A commentarie vpon the Epistle of S. Paul written to Titus. Preached in Cambridge by Thomas Taylor, and now published for the further vse of the Church of God. With three short tables in the end for the easier finding of 1. doctrines, 2. obseruations, 3. questions contained in the same Taylor, Thomas, 1576-1632. 1612 Approx. 2409 KB of XML-encoded text transcribed from 392 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-03 (EEBO-TCP Phase 1). A13535 STC 23825 ESTC S118201 99853409 99853409 18792 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A13535) Transcribed from: (Early English Books Online ; image set 18792) Images scanned from microfilm: (Early English books, 1475-1640 ; 1037:2) A commentarie vpon the Epistle of S. Paul written to Titus. Preached in Cambridge by Thomas Taylor, and now published for the further vse of the Church of God. With three short tables in the end for the easier finding of 1. doctrines, 2. obseruations, 3. questions contained in the same Taylor, Thomas, 1576-1632. [16], 220, 223-751, [15] p. Printed [by Cantrell Legge] for L. Greene, [Cambridge] : 1612. At head of title, in Greek characters: Archēn hapantōn k[a]i telo[n] poiei theon. Running title reads: A commentarie vpon the Epistle of S. Paul to Titus. A variant of the edition with "printed by Cantrell Legge" in imprint. Reproduction of the original in the Henry E. Huntington Library and Art Gallery. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Bible. -- N.T. -- Titus -- Commentaries -- Early works to 1800. 2004-07 TCP Assigned for keying and markup 2004-09 SPi Global Keyed and coded from ProQuest page images 2004-10 Emma (Leeson) Huber Sampled and proofread 2004-10 Emma (Leeson) Huber Text and markup reviewed and edited 2005-01 pfs Batch review (QC) and XML conversion Αρχην απαντων και τελοσ ποιει θεον A COMMENTARIE VPON THE EPISTLE of S. PAUL written to TITVS . Preached in Cambridge by THOMAS TAYLOR , and now published for the further vse of the Church of God. With three short Tables in the end for the easier finding of 1. Doctrines , 2. Obseruations , 3. Questions contained in the same . Eph. 4.7 . Vnto euery one of vs is gi 〈…〉 ●●cording to t●● measure of the gift of Christ. Printed for L. GREENE . 1612. TO THE RIGHT HONOVRABLE ROBERT LORD RICH , Baron of Leez : Grace and peace from the Father , Prince , and Spirit of peace : Amen . RIght Honourable , worthy is that saying of Salomon , Cant. 2.2 . Like as the lillie among the thornes , so is my loue among the daughters . By the lillie is meant the Church , and the true members of it : so called , 1. Because they are planted by the good husbandman in the feild of the Church , watred with the dewes of heauen , hedged and preserued by his continuall care . 2. They are beautifull , for Salomon in all his royaltie is not clothed like one of the lillies of this feild , who are couered with the roabe of Christs righteousnesse , who is the true Salomon . 3. They are fragrant for their smell : The smell of their garments , ( that is , the graces of God , which decke and adorne their soules , as a costly and comely garment doth the bodie ) are like the smell of Lebanon : which in the spring by reason of the Cedars , and other sweet trees , gaue a most sweet sent : euen so these graces in Gods children smell sweete , that is , are in much acceptation , and delightfull to God and good men . By thornes are meant wicked men , hypocrites , heretikes , tyrants , open and flagitious sinners , scandalous in doctrine , and life : so called , 1. because although the earth be a naturall mother to them , as a stepmother to the lillies ; yet Satan the malicious man busieth himselfe in the incessant sowing and setting of them . 2. They would for euer choake and keepe vnder the lillie , if the hand of God were not euer with it to preserue it . 3. They are dangerous to meddle withall , except a man be well fenced : hardly can a man carrie coales in his skirt , and not be scorcht ; and as hardly runne into wicked companie , and not be hurt . So is my loue : the faithfull spouse of Christ is his loue . So called because , 1. he maketh her louely : 2. accounteth her so : 3. worketh a reciprocall loue in her heart towards him : 4. desireth mutuall coniunction with her , and effecteth it : 5. his loue beeing liberall , he giueth her himselfe , and with himselfe , all things which pertaine to life and godlinesse : euen grace here , and glorie hereafter . Among the daughters : not virgins , as Cap. 1.2 . who make vp this loue of Christ ; but all other assemblies in the world , which professe themselues daughters , by challenging the Catholike Church for their mother , and yet indeed cleaue vnto it but in outward profession onley . From this place I gather two conclusions . First , what is the estate of the Church in respect of it selfe , it beeing as a lillie among thornes . Secondly , what it is in respect of God , so is his loue among the daughters : The former sheweth , that the condition of the purest Church vpon earth , is to be beset with dangerous and noysome thornes , hurtfull and gracelesse men , who prick and annoie the lillies in their goods , names , liberties , and liues . For when there were but two persons borne in the world ; one was a lillie , and the other a thorne , which trod downe the lillie . Cain drew his brother into the feild and slue him . Afterwards , when one would haue thought that all the thornes had bin destroied by the flood brought vpon the world to this purpose , yet was there a Cham left , of whome quickely sprowted that cursed race of the Cananites , who were euer pricks in the sides , and thornes in the eyes of Gods people . It is no newe thing for Iacob to be ouertopped by an Esau : nor for Ioseph to be pricked and molested both at home and abroad : neither his fathers house , nor his fathers eye can safegard him . Nay , the fairest lillie that euer saw the sunne , was most beset with thornes that euer was : all his innocencie , wisedome , meeknesse , puritie , and loue , could not keepe them off him ; but they pricked him to the heart , and wounded him to the death , euen the shamefull and ignominious death of the crosse . How was this lillie beset with thornes in Egypt , in the wildernesse , in Babylon , in Iudea , when Christ sent his Disciples out as sheepe among wolues ? how in the tenne persecutions ? how at this day ? and so shall it be till the great day , in which all the thornes shall be cast into the fire . And no wonder , thornes do but their nature , which are good for nothing but to pricke and to burne . It standeth therefore the lillies in hand , to be so much the more carefull to fence themselues against their molestation . And this shall they doe by obseruing these fowre rules . 1. Because the thornes hinder the rooting of the lillies , these must double their diligence in the rooting of themselues in the grounds of true religion : for this yeeldeth hope of rising , stablishing , and continuance in the faith . 2. Because thornes seeke to keepe the sunne from the lillies , and hinder the comfortable heat and light of the word from them : these must so much the more carefully frequent the places where the light of wholesome , pure , and comfortable doctrine doth more brightly displaie it selfe . 3. Because thornes seeke to pricke the lillies in their names and profession : these must more circumspectly fence themselues , with innocencie and godly conuersation , and in nothing , in no part lie open vnto them . 4. Because the lillie is a weake plant to defend it selfe from the stiffnesse of the thorne , it must fortifie it selfe partly with comfort in the presence , care , and loue of God the husbandman who is euer in his feild ; and partly with the prayer of faith , that he would be pleased still to looke vnto it , to raise vp Pastors and teachers according to his owne heart to water , cherish , and preserue it : especially in these last daies , wherein the feild is ouergrowne with scandalls , Apostacies , trials and reproches , wherewith the lillies are daily scratched , torne , and in great ieopardie . The second conclusion is , that the Lord maketh a pretious account of euerie faithfull soule , and preferreth it aboue the wicked , so farre as a lillie is for the beautie & sweetnes of it , to be esteemed aboue all the thornes with which it can be beset . And indeed beleeuers are the most precious of men , the most noble persons of the earth , descended of the blood of Christ , neere vnto God , and next attendants to the king of glorie : advanced aboue all the rest by the speciall grace of free election , of iustification , of sanctification , and adoption . And who can denie seeing these are Gods peculiar , an hallowed thing , a chosen people , the Lords first fruits , his remnant called out of all nations and kinreds , the sonnes and daughters of God , 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 from them ; but as by the learned it is called an Abridgment of all Pauls Epistles : so is it fraught with such varietie of precepts sitted to all sorts , sexs , ages , and conditions of men , as whatsoeuer he hath in all his Epistles more largely handled , the same he seemeth to haue summarily reduced into this one : wherein as in a mappe or modell he would deliuer his whole spirit , stile , and vnderstanding in the doctrine of saluation : And which he would leaue to the Church as a manuall or compendious summe of all Christian religion , to the end that Christians beeing hence instructed in the matter of faith and manners , might he made not only wise to saluation , but profitable and fit for the place which God hath in any of the societies of 1. Church , 2. Common-wealth , 3. Familie assigned them vnto . For if in any hee enlarge the doctrine of mans miserie by sinne , or magnifie the doctrine of the Gospel and mans diliuerance from sinne : If in any he cleare the doctrine of free iustification of faith alone , or enforce the doctrine of good workes the fruites of that faith : If in any he largely propound either such duties as belong to publike persons , as namely , the Magistrates , and Ministers , or such offices as are fitted to the seuerall conditions of priuate men . If in any he prouoke to the practise of Christian curtesie and kindnesse : or else ( if neede require ) of Christian seueritie and sharpnesse : surely in this Epistle he doth with such admirable plainnes and shortnesse all these , as no other , nor all the other shew him a more skillfull workeman then this doth . But accounting it follie to paint a pearle , I will rather now giue some tast and reason of that I haue done : as also remooue some scruples which may otherwise perhappes be mooued against it . Gold lyeth not vpon the face , but in the bowells of the earth , and the richer any minerall is , the more industrious hath nature beene to laid it vp in the deepest vaines . Euen so considering that the price of the wisedome of God cannot be found , to which the purest gold of Ophir , nor all pearles are to be compared : we may not thinke that the Lord is so prodigall of it , or carelesse as to leaue it abroad for euery stranger that passeth by to take vp with an idle hand ; or to trample vnder his wandring feete : but that hee hath disposed it as men doe their treasures which they hide and locke in their surest coffers , and that vnder their eye . And were it not so ; needlesly should we be commanded to seeke for her as for siluer , and search for her as for treasures : vpon which condition only it is couenanted that we shall vnderstand the feare of the Lord , and find the knowledge of God. For howsoeuer we may not ascribe darkenesse and obscuritie vnto the Scriptures , vnlesse we will say , that the Lord hath spoken something which he would not haue vnderstood ; and also falsifie that of the Apostle , who compareth the word of the Prophets ( which of all parts of the Scriptures are the darkest ) to a light shining in a darke place : yet the wisedome of God would haue ( not all but ) some places more difficult to our darke vnderstanding : not only for the dazeling of the eyes of the worst , who neuer care to know or comprehend any of these mysteries : but that the best also might 1. see their owne dulnesse of conceit in heauenly things : so to keepe them low in their owne eyes , as who cannot attaine such an high knowledge of themselues . 2. be stirred vp to more diligent studie , reading , hearing , meditation and prayer , that by this continuall exercise in the word ▪ they may profit , and proceed in the knowledge of God , and in the vnderstanding of these mysteries , which are admirable to the Angels themselues . 3. make so much the more both of the word and the ministerie of it : the Lord foresaw , that the things that are easie we easily contemne , and that things lightly come by are lightly set by . That any part of this booke is clasped and sealed , it is in regard of our naturall blindnesse , who cannot behold the brightnes of the sunne of righteousnes shining in the Scriptures . But that this naturall corruption might not raigne in the elect for their hurt , the Lord Iesus hath left to his Church the gift of interpretation , which is as the key to open this closet of God : and hath stirred vp faithfull men from time to time endued by his spirit , who in attentiue and diligent reading of the Scriptures by the helpe of 1. Arts , as Grammer , Rhetorike , Logicke , Philosophie , &c. 2. knowledge of the proprieties of words and phrases of the tongues wherein they were written . 3. comparing of Scriptures with themselues , antecedents with consequents , obscure places with plainer : and figuratiue speaches with more proper . 4. soundnesse of iudgement in the agreement and analogie of faith . 5. diligent obseruation of predictions with their accomplishments , of types with their truth , and of the historie of the Church which it selfe is a commentarie of Scripture , haue beene themselues enabled to vnderstand : as also partly by liuely voice in the Ministrie , and partly by their learned monuments and writings , to make the people of God vnderstand euen the darkest mysteries conteyned in them , so farre as is necessarie for the saluation of beleeuers . Whose labours and writings to contemne , sauoreth of a proud Anabaptisticall spirit , who while they complaine of so many commētaries , despise the gifts of God , who by his seruants he communicateth to his Church , and so are iustly left of God in the ignorance of the Scriptures : or else in the grosse and ridiculous peruerting of them . Well said that noble Eunuch , How can I vnderstand without an interpreter ? what was Moses but an interpreter of the law ? what were the Prophets but interpreters of Moses ? what was Christ but an interpreter of the Prophets ? what were the Apostles but interpreters of Christ ? what are all Pastors and teachers wherewith Christ hath euer furnished his Church since he ascended into heauen , but interpreters of the Apostles ? Well knew the Sonne of God commanding it , and his Apostles commending it , how behoouefull it was for the edification of the Church , by interpretation of the Scriptures , to draw out both the true sence , and the true vse of them ( which are the two proper parts of interpretation ) seeing so many things are to vs hard to vnderstand , and things which for their sense are easiest , cannot so easily of euerie one be applyed to their proper vse without this helpe . This is that edifying gift which the Apostle so highly advanceth , 1. Cor. 14.3 , 4. He that prophesieth speaketh vnto men to edifying , to exhortation , and to comfort : and , he that prophesieth edifieth the Church . This is that which the auncient Fathers since the Apostles haue fruitfuly laboured in , as appeareth by their learned Sermons preached & written . This is that which the faithfull Pastors in all ages ( especially of later daies since the cleare light of the Gospel was restored ) haue so industriously and happily employed themselues in ; as there is almost no place in the Scriptures so hard , whether matter of Historie of things past , or prophecy of some things yet to come , vnto which they haue not endeauoured to bring some perspicuity and clearnes : as witnes all the worthy Commentaries extant , which haue more opened the Scriptures within this last hundreth yeares , then in a whole thousand and some hundreths before . Now setting before me the singular good accrewing hereby vnto the Church sundrie wayes , I thought that my selfe could not more profitably be spent thē in this seruice of the Church ; nor more acceptably lay out my Masters talent then in adorning this worthy Epistle , which hath not been by any before me so largely handled as here thou hast it . In the opening of which I haue examined the nature of the words ; cast euerie branch into his proper place by an easie and familiar method ; sifted out the true sense which might best stand with antecedents ▪ consequents , parallel places , and analogie of faith : conferred with the best interpreters , consulted in matters questionable with the auncient Fathers , raised naturall doctrines , and applyed them to their seuerall vses of instruction , reprehension , consolation , or confutation . In some whereof howsoeuer I aimed at the necessitie and occasions of mine owne auditorie , yet generally I haue presented generall instructions ; and all this in that plaine stile wherein it was deliuered ; both then and now , more aiming at soundnesse of matter then sounding of words , and more intending to perswade the hearts then to please the eares of men . If it be here obiected that this Epistle concerneth but one person , and one more generall might haue beene more profitably and fitly chosen . I answer , That 1. my choise was fitted to my auditorie , wherein were as many young Titusses to be instituted to the seruice of the Church , as ordinarie Christians to be instructed in the duties of a religious life . 2. This Epistle was not so much written for Titus , as for the whole Church , and therefore he is commanded to teach these things publikely , as things of speciall vse for all the people of God : and in all probabilitie this Epistle was openly read by Titus to the whole congregation , whom in the ende he saluteth in these words , Grace be ( not with thee , but ) with you all . 3. We haue not onely the spirit of God recording it among other holy writings to the whole Church , but sundrie gracious Pastors haue beene delighted to be conuersant in it : as M. Calvin acknowledgeth of himselfe to M. Farrell and Virell , who was of them left at Geneva to finish what they had begunne , as Titus was of Paul in this Church of Creta . If it be further alleadged , that I haue beene larger by much then I needed : I answer , 1. I wish such to remember what Athanasius hath in way of apologie for the shortnesse of this Epistle , and it will fitly serue to excuse my prolixitie : Titus , saith he , was a man of great apprehension , and therefore the Apostle composeth whole lessons in euerie line : and I may say more , if not in euery word , in the most of them , euerie one almost beeing a seuerall and entire text . 2. I confesse I want that dexteritie which some of the learned writing on this Epistle professe , namely , to get through the interpreting of such a materiall Epistle in one moneth : neither did I think it the part of a faithfull expositor , either wholly to neglect things pertinent , though they seeme smaller , or altogether to avoide treatises which might prooue more laborious . 3. Seeing corruption of manners is the rifest griefe of our dayes , I cannot be iustly blamed if I haue more enlarged my selfe in bending my greatest forces against this most dangerous disease : and yet my hope is that my Reader shall not iustly challenge mee with multiplication of matterles words , who haue laboured to thrust much varietie of matter into as fewe words as possibly I could . If it be further obiected , that there is no great neede of writing bookes in this age , which rather surfetteth of them then otherwise . Although this no more concerneth me then others , whose labours merit better respect then they meete with , yet I answer , that 1. painfull Ministers complaine not of any surfet of sound Commentaries of the Scriptures , especially of some bookes ( whereof this is one ) but rather haue cause to wish more helpes of this kinde then they haue , as my selfe did when I first attempted this Epistle . 2. be it graunted that the learned haue many good helpes , yet ordinarie Christians complaine of want of sauourie commentaries in our owne tongue , who are in their godly desires to be respected . 3. he that obserueth how thicke Popish bookes are sent in amongst vs , and what armies of Popish Priests and Iesuites are without intermission dismissed to the seducing of our simple people from their loyaltie to God and their soueraigne ; cannot with any conscience prosecute any such allegation . 4. besides the instance of many godly friends , my owne present condition helped forward this labour : for beeing hindered in my course of ministerie , how could I better spend my silent time , then by casting such a mite as this into the publike treasurie of the Church . As for other sinister or selfe-respects in writing , God and mine owne conscience shall free me , in the presence of both which I professe with Clemens Alexandrinus , that not ostentation or the vaine winde of men set me forward , but cheifely the desire of doing some dutie whereby I might further my owne reckoning in the day of account , and helpe some others also forward in the same worke . Wherein if I may knowe my labour fruitfull and acceptable to Gods children , I shall not be discouraged to goe on in some other endeauours as the Lord shall affoard mee strength and life . And now Christian Reader before I dismisse thee , I would commend vnto thy practise these fewe rules in the reading of this and all other Ecclesiasticall expositions . 1. Obserue diligently the difference betweene the Scriptures which are the primarie truth reuealed , and other mens writings which are but secondarie . The Scriptures are to be read and receiued as such which cannot erre , or speake any thing contrarie to the truth , or to themselues , though we vnderstand it not : but all other mens writings , readings , sermons , expositions , and determinations ( suppose of whole Churches and Councels ) must onely be receiued so farre as they agree with the Scriptures , which are the rule to which all other diuine writings must be laid , and the touchstone by which they must be tried . 2. Read godly expositions , not to be turned from the reading of the Scriptures or from preaching ▪ but to vnderstand better both what thou readest in Gods booke , and hearest from Gods mouth . 3. Beeing perswaded that no man by his own quicknesse or apprehension can finde out the true sense and vse of the Scriptures ; bring prayer with thee , that God would be pleased to open thine eyes to see the wonderfull things of the lawe . If any man want wisedome he must aske it of God : The foote of Dauids song was , Teach me thy statutes : Thus shalt thou be taught of God , and not onely by the ministerie of man. 4. Seeing the feare of God is the beginning of wisedome , and his secret is with them that feare him ; bring a teacheable , and an humble heart , turned to God , louing his truth , desirous and industrious to obey that part of his will alreadie reuealed vnto thee : for he teacheth the humble in his way : and , if any man will doe his will , he shall knowe whether the doctrine be from God or no. 5. In thy reading let not thine ende be to seeke out and finde out curiosities and subtilties ; but to finde and meete with Christ : desirous to knowe nothing but Christ and him crucified , which is the scope of all the Scriptures , as also of the gift of interpretation of them . 6. Read not by halues , but goe through the author thou hast made choise of once and againe : nor idlely , but with attention , as painfully digging for the treasure : nor carelesly , but with dilgence trying these mettalls , vnlesse thou wouldst take copper washt ouer for gold . Lastly , bring all thy reading into vse and practise , meditate of it often by thy selfe , and cheerefully communicate it to others : for by vsing and laying out thy talent thou encreasest it and know that not they which reade , heare , or speake much are blessed , but those which doe it . Thus come furnished to the reading of this or any other godly booke , and I assure thee thou shalt not loose thy labour , but shalt so redeeme thy time , as that thou shalt be able to giue a good and comfortable account of it in the day of thy reckoning . If thou meetest with any doubtfull things , helpe me with thy best construction : If with any escapes , helpe me with thy best counsell : If with any helpe hereby in thy holy course , praise God , and helpe me with thy prayers . The vnworthie seruant of God and of thy faith , THOMAS TAYLOR . A COMMENTARIE vpon the Epistle of Saint PAUL to TITUS . The occasion of the Epistle . HE hath little acquaintance with the writings of the Apostles , who out of themselues cannot attaine vnto the occasion of their penning : but not to wast time in the particular Arguments of each seuerall Epistle , they haue all one common and generall occasion , which was this : So soone as the Apostles had planted any Church of God , by sowing the good seede of the word , fetched out of Gods owne garners in the field of the world ; the malitious man sent his seruants to sow tares in the same field , which sprouted vp suddenly into the blade and eare , to the choking of the good husbandmans good seede . Hence was it that ( least Gods husbandrie should vtterly miscarie ) the Apostles were put to new trauells : who hauing vpon them the care of all the Churches which they had founded ; and seeing Satans subtilties incessantly breaking out in his seducing instruments , teachers of lies , and false Apostles , to the annoyance of the Church ; were constrained with a second hand to stablish their first worke , and with no lesse labour to vphold and repaire that house and building of God , which like good master-builders they had formerly reared and erected . This truth is euident , not onely in other Churches planted by this our Apostle , the Doctor of the Gentiles , as by his seuerall Epistles is clearely gathered ; but also in this Church , planted by himselfe in the I le of Creta , now called Candy : for Satans rage containeth not it selfe in the continent , nor contemneth a conquest against the Church in such a small Iland as this is . And therefore no sooner was Paul departed hence ( although he left Titus behind him to further the worke ) but Satan thrusteth in corrupt teachers , some erronious in doctrine , others in life , scandalous ; both of them exceeding infectious : some of them seeking the ouerthrow of the doctrine , others of the gouernment of the Church established : others would for the honour of the seruant , despise the Son , by ioyning Moses and Christ together : all of them disioyned the profession and practise of pietie ; and by this meanes peruerted many , and drew them into their owne destruction . Our Apostle therefore wrote this Epistle to Titus , 1. that he might authorize and backe him in his Ministerie against such as might otherwise carrie themselues contemptuously towards him . 2. That he might direct him in redressing and repressing such disorders as beganne to preuaile : for which ende he both describeth what manner of persons he should place Teachers ouer the congregations ; as also what doctrine he would haue him particularly applie to euery degree and condition of men ; that by the sufficiencie of the former , the false teachers might be foiled , and by the euidence of the latter all sorts of men might be sensed , and out of daunger of corruption by them . 3. Because Titus was young ( as it seemeth ) he teacheth him how to carrie his whole doctrine , how to order his life , how to deale with the tractable , how also with obstinate offenders , who studied rather parts , and ●ow to be contentious , then how to content themselues with the simple truth : and so shutteth the Epistle with some personall matters , and the Apostolicall salutation . The parts of the Epistle . This Epistle containeth three parts : 1. The salutation , in the 4. first verses . 2. The narration , or proposition of the matter of it : from the 5. verse of the 1. Chapter , vnto the end of the 11. of the 3. chap. 3. The Conclusion ; containing some priuate businesse enioyned Titus : and the ordinarie salutation of the Apostle . CHAP. I. 1 PAul a seruant of God , and an Apostle of Iesus Christ , according to the faith of Gods Elect , and the acknowledging of the truth , which is according vnto godlines , 2 Vnto the hope of eternall life , which God that cannot lie , hath promised before the world began : 3 But hath made his word manifest in due time through the preaching , which is committed vnto me , according to the commandement of God our Sauiour : 4 To Titus my naturall sonne according to the common faith ; Grace , mercie , and peace from God the Father , and from the Lord Iesus Christ our Sauiour : IN these foure verses containing the salutation , which is the exordium , or first part of the Epistle , we haue two things to consider : 1. The persons , 1. saluting : 2. saluted . 2. The forme of the salutation it selfe . The person saluting , is described , 1. by his name , Paul. 2. by his office : 1. more generall , a seruant of God : 2. more speciall , and an Apostle of Iesus Christ : which is further enlarged by the ende of it , namely , either to preach the faith of Gods Elect ( as the Geneva translation hath it ) or rather hereby to bring the Elect vnto the faith ; according to the faith of Gods Elect : vpon which occasion he entreth into a large and notable description of this faith , and thereby proceedeth in amplifying the dignitie of his calling ; as we shall see in the seuerall parts when we come vnto them . Paul ] In this name , two questions come to be resolued . 1. How the Apostle came by this name , seeing he was a Iew , and on the eight day , beeing circumcised according to the law , was named Saul , after the Iewish manner , and not Paul ? Ans. Not to stand vpon the opinions of some , who thinke he was called by both these names , because he was both a Iew by birth , and a Gentile by his freedome in Rome : neither of such , as thinke he was thus called , because he conuerted Sergius Paulus the Proconsul vnto the Christian faith : for we read that he was thus called before we read of the others conuersion , Act. 13.9 . neither of that father who thought he was called Paulus , quasi parvulus Christi , vpon his conuersion : for he was called Saul a long time after his conuersion . But the simple and receiued truth is this , That beeing called to Apostleship , and ordained to be the teacher of the Gentiles in faith and veritie , he was presently to giue ouer his Apostleship among the Hebrewes : and withall he giueth ouer the vse of the Hebrew name , whereby he was formerly knowne vnto them : and vndertaking his office among the Gentiles , he also taketh vp this name , more familiar vnto them , whereby he would giue them to know , that he was now appropriated and after a sort , dedicated vnto the seruice of their faith . And this truth seemeth to be grounded in Act. 13. for before he and Barnabas were separated vnto this worke of the Lord , he was euer called Saul , but after this time neuer . Here we may obserue two considerations . 1. That it is and may be lawfull sometimes for a man to change his name ; else had it not beene lawfull in Paul , nor Peter , who was before called Bar-jona : nor Salomon , who was first called Iedidiah . Not here to speake of the Lords owne changing of names , as in Abraham , Sarai , Israel , wherein the Lord in some new names would hide some new mysteries , according to the new occasions offered : yet here , these caueats must be diligently obserued . 1. it may not be done to the hurt or offence of any man ( as in nicknames taken vp in scoffe or for reproach of our selues or others ) but to the good of men . 2. it may not be done to the hiding or couering of any sinne ; as many fellons , and Iesuiticall fugitiues vse it . 3. some good ende must euer be propounded in it , wherein God may be more glorified , and men edified . Thus haue sundrie godly men changed their names in their writings , to preuent preiudiciall thoughts taken vp against their persons , that the truth might more prosperously spread it selfe . 2. Note hence , that such names are to be giuen to children , as may put them in minde of some good dutie : as Paul could neuer heare , or remember his new name , but also be put in minde of his new office , and dutie which he was to performe among the Gentiles . And so much as may be , these names must be giuen in the naturall language : thus the Hebrews giue fit names in Hebrew : the Greekes in Greeke , as Timothie : There was a disciple named Timotheus , his mother was a Iewesse , but his father a Grecian : which last words seeme to include the reason of his name : the Latins in Latin ; as Tertius who wrote the Epistle to the Romans : and Quartus a brother : which reprooueth many men , who are either too curious , or too carelesse in imposing the names of their children . The former beeing in the excesse , giue names aboue the nature of men , some drawing too neere the Deitie it selfe , as Emmanuel , and the Iesuits ; some of Angels , as Gabriel , Michael , &c. some of vertues , as Grace , Faith , Mercie , Patience , &c. The latter beeing in defect , giue the names of heathen men , as though they would haue them prooue so ; sometimes of things farre below the nature of men , as of beasts , trees , &c. then whome sometimes by Gods iust iudgement they prooue not more sensible : whereas the name should not onely be fitted vnto the nature , but also carrie some fit lesson and instruction in it . The second question is , Why this name is here prefixed ? Ans. There be three especiall vses of setting mens names vnto divine writings . 1. to shew that men were called of God vnto that worke . 2. that they were readie to iustifie and stand to that they had written . 3. to preuent the mischiefe of forging writings , and fathering them vpon men which neuer wrote them . Which regards mooued Paul in all his Epistles to obserue two things : 1. in the beginning of each , to prefixe his name : as in all his 13. Epistles . 2. in the ende of each Epistle , he added the Apostolicall salutation , as himselfe witnesseth , 2. Thess. 3.17 . The salutation of me Paul with my owne hand , which is the token in euery Epistle . Coloss. 4.18 . The salutation by the hand of me Paul. And both these , partly to shew his calling which was so strange and extraordinarie to be from God , Gal. 1.1 . Paul an Apostle , not of men , neither by man , but by Iesus Christ : as also that he might iustifie the truth he wrote , Rom. 1.16 . I am not ashamed of the Gospel of Christ : As in the last place to preuent that mischiefe which was euen then inuented , 2. Thess. 2.2 . Be not suddenly mooued , nor troubled by spirit , by word , or letter , as though it were from vs : he would not therefore haue any goe vnder his name , which had not his name at it . Hence learne , 1. That in the former respects it is conuenient that a mans name should be set to his writings , which he commendeth to the vse of the Church : after the example of Paul , who did not ( as many now a daies ) for his names sake set himselfe on writing ; but for his writings sake set to his name : yet so , as there be cases when it shall be neither necessarie nor wise to affixe the name of the author . The principall of them be three . 1. When the name shall bring neither credit to the truth , nor profit to the Church , but danger and hurt to the partie himselfe : which case holdeth firme so long as he writeth generall truths , and not personall : for els it may prooue an hurtfull slander . 2. When the high estimation and account of the penman in the Church , may cause the truth to be receiued not for it selfe , but for the writer . 3. Whē the contempt of the writer , through the corruption of the people , shall on the other hand preiudice the truth , that it shall haue none , or lesse regard in respect of him . And this is thought to be the cause , why ( not to insist in other Scriptures , as many of the Psalmes , bookes of Chronicles , &c. the authors of which the spirit of God hath not discouered ) the Epistle to the Hebrewes ( generally by the learned thought to be Pauls ) wanteth both the name , superscription , and subscription , which all his other Epistles haue : not because he was the Doctor of the Gentils , and so was out of his way in writing to the Iewes , but because he knew his person and name to be merueilously hated at Ierusalem ; and that he was growne into great contempt among the enemies of the Gospell from whom he had separated : whose furie he gaue place vnto , and would not excite by adding his name , beeing desirous that they should entertaine the naked truth for it selfe . And howsoeuer it is a vaine thing to be peremptorie in defining it to be Pauls ; yet is it more vaine to conclude it none of his , because it wants his name ; for by the same reason , it hauing no bodies name , they might conclude it to be no bodies : nay , rather vpon this occasion , wanting his name , it is liker to be his . 2. From Pauls example euery Christian man may learne to be readie to giue his name to the Gospel , and like a child of wisedome by a bold profession , to iustifie it vpon euery iust occasion : many are too indifferent herein , and loth to be knowne disciples of Christ : the shame it is of many professors in such a sunneshine day as this , to cast themselues with Nicodemus into the night . A seruant of God ] This is a title which all the Apostles delight in ; for thus also Peter , Iames , Iude , in the beginning of their Epistles , stiled themselues : which is not to be vnderstood in a generall sense , as Reu. 7.3 . for thus not onely they , but all Christians , nay more , all creatures ( euen the worst ) are some way seruiceable vnto God in executing his will : but it here specially respecteth that office and function to which they were set a part , expressed more particularly in the next words , and an Apostle . Doctr. This beeing the first title whereby the Apostle would get himselfe authoritie , teacheth , That the very name of a seruant of God , is full of honour and authoritie . The Apostle comparing the glorie of Christ with the glorie of the Angels , Heb. 1.14 . advanceth them as farre as possibly he can , that Christ his glorie beeing so much more excellent then theirs there described , might be most highly exalted ; and yet the highest ascent of their honour which he can rise vnto is , to title them ministring spirits , standing about God : from which seruice they are honoured with glorious names , of thrones , dominations , powers , Rulers , principallities : and although the Scriptures most vsually vnder this title expresse the low and humble condition of Christ , who tooke on him the forme of a seruant ; yet also thereby the Lord would sometime signifie his great glorie : as Isa. 42.1 . Behold my seruant . I will lea●e vpon him : mine elect in whom my soule delighteth . The Apostle Paul when he would prouoke himselfe to magnifie the free mercie of God toward himselfe , maketh this the ground of his glorie and reioycing , that God had counted him faithfull , and put him in his seruice . Vse 1. This serues to teach ministers their dutie , that seeing the Lord hath so highly honoured them , as to draw them so neere vnto himselfe , as it were admitting them into his presence chamber , yea & vnto his councell table ; they are in way of thankefulnesse more straightly bound to two maine duties , 1. diligence . 2. thankefulnesse . First diligence , in wholly giuing vp themselues and strength in the dispatching of their masters businesse , whose now wholly they are : their eare is boared neuer to depart from him ; so as now they may not seeke or serue themselues , but take themselues to be ( as the ciuill law calleth seruants ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , such as sustaine no person , but are become dependances and adiuncts , yea indeede reasonable instruments in the hand of their master . If motiues would stirre vp our diligence vnto the worke of God , we want not a multitude : as , 1. this master hath most absolute power of life and death ouer his seruants . 2. his eie is euer ouer them , which prouoketh euen eie-pleasers to quicknesse . 3. the fruit of diligence is the sauing of our selues and others . 4. blessed shall that seruant be whom the master shall finde so doing . 5. without this thou shalt become the vnprofitable seruant , that shall be bound hand and foote , and cast into hell : the seruice is difficult , as beeing an haruest , an husbandrie , a building , a planting ; all which require labourers , and painfull workemen : it is the diligent hand that bringeth these workes to a commendable passe : nay more it is a sighting with spirituall weapons , against mightie and malitious enemies , and requireth quicknesse and courage . This busines needeth not whole armies of such souldiers as we reade of , 1. Sam. 17.24 . who ranne away when they sawe Goliah a farre off : one poore and contemptible Dauid , who is as good as his word , when he saith , Thy seruant will goe and fight with the Philistim , v. 32. brings the businesse more happily forward , then a nation of the former : in whom we see the picture of the euill and slothfull seruant , whose ende the Euangelist recordeth to be fearefull . The second dutie is faithfulnesse . It is required of euery dispenser that he be found faithfull : and this faithfulnes must appeare , 1. in gaining disciples not to himselfe , but vnto Christ : Iohn was a faithful seruant to Christ : he must increase , and I must decrease : and Paul , I seeke not yours , but you : but this was to present them as virgins vnto Christ. The lawe of equitie concludeth , that whatsoeuer the seruant gaineth , should become the masters . But the world is full of vnfaithfull seruants , who when they should come in their Masters name , come in their owne : Gehezi runnes after Naaman for talents of gold , and change of raiment , and saith , his master sent him . 2. In seeking to please and approoue himselfe vnto his master , and not to other men . Thus was Moses faithfull , but as a seruant in all the house of God : nay Christ himselfe is herein preferred , Heb. 3.2 . that he was faithfull to him that appointed him . But wherein was this faithfulnes seene ? In Moses , in that he did all things according to the patterne in the Mount : In Christ , in that his doctrine was not his , but his fathers : neither did he any thing of himselfe , but all that his father taught him that spake he , and all that he sawe the father doe , that did he . This same was the faithfulnesse of the Apostles also : who preached onely what they had heard and seene of Christ , and deliuered onely what they had receiued : and this must be the faithfulnesse of vs their successors , the Pastors and teachers to the ende of the world . Vnto which we may bee mooued not onely in that we haue such a cloude of worthie examples , but also in that we serue a good master , one full of faithfulnesse , readie to retribute our fidelitie with infinite advantage : a farre more foreceable argument to bind vs vnto God , then that of the Apostle to binde seruants to faithfull seruice of beleeuing masters . And lastly , because our master standeth in neede of our faithfulnes , now when the most haue forsaken him ; I meane not onely the Clergie of Rome ( who haue beene as faithfull to Christ , as Zimri was vnto Elah , ) in teaching doctrines and precepts tending to the advancing of their owne estate , the enriching of that seate , the decking of that whore of Babylon , the pulling downe of the kingdome of Christ , and the trampling of his testament vnder feete : for when the Decrees , Canons , and Councels of men , must iustle out the counsels of God : the additions and traditions of men must be ( as by their doctrine ) beleeued and receiued as the written word of God ; how can Christ be acknowledged the onely Lord and husband of his Church ? But also pittie it is that euen of Protestant ministers , not a fewe may bee charged with Demas his sinne , in embracing this present world : which if any doe , needes must they become as faithfull vnto Christ , as Hazael was to Benhadad : for it goeth not alone , but the forsaking of the truth is the next , an inseparable companion of it . Vse . 2. This doctrine ministreth comfort vnto those , that are faithful in their ministerie , whom , howsoeuer the world esteemeth of them , their Lord highly respecteth , admitteth them into his priuie Counsels , and imployeth in a service , which the angels themselues desire to prie into . 2. They beeing his seruants , they are sure of his protection : Psal. 116. Dauid , because he was the seruant of God , was bold to pray for safetie : hence are ministers called starres in the right hand of Christ , not onely because he disposeth of them here and there according as he pleaseth , but also to note their safetie and securitie ; for he alwaies keepeth them euen within his right hand . 3. This master whom they serue , will reuenge all their wrongs , no otherwise then Dauid did the indignities of his seruants against Hanun . 4. He becomes their paymaster , and of him they receiue their wages ; and they performing their dutie faithfully , loose no labour , although Israel be not gathered , but are a sweete sauour vnto God euen in those that perish . 3. Vse . Teacheth people how to esteeme of their Ministers : namely , as the seruants of God ; and consequently of their Ministerie as the message of God. Which if it be , Moses must not be murmured at when hee speakes freely and roughly : and if Micha resolue of faithfulnesse , saying , as the Lord liueth , what soeuer the Lord saith , be it good or euill , that will I speake : why should he be hated , and fed with bread and water of affliction ? Is it not a reasonable plea and full of pacification in Ciuill messages ? I pray you be not angrie with mee , I am but a seruant . Yet when Ieremie shall say , of a truth the Lord hath sent mee , his feet shall neuerthelesse be fastned in the stocks . Nay this consideration should not only bind men to peace , from touching and doing the Lords Prophets harme : but also vrge them to haue them in exceeding honour , at least for the workes sake , which is the Lords , who therefore acknowledgeth them co-workers with himselfe . 4. Vse . Let euery priuate Christian account it also his honour , that the Lord vouchsafeth him to become his seruant ; and hereby harden thy selfe against the scornes , and derisions of mocking Michals , who seeke to disgrace thy sinceritie . If the vngodly of the world would turne thy glorie into shame , euen as thou wouldest haue the Sonne of man not to be ashamed of thee in his kingdome ; be not thou ashamed to professe thy selfe his seruant , which is thy glorie : let none take this crowne from thy head ; thou seruest not such a Master as thou needest be ashamed of . And an Apostle of Iesus Christ ] Now the Apostle descendeth from the generall to this special seruice , which was the highest Ministrie in the Church ; and sheweth that his imployment was in the most serious busines of the Church , next vnder Christ , who had furnished him with an embassage for the reconciling of men vnto God ; and that not as an ordinarie Minister , but 1. as an Apostle : 2. an Apostle of Iesus Christ. 1. That he was an Apostle , appeareth by three properties agreeable only vnto Apostles . First , hee was immediatly called by Christs owne mouth , Act. 9.5.6 . I am Iesus , arise : for this was the Apostles prerogatiue , to see Christs face , and be called by himselfe immediatly , and not ( as this day ) mediatly by the Church . Thus Paul prooueth himselfe an Apostle , Am not I an Apostle ? haue I not seene Christ ? namely , though not while he was in the flesh , and in his base estate , as Peter , and the other Apostles ; yet by reuelation , and beeing now glorified ; which was of his farre more speciall grace : once in the way to Damascus , Act. 9.17 . and another time in the Temple he saw Christ appearing to him , wishing him to make hast out of the Cittie . Secondly , as he receiued his calling , so likewise his doctrine immediately from Christ , as the other Apostles did . True it is that beeing brought vp at Tarsus , he was first instructed in humane literature and knowledge , that he was able vpon occasion to cite the testimonies of sundrie Heathen Poets ; and after that he was brought vp at the feete of Gamaliel , a Doctor learned in the law , in which he profited so much as he became vnreprooueable , and liued according to the perfect manner of the law of the Fathers ; and he spake with tongues more then all the Apostles . Notwithstanding all this , when he commeth to learne the Gospel , he had it not from man , nor by man , but immediatly by Christ from heauen . This knowledge was too high for him to hammer out by his owne studie , God himselfe shewed it him by reuelation . Eph. 3.3 . Thirdly , he was not now tied to any one certaine place , but was called to carrie the name of Christ among the Gentiles : and to confirme this , we read more of Pauls trauels then of all the Apostles besides put together : his commission to Damascus was not halfe so large and generall , as this he hath now receiued . 2. He calleth himselfe an Apostle of Iesus Christ. 1. Because he was called , furnished , and sent by Christ. 2. Because he was now to teach Christ ; not the letter of the law any longer , but the doctrine of the Gospel ; neither righteousnesse by the Pharisaicall obseruation of the law , but by the faith of the Sonne of God. Doctr. The Apostle by ioyning these two together , a seruant and Apostle , teacheth vs , that the chiefest offices in the Church are for the seruice of it . Was there any office aboue the Apostles in the Church ? and yet they preached the Lord Iesus , and themselues seruants for his sake . Nay our Lord Iesus himselfe although he was the head , and husband of his Church , yet he came not into the world to be serued , but to minister and serue . Vse . Ministers must neuer conceiue of their calling , but also of this seruice , which is not accomplished but by seruice : thus shall they be answerable to Peters exhortation , 1. Pet. 3.3 . to feed the flocke of God depending vpon them , not by constraint , but willingly ; not as Lords ouer Gods heritage , but as examples to the flocke . 2. Wouldest thou know what ambition Christ hath permitted vnto his Ministers ? it is euen this , that he that would be chiefe of all , should become seruant of all ▪ not as that man of sinne , the sonne of perdition , who while he calls himselfe the seruant of all the seruants of God , exalteth himselfe not only aboue all his brethren , but aboue all that is called God also : but to be indeede the seruant of the least , and weakest member of the Church , furthering by all his endeauour the saluations of men . If any then be of the spirit of Zebedeus his sons , that desire to sit at the right and left hand of Christ in this his kingdome , here is the most compendious way to rise to his thoughts : let him painefully serue the Church , as a good steward let him dispence the food to the family in due season : thus he shall get next vnto Christ : the most faithfull seruant of the Church , becomes the greatest ruler in it . According to the faith of Gods elect . ] Here the Apostle expresseth the ende of his calling to Apostleship , namely to this purpose , to bring the elect of God vnto the faith , or produce faith in the elect : the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which aboue other expositions I receiue , because the same Apostle leadeth vnto it , 2. Tim. 1.1 . Paul an Apostle , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , according to the promise of life , that is , to declare the life promised in Christ. It is true in this inscription ( if in any other ) which Beza obserueth of all Pauls inscriptions , that in some one word or other he vseth to cōprise the whole scope of the Epistle , yea the whole summe of the Gospel ▪ but in this , in many words , yea many verses , he enlargeth that which in others he breifely contracteth and therefore as he wisheth not to passe ouer the inscriptions too lightly ( as which containe matter sufficient ●o oppose against all seducers ) so may we not without great ouersight , and hindrance of our owne edification passe ouer the diligent inquisition of such multiplicitie and excellencie of matter , as is infolded in this and the two verses following ; which containe ( as we may well tearme it ) rather a large description of the Catholike faith of all Christians , then a breife inscription of a priuate letter passing betweene two freinds . These words which set open the gate to passe vs into such a fai●e feild , containe three conclusions to be opened . 1. That God hath some 〈◊〉 are elect & chosen , and others are not . 2. That these elect haue a speciall faith , distinct by themselues . 3. That this peculiar faith is wrought in them by the Ministerie of the word . For the first : Men may be called the elect of God three waies . ● . In respect of some temporall function or Ministerie to which the Lord hath designed them : Iob. 6.70 . Haue not I chosen you twelue , and one of you is a deuill ? 2. In regard of that actuall election and choise of some people and nations aboue other , vnto the true meanes of life and saluation , so to become the people of Gods election . And thus although all Israel was not chosen to life eternall , yet in regard of the meanes they were called an elect people . And thus whosoeuer giue their names to Christ , and are set into him by Baptisme , may be called elect in this more general acceptation of the word . 3. In respect of that eternall election of God , which is according to grace ; whereby of his good pleasure he chooseth from all eternitie , out of all sorts of men , some to the certaine fruition and fellowship of life eternall , and saluation by Christ. These elect of God are here meant ; the number of which is comparatiuely small , for many are called but few chosen , a little flocke , and a few that haue found the narrow way . These few , I say , are chosen , 1. from all eternitie , for no new thing can fall into the prescience , and will of God. 2. they are chosen of his good pleasure , euen before they haue done good or euill . 3. and they are chosen to the certeine fruition of life eternall , as beeing immutably elected . For although many of both the former sorts might fall away , and manifest their reprobation , as Iudas , and such as the Apostle Iohn speaketh off , They went out from vs , but they were not of vs ; yet this is the priuiledge of this election , that it is the firme purpose of God to saue , and haue mercie . Obiect . It will be here alleadged , that seeing there is not acceptation of persons with God , Rom. 2.11 . he cannot more accept one to saluation then another ; or if he do , how shall it not be most vnequall , that those who are equall , should not be equally delt withall ? Ans. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , translated person , signifieth not the substance of a man , or the man himselfe , but some outward circumstance belonging vnto him ; as his outward qualitie , appearance , or condition , which beeing obiected to our eies , may make a man lesse or more respected : such as are honour , wealth , parentage , learning , authoritie : which when they bring men into account , then is the face or outward appearance of a man accepted . And thus the Lord accepteth not , nor reiecteth any man , for any adherent qualitie which can commend him aboue another : for he accepteth not the persons of Princes , nor regardeth the rich more then the poore , seeing they are both the worke of his hands : but freely in his Christ chooseth such as are good in his sight , the rest being reiected . As for such as alleadge vnequall dealing in God towards such as are equally corrupted , and lie all alike in the same masse ; there beeing no more matter of saluation in such as are chosen , then those who are reiected : all this paueth no way to a dependent election or reprobation , which hangeth vpon some outward thing without the most absolute will of God ; much lesse maketh the straight waies of God vnequall . For may not he doe with his owne as he will ? who art thou that darest dispute with God ? that presumest to prescribe laws to thy Maker ; that he should deale with one man thus , or with another otherwise ? or who hath spoiled him of his soueraigntie ouer his creatures ? If thou canst not sound this depth of the riches of this wisedome and knowledge of God , acknowledge then how vnsearcheable are his iudgements , and how his wayes are past finding out . Cauil not at what thou canst not conceiue , but admire it . Vse . This first conclusion teacheth vs , 1. To make sure our owne election , and shew our selues vnto others to be of this small number : namely , by holy and vnblameable walking , by daily flying the corruption that is in the world through lust ; by the daily washing and purging our selues from our old sinnes ; and by the studie of righteousnesse , becomming vessels of honour , prepared vnto euery good worke . 2. It confirmeth 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 ● 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 : ●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 cu●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 praises , which vnbeleeuers are as heauie vnto , as a beare to the stake ; because they wāt the spirit which crieth in the hearts of Gods children , abba , father . Fourthly , it hath a liuely hope accompanying it , it causeth watchfulnesse , and waiting for , yea , and reioycing in the hope of the appearing of the Lord Iesus : Rom. 5.2 . beeing iustified by faith — we reioyce vnder the hope of the glorie of God. Secondly , we may hence gather a cause , why some beleeue , some beleeue not : it is not because some will , and some will not , whatsoeuer free-will-men presumptuously auouch : the Holy Ghost telleth vs , it is not in the willer , nor in the runner , but therefore men come to the faith , because they are elected , Act. 13.48 . And why did not the Iewes beleeue the heauenly doctrine of Christ himselfe ? the reason is giuen , Ioh. 10.26 . Ye beleeue not , because ye are not my sheepe : most true is it here , the elect haue obtained ( sauing faith ) the rest are hardened ; Rom. 11.7 . The third conclusion is , that this peculiar faith of the elect is ordinarily wrought in them , by the ministrie of the word ; this beeing noted here , that the end of the ministrie is to bring the elect vnto the faith , Iob. 33.23 . If there be a messenger , or interpreter , one of a thousand to declare to man his righteousnesse : now this righteousnesse is no other then the righteousnesse of faith : for this ende were the Apostles called , furnished , and sent out into the world , to teach men faith on the Sonne of God , as appeareth in their commission , Mar. 16.16 . Goe into all the world , and preach the Gospel to euery creature : he that beleeueth and is baptized shall be saued : to this purpose is it that Paul affirmeth of the great mysterie of Godlinesse , that it must first be preached vnto the Gentiles , and then beleeued on in the world . Vse . 1. If this be the principall ende of the ministerie , let ministers herein employ their first and principall paines , to bring men vnto the faith ; wherein they shall imitate our Apostle , not onely here , but in his other Epistles ; who first dealeth in the causes and meanes of saluation , and then instructeth in Christian manners ; as one whom the wisdome of God had taught , that if the inside be not first made cleane , and the heart purified by faith , whatsoeuer actions can proceede from men , be they neuer so glorious , yet indeede they are no better then glistering sinnes : he hath the right way of teaching in the schoole of Christ , that first layeth for his ground faith in Christ , and then buildeth thereon , all his precepts of Christian Philosophie . 2. The Minister ought to propound before him , Gods end in performance of euery ministeriall dutie , and that is by enlighting , conuerting , confirming , comforting , to bring and stablish men in the faith . Which iustly reprehendeth such , as ( forgetting themselues , their dutie and people ) out of the pride of their hearts , busie themselues in finding out obscure and darke mysteries , tying hard knots to vntie them againe : not much vnlike the dogge which refuseth soft meate to gnaw vpon bones , and all this to get the praise of nimble heads , and sharpe wits : whereas the true glorie of a Minister , is the number of those that are begotten to the faith : who are gathered by the plaine euidence of the word , in the words , not which mans wisdome , but which Gods spirit teacheth . 3. The Lord hauing set out the ministrie for this vse , let euery hearer acknowledge herein Gods ordinance , and yeeld themselues with all submission vnto the ministerie , and the word there preached ; that thereby they may haue faith wrought in their hearts . God will haue men taught on earth , and not from heauen : by man , not Angels or dead men : let this meanes be despised , nothing in heauen or earth can do thee good : fast , pray , afflict thy soule , forget not to distribute , doe all the good thou canst ; but yet all this while despise the word offered , and thou hast forsaken thine owne mercie ; nay more , come to the ministerie , heare the word read , preached , ioyne in the prayers and Sacraments of the Church , if thou commest without the submission of thy heart , whereby thou art become as prepared ground , to couer the seede vnto increase , all is in vaine : for what is Paul ? what is Apollos ? what is the minister ( be he neuer so choise and excellent ) except he be the Minister of thy faith ? and so what is the ministerie to thee , if it be not the ministerie of thy faith ? 4. Euery man may hence examine himselfe , whether in the vse of the ministerie , he finde sauing faith , begotten & wrought in his heart ; and by examination , some may finde their vnderstandings more enlightened , their iudgements more setled , their practise in some things reformed : but a very fewe shall finde Christ apprehended , and rested in vnto saluation , seeing so fewe there are that liue by faith in the Sonne of God : for of all the sinnes that the spirit may and shall rebuke the world of , this is the chiefe , because they beleeue not in Christ. Howsoeuer many are in some things bettered by the ministerie , yet very fewe haue attained this principall ende of it , which is to put men in possession of true faith , and by it of saluation . And the knowledge of the truth which is according to Godlinesse ] The Apostle beeing called to beget faith in the elect , magnifieth and extolleth this his calling from the difficultie of the worke : for it is not to bring forth by his trauell any blind perswasion of faith , which ( beeing too naturall to men , would rise of it selfe fast enough , without any such manuring : but such a faith as is peculiar to the elect , as before we heard . In the which , least men should be deceiued , as easily and willingly the most be , he taketh paines to set downe the whole nature of it in particular . And first , here we haue the ground of faith , which is knowledge : and because the truth of faith cannot find footing vpon follies , or fansies , nay , nor vpon euery profitable knowledge , he teacheth what kind of knowledge he speaketh of , and that is the knowledge of the truth , that is , of the Gospel , beeing a word of truth , yea , truth it selfe ; so called by way of excellencie or eminencie , as though no other truth deserued that name : or because this carrieth the onely vndoubted truth with it . And further , because many thinke all cocksure , and that they cannot faile of faith if they be able to discourse of this truth : he teacheth vs , that it is not euery knowledge of the truth he meaneth ; but such a one as is according to godlinesse , that is , such as frameth the heart of the possessor to true Godlinesse . Whence naturally arise these three conclusions : First , that the doctrine of the Gospell is the truth it selfe . Secondly , that the knowledge of this truth is the ground of faith . Thirdly , that where it is aright , it frameth the heart to Godlinesse . First , the doctrine of the Gospel is truth it selfe . 1. because the author of it is truth 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 himselfe , and the people of his daies , whome he would not suffer to rest in farre more knowledge and proper faith then this we haue in hand ? how vrgeth he the Colossians that hauing receiued a tast of the true knhwledge of God , nay euen a kind of stedfastnesse in the faith of the Lord Iesus , yet here they should not make any staie , but proceed on to the full assurance of vnderstanding , in all the riches of it to know the mysterie of God : yea to be further rooted , and built , and stablished in the faith of Christ , and neuer to giue ouer till they come to be compleate in him : which how they can stand with that Popish position , a weake eie may see . The like , of Peter , 2. Pet. 1.12 . And 2. wauerers in religion , and vnsetled persons in their profession , may hence be informed to iudge of themselues , and their present estate . We heare more then a few vttering such voices as these ; There is such difference of opinions among teachers , that I know not what to hold , or whom to beleeue : but is not this openly to proclaime the want of faith ? which is not only assuredly perswaded of , but certainely knoweth the truth of that it apprehendeth ? The iust man ( we know ) liueth by his faith ; but this is to withdraw himselfe to perdition . Let not therefore such wauering minded men looke for portion in Christ , whose followers and disciples can professe vnto him , Master , thou hast the words of eternall life , and whether shall we goe ? And though all men forsake thee , yet we will die with thee before we denie thee . Our precept is , that if an Angel from heauen should come and bring another doctrine ( so setled and stablished our mindes ought to be in the present truth ) we should hold him accursed . But lamentable it is , that Angels from heauen need not come to preuaile against the truth : for let but a blinded Papist come from Rome , & broach his vessell , and in effect affirme that all the Apostles were deceiued in their doctrine ; a number of Protestants may soone be turned to another Gospel : the experience whereof , hath brought swarmes of Iesuits and Seminaries among vs , to the poysning not of a few . 3. If the elect are brought to the faith , by the acknowledging of the truth ; then after long teaching , and much meanes to be still blinde , and not to see the things of our peace , is a most heauie iudgement of God : for here is a forfeit of faith and saluation . Here indeede is the voice of Christ , but here are not sheepe of Christ that heare it : here is the glorious light of the Gospel shining , but here are none but Infidels , the eyes of whose minds the God of this world hath blinded , that they cannot behold it : here is the annointing , offering to teach all things , but here are not they that haue receiued him : here is spirituall meate ▪ but here are not spirituall men to feed vpon it : for if any thinke himselfe spirituall , let him acknowledge the things deliuered to be the commandements of the Lord : which who so doth not , he is stil in the snare of the deuil , farre from repentance , & prisoner to doe his will. Whence are all our plagues in the Church , & in the land , but for want of not acknowledging the truths , which haue bin clearer then the sun to our eyes ? and how iust is it that such as will not know the voice , should know the hand of God ? and that whome the vocall word cannot reclaime , the reall word of the Lord should ouertake ? Thirdly , whosoeuer in truth entertaine the Doctrine of the Gospel , the hearts of such are framed vnto godlines . For herein this truth taketh place and preheminence aboue all other truths , and writings , in that it doth not only inlighten the vnderstanding , but also in that it fashioneth the heart vnto that which it teacheth : nay , herein this doctrine farre excelleth that of the law of God ; which is indeed a lanterne to direct , and teacheth what to doe by enforming the minde in the seuerall duties of it ; but giueth no power to the performance of any of them : but this truth , besides the shewing of the dutie , conferreth strength acceptably to do it : for it conuerteth the soule . More plainely , we reade of a twofold law , but in substance the same : 1. the law of God : 2. the law of Christ. The former , is an old commandement prescribing loue : the latter , a new commandement prescribing loue also . The newnes of this commandement then , standeth not in any new matter and substance of Doctrine , but in this new manner of deliuerie and propounding : in that , the law commanded loue , but gaue no strength to performe it : it writeth it selfe onely in the fleshly tables of the heart , and so in the flesh it cannot be fulfilled : but in the Gospel with this commandement of loue , goeth in beleeuers the giuing of Christ , and the gift of faith whereby they are enabled in the performance of it : whence also the Apostle Iohn calleth it both an olde doctrine , namely , in regard of the substance of it ; and a new doctrine , not as latter in time , but in respect of that effectuall power of renewing the soule which accompanieth it , and maketh the doctrine effectuall to the beleeuer ; it beeing the quickning spirit , which reformeth the minde informed . In like manner doth our Apostle elsewhere oppose the euidence of this doctrine to the vailed knowledge of the law , and ascribeth vnto it two things aboue that which the law affoardeth . 1. a clearer illumination : We behold as in a mirror , the glorie of the Lord with open face : 2. reformation of heart and life : and are changed into the same image , from glorie , to glorie ; which is the end of the former enlightning , vnto which the law could not lead vs : which letteth vs see indeed some part of the glorie of the Lord , but cannot change vs ( as this ) into that we see . And as the propertie of this truth is , to renew men by the knowledge of it , to his image that did create vs ; so whosoeuer haue learned Christ as the the truth is in Christ , he hath cast off the old man , and is renewed in the spirit of the minde . This knowledge leaueth not men in vaine speculation , but leadeth forward euery Christian towards his perfection , 2. Tim. 3.16 . Vse . 1. If this be the preheminence of the word , to frame the soule to true godlinesse , then is it a matter aboue the reach of all humane learning : and therefore the folly of those men is hence discouered , who devote and bury themselues in profane studies of what kind soeuer they be , thinking therein to obtaine more wisedome , then in the studie of the Scriptures . But in forsaking the word of the Lord , what wisedome is there ? and what is their gaine more then that ( by the iust wrath of God vpon them ) they are commonly turned into that they reade , liuing in open profanes , or else at the best , are but ciuill men , without religion or good conscience . For let a man read and studie all his dayes , all arts and sciences , let him be exquisite in tongues , languages , and all commendable literature , ( which are things excellent ) yet let him neglect this knowledge , which beareth the bell in making men wise vnto saluation , such an one can neuer haue his heart framed vnto godlines . 2. Euery hearer of the truth must examine whether by it his heart be thus framed vnto godlines , for else it is not rightly learned : for as this grace hath appeared to this purpose , to teach men to denie vngodlines and worldly lusts , and to liue soberly , and iustly , and godly in this present world : so is it not then learned , when men can onely discourse of the death of Christ , of his resurrection , of his ascention , except withall there be some experience of the vertue of his death in themselues , killing their sinnes , so as henceforth they serue not sinne . 2. some feeling of the power of his blessed resurrection , in beeing ingrafted with him into the similitude of it . 3. and some ascent of our affections after him into heauen , prouoking to seeke the things that are aboue : a bare and vnfeeling speculation , is here not onely vnprofitable , but much more dangerous and damnable . The Iewes could boast that they were free borne , and of Abraham , as many among vs take themselues to be strong beleeuers ; but let Christ come to the point with them , If the truth hath set you free , ye are free indeede : the truth is , that the Sonne hath not freed them : for they are not free from their lusts , nor are kings to rule ouer them , but vassals vnder them still . The spirit of God in the ministerie ( which is his chariot ) hath not freed them from seruitude of sinne and death : for where the spiririt is effectuall , there is libertie . A dangerous thing is it , that men so chained in ignorance , and manifold lusts , should ouerthrowe themselues by ouerweening conceits : feeding for faith , fansies ; for confidence , carnall presumption ; for truth , error , bringing them into a fooles paradise for the present ; but the end will be the sinking and sorrowe of their soules . He is a good scholler indeede , and raised into the highest forme of this schoole of God ; ( not who can talke well , and giue religion some good words , which are good cheape ) but he that hath so farre profited in sound godlinesse , as that he hath attained vnto faith , the feare of God , humilitie , endeauour in obedience , thankfulnes , vprightnesse : and hath proceeded in the true worship of God according to his word , in hatred of false worship , in glorifying the name of God , sanctifying his Sabbaths , reuerencing his sanctuarie , louing the image of God in his brethren , and such like : such a man sheweth that the truth hath sanctified him ; that pure religion and the power of it possesseth his heart . These things seeke and find in thy selfe , thou hast profited in this truth ; else whatsoeuer may seeme a bodie of religion in thee , is turned into a shadow without substance , without truth . v. 2. Vnder the hope of life eternall ] In these words the Apostle commendeth his ministerie , partly from the ende of it , in that it leadeth ( by the truth preached ) the beleeuers of it vnto the hope of eternall life : as also partly from the effect of it in them , which is the full furnishing of them with such graces , as lead them comfortably to their happinesse , adding vnto the faith of the elect , such an hope as maketh them not ashamed . And they affoard two instructions : 1. That the ende of the ministerie , is to drawe mens mindes vpward , from earth towards heauen . 2. That true faith neuer goeth alone , but attended with other excellent vertues , and namely , with knowledge , hope , &c. Doctr. Euery faithfull teacher must conceiue it to be his dutie , to drawe mens hearts from things belowe , to the contemplation of things of an higher straine , and from seeking the things tending to a temporall , vnto such as belong to life eternall . Reasons . 1. This was the ayme ( not onely of our Apostle here ) but of all the men of God , whose faithfulnes the Scriptures hath recommended vnto our imitation . All that pedagogie during the law , was onely to traine men vnto Christ , and to saluation by him . But that rudiment beeing abolished , and the truth further breaking out , the chiefe doctor of his Church ( setting himselfe a coppy to all teachers ) called men to no other thing , then first to seeke the kingdome of God , and to labour ( not for the perishing food ) but that which abideth vnto eternall life . And after him his holy Apostles made no other vse of those maine articles of our faith , the truth of which they left confirmed in all their writings : as if they were occasioned to speake of the death of Christ , it was to the ende that beleeuers should die to the world , that henceforth they should vse it , as not vsing it , or as men crucified vnto it : if of the resurrection of Christ , it was to the same purpose , that men should be raised with him henceforth to seeke the things which are aboue : if of his ascention , it was that men might in heart , and affection ascend vp after him . 2. All other professions further men in their earthly estates : some employed about the health of the bodie , some about the maintaining of mens outward rights , some about the framing of tender minds in humane disciplines and sciences , all which further our fellowship and societie among men : onely this of all other professions , furthereth men in their heauenly estate , and fitteth them , yea maketh vp for them their fellowship with God , Eph. 4.11 , 12. 3. Hereby men lay a sure ground-worke of profitting men in godlines : for this expectation and desire of life eternall once wrought in the heart , it easily bringeth men to the deniall of themselues , both in bearing the crosse for Christ , as Moses esteemed highly of the rebuke of Christ ; for he had respect vnto the recompence of reward : as also in stripping themselues of profits , pleasures , advancements , friends , father , wife , children , libertie , yea , life it selfe . Set this treasure before the eyes of the wise merchant , he will sell all for it . Tell a man of an earthly kingdome , and let him throughly digest the conceit of obtaining it ; it will be such a commander , as he willingly both vndertaketh , and deuoureth any trauell for it ; euen so let the beleeuing soule once conceiue of raigning with Christ , it will easily suffer any hardship with him . The disciples desirous to know what recompence their Lord would make them , for leauing all to follow him : Christ presently telleth them of twelue seats , on which they shall sit and iudge the twelue tribes of Israel , at the appearance of the sonne of man : well knowing , that if this promise were once well digested , it would so feede vp their hearts , as they should not after bethinke themselues as ouershot in leauing all things for his sake . Yea further , this course will be a sweet constraint , prouoking men to the imitation of Christ , and the expressing of his vertues . Whence it is that the Apostle praysing God for the faith , and loue of the Colossians , presently pointeth to the naturall mother of these vertues , of whom they both are bred and fed : for the hopes sake ( that is , the glory hoped for ) which is laid vp for you in heauē . And the same Apostle exhorting the Philippians not to minde earthly things , but to trafficke as the citizens of heauen , noteth this the most effectuall reason , because from heauen they looked for a Sauiour , who would change their vile bodie , and make it like his owne glorious bodie . Vse . 