of pouertie single life abstinence and such like And what ground haue they for all this they haue learned the protestation of the Iewes We will doe whatsoeuer goeth out of our owne mouth we will offer to the Queene of heauen as we haue done euen we our Fathers our Princes and our people for then we had store of all things and euery thing was cheape Nay as though the truth were impropriate vnto them they are so zealous in their way that if Peter or Paul should stand against their traditions they would thinke they did God good seruice to kill them as Christ foreprophecied a pregnant marke of a Popish and Antichristian spirit to hate and cast out the brethren for the name of Christ and yet to say Let God be glorified yet sit they downe here most securely as in a good way whereas alas all is deceit this beeing the way which is good in a mans owne eyes but the issues of it are death and the end of it is foreprophecied in the place of Ieremie alledged that the Lord will watch ouer such persons for euill and not for good and consume them with sword and famine and sundrie destructions 2. Sort are generall or Catholike Protestants of all any or no religion these content themselues with the Iewes to say the Temple the Temple the Couenant Abrahams seed c. so these finde a religion established and they loue it because it is crowned and bringeth in abundance of prosperitie with it they hate Poperie also because the lawes hate it but neuer knew nor care to know what the power and life of godlinesse euer meant to whom the Lord may say as to them Say not the Temple the Temple trust not in lying words we haue the Word Sacraments Prayer Peace c. but get the power of godlinesse if you would not beguile your owne soules Amend your waies and workes execute iudgement oppresse not the stranger fatherlesse and widowe follow not after other Gods 3. Sort are a rable of idle Protestants whose carnall hearts turne the grace of God into wantonnesse Charge his conscience with his sinnes strike him downe for his vnlawfull courses or neglect of good duties he can saue his head with the doctrine of free iustification without works or tell you that the best man sinneth seauen times a day or that we are concluded vnder sinne that God might haue mercie on all or that where sinne aboundeth grace aboundeth much more and that we are not saued by the workes of the law but O vaine man saith Iames dost thou imagine a sauing faith without repentance and works of pietie and loue dost thou professe an holy religion and by the loosenes of thy life makest that holy way of God euill spoken of did not the latter end of the former Chapter teach vs that Christ died not only to set vs free from the curse of sinne but from the courses of iniquitie that we should become zealous of goodworkes Christ saueth no other and therefore deceiue not thy selfe The fourth sort may well carrie the title of craftie Christians as also of free-will Protestants who for the present walke in a secure path and will not yet be acquainted with repentance for their sinne they thinke it fit to be knowne and practised and so they meane hereafter but in the meane time because their sinne is not vnpardonable and God calleth at all houres and they may as well afterward repenting find forgiuenesse therefore are they deafe against all our doctrine of repentance all the meanes we vse auaile not for their good but by Gods iust iudgement to their hardning blinding and further damnation and this is as fearefull as flie and as generall a deceit as any of the former What meane those many exhortations seeke the Lord while he may be found and to day if yee will heare his voice harden not your hearts and this is the acceptable time the which gratious inuitations while men haue put off how hath the seueritie of the almightie cut them off suddenly by strange deaths and this most deseruedly in that they had so long abused the time of his patience Rev. 3.21 The Lord gaue Iezabel a time to repent but she repented not and what was the issue of it Behold I will cast her into a bed of sorrow and great affliction So the Lord would haue purged the impenitent Iew but he would not be purged therefore saith the Lord Thou shalt not be purged till I haue caused my wrath to come vpon thee The fifth sort of secure persons may be called sensible Protestants who by outward things iudge themselues highly in Gods bookes and many both rich and poore tread in this path Rich men need not seeke for further ground of Gods fauour then that their hand hath found out riches and they are increased in their possessions and prospered in their labours And how can it be other seeing vengeance must pursue the wicked and if they were so they could not be prospered so long and diuersly as they are Thus Dauid obserued of wicked rich men their houses were peaceable without feare and because they are not in affliction like other men pride compasseth them as a chaine they seeke not after God nor sound and setled peace in him but little knew they the end of that fat pasture he learned at the sanctuarie that they were lifted vp aboue other as fellons on the ladder to come downe with a greater mischeife and breaknecke But more merueilous it is that corrections and afflictions should
euer haue a Christian on the gathering and gaining hand and therefore hath appointed priuate instruction in the family priuate prayer priuate meditation priuate reading and conference things scarse vsed among Christians though they scarce can be Christians that vse them not and hath promised that where and when two or three be thus gathered in his name he will be present and he is no where emptie handed yea where one man apart shutting his doore praieth or meditateth alone the Lord seeth in secret and repaieth his paines with such store of grace as all men may see him openly rewarded yea let a man be most alone if in such duties he is in most comfortable companie and fellowship with the Lord. Doctr. 2. All the grace that is bestowed on vs is by meanes of Iesus Christ for with him is the fountaine and headspring yea he is the head which sendeth life sence motion and direction into all the members resembled in that holy oyntment which ran downe from Aarons head and beard euen to the skirts of his garment The Euangelist after he had affirmed that Christ was full of grace and truth addeth that of his fulnesse wee receiue grace for grace so the Apostle Colos. 2.9.10 In him dwelleth the fulnes of the godhead bodily and wee are compleat in him But how come wee to share with him in it The next words declare it which is the head of all principality and power as though he had said because in himselfe he hath the well-head of glory and maiesty the which becommeth ours in that he is also the head of his Church And as here our Apostle in general concludeth that all the graces of regeneration are through him so were it easy in particular to goe through the rest of the graces and obserue them in the scriptures all ascribed to this proper cause As 1. peace with God and our selues Rom. 5.1 2. entrance and accesse vnto the Father through him Eph. 2.18 3. wisedome and vnderstanding whereby God in him purposed to enrich vs Eph. 1.8 4. consolation and comfort which aboundeth through him 2. Cor. 1.5 5. eternall saluation which is the gift of God through Iesus Christ Rom. 6.23 But in such a plaine doctrine we will spend no more time Those generall places will saue vs that labour Ephes. 1.3 who hath in Christ blessed vs with all spirituall blessings and Rom. 11.36 for of him and thorough him and for him are all things and 1. Cor. 1.30 he is made of God vnto vs wisedome righteousnesse sanctification and redemption Vse 1. Want we any grace call vpon God in the name of Christ Whatsoeuer ye aske the Father in my name he will giue it vnto you get Christ to be thy owne become a true beleeuer that thou maist in him beginne thy prayer with our father this is the way to be rich in grace What a chaunge was there in Zacheus when as once Christ came vnto him whereas before there was nothing in him but iniustice oppression forging and whatsoeuer was naught now we see faith loue iustice mercie restitution reformation yea with saluation euery grace accompanying it 2. Hast thou receiued any spirituall grace sacrifice not vnto thine owne net but be thankfull vnto God in Christ. This the Apostle teacheth in his owne practise in the former place to the Romans of him and through him and for him are all things to him be glorie for euer 3. Take heede of quenching that grace neither grieue that good spirit of God by thy sinne for thou camest hardly by it for Christ must come downe from heauen humble himselfe to the deaâ—h rise againe ascend and now make continuall intercession before he could procure thee the least grace A thing very little thought of Vers. 7. That we beeing iustified by his grace should be made heires according to the hope of eternall life Now follow the ends why we are brought into this new condition which are two 1. our iustification before God 2. the purchase of life eternall In the former are to be considered 1. what is meant by iustification 2. what by Grace 3. the doctrines Iustification is the absolution of a sinner from his sinne and the punishment of it by the satisfaction of Christ the Redeemer apprehended by faith 1. The absolving of a sinner this the Apostle declareth when he opposeth vnto it accusation and condemnation It is God that iustifieth who shall condemne for seeing a man by nature and the cursed practise of sinne is depriued of the glorie of God and cannot but heape vp wrath against the day of wrath before euer he can come to a comfortable estate he must be acquitted necessarily of the guilt and curse of his sinne both in the high court of heauen where God is the supreame Iudge as also in the inferiour court and consistorie of his owne conscience Now if it be asked how the sinner shall be thus absolued the rest of the words of the definition declare For 2. I adde it is by the satisfaction of Christ the Redeemer wherein are contained both the matter and forme of the iustification of a sinner The matter is Christs satisfaction his obedience in his life in his death in fulfilling the law and in suffering for our not fulfilling it and the merit of all manifested in his resurrection and glorious ascension The forme is the imputing of that obedience whereby the righteousnes of Christ doth now become the beleeuers as truly and really by imputation as it was Christs owne in action So as it is no legall iustice which requireth personall obedience in the straitest tearmes of the law but Euangelicall whereby the beleeuer satisfieth by the merit of a Mediator and in the person of a suretie which satisfaction is accepted as though it were performed in his owne person And thus the cure is proportionable to the disease that looke as by the first Adam sinne went ouer all who are naturally borne of him namely by imputation and propagation euen so by the second Adam iustice and righteousnes is imputed vnto all which are supernaturally borne of him And 3. I adde that this satisfaction of Christ is apprehended by faith the proper worke of which grace is as by an hand to receiue Christ with his merits and bring him home into the owne heart whence it is that to beleeue in Christ and to receiue him are put for one and the same thing Ioh. 1.2 it is the mouth of the soule whereby we eate and drinke his flesh and blood Ioh. 6. yea such a speciall instrument to this purpose that it is said in sundrie places to iustifie vs by laying hold on the merits of Christ which properly iustifie and we by it though not for it are said to be righteous Secondly by Grace in Scripture sometime is meant the gifts of grace that is any good gift which proceedeth from the fauour and loue of God towards man whether priuatiue withholding euills
sinner before God regeneration is indeede a companion of it but no part of it besides he saith not we are iustified by grace but by his grace which is euen his gracious accepting of vs in his Sonne and not for those graces which he worketh in vs which are ours after he hath once giuen them 2. Whereas the Apostle Rom. 1.7 saith that by the Gospel the righteousnesse of God is reuealed by this righteousnesse cannot be meant that iustice of his whereby he satisfieth himselfe against sinne for that is more manifest in the law the Gospel is a kind of mitigation of it neither any righteousnes though of God in man which properly is not called the righteousnesse of God being imperfect in part and mingled with much staine of sinne therefore necessarily must be meant of that righteousnes which himselfe imputeth accepteth a sinner perfectly righteous in which is able to acquit him before the barre of his iudgement as no qualitie in the beleeuer is able to do 3. This Euangelicall righteousnesse which fully acquitteth vs before God is opposed to our owne best righteousnesse Philip. 3.9 not hauing mine owne righteousnesse which is by the lawe but that which is by faith in Christ which place is worthie our further opening as a notable decider of this maine controversie betweene our aduersaries and vs. In which it is plaine that the Apostle speaketh of two kinds of righteousnesse the one which is a mans owne not hauing mine owne the other which is an others and that is Gods or Christs The former he calleth the righteousnesse of the lawe namely whereby a man through obseruation of the lawe is accounted righteous and in this Paul would not be found not that he would not be found fruitfull in good workes but he would not be iudged by them they being in comparison of the lawes puritie and perfection a stained clout The latter in which Paul would be found that he might finde acceptation in the sight of God is not his owne but an others 2. not obtained by any works not excepting the best but apprehended by faith which cannot be said to lay hold on any thing within vs but something which is without vs. 3. it is of God through faith that is such a one as God freely through his Christ giueth vs and maketh ours not by putting it into vs as other graces but by imputing it vnto vs and by this meanes acquitting vs and 2. of such a person that is God as well as man seeing otherwise euery man is depriued of the glorie of God These two the Apostle euerie where so opposeth that whosoeuer cleaueth to the one falleth from the other and whosoeuer will be iustified by the righteousnesse of the lawe is abolished from Christ which must not be so conceiued as that they are not most friendly and necessarily knit in the same iustified partie but that in the act of iustification they can no more agree together to the presenting of a sinner righteous before God then can the most contrary things in nature be accorded in the same naturall subiect Obiect But the Papists cannot endure the word imputation or that one should stand righteous by anothers righteousnesse no more then one can be learned by another mans learning Answ. What blindnesse is come on them that cannot endure the Scriptures phrase Psal. 32.1 blessed is the man to whom the Lord imputeth not sinne 2. Cor. 5.19 God was in Christ reconciling the world vnto himselfe not imputing their sinnes vnto them and the phrase of not imputing sinne and imputing of righteousnesse is repeated in Romans 4. tenne times so as they must needs be strangers in the Scriptures to whom it soundeth strangely Againe although there be in men who are singular persons proprietie of learning wisedome and gifts yet there is a common righteousnesse betweene Christ and the beleeuer who now are not two but one flesh bone and bodie Neither need it seeme so strange as they make it for the Lord to impute vnto a man that which is not his owne for we say that nothing is imputed to vs but that which is our owne but a thing is ours two waies 1. by infusion inherence oâ— adherence or 2. by account or reckoning which maketh another mans as truly ours as if it were in our owne person as appeareth in paying a debt of a thousand or hundred pounds by a suretie which as fully and freely dischargeth vs of it in reckoning and account as if our owne persons and hands had paid it And thus was he who knew no sinne made sinne for vs that we might be the righteousnes of God in him Obiect But this is against the Scripture which saith that God will not iustifie the sinner that is account him iust who is not so and Paul saith that we are made iust and therefore not reputed only Ans. The Scripture saith also Rom. 4.5 That God iustifieth the vngodly and therefore this is to picke a quarrell at the Scriptures themselues rather then at our doctrine The truth is that God iustifieth not the wicked while he is so while he is considered in himselfe while he wanteth both inherent and imputed righteousnesse but this hindreth not but that after such a one is changed and set into Christ who is made his righteousnesse both he is accounted as he is indeede righteous in the sight of God As for that of Paul saying that many are MADE righteous the next words loose the knot namely by the obediencâ— of one that is of Christ imputed vnto vs. Neither can that which they say that by this our doctrine a man shall be both a godly and vngodly a iust and vniust person any way cloud vail this truth to an vnderstanding acquainted with the Scriptures for why may we not grant what they say as true in a diuerse respect seeing the beleeuer is by nature the child of wrath by the grace of regeneration renewed indeed but in part and yet by the gift of Christs righteousnes of whom he is a member perfectly iust in the sight of God Vse 1. Hence we learne how to conceiue such texts as wherein some infused grace is said to iustifie vs as faith is often said so to doe but not for the worke nor the worthines of it but only as it is a means apprehending this righteousnesse and grace of God mentioned which indeed iustifieth True it is that true faith is in it selfe a rare grace and of great prerogatiues and excellent in the fruits effectually working by loue hope patience feare of God and such like but yet cannot in or for it selfe or by any of these bring vs boldly into the presence of God but onely by beleeuing that Christs righteousnesse imputed vnto vs is our iustification before him 2. Where our iustification is ascribed to inherent grace and workes of righteousnesse as where Abraham is said to be iustified by workes such places cannot be meant of the
sanctified persons are iustified Hence is it that we read this inheritance to be entayled to them Act. 20.32 Inheritance among them that are sanctified by which note mocking Ismael is cast out close hypocrites lurking in the bosome of the Church and open profane Esaus the childrens bread is not cast to such dogges Read for this 1. Cor. 6.10.11 3. This doctrine teacheth vs to set our hearts vpon this inheritance a man that hath any possibilitie to befall him cannot keepe his mind but it will be running after it insomuch as many wicked children in regard of their patrimonie will enquire into their fathers yeares and grow sicke of their mothers and it is ordinarie that such as looke for windfalls by decease will be feeding their hearts with their hopes so should it be with vs who may without iniurie to our Father long after our inheritance in heauen and as wee see men take no content in any part of the earth no nor in the whole comparable to that peece or portion which is their owne euen so should not we suffer our hearts so to wander after earth or earthly things as that we settle our contentment any where but where our inheritance and our treasure is The which desire if it filled our hearts three worthy fruits of it would manifest themselues through our liues 1. It would moderate the eagar cares of this life and would not suffer men to become drudges or sell themselues as slaues vnto the earth for he that taketh himselfe to be an heyre of heauen is well inough prouided and cared for alreadie his father hath left him so well as he need not basely shift for himselfe 2. It would content the minde with any present condition This it was which contented Abraham Isaac and Iacob with their continuall pilgrimage vpon earth because they looked for a better citie when as once this tooke vp their hearts they could cheerefully sit themselues downe in their tents they could dwell in strange countries contentedly they could receiue the promises a farre off thankfully they could goe on in obedience to God what way soeuer he called readily and in all this they did not for the present desire a better outward condition but thought that the best portion which their heauenly Father allotted out vnto them So we see how men expecting reuersions are content for the time to liue bare and goe neere the wind and swallow vp their present wants in hope of that to which they are heyres they thinke the time of their further enlargement is not farre off and this helpeth well to put off the present 3. It would strengthen the heart in induring chastisments and corrections vnder Gods hand or from mans for they know they are heyres indeede but as yet in their minoritie and for the time must be put vnder Tutors and the rodde as well as others but the time commeth which will bring their lands into their owne hand and then they shall be at their owne hand and haue libertie inough and herewith may the children of God raise their hearts from vnder the heauiest afflictions 4. Set thy selfe well to keepe this inheritance and the deeds of it laie vp the couenant safe in the closet of thy soule hide the word which is the indenture of God passing it vnto thee in the midst of thy heart let not Satan or any cheater defraud thee of it There are many vnthriftie prodigalls in the world who no sooner can their lands or portion come within their hands but by riotous and vnthriftie courses they soone become their owne executors but let it be written to euery child of God Art thou borne by thy second birth to such faire demeanes art thou heyre to such a goodly birth-right oh prize it aboue all that can be giuen in exchange for it Beware of profane Esaus speach What is this birthright to mee No rather take vp Naboths answer to King Ahab who would haue gone beyond him for his patrimonie God forbid that I should sell the inheritance of my Fathers God forbid that I should for this or that sinfull pleasure this or that messe of pottage or trifling commodity or whatsoeuer coyne hauing Satans superscription vpon it sell mine inheritance 5. This doctrine affoardeth sundrie grounds of most sweet consolation 1. The meanest beleeuer is a great heire and that to all Gods best blessings a truth which fewe see as they might and ought and therefore faile of that comfort which God hath put into their hands Obiect Alas wil a poore despised soule say I am lesse then the least mercie of God and am not worthy to gather the crummes of mercie vnder the Lords table Answ. Exercise thy selfe in the duties of faith repentance invocation loue of God and men and thou shalt not want a worthinesse to bring the inheritance home vnto thee for neither doth the Lord immediately giue it thee nor canst thou immediately receiue it but by Christ the Mediator who hath worthinesse inough at his hand thou hast it Obiect But I am a weake creature and vnable to receiue it at his hand Answ. Yeâ— but goe on sincerely in a good course let it be neuer so weakely or faintly he will not breake a bruised â—eede comfort thy selfe for be it thou canst not as thou wouldst know and apprehend him yet he can knowe and apprehend thee and this will be thy saluation 2. Gods children beeing such heires they cannot but in the meane time be well prouided for till their patrimonie fall We know that great heires in their minoritie are well and honestly maintained their fathers beeing rich and kinde will not suffer them to want things fit for them and what they want in the purse they haue in their education and if they be any way scanted for the present they shall afterward find it with much aduantage 3. In any want thou beeing thy fathers heire mayst boldly repaire to thy Father with good hope to speede in any request which he seeth fit for thee and making for thy good and he will be so farre from sending thee away emptie that it will be his ioy that thou canst discerne and make request for things good for thee this wilâ— be a prevailing motiue with him oh this is mine heire I may not denie him that which is so good for him 4. Whatsoeuer losse may befall thee beeing the child of God thou loosest not thine inheritance Thou maist loose thy libertie thy living thy friends thy life but thine inheritance is reserued in the heauens thou shalt cease sooner to be a man then an heire yea when other by death loose all thou shalt by it be entred into thy full estate This expectation of a durable substance caused the Saints to endure with ioy the spoyling of their goods Heb. 10.34 5. In the enduring of afflictions comfort thy selfe herein thy Father may frowne chide buffet and scourge thee but he will neuer disinherit thee Other fathers sometimes out