1. Ministers must take heede of earthly mindednes , not seeking theirs , but them who are committed vnto their trust : not onely hereby to auoyde offence , but also that they may feelingly speake of such points as concerne the forsaking of the world in affection , a point most difficult to learne from the most sanctified teacher . Which course if a minister take not , long may he looke for an haruest , yea , euen till his eyes faile , but he shall neuer see his seede againe : he hath sowne to the winde , and what can he looke to reape but earthlinesse , or atheisme amongst his people . For mens minds will be working , and setling themselues vpon some pleasurable , and profitable obiect ; if not vpon that which is truely good , yet at least vpon that which is apparantly good ; and their hearts can neuer be taken off things belowe , but remaine wordlings still , vnlesse we shewe them better treasures elsewhere , and that in such feeling manner , as they may thinke we speake in earnest . And againe , if they without this doctrine be suffered , like the Sadduces , to include all their hopes & desires in this life , no other fruits can be expected , but open Atheisme , and contempt of God. Vse . 2. People must conceiue , that now in the ministerie they are called to the beginnings of the heauenly life . For we may not thinke that the Lord meaneth onely to manifest his loue hereafter in heauen to beleeuing soules : but ( as loue desireth present communication , and vnion with the thing loued ) so the Lord entreth into present league with such as he striketh his euerlasting couenant withal ▪ & neuer marrieth himselfe into any soule , in that indissoluble wedlocke , with whom he contracteth not himselfe euen here vpon earth . And seeing the Gospel in the ministerie of it is the Lords loue letter : euery one in the hearing of these glad tidings must say to his soule , this is the suite , and offer of God vnto mee , calling me in this sermon to nearer fellowship with himselfe : oh vnthankfull wretch , if I refuse his loue , if I still cleaue vnto earthly affections , and earthly conuersation , on whom so much labour is spent , that I might bee called out of the world . Vse . 3. Hence may euery hearer make a triall of his profiting vnder the ministerie ; looke how much thou findest thy heart lifted vp towards heauen , and heauenly things , how much thy earthly cogitations are abated , how much thou findest saluation neerer then when thou first beleeued , so much hast thou profited by the word , and no more . The which checketh many of our hearers , who are euerie whit as worldly , as earthly minded , as they were at their first receiuing of the Gospel : and some professors that haue much earthlinesse bound vp in their bosomes , the following of their owne ploughs , causeth them often contentedly , to pluck their hands from the plough of the Lord. And because it is common with men , to thinke they haue attained inough in Christianity , when they haue gotten a little knowledge , and may now make holiday , and go no further : it is meete that all of vs should bring our hearts to some certaine triall and touch , whereby we may haue assurance that the word hath framed them to this temper of which we speake : and that we may doe ( as by many other ) so especially by these three notes . 1. Whereas all earthly reioysings are condemned , as wherein men easily loose their hearts , and whereby death is made distastfull , and vnwelcome ; examine whether thou reioysest in God , in his word , and graces , as in thy chiefest ioy , and aduantage . 2. Seeing in all our earthly employments we may not while we vse the world , become worldlings : whether by all earthly things we be drawne to the loue of heauenly : for although God hath appointed but one Sabboth in seauen daies , yet to a Christian , euery day is sanctified to be a rest , from all the deeds of the flesh : wherein he is to walke with his God , and shew forth the religious keeping of his heart , and good conscience , in euery action of his whole life ; so making euery action of his particular calling , a part of Christian obedience and dutie vnto God. 3. Seeing a well ordered heart hath nothing in earth in comparison of God ; search thy soule whether it findeth more sweetnes in the seruice of thy Lord , then in his outward benefits : as there is great reason seeing these must leaue thee , or be left of thee before , or at the day of death , when accounts must also be made both for the getting , keeping , and expending of them : at which time those who with most greedie appetites haue sought them , and purchased them , shall find them farre from counteruailing that good which they forfeited for them . By these notes gage thy heart , sound the depth of it , and thou shalt doubtles finde such deceit , as shall occasion thee to cleaue to that ordinance , which he that framed it at the first , hath in his wisedome appointed for the further reformation of it . Doct. 2. The second instruction out of the words is , That true faith neuer goeth alone ; but as a Queene , is attended with many other graces , as knowledge , loue , feare of God ; among which hope here mentioned , not only adorneth , and beautifieth , but strengtheneth and fortifieth the beleeuer , and as an helmet of saluation , causeth the Christian souldier to hold out in repentance , and obedience . Hence it is that our Apostle speaketh not of the faith of the elect , but he mentioneth as an inseparable handmaid , the hope of life eternall : so doth the Apostle Iohn , We are now the sonnes of God : here is faith , making vs the the borne of God : and we know that when he shall appeare , we shall be like him : there is hope : and , whosoeuer hath this hope purgeth himselfe , as he is pure : there is the strengthening of the beleeuer in obedience . Notable for this purpose is that place in Rom. 5.1 , 2. &c. where the whole traine of graces attending and following faith , are fully and excellently described . Now this hope is a gift of God , whereby the Saints patiently , and firmely expect good things to come alreadie beleeued , especially their resurrection , and life eternall , prouoking them in the meane time to all dutie . In which description , diuerse things are to be considered . First , the originall of it . It is a gift of God , and obtained by prayer , as faith also is : whence the Apostle praieth that the God of our Lord Iesus Christ , would giue the Ephesians to know , what the hope is of his calling . Secondly ▪ the subiects in whom it is , The Saints : for as the practise of beleeuers before Christ to waite for his first comming in humilitie , as we read of Simeon , Annah , & many others ; so now beleeuers as constantly waite for his second comming , and the comforts of it , Reu. 22.17 . And that it belongeth only to the Saints is cleare : 1. In that it is ioyned with the faith of the elect in this text . 2. Because it ariseth from faith , is nourished by it , and is proportionall vnto it . 3. The thing hoped for , belongeth only to the Saints : they only haue right in the tree of life , and only they enter in , through the gates into the Cittie . 4. That which meriteth the thing hoped for , that is , the righteousnesse and obedience of Christ , belongeth only to them ; for them only he praied while he was on earth , for them only he died , he rose againe , ascended into heauen , and now maketh requests at the right hand of his Father . Thirdly , the obiect of this hope ; Things to come , and namely after the resurrection , life eternall . In which regard the Apostle calleth it an hope laid vp in heauen : which is all one with that in the text , hope of life eternall ; vnto which it lifteth vp the heart and affections . Where the excellencie of the grace may be conceiued , from the excellencie of the obiect : it is not conuersant about momentanie and sleeting matters , not insisteth in things below ; but about durable , and eternall things to come ; and not onely comforteth the soule here below in earth , but crowneth it hereafter in heauen . And this grace it is which putteth such a difference between the godly , and the wicked , that whereas these are well appaied , and contented with things present , and wish for most part , there were no other heauen , then that happinesse they enioy here vpon earth : the other looke vpward , and outward , and see a farre off ; and are such as waite for the adoption of sonnes , and the redemption of their bodies , which is the full haruest of those first fruits which they haue alreadie receiued . Fourthly , it is added in the description , that this grace of hope doth firmely and not waueringly expect this eminent obiect : and this it doth , both because it is grounded not ( as the Papists teach ) vpon mans merit , power , or promises , but vpon the most firme promise of God , ( more stable then the hills ) of which mention is made in the next words : as also in that the holy Ghost , who first worketh it , doth also nourish it , yea and so sealeth it vp vnto the heart , as it can neuer make ashamed : it may indeede be tossed and shaken with many kinds of temptations , yet in the patient attending vpon the Lord , it holdeth out , and faileth not . Fiftly , the fruit or effect of it , is in the last words expressed , namely , that it prouoketh vnto all holy duty , yea and continueth the beleeuer in it . Thus Abraham by faith obeyed God , and held out , looking for the recompence of reward : whence it is , that as true faith is called in the Scriptures , a liuing faith , so found hope is also called a liuely hope , that is , such an one as is effectuall in the heart of the beleeuer , to stirre him vp vnto all heauenly conuersation . Vse . This doctrine teacheth vs what a rare thing this grace of hope is among men , and that the thing it selfe is not so common in the world as the opinion of it . Aske any man how he meaneth to be saued , the answer will be ; he hopeth well , and he trusteth in God , that hoping well , he shall haue well : but if this doctrine be true , it followeeh , that as faith is not of all , no more is hope . For it is a grace peculiar to the Saints , who are very fewe in comparison of the multitude . And is a companion of faith , which is not the portion of the most . It casteth anker in heauen , and striueth not to become the heire of the earth , as most men do , whose whole studies are to plant and build , and call the houses after their owne names , and raise their families , and make themselues great in the earth : of whom we heare the holy Ghost speaking , that their hope is onely in this life , and they haue no hope in their death . It is also accompanied with many graces , which are not the garlands of euery head , not the beauties of any , but the spouses of Iesus Christ. It is not found but in an heart humbled with the touch for sinne , and yet possessed with true peace in God , grounded on that promise which is made to the poore in spirit : for of these two it is ingendred . It procreateth and preserueth heauenly mindednes , lifting vp the heart to wait , and wish for their masters comming , so as that day neuer commeth vnawares vpon them , as it doth on those who are yet in the night , and in darkenesse . It suffereth not a man to walke in the wayes of sinne , either in hope of mercie , or presuming of repentance ; but he that hath this hope purgeth himselfe , and auoydeth the corruptions that are in ●he world , through lust . It vpholdeth the heart in obedience and dutie , both by exciting the will , and the diligent hand to vndertake and performe , and strengthening the whole man in temptations , dangers , and distractions , vnto all perseuerance in the wayes of God. So that although when pleasure or profit is to be cast off , or when crosses and losses betide the hypocrite for his obedience , all his hope perisheth , and vanisheth as the dewe before the sunne ; yet this hope maketh not ashamed ; but comforteth in this life , and crowneth in the life to come . Let blindnesse therefore make fooles bold , whose propertie it is to beleeue euery thing , yet the wisedome of the wise will cause him to vnderstand his way , and not suffer him to nourish for hope , either a doubtful desire of somthing , which with Balaam , he may naturally wish , or a dreame in the slumber of conscience , deluding with a perswasion of life , that heart which is as dead as a stone within him . Which God , who cannot lie , hath promised before the world began . ] The pronoune relatiue ( which ) some , from whom I would not easily depart , referre rather to the word [ truth ] then [ eternall life ] because of that in the 3. ver . But hath made his word manifest : and thence indeede might our Apostle iustly haue defended his doctrine from suspition of noueltie , beeing the same which was looked for , euen in the first ages of the world , and now made more manifest : by which , occasion were offered to ouerthrowe sundrie newe broa●hed nouelties of the Popish doctrine , not sauouring of ancient antiquitie . But I rather encline to that other construction ; referring the relatiue vnto life eternall , immediately going before : which as we haue heard it to be expected by hope ; so is it here said to be promised by God : for in the promise hope hath his 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 he●● 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 ●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 testimonie of the spirit , the same spirit effectually produceth such fruits as outwardly freeth our profession from falsehood and fayning , which is the thing there condemned by the Apostle . More plainely we may consider a twofold assurance , on which our hope may be confirmed . The former is the assurance of faith , flowing from our iustification : the latter is the assurance of sanctification . The former is when the spirit witnesseth to our spirits that we are adopted , which may be in weake Chrstians , young conuerts scarcely yet experienced in their owne change , yea such as can obiect such things against their faith as themselues cannot easily answer , yet euen in this is there an assurance of faith , which can onely leane vpon the promise and the truth of it : and this I take to be more especially meant in this text of our Apostle . The latter ariseth from the experience of our owne sanctification : the vse also of which is not to make vs so , but to trie our soundnes in the former ; yea to seale it to our selues , and cleare it vnto others : this is that the Apostle Iohn speaketh of in the place alleadged . Yet notwithstanding that we may meete with an error on the other hand in the practise of Protestants , we affirme with our Apostle , that true hope relying vpon the promise goeth with faith , knowledge , godlines , and groweth vp in these , and therefore those the tenure of whose conclusions runneth thus , Because grace hath abounded , we may doe as we list ; because Christ hath blood inough , God hath mercie inough : we haue promises inough , we may be the boulder in our sinnes : these I say turne Gods grace into wantonnes to their owne destruction : thus indeed to leane or bolster a mans selfe on the promises , is an high presumption . The reasonings of the spirit in the Scriptures are of another kinde : Doth grace abound ? oh this must teach me to denie vngodlines & worldly lusts : hath God mercie ? mercie is with him that he may be feared : hath Christ blood ? it is to purge me from all my sinnes , both the guilt , and the dominion : haue I promises ? such precious promises are giuen me , that beeing partaker of the godly nature , I should flie the corruptions that are in the world through lust : and seeing then I haue such promises , it is meete I should clense my selfe from all filthines of flesh , and spirit , and grow vp to full holines in the feare of God. Vse . 3. We must often haue recourse to the promises , and acquaint our selues with the Scriptures , wherein we may peruse our priuiledges , and thus euer be laying surer hold of eternall life , by the applying , & bringing the promises home to our owne hearts : otherwise faith shall be easily shaken , hope quickly foyled , and the rest of our graces in a continuall wane and decaie . Cast anchor out of the ship , if it sound no bottome , the ship shall be at no stedfastnes in the storme , but be in danger of shipwracke by euery surge and billow : in like manner , the anchor of hope if it pitch it selfe vpon promises , it keepeth the soule in stabilitie and constancie in weldoing ; but impossible it is that in stormie temptations or afflictions , the hope of the heart should strengthen and vphold that man , that is not acquainted with the promises . Doct. 2. The next instruction out of the former words is , that God cannot lie : which sheweth the promise to be stable , and infallible . That God cannot lie , appeareth both by testimonie of Scripture , and reason . Balaam himselfe vttering his parable could say , God is not as a man , that he should lie : & the Apostle , Heb. 6.18 . saith , that it is impossible that God should lie . And the reason is , because to lie is against the nature of God , so as he shall as soone cease to be God , as once to doe it : truth is of his nature , yea he is truth it selfe : truth in all his promises , which are yea and amen : truth in all his threates , for shall he say it , and not doe it ? wicked Nebuchadnezar hauing good experience of both , in beeing cast among the beasts , and after raised vp againe aboue men , could confesse , that his words be all truth : yea , in this nature of his , he is vnchangeable , he cannot denie himselfe , there beeing in him no shadow of change . Now to ascribe a lie vnto God , were to impute not onely change , but contrarietie to that most simple nature of his : for what is a lie , but to vtter something contrarie to the knowne truth , and that with an euill intention : which wickednesse seeing it implyeth a contrarietie betweene his will , and his word : seeing he hath condēned it in his law , as not induring it in his creature : seeing this of all other is such an odious iniquitie , as that the phrase of the holy Ghost , includeth vnder this title all manner of vnrighteousnes ; & opposeth it vnto all holines , Zeph. 3.13 . how can it be ascribed vnto the high maiestie of God ? vnles we will blasphemously say that he hath enacted laws against something which standeth with his nature and will ; or at least that he hath chāged his wil , to loue that which once he hated . Quest. But why may not God change his will , which euen a creature may doe without sinne ? or if he cannot , how can he doe all things , and remaine omnipotent ? Ans. 1. To change the will , were an argument of weaknes and impotencie , for euen so is it in man , whether he freely doe it , or forcedly . If freely , it is because some second deliberation seemeth sounder then some former , which argueth want of foresight , and wisedome : if forcedly a man change his minde , it argueth want of power , which suffereth the former deliberation to be letted by some crosse accident : neither of which can befall that most simple , and immutable will of God ; who neither of his owne accord , nor yet by constraint , can be forced or hindred : because he seeth all things in their causes and consequents together in one act ; & as soone and easily produceth the thing he willeth , as he pronounceth the word ; as appeareth in the creation . 2. The omnipotence of God is to be referred to the things which he willeth , and can will : for his power cannot thwarte his will , nor his arme disapoint his mouth : nor either of them goe against his nature . That God then cannot lie , denie himselfe , change his purpose , proceedeth not of weaknes or infirmitie : but of wisedom , power , and maiestie ; to whom only that is impossible , which is contrarie to his nature . Obiect . But God hath spoken many things in the Scriptures , some of which implie change in him , and some seeme altogether vntrue ; the former appeares in such places , as where he is said to repēt him that he made man , that he made Saul King , that he changed his minde from the euill which he threatned to doe to his people . Ans. All such speaches as these , are to be vnderstood not properly , but figuratiuely , improperly , and according to mans apprehension : for in proper speach Samuel in the same Chapter verse 29. denieth that God can repent , whom he had heard a little before repenting that he had made Saul King. The like in Balaams confession , Numb . 23.19 . Yet it pleaseth God in the Scriptures to set out himselfe to our weaknesse , not as he is in himselfe , but as he can be knowne of vs : for as man speaketh like a man vnto God , so God speaketh like a man vnto man , who else could not be vnderstood of man. We must therefore meeting with such speaches , hold these grounds : 1. That all those things which we cannot doe without motion , and change of our selues ▪ the Lord doth them without motion , and change of himselfe . 2. That God may change his action but not his counsell and will : for before all worlds he did so decree to change his action . When he deposed Saul to stablish the kingdome in Dauid , he did from all euerlasting dispose so to depose the one , and set vp the other : so as here was no change in God himselfe , but in the thing formerly determined so to be changed . In like manner the Lord promiseth many things to his children , which he seemeth after vtterly vnmindfull of ; he threatneth things which neuer come to passe : as Hezekiah with death , but presently retreates it : the Ninevites with destruction after fortie dayes , but destroied them not : yea he seemeth to faine , by vttering things cleane contrarie to his minde ; as when he biddeth Moses let him alone that he might destroie the Israelites , whereas he neuer meant to destroie them . To which in generall I answer , 1. That all promises are made with condition of faith , and repentance , as also with the exception of the crosse . 2. That all threats are made with exception of conuersion , and repentance , in neither of which the condition is expressed often , but euer included : and beeing added to that threatning against the Nineuites , and against Abimelech , Gen. 20.3 . dissolueth the obiection . 3. That the Lord neuer changeth his counsell and secret will , but sometime his reueiled : and that then , when it includeth some condition depending vpon some euent : which condition had it not bin included in the denunciation against Ezechias , the decree of God had beene absolute , and so not revocable , neither by the prayers , or repentance of that good King as it was . 4. That the Lord may denounce a thing which yet he neuer decreed to doe , and yet neither lie nor faine : as in deliberatiue propositions , such as that was against the Israelites , Let mee alone : for had Moses taken it for a simple interdiction , I see not how he could haue without sinne proceeded on in his intecession for them : but he perceiued the Lord carrying this matter as one in a deliberation what he might best doe in it . Againe , although the Lord cannot speake contrarie to his will , yet he doth and may speake something diuerse , and besides it : as here both to teach Moses what it was that withheld his wrath , euen his prayer , which was whetted hereby ; as also to quicken the people to speedie and vnfained repentance . Obiect . But in the Scriptures we meete with many parables , and hyperbolicall speaches , which neuer were , nor can be true : as the conference among the trees ; and that the world were not able to containe the bookes of Christs words and workes : which we see not how they can stand with the truth of God. Ans. In the Scriptures are some speaches diuerse , and some contrarie to the truth , and yet neither lies , nor sinne . For God speaketh sometime by 1. contraries , as by ironies or speaches of derision : which are not alwaies vitious in man , neuer in God , but carrie with them most seuere reprehensions against sinne . 2. sometimes by parables , in which not falsehoods , but by fained things , vnfained truthes are taught and deliuered . 3. sometimes by excesse of speach , speaking of infinite and incomprehensible things , so as we may comprehend and affect them . But in all such formes of speach , we must hold these conclusions : 1. That they tend to the instruction and edification of the Church . 2. There can be no purpose on Gods part , to deceiue ( as in a lie ) but to profit , by a more powerfull , and forcible manner of teaching the truth . 3. He intendeth nothing but the truth it selfe : for he conceiueth not one thing in his minde , and vtter another , but onely omitting the proper speach , in figuratiue and tropicall , he more elegantly , powerfully , and profitably explaneth the same truth . Thus hauing prooued and cleared the doctrine , we descend to the vses of it . Vse . 1. If God cannot lie , then whatsoeuer his Ministers promise or threaten from him , and out of his word , is aboue all exception ; seeing he hath spoken it , who cannot lie ▪ deceiue , or be deceiued : which should stirre vp euery man to giue glorie vnto God ( as Abraham did ) by sealing to his truth ; that is , by beleeuing and applying vnto his owne soule euery word that proceedeth out of the mouth of God : for whosoeuer thus receiueth his testimonie , hath sealed that God is true : then which no greater glorie can be giuen vnto him . Whereas not to beleeue him on his word , is as high a dishonour as any man can cast vpon him : for it is to giue God the lie : hee that beleeueth not , hath made him a liar : which in manners and ciuilitie we could not offer to our equall , and which euen a meane man would skorne to put vp at our hands . Hath God made thee any promise that he will be with thee in sixe troubles , and in seauen ? hath he promised that he will dispose of all things to the best to thee that louest him ? hath he said that no good thing shall be wanting to thee that fearest him ? doe thou leane and hang vpon these promises ; and giue God the honour of truth by beleeuing him . Thou wouldest trust a man , whom thou thinkest will not lie , though thou knowest he can lie , and deceiue thee : much more maiest and oughtest thou the high God , who is as farre from the power as the will ; and as farre from both , as from ceasing to be God. Yea , but I see no meanes , no hope , but all things are rather cleane contrarie to the promise : and the common order of things carried against it . Be it so : yet must thou depend vpon the naked promise , which is true and not lying , as Iohn speaketh of the annointing . Thus haue the seruants of God done before vs : Hezekiah knew not what to doe ; but his eies were to the Lord : Abraham hoped aboue hope : yea then when all meanes failed , and the order of nature was set against him , did be not doubt of the truth of the promise , but gaue glorie vnto God : the victorious conquest of whose faith , is often in the Scriptures recommended vnto our imitation . And this lessō must be laid vp in our harts , especially against the times of our deepest distresses and afflictions by persecution , or otherwise ; wherin if they be either more smart , or more durable , we shall not want Rabsakes , who will not sticke to reuile the God of heauen . For either Satan by his suggestion , or his instruments ; or which is more to be feared , we shall heare the whisperings , and mutterings of our owne flesh saying , Where is the God , in whom ye trusted : let not thy God deceiue thee any longer : and with Iehoram , Is not this euill from the Lord , and shall I waite on him any longer ? to all which , let vs be bold to answer with the Apostle , I know whom I haue beleeued : euen him whose bare word is aboue all bonds , who neuer promised more then he was able to performe ; and neuer performed lesse then he promised : faithfull is he that hath promised , and no vnfaithfulnes of man can make him vnfaithfull . The like truth and steadfastnesse carie all his denunciations and threats : for neither when his messengers threaten wrath against the impenitent , shall that be found a lying word , but the sentence of the Iudge , which cannot faile of execution . True it is , that the Lyon hath often roared , but the beasts of the feild haue not trembled . The Lord hath vttered his terrible voice against the vnrighteousnesse of men , but his threatnings haue met with mockers , who say euery vision is deferred , and where is the promise of his comming ? with swarmes of Atheists , who say there is no God , but denie heauen , hell , and immortalitie of the soule : in the meane time making leagues , and couenants with hell and death : with beastly Epicures , who liue vnmooueably from their carnall delights , and sensuall pleasures : with heauie and dead hearted professours , with whome they haue beene but as a blast : all which sorts of men promise to themselues life , although the Lord hath said of them , they shall die : and is not this to charge God expressely with a lie , and as much as to say that he is not God ? But these shall know , that the words the Lord hath spoken , shall be done ▪ Ezek. 12.28 . And as the Lord letteth his children see for the present that it is not in vaine to worship him ; so he letteth his enemies often feele euen before their death , that all his words fall not to the ground : when he meeteth them at euery corner with sundrie plagues , and iudgements in their soules , bodies , estate , name or freinds : all which are the accomplishment of his word , which shall not passe away , when heauen and earth shall be dissolued . Vse . 2. Seeing God cannot lie , let euery one of vs labour to expresse this vertue of God : first and especially the minister in his place , seeing he speaketh from God , nay God speaketh by him : he must therefore deliuer true sayings , worthie of all men to be receiued , that he may be able to say in his owne heart , that which Paul spake of himselfe , I speake the truth in Christ , I lie not : and iustifie that of his doctrine , which Paul did of his writings , the things which now I write vnto you , behold I witnes before God that I lie not . Now then is a minister a liar , when he either speaketh false things , as euery where the false Prophets are charged ; an example whereof we may see in Hananiah the sonne of Azur , and Abab the sonne of Roliah , and Zedekiah the sonne of Maaseiah , who are said to prophesie lies in the name of the Lord , in that when the Lords Prophets were commanded to carrie yokes about their neckes , these would breake them , and so caused the people to trust in a lie : or else true things falsely , misapplying that truth , which they could not but vtter : for this was euer the note of a false Prophet , to make their hearts sad , who should haue beene cheared , and to speak peace to them , against whom the Lord had proclaimed open warre : so falsifying the word of the great God , which iniurie no earthly King would suffer vnreuenged . If a king should signe and send out his letters of death and execution against some archtraytor ; and the officer betrusted with them should serue them vpon some faithfull counseller , who is neare and deare to his Prince ; so as the innocent and well-deseruing shal be put to death ; and the traytor suffered to liue in honour : should not the life of this man so betrusted , goe for the life of the other ? In like sort doth be , who in Gods place whetteth his tongue against the righteous of the land , and disgraceth the most forward in the wayes of God : let him discourse against them in Scripture phrase , and speak things in themselues neuer so true ; yet is he a lowde liar in the false applying of them , and wresting them against them , vpon whom the eyes of the Lord are for good : and with liars shall be kept without the gates of the ●oly citie : and that most iustly , in that he hath not lied of men , but of God himselfe : whom ( so farre as his malice could extend ) he hath endeauoured to drawe into his sinne , in making him a liar also like vnto himselfe . 2. Euery priuate man must take vp that exhortation , to cast off lying , and speake euery man truth vnto his neighbour , and that because it is a peece and sparkle of Gods image , and a part of the newe man which is to be put on . Which reason the Apostle vrgeth sundrie times in the epistles . And indeede no man can more liuely resemble the image of his heauenly father , then by the practise of truth : in which one word is included that whole image of God , which standeth in righteousnesse and holines : as Ioh. 8.44 . the angels stood not in the truth . As on the contrarie , no man can more liuely resemble the deuil then by lying , for he is a lyar from the beginning , and the father of lies . True it is , there be many defences made for sundrie sorts of lies , which we shall haue better occasion to scan in the processe of this Epistle : but let all such as would haue themselues marked with the stampe of Gods children , knowe , that they onely can haue assurance of the pardon of sinnes , in whose spirit is no guile ; and those onely shall rest in the holy mountaine that speake the truth from their hearts : and they alone shall stand with the lambe on mount Sion , and sing the newe song before the throne , who haue no guile found in their monthes . Doctr. 3. The last generall obseruation out of the former words teacheth , what an infinite and free loue the Lord embraceth his elect withall : in that be decreeth from euerlasting whatsoeuer he doth for them in the due season of it . Hence it is , that not onely in this place , but thorough the Scriptures we may read , that all the stayres whereby we climbe to heauen were laid by God before the world began . If we looke at Gods predestination and election , the names are written in the book of life from euerlasting : Iacob was loued , not onely before he had done good , but before he was to doe it . If to the ende , which is the kingdome , that is prepared from the foundations of the world . If to the meanes , which is Christ , he is the lambe slaine from the beginning of the world : both 1. in regard of Gods counsell ; and 2. of the promise to Adam : and 3. of the efficacie of his death , the sauing power of which was the same to all beleeuers , yesterday , to day , and for euer : and thus euen Abraham saw his day . If to the Gospel , which is a peculiar doctrine concerning Christ , it is called an eternall Gospel : not that it was eternally preached , for it was a mysterie kept secret , since the world began , Rom. 16.25 . but 1. because it proceedeth frō the eternall counsell of God : 2. it containeth the word● of eternall life : and 3. it remaineth for all eternitie . Finally , if to our effectuall vocation by this word , yea and our whole saluation : he gaue vs of grace , and purpose , saluation , and effectuall vocation before the world began : that is , in his counsell and decree . Vse . 1. Hence we see , that the Popish doctrine of iustification by workes , was preuented euen before the world began . For , if God laid all the degrees of our blessednesse vp in himselfe , before the world ; much more before we were in the world : who seeth not that all our saluation is freely comming vnto vs , both in the promise , and execution , or accomplishment of it , not according to our workes , but according to the good pleasure of his will ? If it be here alleadged , that God in electing vs foresaw our faith and workes , and therefore elected vs. The answer is , that that is vnsound ; seeing faith in Christ is a fruit , and effect of election , not going before but following after it . Whence Paul saith , that God had mercie on him ( not because he foresawe that he would be faithfull ) but that he might be faithfull . And , we are elected before the foundation of the world , that we should be holy , and without blame . If yet it be said , that God might as well foresee the faith and works of his elect , as their saluation : I answer , he did foresee them as meanes and wayes which himselfe prepared for them to walke in to their saluation ; and so did decree them : but the decree in regard of the beginnings and motiues to election , cannot be otherwise then free and absolute , if that of the Apostle be true , that we are iustified freely by his grace . And if God cannot elect men to life , except he foresee that they will vse their free-will well ( as the Pelagian ) or that they will become faithfull and righteous : necessarily must this decree of God , which is the first and eternall principle of all things , depend vpon some other externall beginning out of himselfe : contrarie to that of the Apostle , who saith , that he predestinated vs to bee adopted , through Iesus Christ in himselfe , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as Beza well obserueth , that is , finding no cause , neither present , nor to come out of himselfe , of this his most iust counsell and decree . Besides , saluation beeing but one , and one way vnto it , and Gods decree but one , how should by the former doctrine any infants be saued ? in whom the Lord could not foresee either faith or workes : So that as the former doctrine called vpon vs , to giue God the honour of his truth : so doth this , to giue him the glorie of mercie : in that it is his good pleasure , euen before all times , to giue his a kingdome freely : to which purpose he giueth faith freely , works of faith freely , the end of faith , which is the perseuerance of it vnto saluation freely ; and in a word , as the decree before all times , so grace and glorie in due time most freely . Vse . 2. Did God thus freely loue vs when we were not ? much more will he now , beeing reconciled vnto him by the death of his sonne . If while we were yet sinners and enemies , he set his loue vpon vs , much more now beeing iustified and friends , will he saue vs from wrath . Thou maist be sometimes frowned vpon , yea buffeted , and vnder the roddes of God to the breaking of thy heart : but yet all these proceeding from this loue , are farre from breaking it off to thee , who hast euer tasted how good the Lord hath beene to thy soule . Well maist thou cheare vp thy heart and say , why art thou cast downe my soule ? what is it that can separate thee from this loue ? which hath two excellent properties , namely , to bee free without desert , and constant without end ? nay trust in God rather ; yea , repaire with the boldnes of a child to thy father , that loueth thee neuer the lesse , because he correcteth thee : and strengthen thy prayers herein , that his loue will not suffer thee to want things meete for thee . Vse . 3. What an hainous sinne were it to requite such a free loue with hatred , repaying euil for good : which consideration alone should make vs smite our hearts , & be ashamed of our vnthankfull sinnes : & it is a note of one , who hath tasted of this goodnesse , to be grieued for his sinne , in this respect , that it displeaseth one who hath bin such a good God vnto him . Vse . 4. Let vs expresse this vertue of God , towards our brethren , not so much waighing their deserts , no mote then God doth ours ; but be readie to repay good for euill , loue for hatred , blessing for cursing : knowing , 1. that it is the grace of a dutie of loue or mercie , when it is free . 2. that the heathen can doe one good turne for another . 3. that hereby we shall be sonnes of our heauenly father , who suffereth his raine to fall , and sunne to shine vpon the iust and vniust : doth good for euill , yea ouercommeth euill with good . Secondly , as God laid not the foundation of the world , so soone as the foundation of our saluation , but prepared a remedie before the maladie ; it is our parts not onely to magnifie this grace in him , but to imitate it by labouring to couer the faults of our brethren when they are committed : and not as the manner of many is , to amplifie euery circumstance of offences done , whereas we should make the best of the worst , euen in the worst : the meekenesse of spirit must euer temper our zeale against their sinne , and prepare couers and cures as fast as they breede offences : but especially if in good men , and professors of the Gospel a weakenesse breake out , woe to that man , who with open mouth is readie by that occasion , to disgrace not them onely , but the whole profession by reason of them . v. 3. But hath made his word manifest in due time by preaching ] Hauing seene how the maine promise of life eternall hath beene made by the God of truth : we are now to consider this truth of God further in the accomplishing of that in due time , which he promised before all times . And then was that promise accomplished , when the word was made manifest : which manifestation is amplified , 1. by the circumstance of time , in due time : 2. by the meanes of this manifestation , & that is by preaching . For the meaning of the words , we must necessarily open 3. points . First , what is meant by the word . 2. what by the manifesting of it . 3. what is this due time here mentioned by our Apostle : which beeing explaned , we shall more profitably descend to the seuerall doctrines . 1. By the word , is meant either Christ himselfe , so called Ioh. 1.1 . beeing that inbred word , euen that person by whome the father reuealeth all things : for none knoweth the father but the sonne , and he to whom the sonne reuealeth him : so as the father by this word his sonne maketh himselfe and his will knowne to men , as one man reuealeth his minde to another by his words . This word is the matter of the Gospel . Or else by the word is rather meant , the doctrine of the Gospel , which is the word concerning Christ : both these indeede were reuealed in due time , and both may be truely meant : but this rather , this more properly , because the words containe a reddition , and haue reference to the former verse , which speaketh of promises ; which promises by the doctrine of the Gospel preached are fully reuealed to be accomplished . 2. By the manifestation of this word , is meant , such a cleare reuelation of it , as vnto which is required a great light : for the word noteth so much . Before this comming of Christ , there was an appearance of this word , but not a manifestation : some light there was , but darke and obscure in types and shadowes , and like to that of the dawning of the day , compared to the brightnesse of the sunne in his strength . But now the sunne of righteousnes beeing risen ( as he was newly and not long before the writing of this Epistle ) there is a cleare publishing of the Gospel : at what time , not a few Prophets were sent to one people to promise the future performance of auncient predictions ; but that great Prophet , and Christ doctor of his Church , both by his appearing , his preaching , his life , his death in his owne person , cleared vnto the Iewes : as also by sending out his disciples , and Apostles into all the world , proclaimed vnto the Gentiles , the present , and perfect performance of whatsoeuer was written of him . This is the doctrine here meant , and elsewhere so magnified by the Apostle , who comparing it with former shadowes , calleth it the Gospel of glorie , and a ministerie of righteousnesse , which exceedeth in glorie . 3. The word translated , due time , signifieth , the proper time of this manifestation , that is , that verie time which the Lord in his counsell appointed for this purpose , called elswhere , fulnesse of time : that is , such a full time , as whereof all the parts and periods are expired . More plainely , this fulnes of time is , when after the scepter is departed from Iudah ; and after Daniels seauentie weekes , the Messiah is borne , is put to death , and raised vnto glorie : then must he be preached to all the world . In fulnes of time he was borne . Gal. 4.4 . when fulnesse of time was come , God sent forth his sonne made of a woman . In fulnesse of time he died , 1. Tim. 2.6 . he gaue himselfe a ransome in due time : and , in this fulnesse of time he openeth the mysterie of his will , to gather into one all things , Eph. 1.9.10 . Quest. But why doth the Apostle so carefully adde this circumstance not here onely , but also in so many other places of Scripture ? Ans. To stay the curious minds of men , who would be inquiring into the cause why God did no sooner manifest this word in the world , but suffer 4000 yeares to passe in such obscuritie . Why did not he reueale things before ? why did he then ? the reason is , no time was Gods time but that , who hath put all times and seasons in his owne power , who is most wise to dispose to all things their fittest seasons . Againe no time but that , was their due time ; their fulnesse of time was not till then ; their proper time compleate in all the Articles , and periods of it was not till then . Whereof the Scripture affordeth vs some grounds : as 1. betweene the time of promise and performance must intercede a time of expectation for sundrie causes , that both the wisedome and truth of God , and the faith & patience of his people might shine gloriously . 2. There must be a time , wherein the Gentiles must be suffered to walke in their owne waies , before the time of calling an holy seed from among them , Act. 17.30 . 3. There must be a time of bondage and seruitude of the Church vnder the elements of the world , and rudiments of the law ▪ before this libertie and freedome was to be procured , Gal. 4.4 . 4. If Christ and these promises had beene exhibited and accomplished to the Father , the end of the world had been before we had beene borne : but because God would not haue them perfect without vs , the promises were deferred . These words thus explaned , afford vs these 3. instructions . 1. That the doctrine of saluation is more clearely manifest then in former times . 2. That the Lord effecteth euery thing in the due season of it . 3. That the euidence of the doctrine of saluation is to be sought and found in the preaching of the word . Doct. 1. That saluation is more clearely reuealed then in former ages , appeareth in that all the time of the law was but the infancie , and nonage of the Church , which then was as a childe vnder Tutors and gouernours : and as a child was initiated in rudiments , and elements of Christian religion , and endued with a small measure of knowledge , and faith , because the time was not come wherein the mysteries of Christ were vnfolded . Yea euen Kings and Princes who had the greatest meanes of knowledge , desired to see the things which we see , and could not , and to heare them , but yet could not , as Christ himselfe witnesseth . To which purpose the Apostle Peter saith , that of this saluation , the Prophets haue inquired , and searched ▪ and prophesied of the grace that should come vnto you , not that the Prophets themselues had no comfort of that grace ; but in comparison it may be said to haue come vnto vs , as beeing so eeuidently accomplished vnto vs , as it was not vnto them : the waters from vnder the threshold of the Sanctuarie reached but to their anckles , which now is become a streame which cannot be passed : the cloud at the first appearance to them was no bigger then the palme of a mans hand , which now couereth the whole heauen . Thus had the old beleeuers ●he like precious faith with vs ; and Abraham saw the daie of Christ , but a farre off , and more darkely . But not to insist in the proofe , because we shall meete with the point more fitly , we come to the vse of it . Vse . 1. How blessed were we if we could see our blessednes to whom such meanes of blessednes are offered ? how is the land in many places filled with the knowledge of God ? but would God that euen in such places men knew the day of their visitation : and that the things of their peace were not hid from their ei●s . The light is out of request with a number ; others thinke there is too much manna ; many looke backe into Egypt , to the darknes of Poperie and superstition : to whom I onely say , let them beware least with the Israelites , they haue their longing too soone . Vse . 2. Hauing these blessed meanes of saluation , our part and dutie is , to endeauour to be answerable vnto them : for to whom much is giuen , shall much be required : and according to the encrease of meanes , the Lord looketh for encrease of 1. knowledge , 2. faith , 3. obedience . A lesse measure of knowledge was accepted in the ancient beleeuers , then will or can be in vs ; seeing where there is a clearer light , men of right sight , see more distinctly : & here aboue all places and persons in the land , we that liue in the right eye of our Realme , must looke to our selues : for if to any of vs , the word of God be a clasped booke , a parable , or if the Gospel be after so long teaching hid , it is so to them that perish . Marke that when , or wheresoeuer Prophets were sent to blind a people , destruction was alwaies the next . Againe , vnbeleefe in these daies is farre more sinnefull , then euer in any age before vs : for if they beleeued not , they might plead that they saw not , or not distinctly : but we haue euidently seene , and yet haue not beleeued : the Prophets complaint standeth in force against vs ▪ Who haue beleeued our report , and to whom is the arme of God reuealed ? Finally , in former ages many things might better be borne withall , and were so : for to stumble in the darke , is no great shame : but to stagger and fall at noone day , argueth either blindnesse or wilfull heedlesnes : yet how doe a number liue , as though the light had discouered no sinne ? what a fearefull condemnation hangeth ouer the heads of men so ignorant , so vnthankfull against the light ? some loue darkenes more then the light , because their deedes are euill : some plead against the light : some fight against it , whose case is most fearefull : and all this while if men were inuincibly ignorant , though their sinne were not none , yet were it not so great : but in saying they see as wel as the best their sinne remaineth . Libertines ( who by the abundance of grace haue a straiter bond laid vpon them ) turne all this grace into wantonnesse : but if they escaped not , who sinned against the word spoken by Angels , how shall they escape that neglect so great saluation : and if to neglect saluation shall be so fearefully reuenged , how certaine and iust shall their damnation be , that despise it by refusing him that speaketh from heauen ? Doctr. 2. The Lord ( who doth not onely by his wisdome order his greatest works , but euery circumstance of them ) effecteth all his promises , and purposes in the due season of them . To euery thing , saith Salomon , there is an appointed time : that is , whatsoeuer is in the world done , or suffered , or enioyed by man , it hath his time wherin it is beautiful : Nothing is so great , nothing is so little , whether it haue a natural proceeding , or whether it be voluntarily vndertaken , or involuntarily & necessarily sustained ; but it hath an appointed time , wherein it is timely and seasonable : the infinite wisdome and eternall prouidence of God , hath fitted and set the due season wherein it shall be done or suffered , not contenting himselfe to create , gouerne , and dispose of all his creatures , but euen all the circumstances of them , as time , place , manner : all which are determined according to his disposition , who is wisdome it selfe . In like manner , the Prophet Habakuk pronounceth of all visions and words of God , whether of promise or threatning , euerie vision is for an appointed time : let them seeme to lie lea and voide neuer so long , yet shall they be not onely certenly fulfilled , but in that period of time , which the wisdome of God hath impropriated vnto them . Vse . 1. This doctrine condemneth that heathenish idol of Fortune , or chance , which some of them called by the name of God , and worshipped as God ; especially the souldiers , who tooke him for their patron , and vnto him referred all the doubtfull euents of warre . But if the Lord haue appointed to euery euent , a due and determinate time ; then can there be no chance : and that which we for ignorance call fortune , the Scripture challengeth to be the prouidence of God : for example , If a man hewe a tree , and the head of his hatchet flie from the helue , and hit his neighbour so as he die , though we call this chance-medly , yet the Scripture calleth it expressely , Gods giuing a man into the hand of another : and opposeth it to lying in wait , and wilfull intended murther . Obiect . Time and chance fall to all things , Eccles. 9.11 . Ans. Salomon speaketh out of the opinion of the Epicures , and in their language : who because they saw not the race alwaies to the swift , nor the battell to the strong , nor bread to the wise , nor riches to the learned ; thence concluded , that therefore things must needs be wheeled about , by a blinde Fortune , rather then by an occulate prouidence : whereas indeed things in the world are thus by a speciall prouidence disposed of , sometimes for sinne , sometimes for triall of faith and repentance in the godly ; and for the hardning of the vngodly . Obiect . Luk. 10.31 . By chance there came a certaine Priest : that way . Answ. 1. It is a parable , and beeing vttered in the common receiued tearmes , cannot be stretched so farre beyond the scope of it . 2. the Greek words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , signifie properly , it fell out , or came to passe ; namely by the prouidence of God , so oueruling the matter . 3. it fell out casually to the Priest , who expected no such euent : but determinately in regard of God , who sweetly disposeth all his meanes to his and their proper ends . Thus we need neuer doubt , and demurre with the Philistims , whether God or fortune smite vs. Vse . 2. If that be the proper and fittest time of things wherein they are done or suffered , because they are so by the determined counsell of God , we must hence learne to make our accounts iust with Gods. Which will affoard vs firme ground , of 1. the patient expectance of the hand of God , both in releasing vs from the teadiousnes of present euills , and feare of future : as also in procuring any good thing , which wee stand in neede of . Art thou in triall , temptation , persecution , want , sicknesse , or other sorow ? lay hold vpon the promise of deliuerance : there is a time in which be that will come , shall come ; patiently expect his time : the period of time is set to thy affliction , at the ende of which , and not before thou shalt finde releefe and release : stay thy heart for the time , exercise thy faith , quicken thy hopes and affiance in his mercie , waite his leisure , and make not hast : flesh and blood is in this case short and hastie : it will be vnyoked and free , though by Satan , sorcery , and all vnlawfull meanes : but that is not Gods time of thy release , but thy owne : thou hast not staied , but preuented the proper and due time of thy deliuerance . And what is the issue of it ? surely thou hast escaped a beare , but a lion meetes thee : thou art leaped out of the panne , but into the coales : thy very breaking of prison hath made thy case more hopeles and desperate then euer it was before , thy durance had beene farre lesse miserable , then thy escape . Standest thou in feare of any euill , or hard measure from Satan or men ? moderate also hence that feare , seeing there is an houre for the power of darkenesse to worke in : and till that houre come , an haire shall not fall from thine head . Let the Iewes take vp neuer so many stones against Christ , yet he shall escape out of their hands : let them seeke to take him , yet shall none dare to lay hands vpon him , if his houre be not yet come . Let Herod seeke to kill him : he will not sticke to send that foxe word , that he must worke so many dayes in despight of him , to day and to morrowe , that is , now for the present , and afterwards vntill his consummation . Againe , standest thou in neede of any present good , whether any spirituall mercie or temporall fauour ? lift vp thy heart and hands vnto God in invocation , but prescribe no time , leaue that to him , who alone knoweth the proper time of making his blessing seasonable and wholesome . Thirty yeares after the promise ( notwithstanding many prayers in the meane time ) is the proper time , when Isaac must be obtained . The Cananitish woman was not heard , till after three sore repulses . Lazarus must not be raised by Christ , till the fourth day : no nor Christ himselfe , till the third . Thou must haue a time to sowe thy praiers , and water them with teares of repentance ; and then in due season thou shalt reape ▪ if thou faintest not . 2. Hence we haue a ground of strength in temptation . Doe we see the daies wherein iniquitie aboundeth ? the wicked flourish ? the godly perish , and eaten vp of the wicked as bread ? well , waite a while : God hath a due time to conuert so many of them as belong vnto him : and to make of them , of persecuting Sauls , preaching Pauls : or otherwise , a set season to ouertake them as birds in an euill net . Both the daies of the Lord are set : the day of refreshing ; and the day of retribution . The former is the day when Iosephs head shall be lifted vp ; the latter is that conuenient time of the Lord , when he shall execute iudgement against the wicked ones of the world . The same night , which expired the 400. yeares , the armies of the Lord were deliuered out of Egypt , and Pharaoh and his armies drowned . The same night that dated the 70. yeares , appointed for the Iewes captiuitie , was Baltazer slaine , Dan. 5.30 . compared with Ier. 25.12 . The time is set how long the rod shall be in wicked hands , or rather how long the Lord will hold the wicked as rods of his wrath in his owne hands : but it shall not be long , before he will throwe them into the fire . Vse . 3. We are taught further wisedome in entertaining the seasons which God hath allotted to euery purpose : some of which , he hath hid with himselfe : and some , he hath made knowne to vs : I speake not of the former , for it belongeth not to vs to know the times and seasons which the Father hath put in his owne power : such secret things belong not vnto vs : as to inquire of the time and day of iudgement , which the very Angels in heauen are ignorant of . But things reuealed , belong to vs , and our children , to enquire into , and make our best benefit of . Let vs therefore imitate the wisedome of God in performing all our duties in that proper time , which the Lord hath made their due seasons : especially seeing he hath so clearly manifested to vs our day of grace , & time of our visitation : it is our dutie to betake our selues to seasonable conuersion and repentance : the due time of which , is the present time ; because God this day calleth , and if to day we heare his voice , let vs not harden our hearts . There is a time when God is neere , and may be sound , and that is the fit time to seek him , and then is he nearer : and then must we seeke him when he seeketh vs by his gratious inuiting of vs to repentance . There is a time when with the wise virgins , we may enter into the wedding chamber ; and no sooner is it past , but the doore is shut , and all the foolish virgins excluded . A time there is when the blessing may be obtained ; and a time when Esau shal not get the blessing , although he seeke it with tears . Now is the fit season for all these duties . Now learne to know God in Christ or neuer : now become a beleeuer , or eue● an Infidel . Enter fellowship with God now , or neuer partake with him hereafter . Loue the communion of Saints here , or neuer shalt thou enioy it hereafter : begin to liue eternall life here , or thou shalt neuer see life hereafter , but abide in death . Men are wise inough in outward things , to strike while the iron is hote , to watch their best windes , which blow them profit , to foreslow no time in striking vp gainfull bargaines ; but here as though the wisdome of men were not in them , are without all prouidence , and haue cast care away : and yet how hath the Lord a long time manured vs , that like good trees of righteousnesse , we should be laden with fruits of righteousnesse , and repentance in our due seasons ? yea how hath his pruning knife of correction followed vs for the same purpose ? hath not he taken many from the meanes ? and doth he not many waies threaten to take away the meanes from those that are left ? doth not the time of his mercie seeme to be dated and full expired vpon vs , in that though he hath most fearefully smitten vs with durable and lasting iudgements , yet he cannot satisfie his iustice , but his arme is stretched out still ? and seeing that as his hand is against vs , our hands are still against him ; may it not be thought that the period of his vengeance is vpon vs , and that the vision of wrath and burden of England cannot long be deferred ? It is high time then to meete the Lord , if after such prouocations yet his wrath may be turned away . Wisedome yet crieth in our streetes : Gods word in the mouthes of his messengers ; his workes of mercie , and iudgement which runne into our owne eyes , all of them call vs to be wise hearted , to know the season of our fruitfulnesse . Let vs presently answer the Lords present call . Say not with thy selfe , when I haue dispatched this or that businesse , or purchased this or that pleasure or profit , or haue ouergrowne such a trouble and distraction ; as though repentance stood in the change of the outward estate , and not in the change of the minde : but know it that no time is thine , but the present : and it is little better then Poperie , to professe free will in this matter : it is too much thou hast beene deceiued in the time past ; deceiue not thy selfe also in time to come . Well said one , God hath left man time past to repent of , and time present to repent in , but the time to come , he hath reserued in his owne hands . Doct. 3. The manifestation of saluation is to be sought for in the preaching of the word . Which point is plaine , in that the preaching of the word is an ordinance of God : 1. to make Christ knowne , in whose name alone saluation is to be had : 2. to beget and confirme faith in the heart , by which alone as by an hand , we apprehend and applie him with his merits to our saluation . The former the Apostle affirmeth , Ephes. 3.8 . the vnsearcheable riches of Christ was by preaching made knowen to the Gentiles : and , Coloss. 1.27 . God would make knowne what is the riches — which riches is Christ in you ; whome we preach . For the 2. that faith is wrought by the word preached , see Rom. 10.14 . and 1. Cor. 1.21 . By the foolishnesse of preaching , it pleaseth God to saue such as beleeue : in that herein he both offereth Christ vnto vs , and giueth vs faith by which we receiue him . 2. This truth appeareth in that wheresoeuer the Lord had a people to call to saluation , there he sent his Prophets , and Apostles , whom he appointed so long there to stay , till his worke was finished : and then sent them elsewhere : when Paul was resisted , and blasphemed by the Iewes at Corinth , he pronounced them guil●ie of their owne blood , and purposed to turne to the Gentiles : but the Lord suffered him not , but caused him to staie there a yeare and six moneths longer , because he had many people in the cittie : so Paul and Timothie hauing gone through Phrygia and Galatia , were forbidden by the holy Ghost to preach in Asia , and by a vision were assured that the Lord called them to preach in Macedonia . Which direction of them by the spirit to some places , and restrayning them from other , argued that they carried with them the meanes of conuerting such as whom the Lord at that time purposed to call . In this ordinance is it called the word of faith , 1. Tim. 4.6 . deliuered by exhortation and doctrine , vers . 13. in this embassadge is it called the the word of reconciliation : and thus preached , is called the Gospel of the kingdome of God : Mark. 1.14 . Iohn came preaching the Gospel of the kingdome of God , powerfully raysing vp men thereunto : and , the Gospel of our saluation , Ephes. 1.13 . Vse . 1. The preaching of the word is the greatest blessing that the Lord bestoweth vpon any people ; and such a one as God in his anger depriues that people of against whom he intendeth a plague : the former appeareth in that great care of Christ himselfe , who before and after his ascension , prouiding for the good of his bodie the Church , as the speciall gift and loue-token he could leaue behind him , appointed Apostles , Euangelists , and after them Pastors and teachers to continue to his comming againe . The effects also shew the power and price of the blessing , which are reconciliation with God , sanctification of the spirit , mortification of the flesh , the life of God ; all which are brought by the reuealing of Iesus Christ. The latter is euident in Amos 5.13 . that when the Lord is about to bring euill times , he maketh the prudent to keepe silence . Both which shew vnto vs , that the Lord hath opened vnto vs in this Church and land his chiefest treasure : in that he hath put the barres into the rings of the Arke , whereby his glorie is carried throughout our countrie ; and in that he hath lifted vp his cloud in the sight of all our people to direct vs in all our iourneies : he hath not dealt so freely with euery nation , neither haue they knowen his lawes , Psal. 44. last . Vse . 2. Those people are bound to much thankfulnes and dutie , among whom the Lord hath planted a preaching Ministerie , by which men may be directed in the path of saluation . It is a blessing we are to wish and pray for to all Gods people : and bewaile their want that haue it not . The former we are enioyned by the expresse precept of Christ , considering the greatnesse of the haruest : The latter by his example , who mourned to see people as sheepe scattered without a shepheard . Obiect . But people may doe well inough if they haue the word read publikely , and they can read it at home . Ans. My purpose is not by establishing preaching , to derogate from reading , the manifold fruite which accreweth by reading the Scriptures , hath otherwise taught mee , together with the custome of the Prophets , Apostles , and Christ himselfe ( of which I haue elsewhere expressed the principall : ) But the things which God hath ioyned together , let no man separate . In the old Testament the Levites must read the booke of the law , giue the sence , and cause the people to vnderstand the reading . In the New : after the reading of the law , there was expounding : Christ himselfe after the lecture of the law , had a booke giuen him , found the prophecie , closed the booke , sate downe & expounded it : so did the Apostles Paul , and Barnabas , Act. 13.15 . Thus hath the Lord afforded his Church a further benefit and more full blessing , a more ordinarie , and principall meanes , to beget faith , and repentance , and to lead men along vnto saluation by a more ful manifestation of the promise of life , which is here said to be by preaching , that is , by explaning and applying things read to the heart and affection . This is the labour in word and doctrine , commended vnto vs that are the Lords builders and laborers : who in raysing the spirituall walls must imitate Nehemiahs builders , euery one of whom in repayring the walls of Ierusalem , must hold the trowell in one hand , and the weapon in the other : in like manner should euery Minister exhort with whose some doctrine ; there is the vse of the trowell , and improoue the gainsayer , which is the vse of the sword : to want which ordinance , is to want that which the wisedome of the Lord thought most necessarie for the welfare of his Church : who would not haue his people sticke in the outside , but pearce into the depth of his wisdom reuealed ; neither content themselues with a bulk of corne , but to get it troden out : nor with bread in the lumpe , but deuided . Whether therefore their estate may be good in such a want or no , we are not so much to sit as iudges vpon them , as become petitioners for them , that their want may be supplied : seeing the word hath taught vs , that where vision faileth , people perish . And for priuate reading ; would God men were better acquainted with it then they are : yet although the Iewes had the law priuately at home , the priests must notwithstanding publikely not onely read but expound it . Which is committed vnto me , according to the commandement of God our Sauiour . Our Apostle insisteth still in the iustifying of his calling , and sheweth how he came to be a dispenser of such great mysteries as these are of which he hath spoken : it was not ambitiō which made him thrust himself in for a Pastor : neither necessitie or want , which vrged him to take vp this calling ( as many base wretches now a dayes make it as a citie of refuge ) for whilest he went with commission against Christians , wee neuer read , that he was glad to worke with his hands to minister to his necessities : neither was it ease or honour which solicited him ; for euer after the vndertaking of it , he was in disgrace , in perills , in paines , and labours aboue all the rest of the Apostles : neither was it a voluntarie motion taken vp of his owne head , which mooued him vnto this function of preaching : But first it was a businesse or charge committed vnto him of trust , or wherewith he was betrusted : Secondly , he receiued it by commandement , the nature of which commandement sheweth , that he was so farre from vndertaking this office of his owne will , that it was rather forced vpon him : the word in the originall is properly a martiall word taken from the wars , wherein the Captain hath a power to presse soldiers , and to place them in the foreward , rearewarde , or wings at his pleasure , from whome or from whence they may not start , vnder paine of martiall law : to which he seemeth to allude , when he saith , that he had fought a good fight . And how Paul was extraordinarily pressed into this field , euen against his heart , and ( as we say ) the haire , appeareth , in that he must be beaten downe to the ground , strucke starke blind , eate and drinke nothing in three dayes : that of an extraordinarie waster of the Church , he might become an extraordinarie chosen vessell to publish the doctrine he had persecuted : And thirdly , he receiueth no more commandements from the high Priests to afflict the Saints , but a commandement of a faire contrarie nature , from the high Priest of our profession ; euen from God our Sauiour . Which may be meant either of the sonne , to whom the title of Iesus or Sauiour , is properly ascribed in Scripture , ( whence is notably prooued the diuinitie of Christ , who as God meriteth mans saluation : ) or else rather here of the Father , the epithite beeing truely referred vnto both : for the Father saueth by his Sonne , and the Sonne by his flesh in reconciling vs vnto the father . Againe , the father is called a Sauiour as he is the God of life imparting to the elect , through his Christ the life of grace and glorie : which message of life , the Apostle was to publish by vertue of this commission , and commandement : which is said ( to shewe this order ) to be receiued both from the Father our Sauiour , and the Lord Iesus Christ , 1. Tim. 1.1 . If here it be asked whether Paul was called onely by the commandement of God : The answer is , yea onely : for herein is the difference betweene the Apostles , and ordinarie Ministers : the proprietie of the former was to be called immediatly by Christ ; of the latter to be called of God , but by men : beeing generall to all ordinarie Consecrations that there is required a twofold presence ; 1. of God ; 2. of the Church ; as Iunius out of the Schoolmen learnedly obserueth : but not so in extraordinarie callings , to which the former sufficeth without the latter . Out of these words naturally arise these three considerations : 1. That the office of preaching , is an office of trust . 2. That whosoeuer vndertaketh , must finde himselfe pressed by this calling and commandement of God. 3. A direction from the Apostles example , how and when , ministers may and must , insist in the commendation of this office . Doctr. 1. That euerie minister called by God , is one of Christs committes , vnto whom he betrusteth now after his departure , the care and ouersight of his spouse , who is deerer vnto him then his owne life , appeareth ; in that they are called stewards of this great house , hauing receiued the keyes to open the kingdome of heauen , and to distribute to the necessitie of their fellow seruants : chosen vessells , as Paul , not to containe , but to carrie the pearle and treasure of the kingdome : feeders , as Peter : husbandmen , to whom the vineyard is let out till his returne . Of the doctrine much more afterward . Vse . 1. The honour of a Minister , is faithfulnesse in the diligent and carefull discharging himselfe of that trust committed vnto him : the principall part of which repose , standeth in the faithfull dispensing of Christs legacies to his Church , according to his owne testament : which as it is his dutie enioyned , 1. Cor. 4.2 . so is it his crowne , his ioy , his glorie , that by his faithfull paines , he hath procured the welfare of his people : and bringeth with it a great recompence of reward : for if he that sheweth himselfe a good and faithfull seruant in little things , shall be ruler ouer much ; what may he expect , who is faithfull in the greatest ? Happie is that man that out of the vprightnesse of his heart , can say with Paul , that nothing , no not his life is so deere vnto him , as to fulfill his course with ioy , and the ministration he hath receiued . If any man aske , how he shall come to this ? I answer , he must take the course that Paul did : 1. he must teach the whole counsell of God , and keepe nothing backe , v. 27. and 2. he must dispense it sincerely : not handling it deceitfully , nor making merchandise of it : but , 1. as of sinceritie , as in the sight of God. 2. in the declaration of the truth , approouing himselfe to euery mans conscience : here by he shall become a sweete sauour to God , euen in them that perish : whereas the false and foolish Prophet , hath a cuppe of gall and wormewood tempered by the hand of the Lord , Ier. 23. and the Prophet Ezekiel sheweth both the head and tayle of this vnhappie condition , the first entertainement of him is a woe , and his farwell a curse : and therefore I say to euery one present , whom it doth or may concerne , as Paul to his Timothie , O Timothie , keepe that which is committed vnto thee : and , That worthie thing which is committed vnto thee , keepe it : yea , I charge you all in the sight of God , who quickeneth all things , that you keepe this commandement . Vse . 2. The ministerie is no calling of ease , but a matter of great charge ; nor contemptible , as many contemptuous persons thinke it too base a calling for their children : but honourable , neere vnto God , of great trust , a calling committing vnto men , great matters , and worthie things , which not onely the Angels themselues haue dispensed sundrie times , but euen the Lord of the Angels , Iesus Christ himselfe all the while be ministred vpon earth : the honour of which calling is such , as those who are employed in the duties of it , are called not onely angels , but co-workers with Christ in the saluation of men . Doctr. 2. Whosoeuer would finde comfort in themselues , or cleare and iustifie their callings to others , or doe good in that place of the body wherein they are set , must be able to prooue that they are not intruders , but pressed by this calling and commandement of God : that as Paul performed euery dutie in the Church by vertue of his extraordinarie calling , so they by vertue of their ordinarie . For can any man thinke that a small aduantage to himselfe , which our Apostle doth so dwell vpon in his owne person , and that in euerie Epistle ? making his calling knowne to be committed vnto him , not of men , nor by men , but by Iesus Christ ? See Gal. 1.1 . and cap. 2.7 . Eph. 3.2 . 1. Thess. 2.4 . The necessitie of this commandement appeareth : 1. because it implyeth a fitnesse in the persons so commanded , for the Lord sendeth not a message by the hand of a foole : for this is as he that cutteth off the feete . A Prince would not send an ambassador , who is onely able to reade his message out of a paper , euerie poste might doe that ; but one of parts and gifts , by whom the message might carrie all the grace it possibly could . Euen so the Lord sendeth the tongue of the learned , some Ezra , some Apollos , men mightie in the Scriptures , and full of authoritie in regard both of life and doctrine . In the consecration of Aaron and his sonnes , we read that they must be sitted two waies : 1. they must be washed with water , that is , purged from the euills which might corrupt and blemish their callings : 2. instructed and furnished with gifts : and they two sorts : 1. of graces , as wisdome , vnderstanding , &c. signified by the garments with which they were to be arrayed : 2. of sweete smell , the which both by holy doctrine and life , they were to diffuse in the Church ; signified by the sweete oyle powred on their heads , v. 12. These onely are sanctified , and set apart by the Lord to serue before him , Exod. 29.4 . 2. This commandement imposeth a necessitie to performe the duties of the calling , the acknowledgement of which breedeth conscience , and willingnesse therein , not for the profit and commodities , but because the dispensation is committed vnto him : Paul seeing that necessitie was laid vpon him , denounced a woe against himselfe if he should not preach the Gospel ; not for the vaine applause of men , but to please God which tryeth the hearts , 1. Thess. 2.4 . 3. This commandement maketh the function and works of it powerfull , & fruitful in the hearts of all men , euen the greatest : and whereas such as haue not their commission sealed from the Lord , finde not their sacrifices burnt by God , but often labour all day , and all night , and catch nothing , yea themselues with their worke perish together : the tongues which the Lord armeth from aboue are cheines vnto authorities , linkes of iron to binde Nobles and Princes , and bridles euen to the deuils themselues : yea not seldome by vertue hereof , Princes and people may stand vp in apologie and iust defence of a poore man whom the Lord reporteth : as Ier. 26.15 . He is not worthie to die , for he hath spoken to vs in the name of the Lord. 4. This commandement bringeth much comfort in all troubles raised vp against men , whilst they endeauour in the faithfull execution of this most thankles office amongst men ; which otherwise might well be taken for so many plagues wherewith God followeth him who runneth vnsent : for such is Gods grace , as he neuer commādeth , but includeth also a promise of blessing to the obseruer ; and namely of speciall protection , which is so necessarie for such as are dispatched to encounter against Satan and the wickednes of the world : so as hereby the heart is fenced and strenghthened against the malice of Satan and men : which while the sonnes of Seeva wanted , we see how mightily Satan ( who easily espied their want of commission ) preuailed against them . Vse . 1. Let no man presume to take vpon him any office in the Church vncalled : no man taketh this honour to himselfe : Christ himselfe must be appointed of his Father . Vse . 2. Let none content himselfe with the calling of man , separated from Gods calling ; for this was the guise of the false Apostles , against whom our Apostle opposeth himselfe and calling almost euery where , who were called of men , but not of God. Vse . 3. In all other callings let men be assured they haue Gods warrant , both in the lawfulnesse of the callings themselues , and in their holy exercise of them ; passing through them daily in the exercise of faith and repentance : not forgetting daily to sanctifie them by the word & prayer . Doctr. 3. Ministers may and ought to be more or lesse in the commendation of their calling , as the nature , and necessitie of the people to whom they write or speake , do require . As the Apostle here magnifieth his authority in that he is a seruant of God : 2. an Apostle of Iesus Christ : 3. that he receiued his Apostleship by commission and commandement of Christ himselfe : and 4. all this while hath by sundrie other arguments amplified the excellencie of his calling : the reason of all which is not so much to perswade Titus , who was before sufficiently perswaded of it : but partly for the Cretians sake that they might the rather entertaine this Doctrine , so commended in the person of the bringer : and partly because many in this I le lifted vp themselues against him and Titus , as men thrusting in their sickles into other mens fields too busily ; or else if they had a calling , yet taking too much vpon them , both in correcting disorders , and establishing such nouelties among them as best liked thē : so as here beeing to deale against false Apostles , peruerse people , and erronious doctrines ( as in the Epistle we shall further see ) he is more prolixe and loftie in his title : otherwise where he met not with such strong opposition , he is more sparing in his titles , as in the epistles to the Coloss. Thessal . &c. So was it the pride of the false Apostles that made him say , By the grace of God , I am that I am : and , that grace of his which is in me was not in vaine : and , they are Ministers , I am more in labours , more abundant , &c. Vse . In our daies when the basest of men account so basely of the Ministerie , as the most abiect , and despised calling ; will it not be thought very seasonable to insist vpon the iust excellencie and dignitie of this calling ? can it be thought vnequall , if we take more care then vsuall of freeing it from contempt , which is more then euer ? The faithfull Ministers of Christ can , and doe thinke as basely of themselues as any man can thinke or speake of them : and if they aduance their calling , it is not pride nor pleasure vnto them ; but they are compelled vnto it : as Paul , I was a foole to boast of my selfe , but 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 sense of much loue in forgiuing many sinnes , doth greatly constraine and enforce double thankefulnesse : all which I haue spoken that no man be discouraged ( otherwise then to lead him through his course with constant humilitie ) for his estate past , if for the present he finde a change ; but rather breake forth into the magnifying of that maruelous power of God , and that free grace of his , who is the moouer and perfecter of our whole saluation . The 2. point in this description of the person of Titus , is the title of relation , my sonne according to the common faith : that is , my son , not whom I haue begotten according to the flesh , but to the faith : namely , both to the gift of faith , for Paul was his spirituall father , by whose meanes , and ministerie he was conuerted : as also to the doctrine of faith ; not to beleeue and professe it onely , but also become a teacher of it . Which doctrine is called the common faith , 1. because the matter of it is common to Paul , Titus , and all the elect . 2. the manner of propounding it , in which they did mutually consent ; is common to all beleeuers . 3. in regard of the common obiect ; which is Christ and all his merits , which belong to all the faithfull . 4. in respect of the common profession of it : it beeing the badge of euery Christian. 5. of the common ende of it , which is saluation , the ende of euerie beleeuers faith . Out of this title note two lessons . 1. That Ministers ought to be spirituall fathers to beget children to God. 2. That faith is one and the same in all the elect . Doctr. 1. That Ministers are spirituall Fathers to beget children to God , appeareth in that the Hebrew phrase not onely stileth them by the name of fathers : 1. who indeed are so properly by the way of blood & naturall generation : 2. neither onely those who are in a right descending line , though neuer so far off : 3. neither onely those who adopt others into the roome and place of children : 4. but those also that are in the roome of fathers , either generally , as all superiors , in age , place , or gifts ; or more specially such as by whose counsell , wisedome , tendernes , and care , we are directed as by fathers ; who in these offices and not in themselues ( for sometimes they be inferiours otherwise ) become fathers vnto vs. Thus was Ioseph an inferiour , called a father of Pharaoh : that i● , a counseller : Iob for his tendernes and care , called a father of the poore : Schollers of the Prophets , called sonnes of the Prophets : Elisha saith of Eliah , my father , my father : and Iubal was the father of all that plaie on harpes . But much more properly is the Minister called the father of such as he conuerteth vnto the faith : because they beget men vnto God , as Paul did Onesimus in his bonds : in which regeneration the seede is that heauenly grace whereby a diuine nature is framed : the instrument by which it is conueied , is the word of God in the Ministerie of it . The mother of these children of God is the Church , which conceiueth them in her wombe , which trauelleth of them and bringeth them into this spirituall world , which bringeth them vp in her bosom , and nourisheth them at her brests , first with the milke of the two Testaments , and after with stronger meate till they be strong men in Christ. Obiect . Matth. 23.9 . Call no man father in earth : and God is the onely father of spirits , Hebr. 12.9 . Ans. The place doth not simply and absolutely forbid the calling of any man father , for then had the Apostle sinned in calling himselfe the father of the Corinths , and Timothie and Titus his sonnes : yea the Lord himselfe goeth before vs in example in giuing this title not onely to the fathers of our bodies , but all superiors besides in the first commandement . But the scope of that place is , 1. to condemne the ambitious seeking and boasting in the titles of father , doctor , &c. 2. to teach that no man should depend vpon any other , as the principall efficient cause of his birth , either naturall or spirituall : for God is properly the father of vs all , not according to our spirituall birth onely , but euen our naturall also : for he formeth in the wombe , he bringeth out of the wombe , and in him we liue , and mooue , and haue our beeing : and what Ministers or fathers of our bodies act herein , they doe it as instruments , by whom the Lord worketh . True it is that the Lord hideth his worke by instituting such meanes , as haue in them some shew of inherent power , to produce such effects ; and for their further reuerence ascribeth to these instruments his owne work , and his proper titles of fathers , sauiours ; yet is no man for this to ascribe the principall power of begetting him , whether in the flesh , o● in the faith , to any man , otherwise then as a subordinate meanes vnder God , that the whole praise of the worke , and of our life naturall and spirituall , may be ascribed vnto the God of life , and the spirits of all flesh . Thus we see how Ministers are fathers , and so to be accounted . Vse . 1. No man can be saued in an ordinarie and visible Church , where the Ministerie of the word is setled , but by a second begetting , and birth : for that which is borne of flesh , is flesh : and therefore he must haue another father besides the father of his bodie : for no spirituall father in earth , none in heauen : euery child borne into the world hath a father , although many sonnes of the earth know not their father : examine thy heart , am I born into the Church ? who was my father ? and here what a number of the sonnes of the earth , earthly and base minded men and women , professing themselues to be the sonnes , and daughters of God , know neither father nor mother , besides those of their bodies : and conceiue no more of this heauenly birth then Nicodemus , who although Christ himselfe taught the doctrine of regeneration , yet asked how could those things be : for what is that which is generally taken and rested in as the new birth , and deceiueth the most men and women in the Church ? surely the repressing of wickednes of nature , that it breake not out into excesse of riot : and perhappes not the restraining only , but the reforming of some grosse vice , or vices ; which may be , and generally are , where is no renewing , nor birth into the Church . Iudas so liued as no man could say , blacke was his eie , but yet was a deuil : out of which example we euidently see , that euen the supernaturall decrease , and restraint of vice in the reprobate , is farre from the new birth of the elect . Let him then that would not be deceiued in this waightie matter , looke he be renewed , that he be a new creature , a new man compleat in all his parts : for as the soule is whole in euery part of the bodie , so is the beleeuer renewed in euery part ; that although there be no lust but may assaile him , yet none shall dwell 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 . 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 testimonie to euery one that requireth it : but know the party to be worthy , and one who shall not be found inferiour to the testimonie giuen of him : not because he is a friend or kinsman , or one whom thou wouldst preferre , neither for forme or fashion ; but because herein thou shalt discharge a good dutie in faith to God , and his people . Reasons . 1. Because the iudgement of men in the places of Masters & Fellows of Colledges , are much esteemed and relyed on . 2. it is a matter of much moment , to commend a man to be set ouer a people : for which function the Apostle asketh , who is sufficient ? 3. the setting to a rash hand here , is as the rash laying on of hands ; which sinne the Apostle forbiddeth Timothy , not onely in his owne person , but euen the communication with it in the persons of other men . 4. this rashnesse draweth not onely thy selfe into the sinne of false witnesse bearing , and that against the Church : but also it draweth others into the same , as Patrons , Prelates , beeing the collaters and Instituters to benefices : besides , it is a confirming of the insufficient partie himselfe in his insufficiencie , and a speciall patron of idlenesse ; seeing euery insufficient person by friends or fauour , may procure an ordinary forme ; and be as farre commended as the diligent hand . All these reasons , besides the example of our Apostle , should prouoke our care in this , which is more then a matter of ordinarie fauour : and to imitate the circumspection of the Apostle Iohn in the 12. of his third epistle ; Demetrius hath a good report of all men , and of the truth it selfe ; yea and we our selues beare record , and ye knowe that our record is true . Doctr. 2. All are not naturall sonnes that are so accounted ; many that seeme to be begotten to the faith , are no better then base borne , begotten onely after the flesh as Ismael , and still remaine a strange seede . The Apostle had a cleare eye , who perceiued many false challenges , and vniust claimes to be made to the inheritance by a number who were neuer naturall sonnes , but onely made a flourish , as though they had beene the next heires : and hence euerie where we are taught , that all are not Israel , who are of Israel , and he is not a Iewe , who is one without : and though Ismael seeme a long time to haue the right of the first borne , yet in the ende he is cast out of the house , and prooueth disinherited . Vse . It standeth then all of vs in hand , to looke to our legitimation , least we loose the inheritance . It is not outward shewes that will intitle vs ; he that will be the adopted sonne of God , must be the naturall sonne of his ministers , and such an one as standeth not in the ceremonie , but feeleth in his heart the sinceritie of religion : it is more to be the naturall sonne of the Church , then to come to Church there to heare , pray , and receiue the Sacraments ; it is more then to giue good words to religious persons and exercises , which are good cheape : for a man may performe these outward seruices , and get praise of men , and yet want the praise of God : these things then must be done , but not insisted in , if we would haue God to praise vs. Quest. But what may we doe to get approbation of God ? Ans. Because the Lord who loueth , prayseth also truth in the inward parts , we must beware of guile ; become Nathaniels , men without guilfull spirits , get our hearts circumcised , that we may be Iewes within , and not in the letter onely . Examine then thy spirit into which the eie of flesh cannot pearce ; but that spirit which is all an eie doth discerne , and enquireth whether thy heart be his Temple , in which the Christian sacrifices of prayer and praise be daily kindled . Whether thy soule be his Arke keeping the Tables , and pot of Manna : that is , treasuring the word as a pearle , and thy portion . Whether that pretious Iewel of faith , the cleanser and purifier of it be there ? Whether his feare , that vigilant Centinel of thy soule , cause it to depart from euery euill way ? Whether a good conscience like a Cynthius or monitor , be euer watching thee , and pulling thee by the eare in thy slidings : he looketh how his spirit is entertained , whether fruitfull in his graces , quenched in his motions , or grieued by thy sinnes : he seeth how thy heart affecteth his Ministers , whether thou with Timothie , as a naturall sonne with thy father , seruest in the Gospel . These are things which must commend thee to God , as beeing liuely sparkes of his owne image , farre passing all shewes and semblances , which are but as a painted fire , not any whit warming the heart , but leauing it frozen in the naturall dregges of sinne . Grace , mercie , and peace , from God the Father , and the Lord Iesus Christ our Sauiour . In these words is laid downe the forme of the Apostolicall salutation . Which is a prayer containing two parts : 1. the enumeration of the graces he wisheth for Titus , and these are three , Grace , mercie ▪ peace . 2. the persons of whom he craueth these , who are the first causes of them : and they be , 1. God the Father . 2. the Lord Iesus Christ : further described by his proper office , our Sauiour . In the words , 1. of the meaning , 2. of the doctrine . By grace , is meant the free fauour of God , accepting vs in his Christ , and not any gifts of grace , which are the fruits and effects of it . I call 〈◊〉 a free fauour , because else were it not grace , if it were not freely giuen . By mercie may be meant the former , and that not idly added , because the freedome of this grace might be more liuely expressed , and confirmed ; and yet because mercie hath euer an eye to miserie , I rather vnderstand hereby some fruits of that former grace of God in Christ : such as are remission of sinnes , iustification , sanctification , and life eternall , by which we are freed from all miserie of sinne and punishment , in pa●t here , and in whole hereafter . By peace is meant the effect of this mercie , and that is peace with God through Christ who is our peace : peace with the creatures , and peace with our selues inward and outward : so as in these three tearmes , in this order depending one vpon another , is requested whatsoeuer can make to the accomplishment of happinesse , temporall or eternall . From God our Father ] This title of Father is attributed vnto God , either , 1. essentially , or 2. personally : when essentially , it is taken for the whole Trinitie , as Deut. 32.6 . Doe ye reward him , O foolish people ? is he not your father ? In this sense God is a Father two wayes : 1. generally of all nature , and naturall things , in that he frameth and gouerneth all his creatures , yea , men and angels . Thus he is called the father of spirits , Heb. 12.9 . and thus is Adam called the sonne of God , Luk. 2.38 . and angels the sonnes of God , Iob. 1. and of both may be spoken that of the Prophet , haue we not all one Father ? Mal. 2. 2. More specially by grace , of those who are adopted and renewed by grace : and thus God is properly our father in heauen , and no man is to be called father in earth . Secondly , when God is personally called father , then it is to be taken for the first person : and this title is giuen principally to the first person in Trinitie : 1. because he is the Father of the second person the word , by nature , and by eternall generation . 2. because he is Father to Christ , in respect of his manhood , not as to other men , by nature , or grace of adoption , but by personall vnion : the humane nature subsisting in the person of the word . 3. because from both these followeth , that by Adoption he becommeth the father of all the elect beeing members , and making vp the bodie of Christ. And this is the respect wherein God is tearmed Father in this place , both because it hath relation to the second person here nominated ; as also because in prayer we must repaire to God the Father , in Christ our head and Mediator . And our Lord Iesus Christ ] Christ is Lord in himselfe , as God and Lord ouer all , blessed for euer , both in that he giueth essence , and susteining to all things ; as also possesseth all things ; and ruleth euen the most powerfull and glorious of all creatures , and is called Lord of the Angels ; much more ouer the Deuils themselues . Againe , he is our Lord , 1. as Mediatour , we beeing his inheritance giuen him of his Father . 2. as a Redeemer , purchasing vs beeing captiues , and thralls to Satan . 3. as a head of his Church , quickning and gouerning the whole bodie of it , whether militant or triumphant . 4. in regard of his power and dominion : for to him all power is committed in heauen and in earth , who hath put all things vnder his feete ; in him we hold all things , as in capite , and to him we owe all homage and subiection in all obedience , both actiue , and passiue . Quest. But how can Christ be a Lord , seeing he is euery where called a seruant ? Ans. Christ considered in the office of Mediatourship , is after a speciall manner a seruant of his Father : and so his Father calleth him , for my seruant Dauids sake : and , Behold my seruant : because he faithfully serued him in the worke of redemption , in that he was made man , came into the world , fulfilled the law , prayed vnto his Father , and was made obedient euen to the death : yet all the while of his seruice , he remained a Lord in himselfe , and by his seruice became the Lord of his Church , & redeemed ones , in a speciall manner . Our Sauiour . ] There is no other name giuen but this . Obiect . The Father and the holy Ghost saue also . Answ. Although all outward workes of the Trinitie , which make for our comfort and saluation , are vndeuided , as beeing one , and coworking ; yet in performing them , we must obserue an order among them : the Father is the fountaine from whom , the Sonne for whom as a meritorious cause , the holy Ghost by whom we communicate of all blessings : so all three saue , but the Father by sending the Sonne , the Sonne by paying the ransome , the holy Ghost by applying it : so all create , redeeme , sanctifie : yet obseruing this order and manner of working ; when the workes are more personally attributed vnto them , creation is ascribed to the Father , not excluding the sonne , and holy Ghost , redemption to the Sonne , and sanctification to the holy Ghost . Which order is rather here to be obserued , because our Apostle expresseth it in his prayer for these graces , when he craueth them both from the Father and the Sonne , not excluding the holy Ghost : whereby we are taught , how to direct our suits also , namely , that the Father , by the Spirit , through his Sonne our Lord Iesus Christ would enrich vs with grace , and the fruits of it . Obiect . But there are other sauiours ; as Ioshua , and other Iudges , and Kings : yea , Prophets , and Ministers , are called sauiours . Ans. 1. These all were men , and as men saued ▪ But of Christ it is said , Behold our God , he shall saue vs. 2. Some of them , as Iudges , were typicall sauiours , sauing , 1. the bodies , 2. of one people the Iewes , 3. from temporall death and oppression ; but Christ saueth the bodies and soules of all beleeuing Iewes , and Gentiles , from hell and condemnation . 3. Others , as Prophets , and Ministers , are onely ministeriall and instrumentall sauiours , not properly : onely for sundrie causes the worke of the efficient , is ascribed to the instrument , whom the Lord vseth in publishing this saluation : but Christ alone saueth by meriting and paying the price , and bringing home to the heart this redemption . Obiect . But we haue yet sinne in vs , and therefore are not saued from it . Answ. We are saued euen for the present , from the wrath and poyson of it in part , & for euer from the damnation of it , so as the strength of it is gone . This is the meaning of this salutation , which beeing a prayer , sheweth vs , both of what kinde our salutations ought to be , in which we would testifie our loue , to whom we write , namely , to wish them the best blessings : as also in what manner ; not sending formall salutations without feeling , abstracting curtesie from conscience : but they must proceede from a religious and reuerent affection of the heart : for euery prayer ought to come from the heart , and as hauing God himselfe a witnes of the truth of the spirit in such wishes ; as Rom. 1.9 . and Phil. 1.8.9 . Now the principall lessons in this prayer are two : 1. That the free and euerlasting grace of God in Christ , is the foundation of all blessings spirituall and temporall . 2. Peace is the fruite of the grace and mercie of God. Doctr. 1. The grace of God is the whole sufficiencie of his people : the first , middle , and last cause of euery good thing , conuaied vnto them or issuing from them : not once did the Lord enforce this point vpon his owne people , teaching them by things temporall , their spirituall estate and condition : Deut. 7.7 . The Lord set his loue vpon you , and chose you , not because you were moe in number , for you were the fewest , but because he loued you : & , cap. 9.4.6 . Say not in thine heart , because of my righteousnes , the Lord hath giuen me this good land : for thou art a stiffnecked people : and were they not yet further off from meriting and procuring to themselues spirituall blessings , and that heauenly Canaan , and euerlasting rest prepared for the people of God ? and if we consider our condition , before this grace be reueiled and shine vpon vs , are not we in our blood , when the Lord first couereth vs with his skirts ? and no eie but his pitieth vs : he calleth vs with Adam out of our thickets , when we runne from him , and are hiding our selues , then finding vs , when we would not be found . Vse . 1. To confute the Popish doctrine , which depresseth this grace of God , and endureth not that the castle of a mans saluation should be altogether founded without himselfe , or builded without his owne strength : while it teacheth , that there are some meritorious works , which serue to prepare men to their iustification : and that there is a cooperation of mans will with Gods grace in the first act of conuersion : a doctrine full of pride , and vanitie ; as though the Lord did not first by setting his loue vpon vs , make vs louely , rather then finde vs so . Besides , if our iustification & saluation were partly by grace , & partly by our own dispositions & preparations ; grace were not euery way grace , & consequently no grace at all . The Prophet Hosee sheweth the nearest reason that we can reach vnto of this grace of God ; I will loue them freely : but wherfore ? not for any disposition or desert in them , but because my wrath is turned away . If we be about the doing of any good , it is not I , saith Paul , but the grace of God in me , that doth it : for as it was in the building of the second Temple , Zerubbabel who represented Christ , must lay the highest stone of the building , notwithstanding the high mountaines , that is , the strong opposition of the enemies : and this he must doe , not by armie or strength , but by his spirit : so in this liuing Temple ( which we are ) the Lord himselfe both foundeth the lowest , and laieth the higest stone , not by our arme or strength ; nay we rather haue mountaines of impediments to hinder this greate worke , and our selues are the greatest enemies to our owne building ; but by the power of his spirit , which maketh all plaine before him . Yea further , whereas the abstaining from the least euill , is good , though the least good ; euen this is denied to our power , and laid out of our owne reach , and must be giuen vs from the father of lights . Let the Papists therefore sacrifice to their owne nets , and burne incense to their yarne , as though their owne hand had made them rich , and their owne arme happie : but let vs labour to see , 1. how woefull creatures we are by nature , and be ashamed of our selues , and sinnes : 2. flie to this infinite grace and mercie , which is the liuing fountaine of our welfare : 3. returne the praise and honour of all our good , to the right author of it : which is the right vse and end of all the doctrine of free election , iustification , vocation , and saluation : all which are noted by Paul , to tend to the praise of the glorie of his grace ; yea and of all the Gospel , which is to stop euery mouth , and cause all that would finde saluation and happines , to seeke , and finde it onely in God , and the riches of his grace . Vse . 2. This free grace beeing the fountaine of all blessing , it behooueth euery man to seeke it in the first place for himselfe , and others to whom he wisheth any good : get grace for thy selfe or another , thou hast gotten peace : a lesson obserued of few Husbands , Fathers , Masters , who whilest they beate their heads till thy quickly become hoarie with cares for the purchasing of outward things for themselues , and theirs , scarce dreame of the best blessings , and of purchasing ( by laying hold of the couenant for themselues and theirs ) the grace of God in Christ , which is the portion of verie few . Many say , who will shew vs any good , and can reioyce when their corne , and wine , and oile is encreased : but to say , Lord lift thou vpon vs the light of thy countenance , is the voice of the smallest number . Thus it is too plaine that the spirit of prayer and supplication hath no delight in the most ; who can heartily pray for daily bread , for health , for wealth in the want of them ; but neglect the fountaine which is Gods grace , and mercie in Christ : and no otherwise doe they craue for others , then they haue done for themselues : in these distempered prayers resembling sicke persons , both in that they haue more sence and griefe for the fits of their sicknesse , then for the cause : as also that they most desire that which standeth with the feeding of the vicious humor , which should rather be purged and expelled . The spirit of God is the spirit of wisedom , and directeth to a more compendious way of preuailing with God ; and so teacheth vs to aske , as that we obtaine farre more then we haue asked , or that which is farre better . Doctr. Onely they that are by grace and mercie accepted of God , haue their portion in this peace here mentioned . Reas. 1. Peace , that is , all kinde of prosperitie is promised onely to the godly , Psal. 1. they shall prosper in euerie thing : and the Apostle pronounceth it , onely vpon the Israel of God. 2. it is accordingly bestowed vpon those onely , that are iustified by faith , Rom. 5.1 . seeing they onely haue peace with God , which is the principall part of it . 3. to shewe it to be a fruit of Gods grace , sundrie phrases in Scripture might he alleadged , as that it is called the peace of God , Philip. 4.7 . and that God is called the God of peace , 1. Thess. 5.23 . as also that difference which is worthie to be obserued , betweene the salutations of the old and new testament . In the old Testament , grace and peace are neuer ioyned : the ordinarie forme of salutation was , Peace be with thee , peace be to this house , goe in peace : but the Apostles after the mysterie of redemption was reuealed and perfected , before the ordinarie salutation , prefixe this word , Grace , or mercie , or both ; that as they are neuer ioyned in the old Testament , so are they neuer separated in the new , to shewe that we cannot looke to haue one of them alone , or separate them , no more then we can safely sunder the branch from the roote , or the streame from the fountaine . Vse . 1. Here is an other motiue to stirre vp euery man to seeke to partake in this grace , euen as he desireth sound and setled peace . Who is the man that desireth to see peace and good daies here vpon earth among men ? let him lay the foundation of it aboue with God. Wouldest thou not offend men , nor that men should offend thee ? be carefull that thou offendest not God. Wouldest thou be at peace with the creatures , and haue a league stricken with the stone in the wall , and beast of the field ? the way is , by beeing at one with their Creator , whose hoasts they are : then shalt thou walke safely vpon the lyon , & tread the basilisk vnder thy feete : wouldest thou find inward peace in thine owne heart & conscience to stablish thee in thy combat against terrors of sinne , and temptations of Satan ? thou must serue vnder the Prince of peace , and become a subiect vnder him ; who will possesse thee with such peace , as shall make thee in mourning and suffering persecution for righteousnesse reioyce , not onely in the promise , but in thy possession of a present happinesse : wouldest thou haue all enmitie subdued vnder thee , and thine enemies become friendly ? then let thy wayes please the Lord. In a word , wouldest thou enioy all prosperitie ? acquaint thy selfe with God , make peace , and thou shalt haue prosperitie : become a child of the Church , for much peace shall be to her children . Humble thy selfe , sue for mercie , else thou shalt neuer see peace , and the rather , because desperate sinners haue neither peace with God , nor themselues : secure sinners haue peace with themselues , but not with God ; onely repentant sinners , who in hungring haue obtained mercie , are at peace both with God and themselues . Vse . 2. If peace be the daughter of Grace and mercie , then is there no peace to the wicked man , because he hath no assurance , no feeling , no not so much as a true desire of this grace and mercie : necessarily therefore doe they want , 1. grace with God : for they are as tenants that liue out of the fauour of their landlord . 2. Peace with their owne consciences , for howsoeuer they may slumber for a time ; or be benummed , and past feeling , or feared and cauterized as by an hote iron : yet if God touch them neuer so little their conscience is like a wild beast hastily wakened , which hauing laide couchant a long time at the doore , is now gotten in vpon them , and readie to pull out the throat of their soules , as restles as Cains , or Iudas , forcing them to flie when none persues them . 3. not with the creatures , who are all armed against him , who by sinne taketh vp armes against their creator . Obiect . But none haue more peace then the wicked man , he prospereth in the world , all things goe with him according to his hearts wish . Isaac goeth to slaughter , while Ismael sitteth secure at home . Iacob keepeth sheepe , while Esau hunteth and taketh his pleasure : none of all Iosephs brethren are sold and bought , cast into the pit , and prison , but himselfe : how is it that euen the godly haue almost slipt and fallen at the wicked mans prosperitie , if he haue no peace ? Ans. They haue indeede a kinde of peace , but 1. it beeing all outward , not inward , nor grounded on peace with God , nay abstracted from it ; let it seeme neuer so faire and flourishing , yet is it deceitfull , vnsound , and vanishing : Iob compareth it to a dreame , and affirmeth that the wickeds ioy is but for a moment : so as let his excellency mount vp to heauen , and his head touch the clouds , yet shal he perish for euer like his dongue : elsewhere the Holy Ghost compareth it to the crackling of thornes vnder a pot , which make a faire blaze , and a great noise for the time , but all is done almost as soone as kindled : it deceiueth them when they most leane vnto it , the Lord snatcheth it from them , or them from it suddenly , which maketh the Prophet say , that the Lord will make their sunne goe downe at noone day : as Baltazar sunke downe at his banquet , Dan. 4.2 . As it is vncertaine , so is it vnsound while it lasteth , beeing a reioycing in the face , not in the heart , like that of the theife who laugheth on the ladder : euen in their laughter their heart is heauie , and of all their reioysing , a man may say as Salomon of laughter , separated from the feare and grace of God , I said thou art madnes , and the ende of it is heauines . 3. That their reioycing hath such a suddaine ende , is a miserie ; but to be waited on with such a wofull ende , is fulnesse of their woe : for according to that of the Prophet , not only while they seeme to be blessed , the Lord curseth their blessings , but in the ende he taketh them in fetters , who haue so long walked on snares , Iob. 17. and bindeth them vnder that euerlasting curse : the way seemed right vnto them , but the issues thereof are death . Stolen waters were sweete , but now they know that the dead were there : all this while their prosperitie deserued nothing lesse , then the name of peace : it was rather a truce for a time , which once expired , the Lord is vp in a●mes , for further reuenge against them . Let vs therefore say with Iob , Let the counsels of the wicked be farre from me : of whome , some are neuer so quiet , as when their sinnes crie loudest for vengeance : others extoll the peace and prosperitie of that people , that haue no means of grace and mercie : some shamelesly say , the world was better when we had none of all this preaching , but there was more peace : others are secure in a peace which hath beginning in the flesh , and ariseth from the sudden feeling of some worldly delight . But let vs onely affect that peace , which is an effect of Gods mercie in Christ , which ariseth from sorrowe for sinne , and which is a fruit of righteousnesse : for so it shall come to passe , that when the wickeds owne counsell casteth him downe , we shall be able to say , There , there are they fallen , but we stand vp , because their peace was in the face , ours rooted in the heart : theirs was an heritage hastily gotten , and suddenly forgone and forgotten , but our peace and ioy , shall none be able euer to take away . Verse . 5. For this cause left I thee in Creta , that thou shouldest continew to redresse the things that remaine , and shouldest ordaine elders in euery citie , as I appointed thee . Now we come to the second part of this Epistle , which containeth the narration , and the subiect matter of it . Wherein partly to authorize Titus , and partly to encourage him : 1. the Apostle maketh a declaration of the place and dutie to which Titus was destinated , and vnto which he was incited , from the finall cause [ beeing therefore left in Creta . ] 2. he giueth him direction , how to carrie himselfe in it . The dutie enioyned Titus , is twofold . 1. Generall , to correct things that remaine . 2. Speciall , to ordaine elders , that is , to institute Ministers , and Pastors , and that in euery Citie : that is , where there was a bodie of people to set them ouer . The direction is also twofold . 1. more generall , As I commanded thee . 2. more speciall , If any be vnreprooueable , &c. Before we come to speake of the 2. branches of Titus his dutie ; we are to consider the entrance thereto , in these words , For this cause I left thee in Creta : which words offer vnto vs some worthy considerations . 1. Note . That the Apostle himselfe continued not long in Creta after there appeared an outward face of a Church , but went elsewhere to gather men to the faith ; wherein his faithfulnesse appeared , in the diligent performance of his owne administration : for the office of the Apostle was to plant Churches , and to leaue them to others to water : to found the house of God , as master builders , but other labourers must build it vp : to trauell in birth till the Churches of God were formed , but left them to others to bring vp ; to make Disciples , but others must confirme them . Which lets vs see the difference betweene the Apostle , and the Pastor . The former is as the Lords leiftenant to set Christ in the possession of his kingdome ; the latter is as a deputie to keepe him in possession . The Apostle gathereth a flocke of the wild beasts of the forrest , the Pastor must staie to feed , and attend vpon that flocke : the Apostle must change his place vpon immediate commandement ; the Pastor may not : for he must be readie at all assaies to feed the flocke depending vpon him , 1. Pet. 5. he must alwaies present himselfe as a patterne and example vnto it , 1. Tim. 4.12 . except we will say that the ordinarie Ministerie of the Gospel , is not as straitly bound to dutie , as the ordinarie Minister of the law : for the Priests must alwaies be readie in the Temple to answer all doubts , as Ely , 1. Sam. 1.9 . to keepe in the holy fire , and lights ; to receiue all sacrifices and oblations , to renew the bread before the Lord : yea and for this end was that institution , that the Priests might not dwell farre from the Temple , but their houses were builded close to it , according to the patterne of Dauid , 1. Chro. 28.13 . Yet so , as by the Churches call , a Pastor whose gifts are found fit for such a purpose , may be sent from his place ( if in the interim it be sufficiently prouided for ) either to gather a Church , or reduce such as haue gone astraie . See 2. Chron. 17.7.9 . 2. Note . That Paul departing from Creta , leaueth them not at sixe & seauens , neither neglecteth the busines , and worke he had in his hands ; but leaueth Titus to perfect that which he had begunne . Herein teaching vs , that euery man whome the Lord hath called to doe good in his Church , and whose conscience stirreth vp his care ; must finde in himselfe this holy desire , that the Lords plow be euer followed : his building euer reared : his worke euer furthered by all , but especially so farre as lyeth in his power by his owne meanes ; and that both in the places abroad , as also where he liueth . Paul careth not onely for the Churches where he becommeth , but where he hath beene ; and this was the ground why he left Timothie at Ephesus , 1. Tim. 1.3 . and Titus here at Creta , vpon which occasion he wrote both these Epistles . So should euery man in his place , whom God honoureth to be the beginning of any good thing imitate that worthy Nehemiah in his care , Remēber me , O God , & blot not out my kindnes : that is , suffer not thy worship restored by my meanes in Ierusalem to be defaced , and much lesse abolished . In like manner , if a man be called from his place , so as he must leaue it to another , his care must be , that it be furnished with a fit man. Eliah when he was to be taken vp , walking with Elisha , whom he knew was to be his successor , by prayer obtained for him an hard request ; namely , the doubling of his owne spirit vpon him . Memorable is the speach and practise of Moses , who when the Lord had bid him goe vp into the Mount , and see the land , and then die : he neglecteth himselfe , and forgetteth after a sort , his owne present death , and breaketh out into prayer for the people : O Lord God of spirits , appoint a man ouer the congregation : 1. that he may be instructed to go in and out : 2. least this people be as sheepe without a shepheard : Neither would Christ himselfe the mirrour of grace , ascend vp into heauen , before he had appointed furnished men for the building vp of his bodie : his earnest charge to Peter , and in him to all the Disciples , and their successours , that if euer they lou●d him , they would feed his sheepe , sheweth the care of this great shepheard of our soules . Men need not be prouoked to prouide for their children , while yet they are with them , that it may be well with them after their departure : and should not spirituall fathers doe the like for their children , to whom they are tyed by a strayter bond . Fearefully sinne they against this example , who while they craple and couple liuings together , that they may fill their owne bellies , and haue there portion in the fleece and fat , neither staie themselues , to teach as they ought , nor yet leaue any Titus behind them ( of whose sufficiencie we heard before ) to redresse things that remaine : but offer the sheepe of Christ to the wolfe , and sell soules for peeces of siluer , and morsells of bread . The men of God were wont to extend their care for Gods people ( with neglect of themselues ) euen to the time of their departure ; yea and after , although they might seeme to be loosed by remoouall , or at least by death : but these feele no waight of such an heauie burthen , which presseth them euen for the present . 3. Note . That the Apostle thus sending Titus , he will haue him consider the end of his calling and placing , both to prouoke himselfe to diligence , as also to obtaine for him more libertie , and authoritie in that Church where he had left him : and it was no more then needed , for to goe about to innouate and reforme a whole Iland , hauing an hundreth cities in it , and bring new offices and officers among them ; might both exasperate the one , and altogether discourage the other , & to both seeme a thankles busines . But now if Titus shall thinke with himselfe , This is the end of my calling , wherein God requireth my faithfulnes : and if the Cretians shall conceiue within themselues : for this end was Titus placed amongest vs ; both to settle things that are wanting , and to reforme things that are amisse : this consideration could not but mooue and perswade both of them to a mutuall , and comfortable consent in the busines of Christ , and a louing entertainment one of the other . Which teacheth , that that man who would Christianly , and comfortably carrie himselfe through any calling , must euer haue the end of it in his eye . The Magistrate must set before ●is eie , that he is the Minister of God for mens wealth , and that therefore he must not carrie the sword for naught ; but necessitie lyeth vpon him to execute the iudgements of God. The Minister must propound before him his end , which is the gathering together of the Saints ; hence a necessitie is imposed vpon him , and wo to him that not ayming at this end , preacheth not the Gospel . The priuate man must set before him the publike and common good , and in his whole course aime at that . The efficacie of which argument is such , as that the Lord himselfe most vsually vrgeth it in stirring vp men , to the right receiuing and vse both of spirituall blessings , as also the holy fruition of temporall mercies . How doth the Lord vrge his people to the pure vse of his holy ordinance of marriage , otherwise then from the three ends of it . 1. in that thence they must expect an holy seed : 2. for auoyding of fornication : 3. from the comfort of a fit helpe , and a comfortable companion , Mal. 2.14 . compared with 1. Cor. 7.2 . and Gen. 2.18 . So as looke what Mordecai said of Hesters aduancement , Who can tell whether thou art come to the kingdome for this time ? let euery man say of his owne gifts : why hath God giuen me learning , wealth , aduancement ; surely for some good ende in the Church or common wealth : and how dangerous a thing is it to peruert Gods ende in giuing his gifts ? And further from hence , let him that would take a compendious way , to entertaine the Ministerie , alwaies behold with one eie , the end of it : for otherwise it will often seeme harsh , and intolerable : flesh willingly abideth not the handling of the Minister : oh no , meddle not with mine eies , my deere and tender sinnes : the bodie abideth not the pulling out of eies , or cutting off of hands and feete : so as let the Minister come to saw or feare a desperate member , there is such reluctation and opposition , as maketh a whole parish too little for the Minister and people . The cause of all this is , they consider not this end of the Ministerie . If they could thus reason ; for this end is this man set here , to be the watchman ouer the house of Israel , to sound a trumpet against the sinnes of Iudah , to redresse our disorder , to plant Gods graces amongst vs , to beate downe sinne , superstition , ignorance , profanesse ; then should we not here such gracelesse speaches , as Corah and his companie vtter against Moses the man of God ; Who made him a controller ? he is very busie to meddle with such and such things , which concerne him not ; come let vs smite him with the tongue : and much a doe is there to keepe Zidkiahs fist from Michaes face . Whereas if they could thinke them the Ministers of God for their wealth , ( as the Apostle speaketh of the Magistrate ) or if they could conceiue them to haue the watch of their soules committed vnto them : either of these arguments ▪ by the iudgement of the spirit of God , would be strong inough , to enforce reuerence vnto their persons , and obedience vnto their doctrine . Now to the dutie and office of Titus : the Apostle reduceth all his labour to two heads . 1. the reforming of things that remaine . 2. the appointing of elders in euery citie . In the order of which precepts , the Apostle sheweth , that the way to plant Gods ordinances , is first to redresse and remooue such disorders as make most opposition : for Dagon and the Arke will not stand together , but one will fall downe on his face . As it is in the naturall bodie , so is it in the Ecclesiasticall , if there be a predominancie of some peccant humour , that must necessarily be first purged out , before any meanes can be to purpose vsed to breed good blood and humours . Neuer did any of the kings of Iudah any great matter for the establishing of true religion , till they had rooted out Idolatrie , and broken downe the altars and groues of their Idols : Asa tooke a right course , to bring the holy vessels , and things dedicated to the Lords house into the temple ; when he broke his fathers idols , tooke away the Sodomites , put downe his mother Maacha from her regencie for her idols , and burnt them by the brooke Kidron . See the like in Hezekiah , 2. Chron. 31. who gathered all Israel to breake downe altars , cut down groues , cast downe the high places ; and then made the diuisions of the Priests and Leuites , according to their ministerie in the Temple . Of Iosiah , see c. 34.1 . ad 8. Yea , Iesus Christ the wisdome of his father , could not , nor did establish any thing vntill in his first sermon he had reformed the grosse expositions , and Pharisaicall glosses , whereby they had corrupted the law : teaching the same truth with our Apostle , that the redressing of disorders is but a way and meanes of planting the Lords ordinances . Vse . We pray that Gods kingdome may come euerie where , and that the Lords ordinances onely may take place in his Church ; now that this may be effected , we must also pray , that he would ouerthrowe the man of sinne , and disperse the mists of darkenes in all countryes , which trouble the shining brightnesse of the Gospel : that the whole bondwoman may be cast out , which standeth against the right of the right heire ; that the head and tayle of Antichrist may be cut off , and that no stumpe of Dagon may remaine to keepe out the institutions of Iesus Christ. For the former of these two : It will first be asked , what power Titus had to controle disorders in this Iland ; and if he had any , whether it did not derogate from the power of the ciuill Magistrates ? Ans. Titus had a ministeriall power , which no more derogated from the soueraigne power of the Magistrate ; then if the Gospel were now established in it againe , would it weaken the power of the Venetians , in whose hands now it is : nor no more then the power of the Gospel , doth weaken the states and scepters of Christian Princes , which indeede are stablished by Christs scepter . The reason is , because the power of the word and sword of the magistrate and Minister , are of a diuerse nature : for although both of them haue their power from God ; and one generall scope , which is the good of men ; yet in them is it farre different . 1. In their obiect . The one hath power ouer all men , and all the things of men . The other hath power ouer all men , but onely in the things of God. The one bindeth the outward man , his bodie , goods , life , conuersation : the other the inward man , his soule , conscience , and spirit , of which God onely is the Lord : the one ordereth causes Ecclesiastiacall according to the w●●d , the other onely may execute them . 2. In their manner of commanding . The ciuill power may command obedience to it selfe in it owne name , as hauing vnder God , the power in himselfe : but the ecclesiasticall or ministeriall power , is not in the person of the Minister , but in Christ , neither can he command obedience to himselfe , but vnto Christ , nor come in his owne name , but in Christs : as being ( not his Leiftenant as the Magistrate , nor his vicar , for as he is Mediator he hath not any , but ) his Minister only . 2. the ciuill power may absolutely compell the outward man , but the ministeriall can onely perswade and exhort . 3. In their meanes of enforcing . The ciuill hath the vse of the sword , to arrest , imprison , make warre , execute the sentence of death vpon malefactors : the ministeriall can only either by admonition cure , or excommunication cast out the obstinate offenders , and esteeme them as Publicans and heathens . The weapons of this warfare are spirituall , as doctrine , exhortation , admonition , reproofe , good life , &c. This latter then while Titus exercised , he encroached not vpon the ciuill Magistrates power , nor weakened , but strengthened it . Christ himselfe although the rightful King of the Iewes , would not so much as devide an inheritance ; but subiected himselfe to all tributes , and hard sentences ; and yet all his life and death was nothing else , but the establishing of his owne scepter : one of these powers is the ornament , and muniment of the other : and therefore let none commit Moses and Aaron together , but esteeme it as a sweet vnion when Dauid and God consult together : Iehoiadab and Ioash ; and when Iosiah standeth with Huldas the Prophetesse : and for a man to oppose the ordinances of Christ , with this humane ordinance , is to set the bodie and soule together by the eares . Not therefore the faithfull Ministers of Christ , but such as stand with the beast and his ordinances , and with the Antichrist of Rome , are enemies vnto magistracie , and weakeners of the power of Princes , while they teach , that all Ecclesiasticall persons are to be exempted from the ciuill power ; while they binde their hands , in freeing their subiects from all obedience , euen in ciuill commands , and while they highly dishonour them , in giuing the Pope a power ouer them , to set them vp , and depose them at his pleasure , and that in thei● owne dominions , where they are onely vnder God. And here first may be noted , that after the Apostle had taken great paines in the planting of this Church of Creta : yet were many things wanting and defectiue still : for Titus is left behind him , to redresse things defectiue , which must not be conceiued , as that the Apostles either thorough ignorance , forgetfulnes , or carelesnesse , omitted any thing ; but because they were cast into straights of time , and could not euery where finish euery thing , at least effectually and executionally , but onely by way of direction . Which is a ground of sundrie considerations : First , it noteth what was the speciall worke of an Euangelist ; namely , that beeing the companions of the Apostles , they were to bring on the work of the Lord to perfectiō , both by establishing that foundation they had laid , & building on further by their direction , where they left off . The office was middle betweene the Apostle and the Pastor , the calling was immediate from the Apostles , as the Apostles was immediate frō Christ. Where by the name Euangelists , are not meant those , who in a straighter sense are so called , as whose helpe the Lord vsed , to write the historie of Christ , and beginnings of Christian religion ; two of which were Apostles , and other two their companions , as Marke , and Luke : but those whom we call vice-apostles , or pastors fore-runners , who were in preaching the Gospel , planting the ministerie , and administration of holy things , to be ( as hands and feete ) wholly at the Apostles appointment , to call and recall , whether and when they would : such as Timothie , Titus , Marke , Tychichus , seruing now in one Church , now in an other , as the Apostles pleased to vse them ; whose office because their calling was from the Apostles , and their worke seruing the founding and rearing of the first Christian Churches , and that by the direction of the Apostles , must needs also cease with the Apostles . Secondly , notwithstanding many defects and wants in this Church , and those great ones , and that in constitution , for we see their cities were destitute of elders , and Church gouernours : yet was it neither neglected by Paul , nor separated from by Titus , as a cage of vncleane birds : teaching vs , not presently to condemne , a number and societie of men ( much lesse of Churches ) for want of some lawes , or gouernment ( for no Church is not wanting in some ) if they ioyne together in the profession of truth of doctrine , and worship : for so many of the Churches , planted by the Apostles themselues , might haue beene refused for wanting some officers for a time , although they were after supplied . How much better were it that the spirit of meekenes should lead into a patient expectation , when God will further beautifie his Sion , to make her become the praise of the world ; then that the spirit of pride should hurrie vs into a rash and peremptorie sentence against euen whole Churches ? Did not Paul when the Church of Galatia had reuolted from the Doctrine of free iustification by Christ , yet call and account it a Church still ? Let them shew any of our errors of this nature . Obiect . But those Churches , and this in Creta was in constituting ; but yours after a long time by publike lawes , and common consent , haue refused the lawes of Christ , and that after you haue beene conuinced not to be the Church of Christ. Ans. But where is this sufficient conuiction ? If it be said in their bookes ; the truth is , although they haue pointed vs to some wants , yet none of them haue sufficiently concluded vs no Church at all : and suppose our case were altogether as ill as they would make it , who are they that they should giue vs a bill of diuorcement ? If a priuate man erre and offend , must he not first be admonished , and then censured , and iudged ? but by whom ? by priuate men ? no , but by the Church : and shall not a whole Church , or many Churches challenge the same forme of proceeding ? and therefore seeing this is not done by our neighbour reformed Churches , which no doubt are the true Churches of God : wee remaine , and shall truely retaine the name of the Church , and people of God ; and leaue them to the reforming of their error , both in the matter of their plea , as also in the manner of their proceeding . Thirdly , we learne hence , that no Church is hastily brought to any perfection . The Apostles themselues the master builders , with much wisdome , and labour , and often in long time , made not such proceedings ; but that , had they not prouided labourers to follow them with a diligent hand , all had beene lost . Much a doe had they to lay the foundation , and prepare matter for the building : and yet this they did , by conuerting men to the faith , and baptizing them : but after this to ioyne them into a publike profession of the faith , and constitute visible faces of Churches among them , required more helpe and labour , and for most part was left to the Euangelists . So as the building of Gods house , is not vnlike to the finishing of other great buildings : with what labour are stones digged out of the earth ? with what difficultie depart they from their naturall roughnes ? what sweate , and strength is spent ere the Mason can smothe them ? as it is also with the timber : and yet after all this , they lie a long time here and there scattered a sunder , and make no house , till by the skill of some cunning builder they be aptly laid , and fastened together in their frame : So euery mans heart in the naturall roughnes of it , is as hard as a stone ; his will and affections like the crabbed and knottie okes , invincibly resisting all the paines of Gods masons , and carpenters , till the finger of God in the Ministerie come , & make plaine , and smoothe way , working in their conuersion . And yet many conuerts ( although they belong to the Catholike Church ) make not a particular visible Church , till they ioyne in some publike seruice , and worship of God , according to the lawes , and orders appointed by himselfe . 2. Besides this inward ineptitude and resistance , neuer had any building ( except Babels towers , which had Gods owne hand from heauen against them ) such outward opposites against it , as this hath : here is Satan , and all the gates of hell : here is Sanballat , and Tobiah , Simon Magus , and Amaziah : here are false Christs , false Apostles , Heretikes , Tyrants , all standing against Christ , and making warre against his bodie . In all which regards , if Salomon in the daies of peace without all opposition , hauing an hundreth , and three and fiftie thousand and sixe hundred workmen , cannot vnder seauen yeares finish the materiall Temple : how hardly ( thinke we ) must this spirituall house , standing of liuing stones , goe vp ? how slowly is it reared , hauing more enemies ( and those no weake ones ) then Salomon had workmen : euen as many as there be naturall men in the earth , vnmortified lusts in men , or deuils in hell ; all of them with all their power , resisting the proceedings of the Church , and Gospel . Vse . 1. This doctrine lets vs see , what great things God hath done for such a people , as among whom he hath planted h●s ordinances : many strong holds , and oppositions hath he brought down , many enemies hath he subdued , many engins of Satan and his instruments hath he broken , before he could settle his glorie , and cause it to dwell among his people . For as it was at the first breaking out of this light to the world by Christs owne preaching , neuer was the world on such a fire , neuer was any age so fruitfull in tyrannie , and heresie : so hath it beene proportionally euer since , in the seuerall parts of the world , where this grace hath appeared . Witnesse in these parts of Europe the stirres , and tumults in all the countries against the light restored by Luther : witnes also the fires , and flames consuming the bodies of Gods seruants in our own countrie , in and since the daies of King Henrie the 8. of worthy memorie : that had it not bin the truth of God , it could neuer haue come to this where we see it : for which mercie all the land should be mooued to much thankfulnes . Vse . 2. Let euery man hence be mooued to helpe forward , and lend a hand to the beautifying and perfecting of this spouse of Christ ; that as it were by many hands , this difficult worke may become the lighter . Among the Iewes euery man brought somewhat to the Tabernacle , and so it was reared , some more , some lesse , but euery man something : so let the Magistrate bring his authoritie , and countenance : the Minister pure doctrine and holy life to the building of the Church : the rich their riches to the honour of God ; the poore good affections ▪ and all heartie praiers , that we may once see Sion in her perfect beautie . Thus euen very meane men shall be honoured so highly as they shall become assistants to the Ruler of the whole earth ; as some so vnderstand the place of Iehoshuah , and Zerubbabel . Vse . 3. A ground of moderation , to beare so farre as good conscience , and a mans calling wil permit , the imperfections of any Church : and in the wants of it , carrie our selues as peaceably as may make to the honour of the God of peace ; and the manifestation of our selues the sonnes of peace , as well knowing , 1. that it is not to be expected of any Church militant vpon earth to be vnblemished , which is a prerogatiue of Christs glorious bodie in heauen : 2. by peace small things thriue , and arise to their greatnes : euen smoaking flaxe cherished , groweth to a flame : 3. that contention and division hindreth and ouerturneth those good things which haue gone forward but slowly when they went fastest . Yet so , as according to the extent of our callings , we ayme and labour for the pure and perfect estate of the Church . For it was a wicked speach condemned by the Prophet , to say , It is not yet time to build vp the house of the Lord : & therefore content our selues to dwell in seiled houses , and sleepe in sound skins , although the Lords house lie wast . And hereupon , that the Church afore time hath a long time beene wanting in many things tending to the perfection of it ; to ground a perpetuall imperfection , is a peece of Satans sophistrie : and argueth the want of that most dutifull affection of children toward such a mother , pleading rather for her blackenes then beautie , and not reioysing to see this spouse bedecked with all her ornaments . The second point in this first dutie of Titus , is gathered out of the word translated , to redresse : but properly signifieth a continuall and instant straightning of things which grow crooked in the Church . Whence we learne , that there is a continuall bending , and inclining of good ordinances in the Church , euen in their best estate . After that sinne got once into Paradise , and tooke the hold of our first parents innocent hearts , not the best ordinances that euer the Lord instituted , could so fence themselues , as to keepe it from them : how soone after had all flesh corrupted their waies ? how were his lawes ingrauen in the tables of mens hearts so forgotten , as he must be forced to write them in tables of stone ? after that , how was that law written by his owne fingers , generally corrupted , and violated ? as appeareth by Christs reformation of them : how his own politie was violenced of Priest and people , all the Prophets as with one voice and mouth complaine : how al the ordinances of the new Testament were soone ouerturned , and by degrees cleane shaken out of the Church by the rising and grouth of Antichrist , who euen in the Apostles daies began to worke ; appeareth in the historie of the Church . Hereunto adde the readines of the malicious man to sowe tares ; the vnwillingnes of the flesh to endure the Lords yoke ; the busines , and curiositie of mans wit and fleshly wisedome , which will be adding , detracting , or deprauing his institutions by a restles turkising of them : the state of the Church militant , now here now there , exercised with continuall vicissitudes , and changes ( as of day and night ) so of prosperitie , and aduersitie , according as God giues Kings ouer it , either in mercie , or wrath , protectors , or persecutors : all these plainely prooue , that which is not obscurely implyed , that the best things in their best estate , are on the bending hand , and inclining vnto corruption . Vse . 1. This point letteth vs see our imperfection in this world , and that all our perfection standeth in two things , 1. in sight of imperfection : 2. in strife vnto perfection . For that the Church cannot be perfect , is manifest in the continuall declinings of vs that are the members . Which should make vs ashamed , when we see our turnings backe daily reproouing vs. The Lord if his pleasure had beene such , might haue as perfectly beautified and stablished his Church in earth , as euer it shall be in heauen : but he seeth it fitter for vs , to be brought to an humble walking before him , in sence of our infirmitie ; as also daily to repaire vnto him , who is both the author and finisher of our faith ; that he would be pleased to laie as the first , so the last stone of this his building , that the whole praise of it may be his . Vse . 2. They may hence see their error that conceiue of any Church in earth so well setled , and ordered , that it needeth no further reformation : little know such the necessitie of the Church , and the continuall bendings euen of her strongest towers . See we not that almost euery yeare requires a new parliament for the ordering of the commonwealth , that new disorders may be restrained , or redressed by new lawes ? doe we see any man let his house , but from yeare to yeare , but he will surely bind the tenant to constant reparation , as often as neede shall require ? and yet inconsiderate men can boldly , and bluntly bolt out ; they meruaile what men meane that seeke for more , and further reformation , and they cannot tell what they would haue . But alas , are we so neare God as we cannot possibly be drawen nearer ? what meane then the common blasphemings , drunkennes , fornications , riots , Sabbath breakings , & what sinnes not ? committed almost without all feare ? what meaneth it that such dens and breaches are vnmade vp , but that hogge and swine may enter into the presence chamber of the great King ? Let the strong man keepe these holds , we shall see all the earth fit still inough . But easily may we in euery particular member see the necessitie of daily strengthning the whole against such daily declining , as the first and purest Primitiue Churches planted by the Apostles themselues could not free themselues from ; and much lesse any since . The second branch of Titus his dutie , is the placing of Elders in euery citie : where that we may come to the meaning of the Apostle , must be considered 3. things , 1. who are meant by Elders . 2. who must place these Elders . 3. where they must be placed . 1. The persons to be placed are called Elders , that is , Ministers , Pastors , Bishops : for those who are here called Elders , are called Bishops , v. 7. true it is that sometimes the word is vsed generally for any that beare any Ecclesiasticall function , in which sense the Apostles themselues are sometimes called Elders , yet here I take it , it must be vnderstood of those who labour in the word and doctrine : for such are described thorough the Chapter . The reason of the name is taken from their age , not as though they alwaies were the oldest men : for wisedome is not tyed to graie haires ; and Timothie was one of them , and yet a young man : but in regard of the wisedome , experience , and staiednesse , required in such as are to be called to this office ; which ought to be such as ordinarily is not to be found in young yeares . For how meete is it that the man of God should be furnished with grauitie and authoritie , that euery way he may be worthie of double honour , both in regard of his person , as also of his gifts , place , and workes sake . The Papists euery where translate this word Priests , and make praesbiteri , and sacerdotes all one . Wherein although the word cannot be more vnfitly translated ; yet would we bee loath greatly to striue with them about names and titles ( as hauing matters of greater moment and difference , moe then we wish ) were it not that the very name were a supporter of that horrible Idolatrie of theirs , so infinitely derogatorie to the onely sacrifice of Christ. And therefore , seeing the Ministers of the newe Testament , are neuer so called in the newe Testament , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and neuer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it were good and safe to keepe our selues to the titles the Gospell hath giuen vs. And seeing that the Papists impiously not onely retaine the name in the proper signification , but also an office of Priesthood , flatly opposite vnto the Priestly office of Iesus Christ ▪ it is no lesse then our dutie to oppose our selues against both such an office , and such a title . Which in the proper signification is so peculiar , as it is attributed to none vnder the Gospel , but vnto Christ himselfe . I denie not but in the cōmon acceptation of the word , it is ascribed to all Christians both Ministers and people , who are called an holy Priesthood , and beleeuing are made Kings and Priests vnto God. Neither is it denied , but that some of the Greeke and Latine fathers called the ministers of the Gospel Priests , but this was by improper and translated speach : partly in that by their ministerie they doe daily offer , and sacrifice men vnto God , Rom. 15.16 . and partly , because they held the places in the Church which the Priests and Leuites did before the comming of Christ : imitating herein the Prophets themselues , as Isay 66.21 . prophesiyng of the glorie of the newe Testament , saith , that the Lord would take of their sonnes for Priests , and for Leuites : not that they were to be such as were to offer typicall and figuratiue sacrifices of that onely sacrifice , as the Iewish Priests ; nor yet commemoratiue , as the Romish ( seeing all sacrifices but onely the spirituall oblations of Christians were ceased ) but he calleth them by that name then in vse , noting them onely as the successors of the Priests and Leuites , but not ascribing any proper worke of that office vnto them . 2 The person placing these Elders , is Titus , who hath commission giuen him , that as the chiefe gouernour and moderator of this action , should establish teachers of sound doctrine in all the cities throughout the Iland : and because the whole action was to be chiefely ordered by him , it is wholly ascribed vnto him : as the Consull is said to create Consuls , when notwithstanding there was a court or assemblie of Consulls at the choise or appointment of them . Which if it be not thus to be vnderstood ▪ I see not how Elders could be appointed by election , as the manner of the Apostles was , Act. 14.23 . and Timothie must neither lay hands on any man rashly , nor yet partake herein with other mens sinnes , namely , such as were vsed to be ioyned with him in this businesse , 1. Tim. 4.14 . 3 The place where , is , in euery a citie : that is , wheresoeuer there is a body of people for a fit congregation , there must a Pastor or Elder be placed : the phrase is of the same valour with that , Act. 14.23 . When they had ordained Elders by election , in euery b Church . For euen in the Apostles dayes there was a certaine kinde of distinction of Churches , and congregations : for the Elders had their flockes , ouer which the holy Ghost had made them ouerseers , and which depended on them , 1. Pet. 5.2 . Act. 20.28 . Doctr. Euen there where the Church is planted , is such an absolute necessitie of a setled ministerie , as without it , it is impossible that religion can either thriue or continue : and therefore as the Lord had formerly dealt , in planting his politie among the Iewes , so doth he here in planting Christian religion among the Gentiles : no sooner was his law giuen concerning his Tabernacle , but Aaron and his sonnes , and the tribe of Leui must be sanctified to the office of Priesthood , to attend on holy things , to teach and offer , and performe their seuerall duties according to the Lords direction , else had the former labour beene lost : in like sort in vaine had the publishing of the Gospel beene ( although by the Apostles thēselues ) had they not established such ordinances euerie where , as serued for the strengthening and proceeding of it : of which the setling of the ministerie , and appointing Pastors ouer people , is the principall . Reas. 1. How necessarie was it for the whole administration of God among his people to haue a set place of abode , that they might aske counsell at his mouth ? offer sacrifices Ilasticall , and Eucharisticall ? put vp their prayers vnto him , and receiue from him instruction and speciall direction ? and hence was it that the Lord sometimes setled himselfe at Siloh , and sometimes his dwelling was in Sion : and no lesse , nay far more full comfort , may we receiue in our assemblies and Bethels , where the Lord as the sunne , by his Ministers , as by so many cleare lights , not onely dispelleth darkenesse and errors in mind and manners , but directeth vs in all our waies we haue to walk : answereth vs in all our doubts , in all our petitions , raiseth vs in our falls , supporteth vs in our weakenesse , and prouoketh vs to cheerefulnesse in all the pathes that are good in his sight . 2. Our weakenesse is such that notwithstanding all the benefit of standing ministeries , we are euer recoyling and falling backeward more and more : our bodies are not more prone to pine away for defect of daily foode , then our soules , if by the meanes of the heauenly Manna they be not daily repaired : no eie seeth not the neede of daily directions to guide vs to daily duties ; and those which must be often done , we must often be put in mind of . 3. Experience sheweth , that in such places , where such ministeries be not setled , we neede not seeke for adulterers , swearers , drunkards , theeues , and lyars , such soyles are fruitfull of such imps , that a man would thinke the old Sodomites were returned from hell : yea the malitious man slacketh not to sowe these too thicke , in such fields as good seede is cast into continually . 4. The ordinance it selfe speaketh for it owne necessitie : beeing the meanes wherby those , who by it are brought to the faith , are also preserued in it ; the milke whereby babes begotten grow to strong meate , and are led from their infancie , to their full age in Christ. For we may not alwaies be babes and weaklings , but there is a perfection of Christianity which hereby we must be led vnto , Heb. 6.1 . not that any perfection of knowledge or holines can be attained of vs , as Anabaptists foolishly dreame ; but partly in respect of that further degree which we ought euer to contend vnto , for in the schoole of Christ we may waxe olde daily learning , and the greatest scholler shall yet be farre from perfection : and partly comparatiuely , men of grace and knowledge may be called perfect , and haue attained a further degree of perfection , then such as are rude and ignorant , subiect to be carried about with euery winde , and are not yet gotten out of the elements of religion : a man is said to be of perfect wisedome , strength , and other gifts of bodie and minde in comparison of a child , or one not come to mans estate ; a Master of Arts may be called a perfect scholler in respect of a schooleboy : and to this perfection of Christianitie are we led by meanes of this ordinance . Vse . To reprehend such as conceit themselues , that when they haue gotten a smattring of knowledge , they must needs haue faith also , and afterward need no Ministerie nor sermons : but marke where the life of God is , it will make the soule craue the daily bread , as the naturall life doth the bodie : neither seeth that man any thing of God , and the mysteries of his kingdome as he ought , that presumeth of his knowledge so farre , as that when he hath begunne to build , and laid a foundation , like the foole giueth ouer , and neuer commeth to laie the roofe . Perfection of true knowledge is the sight , and sence of imperfection , and religion in the heart , espieth daily wants and decaies in the soule : and repaireth to the ordinarie Ministeries , for the daily repairing of them . Which ordinances whosoeuer cōtemptuously forsake , great schollers they may be , but they were neuer good men . Vse . 2. Let vs reioyce , that the Lord hath so liberally supplyed vs in this necessitie , and testifie our thankefulnesse in diligence and subiection vnder the setled ministerie , that our iudgements , wills , and affections may be setled in the truth : for to the obseruer it will appeare , that such for most part are wauering and variable , who content themselues with a variable ministerie , now hearing one , now another , now here , now there , without fixing themselues to some one . As for such as vnder a setled ministerie come and goe at their pleasure , now they heare one Sermon , then another , slipping in and out as they list , to them I say , litle is their conscience , great is their sinne , and manifest is their ficklenesse and inconstancie in their religion . 