tyeth not himselfe and truth vnto it Obiect But we haue no teachers who teach not the truth Answ. We are to blesse God that the truth of religion is so happily taught and protected as it is and Satan wanteth of his will that it is so and yet can we thinke that his mallice now towards the end is so abated or that the state of the Church is now aboue all times so priuiledged as that he hath not his instruments still labouring to corrupt and depraue the truth broaching so farre as they dare their priuate opinions for which the truth is little beholding vnto them The Prophet Ieremie speaketh of Prophets who prophecied lyes in the name of the Lord and saith they prophecied false vision and diuination and vanitie and the deceitfulnesse of their owne hearts why what was that in that they said Yee shall not see the sword and famine shall not come but I will giue you assured peace in this place If we shall heare such sweet inchanting voyces all is well with vs we haue the most flourishing and most reformed Church that euer was since the Apostles dayes and we may take a nappe and rest in our peace and prosperitie what way can we be mooued surely these words may seeme the visions of mens owne hearts the rather in that the Lord by his owne hand from heauen proclaiming the contrarie by durable plagues and lasting iudgements of plagues famines vnseasonablenesse of weather by yeares together and for the troubles and oppositions in the Church when or where were they stronger since the Gospel first entred If we shall here voyces whispering oh men are too precise too pure too forward and what need so much teaching so much running trotting to sermons and disgracing such as frequent the meanes of saluation more carefully with the tearmes of sermon-gadders and sermon-mungers and such Is the truth which desireth nothing more then the light beholding to such visions of mens owne hearts or can we here acknowledge the stile of the spirit and word of truth If we shall meete with doctrines giuing libertie to profane gaming and pastimes on the Lords sabboath and then hauing gotten in a finger go on to make it an indifferent thing to keepe or not to keepe but only the times of Church required by law and further make it questionable whether we ought to keepe this present Sabboath or devise some other is not this as great a blow to the truth as she can receiue more then she looketh for in the house of her freinds which let it preuaile we shall see a poore staruen pietie among men in very few daies If we meet with other defences iustifying and approouing euery thing and any thing to be spoken in the pulpit besides the pure word of God which is profitable to teach improoue correct and instruct in all righteousnesse that a man may moyle himselfe and hearers in pudles I speake comparatiuely in regard of the pure word of God when in the meane time the sweet streames which run from vnder the threshold of the Sanctuarie are neglected how is the truth here honoured when the Scriptures the fountaine of it are so vnequally matched If it shall be affirmed that whosoeuer shall in name professe themselues to be Christians the Sacraments are not to be denied them although they be openly wicked because all men are subiect to sinne If men shall make a tush and a light or no falt to sweare by faith or trothe c. because it is but a custome of the tongue surely we may say if these be the voyces of Prophets they are of such as Christ speaketh of which deceiue many which make iniquitie abound and the loue to the truth grow key cold Vse 2. To people to pray to the Lord 1. To giue pastors according to his owne heart not such as may seeke out vaine and foolish things the froth of wit and learning but such things as may feed their soules with wisedome and vnderstanding 2. For the spirit of discerning to trie the spirits by which are of God for the guise of false teachers is priuily to bring in damnable doctrines and craftely to creepe into mens affections and men more easily run after them because they speake something pleasing to corrupt nature sometimes in the matter sometimes in the manner and therefore such as would not be deceiued by them must be prouoked to more warinesse 3. For the spirit of subiection that they may receiue the truth as truth for else it will be iust with God to giue them ouer to be seduced with false teachers and to beleeue lyes For those that despise his counsell shall eate of the fruit of their owne way and be filled with their owne devises those that regard not to know God shall by God be deliuered vp to a reprobate sence and those that will not beleeue one Micah but hate him shall fall into the hands of foure hundreth false Prophets to fall by them 4. Commend the cause of the truth vnto the Lords protection entreating him that it may be continued euen to this our Church and Land the which surely by the great contempt and abuse of the light and the bringers of it we haue iustly forfeyted and deserue to be plagued with all kind of illusions as Poperie profanesse Brownisme Atheisme the which fearefull iudgements haue made out great head alreadie and are forerunners of greater euills and beginnings of more bitter sorrowes without timely repentance And to what other ground can we ascribe all these euills but vnto the iust iudgement of God for our hatred and abuse of the light the candlesticks of it Vers. 9. But stay foolish questions and genealogies and contentions and brawlings about the lawe for they are vnprofitable and vaine Although Titus hath beene in the former verse commanded to teach and beat home such true and profitable points of doctrine as we haue heard yet must he know that he hath receiued but halfe his errand and is but halfe way in his dutie wherein if he would be compleat he must further circumspectly watch against and represse all vaine and fruitles teaching especially those kinds here mentioned either suffering them not to breake out at all or if they doe to nippe and blast them quickly and betimes if he can he must stoppe them in the head if he cannot do that he must stay them in the streame The verse standeth on two parts 1. a precept to stay foolish questions and genealogies and contentions and brawlings about the law 2. a reason of it for they are vnprofitable and vaine For the meaning of the words we must knowe that our Apostle condemneth not the moouing of euerie question in handling the word for there are many necessarie ones in diuinitie which for our instruction and edification we may enquire and dispute thus we reade that Paul disputed often and thus we are trained and furnished in the diuinitie schoole to defend
the truth of God against the aduersaries of it and where Salomon brandeth him with a note of follie that maketh no question but beleeueth euery thing he sheweth that there is a wise inquisition into necessarie truths tending to edification But the Apostle expresseth what questions he disaloweth in a Diuine foolish questions that is vnnecessarie idle of no moment of no good vse to edification neither in faith nor loue in conscience nor manners Where me thinks Paul by the spirit of prophesie foresawe forewarned and forearmed the Church of that great malice of the deuill which in after ages preuailed to the ouerthrowe of all puritie of religion and piety it selfe and that was by turning men from the comfortable practise and proper vse of Scripture to seeke out an art of diuinitie appropriat to some few and so suddenly came to turne all the sound knowledge of the Scriptures into a skeptike and questionarie diuinitie whereby the deuill kept good wits from the knowledge and studie of tongues and the necessarie fundamentall points of Christian religion and set them on worke in the speculation of strange friuolous and curious questions wherein they were not one more against another then all of them against God and his truth and the building of his Church And this is the quod libeâ—aâ—ie schoole diuinitie then which nothing is more highly magnified of many at this day who had rather tast leekes then Manna and although our Apostle graunteth that it may haue a shewe of learning and wisedome falsly so called yet as here it is called foolish so elsewhere he confidently tearmeth it both foolish and vnlearned because it is occupied in such questions as haue neither wisedome nor learning in them while they make a shew of both Such are their questions concerning their heauenly Hierarchies and orders of Angels concerning the degrees of the Saints in heauen so definitiuely and magistrally determining as though they had newly dropped out of the clouds Paul durst neuer vtter such things who was wrapped into the third heauen Others of them as though at the request of the rich man they had been sent from hell are as confident of things done in purgatorie Others are at redde warre whether things notionall or â—eall be better some sweate in disputing whether the world could be better made others to be resolued whether the Pope be more mercifull then Christ because Christ deliuereth none out of purgatorie as the Pope doth But about their Sacrament and consecrated hoast their tumults are such and so ridiculous as a iudicious Diuine would be loath to foule his mouth or his hearers eares with them These are the toyles of the angelicall seraphicall magistrall and subtile Doctors Scotus Hales Holcoth Durand and such monsters of Diuines which how much true learning they containe the darkenes of their ages in which they liued and since sufficiently manifesteth Gods righteous iudgement was vpon them and the whole world since for their sakes and that sentence verified vpon them while they thought themselues wise they became starke fooles Let students looke how they spend time in them for the truth is that if a man be deuoted to them he shall be euer learning and yet neuer come to the knowledge of the truth nay it may be feared of some who were towardly set in the truth that comming into this schoole too timely are now growne crooked and out of loue with the truth and are indeed turned into the things they read The second thing which Titus must resist are genealogies which also must be rightly taken because there alwaies was and yet is an excellent vse of them in Scripture Before Christ they were so necessarie as the Iewes were commanded to keepe publike and priuate records of their tribes and families yea and if there were any that could not tell or finde his genealogie he was not to be admitted or if inconsiderately he were was to be deposed from publike office Numb 1.18 Nehem. 7.62 and to this purpose some holy writers of Scripture haue set downe for the vse of the Church to the ende whole bookes of genealogies but especially that the Iewes might be able to bring their descent from the Patriarks as we reade of Paul who no doubt could bring his line downe from Beniamin Philip. 3.5 The vse of these genealogies was manifold I will note two First to manifest the truth of God in the Scriptures 1. In the accomplishment of many speciall prophesies to particular persons For example God promised to Abraham that he should be a mightie man that this truth might be fully known must be set downe the whole descent and posteriritie and Princes that came of him although neuer so wicked from Ismael himselfe Rebecca also had a promise of two mightie peoples in her wombe and that the elder should serue the younger how should this be knowne to be accomplished but by the genealogie of them both for which purpose euen the dukes that came of Esau were all recorded The like of Iacobs prophesie concerning Ephraim and Manasseh for otherwise the wicked should haue no name nor register in the booke of God it is not for their owne sakes whose memories should rot but for the honour of God and his seruants they are there rolled to shewe that the godly were not only inwardly but euen outwardly blessed according to promise with such a fruitfull race and posteritie 2. It is a great light to the truth of Scripture when it setteth downe the persons by whom and the times in which euery worthy thing was done what also and by whome the Church suffered how all nations were euer enemies to religion but one little point or corner of the world how God had euer a Church in the world euen in the corruptedst times a litle remnant of Israel that worshipped him in spirit and truth which things are cleared by genealogie The second and principall vse of genealogie is to manifest the true Messiah vnto the world As 1. to shewe that because God would be appeased in the same nature that had sinned therefore he was true man and not in shew and that his humanitie incarnation and natiuitie should not be obscure his naturall descent is by the Euangelists brought downe from Abraham yea from Adam shewing vs thereby what is the proper end of all genealogie in the Scriptures 2. The nobilitie of his birth and worthines of his parentage and that he was the right heire to the Iewish kingdome 3. The truth of the prophesies concerning him that he was the sonne of Abraham and of Dauid and that the scepter departed not from Iudah till his appearing 4. The blessing wherewith that family out of which he came was advanced and distinct from al the tribes of the earth 5. His humilitie who came of all sorts of men and women publike and priuate poore and rich good and bad that he might be a fit Sauiour of all sorts of men not disdaining to place in
cannot hinder the gathering of the saints he will doe what he can to hinder their building vp that so the Lord may come short of a great part of his glorie and his people cut short of a great part of their comfort 3. how naked people lie without vision to all errors and dangers and how easily the sheepe are scattered when the Pastor is smitten or remooued Vse 1. This doctrine especially directeth it selfe against that fearefull sinne of nonresidencie or ordinarie absence of the Pastor from his people Against which not onely this example but other reasons drawne out of the Scripture are verie expresse As 1. the authoritie of Gods commandement Act. 20.28 binding all Pastors carefully to attend vnto the flockes of which the holy Ghost hath made them ouerseers and this not at the quarter or halfe yeare day to gather in the profits and to feede themselues but to feede the flocke the Church of God which Christ hath purchased with his blood I would know whether this precept requireth the personall presence of the Pastor or no If any man say that he is as good as present in his sufficient substitute I answer that the most do not prouide so sufficiently but some rakeshame of men some Ieroboams Priest of the basest of the people that cannot tell otherwise what to doe with himselfe But if they did the text is not satisfied which requireth his owne attendance neither inioyneth a Pastor to see his people fed but to feede them I would further here demaund whether that commandement giuen to Archippus belong not to all the Pastors of the new Testament Take heed to the ministerie that thou hast receiued in the Lord that thou fulfill it which if it doe as no forhead can denie it then with what face can any man take a ministerie vpon him that an other may fulfill it The like commandement is giuen by Salomon be diligent to knowe the staâ—e of thy flocke and take heed to thy heards which not obscurely implyeth the presence of the Pastor who must not onely teach but teach aptly and apply not onely true but fit doctrine according to the state and condition of his people 2. The excellencie of the obiect tieth the Pastor to more then ordinarie attendance his calling is to watch ouer mens soules were it but to watch ouer mens bodies or goods it were no lesse then capitall for any man to leaue his station at his owne pleasure wherein his captaine hath set him and how then can this vnfaithfulnesse in them who are set in the Lords watch towers but be by so much the more perillous then the other by how much the soule is more pretious then the bodie and the losse of the soule infinitely surpassing the losse of the bodie 3. The straitnes of the account that is to be made for the people cannot but binde him that hath any conscience left in him to ordinarie residence and attendance in his owne person Hence the Apostle to the Hebrews saith they watch ouer mens soules as they that must giue account And the Apostle Peter wisheth them so to feed the flocke depending vpon them that when the cheife sheepeheard shall appeare they may giue vp their accounts with ioy Now with what ioy can he giue vp his accounts who with the hireling hath left his people to the wolfe who neuer knew their estate who neuer came but as a stranger among them neuer or seldome knowne by voyce vnto them yea scarce knowne by face to many of them That which will die let it die Zachar. 11.9 he is none of his brothers keeper Slender is that account which that Captaine can make to his Prince who hauing receiued his paie to guid and traine such a number of Souldiers leaueth them in the plaine feild to the spoile and violence of the enemie or at the best setteth a base fellow ouer them fitter to guide cattell then to traine men vp to such seruices such another account must needs here be giuen vp but neither of them will goe for payment 4. The loue of Christ were it present would constraine men to feed his sheepe Peter saith Christ louest thou mee feede my sheepe Were there loue to the flocke it would not suffer them to runne into ruines nor to fall away from their zeale faith vertue neither should the Pastors absence open the doore to wolues and deceiuers to Preists and Iesuits who in such places haue free scope to poyson and destroie Were faith present to rule the heart it would extinguish the drought of the world and would be working by loue towards Christ and his people accounting obedience to God aboue thousands of gold and siluer If true contentation were there such an appearance of euill would be auoided as couetousnesse is which is a filthy vice wheresoeuer but especially in a Minister who is as the eye in the bodie wherein such a blemish or rather such a beame is not more perspicuous then scandalous and yet is the roote as of all euill so of this ordinarie nonresidencie If true humilitie were present it would not suffer the impostume of pride to grow vpon a man by multiplying of liuings which experience teacheth to be like a collection of many bad humors into one member which make it to swell aboue the iust proportion of the other members If fidelitie tooke place he would be diligent to till the Lords feild as he hath promised he would as a faithfull steward be prouiding necessaries not for his own but for Gods family as a good Physitian he would be ministring to the sicke and diseased soules he would be binding vp the broken spirits he would be seeking and sauing that which is lost yea he would goe before the sheepe of Christ and lead them in and out for all this he hath promised before God and his people and vndertaken it in his owne person If equitie and iustice ruled him he could not suffer the people who sow carnall things vnto him not to reape spirituall from him he could not take so much wages of God and doe him so little worke for it he could not receiue his pay and flie from the battaile he could not so greedily eat the milke of the flocke and giue them little or no food he could not so wrongfully keepe backe the hire of the labourers who reape the Lords feilds neither could he liue of that altar which he doth not serue 1. Cor. 9.13 Lastly if right reason ruled him he would easily discerne what an vnnaturall and monstrous thing it were that either sundrie bodies and congregations should haue but one eye or else that this eye should be ordinarily and for most part many miles distant from the bodie Right reason would also shew him how impossible a thing it is for one shepheard to keepe more flocks then one how vnreasonable a thing it is for any man to performe seruice in one place and take wages in another What a
shamefull thing it were to marrie a wife in hope to beget children by another mans helpe what an equall thing it is that he who doth not his dutie in his owne person but by a deputie should also goe to heauen by a deputie but not in his owne person as merily and wittily Iodocus a famous French preacher witnessed by Espenceus From all which I may conclude this reason with the words of a Papist that seeing neither nature is the principle or ground of nonresidencie for that is contented with a little nor yet grace which is contented with lesse therefore the corruption of the heart of man is the cheefe counseller and perswader vnto it Neither is his reason to be neglected for though a man saith he dare liue a nonresident yet would he not willingly die one And as for the matter of substitution whereon the whole frame of nonresidencie is set as on a foundation he saith he seeth not why one man might not haue as well an hundreth liuings as one by this plea for he might get substitutes inough neither doth he see any reason but women might also be capable of Church liuings by this plea as well as men for they also might performe the duties by substitutes But I remit the reader to the author as also to other of our later Diuines who haue largely and learnedly handled the same argument 5. We may adde hereunto the example of the Preists vnder the law who were fixed in their courses neere the Temple and had their chambers and roomes adioyned vnto the Temple that they might waite on their offices and be readie for their seruices and there is no reason why the Ministers of the Gospel should not now as diligently waite on their office as they vnder the law vnlesse we will say that the standing Ministerie of the new Testament is not so necessarie not so certaine as that walking Ministerie of the old Let Ministers therefore see that the occasions of leauing their flockes for a time be vrgent and weightie not pretences proceeding from couetousnesse nor ambition nor any other sinister respect neither let them dare to remooue themselues no not for a while but for some occasions which are more necessarie then the attending of the flocke for howsoeuer they may shroud themselues by the protection of humane laws yet in the court of conscience only such necessary and weighty occasions wil beare plea and giue a man leaue for a time to be absent 2. As it must not be a small matter that must draw a Minister from his charge so if such weightie occasions fall out as require the gifts of some men to be otherwise employed for the time for the greater good of the Church then in his priuate charge then we see what must be our rule If Titus be remooued an Artemas or Tychicus a faithfull and furnished man must be sent in his roome that while the whole bodie is cared for no particular member be lost or neglected Where also great and noble men may be put in minde what a grieuous sinne they bring vpon themselues when they call Ministers from their charges into their houses or vnto the seas or any such employment and in the meane time neglect to prouide sufficiently for their flockes and the sinne is the greater in that they might be ordinarily better serued by such as haue no charges and why should they not rather send to the Vniuersities then to the Churches if they did not chuse to wrong them both when as yet no necessitie vrgeth or forceth them hereunto Vers. 13. Bring Zenas the expounder of the lawe and Apollos on their iourney diligently that they lacke nothing In this verse is contained the second priuate busines which is enioyned Titus commanding him that he should set forward on their iourney both Zenas set out by his profession an expounder of the law and Apollos and this he should doe 1. by accompanying them in some part of their way and 2. by prouiding that they wanted no necessarie for their long iourney being to saile from Creta in Grecia For the persons of Zenas and Apollos they were Apostolike men of notable gifts for the Ministerie The former is here said to be by profession an expounder of the law that is of Mosâ—s lawe as is most likely rather then the ciuill lawe but howsoeuer he was not like our lawyers he ioyned himselfe with Apollos and was a poore man and had wanted but for the churches contribution For Apollos we reade of him Act. 18.24 that he was borne at Alexandria that he was an eloquent man mightie in the Scriptures and feruent in the spirit yea so powerfull in his doctrine as that of some he was accounted not inferiour to the cheife Apostles for as some said they were Pauls so some cleaued to Apollos as other some to Cephas and therefore both of them were worthy to be respected by Titus who therefore must performe vnto them this part of Christian curtesie to lead them forth on their way Doctr. Whence note that Christianitie hindreth not but commendeth and enioyneth ciuill curtesie and all kinde of humanitie For 1. whatsoeuer pertaineth to loue and good report that must beleeuers thinke on and doe Philip. 4. Secondly the wisedome which is from aboue is gentle peaceable full of mercie and good fruits Iames. 3.17 Thirdly those many commandements that Christians should salute and greete one an other and that with an holy kisse 1. Thes. 5.26 called by Peter the kisse of loue vsuall in those East countries by which outward testimonie they declared mutuall loue and kindnesse Fourthly outward curtesie is a necessarie vertue euen for the maintaining of the bond of Christian peace yea availeth much for the nourishing and encreasing the communion of Saints and societie with Gods people Fifthly how disgracefull a thing were it for the profession of Christ that such as professe faith in the Lord Iesus should shew themselues inhumane or hoggish who should be as lambes and little children for such are they who haue entred into the kingdome of Christ as the Prophet witnesseth Let this point therefore be well thought of that as faith and loue cannot be separate so must good conscience and good manners goe together Now for this speciall branch of curtesie to bring the seruants of God and the Church on in their iourney it is from an inferiour to a superiour a dutie of honour as we see in Barzillai 2. Sam. 19.36 who would go ouer Iordan with king Dauid set him so farre on his way to Ierusalem then returne back to Gilead And of the equall to the equall it is a dutie of kindnes and towards the teacher of both and as it seemeth was verie common among beleeuers in the Apostles times Thus we read how the Elders of the Church of Ephesus accompanied Paul to the ship Act. 20.38 so the disciples whom he found at Tyrus with their wiues and children accompanied