3. Hence is a ground of petition that God would place Pastors in euerie congregation , that his kingdome might come euerie where , that euerie candlesticke might carie a burning and a shining light : seeing we see here that it is Gods ordinance , that so it should be . And the greater the haruest is , the more ought we to apply the Lord of it , that he would thrust forth labourers into his haruest , remoouing whatsoeuer impediments he seeth to hinder such a blessed and glorious worke . As I appointed thee ] After that the Apostle had declared Titus his place and dutie ; he commeth to the second point , namely , his direction therein : not giuing him leaue to adde any thing of his owne invention , or alter any thing which Paul himselfe had done ; but bindeth his hands from doing , or vndoing any thing , in his whole administration , but as Paul had commanded and appointed him : the tenour of his commission reacheth no further . Whence we may learne , that Doctr. The ordering and gouerning of the Church , is not left arbitrarie , no not to an Euangelist , but Apostolicall direction must goe before and guid him . The Church is the house of God , and must not be ruled by mans inventions , but by the direction of the great housekeeper : and seeing the father hath committed all the gouernement of it to his Sonne , who hath purchased it with his blood : the charge and burden of it now lieth vpon his shoulders , and his prerogatiue it is to giue laws and orders , and by his voice to rule the house of Iacob . The whole Tabernacle to the verie pinnes , must be framed according to the patterne ; and yet that was a mooueable in comparison of our most stable administration , which shall continue to the ende of he world : and the Lord in describing the parts thereof seuerally , still remitteth them to the commandement , to the patterne , and forme shewed in the mount : See Exod. 25.9.26.30 . & cap. 27.8 , &c. twise repeated in so many words , Act. 7.44 . Heb. 8.5 . As they therefore in the old Testament had their pillar of fire and cloud , at the going and standing of which they must goe and stand in all their iourneys ; so haue we in the newe likewise a watch of the Lord to keepe , namely , the will of God expressed in his word , which must be the beginning of euery motion and rest in the Church . Vse . Let the bold Papists come and say one by one , I haue a vision , or I haue a dreame , I haue found out this or that tradition concerning prayers for the dead , fasts , or feasts , confirmed by some diabolicall delusions : let them pretend their rules of perfection , standing in the obseruation of Euangelicall counsels , such as concerne chastitie , voluntarie pouertie , &c. let them obtrude to vs the Church , the Church , and the Church must be heard ; and hereby thrust vpon vs , what lawes they list , for the holding and keeping of life in that beast of Rome : We say to all these things , that if any of them stand by Apostolicall authoritie , we will receiue all such traditions ; but if they be vnder Apostolicall power , who are they ? or what haue we to deale with them , or they with vs ? seeing that neither an Euangelist may take vpon him , nor we take from him any impositions vnder Apostolicall authoritie . Obiect . They alleadge Luk. 10. He that despiseth you , despiseth me . Ans. So long as they speake according to their commission , which is , teach them to keepe all that I haue commanded you , Matth. 28.28 . Obiect . Matth. 18. Tell the Church , if he refuse to heare the Church , let him be to thee as an heathen . Ans. But the Church must be in their Ecclesiasticall iurisdiction tied to some certaine rule , which is described in the word . Ob. But Paul and Timothie deliuered some decrees ordained by the Apostles and Elders , to be kept , Act. 16.4 . Ans. 1. They must knowe their power subiected and inferiour to this Apostolicall . 2. euen the Apostles themselues gaue no decrees , but such as were cōprehended in the written word : as in Act. 15.29 . It seemeth good to the Holy Ghost and vs , to lay no other burthen , but in these necessarie things : wherein besides that in ordering the Church we see they had such an immediate assistance of the holy Ghost , that they could not erre : so also the things decreed were according to the written word : As the things offered to Idols , and fornication were condemned in the morall law : the eating of blood forbidden to Noah , before Moses ; and in the law : partly , because there was some symbol in it of the blood of Christ , by which the soule is purged : and partly , to auoide the note of inhumanitie and crueltie . And things strangled were before the Apostles times prohibited for the former reason , least blood not let out should be eaten . Which two latter , although their nature were changed and free in themselues after Christ : yet the Apostle in the time of gathering the Church of the Iewes and Gentiles , because he would haue no bones of dissention cast betweene them , and auoide the scandall ; for a time required them , and forbore to abrogate them : but would haue them for the time retained without all opinion of worship , necessitie , and much lesse of merit : by all which bonds the Papists would fasten vpon vs all their humane inventions : so that all their allegations are too weake to remooue vs from this hold , so immooueably grounded vpon the Scriptures . Vers. 6. If any be vnreprooueable , the husband of one wife , hauing faithfull children , which are not slandred of riot , neither disobedient . In these words the Apostle entreth that particular direction , how Titus should behaue himselfe in the house of God ; both in the placing of Elders , and redressing abuses in all sorts of persons . For the former , because it is the maine either beautie or blemish of any Church , either to be g●aced , or dishonoured with gracious , or graceles Ministers ; they beeing as captaines or leaders to the people in whatsoeuer waies themselues take vp ; therefore that Titus should not laie rash hands vpon any , but after triall make choice of such men , as should be found worthy euery way for that worthie worke : and that he should not be deceiued in his choice , Paul taketh paines to draw him a patterne , and giue him a liuely picture of the man whom he meaneth . And this he doth by a full description of the qualities and conditions ( as his lineaments ) the proportion of which , if he can espie , he hath found the man he sought , and whom the Church needeth . Now these qualities , as they concerne either his life , and conuersation ; or else his abilitie and fitnes for doctrine and instruction , so doth the Apostle in this order prosecute them : the former from this to the 9. verse , the latter in the latter part of this Chapter . First then for the life of him , who is to be called to this office in the Church , it is required , 1. in generall , that he be vnreprooueable , and that both at home and abrode , as we shall see : 2. more specially for his further beautifying , he must both be furnished with certaine vertues , which must positiuely shine in him : and these are such as concerne his priuate life , and family : described in their kinds , and partly in this 6. verse , and vrged by reasons in the 7. as also he must be freed from many particular vices , which are reckoned vp , and amplified by the opposition of the contrarie vertues which he must exercise , vers . 7.8 . This is the carriage of these verses , the particulars whereof shall be propounded , and further prosecuted in their places . First , it is required in generall in the life of him that is to be set ouer a people as their pastor , and teacher , that he be vnreprooueable . By which the Apostle meaneth nothing lesse , then one that is without fault , or infirmitie , or sinne : for there is none that liueth , and sinneth not : and the high priest , though a speciall type of Christ , and the chiefe Minister of the ancient Church of the Iewes , must first offer for his owne sinnes , and then for the sinnes of the people : yea , and Christ himselfe teaching his Disciples ( the chiefe Ministers of the new Testament ) to pray ; taught them to say daily , Forgiue vs our trespasses : neither doth the nature of the word here vsed , require any such angelicall puritie : but meaneth such a one as no man can iustly call into question , or taint with any infamie , and crime . Iustly , I say : for otherwise it is not the priuiledge of the best , to keepe them from tribunalls : before which the Prophets , the Apostles , yea , and Christ himselfe had such crimes intended against them as prooued capitall , but all iniustly : so is it the lot of the godly , to be often blamed , and condemned for that wherein they are not blameworthy : and if bare calling in question , did disable a Minister from the office , it would quickly be brought about by the malice of the Deuil , that all the most conscionable Ministers in the world should soone be suppressed . And as the charge must be iust , so it must not be frailties , or infirmities that hang vpon our nature commonly corrupted ; but grosse and open sinnes , yea and enormious crimes in the sight of the sunne : the iust challenge and proofe of which , disable a man from this function by this Apostolicall Canon . And howsoeuer he that is the cleanest , and hath washed himselfe in snow water , hath his owne clothes that will pollute him : yet read we of diuerse in the Scriptures , that haue attained to walke without reproofe , as Iob , Zacharie , and Elizabeth : and many euen priuate Christians at this day , through Gods mercie , liue without crime ▪ though not any , saue the Sonne of God himselfe , euer liued without sinne : All which open to vs the meaning of the precept . Doctr. How able soeuer a man be to teach , yet if he be of corrupt conuersation , and scandalous in life , he is not fit to be chosen for a Minister . Reasons . 1. Our Apostle here in the first place , and more largely insisteth vpon the life of him that is to be chosen , and afterwards in fewer words requireth his fitnes for doctrine : and so in his charge to Timothie that he should laie hands on no man rashly , addeth , that some mens sinnes goe before hand , and some mens sinnes follow after iudgement : as though he had said more largely , Vse all the circumspection thou canst , yet some hypocrites will creepe into the Ministerie : some are inwardly profane , and such close sinners thou canst not discerne , till afterward they manifest themselues : others are open sinners , of which thou maiest iudge aright : these latter thou art to hinder ; the former reclaime , or seasonably remooue , and so salue vp the sore againe : for how requisite is it , that such a sweete and sauorie doctrine , should be matched with a sweet and sauorie Christian conuersation ? 2. That such an high calling is to be graced with an vnreprooueable life , was typified in the law sundrie waies , as after we shall more clearely see in the positiue vertues required : especially in that prohibition , that none of Aarons sonnes , or seed , that had any blemish in him , might once presse to offer before the Lord , neither come neere the vaile , nor stand by the Altar . 3. A scandalous and obnoxious person , shall neuer do good in his calling . For although the things of Christ , as the Word , Sacraments , and Doctrine , depend not vpon the person of the Minister , but on the ordinance of Christ ; neither in themselues are the worse in bad mens hands ; no more then a true mans peece of gold in the hand of a theife : yet by our weaknes , in such a mans hand , they are weaker to vs : and although no man can answer , or warrant the refusing of pure doctrine ( which is not to be had in respect of persons ) for the spotted life of the Minister , who while he sitteth in Moses chaire ( be he Pharisie , be he hypocrite ) must be heard ; yet can it not be , but that the wickednes of Helies sonnes , will make the people abhorre the offerings of the Lord : which what a greiuous sinne it was before the Lord , see 1. Sam. 2.17 . Againe , how can he benefit his people , whose hands are bound , whose mouth is shut , and cannot vtter the truth , without continuall galling and sentencing of himselfe ? and when euery scoffer shall be readie to say to him ; art thou become weake like one of vs ? and the word shall be still returned vpon himselfe , how can it be expected that he should do good amongst them ? Christ preuented that scoffe , Phisitian heale thy selfe : and Paul sheweth the dutie of euery Minister , namely , to minister well : and the fruit of it , he getteth a good report , and great libertie in the faith . Wherein let a Minister be wanting ; if he were able to speake with the tongues of men and Angels , yea , if he had a fierie tongue sitting on his head , he shall neuer be able to preuaile with ignorant persons , who must be sensibly taught , and that aswell by their eie , as by their eare . 4. It is a most dangerous condition to himselfe to be a good teacher of a bad life : for such a one is in the snare of the deuill , that is , when he seeth his life still more and more exprobrated , and himselfe more despised euery day then other ( for it is iust with God , that with the wicked should be reproch ) then he beginnes to grow so bold , and impudent , as that he casts off all shame , and care , and as one desperate and hardened in sinne , prostituteth himselfe remorselesly vnto all lewdnes and vngodly conuersation . Vse . 1. Hence may we see the reason , why the Deuill so mightily laboureth to slander the most faithfull Ministers of Christ : namely , that by the contempt of their persons , their doctrine also might be condemned . And therefore he will play at small game ere he sit out . If he cannot hinder the Ministerie , he can disgrace it : If he cannot discontinue it , he can continue a deuill still : that is , both an aduersarie , and an accuser of it : for either Christs Disciples wash not , or fast not ; or Christ himselfe is a good companion ; or Iohn Baptist is too austere and precise ; or some natural infirmitie ( as Elishaes bald pate ) shall be cast as a rub in the way to make the Doctrine lesse welcome . And all this because long experience of many ages hath taught this old serpent , that the most wretched miscreant , euen Herod himselfe , will heare gladly Iohn Baptist , if he conceiue him ( as he is ) a good and godly man , carying himselfe without reproofe and exception . The selfe same is the ground why he setteth himselfe in all ages to shoue in , and hold in the Ministerie such persons as ( like vnfauorie salt ) are too base for the dunghil ; euery way for the ouerthrow of this apostolicall direction , vsing and vrging most impregnable arguments , drawne from affinitie , affection , some base and seruill demerit , letters , and requests of great men , or gifts , which blind the eyes ; by which and many other meanes , Satans Ministers ( for the Apostle calleth them no better ) keepe out the Ministers of God. What mischiefe these stratagems of Satan haue wrought in the Church we may see and bewaile , and prouoke thence our prayers that the Lord would so let his kingdome come euery where , that such maine pillars of Satans kingdome , may be shaken and broken , especially in reformed Churches , which professe , and auow the lifting vp of the scepter of Iesus Christ. Vse . 2. Note hence what conformitie is most vrged by Christ in all his Ministers : namely , the ●●iting to vncorrupt doctrine , an vnblameable life : by these two , shall all men know who are the true Ministers sent of Christ : this voice , and these hands are infallible distinctions not onely of Ministers from other men , but euen of Ministers among themselues , and the maine and intolerable inconformitie of Ministers , is the suiting of Iacobs voice with Esaus hands . The Minister hath not done his dutie when he hath pointed to others the way to heauen , and 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 ●●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 ●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 counsell is , he that is able to receiue this , let him receiue it . But the true meaning is , that the minister ought to be content with one wife at once , and not defile himselfe by polygamie : and this precept was not without ground : for among both Iewes and Gentiles , the custome of polygamie had so farre preuailed , that it was become as naturall , to marrie many wiues at once : now the Apostle perceiuing that custome , had taken away the sense of the sinne , and placing Titus to redresse things amisse , he beginneth at this great enormitie , and prohibiteth him to choose such into office in the Church , as had giuen such note of an inordinate life . Quest. But was it lawfull for other men to haue more wiues then one at once , seeing the precept is giuen onely to ministers ? Ans. No : and yet the minister here onely inhibited directly , as whom he dealeth with : but the people herein also , so farre as his example was propounded to their imitation , in the obseruation of the whole law of God. For here we may fitly obserue these 2. rules for our directions . 1. That all the vertues which are required of common Christians , must be much more in the minister , as euerie thing in the sanctuarie , was double to that which was common , as the cubit , the shekel of the sanctuarie . 2. That all the morall vertues required and expressed in the life of the Minister , must be imitated of common Christians ; who must follow him so farre as he followes Christ : and in his generall dutie see their owne ; both of them hauing but one way to heauen . So much of the meaning . The doctrines are two . 1. The mariage of ministers is a lawfull , and holy ordinance of God. 2. Polygamie was euer a thing blame-worthie , euen in the best . Doct. 1. Seeing that we are cast into the last times , wherein the spirits of error shall be more rise then euer : and 2. that many shall depart and giue heede vnto them : and 3. that it is enioyned euerie faithfull teacher to arme his people against them : it is no lesse then our dutie to warrant out of this place the mariage of Ministers , against all the impious decrees of Papists : who that they should not want that note of Antichrist fore prophecied , namely , the contempt of women vnder a semblance of sanctitie , and chastitie , as Hierome expoundeth it : and least their doctrine should not otherwise appeare to be as it is , a doctrine of deuills , 1. Tim. 4.1.3 . haue prohibited mariage to all orders of their Clergie , and admit none into their orders , without a vowe of perpetuall single life ; from which if they euer after depart , they depriue them of all dignities , cut them off as apostates from the faith , and adiudge them if they iustifie that opinion , euen to death it selfe . Quest. But why should they depriue themselues of their libertie , and the comfort of that estate ? it seemeth to be meere conscience that should lead them to vndergoe such a burden . Ans. I hope to make it appeare that it is nothing lesse then conscience , enformed by the word , by the answer of their chiefe allegations . In the meane time among sundrie other , obserue three maine beames which beare vp the this Popish roofe . 1. grosse hypocrisie , causing them to make a shew of greater holinesse and chastitie then all others , in which regard we may as well yeeld them the title of Puritans , as they challenge the thing it selfe . 2. presumptuous pride , for by th●ir doctrine , hereby they seeke for a further perfection then that which the Law requireth of them . 3. the maine of all is , humane policie : for hereby they keepe their wealth together , which 1. maketh them able to maint●ine their royall estate . 2. it maketh the world to admire them , such is their ●ompe , and glorie . 3. by their great promotions and dignities they a●●●re , and ally vnto them the greatest nobles of the earth , by whom they strengthen their estate : so as neuer could mans wit deuise a surer way to keepe their wealth ; which euery eie may see to be the proppe of their greatnesse , and which by the marryage of all their orders might quickly be dissipated and dispersed . 2. by this policie they haue their vassals and instruments , whom they must dispatch with death and deadly things about them into all countreys , more free and prompt to the vndertaking and accomplishment of any misc●iefe . These I take to be their strongest foundations of their tottering building ; as for other which they vent out to the world , they are but shewes and pre●ences , and sandie grounds of foolish builders , as now we are to manifest . Ob. First , out of the old Testament they alledge diuerse things , as Leu. 11. Be ye holy , for I am holy : and , ye that carie the holy vessels of the Lord , be holy : and , the Priests and Leuites in ministring their turnes before the Lord , must abstaine from their wiues : and Abimelech would not giue Dauids young men hallowed bread , vnlesse they had abstained from women : and , they that eate the Passeouer had their loynes girt , which is the seate of lust . Therefore none in orders may marrie . Ans. 1. In such allegations they are long and tedious , but of which I may truely say , as the Stoiks of diseases ; if they be long , they are light . And to beginne with their last symbolicall argument , we will lightly passe it , as worthy of something else rather then an answer : both because symbolicall diuinitie wil beare no argument , but also in that they haue not prooued , nor can , that all they that eate the Passeouer were Priests : neither regard they that they were presently to depart out of Egypt , and therefore needed to trusse vp their long and loose garments . As for that of Abimelech , 1. Dauids seruants were souldiers , not Priests , and therefore is it impertinent . 2. they were such as had wiues , how can we conclude from them , that other men ought to haue none . 3. it was a question which the Lord would haue Abimelech aske Dauid , and that by oracle , as appeareth , v. 11. concerning some legall defilement ; which euen by touching some wo●en , might debarre them from touching the holy bread . 4. let them ● so conclude that no Israelites might marrie , because at the giuing of the law , they must abstaine 3. dayes from their wiues . In the three former allegations they are not vnlike an inexpert musitian , who harpeth altogether vpon some one iarring string , and so marres all the musicke : for all of them are laid vpon this vnsound and vngodly position , which they take for graunted , that marriage is an vncleane and vnholy thing : for this is the tenour of all their conclusions , be holy , & therfore abstaine from marriage . Which heresie of Montanus and the Manichee● ▪ Pope Syricius and his successors haue fought manfully to maintaine 〈◊〉 of that place of the Apostle , Those that are in the flesh , cannot please God : as though they had neuer read , that God was the institutor of it , and not as a remedie , but when there was no maladie , in the 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 wr●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 himselfe , when he said , that he that marrieth ( not only doth not euill ) but doth well : but good is opposed to that which is incommodious , or inexpedient : so is the word also vsed Matth. 19.10 . and this is that the Apostle saith , it is not good for the present necessitie : that is , it is not conducible , expedient : for that it is more ioyous for a man to drinke his owne cup of trouble in troublesome times , then to be vexed with the miseries of a destitute wife and children . The like precept was giuen vpon the like occasion to the Iewes , that they should not marrie , nor get children : Why ? some Papist would hence affirme , because marriage is an vncleane thing , and a sinne : No : but in regard of those most heauie times of warre , exile , and captiuitie ; wherein they should haue lesse sorrow and greefe who had none to care for but themselues : and this is the reason expressed by the Apostle , where he saith , that such as are married shall haue sorrow in the flesh : vers . 28. Many more places they abuse , but these are the chiefe . Against all which , this place of the Apostle may settle the iudgement ; where is auouched , that the Minister may be the husband of one wife , and the qualities of this wife described , 1. Tim. 3.12 . the euidence of which two places collated , none but such as are willingly blind can resist : which with some other places haue so pressed them , as that they haue beene driuen to , and from many poore shifts . As 1. they alleadge against this place , that in the Apostles daies indeed while the Church was rude and deformed , there were fewer precepts giuen , and there beeing but few conuerted , it was permitted to the Clergie to marrie : but afterwards the Church growing more confirmed , and better ordered , this precept of chastitie was added . Ans. But who but Satan could teach them so to distinguish , and determine that which was lawfull in Pauls time , to be now a sinne so capitall as must be prosecuted with no lesse punishment then death it selfe ? againe , how basely do they deeme of Apostolicall constitutions , in regard of their own deuises ? accounting them as rude , and childish things , and such as could bring no Church to any perfection . Besides , how do they forget that the Apostle had reformed many things in this Iland alreadie , and left Titus to absolue the rest , and proceed in the reformation thereof still ? and yet in that his finishing and perfecting things begun , this rule is deliuered , if any be vnreprooueable , the husband of one wife . 2. Others seeking to elude this text say , that the Church indeed had power then to appoint what constitutions she pleased , and saw fittest for her present condition , and that this power she still retaineth : so as looke as the Master of a family hath it in his power to entertaine none but single men seruants in his family ; the like power hath the Church if she please , to admit none into this seruice or Ministery but single persons . Ans. But to follow them also into that starting hole : 1. They must prooue their Church to be this family of Christ : and the Pope to be the master of this familie . 2. Let them improoue that the Master of this familie is the Lord Iesus , who hath alreadie prescribed a certaine forme , by which he will haue his Ministers chosen : and for the vse of the Church to the ende of the world hath recorded it in the Scriptures , of which this is a speciall branch , if any be the husband of one wife . 3. Others haue found out another shift : namely , that he who now is the husband of one wife and hath children too , may be chosen : but the Apostle saith not , that after one is made a priest , he may marrie a wife : so that if the worst fall , the vow of chastitie at the consecration of a priest shall still stand in force . Ans. But what a miserable shift is this ? for can it be lawfull for a married man to be a Minister ; and not for a Minister to be a married man. It is all one as if an Anabaptist should thus reason ; He that is now a Magistrate , may lawfully vse his Magistracie ; but yet it is not lawfull for any man to become a Magistrate : or when we are commanded to feare God , a man might thus reason : God bids him that hath his feare exercise it ; but yet he enioynes vs not to vse the meanes to come by it . Surely notwithstanding all these follies , it must needs be as lawfull to become an husband , as be one : and he that can without sinne haue a wife , may without sinne marrie one : we will therefore conclude with their Cardinal , that priesthood dissolueth not matrimonie , whether before or after ordination contracted , if we seclude all other lawes , and stand onely to those which we haue from Christ and his Apostles . Vse . Seeing then this is one of the lawes of nature , euery one that hath nature in him hath right vnto it . In the state of innocenci● , marriage was instituted as a further perfection , then man had by his creation : since the fall , it is also a remedie of his imperfection . 2. The Apostle calleth it , honourable among all : the new Papists shift , in all things , is a senceles cauill , and full of folly : besides , the words following restraine it to persons : But whoremongers , &c. Obiect . But if among all , saith Bellarmine , then among them of consanguinitie , and affinitie . Ans. If he had looked to the words following , and the bed vndesiled , he would haue saued that obiection . 3. The priests of the law , yea the high priest that was to offer before the Lord twise euery day , and the Leuites , and the Prophets , and Prophetisses : and the Apostles , and most of their successors , till 1070. yeares after Christ , were married men . Famous and very remarkeable is that confession of Policrates Bishop of Ephesus , who affirmeth of himselfe that he was the eight Bishop all descended of Bishops : which historie me thinkes might blanke them , or cause them to blush . 4. But if that doe not ; the curse of God vpon this their constitution , if they were not giuen ouer to strong delusions , might cast dung vpon their faces in this defence . Well obserued Luther , that this one law brought in among them all the sinnes of Sodome : for which no doubt the spirit of prophecie calleth Rome by the name of Sodome , for the sodomiticall filthines of it : for the defence of which vnnaturall and monstrous sinne ( not to be thought on , much lesse without blushing named ) some of them haue written and published sundrie bookes . If the monasteries in other countries came aswell to the rifling as ours did in the daies of King Henrie the 8. of famous memorie therefore ; no doubt but many Bales might be set on worke to write many centuries of their filthines . Or if some of their fishponds come to the casting , as that in Gregorie the greats time , it may be that some of their owne would not sticke to write of 6000. heads of infants found in the mudde of some one of them . But because it is a shame to speake in publike of the things they shame not to doe in secret , I will forbeare further to mooue and stirre in this sinke , which sufficiently stinketh in the nostrills of God and men ; and conclude the point with Epiphanius his speach ; They haue refused marriage , but not lust : no true● of the Originians then of all the Popish orders . Doctr. Polygamie was euer a thing blameworthy , and euill in it selfe , notwithstanding much vsed of Iew , and Gentile . Reasons . 1. The first matrimonie was instituted betweene two persons onely ; of whom the Lord said expressely , they two , ( not they three , or more ) shall be one flesh . In which first institution are two grounds ouerturning this sinne . 1. Gods action of creating one man , and one woman , and no moe . 2. His iniunction and strait charge to all posteritie , that one man should cleaue to one wife , who must be his wife and no stranger ; and not to many wiues at once : so as it is against the law of nature , and the first institution . 2. The Lord by Moses forbiddeth it , Leu. 18.18 . Thou shalt not take one woman to her sister : that is , thou shalt not take one woman to another , to make them as sisters ; for in the 16. verse the marriage of the wiues sister is forbidden by proportion euen in monogamie : no not after the sisters death , seeing consanguinitie and affinitie agree in duration alike . Besides that the phrase in Hebrew is commonly so vsed : as Gen. 26.31 . Exod. 26.3 . and the reason of the precept is , that such a one must not be taken to greeue the other , and seemeth properly to be meant of wiues in polygamie , who in the Scriptures are called aduersaries . 3. The Prophets themselues reprooue it vpon the ground of the first institution , Mal. 2.15 . God made but one woman at first : and why but one ? not that he wanted spirit , for he had abundance ; but because he sought a godly seede : wherefore keepe your selues in your spirit , and let no man transgresse against the wife of his youth : where the Prophet proueth it to be not onely against the first institution , but wisheth all posteritie carefully to avoide it . 4. Christ himselfe taxeth it as a violencing of the first institution , Mat. 19.4.5 . Haue ye not read that God made them at the beginning male and female ? and for this cause shall a man leaue father , and mother , and cleaue to his wife , ( not wiues ) and they twaine shall be one flesh . 5. Christs Apostles condemned it , Eph. 5.31 . the same speach of our Sauiour Christ repeated : 1. Cor. 7. Let euerie man haue his owne wife , not wiues : and here the Apostle accounteth it such a blot , as hindreth the admission of any such into the ministerie . And thus polygamie beeing condemned by the first institution of marriage before the Law , and also in the Lawe , after the Lawe by the Prophets , after them by Christ himselfe , and by his Apostles , it followeth , that it was euer an euill condemned euen from the beginning . Obiect . But the example of the most of the Patriarkes is alleadged for the lawfulnesse of it , for else all they would not haue vsed it , beeing the best men that euer liued . Answ. The canon lawe saith , that a common error may not preiudice the least truth : true it is , that after that most sauage tyrant Lamech had first depraued Gods ordinance , it greatly preuailed by example , and especially then when there was no King in Israel : yet notwithstanding the Prophets , and Christ call men , not to example , but to the rule of the first institution . 2. We neuer reade of any of them ( no not the best ) well caried it : but what fruit had it betweene Hadah and Sillah at first , it still retained : For what molestation brought it euen to good men ? what a stirre had Abraham to compose Sarah and Hagar to peace ; and in their children Isaac and Ismael , what a number of sparkles of contention were kindled ? what heart-griefe was it to Iacob to see such daily emulation betweene Leah and Rahel ? and what other was the fruit of their enuie , but an occasion further to draw him into sinne , in taking first one of their maids , and then anothers , and all to please both ; to say nothing of the doe he had doubtlesse about their children . When Moses speaketh of Esaus 2. wiues , he added , they were an heart griefe to Isaac and Rebecca , Gen. 26.35 . when the Scripture speaketh of Gideons 70. sonnes begotten of his owne bodie , with the reason , for he had many wiues , Iud. 8.30 . the very next chapter sheweth how Abimelech slewe all these 70. sonnes on one stone , saue Iotham . How was Elcanah troubled to satisfie and recompence his wife Hannah , for the reproach wherewith Peninnah her aduersarie vexed her sore ? In the inclining of Salomons prosperitie , the first exception the Lord tooke against him was , that he loued many outlandish women , which sinne brought him to all the wickednesse that was found in his hands . 3. Whereas it is said that the Patriarks were carried hereunto not by fleshly lust , but in desire of increase of that holy seede which was in that one people : I answer , we may so religiously and charitably conceiue of them , and in that regard of the Lords more speciall indulgence and connivence , yet can it not prooue lawfull ; it may make it in them a lesse euill , but not no fault : for if it had beene lawfull for the fathers in regard of multiplying the Church , and filling the earth , it had beene much more lawfull and fit for our first Parents , for to them was said , encrease and multiplie , and fill the earth , and yet God permitted it not to them , but it crept into the world against that first institution . Obiect . 2. Sam. 12.8 . He gaue thy Lords wiues into thy bosome ; therefore Dauid had many wiues both of his owne and Sauls , the Lord beeing the author . Ans. Those words ( into thy bosome ) indeede often signifie the neere coniunction of marriage : yet here , as in some other places , it signifieth onely , that they were giuen vnder Dauids power and hand , namely , into his subiection ; and so it signifieth sometime nothing else , but to haue something with a man : as elsewhere Dauid saith , he bore the reproaches of the mightie in his bosome ; so here Dauid had with him his Master Sauls wiues . 2. If the phrase should not so be here taken , incest would be defended in Dauid ; seeing the consanguinitie of the wife is in the same degree to the husband as to the wife : and therefore Dauid could no more marrie the stepmothers of his wife Mical , then if they had beene his own . 3. We neuer read that Dauid tooke any of them that were Sauls , to become wife vnto himselfe . Obiect . Deut. 21.10.15 . there are two laws which seeme to fauour it . If a man cast his affection vpon a woman , &c. And if a man haue two wiues , the sonne of the hated , if first borne , shall inherit : and therefore the Lord at least permitteth polygamie . Ans. Neither of these two were simply lawfull , nor by the law approoued to be done : but after it was done , the Lord prouideth a law to auoid the greatest confusion , by tolerating and not dissoluing it : neither is the law vnrighteous herein , seeing it neither approoueth it , nor simply permitteth the fact , but ( supposing such a disorder may be done ) sheweth what is best in such a confusion : so the Lord tolerated the bill of diuorce , but neuer as agreeable to his will : but as obseruing a wise rule of lawgiuers , that in publike corruptions , speciall euills are then to be tolerated , when they cannot be cured , without a more grieuous publike euill . If it be here said , that the wisedome and power of God might haue amended or cut off such disorders , if he had so conceiued of them : I answer , it is a vaine allegation of men , not considering that the Lord then susteined the person of a lawgiuer to a people whom he chose aboue all the nations of the earth , and not of a Iudge . Obiect . Deut. 25.5 . The law was that a brother dying without issue , the next brother ( who perhaps was married ) must marrie his brothers wife . Ans. We shall not neede to answer with some of the learned , that the widow was not to become the wife of the brother suruiuing ; but that he was to goe in to her and doe the dutie of a husband in raising seede to his brother : but that it was a speciall commandement , for those times , for certaine persons , and causes . For it was not so generall as some may take it : seeing 1. it must be meant of brethren dwelling together , that is , such as had not planted themselues in some other familie . 2. and not if any brother should die , but if the eldest or first borne , whose name and family must be preserued and reared ; both in type and signification of the prerogatiue of Christ , the first borne of many brethren ; as also for the preservation of inheritances to families , and by families the politie and ordinances of God amongst his people . Now these speciall considerations , cut off all pleas for polygamie , and the rather seeing Christ hath since put an end to all ceremonies and shadows , and called vs vnto his first institution . Vse . 1. In that this practise was euer condemned in the word , and yet come to such an height , euen in Gods deare seruants , that scarse they reteined any sence of the sinne , learne to breake off euery sinne in the beginning : a crooked custome quickly groweth to a rule : the instance sheweth that not only beleeuers of old , but euen Ministers , who should haue hindred the sinne in others , were themselues intangled in it . There are two great mischeifs in the admission of sinne ; the first is the treasuring vp of Gods wrath against the soule of the sinner , who while he hatcheth sinne , the Lord hatcheth iudgement : the second is the sencelesnes of sinne , through the repetition or custome of it , for the heart is by little and little stolen away : and the sinner becommeth like Ephraim , as a doue without heart : that is , without vnderstanding of the sence and danger of sinne , through too neere acquaintance with it : he that liueth in a mill ( we say ) hardly discerneth of sounds , and he that hath beene in a noysome place is stuffed ; euen so many a one we see who a while will straine curtesie with some sinne , as drunkennes , swearing , riot , wantonnes , gaming : but after the second or third greeting , grow so familiar , as they seeme in their eies to be vertues , at the least necessarie vices . Thus by Gods iudgement the heart is hardned , and sinne riseth to his regiment : men are of too good nature , too soft , and gentle in the case of this acquaintance , and too loth to offer it the least discourtesie : which is a maine cause why the Prince of the aire , the patron of it , worketh so mightily in the sonnes of disobedience . Let vs therefore apply our hearts to learne the Apostles exhortation , Let no roote of bitternes spring vp to trouble you . Let vs beware of rooted sinnes , shut the doore of the heart , that Satan may finde no entrance , whose manner is where he finds the least welcome , to bring in seauen spirits worse then himselfe : and if he can sow a seed if it be no bigger then a graine of mustard seed , he hopeth the next haruest for a great tree of it : sinne seemeth verie reasonable in the beginning , and the tempter saith , is it not a small one ? But if the Lords Samsons suffer themselues to be bound with small cords at the first , which they may thinke to breake from at their pleasure , the enemie will ere they be aware bring on them the two new ropes which will hold them fast inough , till they be made a pray for the spoyler . Vse . 2. Neuer let examples of men preiudice the truth of God. If we see a good man fall , we are readie to thinke that vice no longer a sinne : espcially if we see not the sinne required vpon the commission . We see Abraham himselfe led into a sinne and ouercome : 1. by common custome : 2. by the motion of Sarah , enticing him through infidelitie , to take Hagar : so in other Patriarkes , we see how readie the children were to take the colour & die of their parents . And therfore from hence let the blinded Papist say , their fathers worshipped in the mount with the Samaritans , or before such and such altars and images , and so will they also . Let the profane swine of the world say , Noah was drunke , Sarah lyed , Iacob had many wiues , and why may not we ? and so thinke they haue a sufficient couer . As for all the Israel of God they walke by another rule , then that of the world , the guise of which is to lie in wickednesse , and giueth none but crooked directions : nor by the naked examples of the best men , who haue their wandrings ; but that of the word , which is as the cloud and pillar to guide them in all their iourneys . Quest. But how shall we profitably behold the examples of the Saints ? Ans. By obseruing two rules . 1. If we make their falls and infirmities , a glasse to behold the same in our selues either for the present , or else suspect them in our selues for time to come . 2. If with iudgement we waigh examples by the word , I say not , number them , but waigh them in the ballance of the sanctuarie , and trie them by the touchstone of the Temple . It is verie liable to exception to say , others that are learneder , wiser , greater , grauer , doe so and so , and teach thus and thus : but what if the author be blinded , as euerie man may become a lyar ? or what if he will not speake the truth , because he will not be a meddler , or beare the times displeasure ? this is such an argument as whereby Christ himselfe should haue beene denyed ; for did any of the rulers beleeue in him ? Salomon saith , that he that beleeueth hastily is light in his heart : and the reason why examples ouercarrie men into euill , is because they can easilier giue credance vnto the persons of men , then soundly iudge of the actions of them . Hauing faithfull children ] After a mans owne person , respect must be had of his priuate gouernment and cariage , whom the Lord will haue called so neere him , as to serue in holy things before him : and because it is meete that such a one be a man of experience and gouernment , the Apostle would haue him obserued in the priuate ordering of his family , whence an aime may be taken , how he is likely to behaue himselfe in publike : that if his fitnes & skil be tried in ruling the lesser and fewer , he may the better be trusted with the greater . For that this is the reason of all this diligent enquirie , is plaine in 1. Tim. 3.5 . For if he cannot gouerne his owne house , how can he gouerne the house of God ? We know that he that is not able to guid a boate , is not able to gouerne a great ship : and he that being married , cannot rule two or three of his own children , so neare him : much lesse can he gouerne a whole Church , men and women , who in comparison of the other are as strangers , and few of them fully knowen vnto him . Quest. But in ordering the familie , the first care must be had of the wife ; why doth the Apostle vtterly omit that both in this place , and that of Timothie , and in both places only mention the gouernment of the children ? Ans. 1. That care is not excluded . 2. The wife is not so absolutely put vnder gouernment as the children ; but are partly gouerners in the familie with the husband ; and beeing the wife of a Minister , is presupposed to be of that grace and wisedome , as that she is able to take vp her owne dutie without such enforcement : and therefore the Apostle thinketh it sufficient to shew what a one the Ministers wife ought to be , 1. Tim. 3.11 . But 3. and especially , because in the gouernment of his children there is a more liuely resemblance , of such duties of gouernment , which he is to dispense towards the Church . And if we looke a little nearer the words , we shall see that there is nothing enioyned the Minister as a Father of children , which belongeth not vnto him as he is a spirituall father of the children of God. For if we respect matter of instruction and doctrine , he must haue faithfull children : so in the Church , by diligent teaching of the doctrine of faith , must he bring men vnto the faith : or if we looke at matter of manners , he must do two things : 1. displant vices , and plant the contrarie vertues , that they may not be accused of riotous or other vngodly courses ; which also he must publikely performe in the congregation by the word of exhortation and rebuke . 2. correct and chastise the obstinate and rebellious , that they be not disobedient : and so as Minister he hath a rod of correction , and the censures of the Church to inflict vpon the obstinate . Now in the children of Ministers are required two things : 1. for their institution , that they be faithfull children : 2. for their conuersation , they must not be , 1. riotous : 2. disobedient . By faithfull children , are meant such as beeing instructed in the faith , are at least in externall conuersation , answerable to the profession of the faith they make . Quest. But is it in the power of any Minister , or man to haue faithfull children : may not a good man and a Minister too , haue most graceles children ? Ans. There is no man but he is to endeauour that his children may haue euen the grace of faith ; which is further laid out of his power then by getting himselfe within the couenant . But there is no good man , who hath it not in his power , to instruct his children in the doctrine of faith : and also for outward order to make them conformable , and in some measure answerable to that prof●ssion , so long as they abide vnder his roofe . And if the Lord afterwards for some vnknowen , and secret cause by leauing them , shew he hath no delight in them ; such a father may herein comfort his conscience , that to his power he hath vsed the best meanes for their good . Doctr. 1. He that must reforme others abroad , must first beginne at home . For as true loue beginneth at home , and then disperseth it selfe abroad , so true religion reformeth at home first : and conscionable reformation beginnes at a mans owne heart . The tenour of the 101. Psalme sheweth , that Dauid comming to his kingdome , 1. reformeth his person : 2. his Court and familie : 3. his countrie . The same course tooke Ioshua , I and my house : and Hester , I and my maids . And indeed sound reformation cannot correct in another what it selfe cherisheth , neither can teach another , and it selfe abide vntaught . As if it be a zealous reformation , proceeding from pure zeale ; it hateth disorder most of all in the owne bosome : it lesse spares sinne in the owne heart , then in the house ; and lesse in the house then abroad ; and the nearer this serpent approacheth , the more is it feared and fled from . Well knew the Apostle , that he that cannot abide reformation in himselfe , can neuer endure it in another ; and he that suffereth vanitie , prophannes , irreligion , and disorder in his house , he can neuer hate these in the house and Church of God : and therfore maketh it a sufficient cause to debarre such a one from the Ministerie . 2. How dangerous a thing it is for a man vnreformed in himselfe , or family , to take vpon him in publike the reformation of other , we see in Moses himselfe , Exod. 4.24 . whom as he was going downe into Egypt to be the guide and deliuerer of the Church , the Lord met in the way to haue slaine him : and the reason was , because his sonne Eliazer was not circumcised , and so his owne house was vnreformed . Whence we may gather , how indignely the Lord taketh it , that any man should come to gouerne his house , that gouerneth not his owne . If Moses himselfe be to plant circumcision among the people , much more must all his owne males be circumsiced : and this must be done , or he shall die for it , before euer he come where he must serue the Church of God. Vse . 1. Let euery man know the due season of this weightie dutie : and that is , when he hath done with himselfe . For then he shall better see the mote in another ; he shall the better discerne the danger , and discouer the shifts of sinne : he shall more patiently and pitifully deale against it ; he shall more watchfully preuent it ; he shall more zealously purge it : which not beeing first done , many haue swet in redressing their wiues , children , seruants faults , altogether fruitlesly , because they neuer in earnest dealt against their owne . Priuate men would faine see publike reformation of disorders , ( and who can blame them ) but they must beginne , by giuing religion a roome in their owne houses , and hearts , else shall they neuer see that they desire their eies may behold . Who euer saw whole Churches or countries reformed on the suddaine ? No : this is a worke which must first be performed by seuerall persons , and so brought into families , and so into townes , and so into countries . For otherwise let neuer so good lawes be enacted for common welths , neuer so pure orders in any Church , the labour is no lesse then lost . But especially let the Minister looke to this , that first himselfe , then his house , and then Gods house be reformed . Vse . 2. Here is a note to knowe a true professor by , not to deeme him as he appeareth abroad ; but if thou wouldst haue the iust length of his foote , follow him home from Church ; see how wisely he walketh in the midst of his house ; see whether his house be a Church ; how his children are ordered ; whether his seruants be like Cornelius his seruants ; and in a word , whether he and his house at home serue the Lord. Doctr. 2. He that would haue the blessing of gratious children , he must beginne at religion ; planting it in them as their tender yeares will beare , training them in the institution and reformation of the Lord , seasoning them with the words of pietie , distilling and by little and little dropping into them seeds of holinesse , and the feare of God : and prouiding that they might if it were possible sucke in godlines with their mothers milke . For this is the way to haue his house a little Church , and house of God , besides the approbation of his owne faithfulnes . And that this is the dutie of parents , we might be plentifull in Scriptures , and reasons : but briefly let euery father consider , 1. that he is one cause of his childs euill ; he hath helped him into sinne , and hath begotten him in his owne image : the heathen could say that there are two maine causes in a lewd father of a lewd child , 1. the euill nature and disposition of the parent , 2. euill education : now seeing the best of vs bring too much miserie vpon them by the former , we had neede be meanes by the latter to drawe them out of it . 2. This is a good ground of all other nurture and discipline ; teach them all the doctrine of manners , all tongues , together with all arts & sciences , yet let thē want this one discipline , thou leauest them to the curse of God ; the ende of their liues is peruerted , and in stead of beeing the staffe and ioy of thine age , they shall perhaps become thy greatest scourges . True it is which Salomon vttereth , and which euerie parent in some measure shall say , My sonne , if thy heart be wise , I shall reioyce : whereas , by the iust iudgement of God , many lewde sonnes neuer come to knowe or performe dutie to parents , because parents haue had small or no care to teach them dutie towards God. 3. Marke how the Lord looketh vpon this dutie , and accordingly blesseth or curseth fathers and children . Abraham was to be a mightie nation , &c. and the Lord would not hide his secrets from him , because he knewe he would teach his familie , Gen. 18. On the contrarie , Ely , otherwise a good man , how seuerely was he with his whole house corrected , for neglect of this duty ? see the historie , 1. Sam. 2.29 . 4. Euery Christian must extend his care euen to posteritie , and be a meanes to leaue his children the true worshippers of God , in the places where he hath liued or shall liue abroad in the world : for as if we would haue the Church of God , and his truth continue amongst vs , we must then bring it into our houses ; so if we would haue it continue after vs when we are gone , we must leaue it with our children , that they may continue it in their houses also . Quest. But wherein especially doth this dutie consist , and how may we performe it ? Ans. It standeth in two things , 1. in acquainting them with the grounds of truth necessarie to saluation , and this must be done by priuate catechising . 2. by bringing them to the publike assemblies so soone as they are able to sit either fruitfully or reuerently : and in both these , watch ouer their profiting . Thus maist thou and oughtest to teach , euen a child in the trade of his way . Obiect . But this is a vaine thing to trouble children , alas what would you haue children to doe ? Answ. But although it may seeme to be fruitlesse while they are young , yet will they remember it , saith Salomon , they are old : teach thy child to speake well while he can but speake , and when he will conceiue afterwards the sense and meaning of it . 2. Thou shalt not loose thy labour , for by this meanes thou shalt displace , at least restraine naturall folly which is bound vp in their hearts , if thou dost nothing else . 3. Looke vpon the examples of godly parents , Hannah brought Samuel to Heli his instructor , so soone as he was weined , 1. Sam. 1. Salomon was but a tender child , when Dauid his father taught him , and said , let thy heart hold fast my words : Eunica the mother of Timothie , taught him the Scriptures of a child : and what excellent fruits and testimonies appeared in these , of their timely instruction ? Vse . Let euerie parent resolue of the timely instruction of their children ; that as he hath begotten them in the flesh , he may be a meanes to beget them in the faith also ; that as he is the father of their bodies , he may also become after a sort the father of their soules also : and let the mother be a nurse to the soule of her little ones as of their bodies , and both fathers and mothers vse meanes that as their children waxe in bodily strength and stature ; so also they may growe to some strength and age in Christ Iesus . But this dutie is not discouered in the fruits of it : nay , the practise of our youth without , and on the Sabbath , pointeth with the finger to that rule that is within doores throughout the weeke : and if to profane the Sabbath , sweare , raile , curse , game , contemne superiours , be notes of faithfull children ; there is a number such : but if these be things better beseeming the education of infidels , it is a shame for professors of the Gospel to haue them so rife amongst them . And what other is the next cause of the generall profanenes and dissolutenes of our age ; surely , because men content themselues to send their children to Church ( and yet some scarse that , and many that for a fashion , ) that if they can meete with knowledge of God or religion there , so it is , but they banish it out of their houses . And how infinitely doe we hereby disadvantage our selues ? The Papists confesse that all the ground we haue got of them , is by catechizing : and it is to be feared , we shall loose our ground againe for want of it . Iulian himselfe cannot deuise a readier meanes to banish Christian religion , then by pulling downe schooles and places of education of children by chatechising : And when lost the Church of Rome the soundnesse of religion , but when they put downe chatechisme , and set vp idols and images , the bookes of laimen and children ? Considering therefore the corruption of the heart , which needes reformation with the soonest ; euen as the bodie must be framed at the first swadling , and weedes plucked vp at the first peeping vp ; together with the commandement of God , which enioyneth the parent to whet precepts vpon his children ; the practise of Christ calling babes vnto him , and instructing his familie : and lastly , the benefit which hence shall redound to thy child , thou leauing him the onely pearle and treasure , which is likely to abide with him ; be not wanting in thy endeauours , but giue all diligence whereby thou maist be the father not of children onely , but of faithfull children . Not slandered of riot ] As the Apostle requireth that the children of Ministers should be taught in wholesome doctrine ; so now by remoouing the contrarie , would he haue them sutable in their manners and behauiour : that euen in the Christian carriage of the children , the fathers fitnes to gouerne may be approoued , scandall may be avoided , & neither his doctrine , nor life may be iustly excepted against . Whence in generall may be noted , that the carriage of a mans children is a great credit or disgrace to his profession , which as it is true in euery professor , so especially in the Minister : for either the fathers glorie is seene in his gouernement ; or the profanenes of the children is the fathers blemish . A wise sonne , saith Salomon , is the crowne of his father : but lewd children are like Simeon and Leui , which make their father ( otherwise a good man ) stinke among his inhabitants . There was a lawe enacted that if any man laid slanderous things to his wife ; as that he found her not a virgin : the woman her selfe may not followe the action , in clearing her selfe against her husband , least the mariage should seeme to be dissolued pendente lite : but the Lord most wisely ordered , that the parents should for her : and why they ? surely because their name and honour was impeached , in that their daughter was accused to be corrupted in their house , and they did not their dutie in watching ouer her virginitie : and accordingly as the matter was found in issue , the father was dealt withall : for if the defamation prooued vntrue , the partie must make the father amends , by giuing him an hundred shekels of siluer : and yet shall he not be troubled with his daughter : and if the daughter was conuicted , she must be brought to her fathers doore , and all Israel must stone her : and the reason is added , why she must be there stoned , because she hath wrought follie in Israel , and plaied the whore in her fathers house , that is , for transgressing the lawe of God , violating her parents authoritie and credit , and defaming her fathers house . But an especiall lawe besides was made for the daughter of a Priest. If a Priests daughter play the whore , she polluteth her father , and therefore she must be more seuerely dealt with then any other , she must be burnt with fire . Obiect . If it be said that whosoeuer of other tribes were deprehended in the same follie were also put to death : I answer , yea , if they were espoused or married : but if virgins ( except a Priests daughter ) were not . And well may the Church esteeme of a man according to the gouernment of his children , seeing the Lord himselfe goeth before in this example . How was Abraham honoured in his eyes , in that his children were so instructed , and ordered ? how was Ionadab graced by the Oracle of God himselfe , promising that he should not want a man of his seed to stand before God for euer : and all for the obedience of his sonnes , testified in following their Fathers so strait iniunctions . And on the contrarie , how were good men blemished and dishonored for the profanes of their children : as Eli is said to honour his sonnes aboue God. More specially we are to consider in the precept , 1. The speciall vice prohibited . 2. the hatefulnes of it . 3. the vse . 1. Riot is a prodigall and lauish wast of a mans substance , in eatings , drinkings , intemperance , voluptuousnes , vncleannes , or any other filthy lust . The word in the originall beeing taken from a certaine people , who were wont to spend their whole daies in feeding , and stuffing themselues , and this was the greatest part of their care and calling : whom for this cause the Grecians called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , such as cannot be saued from a most desperate miserie : or else such as saue nothing for themselues , and their family , but in the end beeing brought to extreame want and penury die most miserably . 2. The hatefulnes of this sinne appeareth , 1. In that it is a note of all profanes , and irreligion ; for the text opposeth it to faithfulnesse . 2. It is branded to be a course of the vnconuerted , yea the verie knot of all the lusts of the Gentiles : and called excesse of riot : see 1. Pet. 4.4.5 . 3. It is not onely an enemie to religion , but euen foileth all ciuill vertues : as iustice , temperance , sobrietie , peace , chastitie , humilitie , ●●uth , &c. For what is the ruffling , and roysting life of a number of our gallants , and l●stie bloods ; but an intemperate , an vnpeaceable course ? beeing men of a word and a blow , breathing out nothing but bigge words , loud lies , fearefull othes : hauing so farre forfeyted all their truth and credit , as they may iustly be suspected , least when they speake truth , they ( as their father the deuill ) doe it to deceiue : not at any time conceiuing or acting , but what may stand with their brutish appetite . And yet these men call themselues , and one another good companions , and good fellowes ; but if euer the Lord open their eies to see their waies , their owne tongues shall confesse , that all this while they were so farre from the suite of Saints and good men , that they were vnfit companie for honest ciuill men . 4. Such an hatefull sinne this is , as where it riseth to any height in children , the Lord will haue the parents themselues , to become both accusers and witnesses against their children : and prosecute them till they see them stoned to death : whereof the Lord giueth two reasons , 1. to take away the euill of sinne : 2. to take away the euill of infection : that all others may feare by his example . 3. The vse . 1. Let no man that would be counted religious , vphold riotousnes in his children , it beeing a note of vnfaithfulnes , irreligion , and a tainted heart . How can such paren●s be counted faithfull , that suffer their sonnes and daughters to runne into the infamie of pride , prodigalitie , excesse ; not vsing meanes to reclaime them , but rather fitting them by outward means with fewell to these flames ? Shall God command thee to bring out thy riotous sonne to stoning ; and wilt thou rather strenghthen him in this sinne ? 2. If the sinne be so hatefull in all mens children , much more in the sonnes of Ministers , against which our Apostle leuelleth . And let all our youth , especially Ministers sonnes , of whom there are such s●ore in these schooles of the Prophets consider , that by their riotous and vnthriftie courses , which are taken vp by too many ; they not only staine their fathers doctrine , calling , and profession ; but call his fitnes into question ; and put it also out of question , that themselues are altogether vnfit for the Ministery . And further , if it be so hatefull in Ministers children , it is altogether intolerable in Ministers themselues : would God a number could as easily wash their hands of it , as it is odious and hatefull in them . 3. It ministreth vs occasion to bewaile the riotous daies we liue in : True is that speach of one , The liberalitie of the world hath hurt the inhabitants : but the plentie and abundance of our countrie , hath set Antonius and Cleopatra againe at strife , who can be more prodigiously profuse , and riotous : yea it seemeth that men can scarse deuise how to spend them fast inough in excesse . See we not that the dishes of our fathers were nothing so costly as our sauces ? their Nobles not better apparelled , then some of our groomes ; that our Nabals feasts , though but farmers , are like the feasts of a King ? where shall a man sit downe in the meetings of men , where a man shall not trulier apply that question , then he that vttered it , What meaneth this wast ? but in some entertainments the idle and sinnefull wast of Gods good creatures is such , as set by that of Caligula , who must haue his bread guilded ; it is iustly suspected that all the world of the Gentiles themselues would faile vs of such presidents : and what is this other then the nurse as well as the mother of infinite other euills ? what merueile is it that the hearts of men are so heauie , and oppressed , as that no sence and feeling of religion can be fastened vpon them ? How doe mens mouthes runne ouer with impure o● vnseemely speaches ? how do other escapes passe from them exceeding scandalous and offensiue to the Church of God which are in these waies : sometimes loosing the holines and chastitie of their soules and bodies ; sometimes striking vp most gracelesse matches in this their forgetfulnes , rashly ouershooting themselues so farre as bringeth iust matter of repentance all their daies : as Herod in his riotous feast , passed his word against Iohn Baptists life : a fearefull fruit of this sinne . 4. Let euery Christian learne hence to moderate his mind , and keepe it within the meane and measure in the fruition of all earthly delights : and the rather , because euen Gods children are so prone to be carried after the fashions of the world , and to exceed in dyet , apparell , both aboue their calling , and beyond their abillitie : which is a blot to be repented of , and that the more timely , because the further the child of God goeth from the meane , the more grace he looseth , and the weaker is his soule : and it cannot be but voluptuous liuing will choke the word , euen in the best : and therefore it is not vnseasonable to exhort Christians , and conuerted ones , To gird vp the loines of their minds , and be sober . Euen as the Iewes and Eastern people at this day , tuck vp their long garments to make them more expedite and free to a iourney or busines ; so Christians iourneying towards heauen , must take short their minds from earthly delights , and hasten themselues homewards with so much the more neglect of these things , as they haue better in their eie . Now the rules which will helpe vs in this dutie , are these three . 1. Before the receiuing of any comfort of any creature , acknowledge God the giuer , the blesser , the looker on . 2. Looke to thy selfe , and watch thy owne heart in the vse , that it be not withdrawne from the loue of the Creator by the creature . 3. after the vse , take vp the practise of Iob , who after his sonnes had liberally and a long time banquetted together , he sanctified them , and offred prayers and oblations to God according to the number of them all . Not disobedient . ] The word in the Greeke is a Metaphor taken from vnruly and vntamed beasts , such as know not the yoke , but are refractary and headstrong : and in this one word two things are alike condemned , as well the sinne of the child , as the cause in the Parent . The former is alwaies a note of irreligion , disobedience in the child : the latter for most part , a note of indiscretion , and that is remisnes in the father : both of them vnbeseeming common Christians ; but in a Ministers house may raise a iust suspition , that he is not a fit man to order and gouerne the house of God : for if euery family of common Christians be , or ought to be a little Church ; is it more then iust and meere that the family of the Minister be not onely , not a conspiracie of rebels , sonnes of Belial , and disordered and licentious mates ; but such as may ioyne together in the worship of God , and holy conuersation , for the good example of others ? Here note these two points . First , that disobedience of children is a note of irreligion . Euen as we noted in the former vice , which the Apostle also maketh a note of one giuen vp to a reprobate minde , and full of all vnrighteousnesse , and marketh for one of the courses wherein the Gentiles walked to destruction : and prophesiyng of the last and worst times , he setteth in the beadrole of vngodly men , which should make the times so bad , those that are disobedient to parents . And this consideration may be of good vse to all that would be esteemed gratious and religious children , to learne to become obedient vnto their Parents in all things , with that onely exception , or rather interpretation of the same Apostle , in the Lord. And this obedience must bewray it selfe , bo●● in doing all their lawfull commands , seeme they neuer so base : for God hath set a stampe on them : and this with such cheerefulnesse , as that so farre as they can come to know them , they may euen preuent their good desires , not deferring till their duty be demanded : and 2. also in suffering , 1. themselues to be disposed in their lawfull callings , and in their lawfull mariage , as Isaac : 2. to be rebuked , corrected , and chastened , so yeelding them all reuerence , as Heb. 12.9 . Neither is the Scripture wanting in motiues vnto this dutie . 1. It is a dutie well pleasing to God , Col. 3.1 . 2. It is a iust thing , saith the Apostle , Eph. 6.1 . that beeing in the power of their parents , they should perfo●me all dutifull obedience towards them : It is right in regard of Gods lawe , the lawe of nature , and the lawes of the Gentiles themselues : ●o say nothing of that instinct ●hich the Lord ( for the conviction of gracelesse children ) hath put in some of the bruit creature● themselues towards their breeders . 3. this is the first commandement with promise , that is , with speciall promise of blessednesse to the obseruer . The second commandement hath a generall promise to the keepers of the law in generall ; but no commandement hath a speciall promise annexed but the fifth ; and therefore the Lord looketh it should more especially be respected . 4. the taking vp of this dutie will be a way and meanes to wipe away the future teares and griefe of their parents in their own ruine , yea a foundation and ground of the glorie of their father , and the ioy of their mother ; and besides a seede of the obedience of their owne children to themselues if in time to come God shall vouchsafe them any : for it is iust with God that lewd children who haue bin the rottennes of their parents bones , should themselues be plagued with rebellious and lewd children . 5. Looke vpon examples . Salomon bowed to his mother though he was a king , and aboue her in the throne , yet he set her at his right hand : nay , the true Salomon Christ himselfe is said to be obedient to his parents : notable was the obedience of Isaac even to the knife in the hand of his father , and a liuely type of Christ , who was obedient to his heauenly father , and that vnto the death . Whereas on the contrarie , disobedient children neuer escaped vnpunished , as in the examples of Cham , Absolom , Reuben , Ophni , Phineas , Abimelech , and many others , as we might plentifully explane . And looke what dutie the Lord requireth to naturall Parents , the like also is due to those who are in stead of fathers and mothers , as stepfathers , tutors , masters ; Ruth loued Naomi her mother in lawe , and claue vnto her as vnto her owne mother : the sonnes of the Prophets obeyed their masters as their owne fathers ; Elisha spake of Eliah , my father , my father , 2. Kin. 2.12 . this lesson if it were so heedefully regarded as it might , would be of speciall vse in this place aboue all other in the land besides , wherein so many youth miscarrie , euen for this ; because they cast off the yoke , and willingly knowe no dutie nor subiection to superiours , tutors , and those who are in stead of parents vnto them . The second point here to be noted , is , that the cause of lewdnes of sons is for the most part , the indulgence or other want of gouernement in the parents : for this the Apostle implyeth , when he measureth the fitnesse of the fathers gouernement by the carriage of the children : for can fathers let their reine loose to libertie and licentiousnes , and the sonnes feeling the reine in their neckes not runne riot at their pleasure , and fling out and kicke like a colt in a fat pasture , knowing neither owner nor feeder ? and doe not many fathers deserue , to haue their eies plucked out by their children , who for want of gouernement , cause their childrens eies to be picked but by the rauens of the valley ? some neuer had the feare of God themselues , and cannot teach their children the wayes of God ; nay many hate Gods feare in themselues , and in their children , and in all Gods children : whence by a secret iudgement of God it is , that as they taught them no dutie towards their heauenly father , so they denie all dutie not seldome to their earthly pa●ents . Others may not displease their children , and so either are fond and loose their authoritie , not chastening thē while there is hope ; or else they pamper them , as men do the beasts they would feed vp , and not seasonably breake them ; or else by mild reproofes they rather cocker and beare them in their sinnes , then correct them , as Eli did : or else if they be but crept out of childishnesse , oh then they are past the rod ; Parents must haue their children counted men , when they are but boyes , and neuer so fit for the schoole and discipline : by all which meanes , they bring in the ende mischiefe on their children , and shame vpon themselues : this indulgence in Dauid was the ouerthrowe almost of all his children ; but especially noted in the fall of Adoniah , his father would not displease him from his childhood to say , what hast thou done ? Yea , but parents say , what would you haue vs doe ? they be but young and youth must haue a time , and we may not euer be dulling them with correction ; their owne rodde will beate them well enough in time , and soone ripe will be soone rotten . To whom I say , I would haue you to consider the state of your children , and the great measure of follie that is bound vp in their hearts , which the rod of correction only can driue out . 2. To knowe that if children get head while they are so , they are likely to hold it when they are stronger : note the speach of Salomon , Euen a child maketh himselfe knowne in his works , whether his worke be good and pure : that is , you may reade and gesse in a child how his course is likely to prooue afterwards : we reade of good children that became good men , seldome or neuer of wicked children altered : it is not more commonly then wickedly said , young Saints old deuils ; but truer it is that seldome doe young deuills become old Saints . 3. That it is the note of a fleshly minde in thee , to loue nothing but thine owne flesh in thy children , and to carrie no loue to their soules : nay , it is not loue but hatred which spareth the rodde : or call it loue if thou wilt , it is a cruell loue , cruell I say , 1. to thy child , 2. to thy selfe . 1. to him , because thou neglecting his timely correction ; the Lord either causeth him to fall into the hand of the Magistrate the father of the countrie ; or else takes him into his owne hand to controll , or else cut off : whereas thy rodde might haue giuen him wisdome , and thy timely rebuke might haue deliuered his soule from hell , that is , his life from the graue . 