him out of the citie Act. 21.5 yea so ordinarie was this custome among them that he maketh full account of it before hand Rom. 15.24 When I shall take my iourney into Spaine I will come by you for I trust to see you and be brought on my way by you and commendeth as a semely dutie among the Saints 3. Ioh. 6. Gaius hauing receiued beleeuing strangers the Apostle speaking to him of them faith Whom if thou bringest on their iourney as it beseemeth according to God thou doest well The second dutie enioyned Titus concerning them is that he suffer them to want nothing They were employed in the Lords worke and therefore must be cared for so much the more For 1. what can be more equall then that he that laboureth in the Gospel should liue of the Gospel or that those who sow spirituall things should reape temporall The law of nature bindeth to releeue the parents in time of want The law of God chargeth in moe places then one neuer to forsake the Levite all the daies of thy life The lawes of all nations allow their Captaines and standart bearers a liberall and honourable stipend and suffer not any common soldier to goe to warrefare vpon his owne charge And very vnequall were it that any should feed a flocke and not eate of the milke or plant a vinyard and not tast of the fruite And how much more are these spirituall Fathers to be releeued how much lesse should the Ministers who are the Lords Souldiers Captaines and Standart bearers goe to warre of their owne costs how much more should the Lords shepheard eate of the milke of his flocke and the labourers in his vinyard eate of the fruite 2. If we goe from the men to their tydings these be such as ought to bring their persons into acceptance with vs That as Dauid said of Ahimaaz hee is a good man and bringeth good tydings so because of their good tydings we must entertaine Gods Ministers as good men Hence the Apostle commandeth vs to receiue such and haue them in singular loue for their workes sake Phil. 2.29 3. The godly who professe loue vnto the truth may not neglect such as are the publishers of it but cheerefully minister vnto their necessities to the end that thereby themselues may be helpers to the truth 3. Epist. Ioh. 7. But especially if any suffer for bearing witnesse vnto any part of Gods truth towards such Gods people must enlarge their bowells and euen stretch their best abillitie to helpe vp that part of the truth which Satan and his instruments seeke with violence to obscure or suppesse and the rather because these sufferings are endured for the truth and for them who haue as good a right in it as their teachers themselues 4. For this cause also ought the faithfull to comfort and encourage the messengers of God that therein they may reape a sweet fruite of their labours and may reioyce in them not in there gift so much as in that it is a fruite which furthereth their owne reckoning Phil. 4.17 Now all these reasons are such as suffer not any professor to shut vp his loue in his owne Pastor although he is first bound vnto him but cal for the dutie in generall to euerie one that worketh in the same worke according as their necessitie and occasions shall be not onely our owne Titus but euen Artemas and Tychicus suppose strangers which for his names sake goe forth 3. Ioh. 7. must be kindly dismissed and not sent away emptie This is a doctrine which is much neglected of too many which professe loue to the truth euen in these dayes which more lowdly call for it then in many ages before Vers. 14. And let ours also learne to shewe forth good workes for necessarie vses that they be not vnfruitfull The Apostle hauing enioyned Titus to make so franke a supply for Zenas and Apollos that they should not want any thing for their iourney Titus might demaund but where should I haue to prouide for them for it is certaine that Titus was not now a man of such state and wealth as those who say they are like him the Apostle therefore answereth that secret obiection in these words Let ours learne to shewe forth good workes the fruites of their faith especially for such necessarie vses of the Church as this is straine them not in vnnecessarie things but for such necessarie vses let them straine themselues that they may be rich in good workes and not vnfruitfull The verse standeth of a precept and a reason In the precept three points are to be considered 1. what are these good workes meant 2. who are bound especially vnto them Let ours learne 3. what are the necessarie vses of these and such like good workes First by good workes are not properly here meant all such actions in generall as are thus stiled in the Scripture but in speciall those of bountifulnes and beneficence both because those former were called for in the 8. ver of this Chapter as also in that these are especially suited vnto this argument Now these are commended to the practise of the faithfull by the title of dignitie in that they are called good workes not that they are so absolutely and perfectly good as that there is no sinne in them as the Papists contend for the best workes are good only in part so farre as they proceed from the spirit and from grace and in part corrupt as they come from flesh and corrupt nature of which two namely flesh and spirit euery regenerate man consisteth and therefore euery action cannot but sauour of the fountaine from whence it streameth If it be said that God is the author of euery good worke who because he is perfectly good cannot effect any thing which is not perfectly good The answer is that howsoeuer euery worke of God is perfect which he doth in and by himselfe yet such as he doth in and by man who is another author and actor of them cannot but drawe imperfection from him And whereas it is said if good workes were sinnefull then ought we not to doe them the answer is that we must not therefore refuse to do them because they are not simply euill but in themselues good and partly good in the doer commended to our practise by God of whom they are reputed good workes and in his Christ pardoning the defects of them for our incouragement accounteth of them as if there were no sinne at all in them Whence note that good workes are so farre from iustifying as that we are not able to answer one for ten thousand of them and that it is the mercie of God and not the dignitie of them which bringeth this stile vpon them Secondly of whom good workes are called for Let ours called in the 8. verse beleeuers in God Ours who are conuerted and confirmed in the faith by thy labour and mine of these call for good workes For this is
imputation of the Church of Rome against our doctrine who beare the world in hand that our religion is a destroyer of good workes and an enemie vnto all charitable actions whereas we call for them as fruits of the Gosspel as ornaments to our calling as pledges of our election as witnesses of our sound faith and graces and as the very way which God hath appointed to walke to heauen in Our religion permitteth not any to stand idle in the vinyard we say let him not eate that will not worke yea we teach a necessitie of good workes iâ— beleeuers as well as the Papists do howsoeuer not as causes of saluation and iustification yet as inseparable companions of liuely and sauing faith only let Christ hold his place and they shall not set them higher then wee and let them giue them no more then the Scriptures doe and we will giue them neuer a whit lesse Vse 2. Seeing by good workes we glorifie God edifie our brethren and doe our selues so much good let vs be prouoked to the diligent practise thereof Neither let any man thinke himselfe exempt from this doctrine be he neuer so poore for we are not of the Popish beleefe who thinke that only such great and glorious workes as building Churches Colledges high-waies or giuing goods and Lands to the Church or almes deeds and such like deserue the name of good workes but euery man hath a double calling namely the generall calling of a Christian and the speciall calling of life wherein God hath set him and there is neuer a dutie of either of these be it neuer so base or seruill if performed in saith and obedience but it is a good worke and pleasing vnto God But what shall we say of them who by open wicked life professe contempt of God and his word hatred of the light and the bringers of it that cast backe yea pull backe many others who might be brought on and so accustome themselues to graceles courses as they can no more change them then the Ethiopian his skin certainly these although they also will bragge of a good faith to God-ward yet is it no better then the deuils haue who shall as soone be saued by their faith as these by this if timely they repent not That they be not vnfruitfull These words containe in them the reason of the former precept wherin by an excellent metaphor or borrowed speach he prouoketh Christians to the practise of good workes The metaphor implieth that as the Church is Gods orchard or garden and his Ministers are his planters and waterers so the faithfull are the trees euen trees of righteousnesse the planting of the Lord and planted by the riuers of waters that they might bring forth their fruits in due season And teacheth that true Christianitie is not a barren but a fruitfull profession vnto which Christians are euery where called In Ezech. 47.12 we haue a notable resemblance of those manifold fruits which by the power of the Gospell should be by beleeuers produced in the Church of the new Testament The vision was of waters which runne from the Temple and from vnder the threshold of the sanctuarie And wheresoeuer these waters should runne they should cause admirable fruitfulnesse in so much as on both sides of the riuer shall grow all kind of fruitfull trees whose leafe shall not fade and their fruite shall not falle These waters are the Gospel which issue from vnder the threshold that is from Christ the doore typified by that bewtifull gate of the Temple from the Temple at Ierusalem these waters were with swift current to runne not only ouer Iudea but all the world in a short space hence was the Church mightily increased for though these waters runne into the dead sea wherein if we beleeue Histories abideth no liuing thing yet such a quickning power they carrie with them as euen there euery thing shall liue such as were dead in trespasses and sinnes are hereby quickned and become trees of righteousnesse greene and flourishing yea and constantly fruitfull in all godly conuersation And this is the same which our Sauiour noteth Ioh. 15.1 that his Father is the husbandman himselfe is the vine Christians are the branches of that vine who if they be sound his Father purgeth that they may bring forth more fruite teaching vs hereby that it is the Lords scope and ayme that Christians should be abundant in fruits beseeming their profession The Apostle Paul accordingly exhorteth the Philippians to be much in goodnesse to abound in loue in knowledge and in all iudgement yea to be filled with fruits of righteousnesse which are by Iesus Christ vnto the glorie and praise of God And the same Apostle calleth rich men to be rich in good workes Now this beeing so necessarie a dutie to which euery Christian is euery where called we will for the further clearing of it consider these three points 1. The conditions of this fruitfulnesse 2. the reasons to prouoke vnto it 3. the hindrances of it vnto which we will adde and annex some profitable vse First the conditions of this fruitfulnesse are these 1. Euery Christian must be fruitfull for euery fruitlesse branch is cut downe and made fewell for the fire not only Churchmen or the Clergie as we say nor only rich men nor men only of lesser imployment but euery man high and low rich or poore learned or vnlearned must testifie himselfe a Christian by answerable fruits this word euery branch admitteth of no exception but is as a bush which stoppeth euery gap 2. Euery Christian must bring forth good fruite Matth. 7.17 Euery good tree bringeth forth good fruite and euery tree which bringeth not forth good fruit shall be hewen downe and cast into the fire and therefore the fruits which are called for at our hands are called in respect of the efficient fruits of the spirit in respect of the instrument fruits of faith and in respect of their qualitie good fruits acceptable to God and profitable to men 3. This fruitfulnes must proceede from good causes for first the tree must be good for men gather not grapes of thistles 2. he must haue a good roote that is he must be set and abide in Christ Ioh. 15.4 abide in me the branch cannot beare fruit of it selfe vnlesse it abide in the vine 3. he must draw thence good sappe and iuyce through the fellowship and communion of Christ his death and resurrection without which we can doe nothing 4. he must haue the spirit of the Sonne to be a principall agent in the setting and ripening of these fruites for they must be fruites of the spirit 5. he must haue the loue of God within him constraning him which will be as the sunne helping on these fruits to their perfection 6. he must haue good endes in his eie namely Gods glorie and mans good Philip. 1.11 4. Euerie Christian must bring forth much fruit and not for clusters
indeed his bowells were not straitned toward Titus and the Church committed vnto him seeing he wisheth the verie fountaine of grace to be opened vnto them for this word as we shewed in the beginning signifieth both the free loue and fauour of God towards vs in Christ as also all other spirituall blessings flowing from that fountaine such as are remission of sinnes reconciliation with God iustification sanctification life eternall and all the meanes tending thereunto 3. That beeing an Apostolicall prayer it might also be a meanes of obtaining and conuaying vpon them the grace requested and although he had made the same request for them before yet it is no vaine repetition for partly he prayeth for the encrease and further feeling of this grace for them and partly teacheth vs thereby that it is the only blessing to be prayed for the cheife if not only grace which our selues are to labour for and which we must by all meanes endeauour that others may haue their portion in with vs. 4. To shew that all our greeting must beginne and end in grace and that our formes of salutation should fauour of grace and not be profane gracelesse or formall as the most are 5. Beeing a Minister of grace he beginneth and endeth with it and teacheth Ministers that their first and last action of the day and of their Ministeriall dutie should be the commending of their people vnto the grace of God in their praiers and besides if ordinarie letters much more other more weightie actions of men must be vndertaken and performed with praier and praise Secondly in that he saith Grace be with you he sheweth that howsoeuer this Epistle was inscribed to Titus alone yet was it intended to be of common vse to the whole Church and therefore we haue not vnfitly applied the most of the doctrines to the vse not of Ministers only but of all sorts of men so farre as they concerned them Last of all in that he saith grace be with you all he meaneth all the elect and only they for only they are effectuall partakers of this sauing grace called often elsewhere the grace of our Lord Iesus Christ the treasurie and fountaine of it The wicked are indeede endued with excellent gifts of Gods spirit but they want this grace of God in Christ which is the only foundation of our election to the grace of life of our effectuall vocation to the grace of God wherein we stand and of that assured hope of that heauenly inheritance which he hath purchased of his grace By this grace we are happily reconciled vnto God and adopted to be heyres of grace hereby also we haue receiued the word of grace which is made fruitfull to the planting and watering of all other sauing graces in vs and so to the furthering and finishing of the whole worke of our saluation in glorie This grace be euer with vs and all them that loue the comming of our Lord Iesus Christ to their immortalitie Amen So shall it be And so be it To God the Father of lights and to Iesus Christ that eternall word together with that annoynting euen the blessed spirit the only one true and wise God who hath happily led vs through these labours be all praise and glorie in all the Churches for euermore Amen A SHORT VIEWE OF SVCH Doctrines as are enlarged with their reasons and vses A Man may sometimes lawfully change his name Pag. 4. Such names are to be giuen to children as may put them in minde of some good dutie Pag. 4 The name of a seruant of God is full of honour Pag. 6 The chiefe offices in the Church are for the service of it Pag. 10 God hath some who are elect and other are not Pag. 11 The elect haue a faith by themselues Pag. 13 The faith of the elect is ordinarily wrought by the ministerie of the word Pag. 16 The doctrine of the Gospell is truth it selfe Pag. 18 The knowledge of the truth is the ground of faith Pag. 19 The truth intertained in truth frameth the heart vnto godlinesse Pag. 21 The ende of the ministerie is to drawe vp mens mindes from earth to heauen Pag. 24 True faith neuer goeth alone but as a Queene attended with many other graces especially with hope Pag. 27 Life eternall is the beleeuers by free promise Pag. 30 God is truth itselfe and cannot lie Pag. 33 The free loue of God appeareth in that whatsoeuer he doth for his elect in time the same he decreeth before all time Pag. 39 The doctrine of saluation is more clearely manifest then in former times Pag. 43 The Lord effecteth all his purposes and promises in due season Pag. 44 Saluation is to be sought for in the preaching of the word Pag. 48 The office of preaching is an office of trust Pag. 52 Whosoeuer entreth into the ministerie must finde himselfe pressed by the calling and commandement of God Pag. 53 Ministers may be more or lesse in the commendation of their calling as the disposition and necessitie of their people require Pag. 55 Gods calling to grace is free and powerfull Pag. 56 Ministers ought to be spirituall fathers in begetting children to God Pag. 58 Faith is one and the same in all Gods elect Pag. 62 Euerie man must be carefull 1. whome 2. to what 3. how farre he commendeth an other Pag. 65 All are not naturall sonnes that are so accounted 66 The free and euerlasting grace of God is the foundation of all blessings spirituall and temporall Pag. 69 True peace is the fruit of Gods grace and mercie Pag. 71 Whosoeuer is called to labour in the Church must by all his care further the worke of the Lord. Pag. 75 He that would Christianly and comfortably carrie himselfe through his calling must euer haue the ende of it in his eie Pag. 76 Churches must not be condemned as no Churches for want of some lawes or gouerment if they ioyne in the profession of the truth Pag. 80 No Church is hastely brought to perfection Pag. 81 There is continuall bending of good ordinances euen in the best estate of the Church Pag. 83 Such an absolute necessitie of a setled ministerie there is where a Church is planted that without it religion cannot possibly thriue or continue Pag. 86 The ordering and gouerning of the Church is not left arbitrarie no not to an Evangelist but Apostolicall direction must guide him Pag. 89 How able soeuer a man is to teach if he be of a scandalous life he is vnfit to be chosen a Minister Pag. 92 Marriage of Ministers is a lawfull and holy ordinance of God Pag. 97 Polygamie was euer blameworthy euen in the best Pag. 103 He that would reforme others abroad must begin at home Pag. 110 To haue the blessing of gracious children thou must beginne at religion Pag. 111 The carriage of a mans children is a great credit or disgrace to his profession especially of the Minister Pag. 113 Riot is an hatefull vice to be
auoided Pag. 114 Children ought to be obedient to their parents Pag. 117 Lewdnesse of children is often from want of gouernment in parents Pag. 118 Euery Minister ought to keepe the Lords watch ouer his flocke Pag. 121 A Bishop ouer others must first watch ouer himselfe Pag. 123 Euery Minister beeing Gods steward must haue a fit calling and properties answerable to that office Pag. 124 The nearer a man is to God in place the more carefull must he be of his carriage Pag. 129 Frowardnesse is euery where of euill report but in a Minister intollerable Pag. 131 Hastinesse to anger a foule blot in a Minister Pag. 134 To be giuen to wine odious in all especially in a Minister Pag. 140 A Minister of all men may not be a quareller or a man of a word and a blow Pag. 145 Couetousnesse in a Minister is a most base sinne Pag. 148 There is much filthy lucre in the world which euery Christian must abhorre Pag. 152 The verie phrase of Scripture speaking of riches should pull our hearts from them Pag. 155 The Minister for the honour of his place must not only be free from common vices but also shine in positiue vertues Pag. 159 The poorest minister must and may be harborous Pag. 163 Wisedome most necessarie to a minister Why. Pag. 172 Righteous dealing a shining ornament in a minister Pag. 175 Ministers must be arraied with roabes of holinesse Pag. 176 A temperate and equall course necessarie to a minister Pag. 179 The word of God is most certaine and infallible Pag. 182 The word is euery way fitted for the instruction of the faithfull Pag. 188 Euery man ought to be a learner of holy doctrine Pag. 194 The men of God in speaking of the word haue euer set some marke of excellencie vpon it Pag. 196 Ministers must set an edge on their doctrine by exhortation Pag. 197 Exhortation is then powerfull when it is grounded on wholesome doctrine Pag. 198 Ministers must resist resisters of the truth Pag. 199 A Minister ought to be a man of knowledge Pag. 201 The Scriptures fully furnish the man of God to euery ministeriall dutie Pag. 203 Errour in life is commonly a ground of errour in doctrine Pag. 206 They spend much labour in vaine who are disobedient to the doctrine themselues teach Pag. 207 The greater the danger is the playner must reproofe be Pag. 215 The Arch-seducers of the world are they of the circumcision who ioyne faith and workes in the act of iustification Pag. 217 Faithfull teachers must timely oppose themselues against seducers Pag. 220 Seducers secretly infect and creepe into houses Pag. 227 Errour is exceeding infectious Pag. 229 An heart set vpon gaine will feed it selfe by falshood Pag. 230 A minister may be plaine in his reproofes Pag. 233 A minister must ioyne wisedome to playnes in reproouing Pag. 234 The Gentiles had their Prophets so called to witnesse against their impietie Pag. 238 It is not simply vnlawfull to alleadge the saying of a profane man in a sermon Pag. 242 Falsehood in word or deed is condemned by the verie light of nature Pag. 245 The Scriptures call brutish men by the name of beasts Pag. 249 Many men are so degenerate that they haue cut themselues from the account of men Pag. 250 A life led in idlenesse is condemned by the light of nature and of the Scriptures Pag. 253 Idlenesse and intemperance are seldome disioyned Pag. 256 Euery truth is Gods and must be receiued whosoeuer is the instrument of it Pag. 258 Ministers must not be discouraged though they be to deale with a wretched and brutish people Pag. 259 No reproofe may be vngrounded but the cause must be iust and knowne so to be Pag. 261 Euery reproofe must be tempered to the nature of the sinne Pag. 263 The sharpest censure in the Church must ayme at the recouerie of offenders Pag. 265 Christians must not content themselues with spirituall life vnlesse it be attended with health and soundnesse Pag. 267 A speciall meanes of soundnesse of faith is to shut the eares against fables and fancies of men Pag. 274 A fearefull iudgement of God it is to be turned away from the truth Pag. 277 The Scriptures account Christians pure but not Puritans Pag. 283 All indifferent things must be vsed in 1. faith 2. loue 3. sobrietie Pag. 291 Divinitie of Scripture is prooued by discouering the inward thoughts of wicked men Pag. 309 A wicked man is euery way a most odious person Pag. 311 Before naturall vncleanesse be purged away euery thing is vncleane to a man Pag. 313 There will be euer hypocrites in the Church Pag. 317 There be many characters by which hypocrites may be known discouered Pag. 320 No example of man must turne vs out of a godly course Pag. 331 Ministers must feede their people with wholesome doctrine Pag. 333 Wholesome doctrine must be applyed to the seuerall ages and conditions of men Pag. 339 Olde men must first be taught their dutie why Pag. 342 Sobrietie especially enioyned vnto old men Pag. 345 Elder men ought to carrie a seemely grauitie through their course Pag. 346 Moderation of lusts and passions is a most seemely grace in an old man Pag. 347 Soundnes of faith especially required in the Elder Pag. 351 Euerie man must learne to repaire the decay of nature with soundnes of grace Pag. 352 Soundnesse of loue is iustly called for of olde men Pag. 355 Sound patience is more especially commended to the elder sort Pag. 358 Women are as straitly bound to the meanes of their saluation as men Pag. 362 The generall rule for womens behauiour is that it must become holinesse Pag. 365 False accusing specially forbidden to women Pag. 368 Drunkennesse in elder women a most hatefull sinne Pag. 370 It is a note of corruption to yeeld our selues seruants to the creatures made to serue vs. Pag. 371 Euerie Christian woman must cal on others with her selfe to a godly course Pag. 373 The fruits of the Christian carriage of the Elder women must appeare in the younger Pag. 375 Christian women must loue their husbands Pag. 377 Women ought to loue their children and how Pag. 382 A discreet carriage is a beautifull grace in a young woman Pag. 384 Chastity is an essential mariage dutie Pag. 385 Women ought to keep their own houses Pag. 389 Goodnes is required in women what it is how Pag. 390 Women must be subiect to their husbands wherein and why Pag. 391 Profession without practise causeth the holy name of God to be blasphemed Pag. 398 Young men must order their wayes by the word Pag. 404 The Pastor must sometimes entreate where he may command Pag. 408 Sobrietie is a vertue fitly commended to young men Pag. 410 Consent of good life and holy doctrine make a sweete harmonie in a Minister Pag. 413 It is possible for a man by grace to liue vnblameably Pag. 416 Faithfull Ministers shall not want withstanders Pag. 417 Resisters of