2. to thy selfe , for we seldome read , but that the darling child , was the sorrowe and shame to the parents ; according to that of the wise man , a child let alone to himselfe shameth his mother : and God hath most crossed his children , in their children best beloued , to teach them to loue all of them in good measure . Neither in all this would I haue parents to prouoke or exasperate their children , as Saul did Ionathan : 1. both by an vniust commandement , to deliuer his friend , and an innocent to death : as 2. by an vndeserued reproach , calling him the sonne of an harlot : and 3. by a furious action , of casting his dart at him to slay him : which made Ionathan rise and leaue him . Neither yet doe I here exact the forfeyt of euery offence in the child ( as neither the Lord doth of his children ) knowing that the child is the fathers owne bowells ; and that the parent after a sort suffreth with the child : and sometimes God himselfe threatneth , and forbeareth , and warneth his owne children : as Exod. 32.34 . But yet this precept enioyneth parents so seasonably to breake their childrens corrupt desires , as that they be farre from disobedience , to God , or themselues : and therefore that is a worthy precept of Salomon to euery parent , read according to the best translation , Be thou great in the feruencie of thine anger in forgiuing a fact : that is , shew thy great indignation against that sinne , the correction of which , for the present thou forbearest , saying , that is , threatning , that if thou shalt deliuer him , thou wilt further punish him afterwards . And thus trayning them in obedience at home , it will become thy glorie , and their beautie abroad . Whereas the cause that now they swagger , and are masterlesse abroad , is because they were neuer well mastered at home : and the reason why now in mans estate , perhaps vnder a faithfull ministrie , they are so incorrigible , is because in their youth they bare no yoke , were not inured with corrections . Fathers affoarded no helpe to the Ministers , by their good education , and therefore now good meanes cannot preuaile with them . Verse 7. For a Bishop must be vnreprooueable , as Gods steward , not froward , not angrie , not giuen to wine , no striker , not giuen to filthy lucre . The Apostle in the former verse , hauing spoken of those positiue vertues required in the priuate life of euery Minister : in the former part of this verse he enforceth them by reasons ; and in the latter part reckneth vp many vices , from all which he must be free , if he will be vnblameable . The reasons are two , the former of which is included in the change of the name , a Bishop : the latter propounded in a comparison , He is Gods steward . In both which regards his care must be doubled , that he may walke vnblameable before his people . For the former of these , to vnderstand it the better , we must conside● two things : 1. the signification of the name : 2. the force of the argument . By the name Bishop , he meaneth those whom before he called Elders : and throughout the new Testament it is indifferently giuen to all teaching elders , that is , Pastors and Ministers ; and so is here to be taken . A title well knowne in the Apostles daies in the tongue then commonly vsed , to betoken a painfull office , and a diligent labour ; borrowed from such as are set in the watchtowers o● 〈◊〉 o● campes , to espie , and by a loud voice , or sound of a trumpet , or otherwise by a bell , or warning peece , to discouer and signifie , the approaching of the enemie : for such were properly called [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] Bishops or watchmen : and from hence the name was by the Heathen translated , to signifie such gods as they conceiued the patrons of their countries , or cities : yea by the spirit of God in the Scriptures , to signifie Magistrats ; so calling them , to put them in minde of that care and charge which heauily lieth vpon them . And yet more frequently and fitly , it is attributed to the Pastors and teachers of the Church . Not onely the great Pastor and Archbishop of our soules , 1. Pet. 5.4 . and the Apostles , Act. 1.20 . but to other pastors and teachers , who in so many places , as so many cities of God , are set as on a hill , to descrie , and with the voice of Christ in the word , as with so many siluer trumpets at their mouthes , giue warning of those most cruell and fierce enemies , and spirituall wickednesses , which seeke the vtter subuersion of the Church , the Citie of God. And that thus the word must needs generally be taken in the new Testament appeareth , Phil. 1.1 . where the Apostle writeth to many Bishops in one citie Philipi : and Act. 20.28 . speaketh to many Bishops in one citie of Ephesus : and here the Apostles argument , and context can admit no other acception . How this generall title came after to be restrained , it is not so pertinent , and profitable to discourse . The learned may see it in Ierome vpon the place . As for my selfe ( as before I promised in the title of Elders ) I mind not to trouble the peace of the Church about names and titles . Doctr. This very name fastneth vpon euery Minister this maine dutie , namly , to keep watch in his charge ouer the soules of his people , & to discouer vnto them both Gods affection vnto them , and their estate with God. Thus the Prophets beeing the Bishops of the old Testament , are called not only watchmen , Ezech. 3.17 . and Seers ▪ 1. Sam. 9.9 . but Gods Trumpetters , Isa. 58.1 . and their successors in the new Testament are called not only eyes , and light of the bodie ▪ Matth. 6.22 . but also voices ▪ as Iohn Baptist was the voice of the 〈◊〉 , Mark. 1.3 . Ioh. 1.23 . And yet the word considered 〈◊〉 the composition of it , betokeneth a more intent watchfulnes , instantly considering the wants , and necessities of the Church for the seasonable supplie of the same : by feeding , and by ruling , which we read seldome separated in the Scriptures . See Act. 20.28 . Heb. 13.17 . 1. Tim. 5.17 . 1. Pet. 5.1 . Thus must euery Minister whom the Lord hath made an ouerseer of his people , watch their soules as those who must be counteable for them ; for if they die for want of food , and be famished ; or else for want of ordering , of admonition , reprehension , correction , and censures according to Christs holy institution : there blood shall be required at the Pastors hand : for looke what charge Ahab had concerning Benhadad ; the same hath euery Minister concerning euery soule committed vnto him : Keepe this man , if he be lost and want , namely by thy default , thy life shall goe for his life . See also Ezech. 3.18.19 . Vse . 1. Whence it will follow , that looke how vnfit blind , or dumb men are for a watchtower , so vnfit are vnlearned and vnpreaching Ministers for their places . How can he be called an eye that hath no eye ? how can he be called a voice that is dumb ? how vnfaithfull is the sleepie watchman who that he may haue ease careth not to betraie an whole citie ? How dangerous are they both ? for if the eye be dark , how great is this darknes ? if the blind lead the blind , both fall into the ditch . By both of them vision faileth , and by both of them people perish . See for this purpose a notable allusion Isa. 56.9.10 . where the Lord compareth his Church to a flocke of sheepe : the Priests and Prophets to shepheards , and shepheards dogges : the enemies of the Church to wolues and wilde beasts : and beeing offended with his people , he calleth all the beasts of the feild and forrest , to deuoure and rauin , that is , the Chaldeans , Assyrians , Antiochus , and the Romans ; by all whom they were diuersly oppressed ; and the reason is added because the watchmen were all asleepe the doggs were sleepie , and greedie , dumb and barked not : ease tooke vp some , couetousnes others ; and therefore no remedie , if those that should driue away enemies from the Lords folds cannot be at leisure to espie the danger , but a fearefull spoile and destruction most needs befall such a people . Which if it be so , then let euery Minister stirre vp his watchfulnes and care , and though the faithfull discharge of his dutie cannot but purchase him the malice of many ▪ y●● let him be con●ent to make exchange of such freinds and freindship with the fauour of God , who as he hat● committed his flocke vnto him , ●o let him resolue and say to the Lord as Iacob to Laban : I will feede and keepe thy sheep . In like manner let euery congregation to whom the Lord hath giuen a pastor according to his owne heart , testifie their thankfulnes herein , in beeing contented to haue their waies looked into and spoken of , as well conceiuing the miserable estate of sheepe without shepheards ; not saying to the Seer see not ▪ least that plague befall thē pronounced against the men of Anath●th : praying also that the kingdome of God may come euery where , and his lightsome countenance shine on them that want such meanes , seeing their estate is such as hath great need of watchmen . Secondly , from the force of the argument , namely , that he that is to be a Bishop ouer others must of necessitie watch ouer himselfe , and his owne in priuate , note a generall rule to be obserued in all elections , and furnishing of any place and office : namely , that due respect must be had what gifts the office requireth , and those must be principally regarded in that person , that is to be placed in it : as for example , if the place require the tongue of the learned , seeke out for learned men : if wisedome , seeke out wise men : if grauitie , sobrietie , conscience , and diligence : seeke out for graue , sober , conscionable and diligent men : and thus the Lord dealeth whensoeuer he placeth any man : If he haue a curious sanctuarie to build , he seeketh out some B●zaleel , some Aholiab , or other , filled with excellent spirits of wisedome and vnderstanding , and knowledge to worke in curious works of gold , siluer , &c. If he set Salomon to build a glorious temple to himselfe , he directeth him to send to Hieram for a cunning man , a wise man , and of vnderstanding . If he be to bring his people out of Egypt , he furnisheth a Moses , and an Aaron . If to take the land by fighting , he fitteth some valiant captaine , as Ioshua : if to bring them out of captiuities , he raiseth some Darius , or Zerubbabel , or Nehemiah , euen suiting persons vnto places : yea the Sonne of God beeing to gather his Church among the nations , and to plant his owne ordinances to bring men out of their nusled idolatry and Gentilisme to serue the true God : if he had not aforehand considered the difficultie of the work , and accordingly furnished such as he dismissed for this purpose : how had it like euer to haue beene effected ? Vse . The cause of all corruptions in elections , and designements to offices and places lyeth here , that men looke not to the qualitie of the place first , but ( beginning where God ends ) first at the man , either because he is a proper man for parts , and gifts of bodie and minde , or by such and such commended , or furnished to performe such expectations and contracts , or an auntient , or a kinsman , &c. this marres all , and often setteth fooles on horsebacke , when wise men walke on foote by them . Let everie man whom it concerneth learne wisedome of God and his spirit here , which first inquireth into the place : and so in passing their suffrages in elections , thus reason ; oh this is a difficult matter , where haue we a fit man for it : if to choose a Magistrate , this requires one able to execute the Lords iudgements : where haue we a man of courage fearing God , and hating couetousnesse ? If a fellowe of a colledge , this requireth learning , iudgement , and one able at least to bring vp youth in knowledge and godlinesse , where shall we finde such an one ? but if a minister , oh this requires one able to build vp the bodie of Christ , and who is sufficient for this thing ? The reasons hereof are , 1. the externall election of the Church ought to follow the internall of the spirit : see 1. Sam. 10.24 . 2. it euer argueth corruption , to preferre priuate respects before the publike good . 3. the ends of euerie calling are , 1. and principall Gods glorie , 2. neerer and inferiour : 1. the helping of the communion of Saints , 2. building of the Church , which he who is likely most to preferre , is principally to be preferred . As Gods steward ] Here are likewise to be considered two things . 1. the signification of the word . 2. the force of the argument . First , the word implyeth thus much , that God is a great housholder , Matth. 21.33 . that his house is his Church , where he as a great personage keepeth his residence ; more stately and honourable then the court or standing house of any earthly king in the world ; in that herein he pleaseth to manifest his presence by his spirit , working in the word and ministerie : and as it is with other great houses , so the spirit of God speaketh of this , as committed not to one , but many stewards , who take the charge of it , to order and gouerne it according to the minde of the Master , and vnto his greatest honour and aduantage . And these stewards are the ministers , so called 1. because as the steward in an house is to dispence all necessaries vnto the whole familie , according to the allowance and liking of his Lord ; euen so the Minister receiueth from God power to administer according to the necessities of the Church , all the things of God , as word , Sacraments , prayer , admonition , &c. 2. As the steward receiueth the keies of the house to open and shut , to lock and vnlock , to admit or exclude out of the house : for so is it said of Eliacim , Isa. 22.22 . euen so euery Minister receiueth the keies of the kingdome of heauen ; to open , and shut heauen , to bind and loose , to remit and retaine sinnes , as Matth. 16.19 . 3. As the steward sitteth not in his owne as an owner , or freeholder , but is to be counteable and to giue vp his bills monethly , or quarterly , when the master shall call for them ; so euery Minister is to be counteable of his talents receiued , and of his expenses , and how he hath dispensed his masters goods . Heb. 13.17 . They watch for your soules as they which must giue accounts . Doct. From which similitude , we may learne that it is the dutie of euery Minister , to see that he haue both the calling , and also the properties beseeming him , who is the steward of God. And for his calling , he must be Gods steward : the Lord must set him in this place of seruice so neere him ; or else he is but a theife and intruder : of whom it cannot be said , that the Lord hath made him ruler ouer his house . The properties of Gods steward are principally two , 1. Wisedome , 2. Faithfulnes . So we finde them in the place alleadged : who is a wise and faithfull seruant , whom the Lord may make ruler ouer his house ? And first of the faithfulnes of this steward : as the cheife Doctor of his Church hath gone before in example , who was first appointed , and then faithfull vnto him that appointed him , Heb. 3.2 . so is it required of euery Minister of Christ ; and disposer of the secrets of God , that he be found faithfull . Now this faithfulnes standeth in , 1. distributing , 2. all , 3. his masters allowance to those of his houshold . For 1. he is called to be a distributer to distribute their meate vnto his fellow seruants , as it was the manner in those times wherin our Sauiour liued , for the cheife seruant to deuide vnto the other seruants their portions of meate ; and this not as a Lord ouer them , but as a superiour seruant with them : and the steward euery where is as the hand of this economicall bodie , to take in and giue out ; the which hand if it should not for ease or idlenes be plucked out of the bosome to feed the body , that bodie must needs starue and perish . 2. He must distribute his Lords meate and allowance , according to his Masters minde : that is , the pure word of God , without mingling or corrupting . Wholsome food , not drawne out of the poysoned puddles of Popish Friers , or postillars , of Poets , or Philosophers , neither of his own or any other mens inventions or traditions : but out of the store of the Prophets and Apostles , which is a sufficient treasurie whence he may bring out abundance of things new and old . For herein the minde of the Master must be the square of his seruant , who himself would not , neither suffer others to giue for bread , stones ; nor serpents for fishes : but as the master calling his seruants to emploiment , deliuereth them his own goods , so also calling them to accounts , requireth the returne and gaine of his owne . Whence also euery Minister is here called Gods steward , and the dispenser of Gods mysteries . Who if he speake , he must doe it as the words of God : if he minister , he must doe it as of the abilitie which God ministreth : if he haue receiued the gift , let him minister the same gift as a good disposer . And thus speaking , ministring , and dispensing , he shall be acknowledged a steward only , and not a Lord ; an instrument , and not the author of the food he breaketh : and thus shall men depend not vpon man , but God for the food and life of their soules : and thus in all things shall God be glorified . Such faithfull stewards were the Apostles : Paul deliuered to the Corinths what he had receiued of the Lord : and Iohn in the name of all the Apostles , 1. Ioh. 1.1 . That which we haue heard , seene with our eyes , and with our hands handled , declare we vnto you . And , We preach not our selues , but the Lord Iesus , and our selues your seruants for Iesus sake , 2. Cor. 4.5 . And if we cast eie vpon the arch-type and vnfailing patterne of all faithfulnes , we shall clearely see that herein he approoued his faithfulnes to him that appointed him : for his whole doctrine , himselfe affirmeth it was not his but his Fathers , Ioh. 7.16 . and that he gaue to his Disciples , and so by them to all beleeuers , the words which his Father gaue to him , Ioh. 17.8 . And for his workes , he did nothing of himselfe , but as his Father taught him , Ioh. 8.28 . and for both , he set himselfe an inimitable coppie vnto all the seruants of his house . Moses indeed was faithfull in all the house of God as a seruant , and herein his faithfulnes appeared , that he did and caused all things to be done in the tabernacle according to the patterne : but Christ as the Sonne , was faithfull not in anothers , as Moses was , but as a Lord in his owne house , goeth before Moses and all other his seruants . 3. He must distribute all his masters allowance , else is he a theife and an vniust steward . He must keepe nothing backe , but deliuer the whole counsell of God ; and then if any within the house die for want of meate , the fault is not in the steward , who measured them out their portion ; and deliuered faithfully that whole truth of God necessarie to saluation ; but their blood is vpon their owne heads , in that they refused that food which the steward dispensed vnto them . All which branches of faithfulnes if they be not performed , assuredly the day commeth wherein the vnfaithfulnesse of euery such offender shall be discouered . Many eyes are vpon thee for the present who art vnfaithfull in Gods house . Satans eie to accuse thee , the eye of thy owne conscience to condemne thee : Gods eye to reuenge thy sinne vpon thee : all these eies are waking inough to discouer thee ; yea as many voices in that day of the Lord shall be lifted vp l●ke so many trumpets against thee , who by vnfaithfulnes hast wrōged so many : oh that men would remember & before hand consider what a fearefull cry and loud noise , the voice of the blood of whole townes , and congregations perished and famished for want of the food of their soules , will make in the eares of the Lord , crying for vengeance against idle , and nonresident Ministers , whose sinne shall not be hid , if either such watchfull eyes , or such loud voices can discouer the same . Secondly , this steward of God must be wise as well as faithfull : this wisedome standeth principally in two things . 1. In a wise forecast and prouision of necessaries before hand , that he may be able to bring out of his store such things as the necessities of the house shall require : together with a plotting and contriuing to put forth his Masters goods to the best profit : for else although he intend neuer so much faithfulnesse , yet shall he not avoide the accusation of a waster of his masters goods . 2. In a wise dispensation of things so prouided ; and this 1. in due sort . 2. in due measure . 3. in due season . First , in due sort , prouiding courser meat to seruants then to sonnes : stronger meat for men of yeares then for children . No wise steward would set milke before strong labourers , and beefe bones before sucking children : so the minister as a wife steward must consider the age of men in Christ , whether men be weake or strong Christians ; and accordingly apply himselfe to feede them with milke , or lead them to stronger meat : so whether he be to deale with men wicked or godly , that he may set courser meate of threats and iudgements before the former ; and finer and sweeter dainties of promises and blessings before the latter : so also whether they be sicke or sound , that if they be diseased or of sicke consciences , he may heale them ; if dangerously wounded by Satans temptations he may salue them ; if broken hearted he may helpe to bind them vp . Which point of wisdome where it is wanting or neglected by the Minister , he laieth himselfe open to that fearefull woe , Ezech. 34.4 . Secondly , in due measure , some neede more promises some more threatnings , he must be wise not to exceed the measure in either ; for thus he shal make such wanton who should rather be kept vnder , by speaking peace to whom it belongeth not ; as also make their hearts heauie and sad , whom the Lord would haue lightened and comforted . And this is made the worke of the faithfull and wise steward to giue euerie man his portion , both for quantitie and qualitie . Thirdly , this portion must be giuen in due season : this due season the Apostle hath expounded to be in season , and out of season , that is instantly , importunately , watching all good occasions hereunto ; not once a quarter , nor once a moneth , nor so often as men shall say they neede , who for most part haue lost their stomacke and appetite hereunto ; but euen so instantly , as his master can neuer come but he may find him so doing , Luk. 12.43 . and blessed shall onely such seruants be : whereas on the contrarie , if the master shall command to giue his family their daily meales in order , and the steward of the house should giue them but one meale in a moneth , & so starue vp his Lords seruants , were he not worthy to loose so many liues , ( if he had so many ) as he suffered to perish by staruing them ? Vse . 1. The Papists mistake this calling , who in the ordination of their Preists , make mention of offering , massing , and daily sacrificing , but not a word of this maine dutie of feeding , distributing , and dispensing , which is the proper worke of a steward . 2. This doctrine sheweth what a square and furnished man he had neede be , who must stand vnder such a burthen as this is , which made the Apostle aske the question , who is sufficient for these things ? not euery one that can runne and ride , or can make meanes to get a liuing , nor he that cannot deuise waies inough riotously to wast the Churches patrimonie ; but such as are fitted with the calling of God , and gifts of faithfulnesse , and wisdome : let our sonnes of the Prophets consider what they are to be called vnto , and apply God by their prayers , for their fitnesse thereunto . 3. Let people hence learne how to esteeme of Ministers ; euen as of Gods stewards , 1. Cor. 4.1 . Let men so esteeme of vs , &c. neither too highly , least Gods glory in the ministerie be obscured ; nor too basely , least the ministerie it selfe be contemned . They are not the light , but such as testifie of it : not the authors , but such as people must seeke vnto , and depend vpon for the food of their soules : that looke as when the famine was ouer the land of Egypt , Ioseph opened all the kings storehouses , and sold to releiue the Egyptians : euen so must the ministers in time of spirituall dearth , set open the Lords granaries to releiue his people from the famine of their soules . Thus this title teacheth men to conceiue of their ministers , as the dispensers of mysteries , which are things otherwise hard to come by : and disposers of the manifold graces of God , 1. Pet. 4.10 . The steward we know hath all things vnder his hand , and holdeth them vnder locke and key , so as without him no man can come to any thing . But how many thus esteeme of them ? the silly sheepe dependeth on the sheepheard , for else could they not sold , feed , and fende themselues : yea the oxe and asse knowe their owner , and cribbe : but men generally are without vnderstanding to acknowledge these feeders . 4. Let men learne with more diligence to attend on the ministerie , and not be satisfied , till they haue the whole counsell of God necessarie to their saluation , reuealed vnto them : let them call vpon their stewards and vrge them to faithfulnes . There is no seruant but he may & will look for that whole portion which he knoweth his master alloweth him ; and cannot abide that the steward should gain any thing by him : oh that men would call for their portion in heauenly things also , or that they would receiue it , beeing forced and thrust vpon them . But the Lord seeth the contempt of this manna , and therefore he hath withdrawne it from many places : and in other haue made it to rotte and consume , euen in the mouths of many , to their further hardening and damnation : and yet withholdeth it from many people , who are not wise-hearted to enquire after it ; who if they could call vnto the Lord with faith and feeling of their want , that grace of his which feedeth the verie rauens when they call vpon him , would furnish them with a seasonable supply . The second thing in this similitude to be considered , is the force of the argument , which is this ; That because euery Minister is called to a place so neere the Lord as to be his steward , therefore he must be vnblameable . Where we haue the ground of another instruction . Doctr. Euery man as he is nearer vnto God in place , must be so much the more carefull of his carriage : that he may both resemble him in his vettues ▪ dignifie his place , and walke more worthy of him that hath drawne him so neare himselfe . Besides that , euery master looketh to be graced by his seruant : and much more will the Lord be glorified , either of or in all those that come neere him , Lev. 10. For as the master quickly turneth out of his doors , such disgracefull persons as become reprochfull to the family ; euen so the Lord knowing that the infamous courses of the seruant , reacheth it selfe euen to the master , turneth such out of his seruice , which are the iust subiects of reproach . Whereof we haue an excellent example in Ezech. 44.9 . to the 15. for the Levites which had serued before idols , were thrust from the Ministery of holy things ; yea although they were of the house of Aaron , yet could they neuer be receiued into the preists office to come neare the holy place , but at most must keepe the doores , or do some other inferiour seruice : So as such as come neare vnto God , whether Ministers or professours , may not say , they do but as others do ; much lesse as many seruants abuse their Princes , or Lords cloth to the priuiledge of their disordered courses , and to face out their bad matters : but the seruants of this house , as they must haue a speciall representation of the image of their master ; so may they not doe many things which are lawfull for other men : the Priests , who must come into the inner Court , may not marrie widowes but maids , nor such as were diuorsed , verse 22. both which were lawfull inough for others . Vse . 1. Let euery Minister make this vse , in considering the excellencie of his calling aboue others . When he shall beginne to say in himselfe , with Ioseph , there is none greater in the house then I , follow the matter as he did : Shall I doe this sinne ? shall I sort my selfe with wicked persons in wicked practises ? shall I defile my selfe with vnlawfull stolen pleasures ? so should I be a swearer ? a tauerner ? a drunkard ? a riotous , perfidious , idle , or vncleane person ? seeing my master hath thus aduanced me , how can I do this ? God forbid I should thus sinne against God. I am the steward of Gods house , and it is for the honour of God , to haue the steward of his house vnblameable : my place is to blame and censure all disorders in the family , and can my selfe be so disordered . See and consider an excellent example in Nehemiah , when he was warned by a prophecie ( though a false one ) to flie into the Temple for his life from before his enemies : he answered , shall such a man as I flie ? this were neither glorious to God , nor honourable to my selfe : he set me about this busines , and he can and will deliuer me : and my selfe am the captaine , and set ouer all the people , and can I flie ? who is it that beeing as I am , would goe into the Temple to liue : the fact then beeing in this , and other respects , against the law of God , and against my conscience , I will not for the sauing of my life do it . Vse . 2. Euery professor of the Gospel , beeing drawne much neerer vnto God , then the common sort of men , must endeauour to walke worthy of God , Colos. 1.10 . and worthy of the calling to which he is called , Eph. 3.1 . namely , both the generall calling of Christianitie , which must be beautified and adorned : as also the speciall calling and condition of life , vnto which the Lord hath disposed him : for euen that must be holily and wisely managed . And such force hath this reason drawne from our caller and calling , to mooue beleeuing hearts to watchfulnes ouer their waies , as that the Apostles most frequently vrge it vpon Christians : As where we are commanded to be holy , because God is holy : to walke in the light , as God is light : to walke in loue , as God is loue : to walke in the truth , as God is the truth ; by all which , and many moe like precepts , what else is enioyned a Christian man , but that the life , the nature , the goodnes , and holines of God reuealed in Christ , be the example and direction of his life and course : for this is the walking worthy of God , to which we are exhorted by this argument , because he hath called vs , 1. Thess. 2.12 . And further , if we consider vnto what we are called , the same place of the Apostle sheweth , that we are called to be very neare vnto God : walke worthy of him that hath called you , to his kingdome and glorie : to a kingdome ; we were indeed farre off , alients , and Gentils , and very despicable , without all hope : but now are called to participate in another manner of kingdom then that of great King Ahashuerosh , to which poore Hester was called : And seeing many may be in the court of a Prince , and yet some of them abide in baser offices , and not many of them glorious , or gracious , as the Queene , and children are : God hath called vs to a kingdome and glorie ; that with the residue of the Church , we might become his owne spouse , and so partake of his own glorie and maiestie . Now how much are such beggars as we , ( called to such aduancements ) bound to walke worthy of such a condition , as to which in Christ we are called ? 2. Let euery professor consider , that the falls of such as are nearer God , more dishonour God , and more hurt the Church , then grosser sinnes of other men , and therefore the Lord can lesse beare their falls vncorrected . Dauid tooke it more heauily that such as did eate bread at his table should despise him , then others further off : and that Absolon his owne bowells should seeke his life , then that Shemei should raile on him . Professors of Christ must thinke that they dip in the same dish with Christ , and therefore they of all should be farre from dishonoring him . Which one consideration , should enforce them the rather both to sorrow for sinne past , and breaking off sinnes present ; as also the preuenting of sinnes for time to come . 3. Whereas Salomon saith , that the righteous falling before the wicked , are as a corrupt well , and troubled spring ; that is , they trouble , offend , and after a sort poyson many : let the godly be more carefull to make right steps vnto their feete : and the rather in these daies , which so much the more call for our watchfulnes , by how much the wicked are more ready maliciously to disgrace our profession : that before we shall go away vnreprooued , they can cast reproaches on vs for well doing : yea and for our sakes , euen vpon ciuill conuersation , often in such as haue no grace , neither shew , or substance of religion in them . And therefore seeing we are so sure to suffer , let vs be sure we suffer not as euill doers . Not froward ] Now followeth in the rest of this 7. verse , the enumeration of the vices which must be farre remooued from that man , who is to be chosen for a Minister , that he may be vnblameable : and they are fiue in number : 1. frowardnes : 2. anger : 3. wine bibbing : 4. contention , and fighting a fruit of it : 5. couetousnes . The first of the fiue , is frowardnes . The word signifieth one wayward , stiffe , inflexible , stubborne : and carrieth with it two properties ; the one , that such a one pleaseth himselfe , yea setleth , and resteth himselfe wholly in his owne inuention , counsell , opinion , or action : the other , that waywardly and peeuishly he reiecteth , and despiseth others in their opinions and actions : an instance of which we haue in Nabal , who was so froward as their was no speaking to him , so hardned he was against all counsell or perswasion . Doctr. Frowardnesse in whomsoeuer , is a matter of euill report , and such a spot as must not appeare in him , who is to be chosen a Minister . Reasons . 1. It is the mother of errour in life , and doctrine , yea of strange opinions , scismes , and heresies themselues ; and it cannot be otherwise , seeing the eare of a selfe conceited person , is shut against all counsell , without which , thoughts come to nought ; as where many counsellers are , is stedfastnes . And as euery where almost the wicked man is termed a froward man , and a wicked and vngodly heart , a froward heart , so is it generally true which the wise man obserued , that such a froward heart can neuer finde good , but euill and woe cleaueth vnto it : and therefore Dauid when he would shut the doore of his soule against much euil , said , a froward heart shall depart from mee : I will not know , that is , affect , and act euill . 2. Whereas men thinke it a note of learning and wisedom , not to yeeld an inch in any opinion they take vp , the spirit of God brandeth it , with a note of folly : and it is no other then the way of the foole , which seemeth good in his owne eyes . Indeed neither Minister nor ordinarie Christian , may be as shaking reeds , tossed hither and thither with euery blast of winde ; but yet is it a wise mans part to heare and trie , and not stick to his owne counsell ; as a man wiser in his owne conceit then seauen men that can giue a reason : for there is greater hope of a foole then of such a one . 3. There are many necessitudes and occasions betweene the Minister and people : he must admonish the inordinate , raise with comforts the afflicted , restore those that are fallen , and set their bones againe tenderly by the spirit of meeknes : and priuately encourage those that do well . Againe , they must consult with him , aske him sometimes of his doctrine , lay open vnto him their greife , as to their Phisician vnder Christ , and seeke for particular direction in speciall cases from him : in all which and many moe mutuall duties , they may not by this inordinate humor be deterred , and hindered : but rather with all meeknes and lenitie be allured , louingly enterteined , and contentedly dismissed from him . Vse . This doctrine may be profitably applyed both to Mnisters and people . The Minister must learne to be 1. docible , 2. affable : the former fitteth him to learne of others , the latter to teach others : for none can be apt to teach others , who is not apt to learne of others : and in the Minister especially a tractable and teachable disposition , is a singular inviting of others by his example , more easily to admit his teaching , whether by reprehension , admonition , or howsoeuer . Elihu ioyneth learning and teaching together , Let a man of vnderstanding tell me , let a man of vnderstanding hearken vnto me : and euery one will thinke it fit , that young Ioshua should minister vnto Moses , young Samuel to Eli , Elisha to Eliah , Baruch to Ieremie , Titus to Paul ; yea the disciples to Christ ; & thinke it vnreasonable that the blind should offer to lead the blind . But this is the fault of many Ministers , that conceiuing they are now fitted to teach others , they disdaine to be taught by others , and thinke it too base for them to heare such as they conceiue meaner and weaker in gifts then themselues : whom I wish they would remember what a dangerous thing it is to haue the faith of God in respect of persons , and to receiue the word as mans word , and not as Gods whose indeede it is . 2. That the Apostle Peter thought it meete that euen such as had knowledge , and were stablished in the present truth , should be put in remembrance of such things as they knewe , and stirred vp to the practise of them . 3. That all haue not the same gifts , nor the same gifts in the same measure , that no man might say of any mans gifts , I haue no neede of them : Ioseph can expound a dreame when he heareth it , but Daniel can declare a dreame which the King hath forgotten , and expound it also , which is a double knowledge : yea , that Iethro in some things may see more then Moses , and Naamans seruant more then himselfe . As for the other vertue opposed to frowardnes , namely , affabilitie , which teacheth to entertaine the talke of others with signification of our good will vnto them in our speaches and gestures , it is a great grace , and a profitable ornament in a Minister , that can graciously and wisely weld it . 2. So hearers ( seeing frowardnesse is such an impediment to instruction ) must learne to cast it from them : which in many ( otherwise well affected ) is a disposition hard to please : in some making them seldome contented with the paines , matter , or manner of their ministerie : but hauing a bed in their braine of their owne size , whatsoeuer is longer they cut off , whatsoeuer is shorter they stretch and racke it , for their owne o●inions may not yeeld , not knowing to giue place to better . Others are secure , and therein growne froward against the word : beeing mourned vnto , they weepe not : beeing piped vnto , they daunce not : if their Minister be a companion , they reiect him as he is , if he be not , he is too austeere and too precise : yea , numbers are so superstitiously froward , and so setled in their superstitions and olde customes , that let the Minister speake out of the mouth of the Lord , they say plainely they will not heare him , as the Iewes did against Ieremie : oh that the tractablenes of our people were so come abroad , as it might be both their owne praise , and their ministers ioy ; whereof we should soone see fruits wel beseeming the people of God : for while it attributeth vnto God , his truth , and men teaching it that authoritie which is due vnto them , it freeth the minde from ignorance , deliuereth from the bands of delusion and errors , and openeth a large entrie into the treasures of wisedome . Not angrie ] Quest. Is it not lawfull for a Minister to be angry at all ? Answ. We must knowe that all anger is not condemned in Scripture . For 1. anger is a naturall affection , which may be vsed as wel as others , both calmely and in heate also , of holy men in an holy manner : as Moses the meekest man in the earth , as appeared both by the Lords testimonie , as also by bearing such reuiling speaches of his brother and sister , Numb . 11. yet is he said to be verie angrie , yea his fierce anger caused many to be slaine , Exod. 32. 2. The Prophets and Apostles were verie angrie oftentimes , and therefore commended , as Phineas : and Paul calleth the Galatians , foolish Galatians : nay , Christ himselfe is said to be angrie , Mar. 6. and called Peter , Satan , Matth. 16. 3. It is an affection commanded , Eph. 4.26 . and , Eccles. 7.5 . anger is better then laughter : so as it is sinne , not to be angrie against sinne . 4. When the Scriptures condemne anger , they vse such restraint , as that the sinne of it , rather then it selfe as sinne should be condemned : as Matth. 5.22 . whosoeuer is angrie with his brother vnaduisedly , shall be culpable of iudgement ; yea , and when we are commanded to be angrie and sinne not , it is plaine that not anger , but the sinnefulnes of it is condemned . Quest. In what respect then is it here prohibited ? Ans. So farre as it is not rightly grounded , or not rightly bounded and moderated : for in the right ordering of this affection diuerse offend diuersly . Some there are who are not so soone mooued to anger , but being so , their anger is bitter and long abiding , the passion working in them as fire doth in yron , which is long in heating , and longer in cooling . Some are implacably angrie , whose patience beeing once mooued and broken , they are hardly euer reconciled : the passion in these is as fire hid in some mouldring matter , but neuer bewraying it selfe , without the ruine and wast of the thing it hath caught : neither of these two rightly bounde their anger , but it resteth in the bosome of fooles . There are a third sort of men , who are easily ouercome of the passion , not mooued hereunto vpon iust cause , as when Gods glorie is impaired , or the cause waightie : but suddenly for euerie trifle , and vpon euery dislike , whose passion worketh as fire in stubble , soone in and soone out : these are here noted in the word vsed by the Apostle , men of short spirits , so hastie , and ●eastie as they seldome looke to the right grounding and footing of this affection . The thing then here condemned , is not so much anger , as hastines to anger , which is a disorder not onely reprooued in the Minister ( for euerie where it is a vice ) but Salomon speaketh generally to all , Bee not of an hastie spirit , to be angrie . Doct. Hastines or pronesse to anger is a great enemie vnto the ministerie , and such a blot as may 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 true it is , that rash anger against the teacher , neuer accomplisheth the righteousnesse of God , but causeth men to cast off the care of that righteousnes which God in the Ministerie enioyneth and vrgeth vpon them . Wherefore laying apart all filthines , and superfluitie of maliciousnesse , let vs receiue with meeknes , that is , with silence , moderation of mind , and teacheablenes , the ingrafted word : for vpon whom else can that holy spirit of God rest , but vpon the humble and meeke ? and none but these doth the Lord teach in his way . Vse . 3. Let no man minister , nor people giue place to this vnruly and troublesome affection of rash anger , which must be pleased in euery thing , be it neuer so vniust , or else the whole man is enflamed with the vnnaturall heate of this raging feuer of the mind . The truth of which appeareth in Abner , when Ishbosheth King of Israel asked him , why he so boldly went in into his Fathers Concubines : what , faith he , am I a doggs head , that thou shouldst say thus vnto mee ? and yet euery man saw the vnrighteousnes of the action besides himselfe . Besides that , the dangerous fruits of it are daily discouered in suddaine quarrells , and barbarous mischeifes . Notorious was the effect of it in Theodosius , otherwise a good Emperour , who vpon occasion of a seditious tumult , wherein a few of his officers were slaine , called all the citizens of Thessalonica into the theatre , as though he had had to shew them some solemnitie : and there commanded his souldiers to fall vpon them , and slew of them both innocent and guiltie , to the number of about seauen thousand : for which fact Ambrose excommunicated him , and brought him to publike repentance and humiliation . How cursed was the rage of Simeon and Levi , who most treacherously and barbarously , for one offender , brought so much innocent blood vpon themselues ? How fearefully did Dauid forget himselfe , in vowing the death not of Nabal only , who was churlish towards him , but of all his guiltles family , who were so well affected towards him ? Obiect . Oh but I am of such a nature that I cannot but be angrie : would to God I could bridle mine hastie anger . Ans. 1. A Christian must haue more then nature in him : grace must teach him , when , and how , and how long to be angrie : it breaketh not meeknes for trifling occasions , but in causes of importance , especially in case of Gods dishonour ; in our owne great damages of name , goods , or estate ; and the iniuries of others , especially the Saints of God : in all which cases the Scriptures are plentifull in examples . Againe , grace must moderate anger , and suffereth it not vpon any pretext to degenerate into rancour and malice : not to wrack it selfe vpon the person , but the sinne : nor for one person to hate any other , ( as commonly for the weaknes of some one professor , all are hated ) nor to puffe vp , but to humble himselfe in the weaknes of another ; nor to reioyce , but sorrow in their falls ; nor to reuenge , but compassionatly to correct , considering himselfe . And for the time , grace suffereth not the heart to giue place to the deuill , nor the sunne to set vpon our wrath , much lesse to make it our bedfellow . 2. The meanes to bridle and staie this rash and vnaduised anger , stand partly in meditations , partly in practises . For the former : 1. Meditate on the prouidence of God , without which not the least greife or iniurie could befall vs : for euen the least is a portion of that cup which Gods hand reacheth vnto vs to drinke of . And this would be as water to quench this inflammation : as may be seene in Dauid , when Shemei railed on him , God hath bid him rayle : and Iob looked not at the Sabeans and theeues , but the Lord hath taken away , blessed be his name : and Ioseph accused not his brethren , but comforted them after their fathers death , and said , The Lord sent mee into Egypt before you . 2. On the patience and lenity of God , who with much mercie suffereth vessells ordained vnto destruction . How long did he suffer the old world ? how loath was he to strike , if in an hundred and twentie yeares he could haue reclaimed them . And adde herunto the meeknes of our Lord Iesus Christ , who hath commanded vs to learne it of him : his voice was not heard in the streetes : a bruised reed he would not breake : how long bare he with Iudas , beeing no better then a Deuill within his family ? that euen when he was meditating his sinne , he was loath to discouer him plainly to be the man ; but hee that dippeth with mee , and one of you shall betraie me ; not expressely noting Iudas : and when he was acting his sinne , Christ refused not to kisse him , but called him freind , and vttered such words , as might haue wrung out not teares , but blood , out of the most rockie heart of any , but the sonne of perdition . 3. On the vnbounded measure of Gods mercie , whose vertue his child must endeauour to expresse . God forgiueth to that man which iniureth thee much more then thou cansts ; he forgiueth him infinite sinnes , and canst not thou passe by one offence ? and thou hast more reason , for thou knowest not his heart , nor his intention ; it may be he meant better vnto thee : neither art thou acquainted with the strength of his temptation , which perhaps was such as would haue ouerthrowne thy selfe ; nor the reason why the Lord suffereth him to be ouercome , and fall by it . And yet if all this cannot bridle the headines of this vile lust , apply this mercie of God to thy selfe : thou standest in need of a sea of Gods mercie , for the washing of so many foule offences ; and wilt not thou let one drop fall vpon thy brother , to forbeare , and forgiue in trifling wrongs . 4. Vpon the danger of retaining wrath , which is an high degree of murther : thou praiest to be forgiuen , as thou forgiuest : the promise is , forgiu● , 〈…〉 you : the threatning is , that iudgement mercilesse shall be to him that sheweth not mercie : and be sure that what measure thou metest vnto others , shall be measured to thee againe , and returned into thine own bosome . And for the practises : 1. In thine anger , make some delay , before thou speakest , or dost any thing : which point of wisedome , nature hath taught her clients to obserue . That of Socrates to his seruant is better knowne then practised , I had smitten thee , but that I was angrie : and memorable is that answer of Athenodorus to Augustus , desiring him to leaue him some memorable document and precept , aduised him that when he was angrie , he should repeat ouer the Greeke Alphabet before he attempted any speach or action . But although this be a good meanes , yet will it be to no purpose , without the heart be purged of disorder . 2. Apply to thy heart by faith the death of Christ , to the crucifying of this lust of the flesh : nothing else can cleanse the heart but the blood of Iesus Christ , who as he was crucified , so they that are his haue also crucified the flesh and the lusts of it . 3. After the inward disposition vse outward helpes : as , 1. auoide occasions , as chiding , contentions , multiplying of words , which though they be winde , yet doe they mightily blow vp this fire . 2. depart from the companie of the contentious , as Iacob from Esau , and Ionathan avoided the furie of his father , by rising vp and going his way . 3. driue away with an angrie countenance whisperers , tale-bearers , flatterers , who are Satans seedesmen , by whom he soweth his tares euery where ; and his bellowes by whom he bloweth vp these hellish sparkles , desirous to bring all things into combustion and confusion . 4. Pray for strength and grace against it , especially for the contrarie vertues , of humilitie , meekenesse , loue , and a quiet spirit , which is of God much set by : and hauing obtained strength and victorie against the assaults of it , forget not to be thankefull ; but breake out into the praises of God , as Dauid when he was turned backe from his rash vowe of destroying Nabals familie , could not containe himselfe , but testified the gladnes of his heart in these words . Blessed be the Lord which hath sent thee this day to meete me , and blessed be thy counsel , and blessed be thou which hast kept me this day from comming to shed blood . Not giuen to wine ] In this precept the Apostle prohibiteth a vice , which is as great a let vnto ministeriall duties as any other , namely , the drinking of wine and strong drinkes : for vnder one kind all the sinnes of that kind are forbidden . Wherein all vse of wine is not inhibited the Minister , it beeing a good creature of God , and pure vnto the pure : and in w●●kenes of the bodie , or griefe and heauines of heart ▪ permitted to his chearing and 〈◊〉 : 〈…〉 vnto them that haue griefe of heart , and let him drinke that he may forget his miserie . And Timothie himselfe may and must drinke a little wine for his health sake : yea and besides this case of necessitie , it is not vnlawfull for a Minister sometimes to take his more free libertie herein , for his honest delight and pleasure : as in Christian and religious feasting , at marriages , or other meetings of friends : seeing Christ himselfe at a mariage feast , not onely not prohibited vse of wine ; but by his first miracle of turning water into wine , furnished the same with great plentie and abundance . But here these rules must be obserued . 1. this free and delightfull vse , must not be ordinarie and customable . 2. the heart must alwaies be watched , that it be not oppressed , nor made heauie to godly duties , Luk. 21.34 . 3. Iosephs affliction must not be forgotten , Amos. 6.6 . The thing therefore condemned in the precept is , when a minister is giuen to the wine , a quaffer , or a wine bibber ; one that sitts at it with pleasure swilling in wine or strong drinke , and such a companion as the Prophet speaketh of , who continueth at the wine or beere til it inflame him . A vice which in common men hath many woes denounced against it in the Scriptures , but most hatefull in a Minister , as it is also the greatest let to the faithfulll performance of ministeriall duties : both which the Lord himselfe hath prooued true , in that one strange iudgement inflicted vpon Nadab and Abihu : vpon occasion of which , the Lord maketh a generall lawe , that seeing they ( as some thinke ) in their drunkennes , had offered strange fire , and were burnt with fire : whosoeuer therfore should come to minister before the Lord , should vpon pain of death carefully avoid all lets and hinderances , whereby they might be vnfitted vnto their dutie and seruice : all which by Synechdoche are comprehended vnder that one kind of wine , & strong drink ; as those which most disturbe the minds and senses of men frō their duties . And where our Apostle affirmeth that Gods steward may not be giuen to wine , nor a striker , what else doth he then second that of our Sauiour in the parable teaching , that of all men the steward may not sit with drunkards , nor smtie his fellow seruants . Reasons . 1. To be addicted to the wine or strong drinke , taketh away the heart , Hos. 4.11 . that is , troubleth the vnderstanding , confoundeth the senses , and equalleth a man to the bruit beast without vnderstanding : and thus disableth the man of God in all the practise of his calling . As the wise man therefore saith , Prou. 31.4 . It is not for kings to drinke wine , nor Princes strong drinke , least he drinke and forget the decree , and change the iudgement of the children of affliction : so much lesse is it for the Minister and Pastor set ouer Gods people , least he forget Gods decrees , & change his iudgements , as Aarons sonnes did . And hence is it that the Lord deliuereth a double reason of that former lawe , both to the same purpose . 1. From the end : Aarons sonnes might not drinke wine or strong drinke , that they might be able to put difference betweene the holy and vnholy ; cleane and vncleane : and so rightly discerne of the seueralls of their charge . 2. that they might teach the children of Israel all the statutes of the Lord : herein implying that if they did not carefully abstaine from wine , they could not but be interrupted in both these . To the same purpose may we obserue howe aptly the Apostle ioyneth these two precepts together , vnderstand what the will of the Lord is : and , be not drunke with wine : for commonly such as giue themselues ouer to this lust , are by the Lord , giuen vp to sottishnes , that what gifts they haue had are withered and taken from them : of which , examples are too frequent . Secondly , this sitting at wine calleth him from the duties and meanes of his fitnesse vnto his calling ; he cannot attend to reading , exhortation , doctrine , which is straitly enioyned euerie Timothie , 1.4.13 . Thirdly , such a man is so farre from performance of any faithfull duty , that he cannot but become rather an enemie to those that doe . For the manner is , that when the seruants of God call men to sackecloth , ashes , mourning : these invite to the pots & bankets , still strengthning the hands of sinners : when God by his Prophets calleth to weeping , mourning , baldnes , sackcloth : these call to ioy , gladnesse , s●aying oxen , killing sheepe , eating flesh , drinking wine , eating and drinking and saying , to morrowe we shall die . Such Priests we read of Isay , 56.9.12 . when the Lord calleth all the beasts of the field to deuoure and spoile , what say these fellowes ? Come , we will bring drinke , and fill our selues with strong drinke , and to morrowe shall be as this day : Thus the loue of wine makes them faile in vision , and the sitting at wine lulleth them a sleepe , euen on the top of the mast , ( as Salomon speaketh of the drunkard ) that in times and places of most present and desperate dangers , they see none , nor feare any . 4. It disableth all the duties that such a one in his most sobrietie can performe : ( suppose them neuer so commendable ) seeing he hath made himselfe and calling so contemptible : for what authoritie can an oracle haue , out of a drunken mans mouth , which is so accustomed to speake lewd things ? and one who hath shaken hands with the most base and wicked companions in a countrie : which is an other inseparable companion of this sinne : Hos. 7.5 . In the day of the King , the Princes made him sicke with wine : and what followed ? he stretched out his hand to scorners : so the Minister beeing hmselfe mocked with wine , he giues his hand of fellowship to mockers of God , of all good things , and all good men . Besides with what face or fruit can he disswade from idolatry , who is tainted with the vilest kind of it , hauing made his bellie his God , more diligently seruing it then God himselfe ? How can he perswade to the sober and temperate vse of Gods creatures , who himselfe continually abuseth them to surfeting , and intemperance ? how can he call others to the mortifying of lusts ; to breake through the rule and tyrannie of sinne ; to the fostering of the motions of the spirit , to the adoring of their profession by walking as the children of light , who himselfe strengtheneth his lusts which fight against his soule : who hath made himselfe such a slaue to his drinke , as he cannot well sit but betweene the wall and the cup , or not without the cup at his elbowe : who beeing drunke with wine , cannot be fulfilled with the spirit : and who delighteth in such workes not of the day , but of darkenes and of the night : yea walloweth in such lusts as the very heathen walked in , 1. Pet. 4.3 . yea some of them were ashamed of . This sinne then beeing euerie way so vile in this subiect , it appeareth how iustly it is forbidden by our Apostle . Vse . This fearefull sinne is exceedingly crept into the Ministerie , which no doubt is a great cause why it aboundeth so among the people . For although Timothies and Titusses ought to practise exemplary temperance and sobrietie so farre as their health will suffer : yet many here passe all bounds , and goe beyond not onely their credit and abilitie ; but euen that which their health and life can well endure : to whom that precept were vaine , drinke no more water , but a little wine for your healths sake ; but rather drinke no more wine for thy lifes sake ; so immeasurably are a number addicted hereunto that they make their bodies like runlets o● wine caskes , and come too to neere M. Bezaes embleme of a Dutchman . Obiect . But what may not a man be merrie , and what was wine ordained else vnto , and if any other man , why not a Minister ? Ans. If a man were readie to perish , and had greife of heart , such a question were seasonable : then Salomon himselfe would call for wine or in some other solemnities more libertie may be taken ; but a paineful Minister hath other more serious imploiments , then to feed vp his hear● in meriments : and what a sober and graue carriage befitteth him , we sha●● after see . 2. The Hebrew phrase as lesning the sinne , so speaketh 〈◊〉 plaine drunkennes , which indeed is not the true mirth of the heart , but 〈◊〉 oppressing , and deading of it vnto dutie . Thus was Ammons hea●● made merry with wine : and Nabals heart was merrie within him . But the●● merriments had a wofull end : the former was slaine instantly , and the 〈◊〉 by the Lord ten daies after . Obiect . But why should men stand vpon such precise points , such fellowlike men maintaine good companie , and win the hearts of their people ? Ans. It is to stand vpon points for a Minister not to drinke and quaffe till he knowes not where he stands , or how to stand : but such as stand not vpon such points , I know where ( without repentance ) they shall stand in the day of iudgement : they haue beene good fellowes in sinne , and so are they likely to be in damnation : they haue kept company so long together , as now they shall not part companies , but be cast together to hell . Obiect . But I drinke not to drunkennes , I would be loath to take more then I can well carie away . Ans. But it is too much for a Minister to lie bezelling in the delight of his tast , in beholding the coulor , and remembring the mixing ; and yet much more to be mightie to drinke , and strong to powre in strong drinke : and though thou be not so dead drunk , that thou canst not stand on thy legges ; and be thou neuer so able to carrie drinke , and laie others vnderboard ; yet shalt thou not escape the woe proclaimed against thee ; seeing not onely drunkennesse , but drinkings are condemned as one of the wayes of the vnconuerted , 1. Pet. 4. Obiect . But it seemeth no such great matter ; honest men are sometimes ouertaken , many mens braines are weaker then other , and such infirmities the Lord will not be so straite in . Ans. True it is , that ( as in Germanie , so ) with vs the custome of the sinne hath taken away the sence of it : but yet the lesse it cryeth out in the eares of mens consciences , the more noise maketh it in the eares of God. And can that be a small sinne in any man ( and much more in a Minister ) which the Lord vsually so fearefully reuengeth , both here , and hereafter , and that with the sharpest arrowes of his quiuer , and the greatest plagues that the treasure of his wrath can afford ? for it is plagued with many attendant sinnes , euen the violence of the whole law of God. For 1. it steales away the heart from God , and his worship ; for where the cupps are attended , there can be no care of sanctifying his name , obseruing the Sabbaths ; but the mouth is filled with oathes , the heart with lewd things , and the whole man with profanes . 2. It kills the bodie against the sixt Commandement ; weakneth the members , corrupteth the sences , enflames the liuer , annoies the stomacke , suffereth neither head nor feete to doe their duties : it is full of quarrells and desperate strokes , beating out of doores seruants , children , and her whom he should laie in his bosome . 3. It fireth and enflameth all manner of lusts against the seauenth commandement ; it destroieth modestie , and chastitie , and make the eyes to look vpon strange women : Noahs daughters were sure that vnnaturall lust would follow their fathers drunkennes . 4. It wasteth the goods , iniureth the family , and maketh him worse then an Infidell : it defraudeth the Church , robbeth the poore of their almes : wrongeth the common wealth , making himselfe vnfit for office and seruice in it : yea both himselfe and his a burden to others , and clotheth himselfe with ragges . These plagues of God accompanying this sinne , cannot but hinder any sound iudgement from deeming it small : so as I shall not neede to adde those many bodily plagues whereby the Lord in all ages hath testified his displeasure against it : in miserable casualties , and suddaine death , some falling into the fire , and burning themselues ; some into the water , and downing themselues : some vpon stones , and breaking their legges , armes , or necks : some killing one another , by caus●es wounds , desperate stabbes : and euery drunkard killing 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 fire from heauen , know not of what spirit they are of . 3. The Minister is to watch ouer mens manners more then others : now if espying ( as he shall ) contempt and rebellion in some ; malice , deceit , dissembling in others , and vnkindnes and vnthankefulnes in euerie corner : what a life should he lead , if he should be alwaies readie to draw ? if he should not beare with some faults , and take none at the worst ? yea , if he should not resemble God himself , whose roome he standeth in ; who striketh not for euery escape , but is slow to wrath , and grieued for the euill ? Let none here alleadge Christs whipping the buyers and sellers out of the Temple , for he was not onely a Minister , but the Lord of his Temple . Nor the Apostolicall rodde wherewith Peter strucke Ananias dead , and Paul Elimas blind , which was a gift extraordinarie , and temporarie . We must walke by this ordinarie canon , which prohibiteth a Minister to be a striker . Vse . 1. What an happie change of things should our eies see , if this one charge of the Apostle were duely obserued ? how might brethren liue together in vnitie , although they retained some difference in iudgement in things circumstantiall and of lesser moment ? then such as are too hot , might be wisely cooled without chafing and storming : such as are weake , might be by softnes and gentlenesse suported by the stronger : such as haue strayed , might by the spirit of meekenesse be reduced into the fold : and such as are loath to step awrie , should be incouraged in their godly care . And surely this is the meanes vsed by Christ , and his Apostles in the building vp of his kingdome , and maintaining of his causes ; who while they had power to command , did rather choose to beseech men , and not onely practised in their owne persons , but prescribed to all those who were to succeed them in their labours , and to continue the ministry vnto the end . Wheras contrariwise , what is it that hath vpholden Antichrist so long , and quickned and preserued life in bad causes , but violence , crueltie , and rage , against the seruants of God. The strongest arguments in Poperie were euer fire and fagot , and if they could not take away the reasons alleadged by the word , this they could doe , euen take away their liues by the sword of the Magistrate . 2. Here are reprehended many Prophets , and the sonnes of the Prophets , who perhaps in the schoole of the Prophets are no better then swashbucklers , fitter to receiue pay in the field , then pension from the Churches patrimonie : resolute Lamechs who readily reuenge an iniurie seuentie times seuen fold : whose glorie is to quarrell , and stand out at swords point with any man : that which is Gods glorie they deem cowardise , namely , to passe by an offence . How doe these consider that they are either dedicated vnto , or dismissed with the tidings of peace ? that they are to serue vnder the Prince of peace , euen the head of our profession ? who in his owne person bare all iniuries , rebukes , and buffettings of sinners , and commanded his disciples to turne the other cheeke to the smiter : not that it is not lawfull for them to stand vpon their lawfull defence , but to be so farre from offering or returning iniurie , as that they must rather suffer twaine then revenge one . 3. The same dutie belongeth to euerie Christian , for the Apostle speaketh not a word in all these ministeriall directions , especially in the manner and carriage of the life of the Minister , but it concerneth euery man in his place , and may be his glasse of whatsoeuer condition he be : And who seeth it not vnlawfull for any of Gods people to liue in wrath and enmitie , or as we say like dogs and cats ? but as the children of one father , members of one bodie , maintainers of one faith , and expectors of one glorie . The subiects of Christs kingdome are no longer cockatrises , basilisks , Lyons , but lambes , and as sucking children harmeles and innocent ; so saith the Apostle , the wisedome which is from aboue is gentle , peaceable , &c. Which meeteth with a number of men marked as Caine was with the deuils brand , who was a manslayer from the beginning : who are men of a word and a writ , nay a word and a blow , if not a stabbe : caring no more in their furie to spill a man , then to kill a dogge : such a blacke image of the deuill is stampt vpon them , as they are professed enemies to the image of God , and care not in how many they can extinguish it . But such bloodie men whose valour and sport it is to fight it out and quarrell , are for most part hit home in earnest : and as they are the enemies of the commō societies of men , are by God suddenly rooted out of their societie , and seldome go to their graues in peace : for the Lord scattereth the people that delight in warre , and the cruel and bloodie man liueth not out halfe his dayes . He that sheddeth mans blood , by man commonly his blood is shed : Abner slayeth Asahel , Ioab slayeth Abner , and Salomon slaieth Ioab . Not giuen to filthie lucre ] This vice of couetousnesse is the fifth and last reckoned by the Apostle , of which he would haue the Minister free . The word noteth such a one as beeing greedily set on gaine , and outward profits , bendeth the greatest part of his studie that way : or else one that will take any course , vse any meanes lawfull or vnlawfull ; refuse no occasion , but out of euerie thing neuer so base and meane can carue his owne commoditie : no matter what winde it is that bloweth in his profit . But to shew that all is not gained which is thus gotten , the Apostle cals it filthie gaine or lucre . 1. because this immoderate and vnnaturall affection maketh a man most base and sordid in getting ; seruill in keeping , and illiberall in expending . 2. because by getting or keeping this gaine , some filthie sinne or other will cleaue to the fingers : as in Achab and Iudas , couetousnesse and murther were coupled : in Achan and Gehezi , couetousnes and lying were combined . In the Priests and Prophets of Ieremies time , couetousnesse , and all manner of iniustice , from the greatest to the least ; euerie one is giuen to couetousnesse , from the Priest to the Prophet they deale all falsely : and no marueile if the roote of all euill , be so fruitful in all iniquitie . Doct. 1. The Minister of all men must be free from such a base sinne as this is , the man of God must flie earthly mindednesse , as a sinne most dishonouring his high calling , and disabling him from the dutie● of it . Reas. 1. This vitious affection distracteth him , and infoldeth him in many impertinent businesses , stealing away his heart , and causeth the proper duties of his calling to lie neglected . Most fitly did the Apostle compare the worke of the Ministerie to a warfare , and inferreth this same reason against this vice in the person of a Minister ; that as he which goeth a warfare doth not implicate and entangle himselfe with the affaires of this life , but hauing receiued his presse money , that he may please his captaine forsaketh all the care of wife , children , house affaires , and calling , and wholly fixeth his minde and eie vpon the busines and victorie : euen so the Minister seruing not vnder a Cyrus , or Alexander , but vnder the eternall sonne of God , ought also to diuorse himselfe from the distractions for the things of this life , which in comparison must be vtterly neglected . He is in this warfare rather to expect dangers , blowes , wounds , to forecast these , to prouide for these ; and prepare how to encounter against Satan , sinne , his owne , and others sinnefull lusts : following his captaine at the heeles ; and incouraging himselfe hereto , both with assurance of victorie , and the expectation of his pay & penie of life eternall . It was the greatest policie , that euer the deuill watched against the Church ( as the woefull experience of many ages hath taught vs ) to heape excessiue wealth vpon the Clergie : then was the studie of the Scriptures , and the care of the calling laid aside , and was diuerted into plotting and policie , both to get more , and hold that which was gotten : by this Antichrist came in , hereby he rose to his height , & hereby he standeth at this day : this wealth ioyned with pompe and state , is that Davus which troubleth all the parts of the Christian world , both the Churches and ciuill states , as in many instances might be declared . Secondly , this vice will make a minister falsifie the word , turne the truth into a lie , and take such a course in handling the word , as shall bring meale to the mill . This was noted in the false prophets to be the maine cause of false vision : Isai speaking of greedie dogges , who could neuer haue inough , maketh this their propertie , euerie one looketh to his owne way , and accordingly prophesied for his owne purpose and advantage : so Ieremie ioyneth these sinnes together , Ier. 5.31 . The Prophets prophesie lies , and the Priests receiue gifts in their hands : and Ezekiel telleth vs , that this filthie lucre made the Prophets so base minded , that for verie handfulls of barley , and peices of bread , some of them would pollute the name of the Lord , in lying to his people : some of ignorance , by the blinding and bewitching of this sinne : and others against their knowledge and conscience , powring themselues out through the deceit of Balaams wages . Hence is this sinne branded iustly to bee the seede of heretikes , and spawne of scismatikes , false teachers , and apostates . What other was the white which the authors of scisme , and heads of faction aymed at ? Rom. 16.17 . they serued not the Lord Iesus , but their owne bellies . And no other God serued the false Apostles , who were enemies to the crosse of Christ , but their bellie was their God ; why so ? because they minded earthly things ; for what any man most mindeth , that he maketh his God. Hence could they please all sorts of men , & soon turne round into square . In their doctrine , ioyne circumcision with baptisme , and so both Iew and Gentile were contented . In their liues , they would suffer nothing for Christ : but howsoeuer the squares goe , their state and pompe must be vpheld . And at this day , what other is the God of Popish Priests ? who for their bellie haue turned all religion into gaine ; and almost all essentiall truths into lyes ; both which are readily to be prooued in particular : whereas the true Apostles were most careful to remooue from themselues euen the suspition of this fearefull sinne : who professed that both the Churches knewe , and God bare them record , that they were farre from vsing flattering words , or coloured couetousnesse in their doctrine : and for their practise , when they might haue beene chargeable to the Churches , they rather wrought with their hands , that they might be eased . 3. If a Minister should speake the truth , yet in this tainture , how powerlesly , how fruitlesly ? for is he a fit man to raise others to heauen , whose owne heart is rooted in the earth ? how coldly shall he perswade others that godlinesse is great gaine , whose gaine is all his godlinesse ? with what heart can he pull other men out of the world , and the loue of it , when it hath wonne the strongest and most inward hold of his owne heart ? with what experience can he teach that the truest delight is placed in heauenly things ▪ or that Gods kingdome is first to be sought , when his thoughts are taken vp ( as the disciples were once ) in dreaming of a temporall kingdome ? with what face can he teach the doctrine of Gods prouidence , when himselfe ca●kes and laieth about him , as though he had no father to prouide for him ? how can he curbe in others these vnnaturall desires , which ( as the dropsie ) proceede most of fulnesse and abundance , when as they are so setled in himselfe ? Thus this one lust vnfitteth him to all his duties . Vse . This confuteth many base minded men in the ministerie , whose thoughts , studie , paines , and labour , are altogether bended and set vpon this conclusion , That they wil be rich : to which purpose they heape vp liuing vpon liuing , cast their largest extent , and contriue the building of their owne houses , although in the meane time the house of the Lord lie wast . Which grieuous sinne , if it were so fearefully accursed in the common people of the Iewes ; what a grieuous plague hangeth ouer the head of that Minister , whose calling laieth a further necessitie vpon him , not to build a material house made with hands ; but a spirituall habitation for the Lord , consisting of liuing stones in the hearts of men : and yet all this worke is neglected , that his owne neast may be well feathered . And from the same fountaine floweth it , that some are knowne vsurers , others are farmours , and husbandmen , rather then Prophets ; others merchants , buyers and sellers of Churches , people , and inferiour commodities ; others in marketting , and yet in farre baser affaires , spend their time and wast themselues : which pitifull fruits of this filthie lust , are so rife and so ripe , that if old father Latimer liued in these dayes , he would boldly avouch , that if couetousnesse were lost , we might find it in the Clergie : some Iudas or other would haue the bagge . Now there is no great hope of the recouerie of those who are alreadie clasped in the windings of this sinne ; they are desperately endangered to be drowned in perdition , so sweete is the morsell , and so pleasant is the bootie , that they will not let it goe . To them therefore I will say no more , but as Peter to Simon Magus ; Pray to the Lord , that if it be possible , the iniquitie of thy heart may be forgiuen thee . I will rather turne my speach to euery young Timothie and Titus , beseeching and exhorting them all , timely to preuent this sinne : and to frame their hearts to that exhortation of Paul , 1. Tim. 6.11 . But thou , O man of God , that is , who hast place , or art to haue office in the Church by ordinarie calling , as the Prophets and men of God of old had by extraordinarie ; Thou , who after a speciall 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 . he reckneth vp these kinds of sinnes among those which for the vncleannes and filthines of them , ought not to be named among Christians . Now it becommeth euerie man to examine his gaine , and trie by these rules whether it be filthie gaine or no ; that if he finde it so , it may no longer cleaue to his fingers , but he may cast it away from him , as Zacheus did : and for time to come beware of such a foule blemish , wherewith not onely the soule and conscience , but euen that holy profession which euerie one ( even the worst ) make of obedience vnto the Gospel , is blemished and dishonoured : and the rather for these considerations . 1. In regard of that holy commandement , Philip. 4.8 . whatsoeuer things are honest , iust , pure , worthy loue , of good report , in which are any vetue , any praise , thinke on these things , and doe them , v. 9. Obiect . But it is impossible to liue by true and honest dealing . Ans. Marke the promise of God made to such dealing in the words following ; the peace of God shall be with you , that is , his fauour and loue in Christ shall embrace you , and all that outward prosperitie and successe as his wisedome shall thinke meete for you . 2. Consider that it is not euerie gaine that makes rich ; euerie gaine may bring in wealth and abundance , but mans life stands not in that , but in the blessing of God which maketh rich , and he addeth no sorrowes with it : and therefore a Christian man should not purse that pennie which he seeth not made his by Gods blessing , and which he cannot craue a blessing vpon . Now can God vouchsafe a blessing vpon that , which his vnchangeable word hath blasted alreadie ? for treasures of wickednes shall not profit : and can his hand blesse that which his lawe hath cursed , as sinne or ioyned with sinne ? which dishonoureth the person and profession of a Christian ? farre be it from the Lord to be so contrarie vnto himselfe . 3. Consider that such filthie gaine , is for most part put in a broken bag ; or if it stand a while with a man , the iustice of God raiseth him vp some foole or vnthrift for his heire , who shall as fast and sinnefully scatter as euer the father gathered , to the ruine of himselfe , and not seldome of the whole familie : as our eyes haue seene many great heires , who haue consumed themselues and all their substance aboue ground , long before their fathers carkases haue beene consumed vnder ground . Who hath not seene the curse of God in the house of the lyar and theife ? or who of reason is so young as he cold not daily obserue it ? Here is alleadged prouidence and care of wife and children , &c. but consider aright of the matter , and thou shalt see no iust reason why the care of wife or children , should cause a man to giue vp himselfe to filthie lucre : for this is the way to bring the greatest curse and want vpon his house and children ; for so runnes the threatning , The curse entreth into the house of the lyar and theefe , and cursed shall his children be after him : and Iob obserued that the offspring of the wicked are not satisfied with bread , although himselfe often be : the promise to the iust is to inherit the land , but the wicked shall not dwell in it , that is , shall not abide and continue in their generations : their possessions shall spue out the vngodly possessors . Doctr. 3. The Scriptures speaking of riches for most part ioyneth some such epithite with them as may be a backbyas to withdrawe the hearts , and affections of men from them : as here filthy lucre . Salomon obserued an euill sicknes vnder the sunne ; or such an euill as bringeth greife with it , namely riches reserued for the hurt of the owner : then riches are not alwaies heaped vp for good . The Prophet Micha obserued much wealth in the house of the wicked , but it was treasures of wickednesse . And therefore all treasures and store are not iustifieable , nor comfortable . Habacuk calleth the increase of wealth , the lading of a man with thicke clay . Christ tearmeth the care of them , thornie cares : and themselues deceiueable riches . Paul stileth them by the title of vncertaine riches , according to that of Salomon Prou. 23.5 . Riches haue wings , and flie away like an eagle . For what other cause doth the Scripture of purpose euery where speake of them , that we can scarcely read two words together of them , but the one shall be as a curbe to restraine our desires from them ; but to abate our fierie edge , and weane our affections from the immoderate hungring after them ? And further , because the spirit of God seeth what is in man , and well perceiueth the hardnes and knottines of our mould in this behalfe ; he hath prepared other wedges as hard as this , to subdue these couetous lusts . As , 1. By giuing them the name of the most grieuous sinne : couetousnes which is idolatrie , Coloss. 3.5 . There is neuer a couetous man but would be loath to be counted of but as a Christian , and a good neighbour , &c. but indeed if he looke his face in the Apostles glasse , he is no better then an Idolater : for his heart is quite withdrawne from God. Iob in his time knew some that made Gold their hope , and heard some say to the wedge of gold , thou art my confidence . And Satan knew that either this temptation would bring Christ to idolatrie or none ; his last and forest temptation was , all these will I giue thee ; which if it be resisted , it is time for him to depart . Secondly , by ascribing vnto it an inuincible power to hold men in the practise of all impietie , discouering it to be an enemie to all religion , and opposing it vnto pietie and godlinesse : 1. Tim. 6. It keepeth out the word where it is not , it choaketh the word where it is : it maketh of professors , reuolters , and Apostates ; who in their beginnings could with Iudas , teeme to forsake all as the other disciples did ; yet long before their end haue with Demas forsaken the truth , and embraced the present world : that ( as the young man ) they came not so hastily , as they departed heauily . It hath caused many discontented students to growe vp to resolution , in heresie , poperie , treasons , and most desperate attempts . And it is no lesse enemie to righteousnes then to religion , beeing an vnmercifull and cruel sinne , often with some one stroke , destroying fathers with their children , orphanes , widowes , families , and whole townes . For whence are oppressings , ●ent-rackings , vsuries , monopolyes , thefts , robberies , and murders ? are they not especially from these couetous lusts , which fight in the members ? 3. By shewing the blacke taile of this sinne , which causeth the Lord in his anger to smite with grieuous strokes ; Isay 57.17 . for his wicked couetousnesse I haue beene verie angrie with him , I haue smitten him , and hid my selfe from him : and is one of the sinnes for which the wrath of God commeth vpon the children of disobedience , Coloss. 3.5 . teaching that such persons as disobediently go on in this sinne , and will heare no counsell against it ; Gods wrath bursteth out against them , and tumbleth them to hell : for no persons of such vile affections shall enter into that holy citie , into which no vncleane thing can enter : a truth of such certentie , that the Apostle assureth himselfe , that there is none but knoweth that the couetous person which is an idolater , hath no inheritance in the kingdome of God and Christ. Let the couetous person then conceiue of his estate as he will , God taketh him for his enemie : for he shutteth none out of heauen but his enemies . Quest. But how shall I know this disease creeping vpon me ? Answ. The proper symptomes of it are ; 1. A greedie desire and thirst , like that of the horseleach , which saith alwaies , giue , giue : yea the more a man hath , the more he wanteth ; as the dropsie person , the more he drinketh , the more he thirsteth : so the more riches increase , the more is the couetous heart set vpon them . For if God possesse not the heart , it can neuer be satisfied : the whole circle of the round earth , can neuer fill vp the square corners of a couetous mans heart : only godlines can giue contentment . 2. A nigardly heart to himselfe : Eccle. 6.2 . there is a man to whom God hath giuen riches , and treasures , and honour , and he wanteth nothing for his soule of all it desireth : but God giueth him not power to ea●e thereof . Although he hath abundance , yet the couetous heart keepeth the key whereby he hath locked it from himselfe : such a man ( grudging the very necessarie vse of his wealth to himselfe ) can be most base and sordid , in his dyet , apparell , and whole course , and is loath to bestow any thing that is good on himselfe . Thus he hath the things , but little or no good of them : for what is the goodnes of a thing , besides the vse of it ? the possession is but a title beyond the vse . And this note brandeth a number of men , whose whole life hath beene nothing but a gathering of goods , and a sauing from himselfe of goods gathered , vntill he hath so abounded , as he can see no bottome nor end of his wealth , and then the most nigardly person can be content to set out himselfe and his , euen to riot and prodigalitie : as it was obserued in the couetous rich man , Luk. 12.19 . when his ground was so fruitfull , that he had no more place to lay it : and when he had laid vp goods inough for many yeares , then he could say , soule liue at ease , eate and drinke , but neuer before . 3. A withdrawing of the heart and hand from good duties , and neglect of the good of the Church , and of the poore . Good words indeed are good cheape , and faine would they do some thing so farre as mouth-mercie can extend : but the truth is , Lazarus can scarce get the crummes ; but their dogges are dearer vnto them , then the poore members of Christ : see Iames 2.16 . or if they part with any thing to any godly vse , it is wrung from them , as water out of flints ; delaies are made either till the present opportunitie be ommitted ; or till there be no remedie : whereas the Lord loueth a cherefull giuer : and Salomon saith ; say not to thy neighbour , Come againe to morrowe , if now thou hast it . 4. A grudging of confidence in them , as in a strong hold : Prou. 10.15 . The rich mans goods are his strong citie : Luk. 12. the rich man said to his soule , soule take thy rest : & whereupon should it rest ? thou hast inough for many yeares : but what a foole prooued he himselfe thus to reckon without his host : he could gather riches together , but he could not tell who should enioy them . So what other is the couetous mans confidence , then the leaning vpon these staffes of reed ▪ which while they thinke to sustaine themselues by , they shiuer into peeces , and pearce the hand of their holder . And whence are those so frequent inward discourses and reasonings of the diffident hearts of most men , yea often of good men , who are too readie to dreame of an vnshaken prosperitie : as Dauid , I said in my prosperitie , I shall neuer be mooued , and this wealth cannot decaie ; but from this ground , that the heart is withdrawne from God , and set vpon the creature : oh these goods will stand by mee , what dearth , what sicknes , what changes soeuer come , I shall be able to shift & send for one : and thus whereas the bountifulnes of God should lead vs to himselfe , it keepeth downe the heart from beeing raised towards him , who is the portion of his people ; so as it is too well contented to liue without him , as finding more sweetnes in the pownes of his loue , then in himselfe . Quest. But by what meanes may I subdue , and keepe vnder this couetous desire ? Answ. 1. Meditate , 1. on Gods Commandement , Pro. 23.4 . trauell not too much to be rich : and , Matth. 6.25 . Care not what yee shall eate or drinke : and , hauing food and rayment , let vs therewith be content . And reason there is , that seeing distracting and sollicitous thoughts are the ground of couetous practises , the care of a Christian must be to walke diligently in his calling , but leaue all the successe and blessing of it vnto God. 2. On Gods promises , assuring thee that whilest thou thus leanest vnto him , his prouidence shall become a plentifull portion vnto thee : Psal. 55.24 . Cast thy burthen vpon the Lord , and he shall nourish thee ; 1. Pet. 5.7 . Cast all your care vpon him , for he careth for you : make these promises thy purchase , and possesse them by beleefe , and they shall be in stead of a bridle vnto all couetous and greedie desires of gaine . And thus the Apostle disswadeth it , Heb. 13.5 . Let your conuersation be without couetousnesse , and be content with things present . They might aske , but how shall we attaine hereunto : haue we not cares , and charges vpon vs ? True : but you haue where to lay them : for he hath said , I will not leaue thee , nor forsake thee . 3. On thy owne deserts : whereby Iacob in want staied his minde , I am lesse then the least of thy mercies . 4. On the inordinacie of thy desire : for how little is nature contented with ? and a verie little aboue a little choketh it : and yet grace is contented with much lesse : it careth not how litle it see about it , for it beleeueth the more , hopeth the more , trusteth the more , prayeth the more , and loueth the more . All the labour of a man ( saith Salomon ) is for his mouth ; the mouth is but little and straite , soone filled , yet the desire is not filled : noting it to be an vnnaturall desire in many men , who labour not as men that were to feede a mouth , but a great gulfe , fit to swallow whole Iordan at a draught ; or such a mouth as the Leviathan , which receiueth the carte and drawers of it . 2. Practise these rules following . 1. Carrie an equall mind to pouertie and riches : and aime at Pauls resolution , I 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 vsu●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 the poore members of Christ amongst our selues . If a stranger , who is cast out of house and home for the profession of Christ , ought to be releeued , much more our owne , suffering in good causes , whether bonds or imprisonment , losse of liuing , banishment , or whatsoeuer they suffer , if for keeping good conscience . And the like is to be said of our aged , feeble , and impotent poore ; who haue beene in many places of the Land pittilessely neglected and despised , so farre as ( notwithstanding the wholesome lawes prouided in that behalfe ) some of them haue beene suffered to pine and die in the streets , for want of harbor and releefe . The Lord lay not this sinne ( among other ) vnto our charge . Now when we call rich men to reserue some portion of their wealth to such godly vses , oh no they will cast their bread on no such waters , and they finde no abilitie to doe any thing this way ; this were to weaken their estate , and to straine themselues so as they should not be able to hold out . Which no doubt were the reasonings of the Corinths , whom the Apostle , that he might stirre them vp to beneficence and liberalitie towards the Saints , wisheth them to consider what Christ had done for them : he strained himselfe , and was content when he was rich to become poore for them : Christ weakned another manner of estate for vs , then any man can for him : he left all his glorie for vs : but how few will leaue their shame , their trash , their couetous and voluptuous lusts for him ? and to such as aske where they should haue to hold out if they should be so readie to distribute , he answereth in the 9. chapter , following the same argument , that the Lord findeth seed to the sower : and he maketh men rich to all liberalitie , vers . 10 , 11. Others obiect and say ; but such a one hath offended me , or I know this or that by him , or he deserueth no such thing at my hands . Answ. But take heed this be not a churlish Nabals answer to Dauids iust request , spoken out of partiall couetousnes , rather then as the truth of the thing is . Againe , let the person be what he will , looke thou on Gods image in him , this offends thee not , iniuries thee not , is not vndeseruing of thy loue , and the fruite of it : and if thou giue not to the man , giue to manhood in him , and consider that he may be a partner in the grace of life with thee . Reasons . 1. Hereby thou art like God , he sparseth abrode , he vnweariably giueth good to good and bad : straine thy selfe so thou expresse this vertue of his . 2. What thou giuest to Christian men , thou giuest to Christ himselfe . If Christ were on earth againe , doubtles rich men would send to know his wants and store him with presents . Now we haue not himselfe with vs , but the poore we shall alwaies haue to shew our affection to Christ in : who hath said , in that yee doe it to one of these little ones that beleeue in me , yee haue done it vnto me . 3. An hard man had rather lend to one that is able to repay him , then giue to such an one as is not . If thou wilt not giue any thing to Christ , by giuing to the poore , lend vnto him , and he will become thy pay-master . 4. Because many would giue vnto others , but for feare of wanting themselues , marke the promise of blessing ; Prou. 11.25 . The liberall person shall haue plentie ; and , he that watereth shall haue raine : and , vers . 24. There is that scattereth , and is more encreased : on the contrarie , he that spareth more then right , commeth to pouertie : and he that turneth his eare from the crie of the poore , himselfe shall crie , and not be heard : and , iudgement mercilesse belongeth vnto him that sheweth no mercie . I would to God all this would bring on our rich men , who will doe nothing for the honour of God , but halfe the way that the Macedonians were come vnto : who bestowed to the vse of the poore Saints to their abillitie , yea euen beyond their abillitie : but till men learne to giue themselues first to the Lord , and then to his Ministers ( as they did ) it will neuer be done : that is , till they giue vp themselues to obey God , teaching them such duties in the mouthes of his Ministers . A lover of goodnesse . ] Hauing exhorted to the doctrine of beneficence and liberallitie to the poore Saints : Now the Apostle perswadeth vnto the ground , from whence that must rise , for otherwise it will prooue rather a shadow , or carkase of a vertue then a vertue or true grace it selfe , which perhapps may profit another , but not ones selfe . This ground is true Christian loue : of which the Apostle speaketh , 1. Cor. 13.3 . If I giue all my goods away to the poore , and want loue , it profiteth me nothing : and therefore I thinke it is rather to be read , a louer of good men : seeing the word in the originall beareth well either reading . True it is , that these two are neuer to be abstracted one from another , for good men are to be loued for their goodnes ; and whosoeuer loueth goodnes , loueth good men ; as he that hateth good men , hateth goodnes it selfe ; yet of these two , the context seemeth to fauour and carie vs to the latter . For as the Apostle would haue the Minister harberous , so would he haue his house an harbour not for idle , and voluptuous , much lesse vitious persons ; but for good men : and besides , there is another word more fit to expresse the former sence , as Beza obserueth . By good men , are vnderstood those vnto whom the Lord hath imparted , and communicated his goodnes : not generall goodnes , which he extendeth ouer all his creatures : but his speciall grace in Christ , whereby he embraceth a small number in comparison of the whole masse of mankind ; whom of the children of wrath , he chuseth to the adoption of sonnes : on whom he stampeth his owne image , and so maketh them both louely to himselfe , and worthy to be loued of vs also . Now for the better vnderstanding of the precept , two questions are to be resolued . 1. Whether good men only are to be loued , and not euill ? Answ. As God is good vnto all , Psal. 145.9 . but especially to Israel , and those of a pure heart , Psal. 73.1 . yea as he loued vs when we were enemies , but much more now beeing reconciled by the death of the Sonne : so is the commandement directed vnto vs , to loue , and doe good vnto all , but especially to the houshold of faith , Gal. 6. Besides this word seemeth to eye such an inward affection , as draweth into the fellowship , companie , and conuersation of another , in whom for some goodnes appearing , it delighteth : and vnto whom it would still draw some degrees nearer . Whence thus we may fasten the dutie more surely vpon our selues ; I am indeed bound to loue all men , in respect of Gods image , humanitie , and common nature , and the common law of nature ; seeing I my selfe , were I neuer so bad , would be loued of all : yea , and in regard that they may participate with me in the same grace of life : but how much more then such as are not men only , but good men , who haue Gods image renewed vpon them , Saints by calling , such as excell in vertue : how should not all my delight in comparison be set vpon these ? If I must manifest my loue to all men , these may well challenge brotherly kindnesse : see 2. Pet. 1.7 . 2. Quest. Whether this precept belongeth only to Ministers or no ? Ans. It is here directed vnto the Minister , and commended to his practise in the first place : as a speciall both helpe and ornament to his calling and person ; both to shew himselfe a freind , and familiar companion of all them that feare God , ( for such as a mans companion is , such is himselfe ) as also to confirme , encourage , and whet vp himselfe and others in all the waies of God , not only by his publike Ministerie , but in his priuate course , and conuersation . For by this meanes Pastor and people would not liue estranged , but by mutuall conuersing together , and receiuing mutuall knowledge one of anothers course , gifts , and wants ; might receiue also mutuall admonition , instruction , strength . And thus the worke of God would thriue in all their hands . And what an encouragement would it be to pietie and vertue , if publike persons would cherish those who are comming forward ? Surely , if the Magistrates eie be on them that are faithfull in the land , as Dauids was , Psal. 101. and if the Minister be a companion of all them that feare God , as euerie Timothie ought to be , we should see men flie as clowds for multitude , and as the doues for swiftnes vnto the windowes of the Church . But yet this commandement beeing no other in the owne essence , then that old generall commandement giuen to the whole Church from the beginning ; as also that new commandement , that is , renewed by Christs appearing ( by which although many lawes were antiquated , and reuersed , yet this lawe of loue of the brethren was reuiued and diuersly enforced ) it of necessitie belongeth to euerie one that professeth the Lord Iesus in the most inward closet of his heart and affections , to carie such as are members of the bodie of Christ , sonnes of God , temples of the holy Ghost , and heires of the kingdome of glorie . Now the reasons enforcing it vpon both Ministers and people , are these . 1. Because the Lord hath deerely loued such , as here he commendeth to our loue : for these he hath giuen his onely beloued Sonne , vnto these he hath giuen his spirit ; for these he hath prepared glorie and imortalitie , he walketh with them , protecteth them , prouideth for them ; in a word , will not be in heauen without them . 2. There is no man so vile , but he professeth he loueth God : now it is certaine that whosoeuer delighteth in God , he delighteth in his image wheresoeuer he see it : for he that loueth him that begat , cannot hate him that is begotten : and he that loueth not the brethren , knoweth not God , is in the darkenes and not in the light , and in saying he loueth God he lyeth , and the truth is not in him : neither can a man cleaue any otherwise to the bodie of Christ , then by loue to the brethren . 3. Consider how louely the societie and fellowship of the Saints is . In their meetings a man may be hol●en forward in knowledge , faith , and obedience , and depart thence wiser and better : he may haue the vse of all the graces God hath bestowed vpon them ; his owne grace is preserued with increase , his inward peace and ioy more setled ▪ here is the communion of Saints , which is the beginning of heauen it selfe . Vse . 1. Many Ministers herein faile , who beeing men of corrupt minds and affections , oppose themselues against good men ; if there be any in their parishes more carefull of their waies , more conscionable , more forward in religion then other , these are as beames in their eyes ; the obiects of most bitter invectiues : in the meane time they giue their right hands of fellowship vnto loose and base fellowes , who ought to be as vile in their eyes , as they are in themselues : whom I wish timely to consider , that it was alwaies noted for an infallible propertie of a false prophet ; to strengthen the hands of sinners , & cast downe such , as they ought to haue spoken peace vnto from the Lord. 2. Although the Lord hath by most straite iniunctions prouided for the welfare of his children , not onely in regard of their safetie , but their louing entertainement also in the world ; with acknowledgement of all such offices of loue done vnto himselfe , and of which himselfe will become the rewarder : yet notwithstanding according to the prophecie of the Lord of the holy Prophets . In the world good men doe , and shall sustaine affliction ; their good shall be returned with euill to the great affliction of their soules ; and the world which knoweth not but to loue her owne , taketh no notice of such , but to hate them , and hated they are and shall be of all men almost for the name of Christ. Hence haue such in all ages , were they Prophets , Apostles , or Christians , of whom the world was vnworthie , beene thought burdens vnworthie to be borne , or liue in the world . Here one Caine casts down his countenance vpon him whose works he seeth better then his owne , he cannot giue him a good looke . An other wagges his head at such a man , as the Iewes did against Christ , in derision of him . An other is readie to burst for anger and rage , as those wicked ones against Steuen . Sometimes superiours breath out slaughter and threatning ( as Saul ) against the Church . Sometimes equalls , yea and inferiours , trie them by scornings and mockings : so as Ieremie himselfe shall heare the reuilings of many against him . Nay , the base multitude shall tell Christ himselfe that he dealt with a deuill . And Satans mallice is so like it selfe in his instruments , that if it be laid in their power , they proceede to drawe the sword , and stretch out their hand ( as Herod against Iames ) to take away their liues ; and euen in killing them thinke they doe God good seruice . But how good were it for them to haue nothing to doe against such iust men ? for who deale they against ? or against whom doe they rise vp ? against simple men ? no surely , but against God himselfe , him they persecute , him they blaspheame , the apple of his eie they poare in . Now who euer rise vp against God , and prospered ? or who euer kicked against such prickes , and bruised not himselfe ? Is not he eternall , to outliue all his enemies ? Herod the Archenemie of Christ dyeth , but the enemie of Christs enemies is euer liuing . And is not his wrath the messenger of death ? cannot his power grinde his enemies to powder ? or shall not his right hand finde them out ? Againe , thou art for the present a cursed man , that louest not good men : marke the terrible threatning , I will curse them that curse thee : so as what thou intendest against them , shall fall vpon thine owne head : thy sword shall pearce thine owne heart ; Goliahs owne sword shall sunder his head and bodie ; Haman shall hansell his owne gallowes ; the Madianites that little feared to be slaine by the Israelites , shall be slaine one by another . For it is iust with God ( saith Paul ) to render tribulation to those that afflict his Saints , that as they secretly hatch mischeife against the godly , so the Lord should secretly deuise and prepare righteous iudgement against themselues . And surely many a man there is , that carrieth secret plagues about him , some in his inward estate , some in his outward , some in his bodie , some in his soule , some in himselfe , some in his , with which he strugleth and toyleth , and turneth himselfe to many causes and meanes of his harmes , and it may be to some sinnes as causes ; but neuer espie this curse passed from the mouth of God against his mallice toward good men , and so toyleth himselfe altogether in vaine . Were these things written in the hearts of men , how could it be but they should stand in awe , and dread ( with wicked Balaam , who otherwise was willing inough ) to curse where God hath blessed ? 3. Let vs learne to see our inbred hatred of good men , at least our want of loue vnto them : and seeing it , bewaile it , and bewayling it , reforme it . Let our louing affection cause vs to ioyne our selues to their societie among whom good is to be gotten . Obiect . Oh but this is a toyle indeed , if we goe amongst them , they are so precise we may not take the least libertie , we must speak of nothing but Scripture matters . Ans. If thou hadst the life of Christ working in thee , and that delight in God which beseemeth a sonne or daughter of God : it would be thy meate and drinke to meditate , speake , and spend thy thoughts and time in holy things : and thinke such times happily gained from thy vanitie , yea from thy lawfull calling : or if thou didst fauour the things of the spirit , as thou doest the things of the flesh ; that which is indeed the freedome of a Christian , would not be such a yoke and burthen : the spirit of Christ would make thee willing thus to spend thy time , and become in no company neither idle nor vnprofitable ; and much lesse vaine or licentious : and take this withall , that gracious words , are neuer vnwelcome , but to a gracelesse heart . Obiect . But I see no such good in their meetings . Ans. Thou maist want wisedome to draw it out of them : or else thou seest it not , because thou wantest eyes ; as the soudiers sought Christ euen in speaking vnto him : or else they seeme simple and weake men , as the Church is blacke but comely : the sunne lookes vpon them , and their infirmities , falls , and afflictions make them outwardly appeare as the tents of Kedar ; and vpon these thine eyes gaze altogether : yet as the Church is glorious within , so are the members in respect of sanctitie and ornaments of the soule , which weighed in thy ballance are found very light . I exhort therefore all those that would encrease in grace , that they linke their soules to such as feare God : so Dauid made himselfe a companion of all them that feared the Lord ; and the next words seeme to include the reason , and which keepe thy statutes : the statutes of the Lord are in their hearts , in their mouthes , before their eyes , and in their hands . This will keepe them from entring into the way of the wicked , and from beeing so easily plucked away with the error of the wicked . But to such as would faine be acquainted with an hellish life before hand , let them frequent other companies then this : where God is not present , nor his spirit nor his loue ; but the spirit of mischiefe , of swearing , swilling , vncleannes , and all hostillitie against God : where in stead of men , are Deuills incarnate : in whose minds a● in a shop Satan is euer framing , and forging vnholy and vncleane thoughts and desires : and according to the abundance of their hearts their mouthes speake lewd things , and their hands act all manner of wickednesse : hardly canst thou come neere them , but they will infect thee , but keepe with them , and thou wilt be like them : thy bodie is not fitter to receiue the infection of the plague from a person that hath a plague sore running vpon him , then thy soule to be deadly poysoned and infected by such societie . Wise ] The Papists out of their vulgar translation abuse this word to improoue the marriage of Ministers , and most improperly turne and translate it , chast or continent : whereas the word properly signifyeth , a man of a sound minde , that is , prudent , circumspect ; one that carrieth a continuall consultation within himselfe for the guiding of his whole course in such moderation , as wisedome may appeare in his speeches , gestures , countenance , and whole life . Besides that , the Apostle requireth the selfe same vertue of married wiues , 1. Tim. 3.11 . and of all young men of what profession soeuer , whom I hope they meane not to debarre of marriage . How wise and circumspect a man , the Minister need to be , will appeare , if we consider either the workes of his calling , or his person , and place it selfe . For the former , what wisedome is required of him , who is to vtter the word of wisedome , whereby both himselfe , and his people should be made wise to saluation : and so to speake this word as becometh him to speake , that in nothing he may be blamed ? what a wise steward must he be , that must giue euery seruant within the house of God his owne portion , and that in due season ? how experienced had that man need to be , who is as Gods owne mouth to separate betweene the pretious and the vile ? how circumspect and warie , least his people beeing as lambs among wolues , should fall into the aduersaries hands , and ( beeing be guiled by words of humane wisedome ) so peruerted ? And for the latter , their verie persons and places require euen the wisedome of serpents , to walke circumspectly , as persons watching vnto euery step where they meane to set their foote . 1. Because they are lights set vpon hills , the eies of the world are vpon them , euery thing in them is marked : as they are eyes to espie other mens manners , so are other mens eies much more vpon them , either for imitation or calumniation . 2. A sober and circumspect carriage , not onely shutteth the mouth of the enemie , who seeketh occasion to blaspheme the glorious Gospel , and through the sides of the Minister to smite Christ himselfe : but remooueth a iust scandale whereby many are contented to abide without the Church , namely , the dissolute , and disordered course of the teachers of religon , which maketh euen the religion taught by such stinke , and become loathsome to numbers , who gladly lay hold of such occasions to be of no religion at all : and therefore if women must so walke , as that by their honest conuersation others may be wonne ; ought not men much more , and yet most of all Ministers ? 3. Such a wise and graue carriage getteth reuerence to his person , and consequently winneth authoritie to his doctrine , not only of the best , but euen of the basest : such cariage in Iob caused the young men when they saw him to hide themselues ; and the aged to arise and stand vp , and all sorts of men to listen vnto his words : and all eares that heard him to blesse him . In all which regards , how carefull was the Lord himselfe , that none but such qualified persons should serue before him in that walking and elementarie worship in the time of the law . He will haue none but wise hearted men to worke in the building of the Tabernacle , Exod. 35.10 . and no doubt aymed at the selfe same thing , when he made that law in Numb . 4.43 . that only they of 30. yeares olde and aboue euen vntill 50. should serue before him in that tabernacle after it was builded . For herein he required necessarily two things , first and especially gifts of minde , as wisedome , iudgement , grauitie , experience , and diligence , which most appeare from 30. yeares vpward : secondly , strength of bodie . When he releaseth such as haue serued vntill 50. young men might bring strength before 30. but beeing without iudgement , grauitie , experience , the Lord refuseth it : old men aboue 50. might bring with yeares experience , and iudgement , but the Lord requireth the body to be answerable vnto the mind in some proportion . And to this obseruation that giueth light in Numb . 1.3 . that howsoeuer in the tabernacle and Temple none might serue vnder 30. yet in ciuill things they might , for they must count their warriers from 20. yeare old and aboue . Vse . 1. This doctrine bendeth it selfe against such light , and childish young men , who are so forward to thrust themselues into this great calling , before they haue cast ( as we say ) their colts coates , or coltish conditions : whereas this function requireth another age , and other manners . May it not be said of many Ministers in England , as it was of the Prophets in Ierusalem , Her Prophets are light and wicked persons : for these two in this calling goe together wherein euery thing is aggrauated . Lightnes in some calling may beare a lower note , and be tearmed weaknes : but in this cannot be but wickednesse : and why so ? because it will follow , that they pollute the sanctuarie , and wrest the law : the former by ioyning themselues to euery light companion , in euery light or lewd practise : the latter , because whereas the iudgement of the most controuersall matters was committed by God to the priests , together with the interpretation of the law , such was their leuitie and rashnes , that they passed their matters inconsideratly , and answeared insufficiently and often falsly in the name of the Lord : and thus must it needs be with such as run and ride before the Lord hath called them . 2. We must pray for the Ministers as Paul for Timothie , That the Lord would giue them wisedome in all things : not carnall and fleshly pollicie , a thing too much studied of many of them , for such wisedome the Lord neuer iustifieth in them ; but setteth such a cursed brand vpon it as that for most part it turneth to the ouerthrowe of the Church , and the whole worke of the Ministerie ; but such wisedome as is grounded in the word of God , the studie of which would make them wiser then the ancient : euen wise to raise not only their owne estate but others also with them , not vnto earthly preferments ; but vnto life and glorie immortall , reserued in the heauens : to such wise men is the promise made , that they shall shine as the brightnesse of the firmament , and in that they haue turned their wisedome to the turning of many to righteousnes , they shall shine as the starres for euer and euer . Righteous ▪ ] By righteousnesse here , is not meant that euangelicall righteousnesse which is Christs fulfilling of the whole lawe for vs : Neither that infused gift whereby beleeuers haue an imperfect conformitie begunne in them , according to all the parts 〈◊〉 the lawe ; although not according to all the degrees of them : but here is meant that which is called a particular iustice , more externall looking out vnto other men to giue them their due : obseruing equalitie both in contracts and exchanges , which we call commutatiue ; as also a iust proportion in distributing offices , rewards , punishments , which we call distributiue iustice . So as this iustice is an equall and vpright dealing with men fearefull to offer the least wrong vnto any ▪ but readie to doe good vnto all : grounded on loue , which seeketh not all her owne things , much lesse other mens , and in a word is the summe of the second Table . Now as this vertue is in the text set betweene wisedome , and pietie , or holines , so may it not be diuorced from either of them for wisedome , our Sauiour willeth all his followers to ioyne with this innocencie of doues the wisdome of serpents : for wisedome without innocencie , were but fleshly , and from belowe ; and innocencie without wisedome , were but reproachfull sillinesse . Againe , it must goe with holinesse , which is euer mixt with pietie , that it may be a fruit of that inward righteousnesse which is by faith , for else it is grosse hypocrisie . All our iustice must beginne in Christs iustice , reckoned vnto such as practise pietie , and are entred in some degrees of sanctification . All our obedience must proceede from the inward renewing of the spirit of our minds by the finger of God , that he may knowe it for his owne worke . All our outward conformity must proceede from inward sinceritie : for if we must approoue our actions to the consciences of good men , much more to the Lord , who is greater , and a most occulate witnesse of all our wayes . Ioyne these two louing friends , which sweetely accord in a Christian heart and life ; then maist thou with Paul , call God and man with boldnesse to witnesse , that thou art vnblameable : see 1. Thess. 2.10 . But to speake briefly of these two vertues so farre as they concerne the Minister , seeing we are to speake of both of them as prescribed vnto common Christians , cap. 2.10 . let euerie Minister be exhorted as Timothie was by Paul , But thou O man of God , followe after righteousnesse . For hereby , 1. He giueth testimonie of his righteousnesse before God. Luk. 1.6 . Zacharie and Elizabeth were iust before God , and walked without reproofe . Iob a iust man fearing God , and abstaining from euill . 2. He shall be able to set his foot against his aduersaries , and the enemies of the truth : and say with Samuel , whose oxe or asse haue I taken , &c. 3. He giueth euidence that he professeth and teacheth the true religion , in that he keepeth himselfe vnspotted of the world : which the Apostle Iames maketh one propertie of pure religion and vndefiled : by which meanes he both gaineth those that are without , and confirmeth such as are within . 4. It shall not boote a man to say in the day of iudgement , Lord , Lord , haue we not preached and prophecied in thy name , if Christ can make answer ; yea , but ye were workers of iniquitie , and therefore depart from me . Holy ] This holinesse respecteth God himselfe , his worship , his holy things , as the word , sacraments , prayer , his sabbaths , his sanctuarie , in all which the Minister ought to be an example of holinesse , and yet not onely in these , but in his whole conuersation also . The commandement is generall to all Gods people , be ye holy , for I am holy , which requireth both the internall sanctification of the heart , and the externall symbolls and profession of the same . But more necessarie is it yet for the Minister to be cloathed with these robes of holinesse , both that inward which standeth in getting and keeping faith and good conscience , and that outward which consisteth in a religious and strict course of life . And yet this must not be so taken , as that holinesse is so essentiall to a minister , as that he cannot be a Minister that wanteth it , for Iudas may be a disciple and a deuill too : but that it is a dangerous estate vnto himselfe , and hurtfull to others for him to be destitute of it . How necessarie it is for men to put off their shoes , that is , their vnsanctified lusts and affectons , before they come to stand vpon such holy ground , I will take a little paines out of the Scriptures to demonstrate , and then make some vse of it . To omit the extraordinarie ministerie and Ministers of the old Testament , as the Prophets , some of whom were sanctified in the wombe , and others had their lippes touched with a coale from the altar to remooue their pollution : the ordinarie Ministers in the sanctuarie and temple were 1. Leuites , 2. Priests , 3. the high Priest. Many things were required in the setting apart to their service the lowest of these , which were after a sort furthest remooued from God , whose seat was in the Sanctuarie : but many more to the sanctification of the higher , and those that approached nearer or next of all . As , first the Leuites were inferiour to the Priests , as whose office was to serue vnder them , to helpe to carrie the tabernacle and vtensils of it , to keepe watch for the safetie of it , together with the holy vessels and instruments ; to helpe them in killing the beasts for sacrifice , although they might not meddle in offering them vnto the Lord : yea as inferiours to the superious , they paid vnto the Priests the tenth of their tenths . And yet what a number of rites and ceremonies did the Lord enioyne to be performed , before these could be admitted to these inferiour seruices , first in the tabernacle , and after in the Temple ? As , first they must be of one peculiar tribe , peculiar by Gods owne election for the first borne of all Israel , Numb . 3.13 . 2. Whereas the congregation was not numbred but from 20. yeares old and aboue , Num. 1.3 . for till then they were not apt to goe to warre : the Leuites must be numbred euerie male from a moneth old and aboue , Num. 3.15 . not because they were then fit for seruice ; but that they must then be brought before the Lord , and set apart to his seruice euen from the beginning of their daies . 3. They must not be presented before the Lord before the 33. day of their age , for till then they were legally impure and vnsanctified , Leu. 12.3 . but after this time they must growe on to the thirteth yeare , which was the first yeare of this seruice , Numb . 4.43 . at which time they must be taken from among the children of Israel , and set apart to the Lord , Num. 8.6 . And further in this separation there were two things more : for 1. they must be purged , and then consecrated . Their purification was , 1. by sprinkling purification water vpon them . 2. by washing their clothes . 3. by shauing the haire of their whole bodies . 4. by preparing two bullocks , the one for a burnt offring , the other for a sinne offering for them : see for these , Num. 8.8 . Their consecration stood likewise in foure things . 1. After all this preparation , in drawing them neerer to the Lord , v. 9. 2. In the imposition of the Israelites hands vpon them , freely giuing them from themselues to the Lord and his seruice , vers . 10. 3. In Aarons receiuing them of the people , and shaking them before the Lord , v. 11. as such as now being mancipated to his seruice , were to goe and come at his becke : as also such as who daily were to shake off that corruption which hindred thē in their callings . 4. By laying their hands on the heads of the two bullocks prepared ; acknowledging the expiation of their owne sinnes , and in way of thankefulnesse now wholly offring themselues vnto that seruice . When all these rites were performed , they were admitted to administer , and not before . Secondly , the Priests the sonnes of Aaron whose office was to teach the people the doctrine receiued from God , to pray for themselues and the people , to blesse them and offer sacrifices for them ; had yet more state in their consecration : for besides many of the former rites , as imposition of hands , their shaking before the Lord , and the sacrifices common with the former : 1. In the election of such a one more care was had : no deformed man , no man wanting or abounding with any member , no blind or blemished person might come so neere vnto the Lord. 2. In his consecration he must not haue his garments washed ( as the other ) but must haue newe garments put vpon him , Exod. 28.41 . neither must he be sprinkled ( as the Leuites ) with holy water , but with holy oyle and blood from the altar : and thus must he be consecrated seuen dayes , Exo. 29.30 . 3. In his office he may not lament for the dead of his people , no not for the Prince , but onely for those that are neerest of blood in his owne house , Leuit. 21.3 . he may not marrie a whore , nor a woman diuorced , or one polluted , v. 7. the reason of all this is , because he must be holy to the Lord. 4. In his failing and offending he must haue more clensing then many other men , before he cā be admitted vnto his seruice : for his sinne cannot be put away without a whole bullocke , Leu. 4.2 . and no more was required for the expiating of the sinne of the whole congregation , v. 14. and the blood of the bullocke must be sprinkled seuen times before the Lord for the Priest , as well as for the whole congregation : implying that the Lord requireth as much sanctitie in one Priest , as in all the people . Thirdly , as for the high Priest both in that he was a more eminent type of Christ : as also came nearer the Lord then all the other , euen into the holy of holies ; he must haue peculiar garments made by cunning men , filled with the spirit of wisedome , euen beautifull and glorious , Exod. 28.3 . in these he must be consecrated , in these he must stand before the Lord ; in one part of which , namely , the frontlet which was put vpon his forehead , must be written holinesse to the Lord , that by the Lords appointment that might be most conspicuous . Againe , other Priests might not marrie diuorced or defiled women ; but he may not marrie a widowe but a maid onely . Neither might he mourne at all ; no not for his father or mother ( which was lawfull for the other Priests ) thereby to pollute himselfe , and the holy place . All which with a number moe such solemne rites , betokened a singular sanctimonie in such as were to be giuen vp and dedicated to the Lords seruice . Whence I conclude , that if in those that ministred but in a material Temple ; that serued but in shadows , types , and obscuritie ; that in comparison were so farre off from the ministerie of the spirit of grace , of libertie , of life , and so after a sort from God himselfe , was required such legall holynesse at the least : how much more is the truth of those representations requisite in vs , who serue in the spirituall house of God : who carie the substance and the bodie ; and are so much nearer drawne vnto God , by how much he beeing a spirit delighteth in spirituall seruice before elementarie ? In Exod. 19.22 . there is a speciall iniunction that the Priests who were to come to heare the law deliuered , should be sanctified , least the Lord destroy them : much more then those that are the mouth of God in the newe testament , to deliuer the law and Gospel , should be carefull of their sanctification , least the Lord sanctifie himselfe in their confusion . For else those should not be such sure consequents of the Apostle , where he dehorteth Christians from vnholinesse and prophanenes , because of their present condition : in that they were not vnder the lawe , but vnder grace : and that they were not come to mount Sinai , but mount Sion . And if such arguments were strong enough to binde common Christians to followe holinesse , without which no man can see God : surely farre stronger are they to enforce the dutie vpon the minister , whose whole doctrine , meditation , speaches , and actions priuate as well as publike , should sauour of the spirit of God , and of his blessed regiment in their hearts . Vse . 1. Profane Ministers are hence admonished o● their danger and vnfitnes : how dare they take Gods name in their mouthes , when they hate to be reformed ? How dare they rashly attempt to touch holy things with vnwashen hands ; when Dauid a most holy Prophet of God , would not compasse the Altar , nor participate in holy things , before he had washed his hands in innocencie ? are such fit successors of the Prophets and Apostles , who were called holy men of God , not only in that they were penmen of the Scriptures , and immediatly assisted and inspired by the holy spirit of God , and freed from error in their doctrine , which priuiledge we cannot succed●●hem in : but also in regard of their holy and innocent liues , wherein also they shined as lights in the world , expressing and shewing in life , the life of that true and pure religion they taught vnto others . 2. Let such as count this holines ( which is nothing but puritie of heart and life ) in Minister or people too much puritie and precisenes , see their error , and repent of it : if they shall not see God , who are without it ; much lesse shall such as scoffe at it . We serue a God of pure eyes , who hath pronounced blessing vpon the pure of heart , and threatned that dogges and vncleane persons shall stand without the gate of that holy citie . Notwithstanding therefore many a fooles bolt , if that be puritanisme , which many so esteeme ; it becōmeth all the people of God , much more his Ministers , in that way which they so tearme , to serue the God of their fathers . 3. Note that marriage is no impure or vncleane condition of life , nor a breach of chastitie and holynes : for ●e that in the words before is permitted to be the husband of one wife , is here called also to holynes and chastitie . Temperate , ] The Papists to maintaine the former error of single life , translate this word continentem : but the words of Scripture , which for most part are more generall , and figuratiuely comprehend many particulars , either in commanding or prohibiting , may not be restrained to strengthen Popish error . For although all the vertues of the seauenth commandement may be here included , yet the word is more generall then so : seeing he is properly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that hath any thing in his power , that is Lord ouer a thing to command it , and enioy it : and here one who is Lord ouer himselfe , his lusts , affections , appetite , who enioyeth these and is not theirs : who keepeth the command of these , and they haue not him at command : requiring that the Minister should be a man , that can curbe and bridle himselfe in his will to ouermaster it ; in his affections , of desire , reuenge , mirth , sorrow , &c. to moderate them , that they exceed not the meane and due measure : in his appetite , of meate , drinke , sleepe , recreation , that it be not inordinate : yea in all his parts , his hands , his eyes , his tongue , &c. so order himselfe , as that no vnseemely kinde of gesture , fashion , word , or dealing , proceede from him which may disgrace his calling : but to carie himselfe in such a temper , as becommeth the former vertue of holines . For euen the word hath affinitie with that , which we call a right temperament , or constitution ; whether of humors in the bodie , or affections in the soule : which is , when none is predominant , but one of them is equally mixed and qualified by another ; as strong wine is tempered and allaied with water : and implyeth that the Minister by reason , wisedome , and religion especially , either allay , or breake off the headines , and violence of those troublesome lusts and affections , which may otherwise molest him , and exceedingly preiudice him in the workes of his calling . This vertue then standing in the moderation of our desires , in the vse of all the gifts and liberties we enioy ; as also in laying a law vpon our selues , that no inordinate lust beare sway in vs : it cannot but be most nenecessarie in a Minister ; who may not either in his priuate course vnfit himselfe to the performance of his calling ; by the immoderate affection or vse of any externall libertie , as of meate drinke , recreation , riches : much lesse in his publike execution may he administer holy things ; as the word , sacraments , prayer , according to distempered passion or affection , as of anger , sorrow , lightnes , or any such . And further , as it is a great preseruatiue in him of an equable and constant Christian course ; so is also a great nourisher of his inward quiet , and outward peace : and so procureth his freedome vnto ministeriall duties ; which aboue all other require that a man should be wholly his owne , and the Churches : for it bringeth downe high thoughts , and proportioneth the minde vnto such an estate as becōmeth the simplicity of the gospel : it cutteth off al affectation of state , pompe , sumptuousnes , & superfluities aboue that which becommeth a Minister of Christ : which things make rich men indeed , but poore Ministers for the most part . Now the meanes to attaine this vertue , are two especially . 1. the deniall of a mans selfe , with a daily invring ones selfe to the crucifying of his affections and lusts . Paul beat downe his bodie as with clubs , and kept it vnder . Prooue masteries with thy selfe , arme thy selfe against thy selfe , make warre without truce vpon thy selfe : it is a warre without bloodshed , hurting none , no not thy selfe : but profitable to worke thy peace with God , with thy selfe , with others ▪ remember Salomons speach ▪ He that ruleth his minde , is better then he that ouercommeth a citie . 2. Prayer : for neither this nor any vertue groweth in our owne grounds : neither good nature , nor freedome of will can make this supplie ; but we must haue recourse to the father of lights : our selues are but our owne burdens , of so miserable molde , as we need no other enemies then our selues , to depriue our selues of our good , if the Lord befreind vs not : whom we must wrastle withall by our praiers , and if we would preuaile , vnto our prayers we must sometimes ioyne the exercise of fasting , which ( after a sort ) doubleth our forces : both in strengthning our praiers , as also by disposing vs to the receiuing of these graces . And now ( to end this large treatise ) it wil be asked , But what if any Minister be scandalous in any of the forenamed vices , or defectiue in the vertues mentioned ? Ans. 1. If he be not answerable to these Canons , it is plaine by the Apostle , that he is not to be called . 2. If he be called , and after prooue vicious , he must be delt withall as an Elder : 1. no accusation must be receiued vnder two witnesses at least , 1. Tim. 5.19 . 2. when he is accused of a knowne and scandalous vice , all possible meanes must be vsed to reclaime him . As , 1. by open reproofe , vers . 20. 2. sometimes by translation of him to such a place , as where are lesse meanes of that sinne ; as one giuen to drunkennes , or contention , from a drunken and quarellous people . 3. sometime by a temporall deposition from his office , if there be hope hereby to doe him good . 4. after sufficient admonition , censures , and trial , by a perpetuall deposition from his place : yea and further , if he still prooue incorrigible , by proceeding to excommunicate him , and cast him from the societie of the Church . And the rather , 1. Because Ministers are set ouer a people to edifie , and not destroie them . 2. Because the actions of Ministers haue a secret power , not to lead onely , but euen compell men to the like , especially if they be lewd and wicked . 3. Weaker and meaner men for manifest vices not repented of , must be proceeded against to excommunication : much more the Minister , whose scandalous life is infinitly more dangerous and hurtfull . 4. Such proceeding against notorious , insufficient , and scandalous wretches ( who neuer came in , nor are kept in by the Apostles canons ) would doe good for example . Vers. 9. Holding fast the faithfull word , according to doctrine , that he also may be able to exhort , with wholesome doctrine , and improoue them that say against it . Hauing followed the Apostles meaning , and method in describing the fitnes of him , who is to be chosen into the Ministerie , who for the innocencie of his life ought to be free from manifold vices , and corruptions , which are plentifull in the world , and for the integritie of his conuersation ( seeing whatsoeuer he doth is exemplarie ) ought to shine with m●nifold graces , and vertues , as we haue heard . Now we come to the second branch of the Ministers fitnes ; which standeth in his abillitie to discharge his high calling and place : vnto which is required such ●kill and cunning in the grounds and points of Christian religion , as that he may be able to hold fast , maintaine , and iustifie against all challengers , that truth , and doctrine , which is agreeable to the faithfull word : that so whensoeuer any blast of heresie , tyrannie , false doctrine , or flatterie , shall rise against him ; yet he may hold fast that faithfull word : which is therefore a sure ground of sound doctrine ; and thence instruct and edifie the consciences of his hearers in all necessarie doctrine . Whereby it shall come to passe , that he ( keeping himselfe constantly to this truth ) shall be fitted fruitfully to turne himselfe to any dutie of his calling : that let him be to deale with either of those kinds of hearers ; whether such as are obedient and teachable , he shall build them further and make them sound Christians by exhortation out of wholesome doctrine : or else such as are stubborne and opposite contradictors of the truth , these he shall convince , and with manifest reason put to silence . And thus in regard of both , Gods name shall be glorified , true wisedome shall be iustified , Gods kingdome shall be enlarged , and amplified , and Satans kingdome shall be destroied and damnified . This is the scope of the verse : which containeth two parts . 1. The dutie enioyned euery Minister , to hold fast the faithfull word , according to doctrine . 2. the end , including a sound reason of it , in the rest of the verse , That hee may be able , &c. For the meaning of the former part . Holding fast : the word properly signifieth such an holding as men vse , when some other man hath laid hold on that which they will not part withall ; euen an holding with all their strength and force ; not such an holding , as a man careth not whether he hold or no ; for then the thing holden , would of it selfe slip out of a mans hand : but an holding against a contrarie hold , which vseth to be the stronger , and firmer : inforcing thus much , that the Minister must lay hold with both hands ; surely apprehending the truth in the vnderstanding of his soule , as also in the affections of his heart : in either of which if he faile , he holdeth not fast ; seeing neither can a man loue that which he knoweth not , nor hold that he loueth not . But what must he hold so fast ? The word , which is not tropically , as in many other places , to be conceiued , but properly . In which proper acceptation it signifieth all that heauenly doctrine , which is deliuered to the Church in the writings of the Prophets , and Apostles : which we call the holy Scriptures . Now this word the Apostle doth not nakedly mention , but adorneth it , 1. by a notable adiunct , the faithfull word : 2. from the porper ende of it , according to doctrine : which is fitted for the instruction , and edification of the Church in all ages : which we will further expound as we come vnto them . Doctr. 1. That the word of God is a faithfull word ▪ and infallible . 1. If we looke to the author , he is holy and true , Rev. 3.7 . and , vers . 14. These things saith Amen , the faithfull , and true witnes : euen God who cannot lie , as vers . 2. of this chapter . 2. The instruments were led by the immediate direction and assistance of the holy Ghost , 2. Pet. 1.21 . beeing of themselues , either rude and illitered men ; as Amos an heardman , Peter and Iohn fishers , Matthew a toldegatherer ; so as the great clarkes of those daies were driuen into admiration , to see the gifts giuen them ; knowing them to be vnlearned , Act. 4.13 . or else they were most fearce and bloodie enemies , as Paul , whom the Hebrewes could not beleeue , that he was become a Preacher of that truth he had persecuted , vntill the Lord gaue further testimonie of him , Act. 9.26 . 3. The matter of this word , is an euerlasting truth : the Law an eternall rule of righteousnesse , as ancient as God himselfe : the Gospel an euerlasting Gospel , Rev. 14.6 . containing promises of eternall truth , which shall haue their stabillitie after heauen and earth shall be no more : besides such assured articles of faith , concerning God in the three persons ; and the Church of God , that if an Angel from heauen should come , and teach another doctrine , he must be accursed . Moreouer such diuine prophecies , and predictions , together with the exact accomplishments , although some hundreths , yea thousands of yeares passed betweene : as by this one part sufficient euidence may be gathered of the faithfulnesse and steadfastnes of the whole . 4. The forme of it , which is the conformitie of it with God himselfe , maketh it appeare that if God be faithfull , this his word must needs also be so : in that it resembleth him in his omnipotencie , for this power and arme of God neuer returneth in vaine , but doth all the worke of it . In his wisedome , giuing most perfect and sure directions , resoluing all doubtfull cases , and making wise vnto saluation . In his puritie and perfection ; beeing an vndefiled and perfect law . In his omniscience ; it searcheth the heart , discouereth the thoughts , deuideth betweene the marrowe and bone , Heb. 4.12 . In his iudgement ; acquitting beleeuers , to whom it is a sweete sauour of life to life : condemning Infidels , both here , and much more at the last day , Ioh. 13.48 . In his truth and veritie ; as here , and Coloss. 1.5 . it is called the word of truth . 5. The ends shew the certaintie , and faithfulnes of it : it beeing the onely meanes of regeneration , 1. Pet. 1.21 . of begetting faith , Rom. 10. and consequently both of freeing men from hell and damnation , and of assuring them of that freedome : the onely word that can supplie sound and firme consolation , yea setled and assured comfort vnto distressed consciences : none of which ends could it euer attaine , if it selfe were vnsound , and vncertaine . Now as it carrieth with it all these grounds : so are there without it a nūber more wherby we may confirme the same truth : as , 1. It is the foundatiō of the church ▪ Eph. 2.20 . against which if hell gates could euer preuaile , the Church were vtterly sunke . 2. Hereunto hath the Lord tyed his Church as to an infallible direction ; to the law , and to the testimonie : without which there is nothing but errour and wandring : ye erre not knowing the Scriptures . 3. This truth hath beene aboue all other oppugned by Satan , Antichrist , heretikes , tyrants , yet neuer a whit of it was euer diminished : Salomons bookes may be lost , but not these of the true Salomon Iesus Christ. That the Scriptures were burnt in the Temple , and that Ezra composed a newe Scripture , is to be reiected as a Iewish fable : Ezra might put together parcells of Scripture scattered , and compose them into bookes . But where were Ezechiel , Daniel , Zacharie , Hagge , or what were they doing to suffer all the Scriptures to be lost in their times ? or where was the watchfull eie of God , could it winke , or nodde , or not see , or not preuent the perishing of his word vtterly from the Church ? 4. This word hath beene so certenly sealed in the hearts of the elect of all ages , that where it once was harboured in truth , it could neuer be shaken out by any kind of most exquisite torture and torment . All which confirme the doctrine propounded most plentifully . Obiect . But some bookes of the canonicall Scriptures are perished . Answ. Many indeede are reckoned , but they were either not canonicall , or the substance of them is still contained in the canonicall . Obiect . But if God himselfe had written the whole Scripture , as he did the law , and had deliuered it to men ( as he did the tables to Moses ) then had there beene no doubt of the certaintie of it : but it was written by men . Ans. Yet is it as certaine as if God had immediately writ it with his owne finger : for holy men spake and writ as they were mooued by the holy Ghost : not as men , but Gods instruments , guided by extraordinarie , immediate , and infallible assistance of the spirit . Obiect . In 1. Cor. 7.12 . Paul saith , I speake , not the Lord. Ans. The plaine sense in one word is ; I giue counsell in this case of mariage by collection out of the word ; of which the word hath not deliuered any expresse lawe : and no more can be gathered of it . Vse . This doctrine is of speciall vse both vnto teachers and hearers : vnto teachers it affoardeth a twofold instruction . 1. if it be so faithfull a word , to hold it fast . 2. to hold themselues fast vnto it . For the former , the teacher must looke that he lay such hold on it , as he neuer suffer it to be wrested from him : no danger , no fauour , no power , no subtiltie , may force him to vnfasten his hold : much lesse goe backe and recoile from it , or play fast and loose with it : or so carrie it as one that would swim betweene two waters but carie it and hold it out as faithfully and constantly as becommeth such a faithfull word . Ieremie on this ground that he had a sure word , after he had beene smitten and stocked , he went not into corners , nor behinde the wall to speake the will of him that sent him : but as one that had laid faster hold on it , in tearmes of defiance and personall application to the stoutest and proudest of them , he vttereth with much boldnesse and plainnesse , what he had in commission . The like we read of Amos against Amaziah . The like of the Apostles thorough the Acts , and their Epistles : and all vpon this ground , that the Lord sent them with a faithfull word . And if reasons will perswade to this dutie , we haue not a fewe . For 1. what sound comfort can any Minister finde in life or in death , but in beeing found faithfull ? where was Pauls reioycing towards his death , but that he had fought a good fight , and had kept the faith . 2. This faithfull word was not easily purchased vnto vs , but by the blood of many a faithfull man , both of Pastors and people , shed in our owne and other countries : and should the preachers of it esteeme lightly of so precious and so dear a purchase ? 3. If the Pastor depart or be driuē frō the faithfull word , how can his people hold it ? he is guiltie of all their Apostacie from the faith . Let the Pastor receiue such a blowe , the sheepe cannot but be smitten . 4. Looke on the danger , and Gods righteous iudgement on such teachers , as esteeme of mens words and writings aboue that is meet , in the meane time not embracing this word in the loue of their hearts . God giues them ouer to beleeue and broach doctrines besides the word : all their learning hindreth not , nay rather armeth them to sticke fast to falshood and errors : and to defend doctrines of much loosenesse and libertie . Especially the iudgement of God is come vpon the Romish Church to the vttermost , who because they lay this for a ground of their doctrine ; that this word is not of it selfe faithfull and certaine , vnlesse the Church , and Councels , and the Pope authorize it to mens consciences ; and that any other word thrust vpon the Church by the former authoritie , is euery whit as faithfull as this : hence is their whole religion a mysterie of iniquitie and delusion : hence comes in intercession of Saints , worship of images , prayer to and for the dead , pilgrimages here , purgatorie hereafter , reuelations , masses , bread-worshippe , propitiatorie sacrifices , mixture of Moses and Christ , which is a doctrine cutting them off from Christ ; who haue before cut off the authoritie and credit of the Scriptures which are the word of Christ : which fearefull iudgement let it mooue euerie Timothie , and Titus , carefully to keepe the worthie thing which is committed vnto them . 2. Euerie Minister is taught hence to hold him vnto this faithfull word ▪ for so he shall deliuer not things doubtfull and vncertaine , but such as men may leane vnto , rest , and ( as we say ) write vpon . And this is insinuated by our Apostle , that that is a faithfull ministerie , which holdeth it selfe vnto a faithfull word , such as is the sure anchor of mens soules , against which hell gates cannot preuaile . Such was the ministerie of the true Prophets : Ieremie saith , of a truth the Lord hath sent me , and bidden me speake these things : of the Apostles , who deliuered such things as they receiued of the Lord , and commanded vs that if an angel from heauen , or a deuill from hell should bring ( not a contrarie , but ) a diuerse doctrine from that , to hold him accursed : yea of the Sonne of God himselfe , who said , my word is not mine , but my fathers . What horrible blasphemie then is daily practised in the Popish Churches ? whose teachers calling these faithfull words a nose of waxe , send men to dumbe idols the teachers of vanities and lies , yea to Apocryphall writers , to fathers , councels , Bishops , and Popes ; as though the Scriptures had lost all their faithfulnesse ; or as though the canons , decrees , summes , and sentences of men were more stable then that eternall truth , that shall out-last heauen and earth . Was this a faithfull word in Pauls time , and is it not so still ? doth the sonne of the eternall father pronounce of his fathers word , that it is not onely true but truth it selfe , and that not one iot of it can passe or faile ? and is it any other then the voice of Antichrist , which shall say that it is no certaine word at least to me , vnlesse the Church say so ? Shall the spirit of God call it a sure word of the Prophets and Apostles , and a word of truth , and shall we heare a wicked and lying spirit come out of hell , and say that this stabilitie and truth dependeth vpon man ? whereas , let God be true and euerie man a lyar : and that if those men whom they tearme the Church , change their minds or any sense in the Scripture , so doth the holy Ghost also . Let these owles flie the light of the Scriptures , as such as loue to liue in darkenes : carnall religion must haue carnall props : like lips , like lettice , we say , and such a Church such lawes . As for vs , let vs as it standeth vs in hand hold vs vnto this faithful word , and not in stead of it deliuer the vnfaithfull words of men , whether Philosophers , or fathers , or schoole-men . And is it not good reason that we should be tied to this word , when euen the Prophets and Apostles were ? Isai must take a role and write , and binde the testimonie , and seale the lawe among the disciples : the commandement to Ieremie was preach the words that I shall tell thee . In the newe Testament they must heare Moses and the Prophets . Paul was separated to preach that Gospe● which was promised before by the Prophets , and accordingly he witnessed that he spake nothing besides the things foretold by the Prophets . Againe what ministeriall worke is it , which this word doth not most naturally and happily effect : for this is a sure instrument to beget faith , Ioh. 17.20 and to confirme it , Act. 15.32 . to conuert soules , Psal. 19.7 . and to saue soules , Iam. 1.22 . Now vnto hearers this doctrine affoardeth also speciall vse of instruction 1. If it be so faithfull a word , euerie man must attend vnto it , 2. Pet. 1.19 . we haue a surer word , — to which yee doe well that yee attend . 2. To lay vp this word surely , as beeing the sure euidence of thy saluation , and of thy heauenly inheritance among the Saints . Men locke vp their euidences or convaiances of land in sure and safe places , delight often to read in them , suffer no man to cousen them of them , whatsoeuer casualtie come , these are by all meanes possible safegarded : and shall any man carelesly neglect such an euidence as this is , without which he hath no assurance of saluation , nor the tenure ( out of his idle conceit ) of one foote in heauen ? a lame man if he hold not fast his staffe , falleth ; and whosoeuer looseth his part in the word , looseth his part in heauen . 3. Here is a ground of thankfulnesse , in that the Lord hath not onely vouchsafed vs life , and glorie , and immortalitie , when we were dead , and when nothing could be added to our miserie : but hath also giuen vs such a constant guid and direction therunto : we might either haue groped after him in palbable darknes ; or haue had such direction as might haue affoarded vs lesse assurance and comfort ; but now beleeuers knowe assuredly that they were loued of the father before the foundation of the world , and out of that loue chosen vnto life : that the Sonne was sent to ransome them from sinne , and present them iust before his Father : that his spirit is sent out to regenerate them , and to further and finish their sanctification : that by his prouidence they are supplied in all their good : that by his power they are protected from all their euills . He might haue brought vs to heauen and neuer haue let vs know any of these comforts in earth ; yet would he not so slenderly leaue his Church : but as our Sauiour noteth , he hath spoken and written this word that our ioy might be more full : which is one generall vse of the whole word of God. Now what can we doe lesse then in way of thankfulnes , 1. yeeld vp our selues to be directed by this faithfull word . 2. Beleeue it in whatsoeuer it commandeth , threatneth , or promiseth , in that it is such a faithfull word : and hereby we set also our seale vnto it . 3. Constantly cleaue vnto it in life and in death , and not to be so foolish as to be soone remooued to another Gospell : nor so fickle as children , to be carried about with euery winde of doctrine , but hold fast such a stable truth so full of direction in all the life , and so full of comfort at the time of death : for it is as a fast and faithfull freind tried in time of aduersitie ; standing closest to a man in his greatest necessitie . Obiect . There is no feare but we shall hold out whatsoeuer should betide , we are grounded and setled . Answ. But how many did in the fierie triall in Queene Maries time : scarce one in Cambridge , both the Vniversitie and Towne ; or if one poore Townsman held it out in the flames , that was all . Lastly both Teachers & hearers , must trie their doctrin by this touchstone : if it abide this touch , it is gold , it is a pure and faithfull word ; if it be not according to this word , there is no light in it . Which is according to doctrine , ] Here our Apostle both deliuereth another note , and setteth another marke vpon the word ; as also vseth another argument , why the Minister should hold , and hold himselfe vnto the word of God deliuered in the Scriptures ; because it is not onely a faithfull word , vnto which the faithfull may cleaue , and rest as vpon a sure anchor : but also such a word as beareth the bell for the ●itnesse of it , to institute , instruct , and edifie the Church , and members thereof : as if he had said , That word which is most fitted to edification and instruction , is to be maintained , and held fast , that it may be held forth before Gods people : but this is such a word : and therefore Ministers must hold it fast . Doctr. Whence we learne , that the word of God is his owne ordinance , fitted to instruct the elect in all necessarie truth , and doctrine : which is the very scope of our Apostle : and will otherwise also appeare , if we consider , 1. The wisedome of God , who hath in the bookes of Scripture comprised , and deliuered a most perfect rule of doctrine , concerning faith , and manners : to teach as both concerning God , our selues , and others , whatsoeuer is necessarie or profitable to be knowne to saluation . To the proofe of which serue all those places , where we read that it is able to make a man wise vnto saluation : to instruct him to all righteousnesse : to furnish him to euery good worke : to make him blessed , by inchoation here in this life , and consummation in the life to come : for here through patience and comfort of the Scriptures we haue hope , Rom. 15.4 . and hereafter life eternall , Ioh. 5.39 . 2. The mercie of God , who hath written mysteries aboue the apprehension of the Angels themselues , euen to the capacitie of the simplest , in things of absolute necessitie : whereas if he had but spoken the word , it had beene more then he ought vs : but he hath written it , that we might ponder , and meditate of it : yea he hath translated it into euery mans language , and so fitted it to edifie the more ; so as fiue words now are better then ten thousand if it were shut vp in it owne fountaine , or any other strange tongue : besides he hath brought it to vs by an easie price , in one portable volume , that we might conueniently exercise our selues in it day and night . And that we might vnderstand those hard places , which for our exercise we shall meete withall in reading : and that we might be lead beyond the letter of the Scripture , to shew the life of it in the keeping of faith and good conscience , he hath appointed a Ministrie in the Church : and in all ages hath raised vp men of God , whome he hath furnished with the gifts of prophecie , and enabled with sundrie gifts of the spirit to see and reueale the truth therein contained . For euery manifestation of the spirit , is giuen to profit withall : and he gaue some to be Apostles , some Prophets , &c. for the edifying of the Church , and the gathering of the bodie of Christ. 3. The power of God , who conuaieth such a power into this his ordinance , as whereby it becōmeth so mightie in operation ; so able to cast downe strong holds , and euery high thing exalted against God : yea so strong at the weakest , as that by it alone the kingdome of darknes and of the deuill is bartered , and subdued , and Iesus Christ the Prince of peace set vp in his throne within the hearts of men . Vse . Would any Minister edifie his people ? let him hold fast this word : would he teach them Christ ? this word testifieth of him : would he beget faith in them ? this word must doe it , Rom. 10. would he destroie sinne in them ? as Dauid said of Goliahs sword , there is none to that : so there is no sword of the spirit but this : would he raise the afflicted ? hence may he speake a seasonable , and sauorie word to him that is weary : in a word , if a man will take the most compendious way to bring soules to heauen , let him obserue this rule of holding him to this word , which is ordained for doctrine . But if a man either for idlenes , or ease neglect the reading ▪ and study of the Scriptures : or according to the vanitie of his heart , lay by this booke , and fall to the studie of Friars , or Fathers , and seeke to preach matters of more applause , or to get a name of learning ; is in his profundities , curiosities , and such quainte deuises , as he meeteth withall in mens writings : this man leaueth the right way of edifying men in the waies of God , and is in his conceit wiser then his maker , who hath fitted this word for doctrine , and no other . 