godly Ministers lade them with reproaches Pag. 419 Euery Christians care must be to stoppe the mouthes of the wicked Pag. 421 Seruants ought to be subiect to their masters 423 Theft of seruants neuer so coloured is condemned Pag. 429 Seruants are bound to shewe all good faithfulnesse Pag. 431 The meanest Christian may and must bring glorie to the Gospel Pag. 433 The Gospel is the doctrine of Gods grace Pag. 437 The doctrine of the Gospel is a sauing doctrine Pag. 440 The Gospel is a bright shining light Pag. 446 The Gospel is a schoolemaster as well as the Lawe Pag. 453 The doctrine of grace truely receiued teacheth to denie all vngodlinesse Pag. 458 A Christian must denie all lusts whatsoeuer may seeme to plead for them Pag. 463 The doctrine of grace teacheth both to eschewe euill and doe good Pag. 465 The Gospel looketh for some answearable return for the saluation it bringeth Pag. 467 The doctrine of the Gospel teacheth sobrietie of life wherein it standeth and rules of practise Pag. 468 The Gospel calleth for iust and righteous dealing at professors hands Pag. 471 The Gospel inioyneth a godly life the proper work of piety rules of practise Pag. 473 Godlinesse must be exercised in this present world Pag. 478 The Gospel receiued in truth lifteth vp the heart to wait for Christ his second appearing Pag. 482 The expectation of Christ his second comming is a notable meanes to prouoke to Christian duties Pag. 491 Christ his glorie shal shine out in ful brightnesse at his second appearing Pag. 494 Wee ought neuer to speake of God but in a weighie matter and reuerent manner Pag. 496 Christ gaue himselfe for his Church but not for euery particular man Pag. 505 Before Christ redeemed vs we were miserable slaues vnder sinne and death Pag. 511 The Sonne of God hauing once set vs free great is our freedome Pag. 514 Redemption and sanctification are inseperable companions Pag. 517 The members of the Church are Gods peculiar people Pag. 523 The worker must be good before any worke can be so Pag. 527 Iustified persons must needes bring forth good workes Pag. 527 The thing that God requireth in euery professour is zeale in weldoing Pag. 529 All proofes and reproofes must be fetched from the Scriptures Pag. 534 The word of God must be so handled as that the authoritie of it be preserued Pag. 535 To despise Gods Ministers is a grieuous sin Pag. 537 The doctrine of subiection to Magistracie must be often enforced and why Pag. 539 The scope of the Ministerie is to put men and keepe them in remembrance of Christian duties Pag. 540 The memorie ought to be taken vp with godly instructions learned in the Ministrie Pag. 541 Christianitie consumeth not Magistracie but confirmeth it Pag. 544 Euery soule must be subiect to the higher powers Pag. 548 Euery Christian must make account that euery Christian dutie belongeth vnto him Pag. 559 Euery man ought to preserue in himselfe a readinesse to euery good worke Pag. 563 The word condemneth as well vnbridled speaches as disordered actions Pag. 566 Euill speaking is a most hatefull sinne in Christians Pag. 568 A Christian may not be a common barrater Pag. 574 Christian equitie is a beautifull grace in Christians Pag. 579 Christian meekenes beseemeth euery Christian Pag. 584 The consideration of our common condition is a notable ground of meekenes Pag. 588 Whosoeuer is called vnto the faith hath experience of a change in himselfe Pag. 591 The whole course of an vnconuerted man is an vnwise walking Pag. 596 A marke of a man out of Christ is to resist and reason against the word Pag. 599 Before men bee brought to Christ their whole life is but a wandring from God Pag. 601 The spirit that is in man lusteth after envie Pag. 617 Then are wee saued when wee are sanctified Pag. 627 Before the Lord put forth his loue in Christ it could not bee reached of man nor angel Pag. 632 Workes of righteousnesse are excluded from iustifying vs before God Pag. 635 The Lord in baptisme not onely offereth or signifieth but truely exhibiteth grace Pag. 639 All the inward grace of baptisme is from the Holy Ghost Pag. 650 God in sauing men reneweth them to his owne image Pag. 655 The graces of the spirit are plentifully powred out vpon vs in the new Testament as not of a full mercie Pag. 660 Christ our Lord the onely fountaine of all our welfare Pag. 664 The righteousnesse of a sinner before God is not any qualitie in the beleeuer Pag. 669 The honour of the Saints is that they are heires of life eternall Pag. 674 All truthes must bee deliuered but some more stood vpon and vrged then other Pag. 680 A good worke cannot come but from a good man Pag. 684 Professors of the Gospel must be the first and forwardest in euerie good work Pag. 686 Doctrine must bee true and truely dealt withall Pag. 689 Sathan seeketh to corrupt the purest Churches by bringing in needelesse questions Pag. 696 There haue beene alwaies are and shall be heretikes in the Church of God Pag. 703 Euen heretikes and enemies of the Church must bee louingly dealt with by the Church Pag. 706 It is dangerous for the Churches to be left destitute of their teachers though for a short time Pag. 726 The Lord maketh good vse of the most wicked consciences Pag. 723 Christianitie enioyneth all kind of ciuill curtesie Pag. 731 Such as are in the Lords work must be carfully prouided for that they lacke nothing Pag. 732 Christianitie is no barren or fruit lesse profâ—ssion Pag. 739 Religion is the strongest binder of man to man Pag. 748 OTHER PROFITABLE NOTES which besides illustration of Doctrines lie either in the explication of the sence or in application of the vses RVles to be obserued in changing of mens names in number three 4 Cases in which a man may forbeare to set his name to his writings 3. 5 Reasons to stirre vp ministers to diligence 5. 7 Reasons to stirre them vp to faithfulnesse 4. 7 Comforts for ministers in their seruice 4. 8 Priviledges of the Apostle aboue the ordinarie Pastor 3. 9 Men may be called elect of God 3. waies 11 Difference of sauing faith from all other 3. 14 Truth of faith discerned by 4. notes 15 Gospel called Truth for three reasons 18 Notes shewing the heart drawn vpward towards heauen 3. 26 Infallible properties of Christian hope 8. 28 Reasons why we must freely loue our brethren 4. 41 The doctrine of the Gospel called the common faith for 5. reasons 58 Duties to spirituall fathers 5. 61 Differences of the Apostolicall faith from the Romish Apostaticall 4. 63 Letters testimoniall not rashly to be giuen for foure reasons 65 The first person called father for 3 reasons 68 Christ called Lord for 4 causes 68 Men are called Sauiours 3. waies 69 The wickeds peace crazy in 3. respects 73 The power of the Magistrate and Minister doe differ in
three respects 79 Some wants in the Church to be borne with for 3. causes 83 Rules whereby a man may be kept vnreprooueable 6. 94 Why the Popish Church resisteth the marriage of Ministers 3. reasons 97 Rules to be obserued in beholding the examples of the Saints 2. 108 In designing men to offices the first respect must be had of the place and then of a fit person reas 3. 123 Ministers called Gods stewards for 3. causes 124 Faithfulnesse of Ministers standeth in 3. things 125 The wisedome of the Minister standeth in 2. things 126 Such as come neare vnto God in profession must be carefull to bewtifie it for 3. reasons 130 Great schollers must be taught by meaner then themselues for 3. reasons 132 Meditations to bridle rash anger 4. 138 Practises to the same purpose 4. 139 Arrowes of Gods wrath shot against drunkards 4. 143 Directions to avoid couetousnesse 151 Filthy lucre brought to 3. heads 152 Symptoms of an heart infected with couetousnesse 4. 156 Meditations to bridle couetous desires 4. 158 Practises to the same purpose 3. ibid. Reasons to be hospitable to strangers 3. 164 Reasons to be readie to distribute 4. 166 Meanes of temperance 2. 180 How some things are difficult in the Scriptures 3. Rules 192 Rules to know whether we haue beene as fit to learne as the word to teach 3. 195 Notes of him that resisteth the truth 3. 200 False teachers deceiue mens mindes 4. waies 209 Properties of errour 3. 210 Professors not so well fenced against errour and seducers prooued by 4 reasons 211 Sundrie vses of circumcision both Ciuill and Diuine 213 Three sorts of plaine reproouers condemned 216 Popish teachers the right successors of Iewish prooued by three reasons 217 Why God suffereth seducers in the Church 2. reasons 228 Seauen witnesses wherby the Lord condemneth the wicked and hypocriticall professors of the Gospel 240 Cautions in vsing humane allegations in sermons 3. 243 Truth in speach vrged by sundrie reasons 247 Reasons to mooue to diligence in our caling 4. 254 An honest calling a schoole of Christianitie 3 reas 255 Reasons against intemperance 3. 257 Rules of direction against intemperance 3 ibid Ministers must patiently beare a froward people for three reasons 260 To be kept from spirituall sicknesse three meanes 268 Reasons to vse those meanes 4. 269 Iewish fables what and why so called reasons 272 Rules to preserue vs from beeing turned from the present truth 4. 280 Men sanctified in part called pure for 4. reas 282 Reasons to mooue to puritie in heart and life although the world scoffe at it 5. 284 Euery thing good in the creation 4. wayes 286 All impuritie in the creature commeth two waies 287 A thing in it selfe good or indifferent is spoyled in the doing three wayes 288 A thing good in it selfe is rightly vsed by the presence of 3 vertues 291 No man may vse any of Gods creatures without leaue and thankesgiuing 297 Sundrie rules to discerne how men offend against the 3. former vertues in 1. meats 299 2. Garments 301 3. Riches 302. 4. Sports 303 A man may not aske more wealth in praier then necessaries reasons 3. 303 Rules of direction by which a man may comfortably turne himselfe to the vse of any creature 305 Seauen maine differences betweene the godly and the wicked 314 Foure markes of an hypocrite laid downe in the text and largly prosecuted 320 The hypocrite fitly resembleth a stageplayer from whom he hath his name in 4 properties 327 Triall of such as professe they know God but doe not by 4. notes 327 Two sorts of hypocrites 329 Word called wholesome doctrine for sundry causes 333 Duties of hearers of the word prosecuted 4. 335 Meanes of practise of the former duties 339 Soundnesse of faith standeth in 4. things 348 Soundnesse of Loue standeth in 5. things 355 Soundnesse of patience standeth in three things 358 Patience necessarie for euery Christian but commended specially to old men for 4. reasons 358 Foure points for women to meditate vpon 365 False accusing committed foure wayes 367 Rules to auoide the sinne of false accusing 4. 369 Men yeeld themselues slaues to the creatures 4 waies 371 The husbands dutie towards the wife wherin it standeth 380 The offices of motherly loue 4. 382 Meanes of preseruing chastitie 388 Reasons to mooue vs to the care of not stayning our profession 399 Rules to be obserued that we staine not our holy profession 6. 402 Reasons moouing young men timely to order their waies 4. 405 Foure helpes to further young men in the former dutie 407 Reasons to enforce yong men to sobryetie 4. 410 Meanes of practise of the former grace of sobrietie 411 Reasons to stirre vp the men of God to the care of their liues 4. 415 Means to attaine an vnblameable life 416 Sundrie motiues to seruants to shew all good faithfulnesse 432 The Gospel called the doctrine of grace 4 reasons 433 The holy doctrine of God adorned 2 waies 434 Maine differences betweene the law and Gospel 437 A man may know whether he receiue the grace of God in vain or no by three notes 438 How to entertaine the Gospel aright 443 The light vnder the Gospel farre clearer then theirs vnder the lawe 4. reas 446 A triall whether we receiue the light by 3. notes 449 Motiues to entertaine the light whilest it is with vs 6. 450 Fiue sorts of men that refuse the light 451 Lusts called worldly for two reasons 456 The Commandement is possible to the beleeuers 3 waies 457 Vngodlines is branched into 4 heads 458 Lusts are to be resisted for sundry reas 463 Rules and motiues for the practise of sobrietie 469. Righteousnes 471. Piety 473 Hope called a blessed hope 3. reasons 480 Christ called a mightie God 3. reas 481 To the true waiting for Christ 3. things required 484 The qualities of the sound expectation of Christ 4. 485 The effects of the same expectation 4. 486 Motiues vnto it 4. 489 Circumstances gathered out of the historie that Christs passion was voluntarie 5. 504 To receiue Christ and his merits wee must doe 3. things 509 Christ redeemed his Church from the captiuitie of sinne 2. wayes 510 Sinne must be dealt with as a Tyrant in 4. resemblances 513 Christ purgeth his people 2. wayes 517 Meanes of our purging 5. 519 Motiues to vse the former meanes 6. 521 The Church is Gods peculiar sundrie waies 523 Rules to be set before their eyes that intend Gods glorie 2. 525 Three vertues must attend zeale to guide it aright 529 Effects of zeale in the effecting of good things are many 531 Fiue sorts of men discouered to want zeale 532 Why men remember not good things heard 3. causes 542 The Lord maintaineth the Magistrates authoritie 4. wayes 555 Notes of him that is readie to euerie good worke 3. 563 Rules of practise to set vs forward in euerie good worke 3. 565 Cases in which a man may speake the euill he knoweth by his brother 4.