2. Hence note , that it is Gods will that euery man should be expert in the Scripture , seeing he hath so fitted it for the teaching of the simplest . Which must force euery man to examine himselfe , whether he hath found it such a fit word for doctrine : for he whose heart cannot iustifie the word in this propertie , is no child of wisedome . Many haue heard this word a long time ; and yet vnderstand it not : haue learned little or nothing : are ignorant of Christ , and what he hath done but in grosse , and generall tearmes : haue attained no lasting comfort from the same . Where now lieth the fault ? the word is fit to ●each thee , the Ministerie stablished , and sanctified to the edifying of thee , all the gifts of the ●eachers are giuen to profit thee . Why then ha●t thou not profited ? Oh the sinne lyeth at thine own doore , in that thy selfe hast refused , or resisted instruction . It is not the obscuritie of the Scripture , but the darknes of thy blind mind , that hath hindred thy profiting . The word is as fit to teach thee as the choysest seed , is to take and grow with encrease , but thy soule is vnprepared : thy heart is as the stonie , or thorny , or high way ground : no seed can thriue in it , all the labour of Gods husbandmen is lost vpon thee . Thy sinne hath suffered the word to loose the vertue and power of it in raising thee to life : the vaile is still on thy heart , and thou wilt not suffer it to be remooued , that the glorious light of Iesus Christ should shine vpon thy soule . But marke thy fearefull estate all this while : For whosoeuer thou art , that perceiuest not the mightie power of the word in thy chaunge , and conuersion , be thou sure it is mightie in working thy ouerthrow and confusion . For God neuer speaketh but to saluation or perdition : the words of his mouth returne not in vaine , they are the sauour of life , or of death : they binde or they loose : they be the sentence ▪ either of absolution or of condemnation : oh then thou that louest thy soule , deceiue not thy selfe : for if the Gospel be hid now , beeing a word so fit to teach thee , and thou hauing bin so long taught , and yet remainest vntaught still , vnchanged still inwardly , vnreformed still outwardly : it cannot but be a fearefull brand that thou art as yet in the state of perdition ; and that the God of the world hath blinded thine eyes vnto destruction . And ●l●tter not thy selfe in a course of securitie ▪ because perhapps thou seest not thy danger : for this word cannot quicken thee , but thou shalt perceiue it ; but it slayeth men insensibly ; so as if thou findest not the life of grace wrought by it , thou hast great cause to feare and flie thy present estate . 3. The last vse is directed against the Papists , who hold that the Scriptures are , 1. imperfect without tradition : 2. obscure and difficult . For the former : Bellarmines position i● , that all necessarie doctrine concerning faith and Christian life , is not contained in the Scriptures ; but many things of this kind ( that is , necessarie things ) are to be supplyed out of the traditions , either of the Apostles , or of the Church . And for the second ; he affirmeth , that the Scriptures are not so plaine and easie to bee vnderstood , as that they be sufficient in themselues to decide the controversies of faith without the authoritie and expositions of the Church : nay rather are so obscure , that euen in things necessarie to be knowne , they cannot without the instruction of the Church be vnderstood , no not of faithfull men . Against both which blasphemous positions this one of our Apostle opposeth it selfe ; in that the word was euer fitted to the instruction of beleeuers , and did euer sufficiently instruct them in all ages , according to the age and state of the Church . Nay , this word beeing perfectly fitted , and sufficient for the instruction of the Church , when yet there were but the fiue books of Moses : are they not now much more sufficient and perfect , seeing the expositions of the Prophets , and the writings of the Euangelists and Apostles are added ? Obiect . But as then the Scripture was imperfect without the writings which after were added : so is it now without the decrees , constitutions , and traditions of the Church . To which I answer : that the written word was neuer imperfect ; for when the newe Testament was added vnto the old ; it was made not more perfect , but more cleare ; for euen then it was entire , if not in so many words , yet in the same sense and substance of doctrine . Let them a●ke then what the Scripture speaketh , of this and that , as the Baptisme of children , of Maries virginitie after Christs birth , of purgatorie , or what by the Scripture we may thinke of the vncircumcision of women , of infants dying before the 8. day , of the sauing of the heathen , &c. I answer , if the things of which they inquire be either false or fabulous , as that of purgatorie ; or not necessarie to saluation , as that of Maries virginitie , the question is not of them ; it is no impeachment vnto the Scriptures to omit them , wherein we see many of the words and facts of Christ himselfe omitted : but if they aske of things more necessarie , if they be of absolute necessitie , these are taught fully and expressely , as the substance of all Christian religion . But for necessarie circumstances , and inferiour truth about them ; the Scripture often ( entending to prouoke our studie and diligence ) is not so expresse ; and yet is not wanting in teaching them ; but by proportion and analogie . As in the example of baptizing of children , it is by proportion and consequence taught in Scripture , though not in so many syllables : as seeing that circumcision was administred to children , so by proportion may children . 2. Christ calleth them . 3. affirmeth that they belong to him , and his couenant , and therefore the seale belongeth vnto them . 4. the Apostles baptised whole housholds , wherein doubtlesse were many children . Obiect . But Apostolike men who writ the Scripture , had no commandement to write the word ; or if they had , they had no intention to write a perfect rule to all the world : but writ occasionally either some historie , as the Euangelists , or epistles and letters ( as the Apostles ) according to the condition of seuerall Churches , or men to whom they writ . Ans. ● . They spake and writ not by priuate motion , but by instinct , which is equiualent to a commandement . 2. Although they writ occasionally , yet were they so guided by Gods prouidence , that whatsoeuer things the Church ought to beleeue , is clearely and largely deliuered in their writings . So as we may conclude this point with this sure rule : That the wise prouidence of God hath so furnished the Scriptures with sufficiencie , and cloathed them with perfection ; that whatsoeuer they can alleadge to the contrarie , they are either contained in the Scriptures , or they are not necessarie . As for the obscuritie of Scripture : We graunt not that the Scriptures be obscure , but that many things in them are difficult . The Rhemists vpon 2. Pet. 3.16 . that all Scripture is difficult , especially Pauls Epistles ; whereas Peter saith , onely that some things in Pauls Epistles were hard to be vnderstood , and not all his Epistles . Againe , they forget that the same Apostle Peter speaking of the Scripture , saith , that it is a light shining in a darke place . Now when we speake with the Scriptures that some things are difficult , we must take with vs these three caueats . 1. That this difficultie proceedeth either from the maiestie and high excellencie of the things of God contained in them ; or else from the lownes and weakenesse of man , whether vnregenerate , or regenerate . The vnregenerate person beeing in his naturall estate , is endued onely with a naturall vnderstanding , so as the things of God are beyond his reach and compasse ; they are foolishnesse to him , he cannot conceiue of them . The regenerate , although he hath an inward light of the spirit , which the other wanteth ; yet these things euen to him are reuealed but in part ; after an vnperfect manner , and in vnperfect meanes , vntill that perfect come : so as the best man is partly ignorant of the nature of the things themselues , besides his failing in the meanes , as the knowledge of the tongues , his studie , meditation , and labour herein . 2. Whereas they say ▪ that this obscuritie is in things necessarie to be knowne ; the truth is , that in all things necessary to saluation , the Scriptures are so euident in one place or other , as he that runneth may reade the seuerall points ▪ 3. Whereas they say ▪ that this obscuritie must be supplied by humane expositions and traditions . I answer , that the commentaries , and expositions of good men are not to be neglected , but yet so entertained as not simply arguing the obscuritie of Scripture ; but rather our infirmitie and weakenesse , who cannot receiue a perfect doctrine perfectly . Againe , how were those purest Primitiue Churches directed , that wanted all those councels , decrees , decretalls , summes ▪ & sentences , glosses , and determinations , which the Romish Synagogue would bind vs vnto as rules of faith binding the conscience ? surely , they dare not denie but that there was more light , more grace , more zeale and pietie before such trash of theirs , which onely brought in corruption and heresie into the Church , then euer was since , or is euer like to be vnto the ende . We will also conclude this point , noting in one breath of Bellarmine three errors : 1. that he attributeth that to the Scriptures , which is to be ascribed to mans impotencie . 2. that the obscuritie he speaketh of is in things necessarie to saluation . 3. that supply must be made by humane expositions : whereas the right opening of Scripture , is by Scripture . That he may be able to exhort with wholesome doctrine ] Now we come to the ende of the former dutie , which is , that he who is to be set apart to this waightie function , may be fitted and furnished to all the parts of his calling : which the Apostle reduceth to two heads , according to the seuerall condition of the persons , with whom he is to deale : for all teaching is either the confirming and strengthning of sound doctrine , tending to the conuerting and confirming of the tractable : or else the infirming and weakening of false doctrine ; seruing to the confutation and conviction of such as are refractarie , and gainsayers of the truth : neither of which can any man possibly fruitfully performe without diligence and setlednesse in the Scriptures , seeing that to these purposes he must hold fast the faithfull word . For the meaning : we must enquire , 1. what is meant by exhortation , & wherin it differeth frō teaching . And the difference chiefly stādeth in these 3. things . 1. euerie exhortation is teaching , but euerie teaching is not exhortation . 2. to teach , is more properly to propound out of Scriptures , & prooue by the Scriptures things to be beleeued or done : to exhort , is to incite & prouoke the hearers to the beleeuing or doing of things , so prooued by reasons and arguments . 3. Teaching is a former worke for the enlightening of the vnderstanding , and frameth the iudgement : and exhorting is a secondarie work more properly pearcing the affections , and so furthering the practise . Secondly , what is meant by doctrine : that is nothing else but the word of God taught : for that same which is here called wholesome doctrine , is in c. 2.8 . called the wholesome word : and to shewe the identitie of them , the Apostle ioyneth them together , If any consent not to the wholesome words of our Lord Iesus Christ , and the doctrine which is according to godlinesse , he is puft vp . 3. Why is this doctrine called wholesome ? to which I answer , that that is wholesome doctrine , which beeing well prepared afore hand maketh the soule sound , and in good plight and liking : for it is a borrowed speach from the food of the bodie , to the meate of the soule , which is the word of God , here called wholesome doctrine : of which epithite something is to be spoken , but better occasion will be offered vs in c. 2.1 . Doctr. 1. In that the word is called doctrine , and no doctrine is without a teacher ; it behoueth euerie man to repaire to the teachers of it . Now the teachers in the church , are either the great doctor of the chaire , who fully and sufficiently teacheth euerie beleeuer ; and whose teaching is absolutely necessarie to the conuersion of men : or else his Ministers , who as so many vshers are set to teach all the formes of the Church ; but so as vnder the Master ; farre wanting and short of his abilitie ; in themselues insufficient to bring men vnto the sight of their saluation , and much lesse vnto their perfection : not because they reade not the same lecture with the spirit , but because they can onely teach the outward eare , not the inward : neither are they Gods to conuert ( although the word be able to saue soules ) as he is who in giuing the precept , giueth also power to learne , beleeue , and practise it . Vse . Would any man be taught to saluation ? not hauing this knowledge naturally he must get him these teachers . First , he must goe thorough these vshers hands , and then according to his proficiencie , the spirit shall take him into his teaching . But if a man will play the trewant , and sit at home when Gods free-schoole is set open , despising the teaching in the ministerie , conceiuing that he may by his owne studie or reading attaine perfection ; he neuer climbeth into the highest forme ; he neuer hath the high things of God reuealed by the spirit : who teacheth not now by newe reuelations or enthusiasmes , but hath erected a ministerie of the spirit , which euerie one must frequent that would be made wise to saluation . Secondly , as this doctrine implyeth teachers , so doth it also learners , and schollers ; Teaching vs that we must all of vs become learners of this word and doctrine : for so long as there is doctrine and teaching on Gods part , so long must there be an harkning and learning on ours : and the rather both because that which is said of all knowledge , that it is infinite , is much more true of this , for Gods commandements are exceeding large : as also seeing in this schoole we are to become not onely more learned but better men . It may not therefore be with vs ( who when we are at the best are but in part good ) as many , who after they haue learned a while , giue ouer , as though they were both informed and reformed sufficiently : but we must be still profiting and going forward , and climbing as it were from on forme to an other : so long as we liue , still aiming at somewhat beyond : for we may not conceiue of Gods schoole as it is in mens , which are fitter for boyes and children , then men of yeares : a shame were it for an old man to goe to schoole : but here whatsoeuer many an idiot say to the contrarie , that now they are too olde to learne , euerie man must waxe old in learning something daily : seeing the best man may farre excell himselfe both in wisedome and goodnesse . Thus Paul when he was an ancient scholler in Christs schoole pressed hard to things that were before him . And Dauid with other saints of God , prayed still to be taught of God , euen when they were well taught ; as such as who the more they sawe , the lesse they could acknowledge . Vse . In our learning of this doctrine , we must examine our profiting and progresse , least we be such dunces as Paul speaketh of , who were euer learning , and yet neuer came to the knowledge of the truth . And then we profit when we like good schollers haue passed our grounds and elements : and as the Apostle speaketh , when leauing the rudiments and principles of religion , we are ledde forward vnto perfection : and then are we ledde to further perfection , when wee haue taken out the two maine lessons of a Christian man , which Paul in euerie thing would be sure to keepe , euen faith and good conscience , by which two rules till a man be moulded and cast into this forme of doctrine , he is but a novice Christian , and a superficiall scholler in this schoole of Christ : the former of which implyeth the knowledge of the doctrine , and the latter the ordering of euerie particular action of life by it . Now the examination of our selues by these notes will reprooue many of vs as non proficients , who would be loth to be so deemed . For 1. whereas for our time and meanes ( especially in this famous eie of the land ) our profiting might haue enabled vs to teach others ; many of our selues had need be taught in the principles of religion : we cannot be gotten out of our A , B , C , & line of letters . If a master should for diuers years together painfully striue with a boy , and could neuer get him out of his letters , what hope were there of his reading ? and much lesse of any skill in higher mysteries of learning . It is the case of a number of vs. Many yeares haue the masters of the assemblies plainly deliuered doctrines , fitted to the capacitie of simple men , yea often repeated them , and often beaten vpon them : yet a number that goe for Christians , are extreame ignorant in the principles of Christianitie . And whereas the Apostle implieth that we may measure our owne ability by our fitnesse to teach others : how fewe of vs be there that finde any competent abilitie to teach euen our pettyes in our families our seruants and children ? that cost and paines is ill spent , when after seauen yeares schooling a boy is not able to teach an other his letters : but many of vs that haue beene ●earers and learners in this schoole thrice seauen yeares and aboue , and yet ( to omit our vnwillingnes ) are not able in any sort to catechize our families . Further , whereas he that is cunning in his profession , he can speake of it to good purpose , because he knoweth the mysteries of it ; many of vs cannot speake to any purpose , but when any speach of religion is offred are as mute as fishes ; yea are greiued to be drawne to any speach of such things , because our weakenesse is thereby discouered . Finally , were it so that we had proceeded but a little way in our profiting here , it would be with vs as with schollers or prentises , who beeing entred a yeare or two , neede not alwaies the presence of their Master or Tutor for euerie action , but can of themselues doe something , especially in smaller matters , and of lower conceit ; but many of vs can goe no further then our Masters are present with vs : we are not come so farre as to take out a lesson now & then by our selues ; we cannot meditate , pray , conferre , to the increase of our knowledge : and therefore we may conclude against our selues , that we are but verie dullards in this doctrine . And what is the reason of all this , but that as negligent learners , we forget as fast as we learne ? or as idle schollers we idle ou● our time otherwise , and allot the least time to this studie . Which requireth so much the more time , paines , care and diligence , by how much things more excellent be more difficult : besides that our helpes by nature are none at all to this , as to all other knowledge , and the benefit of it farre excelleth all other . Let vs therefore stirre vp our selues , and be stirred vp , not to a smattering in this knowledge of God , but to abound in it , as Peter willeth vs. And seeing we are farre from our marke , let vs aime at more fruitfulnesse in our age , and walke from strength to strength , from faith to faith , that so growing vp in grace , and in the knowledge of our Lord Iesus Christ , we may in due season be lifted vp vnto our glorie . Doct. 3. In that the Apostle calleth that here wholsome doctrine , which in the words before he called a faithfull word , and fitted for doctrine : Note that the men of God , when they fell into speach of the word of God , they spake not ●lightly of it & away ; but were hardly drawne from it without leauing behind thē some notable elogie or other vpon it : Rom. 1.16 . the Gospel , the power of God to saluation : Ioh. 6.68 . Peter saith not , Master thou hast the word of God , but , thou hast the words of eternall life : & what a number of glorious things are ascribed vnto it , see Heb. 4.12 . mightie in operation , sharpe , &c. Hence according to their seuerall occasions are al those excellēt epithits ascribed vnto it through the Scrip●ures , some of the penmen looking at the author , some at the matter , some to the qualities , some to the effects , and accordingly invest it with titles well beseeming it . And good reason had they so to doe : for , 1. They considered that the word of God is the principall part of Gods name , which neuer could without great sinne be taken vp in vaine , but is to be taken vp into the thought , much more into the lippes with all reuerence and due regard . 2. They sound the power of it so forcible and comfortable in themselues , as that they could not chose but speake of it as they felt within the abundance of their owne hearts . 3. They saw the worke of it so effectuall vpon others , and that to such ends , as not all the perfection of flesh and blood , nor the strength or wit of men and angels could compasse , as that they could not conceiue of it without admiration . 4. They saw it was such a word , as was to meete in the world with most harsh entertainement , and hatefull opposition ; that Satan , sinne , and all wicked ones , heretikes , seducers , Atheists , and profane persons would resolutely resist it : besides , numbers that would account it foolishnesse , and that would take offence at it not a fewe : and therefore in great wisedome they were carefull , that it should carrie some maiestie with it . Vse . Those that find such sweetnes in the word , as the Saints of old , cannot but with reuerent hearts conceiue and speake of it , euer with signification of some eminent goodnes in it : yea if they conceiue it in the author , the word ( euen of euill ) will be confessed a good word , as in Hezekiah ; and much more will the promises , be sweete in the tast . And if they acknowledge it in the most proper effects of it ; oh how will they thinke and speake of it , as of a thing more necessarie then fire , and water ? yea then the sunne in the firmament ? How will 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 cōgregations , 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 ●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 ●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 vrgeth pyetie , they are impious towards God ; and whereas it prohibiteth all iniustice , they are iniurious to men : and in one word , whosoeuer receiue not the word with that reuerence and subiection as it requireth , are in the degrees of this sinne of gainsaying the truth . And in the words the Apostle propoundeth three things to be considered of : 1. That all these gainesayers must be conuinced . 2. that euery Minister must be able to conuince and improoue thē . 3. that he hath this abillitie from the faithfull word . Doct. First , when the word is resisted , and gainsaied , there must be no bearing on the Ministers part , who is put in trust to resist those that resist the truth . And hence are all our stirres and tragedies , in that this truth must goe away a conquerer , be it euen against Kings , and Princes , and the great ones of the world . Pharaoh , Ahab , Herod , must be gainsaid and resisted , though it cost the Messengers their liberties , yea their liues . Many men fret , and fume , that the Ministers are so bold and peremptorie , and their sermons are too to censorious , speaking in effect the language of Corah , and his complices , yee take too much vpon you , Moses & Aaron : & murmur against such truths as crosse their lusts : saying with the Iewes , they are hard sayings , and who can beare them . If the word say , they may not sweare with the swearer , nor be drunke with the drunkard , nor prophane the Sabbath , nor scoffe at religion , and the exercises of it , but set a watch before their tongue , and keepe the doore of their lips from filthy , idle , and scurrill speach : oh here are bonds indeed , fitter for gally slaues then liberall , and free dispositions . Come , say they , we will breake these bonds , and cast these cords from vs : and yet these men would haue the Ministers tongue tyed , and chafe and fume if they heare any thing they would not . But are you gainsayers of the truth , and must not we resist you ? doe you rise vp against Christ in falsifying his word , and contemning his ordinances , and must not we arme our selues against you , sound trumpets , and proclaime open warre against you ; yea must not we so weld the sword of the Lords mouth against you , as that we neuer suffer you to haue peace in your sinnes ? And if any of you thinke much to be called a gainsayer of the truth , because yee acknowledge in generall the truth of the Scriptures , and for a need can make confession of all the articles of faith . I answer , It may be thou art not come to the height openly to gainsay , as Iannes and Iambres did Moses : nor as Elimas and Demetrius ; Phigellus and Hermogines , Hymeneus and Philetus did Pauls preaching : but if thou secretly spurne against the word , or endurest not the guidance of it , thou art a gainesayer , and maist not look to be pleased in the Ministerie . And to know thy selfe a little better , trie thy selfe by these three notes . 1. He that cannot abide the discouerie of his sinne , cannot endure the light which maketh euery thing manifest : this maketh Ahab hate Micha , 1. King. 22.8 . and the world hate Christ himselfe , because he testified of it that the workes were euill . If thou then wantest that obedient eare which should make thee beare a reproofe , thou canst not but be a gaine-sayer . 2. He that cannot abide the curbing of his lusts , is a resister of the truth : for what other is the scope of all diuine truth , then to bring men out of their naturall estate ; which because men loue so well , they willingly cast off the yoke of Christ ? the more then thou striuest for the libertie of the flesh , the more thou resisteth the freedome of the spirit , and so becommest the more a seruant to sinne , and a captiue to the law of it . 3. He that is not with mee ( saith Christ ) is against me , and he that gathereth not , scattereth . Art thou with Christ in thy affection ? hearest thou his sayings in which thou testifiest thy loue ? or art thou one of that number that tooke it greeuously that Peter , and Iohn taught the people , and preached Christ ? or that with Sanballat and Tobiah , who were sore greeued that a man was come who sought the good of Ierusalem ? Nay if thy affection be with Christ , thou canst not lightly speake euill of that way , the feete of these tydings bringers are bewtifull , thou reioysest in their light . Now examine thy selfe , if any of these be found in thee , although thou openly fight not against God , thou art a gainsayer of the truth , and thou must be resisted in the Ministerie . The Iewes held and maintained the letter of the Scriptures most accuratly ▪ and yet Steven telleth them that they were alwaies resisters of the holy Ghost : and the reason was , because when it came neere them , then they kicked and spurned against it . If thou wouldst not be roughly dealt withall in the Ministerie , resist not the word , but entertaine it in thy best affections to order thy selfe and life by it ; and then though it haue beene tart and bitter , thou shalt afterward find the sweetnes of it , it shall be as honie in thy mouth in regard of the promises ; & if it meet with any rellicks of thy sinne in the iust reprehensions of it , thou shalt be able to say , O let the righteous thus smite mee , for this is a benefit vnto me , this is a precious ointment which suppleth my wound , O let me not want it . This is the way to finde the word sweete . Micha , 2.7 . Are not my words sweete to him that walketh vprightly ? oh then be so farre from spurning at the word , that thou maist rather tremble at it : & then in stead of the spirit of contradiction , the spirit of God shall rest on thee . These things if thou doest not , but wilt still rebell ; blame thy selfe if in the word , thou beest still vnder blowes ; for thou thy selfe beginnest the fraie . Doctr. 2. Secondly , we note what a sufficient man euery Minister ought to be ; namely , such a one as hath a word of knowledge in his mouth vpon all occasions both to exhort , and conuince : for which purposes he must haue a doubled knowledge , and as a good shepheard a double voice , one to gouerne his sheepe , which must be familiar vnto them ; and another to driue away wolues : one to stablish and perswade the truth ; another to preuent errors , and heresies : herein resembling Nehemiahs builders , who held a trowell in one hand , and a sword in the other , and accordingly built with the one hand and fought with the other . Let a man consider of which of these two he will , and then tell me whether it be not a matter of great difficultie in any good sort to performe it : but both together will force the Apostle himselfe to aske , who is sufficient to these things ? it is not euery reader , nor euery ignorant Preacher that can stand vnder this burthen . No , no , if euery part of the Ministers office require as compleate a man as that one : Isai 50.4 . if the speaking of a word in season require a learned tongue : how much more doth the whole office require an Ezra , a man prompt in the law of the Lord ? a workeman indeed , and such a one as need not be ashamed ? And can we thinke that the Lord sendeth any other : doth he vse to send a message by the hand of a foole ? surely if he send any , he maketh them first able Ministers of the new Testament , not of the letter but of the spirit . In the old Testament if he raised vp any extraordinarie persons vnto this worke : what spirit ? what power ? what deepe vnderstanding ? what resolution manifested they ? as that they seemed rather pettie Gods then men ; both in the exact knowing ( although by reuelation ) and making knowne things meerely to come : as also in the powerfull resisting of sinne euen in Kings themselues and the greatest vpon earth : Such were Moses , Elias , Isay , Ieremie , &c. If ordinarie Ministers , they also are first fitted : yea though they were but inferiour Levites and Priests , both to be the peoples mouth vnto God , to put incense before the Lord , as also to be Gods mouth to the people , to teach Iacob Gods iudgement , and Israel his law . But if high Preists , they must be such as whose lips must preserue knowledge , and such as who can resolue the people when they seeke vnto his mouth in the difficult cases of the law of God , for he is the messenger of the Lord of hosts , Mal. 2.7 . In the new Testament accordingly , if the Church haue need for a time of extraordinarie Ministers , such as are Apostles , Euangelists , euangelicall Prophets ; such are raised , and to such is giuen by the spirit the word of wisedome , that is , a more excellent reuelation , and more speciall and immediate instinct and assistance of the spirit , together with more eminent authoritie , in explaning the mysteries of Christ. If ordinarie Pastors bee raised by God , by the same spirit is giuen to them the word of knowledge , that is , by diligence in the Scripture they obtaine such knowledge , as that they are able to make Christ knowne vnto others , although they be farre inferiour to the former . Where this word of knowledge is wanting , that commission is not sealed from God. The Eunuch could reade well enough , euen as many among our people can , and yet he could not vnderstand without a guide : and how could he haue been a guide vnto him ( except a blind guide ) that could doe no more then himselfe could ? namly , reade , perhaps without vnderstanding also . God sent him no such guide , but a Philip , a mightie man in the Scriptures , and full of the power of God. Vse . Let euerie man whom this doctrine concerneth examine hereby the truth of his calling ; whether he hath receiued the word of wisdome or no : which finding he shall boldly say with Ieremie , of a truth the Lord hath sent me , and runneth not before he be sent . 2. It is a great motiue to thankefulnesse wheresoeuer such able Ministers are planted , where God giueth learned tongues , that can exhort according to wholesome doctrine : learned Ezraes skilfull in the lawe of the Lord ; eloquent Apolloes , mightie to convince by the Scriptures the gainsayers . Whereas pitifull is their want , who in this regard are as men cast out of Gods sight : wanting the blessed meanes of an able ministerie : for in such places godlinesse must needes be vnperswaded , vice vnresisted , truth vntaught , falshood vnconvinced ; there people cannot but lie open to become a pray to the deuill , a spoile to his wicked instruments , a shop for all wicked practises . In such places seducers , and wicked Iesuites , the verie heads to imagine , and hands to execute all mischiefe lurke as in the vaults of safe conduct ; practising daily to withdrawe men from alleagiance to our heauenly and earthly Gods and Kings : such soiles lie vnder the heauie wrath of God , as to whome no sinne commeth amisse . If there be no knowledge of God in the land ; needs must there be varietie , yea an inundation of most fearefull sinnes : and consequently of heauie iudgements , into which both Prophets and people who haue sinned together , shall fall together : for where vision faileth , people are nakedly laid open to all the curse of God : and when Israel had beene a long season without the true God , without the Priest to teach , and without the lawe , no meruaile if there were no peace to him that went out and in : implying both these points , that without true teaching , without the true God ; and without God , without peace , and blessing . Oh that men therefore could prize the blessing where it is ; and so bewaile it where it is wanting , as that by all good meanes they labour the procurement and presence of it . Doctr. 3. All this abilitie in the Minister must be had out of the Scriptures ; seeing the Apostle affirmeth that by holding fast the faithfull word , he shal be able to both these maine works of the ministerie . In like manner our Apostle teacheth Timothie not onely in generall , how the Scriptures are able to fit the man of God to euery good work of his ministerie , but reckoneth vp also all the particulars of his dutie , that no man might doubt but that it fitteth him vnto all . And indeede the Scriptures are a rich treasurie , which affoardeth abundantly things both newe and old : he that would read the writings , speeches , and doings of the auncient fathers , let him reade the Scriptures diligently : they be a storehouse wherein a man may furnish himselfe vnto all , 1. doctrine , all of it beeing written for our instruction . 2. vnto all consolation , for through the comfort of the Scriptures we haue hope : and Dauid affirmeth , that if he had not found comfort in the lawe , he had perished in his trouble . 3. vnto all resolution of doubts , by which alone Christ himselfe resolued the case of diuorce , Math. 19. and the Sadduces in the case of the resurrection , Mat. 22. 4. vnto all strength in temptation , by which sword of the spirit alone Christ vanquished all Satans assaults , Mat. 4. 5. And for the other branch of conuincing the aduersarie . The Scriptures are fitly compared by the auncient vnto Dauids scrip , whence he fetched out the stone wherewith Goliah fell vnto the ground : they be the onely hammer of heresies . Whatsoeuer controuersies Christ and his Apostles met withall , they brought the deciding of them vnto the Scriptures , although they might haue otherwise confuted falshoods , and by their miracles haue confounded their aduersaries . When the Priests and Scribes disdained Christ , because the people sung Hosanna vnto him , he presently prooueth his diuinitie out of the Scriptures . So Peter prooued out of the Scriptures , Act. 2. and 3. and Paul euerie where that Christ was the Messiah and Sauiour of the world , out of Moses and the Prophets : Apollos was a man eloquent and mightie in the Scriptures ; but not by his eloquence did he mightily and with vehemencie confute the Iewes , but shewed by the Scriptures that Iesus was the Christ. Vse . 1. To mooue such as are separated to the ministerie , vnto the diligent reading of the Scriptures ; & to redeeme that time which they haue or may otherwise spend in reading filthie , lewde , and wanton bookes ; superstitious pamphlets , Machiauells blasphemies , or Popish errors , and heresies : vnlesse it be 1. with sound and setled iudgement , able to discerne right from wrong , truth from falshood : and 2. with this end , either more to detest them in themselues , or fore warne others of them : and thus the wise marriner neede not leaue the sea , if he can avoide the rockes . But let a Timothie or Titus hold him to this booke , he shall hence haue supply of wisedome to saue himselfe and others : or what wouldst thou wish besides wisdome for thy calling ? wouldst thou be fitted to exhortation ? deceiue not thy selfe , philosophie cannot fit thee : onely the word of God worketh in all the parts and powers of the soule , minde , will , and euerie affection : by Philosophy thou maist enforme the vnderstanding although but darkely , in the things of God : but did that euer reform● or alter any mans heart ? reade then this booke , teach this , and thou shalt ransacke the affections , yea and consciences of the hearers . Or else wouldst thou haue a dexteritie and facultie in the quicke resoluing of doubts ? studie this truth , be readie in it , and thou shalt finde truth manifesting both it selfe , and the contrarie . And seeing this is the onely euerlasting veritie , it will much more make the mightie to ouerthrowe whatsoeuer is contrarie vnto it . Finally , wouldst thou haue eloquence added to all these former abilliments , without which they could not be but obscure ? then studie this truth of God , and thou shalt feele it framing thine heart ; and so ministring speech : yea thou shalt speake out of the fulnesse and abundance of thy heart graciously : nay it will be with thee in thy measure as it was with the Apostles : thou canst not choose but speake the things thou seest and knowest . 2. To confute the Popish teachers , who contrarily , 1. teach that the Scripture beeing so hard and obscure as they say it is , may be wres●ed & abused by heretikes at their pleasure : and that no man can be fitted vnto these duties , especially the latter of conuiction of error fully by the euidence of Scripture it selfe , except he borrowe some helpe and force elswhere , namely , from the expositions and voice of their Church . And 2. in deciding their controversies of religion ( according to the former position ) they ●lie from the word vnto Bishops , Fathers , Councels , Decrees , and Popes . But to the first ▪ we answer , that although we are not to neglect , much lesse despise the light and direction of godly mens expositions and iudgements , nor such truthes as are receiued by the true Churches of God : yet without them , by considering the nature of the things themselues , the conference of places , the knowledge of tongues , & the suitable correspondence of the parts of the context ; we may come to attaine the true meaning of the place controuerted , & by that be able to convince & withstand all gainsayers . And to the latter , their practise is contrarie vnto Christs and his Apostles , as we haue shewed . As also the practise of the auncient Churches since : as may appeare by that memorable course of Constantine the Emperour , who commanded the Fathers met together in the Nicene Councel , about 362. yeares after Christ , to referre the great controversie then in hand against the Arrians , to the decision and determination of the Scriptures . Which godly course Augustine backeth , who liued not past 40. yeares after : when he affirmeth , that it was an auncient order of disputing , to haue present the books of holy Scripture , and to stand to the triall thereof . If this was an auncient order of disputing in Augustines dayes , surely the contrarie Popish practise is but a nouel●ie , and we iustly presse them to antiquitie . Vers. 10. For there are many disobedient , and vaine talkers , and deceiuers of minds , cheifly they of the circumcision , 11. Whose mouthes must be stopped , which subvert whole houses , teaching things , which they ought not , for filthy lucres sake . The coniunction [ for ] sheweth that the words following containe a reason of the matter preceding , namely , why the Minister should be a man so qualified with able parts both to maintaine the truth , and confute the falshood . The reason is drawne from the description , 1. of teachers , in these two verses : and 2. of hearers , in the 12. The teachers are described by three arguments . 1. from their indefinite number , there are many : not two or three , who are easily set downe , but many . 2. By their adiuncts , which are two : 1. They are disobedient , or refractarie ; such as will not submit themselues to the true doctrine , and discipline of the Church . 2. they are vaine talkers : that is , such as beeing giuen to ostentation , and vanitie , contemne the studie , and deliuerie of sound , and profitable doctrine , and search out words , and matters , of wit , and applause , both of them of more sweetnesse vnto the flesh , then soundnes vnto the soule and spirit . 3. By their most dangerous effects , and these also are two : 1. Their deceiuing of minds : for which vngodly practise , he especially brandeth them of the circumcision : that is , either by metonimie , the Iewes themselues circumcised : or else Gentiles Iudaizing , embracing Iewish opinions , mixing the Law and Gospel ; Moses and Christ ; circumcision and baptisme together : making indeed an hotchpotch of religion , by confounding things that can neuer stand together . The 2. effect of them is , their subuersion of whole houses : that is , they poyson and infect whole houses : yea and where the grounds and foundation of religion hath beene laid , they ouerturne and ouerthrowe all . This last effect is declared by two arguments : 1. from the instrumentall cause of it , and that is by their false doctrine , teaching things which they ought not : 2. from the finall cause of it , that is , couetousnesse , for filthy lucres sake . Now these teachers beeing so many , so dangerous , and hurtfull , their mouthes must needes be stopped . Which is a common conclusion set betweene the two verses , as hauing reference vnto them both ; as a common remedie against all the mischeife which any way may be let in by them : and therefore those that are to be admitted into the Ministerie , must be of abillitie to stop their mouthes . For there are many disobedient . ] Doctr. 1. In that the first thing taxed in these false teachers by the Apostle , is disobedience , we learne that disobedience commonly is the ground of false doctrine . For , 1. it is iust with God , to giue vp those to errors and delusion , that receiue not the truth in the loue of it : for wheresoeuer it is receiued in loue , obedience cannot but be yeelded vnto it . 2. The nature of sinne is euer to be excusing it selfe , and is loath to be crossed , although neuer so iustly , but studyeth how to defend it selfe as long as it can euen by wresting the Scriptures , and by taking vp one error for the maintenance of another . 3. The tenour of Scripture ioyneth these two together . What ones were the false Prophets and false teachers , which should bring in damnable heresies , but such as should liue in the lust of vncleannes , and liue as bruit beasts led with sensualitie ? and what manner of persons were they , that like Iannes and Iambres , should resist the truth , but men of corrupt mindes , wholly giuen vp to liue in their lusts ? and not so onely , but reprobate concerning the faith : such as depraued the doctrine of faith , and the pure veritie of God to their owne lewd affections ? And if we looke vpon particular persons , was not this the reason why Elimas resisted Paul and Barnabas , and sought to turne away Sergius Paulus the deputie from the faith ; because he was full of vnrighteousnesse , and therefore he could not cease to peruert the straight waies of God ? And why did not Diotrephes receiue the Apostles and their doctrine , professing himselfe a Minister among them ? Iohn giues the reason , because he loued preheminence , which neither they nor their doctrine could affoard him . Vse . 1. Neuer make any Minister the rule of truth , seeing error in life ( from which none is exempted ) may breed error in Doctrine : but reade with diligence the holy Scriptures , whereby thou maist be able to discerne after triall , betweene truth and falshood ; and accept it for it selfe . 2. Meruaile not much if thou seest many Ministers resist the truth , for many in all ages are disobedient ; and no meane ones , that hate to be instructed themselues , contradict the truth , and in stead of building , hinder the building of the Church ; as Sanballat , and Tobiah the walles of Ierusalem : yea one Ieremie had Pashur and all the Preists against him : Christ himselfe had Annas , Caiphas , Scribes , Pharises , people , and all against him : and who were they but such as neither entred themselues into the kingdome of heauen , nor would suffer others : nay rather marke the point that is resisted , whether it fight against any of their lusts : thou mightest haue seene 400. Prophets against one Micha : thou mightest haue seene in Queene Maries time all the Preists and Clergie that durst be seene , resisting and ouerthrowing all the foundation of religion ; and condemning to death , and executing whosoeuer durst mute against thē : there is a Synagogue of Satan as well as a Church of God , and consequently many Ministers of Sathan , as well as Ministers of Christ. 3. Who●●euer would know and be preserued in the truth , must learne to yeeld obedience vnto it : for this is a speciall meanes , Ioh. 7.17 . If any man will do his will , he shall know of my doctrine , whether it be of God , or I speake of my selfe . Vaine talkars . ] Doct. Preachers who themselues are disobedient vnto the word , for most part become in their Ministerie no better then vaine talkars . 1. In regard of themselues , beeing vaine glorious persons , affect applause rather then godly edifying , which is a most vaine thing . 2. In respect of their labour , which is all in vaine , neuer attaining the end and right scope of the preaching of the Gospel vnto saluation : for he that soweth vanitie , what else can he looke to reape ? 3. In regard of the hearers , who also spend their paines in vaine : they heare a great noise and pompe of words , and a glorious shew of humane wisedome , which may rap the simple into admiration , but they are left without reformation : their eare is perhaps a little tickled , but their hearts remaine vntouched , neither are their soules soundly instructed , nor fed with knowledge , but they go away as wise as they came . These Paul calleth vain talkars , and vain ianglers , 1. Tim , 1.6 . and againe , profane and vaine bablers , and that iustly : 1. Because their puft discourses proceed from the profanes of their hearts : 2. They are as strange fire from the Lords Altar , opposed to that which the Lord hath sanctified to the saluation of his people : 3. They are so farre from the edifying of the Church , that they cause men to encrease vnto more vngodlynes and profanes . Vse . 1 Note the difference betweene these and godly Pastors , which are according to Gods heart : these feed Gods people with wisedome and vnderstanding ; the other with vanitie , and winde : these as they haue their gifts and calling from God ; so they speake euery word from him , and for him : the other like the Deuils cooks , are euer blending with the truth , that it may neuer be purely tasted : and like vntrustie solliciters , speake one word for God , and two for themselues : these bring meate in their mouthes , which though it be course , and serued in great simplicitie ( like Daniels dyet which was but water and pulse ) yet because it is Gods allowance , it goeth with a blessing , which maketh the children of god thriue by it ; the other serue vp more curiously cooked dishes , with greater state and ostentation of humane learning , and eloquence ; but for want of nourishable meat in all this varietie , the soules of Gods people are kept thinne and leane , and rise and depart such banquets without any great saturitie . Now if any would shewe himselfe a true Pastor sent from God , let him ayme at these two things . 1. Gods glorie , not his owne : for to seek himselfe is a note of a false teacher : see Ioh. 7.18 . 2. the raising of the Church vnto heauen , and not himselfe in earth . Rom. 10.1 . his hearts desire must be that Israel may be saued : he must desire to fal , so that his people may be raised to heauen , Rom. 9.3 . 2. Note hence a difference betweene the Apostles iudgement , and the iudgements of many inconsiderate men . Men account such preachers vaine talkers , that apply the word home to euerie wholesome vse , and the more dexteritie a man hath in this excellent gift , the more liable is he to this imputation : whereas indeed here we are taught an other lesson , that those whose doctrine vanisheth away without building on the foundation such as come preparedly to the word , those are vaine talkers ; and their teaching is a froathie teaching : but if true doctrine be wholesomly applyed , and haue quicknes and life in it ; wo be to that man , that saith not , This is the finger of God , and that God is in you indeede , 1. Cor. 14.25 . 3. Marke hence what kind of Ministers the Apostle would haue put to silence : not onely such as are open enemies to the truth , or broachers of lyes ; but such as are disguisers of the word , froathie teachers , such as seeke out vaine things for the people : Paul would haue lookt to these betime , and would ( were he liuing ) stoppe the mouthes of such : he knewe that the Church might better spare a 1000. of these , then one godly and faithfull Pastor : and were this canon put in vre , for one silenced Minister we should haue one hundreth . Deceiuers of minds , ] By metonimie of the subiect , the heart is put for the mind : the auncient according to the Scriptures seating the minde therein : for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , properly signifieth the inwards about the heart : and further by Synecdoche , the minde is put for all the faculties of it , especially the vnderstanding , reason , and iudgement : all which are deluded and deceiued by these vain teachers . Quest. How did these false teachers deceiue mens minds ? Ans. Foure waies . 1. by suppressing the truth ; for by their vaine iangling and speaking liker Poets , Philosophers , historians , then Prophets , Apostles , or any successors of theirs , they made a cleanly conuaiance of the light from the people , and withholding the truth and light , they led them from Christ , from the right knowledge of the Scriptures , from sound godlinesse , and religion in iudgement and practise , and so they remained as darke in their vnderstanding , as erronious in their iudgements , as froward in their affections , and as wicked in their liues as euer before . Secondly , by flatterie , for they would not deale directly against the sinnes of the age , as godly Ministers doe , but deceitfully that they might not displease : herein imitating Satan himselfe , who was wont of olde to answer in riddles : as he answered Craesus , that if he would transport himselfe ouer the riuer Halys , he should ouerthrowe a most mightie kingdome , namely , his owne . But Micha will not deceiue nor flatter with Ahab , although it stand vpon his life . Thirdly , by letting men see their estate in false glasses , so as they neuer see the truth of it : for people taught by fables and nouelties , think and are borne in hand that they are in heauens high way ; their soules are brought on sleepe ; and comming from such froathie discourses , they sit downe and please themselues in that they haue done their task required ; especially if they can bring home a iest or some wittie sentence , when perhaps they scarce heard a word of Christ , of their iustification , of their mortification , or of their glorie . 4. By placing religion in bodily exercises , not in matters of spirit and truth , Colos. 2.20 . thus did the Pharisies in their times , the Papists in these : and whosoeuer more vrge the decrees of men more then the commaundements of God. Quest. But whose mindes are deceiued ? Answ. First , their owne and then others ; for they are blind leaders of the blind , deceiuing , and beeing deceiued : and although here our Apostle expresseth not here who they be that are deceiued , yet elsewhere he doth , as Rom. 16.18 . they deceiue the hearts of the simple : and 2. Tim. 3.6 . they lead captiue simple women : and 2. Pet. 2.14 . they beguile vnstable soules : whence we see that ignorant , inconstant , and vnsetled soules , which hand ouer head receiue any doctrine without examination or triall , whose simplicitie disableth them to iudge betweene truth and falshood , and whose leuitie makes them like shaken reeds : these are the carkases on which such vultures do seaze . Hence , 1. note three notable properties of errour . 1. it neuer loueth solitarinesse , but is a spreading leauen , shrowding it selfe in multitudes , and compassing sea and land to procure patrons , and Proselytes . Example we haue in the Iesuites , the arch deceiuers of minds , and impostors of the world . 2. It taketh the highest holds of men , euen the mind , vnderstanding , and iudgement ; that the eie once beeing put out , and the light turned into darknes ; it might cary men headlong remorslesly to all cursed practises , which necessarily resemble as they proceed from the former . 3. It ouerturneth all Gods order & ordinances : for whereas the scope of the teachers calling is to enlighten mens minds , perswade their consciences , rectifie their hearts , so as they might growe vp in the sauing knowledge of God in Christ , and the liuely sense of their owne saluation : in a word , whereas they are to set and containe men in the right way , error in their minds causeth them to drawe men out of the right path , as this word properly signifieth . 2. Note what is the best fence against false teachers , and an hedge against seducers : namely , 1. knowledge , 2. loue of the truth . The former armeth simple soules , by letting them see the difference betweene the right hand and left , without the which the minde cannot be good . But the latter is the surest pace of truth , and that is the loue of it : for no matter it is that men know , professe , and can talke of the truth , if their soules cleaue not vnto it : for euen vpon those that receiue the truth shall God send strong delusions to beleeue lyes ; if they receiue it not in the loue of it . Quest. But what is this doctrine to vs , we all professe the truth , and loue it from our hearts , and therefore we hope we are fenced from deceiuers , or beeing deceiued . Answ. But let vs consider , 1. That these are the last times which the Apostles prophecied of , euen perilous times , wherein many deceiuers should creepe into the Church , and many should giue heed to the spirits of error . 2. That these deceiuers of mindes were such , as liued in the bosome of the Church , among such as professed Christ and his religion . 3. That they lurked secretly , and that the Christians of that time could hardly of themselues descrie them , and therefore the Apostle is glad to helpe them , and wisheth them carefully to preuent them : and therefore there may be priuie impostors among vs. 4. That we hauing set doores open for them , we shal not want deceiuers : for whatsoeuer many men say , most men loue not the truth sincerely delt withall : nay , they desire to be deceiued , while they hate with a deadly hatred such Michaes , as would let them see their estate , and helpe them out . And is it not Gods manner of iust proceeding , when men desire preachers that will preach of wine and strong drinke , to send them such teachers as they desire , that he that is ignorant and filthie , may be ignorant and filthie still ? Those then that care not for the truth , shall haue teachers which shall be Gods executioners to lead them into error : that as by the great Antichrist the Lord reuenged and plagued the contempt of the light in the world : so also in particular Churches and places by false teachers , and pettie Antichrists . If men will not abide wholesome doctrine , but haue itching eares ; they shall haue an heape of teachers , after their owne lusts to turne their eares fr●m the truth , and delude them with fables . Let Ahab once hate Micha ; the Lord presently consulteth who shall deceiue him : and if this question once proceede out of Gods mouth , the deuill is present , and so forward in the execution of Gods vengeance , as he shall preuaile against 400. false Prophets at a clappe , before he shall not fall by them . This truth is as a finger in the bile , and beeing rubbed will perhaps make Zidkiah take his fist from Michaes face , and say when went the spirit from me to thee ? yet ceaseth it not to be the truth of God concerning our selues , who so long as we giue heede to the spirit of error cannot want deceiuers . Let men therefore professing themselues members of the Church , looke vnto themselues , and labour to knowe the truth , to affect it , to stand vnto it , if they would be fenced against seducers : for such there be , and store of such , seeing there is such store of the contempt of the light : indeede if there were no hatred of the light , there would be either no deceiuers of minds , or no danger by them , for they could not preuaile : but seeing there is so litle loue of the light , these must needs abound . Hence is it that of late yeares such troupes of Iesuiticall seducers of minds haue entred vpon vs ; and haue beene bold ( notwithstanding seuere lawes , some enacted , some reuiued and quickened against them ) to skulke in ignorant places : and how can it be but that such places as want sound teachers should be haunted with seducers ? Would God such publike persons whome it concerneth would enforce a most forceable law against them , which is the placing of faithfull and furnished Pastors , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , parish by parish , who might fence them against such delusions . And for priuate men , let them be resolute for the present truth , and contend for it , seeing the most constant hardly hold out vnto the ende : and seeing the Lord sendeth false Prophets to trie whether we loue him or no. If we hearken to deceiuers , the Lord then manifesteth that hypocrisie which was in our hearts , euen then when the greatest shewes were made by vs. Especially they of the circumcision , ] Paul thus notably describeth the Iewes by a principall adiunct , as elsewhere he putteth circumcision , and vncircumcision for the nation of the Iewes and Gentiles , the one of which was circumcised , and the other not : in which sence also Christ himself is called the Minister of circumcision , that is , not of the law , which he put an end vnto , and absolutely fulfilled ; but in that he was a Minister of the Iewes , within whose borders he contained himselfe , as he was not sent but to the lost sheepe of the house of Israel . Now the Apostle not so much meaneth the people of the Iewish nation , as the Iewish teachers , the teachers of circumcision , such as are mentioned Act. 15.5 . with whom the Apostles were alwaies exceedingly troubled : who , as Gala. 6.12 . compelled men to be circumcised , not by any outward force or power , but forced it vpon them in hope of merit , as absolutely necessarie to saluation : the omission of which , they taught to be a dangerous , and damnable sinne : whereas indeed by the death of Christ , circumcision was now nothing , as vncircumcision was nothing , neither any outward thing any thing auaileable to saluation , but a new creature within . The persons then whom the Apostle painteth , were such teachers as would ioyne Christ and Moses , circumcision with Baptisme , and the faith of the Gospel with doctrine of the law to iustification . And these he boldly noteth , and nameth , both because there was an apparant vice conuinced ; as also because it was such a one , as beeing permitted , would haue ouerturned the Gospell , the faith , and saluation of men . Which we will first shew that it was so , and 2. what we are hence to learne . For the former , the greatnes of the error will appeare , if we consider the vse , and ends of the institution of that legall Sacrament of circumcision . The vse of it ( as of all other such ordinances , yea of the law it selfe , by which they were quickned in their times ) was , to be shadowes of good things to come : and therefore they all were to receiue their date , and death , when the bodies of things themselues appeared : The which would more clearely appeare in this Sacrament , if we should stand to apply that which the Apostle generally vttereth of the sacrifices of the olde Testament ( and as true in their ordinarie Sacraments ) almost all things in the law were performed with shedding of blood : and without shedding of blood , was no remission : All which the Apostle there prooueth to be dated , by the shedding of a more pretious blood , then the blood of bulls and goates . So as although before Christs death , euery mans shedding of his owne blood was needfull to fulfill the rite of the 〈◊〉 ▪ yet seeing Christs blood once shed , putteth an end to all ceremoniall shedding of blood , it must follow that this Sacrament must cease , because in Christs blood the circumcision of all was celebrated . Againe , consider the end of circumcision , which was either , 1. politike : or 2. diuine . In regard of both these , it must needs be ceased . The former was distinctiue , to distinguish Gods people from all other nations , who in reproch were called vncircumcised ; as Dauid in disdaine calleth Goliah an vncircumcised Philistin : the Apostle calleth it a wall of partition , parting the people within the covenant from those that were without it . Which wall so long as it stood vp , they might contract one with another , especially in marriage : and therefore the sonnes of Iacob would haue this barre remooued , before they would match their daughters or sister to the Sichemites : yea they might not entertaine any stranger seruant , but he must first be circumcised , whether he were borne in the house or bought with mony . Obiect . If it be said , that other nations receiued circumcision besides the Iewes , as the Ismaelites , Ammonites , Moabites , Egyptians , as histories truely affirme . I answer , it was easie for the people bordering vpon Palestina , to take it vp from the Israelites : as the Moabites , and Ammonites : and for the Egyptians , they doubtles learned it from them when they soiourned with them 400. yeares . But yet ceased it not to be a distinction betweene them . For , 1. these receiued it not by the commandement of God , but of their owne heads , by Satans mallice seeking to ouerturne Gods ordinance . 2. Not as a signe of the couenant , for God made none with them . 3. Not as a profession of faith and obedience to the true God ; for they claue still to their idolls : in all which respects , Gods people duly obserued it : from whom at first they tooke it vp by foolish imitation , and afterward continued it as a rite , and tradition from their fathers . Now who seeth not , that when the Apostle writ this Epistle , all such distinctions of men were ceased ? and that Christ broke downe this partition wall ? in whom now neither Iew nor Gentile bond nor free , male nor female , but all are one . The second vse of circumcision , is diuine , and that is threefold . 1. To remember Gods covenant made to Abraham and his seed : it beeing a seale of it on Gods part , and a signe of it vnto man : and therefore called by the name of the couenant it selfe . Now in this vse it must needs be ceased : for if the covenant it selfe be ceased , the signe of it is void and frustrate . But consider what branch & clause of it you will , this truth will appeare ; if that , concerning the multiplication of his seede as the starres , which was a temporall blessing , let the Iewes come now and say as in Christs time , we are the seede of Abraham , and Abraham is our Father : answer may be shaped them , that whosoeuer doe the workes of Abraham , are Abrahams seede : or if that principall clause of the blessed seede , in whom all nations should be blessed , Elizabeths speach sheweth the accomplishment thereof , Blessed art thou among all women , because the fruite of thy wombe is blessed : which words she vttered beeing filled with the holy Ghost , ver . 41. or in generall looke to the whole old covenant of the old Testament , it is after a sort ceased , and a new established in stead of it ; see Heb. 8.8 . In that he saith a new testament , he hath abrogated the olde . 2. Diuine vse was to signifie the inward circumcision of the heart , wrought by Christ : and therefore called the circumcision of Christ : whereby he inwardly cutteth off the corruption of the heart , iustifieth vs , regenerateth vs , setteth vs into himselfe , communicateth all his merits , and benefits of them vnto vs : to all which purposes he once appeared in the flesh , and now in his owne bodily absence sendeth out his spirit . This Paul calleth circumcision made without hands . Now how iust is it that when the circumcision without hands appeareth , that the other made with hands should cease . 3. Divine vse was to represent baptisme , which was to come in place of it , in the new Testament , Coloss. 2.12 . yee are circumcised , in that yee are buried with him , through baptisme . Now then when baptisme , which is Christian circumcision , is once instituted , necessarily must Iewish circumcision which was a type of it cease . From which three ends , we may answer that maine allegation for the continuance of circumcision , in that it is called an eternall , and euerlasting couenant . But 1. the couenant is said to be euerlasting , not simply but conditionally , namely so long as the couenant of it lasted ; for gnolam signifieth not alwaies a time without all ende , but such a time as after a long durance may admit determination and expiration . 2. In respect of the thing signified , that is , grace in Christ , it may be said to haue euerlastingnes . 3. In regard of the perpetuall supplie thereof by baptisme , which is to last as long as time , but not in the ceremonie or shaddowe of it ( as the false Apostles taught ) much lesse with confidence in it as a meritorious cause of iustification . All this hath hitherto let vs see the error and sinne of these seducers : Now the danger will be descried if we consider that of Paul , If yee be circumcised , Christ will profit you nothing : for what were this other then to denie the true Messiah , and his appearing in fulnesse of time ? what were it but to reare vp againe the partition wall which is destroied ? what else then to renounce the new couenant of grace ? and establish againe the olde one of workes , which was to giue place to the new ? so as truely saith the Apostle , by establishing circumcision a man becommeth a debter to the whole law ; which cannot but be ioyned with the fall of all religion , faith , hope , baptisme , and consequently the losse of saluation it selfe . Doctr. The plainnes of the Apostle in deciphering the seducers so manifestly as they might be knowne ; teacheth , that where there is a common danger towards the Church , by meanes of false teachers , we are not to spare their credit ; but to laie them open , as not onely their errors , but their persons may be knowne and taken heed of : in which regard Paul nameth these deceiuers . And hereof are sundrie other forcible reasons : 1. Because the saluation of the Church , and members of it , is more to be respected , then all Satans synagogue . 2. It is necessarie that such should be knowne for feare of infection : for false teachers may do more mischeife in poysoning the flocke , then a number of priuate men can doe . 3. The Apostles tooke great libertie herein ; as Paul nameth Alexander the Coppersmith , and wisheth Timothie to beware of him : and Iohn in his third Epistle nameth Diotrephes for his ambition ▪ and promiseth to decipher him more plainely , and so paint him out in his colours , as that the Church might abhorre him . But yet this text affordeth vs some conditions of such plaine reproofe , which necessarily must be obserued to the right performance of the same . As , 1. the error must be certainely knowne , as this was . 2. It must not be euery small error ; but such a one , as 1. greatly impaireth Gods glorie : 2. greatly impeacheth mans saluation , as we haue prooued this to doe . For otherwise if their errors were either lesse dangerous in themselues , or more dangerous to themselues alone ( although herein they must be made voide of excuse : their wickednesse shewed them , and their prepared damnation preached vnto them ) if they did not hurt others with themselues , the true Pastors might with lesse danger dissemble their errors ; and let them rot away in their filthinesse : but in the foresaid cases there must be no bearing of them . 3. In the reproofe , Christian loue must bewray it selfe ; as the minde and intention of the Apostle here ( no doubt ) was not to gall , or vex these deceiuers , nor to wrecke himselfe vpon them ; but carrie in his eye the care of the Church , and the profit of Gods people . Euery good action must be done well in a good manner , and in a good intent : and here especially the manner must discouer the intent , and that is , when such a spirit of meekenesse putteth forth it selfe , that euen the parties openly reprooued may see their good sought , in hauing their sinne discountenanced : and their persons rather discouered , then disgraced . Vse . 1. This doctrine noteth the simplicitie of some , who thinke it very vncharitable so to note open offenders in open reproofs , as men may carrie them leuell to the offenders , or impute it to want of discretion , or to some malitious intent of the discrediting of men ; whereas besides that no such thing is intended , the propertie of charitie is more carefull to preuent the common hurt of the Church , then to saue the credit of some few men of corrupt mindes . 2. Whereas some idle and foolish heads , haue set themselues on work , to paint out some worthier men then themselues in their colours , and to picture out some sort of men , better then themselues , men of sounder iudgement conspiring in all the maine points of true religion , and of innocent and inoffensiue liues , with the black coales of enuious and slanderous invectiues , striuing to besmeare them ; these haue no colour of warrant for such a rouing and distempered practise . For , 1. they haue no calling . God neuer setteth any man on worke to defame his seruants . 2. Are such errors as are imputed to them knowne and conuinced : or litigious and controuerted ? or are they such as ouerturne religion , and saluation ? seeing they consent in the whole truth , and substance of religion . 3. Doe not all eyes which looke on such pictures , see the intentions of the picturers to haue beene gall , bitternes , vexation , and wrecking of mens persons ? so farre from the spirit of meeknesse ; that the spirit of malice hath suggested them with words as sharpe as swords : and as Iob speaketh of the crocodile , flames of fire goe out of their mouthes , and sparkles of fire leape out : the smoke they send out is like a seething pot or caldron . 4. As the spirit of truth is a peaceable and meeke spirit , so neuer shall a man finde a bitter spirit conscionably vtter pure truths , neither indeed will truth Gods darling dwell with such . And what lowder lie then to charge Gods children with damnable heresies ? Let all antiquitie be searched , and we shall finde three things which must concurre to make an heretike . 1. The broching of something contrarie to the Articles of faith . 2. A departing from the Church vpon it , with profession of drawing Disciples . 3. After solemne admonition , a stiffnesse in such error and faction . None of which if they can be found in such as to whome all are imputed . Let euery man iudge whether such boldnesse in any man deserue not more open reprehension and censure ; whereby such might learne at length to spare the credit of such who are so farre beyond the reach of their enuie , as that they iustly pittie their weaknesse and solly ; and not with them attempt any more the discouering of their fathers nakednesse , which were a good way to couer their owne . Vse . 3. Let none looke to be spared in the Ministerie if they will be incorrigible , no not great ones . If any people might looke to be spared , surely they of the circumcision might , beeing a people of such prerogatiues . But 1. Paul preferres the Churches good aboue their credit . 2. As God hath no respect of persons , no more hath his word . 3. When great ones are more seuerely taxed , inferiours will feare the more . Doctr. 2. Note further who are to be reputed the chiefe plagues of the Church , and the archseducers of the world , euen they of the circumcision , that is , such as ioyne the lawe with the Gospel , and works with faith in the act of iustification : for they ●each such doctrine as abolisheth from Christ , and maketh him profit nothing : and that in such manner as men can hardly shift or auoide them , for they slily glide into the extraordinarie commendation of that the Scripture also commendeth , and attributeth too much vnto that , which the Scripture ascribeth somewhat vnto . As for example : Circumcision in the prime of it , was an ordinance to seale the righteousnesse of faith , and for a time was worthily in such reputation , as that death is iustly threatned against the neglect of it ; be it in Moses himselfe . These seducers taking hence occasion goe one step further , and will haue it a meritorious cause of saluation , and consequently will not haue it dated , when the Lord hath expired it : but albeit the bodie hath appeared , the shadowe must remaine . The Popish teachers at this day are the iust heires of these seducers , as appeareth in these particulars : the Iewish teachers would professe and teach Christ , but not alone : for he must be ioyned with Moses , and all the former rites ; and all these with Christs merits must be iumbled to iustification : Euen so Popish seducers sit with Antichrist in the Church of God , and professe Christ ; but together with Christ they must merit something themselues , and so make themselues debters to the whole law . And further , they make the works of grace , almes , prayer , fasting contrition , yea their owne rites , and traditions obserued meritorious causes of saluation : for they promise life eternall to masses , indulgences , auricular confession , vowes , pilgrimages , &c. and so tread in the verie steppes of these seducers . 2. Againe , as the Iewish teachers dealt with circumcision , so doe the Papists with our Sacraments : which because by diuine institution they are signes and seales of Gods mercie and faithfull couenant , they turne them into physicall ( not conduits ) but causes , not containing onely , but conferring grace euen by the worke wrought . 3. Further , as the Iewish teachers lead their disciples to stand vpon outward shewes and prerogatiues , as that they were sonnes of Abraham , had receiued the law , circumcision in their flesh , and were distinguished into diuerse famous sects , as Scribes , Pharisies , Sadduces , Essees , &c. The verie same things in effect doe Popish teachers force men to stand vpon , as false antiquitie , fained succession , dissembled chastitie , hypocriticall orders , as of Francis , Dominicke , Benedict , and an hundred more , according to whose rules whosoeuer walke , mercie and peace they pronounce vpon him , such cannot faile of life euerlasting , but as for beleefe in the Sonne of God , & seeking life by that means , it is the least of their labour . Thus doe they with those seducers publish lies , and dreames of their owne hearts , that Gods people may forget his name : that is , the grace and mercy of God in Iesus Christ. Vse . 1. This point letteth vs see how pernicious and dangerous the Popish doctrine is , which whosoeuer holdeth and maintaineth is abolished from Christ , and fallen from grace . Paul is not more confident in any thing then this , that the ioyning of any thing with Christ , as the matter of our righteousnesse , is the cutting off of a man from Christ , Gal. 5.3 . Behold I Paul say and testifie , that if yee be circumcised ( that is , with opinion of righteousnes by it or confidence in it , for else at this time the worke of circumcision hurt him not , that kept himselfe from confidence of righteousnesse by it ) Christ profiteth you nothing : so we testifie truely against the Papists , that so many of them as will be iustified by the works of the lawe are fallen from Christ. Now because their doctrine teacheth this , and he is not an absolute Papist that beleeueth it not ; we truely conclude , that it is a doctrine leading from Christ , and the absolute Papist hath no part in Christ. Obiect . Doth not Iames make a cooperation of faith and works . Ans. Yea , but not in the act of our iustification , nor in the matter , or worke of our saluation , but onely in the declaration of the sinceritie of our faith and truth of our conuersion , which by fruits of righteousnesse we shew to be voide of hypocrisie : so as let faith and works ioyntly concurre in the approbation of our iustification ; but in case of making vs righteous before God , away with the works of the law if thou meanest to haue part in Christ : these will neuer stand together , here let Moses die and be buried , and let no man euer knowe where he was laid to raise him againe . This point shall be clearer when we come to those words of our Apostle , Wee are not saued by the works of righteousnesse which we had done . In the meane time , dare Paul affirme of the lawe of Moses , Gods owne lawe , that he that holds vnto it to be iustified by it , is fallen from Christ : what would he haue said of their desperate and irrecouerable fall , who looke for iustification out of their owne traditions , vowes , inventions , the drosse and chaffe of their owne deuises , of all which the Lord will say , who required these things at your hands ? Let vs beware of dogges , the propertie of whom is to returne to their vomit , so of such Christians as turne Iews againe ; beware of the concision , and betake vs to the circumcision , which worshippeth God in the spirit ; and haue no confidence in the flesh , no confidence in the lawe . Get Christ , close him by faith in the heart , he is the Lord and accomplisher of the lawe vnto righteousnesse : and thus hast thou enclosed thy righteousnes as a ring encloseth a Iewel . Say with that Martyr , onely Christ , onely Christ. 