that are enlightened by grace must much more abhorre it Ioh. 8.48 Coloss. 3.5 There can be no officiouâ— lie because euery lie is against some office dutie Obiect Sol. Obiect Sol. 1. Cor. 13. The Persian law for the third lie enioyned a maÌ„ perpetuall silence Zeph. 3.13 Reasons to vrge truth of speach The Scripture calleth bruitish men by the name of beasts why Psal. 73.22 Spiritus sanctus vnum nomen eis iure tribuit qui vnam rem agunt licet contratia specie 2. Pet. 2.12 Impetu quodaÌ„ in sua obiecta Ier. 5.8 Hose 4.16 Philip. 3.2 Homo homini lupus Many men so degenerated as that they haue cut themselues from the account of men â—odin Ier. 8.4.6 Rev. 21.27 Synechd partis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hesiod Zenoph Idlenes condemned Order of nature 1. ordo partisi 2. symmetria 3. functio Gods institution before the fall Iob 5.7 Much more since the fall Most of al christian profession 2. Thess. 3.6 10. Reasons to mooue to diligence in our callings Idle persons pouerties prisoners A proper embleame of such a person as is here mentioned An honest calling a schoole of Christianitie 3. reasonâ— Habet animam pro sale Idlenes and intemperance are seldome disioyned Intemperance what 1. Cor. 6.10 Reasons against intemperance Rom. 13.13 Rules of direction against intemperance vers 13. Euery truth beeing Gods must be receiued whosoeuer be the instrument Ioh. â— 34. 1. Cor. 3.18 Ministers must not be discouraged froÌ„ their dutie though they be to deal with a bruitish and wretched people Exod. 4.1 Legati à latere No reproofe may be vngrouÌ„ded but the cause must be iust knowne so to be 1. Cor. 1.11 Reasons Euery reproofe must be tempered to the nature of the sin Iude 22. Iude 22. Gal. 3.1 Theodoret. Reprooue not rashly but with wisdome and spirit of discerning Gal. 4. 1. Cor. 4. Adde to wisdom zeale and conscience Psal. 50.21 Be willing and patient in beeing iâ—stly reprooued Ier. 6.14 Words sweetest to the care are not alwaies the wholsomâ—st to the heart Luk. 10.34 The sharpest censure in the Church must ayme at the recouerie of offenders to soundnes in faith Ministers must not reprooue to disgrace meÌ„s persons but mens sinnes Hearers must not mistake their ministers in their reproofes A fearfull thing to reprooue men for aiming at soundnes in the faith No Christian must content himselfe with spirituall life vnles it be accompanied with health and soundnes Difference betweene spirituall disease and infirmitie Means to keep sound from spirituall sicknesses Reasons to vse those meanes Isa. 66.17 Iewish fables what Non legem sed legis minutias vrgebant 1. Tim. 1.4 Why so called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the word is generall and Homer still vseth it in the better sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A special means of soundnes in faith is to shut our eares against fables fancies of men Iames. 2. Thess. 2 1â— Col. 2.23 Col. 2.8 Seueral doctrins which as so many bad humors spread and feed spirituall diseases 1. Of Turks 2. Of Iewes Rom. 2.29 1. Cor. 5. â— 3. Of Papists A fearfull iudgment of God to be turned away from the truth 2. Thess. 2.10 Gal. 3.1 Men are generally too indifferent in a matter of such moment and peril Rules to preserue vs from beeing turned off the present truth Change of hart and life goeth with all sauing knowledge Alfonsus king of Aragon Who are pure persons Lam. 4.7.8 Act. 15.9 Iob 4 18. Rom 7 18. Reasons why men sanctified in part are called pure Cant. 6.9 Ioh. 13.20 Christians are pure but not Puritans Puritas haec est iustitia viatoris non comprehensorum 1. Ioh. 1.7 Ezek. 36.25 Tu audes Novatiane munduÌ„â—e dicere qui 〈◊〉 operibus mundus esses hoc solo verbo immundus fieres Ambros. de 〈◊〉 l. 1. c. 6. Malac. â— 2â— Ioh. 13.10 Non de puritate omnimoda perfectione absoluta vt Iob. 14.4 Prov. 20.9 sed opposita hypocrisi dolo Psal. 119.1 Psal. 34.9 1. Cor. 1.1 Scoffe not at the titles by which the Lord honoureth his children Ester 8.17 Notwithstanding these scofs striue to further puritie of heart and life 1. Pet. 1.22 Reasons 2. Tim. 2 2â— Act. 15.19 1. Tim. 2.8 Malac. 1.10 Ioh. 9. Matth. 5.8 Psal. 24.3 Heb. 12.14 Rev. 22. 1. Ioh. 3.3 Heb. 9.14 1. Cor. 6.11 Dan. 12.10 Euery thing by creation good in it selfe 4. waies Euery creature good in respect of others as 1. God 2. Man 3. other creatures Gen. 1. All the impuritie vpon the creatâ—re is either by 1. Gods holy institution 2. mans corruption Porphyrius Dan. 2.8 A thing good or indifferent in it selfe spoiled in the doing 3. waies 1. Cor. 8.12 The strong taâ—â— no offence but reioiceth in the vse of Christian libertie God hath ingrauen some part of his image vpon all his creatures All the hurt of man from the creatures is first from himselfe Not restored to our former right in the creatures before our reconciliation with their Creator Note well How the pure may vse any thing purely Things indifferent vsed in faith 1. Tim. 4.4 5. Rom. 14.5.14 Things indifferent vsed in Loue when Rom. 14 20. 1. Cor. 8.13 Matth. 15.24 Gal. 2.11 Papists must be compelled to come to church notwithstanding it offend them and why Gal. 5 1. Things indifferent must be vsed to further our selues and others in godlines Things indifferent vsed in Sobriety when 1. Cor. 7.30 To vse a thing purely 1. a man must sanctifie himselfe 2. He must sanctifie the creature by the word praier Deut. 20.5 1. Thess. 5 17.18 Reasons proouing that a maÌ„ ought not to vse any of Gods creatures without leaue and thanksgiuing Psal 50. Psal. 145.15 16. Psal. 23.5 Psal. 16.56 Psal. 8.1 last Open thanksgiuing at our tables necessary 1. Sam. 9.13 Act. 27.35 Beza homil 10. hist. resurr Meats drinks not vsed in 1. faith 2. Loue. Amos 6.6 3. Sobrietie Ester 1. Apparell not vsed in 1. Faith Zeph. 1.9 Deut. 22 5. 2. Loue. 3. Sobrietie Riches nor vsed in 1. Faith 2. Loue. Luk. 16.9 3. Sobrietie Praeparatione mentis saltem A man may not aske more wealth in prayer then necessaries and why Recreations not vsed in 1. Faith Non est bonuÌ„ ladere cum sanctis Throwing at cocks an inhumane sport It is no safe medling with edge tooles Prov. 26.18 2. Loue. 3. Sobrietie A good heart prizeth the word aboue the gold of Ophir and no treasure is comparable to it Prov. 3.17 Rules of direction for the vse of al things A man will neuer giue ouer earthly pleasures till he see better Eph. 2.15 Gal. 2.25 Coloss. 2.14 A wonder that to men so pure as they by their positions would be so many sorts of creatures should be impure as meats mariage daies c. Iam. 3.15 Diuinitie of Scripture proued by discouering the inwaâ—d thoughts of wicked men Eph. 4.23 1. Cor. 14.25 Rev. 1.16
Ier. 23.21 Abac. 3.16 Prou 20 27. 2. king 6.9 The miserable estate of a wicked man 2. Cor 7 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Cor 4.4 1. Cor. 2.14 Rom. 8.7 Gen. 6.5 A more full description of mans naturall estate see in cap 3.3 Lev. 13.45 1. Thess. 1.23 Lev. 13.14 Before naturall vncleannes be purged euery thing is vnclean to a man Prou. 15 8. Prou. 28.9 Isa. 66.3 Agg. 2.14 15. Exod. 30.18 7. mainâ— differences between the godly and the wicked in Thougâ—ts Ezeâ— 11.36.31 Words Actions Passions Promises Life Death Malâ—c 1 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Tim. 3.8 There will be alwaies hypocrites in the Church Act 20.30 1. Tim. 4.1 2. Tim. 3.1.5 Why. Lev. 10.3 Tâ—â—e thine own soundnes Trouble not thy selfe when others are proued vnsound Rev. 2.17 Looke not to finde a soile vpon earth wherin wheat groweth without chaffe Foure marks in the text to knoâ— an hypocrite by A forme of godlines Hos. 8.2 Mark 6.20 A denying of the power of it Non solum in falsis verbis sed in simulatis operibus mendacium est Item Christianum se dicere opera Christi non facere mendaciuÌ„ est Ambr. serm à dominica de Abrah Ier. 12. Hose 10.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Disobedience 1. Tim. 1.5 Hose 1.4 Psal. 50.17 Strangenes to the whole life of God and vnfitnes to make a vessel of mercie of 2. king 8.12 The miserable conditien of the hypocrite Luk. 15.15 Matth. 23. â—4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 23.33 2. king 3.14 Thou canst hardly know an other to be an hypocrite 2. king 10. Looke well that thy selfe be none How fitly the hypocrite resembleth the stage player from whom he hath his name Trials of such as professe they know God but doe not Trials of such as professe duties to God so knowne but indeede denie them Two sorts of hypocrites 1. Tim. 6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 No example of man must turne vs out of our godly course 2. Tim. 3.13 Rev. 2.13 There must be differences of iudgement amongst men 2. Cor. 2.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Tim. 4.16 In these differences it is safe to looke directly to the word Isa. 8.18 2. Pet. 3. Ministers must feede Gods people with wholsome doctrine Reasons Prou. 16 24. Prou. 31.26 1. Tim. 1 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What things are requisite to an able Minister Three things must be deare to a Minister 1. Gods glorie 2. mans saluatioÌ„ 3. sinceritie of the truth Rom. 10.1 4. duties belonging to hearers 1. Desire onely wholsome doctrine 2. To receiue it being wholsom sauourly Neuer examine a ministerie by the pompe but by the power 3. To hold it when they haue it and not cast it vp 1. Pet. 2. 4. To thriue and grow in grace by it Conditions required hereunto Wholsome doctrine must be applied to seuerall ages and conditions of men It is the learned tongue that can doe this Luk. 3. No man in this life can come to that pillar on which he may write Ne plus vltra Old men must first be taught their duty why Prou. 16.31 1. Ioh. 2.14 Old men must lay aside 1. frowardnes Paul saith not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Worldly wisdome Sobrietie especially commended to elder men Why. Elder men must carie a seemely grauitie thorough their course Reas. Alia aetas alios mores postulat Iob 25.15.21 Moderation of lusts and passions is a most seemely grace in an old man Iob 12.12 2. Sam. 19.35.37 1. Tim. 1.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Soundnes of faith standeth in 4. things Ground Heb. 5.14 Rom. 15.14 Obiect Rom. 10.8 Worke Heb. 3. â—4 Coloss. 2 2â— Gal. 2.20 Fruits Soundnes of faith especially required of old men Why. Heb. 5.12 Doctr. Euery man must make vp decay of nature with souÌ„dnes of grace Eccles. 12.1 2. Cor. 4.16 Isa. 40.31 Rev. 2.28 Heb. 11.13 Ioh. 13.34 1. Ioh. 3.23 Rev. 2.19 Soundnes of loue standeth in 5. things 1. The ground 2. The order Gal. 6. Eph. 1.15 3. In the seat 4. In the work 2. Cor. 8.8 Iames. 5. In the durance Charitas quae deseri potest nunquam vera fuit August ad Iulianum comitem Patience necessarie for euery Christian. Heb. 12.12 and 10.35 Specially commended to old men Why. Persecution the ancient armes of beleeuers 2. Cor. 4.1 Soundnes of patience in 3. things 1. in the grouÌ„d Psal. 39 9. 2. Sam. 16.10 2. Fruits fiue Iam. 1.2 Psal. 126.5 Iob 1.21 Psal. 50. 3. Durance Iames 5.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Women as straitly bound to the meanes of saluation as men Philip. 4.3 Act. 2.47 Act. 16.13 34. 1. Tim. 2.15 Act. 9.36 Hosius affirmeth that a distaâ—â—e is fitter for a woman then the bible de expresso verb. Dei But more blasphemously Linwood who verily thinketh it was the deuills invention to permit the people the reading of the Bible Ierome commended a gentlewoman in his time for teaching her maids the Scripâ—tures in Rpitap Paulae Luk. 7.44 1. Cor. 7.14 Act. 18.26 Rom. 16.3.6.12 Heb. 11.35 1. king 17.22 2. king 4.36 4. things for women to meditate vpon A generall rule for the behauiour of the elder women is that it be such as becommeth holines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal. 130.1 Isa. 3.16 2. Pet. 2.14 Cant. 6. Prou. 7 1◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ioh. 8.44 False accusing 4. waies committed 2. Sam. 16.3 1. Sam. 22.9 Amos 7.9 Act 16.20 cap. 18.13 Act. 6.11 Prou. 25.23 and 17.4 Prou. 30. Psal. 59.7 This precept specially directed to old women for sundry causes 1. Tim. 5.13 Iam. 3. Rules to auoid false accusing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eccles. 2.3 Eph. 5. Isa. 28.1 1. Cor. 6. 2. Pet. 2. Drunkennes in old women most hatefull Reasons 1. Pet. 4.4 In vino veritas Prou. 23. A note of corruption to yeld our selues seruants to the creatures ordained to serue vs. Meanes of putting our selues vnder their seruice 1. Cor. 6.12 Prou. 23.31 A dutie enioyned euery christian woman to call on others to her godly course Heb. 10. Psal. 37.30 Numb 19.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 The fruit of the elder womens holy carriage must appeare in the yonger Priuate duties more comfortable but publike more powerfull Philip. 4.3 No needelesse precept to exhort yonger womâ—n to loue their husbands and children Why. Rom. 1. 2. Tim. 3.1 Why women should loue their husbands Reasons They twain are one in 5. respects Prou. 2.17 Except the wife will hate her owne flesh she must loue her husband Gen. 20.16 Ruth 3.9 Isa 4.1 The husband wife are yoake-fellowes and ioynt companions in ioy or sorrow Gen. 24. Rules for the right louing of the husband Gen. 27. Husbands duty towards his wife wherein 1. Sam. 30.3 Prou. 30. Gen. 21.12 The office of true motherly loue Gen. 21.7 1. Sam. 1 23. Exod. 1. Luk. 11.27 Basil speaking of his nurse Macrina saith that she taught him the