2. Seeing Popish doctrine hath not saluation but carrieth men from Christ , it ought not to be tolerated , where it can be abolished : for the scepters of Christian Princes must hold vp the scepter of Christ the Prince of peace : and as it is no good religion in Princes to set vp a religion that would abolish Christ ; so neither is it good policie , in regard both of their treacherous positions and practises . For as they teach that hereticall ( for so they call Protestant ) Kings , may be depriued of life , much more other royalties and temporalties ; so is their practise proportionable in deposing kings and Emperours , practizing hellish treasons , and iustifying the murdering of Princes . And therefore howsoeuer we should seek to pull the poore seduced ones of them out of the fire ; yet if they be incurable , themselues haue taught vs how we should deale with them , or rather neither make nor meddle with them , by the tenour of the oath taken of the old leaguers in France , the forme of which was this ; Si ad haereticorum partes de flexero , si amicitiam , si foedus , si matrimonium cum eis faxo , si opem fidemve do , si ave , si vale dixero , illa die fulmine ferito : God make vs as wisely resolute to preserue the puritie of the truth amongst vs , as they are cautelously circumspect to barre it out from themselues : then should they goe farre inough , and stay long enough , before we should entreat their returne . Whose mouthes must be stopped , ] The phrase is metaphoricall , and betokeneth such an euident conuiction of errors by weight of reason , and euidence of the Scripture , as wherby the aduersarie of the truth is struck dumb , and hath no more to say then if he had his mouth shut vp . Quest. But how should we shut their mouthes , for such commonly rage against the truth ; and ioyne mallice to error , and so prostitute themselues in impudencie , as that they will euer haue some shew of words at least to pretend against the truth . Ans. This precept is first and properly directed to the Minister of God , who by all his endeauour must take away all the defence of such errors : and then confirme the contrarie truth , by such sure grounds and arguments as that all men may see , they haue no sound reason ; much lesse Scripture at least interpreted by Scripture , for their defence . And thus when the Church shall heare what such persons can say for themselues , it will appeare to be but vaine babling , and multiplying of words , flowing not seldome from such as are euen damned of themselues in their owne conscience . And this practise is agreeable to that of Christ himselfe , who sometimes by the Scriptures , Matth. 22.34 . sometimes by reason , Luk. 20.25.26 . Giue to Caesar : sometimes by a like interrogation and question , Luk. 20.7 . The Baptisme of Iohn : sometimes by posing , and parling , Matth. 22.46 . so set vp and silenced the Pharisies , Sadduces , Herodians , and others , as none could either answer him , or durst aske him any more questions . But when men are thus confuted by argument , ouerthrowne with the sword of the spirit , and confounded by the power of truth , and yet still proceed to trouble the peace of the Church , and the faith of the Saints : then may the Church , and must proceed by censure and admonition , to enioyne them silence : the which if yet they will not heare , they ought by the Church to be driuen from the societie of the faithfull : if they prooue gangrenes , they must be cut off . Doctr. The dutie of euery faithfull Minister is , when occasion is offered , timely to oppose himselfe against seducers , and stop the mouths of false teachers , wherein also the Church ought to backe and strengthen him . For , 1. the example of Christ must be our president , who most boldly and freely vindicated the law from the corrupt glosses , and expositions of the Pharisies , and that in his first sermon . 2. In regard of the particular members of the Church , that they may be preserued in soundnesse , from starting away , and forsaking of the truth . Hence did our Sauiour Christ not seldome vtter holy things before dogges , and swine : that is , the Scribes , and Pharisies , and malicious Iewes : because of those that stood by , that they might be confirmed against their corruptions . And this is made one ende of the precept ; the madnesse of the false Apostles must be made manifest , that they may preuaile no longer . 3. In regard of the false teachers themselues : fooles , saith Salomon , must be answered , least they be wise in their owne conceit : neither shall the labour be wholly lost vpon them , for it shall be a meanes either to conuert them , and bring them to the knowledge of the truth , or else so to conuince them as they shall be made excuseles . And further , the Church must strengthen euery Ministers hands in this contending for the faith : and so manifest her selfe to be the ground and pillar of truth , which is committed to her trust , and safekeeping , against all gaynesayers . Vse . 1. This ministeriall dutie requireth a great measure of knowledge , and a man furnished with gifts of varietie of reading , and soundnesse of iudgement ; euen a man who hath a storehouse in his brest . First , he must be well read , and skilfull in the Scriptures , that by them in the first place he may be able to shut the mouth of the aduersarie ; partly by the expresse texts of Scripture : partly by harmonical , parallel , and sutable places , as by the mouth of many witnesses : partly by the analogie of faith , arising out of the whole bodie of the Scripture : partly by the proprietie of the speach in the fountaine : and partly by the apt knitting of the context , that there may be full concent with it selfe , the antecedents and consequents : yea more , he must be furnished with varietie of reading , euen in the workes and writings of men , that he may be able in good sort not onely to apprehend the state of the questions , and originall of controuersies , but also that he may refute his aduersarie , partly by the concent of the Church in all ages ; and partly by the helpe of things that are granted and confessed on both sides ; and partly by the contradictions , which the patrons of errors cannot but vnawares flip into : for it is true of a lyar , or a patron of lies , that he had need of a good memorie . Secondly , to all this knowledge is required a sound iudgement , that he may be able to inferre good and necessarie consequents vpon the graunting of the truth he standeth for ; and on the contrarie , the absurdities and inconueniences which necessarily follow his aduersaries false positions . Now alas , how farre are readers , and dumb men from this one part of the dutie of a Minister ? how dangerous are they in their places ? seducers may come , and doe , with open mouthes into their parrishes , they cannot stop their mouthes ; nay in truth they are as the keyes to open them , and vnlocke them . Well were it , or much better with our Church , if Theophylactus his rule were obserued ; that he who in some competencie could not doe these things , should neither be admitted nor permitted in the Ministerie . Vse . 2. Hence we further see that it is rather to be wished , then hoped , that all Ministers should be of one minde , and accord in the truth , and at peace among themselues . For seeing it is the constant condition of the Church , to haue many daubars with vntempered morter , many vaine talkars , deceiuers of mindes , enemies to the crosse of Christ and the libertie of it : what must now in this case all the world sit still , and be at rest ? must Christs Ministers be silent ? and the Pastors haue neuer a voice to driue awaie wolues from the Lords foldes ? must hurtfull doctrine be winked at , and suffered still to creepe in to the destruction of many ? No , no ; there must now be opposition and strong dissention among the Ministers themselues . Ieremie must set himselfe as well against Preists , as Princes and people . The Ministerie of the Apostles did spend much of it selfe , against the false Apostles that serued not the Lord Iesus , but their owne bellies . Christs owne Ministerie , though the Prince and author of all our peace , bent it selfe most against the cheife teachers of that age , who sought glorie , and praise of men : and thus must his faithfull Ministers tread in his holy steps . If Paul had not strongly opposed himselfe against many learned teachers , Act. 15.2 . where had the saluation of the Church of that age laid ? Let men learne therefore to be wise hearted , and get knowledge whereby they may rather iudge of doctrines , then take offence at the diuersitie of iudgements , and practises of Ministers . But if any one be sunke downe so deepe , that he voweth to beleeue none of them all : neither will follow any religion , till they be all agreed among themselues , to him I will say , that this rocke was laid to breake the necke of his soule vpon : and a fearefull signe it is , that Christ himselfe is to him a stone to stumble at . For came not Christ to make debate in the earth ? came he not to send fire , desiring nothing more then that it should be kindled ? came not he with his fanne in his hand to diuide betweene the chaffe and the wheate ; the which shall neuer be wholly seuered till the haruest ? And meanest thou to be a looker on till the wheate and chaffe become one : or hast thou well ridde thy selfe , by beeing till then iust of Gallio his religion , who cared nothing for these things ? I assure thee who wilt looke on whilest other contend for the faith , thou shalt be a looker on too whilest other goe into heauen , and haue lesse to doe in that businesse then thou desirest , because thou desiredst it not when thou mightest , yea when thou wast gratiously invited , and desired to enter . Which subuert whole houses . ] In these words is contained the second dangerous effect of these false teachers , declared by two arguments . 1. by the instrumentall cause ; namely , false doctrine : for they teach things which they ought not . 2. by the ende of it ; for filthie lucres sake . The danger appeareth in three things . 1. in that they subuert , that is , quite ouerturne the saluation of men . 2. they subuert houses in the plurall number . 3. whole houses . The first of these sheweth that these deceiuers not onely shake men in the foundation of religion , but vtterly ouerthrowe them ; and doe as a man who not onely beates downe a windowe , or a bay , or the side of an house , but diggeth vp the foundation : or as one who not only loppeth a tree , or heweth it down by the ground , but diggeth it vp by the roots , and quite supplanteth it : so doe these deceiuers quite destroy the faith of men , and turne it vpside downe : that is , not onely lead men away from the simplicitie of the Gospel , but wholly and altogether from euerie part of the sauing truth . Thus is the word vsed among the heathen , whereby they expresse such a raging of the sea , as casteth vp and causeth to floate that filth and mire which lay at the bottome . Quest. But how did they ouerturne mens faith and saluation ? Ans. By teaching iustification by circumcision ; that is , the works and rites of the lawe . But will some say , could this beeing but one point subuert all ? I answer , that fundamentall truthes are such and so linked and knit together , as breake one , and many fall : yea , some are such as being denied , all of them fall to the ground . A man that pulleth downe an arch of the Church , endangereth the whole ; but yet the Church may stand : but he cannot digge vp the lowest stones of the foundation , but all commeth to ruine . Of these the Apostle mentioneth two like the two pillars which Sampson pulling downe the whole house fell : the one that of the resurrection , which beeing denied , all preaching , and all faith is in vaine : the other is this of seeking righteousnes elsewhere then in Christ , who is Iehovah our righteousnesse : for this makes grace no more grace , and Christ to haue died in vaine . Whence by the way note the dangerous estate of such as liue and die essentiall members of the Church of Rome , who by their doctrine of merit , and iustification by works are subuerted , and plucked vp by the rootes , and turned of their saluation . Quest. But if this be so , whether may a man be saued that erreth in a fundamentall point of religion , or in such a one as by consequent raseth the foundation ? Ans. The things which all Christians are bound to beleeue may be reduced to two heads . The former are such principles as make the rule of faith , so neerely touching the matter of saluation , as that a man cannot be saued vnlesse he knowe and beleeue them : for all will confesse that he that must be ordinarily saued , must in some measure knowe the causes , the matter , the obiect , the manner , the end , and meanes of it . If God I say ordinarily saue him , he must knowe the platforme of Christian religion . As for example : 1. God in vnitie of dietie , and trinitie of person : for vnlesse he knowe God in Iesus Christ , there is no life euerlasting . 2. himselfe in the guiltines , and vnder the curse of sinne ; seeing Christ came to call none but sinners to repentance : and hunger after the meanes of deliuerance , for the waters of the well of life are giuen onely to such as thirst after them . 3. The meanes , as that without shedding of blood there is no remission of sinne , and consequenly that the Sonne of God must take the nature of man , suffer in that nature , pay the price , and beare the curse of sinne : whose powerfull victorie ouer sinne & death manifested in his resurrection & ascension vnto his father , applied by faith to the beleeuer , shall fully acquit & discharge him frō wrath at his cōming againe to iudgement . These things must be knowne , I speake not of the measure of knowledge , but so much as there must be an expresse beleefe of these things : for he that beleeueth not in the Sonne of God , shall not see life : and consequently in some sort what neede he hath of Christ , and what Christ hath done and suffered for him . Secondly , there are other truths which are consequents deduced from the former : and these are of two sorts . Some things are so clearely deduced , as by the neere dependance with the former , the consequent is necessarily seene . For example : that out of the Church is no saluation ; that faith is ordinarily by the word preached , &c. all which must necessarily be expressely beleeued , on condition , if God make their dependance on the former to appeare : For I doubt not but that God not reuealing them , many thousands are saued in the ignorance of verie many such truthes : but we may not hereon build our ignorance , who haue so many meanes of reuelation : our vnbeleefe is not onely damnable , because beeing bound to beleeue we cannot , or doe not , but in that we will not , but refuse the meanes of knowledge and faith . The other kinde of deriued truthes are further remooued , and not so cleare : as concerning the rest of the fathers before Christ , the locall dissent of Christ into hell , &c. such as these a man may without danger be ignorant in , yea and erre also , so it be without pertinacie and obstinacie . The first points mentioned , must expressely be knowne and beleeued : the former of the two latter may be vnknowne in particular , so as in generall a man beleeue all things contained in the word , and be readie according to meanes offred to trauell further into the knowledge of God. And the last I take it , a man may without danger , neither knowe nor beleeue . And so much of that question , which letteth vs see how necessarie it is to see that both publikly and priuatly our selues & ours be grounded in the truth of religion , & points of catechisme , which are wofully & dangerously despised . Vse . In that these seducers ouerturne men frō off their foundation , we learne , that all are not chosen that are called . Many beleeuers were here called , and seemed to be laid on the foundation , in regard of their outward profession , but are subuerted againe ; many of them made shew as though they had beene Temples of the Holy Ghost , but prooued to haue had but sandie foundations : for the waues of afflictions no sooner bea●e them , nor the windie blasts of seducers sooner puffe vpon them , then they totter & shake like a leafe or reed , & at last the fall of them is great . So many lanch faire forth into the sea , who neuer safely & happily ariue at home againe : and many saylers to heauen suffer shipwracke by the way . Two set out of Moab , both Orpah and Ruth , but one of them holdeth on to Iudah . We haue too many Orpahs who forsaking her owne people for loue of Gods people , trauelleth on a while towards the Lords countrie : but Naomi alledging but one wordly reason , she turneth back againe , she must haue her husband , although ( with bitternes of heart ) she returne to her gods . Haue not we those who had seemed to haue forsaken the world , to haue ioyned themselues in zeale and heartie affection to God and his people ? haue they not seemed to outgoe , yea out-runne others towards the heauenly Ierusalem ? would they not haue been as forward in any good motion or action as the best ? and yet how suddenly haue they turned saile , and fallen some to the world ; especially when the world came vpon them , some to pleasure , some to coldnesse , some to hatred of such courses ; that men may see and say , surely some seducer hath met with them , and preuailed against them . How many who haue seemed waxe-hearted Christians , soft , and pliable , who could weepe for sinne bitterly ; be amazed at the iudgements of God threatened out of his word , stood in awe of God , and durst not sinne , but are now of an other colour ? make no conscience of oaths , dicing , gaming for their neighbours money , feasting on the Sabbath day , and otherwise profaning it , & so contemning the ministerie , that let all the curses of the lawe be now directed against them personally , they are no more mooued then the Leuiathan , who riseth not vp when the sword toucheth him , but accounteth iron as strawe , and brasse as rotten wood : euen so ( with him ) these laugh at the shaking of the speare , and the archers of God cannot make them flie . Oh therefore let vs beware , seeing so many thousands set out of Egypt who neuer came into Canaan , that we miscarrie not , and fall from our owne stedfastnes . Let vs labour as much for affection now as we haue done for knowledge , that with our vnderstanding we may ioyne the sincere loue of the truth . And seeing it is no lesse vertue to keepe the good we haue gotten , then it was praise to get it , let vs fence our hearts , quicken Gods graces in them , and pray for perseuerance . The second point whereby the danger is aggrauated is , that these seducers subuerted houses , not one or two , but many . And hence obserue what is the guise of deceiuers , euē to creep into houses & secretly to corrupt and depraue that doctrine which in publike is taught , and acknowledged the truth of God. In 2. Tim. 3.6 . the● creepe into houses , and ( imitating Satans subtiltie ) lead captiue simple womē , assayling such as can least resist ; who yet beeing seduced , are cunning to preuaile in the seducing of their husbands . Eminent in this kinde were the Scribes and Pharisies , who were the deuourers of widowes houses , setting vpon such as had no heads to guide them ; nor knowledge to discouer them , and hauing all things in their owne hands , had none to controle them in their liberalitie towards them : these were persons fit to be ouerreached by their hypocrisie , and couetousnesse , both which our Sauiour deeply chargeth them withall . The Apostles also foretold of such who should in after times bring in damnable heresies , but priuilie : and these are not vnfitly compared to foxes and wolues in Scripture : for as these beasts come stealing and slily vpon the flockes , taking the winde least they should be winded , clapping their tayles betweene their legges least they should be heard , and softly as though they were friends to the flocke , when as all this is but to beguile the silly sheepe : so these deceiuers craftely creepe into houses , shrowding themselues in the sheepes cloathing , whereas indeed they are rauening wolues . And the reason hereof is , 1. because publikely and directly , they dare not denie the Lord Iesus , nor his holy Scriptures , nor the truth plainly 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 again●● 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 . W●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 , thereby signifying Gods protection and safety ; and so fed the people with peace and pleasing things , when the Lord had not spoken peace : and all this only to feed their couetousnes . Which plowe of their owne that it might goe forward , they would slaie soules which should haue liued , and giue life to soules that should not liue : make the righteous sad , and strengthen the hands of the wicked , ver . 22. Such Merchants the Apostle Peter speaketh of , who through couetousnesse , with fained words , would adulterate pure doctrine , and make merchandise of men ; buying and selling soules for gaine , as beasts in markets . By which note the true Apostles would be discerned from the false , we are not such as make merchandise of the word of God : that is , such as by fraud and base arts plaie the hucksters to enhanse the price , and amplifie our own gaine : and , Phil. 3.18.19 . speaking of false Apostles , whose bellie is their God , who minde earthly things ; but our conuersation is in heauen . And whence can such floods of errors as daily discouer themselues , flow so fast , but from such a corrupt head as this is ? When Balaams eye is vpon Balaaks gold , it must needs be blinded ; and when couetousnesse is become the conscience of men , no marueile if they dare speake , write , attempt any thing , if it will helpe them forward to their expected wages . It is no meruaile that a gracelesse pompous teacher , such as glorieth in the flesh , that can put himselfe out farre further and more boldly by the shadow , then an holy Christian man that hath the substance ; for he hath a sensible spurre within him ; not the glorie of God , good of Gods people , or puritie of religion ; but himselfe , his bellie , his backe , his owne glorie ; which before they shall giue way or faile , let the Church sinke or swim ; let errors and corruptions , as a deluge flowe into the Church , so he may rise by them , he will be so farre from preuenting and refuting them , as he can straine his wits to patronage and defend them ; yea Church and common wealth shall fall too , if by it a priuately minded man can rise . Further , see we not the tyrannie of this sinne , which hath forced so many to turne the tippet from that they haue commendably vndertaken in their former daies ? yea and in not a fewe who hauing missed of their expected promotion , haue resolued to become Papists , and traytors , thrusting themselues for preferment into most desperate , and ineuitable mischeifes . Vse . But here aboue all seducers , the Church of Rome and teachers of it , lie most directly vnder this Apostolicall obseruation , who ( not seruing the Lord Iesus , but their owne bellies ) whatsoeuer they teach is such stuffe as they ought not , for filthy lucres sake : their whole religion is compacted , and contriued for gaine : yea and whereas it was neuer heard of , that any seducers made gaine of any but the liuing , Popish teachers aboue all impostors , not onely exact gaine of the liuing by pardons , masses , confessions , offrings , pilgrimages , worshipping of Saints , indulgences , and which is worse , making but a mony matter of the greatest , and most barbarous sinnes , of witchcraft , periury , murther euen of father , mother , wife , childe , infant in the wombe , incest , Sodomie , bestiallitie , ( in none of which I belie them ) but euen the dead escape them not , but paie large tributes , by meanes of the deuise of their purgatorie . In one word , the best of their religion is a mistery of iniquitie . And would to God this sinne were confined in the Popish Clergie . 2. Let all the Ministers of Christ learne , 1. to want and abound , and be contented in all estates . 2. thinke it their riches , if they can inrich the Church with spirituall graces . 3. Consider their callings , to draw men from earth to heauen : and their titles of starres , which are fixed in heauen : eyes which cannot looke vpward and downward at once : and imitate the eye , the sight of which because it is hindred by a little mote of earth , it feares nothing more then earth or dust , and is quick to shut it selfe against it . Ver. 12. One of themselues , euen their owne Prophet said ; The Cretians are alwaies lyers , euill beasts , slowe bellies . 13. This witnesse is true , wherefore reprooue them sharpely , that they may be sound in the faith , The scope of the Apostle beeing not onely to prouoke Titus to diligence in his owne dutie , but to a faithfull care in the choise of the Ministers ; and hauing drawne one argument to this purpose from the multitude of false teachers : Now he taketh another as effectuall as the former , from the disposition of the people of Creta , who were naturally of an euill disposition , most readie to be carried away , yea , euen to offer themselues to any delusion . And that it might appeare so to be , he describeth their manners . 1. by enumeration of the vices to which they were naturally addicted : 1. lyars : 2. euill beasts : 3. slowe bellies . 2. enlargeth it by the circumstance of time , alwaies . But least the Cretians should challenge him either of vntruth , or of hatred , and vncharitable dealing with them , most wisely to avoide all their envie against his person , which would hinder them from brooking his doctrine , he vseth a preface , wherein he sheweth that he speaketh nothing of his owne , but that which hath beene before testified of them , and against them ; and that by such a one as is aboue all their exception , euen one of themselues , euen their owne Prophet , borne , brought vp , and living amongst them , who therefore vpon knowledge and good intelligence , writ vnpartially the truth of them in that his Hexameter . The which beeing repeated , first , he subcribeth vnto the truth of it , This witnesse is true : and secondly , groundeth an exhortation to Titus , that therefore he should reprooue thē sharpely : to the ende , that they might be sound in the faith . These two verses then contain three parts to be in their order handled . 1. The preface to this testimonie . 2. The testimonie it selfe . 3. The Apostles subscription vnto it and illation from it . But before we come to the parts , two things in the whole are to be noted . First , the plainnes of the Apostle with these Cretians : he chargeth them verie deepely , that a man would thinke he were become their enemie ; or spake of malice and bitternes to slander them : and yet he performeth a maine dutie of loue vnto them . The holy men laid not their loue aside in their sharpest reprehensions : Isai charged the Iewes , that their faithfull citie was become an harlot , that the people were become murtherers , their Princes rebellious , and all of them the enemies of God , of whom he would be eased and avenged : but what was Isay now their enemie ? see cap. 24.16 . how pitifully affected he was toward them , and his sorrow for them was such , as euen brought him into a consumption , my leanenes , my leanenes , wo is me for the trangressors haue sore offended . Ieremie telleth them , cap. 3.13 . that they were rebellious against God , and that they scattered their wayes to strange gods vnder euerie greene tree ▪ and were disobedient children : and yet cap. 4.19 . he so taketh their miserie to heart , as that he crieth out , oh my belly , my belly , I am pained at the verie heart , my heart is troubled within me , I can not be still . And when cap. 9.2 . he had desired a place apart , that he might neuer come among them , they beeing become adulterers , an assemblie of rebels , and proceeded daily from euill to worse ; yet to shew that his soule abhorred them not , neither that he had cast them out of his affection , he tells them in cap. 13.17 . that if they would not heare , his soule should weepe in secret , and his eies droppe downe teares for them . So for a Minister to charge a people with knowne and open sinnes , it is not euer a signe of malice , nor a sting of bitternesse , but rather a sweet woūding of loue . Hardly can we perswade men of our loue in this case : nay , euen the Apostle himselfe who spake with ineuitable wisedome , was glad to vse many protestations , prefaces , and apologies , to perswade men of it : as , 1. Cor. 4.14 . when he had told the Corinths plainly of their ingratitude , who suffered him to be hungrie , naked , reuiled , &c. is glad to adde a defence for himselfe , I write not these things to shame you ▪ but as my beloued children I admonish you . So when we deale plainly , and let men see themselues and their wayes , we cannot perswade them we loue them : but for our selues , our owne consciences must be our brasen wall , if we be not entertained and approoued in other mens : we must doe our dutie , and tell Israel his sinne , Ezec. 18. And although it would doe many good to see vs silenced , and stopped in the course of our diligence , yet would it doe them no good to see vs damned for our negligence towards them . Oh saith one , this preacher is euer speaking of me , he hath some spight at me : and therefore I cannot abide to heare him . Oh but whosoeuer thou art , learne to suffer the word of exhortation and reproofe , for it is a signe of an heart in the gall of bitternesse , to impute malice , and vncharitablenes to such Ministers as crie out against the knowne sinnes of it , and to account of preaching ( as many doe ) but rayling . Such a one was Ahab , who cried out of Eliah as his enemie , because he findeth out his sinne : such are the hearts of such brutish men , who will be at defiance with God , and the seruants of God christianly admonishing or reproouing them , and then they crie out , there is no loue in them : which is all one to say , that vnlesse we flatter them , and partake with them in their sinnes , there is no loue in vs. Iohn Baptist dealt roughly with those that came to his baptisme , Oh generation of vipers : and yet who durst say , that that holy man hated them ? and yet with vs it is no good diuinitie , if we couer not the sinnes that are as openly committed as Absolons , in the sight of all Israel : other men may and can speake of sinnes and impieties ; and yet God must be dumbe ; they can see them , but God must not : other men can openly speake of them in their houses , shops , fields , and markets , and yet we may not mention them for feare of forfeiting all our loue . But we must much more take vp that dutie which euerie priuate man is bound vnto : Thou shalt not hate thy brother in thy heart , but plainely reprooue him , and suffer him not to sinne : Wee may not hate you so much , as not deale plainely with you . Secondly , note that howsoeuer the Apostle dealeth plainly , yet he dealeth wisely , and vseth a preface to cut off all the preiudice of the truth he deliuereth : and is a grace to be imitated of all Ministers , who ought prudently to temper their zeale with wisedome , so suppling and asswaging their reproofes , as they may appeare to proceede from loue . When the Apostle was to write of the reiection of the Iewes , and the calling of the Gentiles ; least he should seeme to speak of any sinister affection , or from hard conceit of the Iewes , he cutteth off all such suspition , by a large preface , in which he attesteth by an oath , that he so embraced his countriemen the Iewes in the most inward affection of his loue , as he could haue beene contented to haue beene accursed for them : and in Rom. 10.1 . beeing to deliuer the true cause of their reiection , which was the stablishing of an humane righteousnes , he beginneth with a protestation , that his hearts desire and prayer to God was , that Israel might be saued . And great reason is ▪ that Ministers should thus practise this serpentine wisedome commended vnto them by Christ himselfe . 1. Because they are as sheepe among wolues , that is , satanicall instruments armed with serpentine subtiltie , watching all aduantages to depraue their best actions , vndertaken with best deliberation , and on the best grounds . 2. In regard of the Gospel , which the aduersarie is readie to blaspheame , and smite , and wound through their sides . 3. In respect of those that are without , that they seeing the wisedome of God in the course of their doctrine and liues , may thereby be wonne to the loue of the truth , Col. 4.3 . Now this wisdome is not fleshly pollicie as maketh men idle lookers on , for feare of danger , but to walke circumspectly , still going on in the good way of life , and not rushing headlong , but discreetly looking to euerie steppe : which Salomon calleth the pondering of the pathes . Vse . 1. Let Ministers seeing they haue so many eies vpon them , pray for vnderstanding hearts , and seeing they naturally want this wisedome let them aske it of God , that it may as Salomon saith , make their faces to shine euery where : shewing wisedome as well as zeale in reproofes , censures , in speaking of euents in the Church , and Land : and the rather , seeing euen in Gods causes , we may not be too forward . Good Hester in her warmest loue to her selfe and people who were Gods people , all of them sold to the sword , may not yet rashly step to Ahashuerosh , before she had considered of the rigour of the law , which was sure to be so much the more seuerely executed , by how much it was more commodious for the Kings safetie ; also whether she was in fauour and grace , not hauing beene called of 30. daies : and especially she and her people had fasted and praied , and consulted with the Lord. Nay more , Peter must not rashly draw his sword , and strike to saue Christs own life : two worthy examples for our imitation . 2. People must also commend their Ministers to the Lords direction , and whosoeuer stand in good causes , that the Lord who is rich in wisedome , would giue them wisedome in all things . Now we come to the parts of the verses , and first of the preface vnto the testimonie . Wherein 1. it is to be enquired who is meant , by this Prophet ? Ans. By common consent the Apostle meaneth Epimenides an heathen man , and a profane Poet , who i● one of his bookes hath this hexameter . Quest. But why doth Paul call him a Prophet ? Ans. Some thinke him so called onely by a generall acceptation of the word Prophet , which as well signifieth a publike declarer of some truth past or present , as of some to come ; and so he openly taught the truth , perswading to vertue , and dehorting from vice . Others thinke the Apostle calleth him so ironically , or in skorne , one who was a Prophet fit inough for such a people . Others because he was so in the reputation and account of the people , who as the other Heathen were wont to ascribe some diuinitie vnto their Southsayers , and called them diuiners , yea the interpreters and sonnes of the Gods. But I take it the truth that he is so called because he was indeed a Prophet , and did diuine , & answer of euents to come ; some of whose answers and oracles are yet extant , and recorded in authors : besides that some of the Heathen confesse , that he was the cheefe of those , who by surie prophecied of things to come . Quest. But what kinde of Prophet was he , or how was he and the other heathenish prophets distinguished from the true Prophets of God ? Ans. The Prophets of God were of two sorts . First , such as were more properly so called , who beeing extraordinarily raised , and inspired by Gods spirit , did reueale some parts of the will of God , which he intended to doe in , and for his Church for time to come : such were Isay , Ieremie , and many other in the old Testament vntill Christ the cheife Prophet and accomplisher of all prophecies appeared ; but verie few after . The second sort of true Prophets were such as onely did teach , and interpret the holy Scriptures ; and ordinarily had not adioyned the foretelling of things to come , but vpon some speciall extraordinarie occasion : and of these were many both in the old and new Testament . In the old , such were the companie of Prophets , among whom Saul prophecied : and the children and sonnes of the Prophets , who ( as it is like ) were such as studied , expounded , and more accuratly explaned the writings of Moses , and kept the doctrine deliuered by Moses vncorrupt in the Church , although the masters and those which were more eminent had both these gifts , such as Eliah , Elisha ; and the sonnes of the Prophets so farre as they were emploied and sent by these : as we reade , that the young Prophet knew not that Iehu was to be annointed King , till Elisha told him . In the new Testament the Apostle bringeth all ministeriall and ecclesiasticall duties , of ecclesiasticall persons to , 1. Prophecie , 2. Ministerie , Rom. 12.7 . the former of which is nothing but the exercise of a gift of teaching in the Church , applying sound doctrine out of the word to exhortation , edification , consolation , 1. Cor. 14.13 . Both of these are truly called diuine Prophets : both of them beeing raised of God , gifted by God , dealt in the things of God , and endeauored to lead men vnto God. As for the other , such as were the oracles of the Gentiles , whether that of Apollo at Delphos : or of other groaues , caues , dennes ▪ and woods very frequent amongst them ; or else the southsayers , such as were Bacchis , the Sibills , and this Epimedes , these consent almost in nothing with the former , for they differ in all the causes . 1. Whereas the former spake by instinct of the holy Ghost , and consequently whatsoeuer they spake must needs come to passe , in that manner , and those circumstances in which it was deliuered , the which the Lord maketh a note of a true Prophet : These latter spake by instinct of Satan , who beeing a lying spirit from the beginning , was often a lying spirit in their mouthes , but that he couered his errors by speaking in likelihoods , and amphobologyes ; and the things that came to passe , seldome came to passe as they were foretold . 2. For the meanes whereby the Lord communicated his will , it is either more generall , or more speciall : the former was either vision to those that were awake ; or dreame to them asleepe : the latter was by word of mouth , or face to face . But the deuill vseth all manner of tooles as meanes to deceiue ; all elements , fire , ayre , earth , water ; so beasts , birds , starres , lottes , herbes , windes , and words , that looke how many kinds of creatures there be , so many kinds of diuination there are , so infinite is delusion . 3. Whereas the matter of the former are the great things of God , and of them the maine , the foretelling of Christ the Messias and Sauiour of the world : the latter commonly dealt in things of men : as publike or priuate euents , of peace , and warre , &c. in which also the deuill himselfe could but gesse : but as for God and Christ , he shut their mouthes , vnwilling that Christ should euen thus be heard of among the heathen . Or if ( as may be obiected of the Sibyls ) some of them did vtter some things concerning Christ , which Satan had snatched and stollen from the writings of Moses , these were so disguised , and coloured , as the naturall face of that truth could neuer be beheld ; nay euen themselues vnderstood not the things they vttered ; and therefore could not vtter them with purpose , thereby to make Christ knowne to the world , and much lesse to establish the true worship of God in Christ , as the true Prophets did . What other endes the deuill had in it , it were too long here to enquire . 4. Whereas the former receiued their reuelations into meeke and wise hearts , beeing gratious , and prudent , and not madde men : the latter neuer powred out their oracles , but when they were rapt into a trance or madnes ; and knew not what they said or did . Whereby it appeareth , that they were meere instruments and organs of Satan , by whose tongues he spake ; the resemblance whereof may be seene at this day in some demoniakes possessed by the deuill . If any here obiect , that Iohn was rauished in spirit on the Lords day : and that the spirit also rushed on Ezechiel , on Daniel ; and so this was no difference betweene them . I answer , that farre were these holy men from beeing meere passiue instruments , or as blocks and stones , as the other were : they were indeede meere men , and such as when Gods greatnes , and glorious maiestie was more then ordinarily manifest ; were verie much affected , and almost swallowed vp of it ; and almost rauished , and out of themselues , as Paul confessed of himselfe : but neither were they madde , nor sensles , nor foaming , nor deformed , nor ignorant what befell them ; but with knowledge , faith , reuerence , wisedome , and affection , receiued the things of God , which they were to deliuer againe afterward to the vse of the Church . 5. Whereas the former euer serued the vse of the Church , and endeauoured to lead men to God , furthering them in faith and obedience : the latter onely serued the vanitie and curiositie of men : and although they could not well lead men further from God then they were , yet they the more detained them from seeking after the true God. Thus the difference plainly appeareth , which hath giuen good light to the vnderstanding of the place . Quest. But whether did Epimenides vtter this as a prophecie ? Ans. No , vnlesse we conceiue him as a Prophet in the generall acceptation of the word . For , 1. the deuill is not willing , except he gaine more by it , to rebuke sinne , of which himselfe is the patron . 2. He speaketh not of a thing to come , but of that which was present , and past . 3. He was not ignorant what he writ here , but by the light of nature , as other Poets did , taxed these vices which he had obserued very enormious . And hence we may obserue two instructions . Doctr. 1. The Gentiles had their Prophets , and Poets , such as was Epimenides , which were sufficient witnesses against their impietie . And neuer were any people so rude and barbarous , among whom God had not sufficient witnesses to condemne them . Which appeareth plainely thus . First , without themselues they had three things to condemne them . 1. Their Philosophers , Poets , Orators , and wisemen , of whome what vice was it which was not brought into disgrace ? what vertue was vnperswaded ? that a man may safely say of some of them , that they left vnto posteritie more clearenes , and prints of diuinitie , then all the bookes of the schoolemen , put together . 2. their prouerbs , and voice of men publikely against them , as this against the Cretians was a prouerbiall sentence . 3. The works of God , Rom. 1.20 . Act. 14.17 . Secondly , within themselues they had two things . 1. Naturall knowledge : For Paul in Rom. 1.18 . saith of the Gentiles , that they detained the truth of God in vnrighteousnes . Where by the truth of God , is not meant euery truth in generall , nor yet the truth of his written word : but that light which remaineth in the nature of man after the fall , called the lawe of nature , and the lawe of nations : which light they by their iniustice , impietie , profanenesse , and superstition did seeke to oppresse , and extinguish , and so detaine as a captiue in the darke dungeon of their hearts . And v. 31. he affirmeth of them , that they knewe the law of God by nature ; that is , not the lawe written , but a certaine generall and obscure knowledge , concerning God , and themselues , whereby they were conuinced of those generall notions ; that there is one God ; that this one God is to be worshipped , the which euen idolatrie it selfe prooueth ; that this worship must rather be in spirit then bodily ; that they might not doe to others , that which they would not suffer of others ; that euerie one should haue his owne giuen him ; that adulterie and vnchast lusts were to be avoided ; these things they knewe , called the lawe of God. Quest. But doe you ascribe the knowledge of God to the naturall man , are not many Scriptures against it ? Ans. Seeing the Scripture attributeth both knowledge and ignorance of God , to the naturall man , we shall vnderstand both the better by distinguishing the knowledge of God : which is 1. either naturall and generall , or 2. supernaturall and reuealed . The former is gotten and encreased by the light of nature , and things created : the latter is made knowne in the word : the former a man may haue , and yet vanish away in his imaginations , and be no better then a flat Atheist , without God in the world : the latter is neither idle nor vanishing , but forceth to glorifie God as God , by louing , fearing , invocating , and obeying him . The vse of the former is onely to make men excuseles in their iust damnation , Rom. 1.20 . of the latter , to raise vp men to the sight and fruition of their saluation : both mentioned , Gal. 4.8 , 9. The former the Scripture scarse vouchsafeth the name of knowledge : and so denying knowledge to the naturall man , it speaketh of that supernaturall knowledge , which Salomon saith is too high for a foole ; which onely deserueth the name of knowledge : 1. Cor. 2.17 . The naturall man knoweth not the things of God , nor can knowe them because they are spiritually discerned . The second thing which inwardly witnesseth against the naturall man is his naturall conscience , whereby euen the heathen not onely knew , but did the things of the law ; not that any of them could yeeld perfect obedience to the lawe , by the strength of nature : but that without the helpe of the Lawe written , the Gentiles had a certaine kinde of discipline , whereby they were restrained from many notorious vices : for he saith not , that they were iust , but did certaine things of the lawe , proceeding hence , that with the light of some common notions concerning God , they had also a sense of his iustice , which was readie to return to them according to their works . Now both these , namely , naturall knowledge , and conscience , were still according to the working of their corruption , either more quicke and stirring in them , or more dull and deaded : and yet neuer insufficient to condemne them . Vse . ● . Hath the Lord so many witnesses against the heathen ▪ who neuer heard of Christ , nay , nor had the law written : what a number of euidences ( besides all the light of nature , and helpes from the heathen ) hath he against thousands , that professe Iesus Christ , and yet are inferiour to many of the heathens themselues . For , 1. what a sure sentence of damnation doth euerie Minister of the Gospel , pronounce against the disobedient , who hauing not Satans but Gods Prophets , and the lawe written , and the Gospel added thereunto , and the daily ministerie , and yet many will not vouchsafe to heare the call of Christ , to his supper , and many that heare him runne another way ? Now if those were iustly damned who beleeued not men , euen comming from the dead : how shall they escape vengeance who will not beleeue Moses , the Prophets , Christ himselfe , and his Apostles daily preached in the ministerie . 2. We haue the daily beholding of Gods great workes in the world , and in the Church , which are documents of the admirable power , and wisedome of God : the daily fruition of his vndeserued mercies , the testimonies of his bountie and goodnesse , and thinke they to escape the iudgement of God , that despise the riches of his bountifulnes , and patience , and long suffering , not knowing that the bountifulnes of God should lead them to repentance ? is not this to heape coales on their owne heads , which will burne to the bottome of hell ? yea and to treasure vp wrath against the day of wrath ? vnto which we may adde the workes of his iustice , disburdening his iust displeasure against the vnrighteousnes of men ; reuealed both in the Scriptures and in other histories , yea and daily running into the eies of such , as prouoke their diligence to obserue the same . 3. We haue the light of blessed example , both of the Prophets , Apostles , Patriarke , and aboue all , of the blessed Sonne of God , and other holy seruants of God in the Scripture : and in our owne age many iust Lots , who will be as a cloud of witnesses to condemne our wayes , and works of darkenesse . For thus the Lord prouideth himselfe of witnesses , euen in all ages and peoples , among themselues . Some Christians he will haue dispersed among the persecutors , some Saints in Neroes house , some Protestants among the Papists ; for in the darkest ages , euen in their Abbyes , and Fryeries , he raised vp alwaies some one or other , from age to age , to witnesse against them , that their error and wickednesse should not haue that securitie on both sides which it desireth . 4. We haue euen gracelesse men taxing our wickednesse as here the Cretians had , that as Corazin by Sodome , and the Iewes by the nations ; so Christians by Turkes , and Protestants in many things should be condemned by the Papists themselues : the former beeing so superstitiously reuerent at the name and mention of God ; the other so painefull and industrious as Baals preists lancing themselues for their idolatries . 5. The Lord need not send so farre a● Cittim and Kedar to condemne vs , but ( as here ) by our owne prouerbs as by our owne mouthes might be iudge vs : what a number of deuillish prouerbs amongst vs bewray the vngodlinesse of mens hearts : as , euery man for himselfe , and God for vs all : and young Saints old Deuils , and which is the worst and most generall , godlines is made but a by-word , and a note of reproach euery where vnder the title of puritie and precisenesse . 6. And yet if men were so wilfull as to be blinde at all these , yet can they not ( as many striue to doe ) put out all naturall principles ; but euen the light of naturall knowledge and conscience will wrap them vnder condemnation ; and they shall not be able at the barre of Gods righteous iudgement to plead not guiltie , for euen their owne thoughts shall accuse them . 7. But the greatest condemnation of all is , that the light of grace is come , and yet men loue darknes more then the light ; In which regard it shall be easier for Sodome then many peoples and townes professing the Gospel ; nay Publicans , and harlots shall enter before many Christians ; yea the Heathen that neuer heard of Christ , as soone as thousands baptized into the name of Christ : because they knew and did many things of the law , and not knowing the law , were a law to themselues ; but numbers are sonnes of Belial , lawlesse persons that scorne both Law and Gospel ; whom the Lord will prouoke and iudge by such a foolish people as the Heathen were . Pitifull is it to see the disorders of Christians , which would haue made the Heathens to haue blushed : if a man will not now sweare no small oathes , drinke his sences away , spend out his daies in idlenesse , and iollitie , in pride and riot , companie and gaming , such a one is cassiered out of all companie , he is a man fitter for a cloister then the common Christians of our age : the Heathens did not thus . Theirs were workes of darknes indeed , but both in themselues , and the doers ; but now they are become actions of the nooneday , which the Heathen would haue bin ashamed of at midnight . Which plainely prooueth that the light was giuen and is , that many might become more blind , more obstinate , more hard hearted and impenitent against that great day of iudgement . Many will plead at that day , that they came to Church , heare the word as others did , and liued after it so neare as God would giue them grace . But answer will be made them , that though hereby they came to a further knowledge of God ; yet God neuer came to take knowledge of them : for they desired not to know the waies of God but slipt in , or were by law , or for forme and fashion forced to Church ; and then all their hearing brought them such knowledge as not only made them more excuseles , but liable to more stripes ; but not to such as was effectuall to preuaile against their lusts , for they stil detained the truth in vnrighteosnes ; that is , resisted the word they heard , by lewd and gracelesse liues and behauiours . 2. Let no man say , my sinne shall lie hid , and it is in secret , or twilight : no , no , there is witnesse inough to conuince thee of the most secret of them all , the eies of God , the voice of thy owne conscience , which will be as a thousand witnesses ; yea the Lord ( who hath moe waies to the wood then one ) hath giuen to all creatures tongues , eares , eyes , and hands against sinners . The shed blood of thy brother shall call for vengeance , the timber and stone in the wall cryeth out of oppression and crueltie ; the rust of the gold and siluer against the wretched couetousnes of miserable men , and so in the rest . Doctr. 2. The second thing to be obserued in this preface is , that this testimonie was not fetched from any of Gods Prophets , but from one of their owne . Whence we learne , that it is not simply vnlawfull to alleadge the saying of a profane man in a sermon . For , 1. all truth is the Lords , and where it may serue for his glorie , it may not be reiected ; neither skilleth it so much in what ground the hearb grow , or what gardner set and planted it , so as it heale : we grant that if the King of Ammons crowne be fit for the King of Ierusalem , that he may take it and weare it . 2. There may be sometimes necessitie of the testimonie of profane writers , and quotation of Fathers : As , 1. in case of grammer , that the true sence and meaning of a word ▪ phrase , or sentence may be the clea●er : which if it cannot be so easily done out of the Scriptures themselues ; then may a Minister descend to humanitie , and by earthly means teach things heauenly . 2. In case of conuiction of error , whether in doctrine , or manners . In doctrine , when any controuersall point is handled , well may we free the truth of noueltie , by shewing the consent of it with the ancient Church : for hereby , 1. the weake and new conuerts are more confirmed : 2. the calumnies of the aduersaries are cut off , who commonly boast that all antiquitie standeth for and with them . In manners , the conuiction is of 1. Christians : or , 2. Heathens . If of Christians , then such allegations may be vsed by way of exprobration , or sharpe reproofe ; so the Lord himselfe sendeth his people to the Iles of Chittim , and Kedar , to see if any of the nations dealt so with their gods : yea to the oxe , asse , crane , storke , pismire , &c. If we be to deale with Heathens or Atheists , who are not easily mooued with the authoritie of the Scriptures ; then can we conuince them no otherwise then by such testimonies of their owne , which they make most account of ; and so the Apostle dealing with Athenians , Epicures , Stoiks , & Cretians , by the testimonie of Menander , Aratas , Epimenides , conuinced their wickednesse . Thus for the clearing of Gods glorie , and his truth , as Paul saith , all things are ours : Scripture , art , nature , &c. Now because there accreweth a great hurt to the Church by the abuse of this example , we must carefully obserue some cautions in such allegations : I will name three . 1. Whereas the former cases are not frequent , such allegations must be rare and sparing : As Paul in all his bookes , adding vnto his 14. Epistles ( if that of the Hebrewes be his ) his sermons and defences in the Acts of the Apostles , vsed only three short Aphorismes ; neither out of the iust causes prealleadged . Neither did euer Moses , though learned in all the learning of the Egyptians , vse any ; nor Abraham , nor Iob : nor Daniel mixed any of their Chaldean knowledge , nor any of the Prophets . Nor Christ , nor any other of the Apostles , but onely Paul the doctor of the Gentiles , who were better acquainted with Heathen writers , then the Scriptures , before whom alone he vsed them , wounding them with their owne weapons . 2. These allegations must be vsed soberly , without affectation . Paul himselfe teaching vs , that the right manner of preaching , standeth partly in concealment of humane skil , & partly in demonstration of the spirit . And hereof he rendreth two reasons : 1. Because the doctrine of the Gospel must sauour still of the crosse , be abiect , and despicable , and so resemble Christ himselfe the author of it , who neuer sought his owne glorie , but departed from it , for the saluation of his bodie . 2. Least the faith of beleeuers should be in the wisedome of men , and not in the power of God , that is , least men should ascribe that to humane eloquence , and wisedome , and gifts of men , which is proper to the simplicitie of the Gospel . True it is , as the Apostle obserued , the more pompe , the lesse power , and the more earthen the vessels are knowne to be , the better is the treasure knowne to be heauenly . 3. They may not be vsed to prooue points of Doctrine , or manners : for the word is a sufficient , and sure ground for proofe of all such points ; but rather illustrate , and giue a more euident declaration of the truth , and more clearely to reprooue , and conuince falsehood , and error . For to vse mens authoritie to prooue Gods truth , were to set vp a candle against the sunne : or as if a cryer of a proclamation signed by the Kings hand and seale , should say thus will the King haue it , and such and such of his guarde . These cautions quite ouerthrowe the common vse of such allegations at this day , wherein men are immoderate , yea infinite in euery sermon , vpon all occasions , and to euery purpose , and people . Hence it is that Arbanah , and Ph●rphar riuers of Damascus , are more frequented then all the waters of Israel : Fathers , Philosophers , and Poets , are lowde in many sermons , when the Prophets , Apostles , and the Sonne of God himselfe is silent . And all this is laid vpon this one practise of the Apostle , and no other commandement or practise can be alleadged in all the Scripture but his . And therefore we will looke a little nearer vnto it , and search how farre the Apostle hath propounded himselfe a patterne for our imitation . And to omit that scruple , whether we may lawfully imitate him , except we had such extraordinarie gifts as he had , and such inspiration , as whereby he was able to make profane sentences holy , wheras we finding a profane sentence cannot but leaue it so . If we shall take libertie to vse them , as the Apostle did , I take it , no man can from thence directly conclude the lawfulnesse of that manner of preaching , which is taken vp by verie many . For , 1. If we vse them , as the Apostle did , they should neuer come in sermons in our Church-congregations , for he neuer vsed them but either in conferēces , or disputations , or as here in a personall Epistle . 2. Neuer before Christians , who reiect not , but desire the testimonies of Scripture , for he did not but before the Gentiles , and Heathen , which refused the Scriptures . 3. Not often in one sermon , and in euery point , for he did verie seldome , onely thrice in many sermons , disputations , and all his writings put together . 4. Neuer in points of doctrine , or manners for proofe , as inconsideratly they are , the Apostle neuer so detracted from the sufficiencie of the Scriptures . 5. Neuer with their names prefixed to get credit and authoritie , or for ostentation , which euery good Christian see men doe : for so neuer did the Apostle . 6. Not at all times , and in all places , nor euer in the Vniuersitie , as men most do : for at Corinth the Apostle is so farre from vsing them , that he verie sharply reprehendeth the practise there , 1. Cor. 1.17 . For there was most danger of all . And thus we see how farre we may take libertie , or haue ground to imitate the Apostle in this practise . The allegations of men for their practise are either weak , or impertinent . As 1. their large discourses in praise of humane learning , wherin they fight with their owne shadowes , for want of other aduersaries . For who discommendeth it ? doth he that praiseth gold , dispraise siluer ? or doe not we acknowledge it a necessarie handmaid vnto diuinitie , but an Agar still , who if she presume to step into Sarahs place , must be cast out of doores . Obiect . None speake against them , but such as are ignorant , and not able . Answ. Not to speake of the loudest sound of emptiest vessels , they are not in themselues spoken against ; but seeing there may be no composition in the holy oyle ; neither may the Lords feild be plowed with an oxe and an asse , nor sowne with diuerse seeds , we desire moderation , and restraint to the former rules , that the voice of God may sound in the Church , and not the voices of men . Obiect . But it is lawfull for the Israelites to rob the Egyptians . Ans. But it is not lawfull to make a calfe of those earings , and set it vp for a God. Obiect . But these adorne a Sermon . Answ. Oh that our eyes were so spirituall , that we could see that wonderfull bewtie in the pure word of God. What an vnwise man were he that would not content himselfe with a Iewell of infinite price , all of gold , pearles , and precious stones , except he carrie it to the painter to paint it . Let Christs voice put forth it selfe , and his sheepe will heare it , and follow him . As for the persons alleadged , be they neuer so holy , or profound , they are sufficiently honoured in beeing the friends of the bridgroome , though they be not the bridgroome himselfe : and for the persons alleadging them , let them remember that he is not praised in this busines , whom men commend , but he that is praised of God. So much of the preface . Now we come to the Testimonie it selfe . Wherein the Poet chargeth his countrimen with three maine vices . 1. That they were giuen to lyes , and falsehood , The Cretians are alwaies lyars . 2. That they were of brutish and belluine condition , voide of the guidance of reason , euill beasts . 3. That they were giuen to idlenes , and intemperance , slow bellies . For the first of these . Why he charged them of lying , although we need not enquire the occasion , that the truth of his testimonie ( besides the Apostles subscription ) may appeare in history : which recordeth that the bodie of this people was giuen ouer to inuent , beleeue , and receiue any fable or lie neuer so monstrous ; and among other , one especially made them noted and hated of all the world , namely , that Iupiter the cheife of the gods was dead , and that his graue was with them ; the which with other fables , made them so ridiculous , as that they became a proverb among the nations : insomuch as to lie , was to play the Cretian . Neither did the Poet speake of some slipps of the tongues of some few ; or some falls seldome ouertaking them : but of an habit , and affected custome and exercise of lying and fayning , which generally , and continually they were so tainted with , as little or no soundnes , vprightnesse , and faithfulnesse , but trecherie , guile , falsehood , appeared in their dealings . Doct. Falsehood and deceit in word and deede is condemned , not only by the light of the Scriptures , but by the light of nature it selfe . Which appeareth expressely not onely by the testimonie of this Pagan Poet , but by other lights in nature : for the naturall conscience of man accuseth and checketh for it ; yea in children thēselues , it maketh them blush at the report of a lie . Besides , the most graceles men of men , account it the highest disgrace to haue the lie giuen them , the infamie of which vice is such , as none wil take to it , none wil confesse it . And on the contrary , the heathen so extolled truth , in word , in practise , as of all other vertues it was sayned to be the onely daughter of Iupiter , as whom most neerely it resembled . Vse . How should we who would be reputed Gods children , abhorre that practise , which euen the sonnes of men are ashamed of ? shall the sparkles of naturall light make the naturall conscience of a Heathen , and gracelesse man accuse him of this sinne ; and shall not the cleare light of grace force the consciences of professed Christians to reprooue them ? Is it iustly reputed a disgrace to common men , to be taken with a lie , how disgracefull should it be to Christian men ? shall the Heathen professe truth to resemble God so expressely , as that it is his deare & only daughter , and shall Christians who finde in the Scriptures the whole image of God , stiled by the title , and comprehended vnder the name of truth , in their practise scarce expresse it as a part of that image ? And yet how many Christians are behind euen millions of the Heathen , who although they be commanded euery man to speak truth to his neighbour , yet shame they not to defend that they may lie , and forsweare too for the advantage of themselues and others : and therefore they say , that though they dislike hurtfull lies , yet see they not but they may ( as they do ) lie in iest , or for the good of their neighbour , especially to saue his life ; For this , say they , hurteth none , nor is against the law of charitie ; and they find it commended to them in the practise of the Midwiues , to saue the male infants of the Hebrewes ; of Rahab to saue the Spies ; and Michol , and Ionathan to saue Dauid from Sauls furie ; and in the doctrine and writings of some of the Fathers , as Origen , Ierome , who in regard of the profitable ends , held these no sinnes . To all which in few words I answer , 1. That euery lie is hurtfull whether in iest , or earnest , for euill or for good ; because it is an enemie to truth , and against the ninth commandement . 2. For iesting or sporting lyes , the threatning is generall , Psal. 5.6 . thou shalt destroie them that speake lyes : vntruthes may not be spoken , although they be not thought : and , Prov. 6. Thou shalt destroie the lying tongue : he excepteth not , if it be not in sport , or for a good ende . And many of the Heathen themselues saw the sillines and follie of this shift : we reade of the Lacedemonians that they would not suffer their lawes to be gainsaid in iest ; and yet the law of the Lord may be controlled , and gainsaied in iest of Christians . When Thespis the first stageplayer was asked , if he were not ashamed to vtter so many lyes in such a worthy audience , he answered , he did it in sport . But wise Solon replied , If we approoue and commend this sport , wee shall finde it in earnest in our contracts and affaires : and euen so by Gods iust iudgement it befalls Christians , who vsing to lie in sport , get an habit of lying in earnest : and by his iesting lyes , raiseth a suspition of his words , that he cannot be beleeued , be he neuer in such earnest . 3. For officious lies , so called , there can be no such , because in euery lie , some office or dutie is violated . But they hurt no man : yes ; if they hurt not another , they hurt a mans selfe many waies : againe , if they hurt not the parties for whom , yet hurt they the parties to whom they are tolde , who are abused , and vrged to beleeue a lie : and were not this , yet they hurt and preiudice the truth , which ought to preuaile . But the end of them is good . Yea , but that which is euill in the nature , and constitution , may neuer be admitted , let the end be neuer so good which is pretended . The least euill may not be committed for the greatest good : to helpe man , we may not hurt God. Moses would rather be blotted out of Gods booke , then God should be dishonored . Nay , we may not tell the least lie , for Gods greatest glorie , and much lesse for mans good . Iob 13.9.10 . Will you make a lie for him , as one lyeth for a man ; surely he will reprooue you . And if a lie would make to Gods glorie , yet he is not vnrighteous to leaue it vnpunished . Rom. 3.7 . But they be not against charitie . Yes , for charitie reioyceth in truth : and if they were not , yet are they directly against pietie , which two louing freinds may admit no diuorce . 4. For the examples alleadged , and all of that kind : we must distinguish betweene the facts of the faithfull , and the manner of them . The facts of sauing the children , and spies , &c. was commendable , and argued the feare of God , and loue of his children : but the manner of putting these in execution , was neuer approoued in the Scriptures , although the facts themselues were . Neither is it strange , that faith and sinne should combate together in the same action in this condition of the infirmitie and imperfection of the dearest Saints of God , vntill that perfect come . 5. The verie heathens condemned all dissonance and dissent betweene heart and tongue , thoughts and speaches , the one whereof was bestowed on vs by God to expresse the other . Let vs therefore who professe the loue and feare of the Lord , shew our selues to be of the remnant of Israel , by this , in that we neither doe iniquitie , nor speake lyes , nor haue a deceitfull tongue found in our mouths . And to helpe our selues in this dutie , meditate on these reasons . 1. All falshood and lyes are directly against God himselfe , who is truth it selfe : so as by them a man becommeth most vnlike vnto God , and most like to the deuill , who is the father and first founder of them . 2. That therefore the lyer casteth himselfe into the gulfe of Gods displeasure , seeing as he hateth all the workes of the deuill , so hath he testified speciall hatred against this . A lying tongue is one of the sixe things which the Lord hateth , and is abhomination vnto him , Prou. 12.22 . and therefore doth with them as we do with the things we abhorre ; either remooueth them out of sight , by barring them out of heauen : or destroyeth them , Psal. 5.6 . 3. That although that be the greatest plague to haue the face of God set against them here , and to be cast from out of his face and blessed presence of ioy hereafter , yet there are other inferiour euills not to be contemned , which wait at the heeles of this sinne . As , 1. that it maketh the sinners of this suite iustly hatefull euen vnto men , as those who are the maine enemies vnto humane societie , which is vpheld by truth , and faithfulnes . 2. Such deceitfull and fraudulent persons are occasions of the multiplication of oathes , and periuries among men , for which the land mourneth . 3. In themselues it argueth , the want of Gods spirit in their hearts , who beeing the spirit of truth and light , cannot abide to dwell in a heart that is pleased , and delighted with nothing more then darkenes and falshood . 4. They loose iustly their owne voice and credit , and are worthie not to beleeued when they speake truth ; and men must deale with them as with their father the deuill , whose workes they accustome themselues vnto , suspect euen the truth from them , and not receiue any as from them . Now if any receiue not this doctrine he is farre behind the heathen , who shall rise in iudgement to condemne him : if any acknowledge it as true , and yet make no bones of this odious sinne , besids that he is condemned of himselfe , let him knowe , that he shall not escape the sentence of him who will take account of euerie idle , much more of euerie lying and deceitfull word . Euill beasts , ] This is the second imputation in this testimonie . Epimenides calleth the Cretians beasts ; because of their bruitish conditions , and beastly practises : and euill beasts , because they are not like the creatures , who by their creation were ordained , and serued for the commodious , and comfortable vse of man : but such as since the fall rebelliously refuse the Lordship of man , and will not be brought vnto tamenes and seruice : nay , rather are either fierce and cruell against man , as Lyons , wolues , &c. or els poisonfull , direfull , and venemous , as the serpent , crocodile , with such venemous beasts : both which sortes are truely called euill beasts , not that they are not good in their substance , or not verie good in their creation : but because they carrie on them , the cursed markes of mans rebellion against God , beeing thereby subiected vnto vanitie so farre , as in stead of that primarie vse and comfort from them , man hath iust cause incessantly to feare , and often receiueth much euill by meanes of them . And what doth the Poet herein other , then that which the Scriptures are very frequent in ? for when men degenerate , and by sinne put off the nature of man , both God and nature strippe them of the name of men , as vnworthie of it , because they rather resemble the bruit beasts shrowding many brutish qualities vnder the shape of men . The Scripture speaketh expressely that man beeing in honour , became like the bruit beasts which perish . But wherein standeth this resemblance ? Ans. By looking into the word of God we shall finde it to stand especially in three things . 1. In becomming without vnderstanding , and in all the things of God , by nature ( which holy Dauid in one case confessed ) as ignorant as the verie bruit beast : so Ierimie , 10.14 . affirmeth that now euerie man is a beast in his owne knowledge : and Prou. 20.24 . How can a man vnderstand his owne way ? Now hereby who seeth not that hereby men loose the verie thing which maketh them men , and distinguish them from the bruites without vnderstanding ? and that is the minde it selfe , whereby onely man was enabled both to see , and consider of the things he seeth : and seeing the mind without vnderstāding is as an eie without sight , therfore may he that is destitute of vnderstanding be as truely said to want his minde , as hee which lacketh his sight , is truely said to haue lost his eyes . 2. By giuing vp themselues to be ledde with sensualitie as the bruit beasts : and this propertie the Apostle Peter ascribeth to naturall and vngodly men . Neither can it be that this should not rise of the former : for when men are depriued of vnderstanding , iudgement , reason , as euerie naturall man is in the things of God , they must needes be ledde by other guides , of lusts , appetite , sense and sight , euen as the beasts are . For when the noble part of the minde ( which should subiect the inferiour powers of the soule vnto it selfe , as also guide the motions and actions of men by deliberation , counsel , iudgement , and election ) is deposed from his regencie ; the sensitiue appetite which is common to man and beast , like a rebellious commons taketh the whole command , and carrieth the soule by a blind force vnto any bruitish lust , and to whatsoeuer is delectable to the senses . Notably doth the Prophet expresse this propertie in the wicked Iewes , saying , that like fedde horses euerie of them neighed after his neighbours wife . 3. By the practise of many beastly and bruitish properties . For what properties haue vnregenerate men , which are not more beseeming euill and hurtfull beasts then men ? 1. If we consider the respect betweene God and ●im , his heart knoweth no subiection : but as was said once of Israel , he is as an vnrulie beiffer , he knoweth no yoke , acknowledgeth no Master , lifteth vp his heele against his feeder , and careth not for the owner of his fat pasture . 2. If we consider naturall men in themselues , no beast is so vncleane and foule as they , whose filthie hearts are fit for nothing , but to be stinking cages , and dens for filthie birds and beasts , wholly bespotted as the leopards , Ier. 13.23 . swinish men , wallowing in the dirt and mire of sinnefull pleasures , and reuolting from euerie good way as dogges to their vomits : for so the Apostle tearmed such Iewes as revolted from Christianitie to circumcision ; Beware of dogges . 3. Consider them in respect of their neighbour , no euill beast is so cruell and venemous as they : in regard of the former the Scriptures ascribe the propertie of the deuill himselfe vnto them , calling them ramping and roaring lyons : such as Dauid and Christ himselfe had to doe withall , Psal. 22.13 . such a one was Nero whom Paul had to doe withall : 2. Tim. 4.17 . God deliuered me out of the mouth of the Lyon. And for their savagenes and greedines they are called dogges and wolues , Zeph. 3.3 . Her Princes are as roaring lyons , and her iudges as wolues in the euening which leaue not the bones till the morrowe . And for subtiltie and craft to hurt , they are termed foxes , Luk. 13.32 . tell Herod that foxe . In regard of the latter , namely their poison and venome , Christ calleth them serpents , and generations of vipers , their tongues are like stings , sharpened against good men , and the poison of adders , and aspes is vnder their lippes , Psal. 140.3 . hence doth the Lord threaten most cruell and ineuitable enemies vnder such speeches , as Ier. 8.17 . I will send serpents and cockatrices among you , which shall not be charmed , but they shall sting you . Whereby he would describe and signifie the implacable and virulent malice and rage of the Chaldeans . Now man beeing aboue all other borne a sociable creature , and to liue in societie with God and men in the familie , Church , and common-wealth , hath by his hostilitie against God , and enmitie against man , after a sort put off the nature of man , and by such degenerating , of good right hath lost euen the name of man also . Doctr. Whence we learne , that such as are not ledde by reason renewed , nor by iudgement rightly enformed by the word of God ▪ but followe their owne hearts lusts for their guide , haue cut themselues from the account of men , and as worthily lost the name as the nature of men : for they are become beasts in vnderstanding , beasts in sensualitie , beasts in brutish practises , beasts in Gods account , beasts in the reputation but of reasonable and heathenish men . The verie light of nature adiudgeth them vnworthie the name of men , beeing rather like the pictures or images of wood or stone outwardly resembling things , but inwardly wanting which aboue all could make them the things they repre●●nt . And hence proceeded those poetries of metamorphoses , not that either beasts or birds , or trees were changed into men , or men into these , but in that the eie of nature in these men perceiued , that men more and more degenerated from themselues , and became daily neerer the beasts in properties , qualities , and practises , although they retained still the shape and place of men . Like Nebuchadnezzar , who was not changed into the shape of a beast ( as some haue thought ) although God could haue done that ; but his vnderstanding together with his kingdome was taken from him , and he driuen from men , ate grasse , as the beasts did , till his vnderstanding ( he saith not his shape ) was restored him . Hence haue some other of the heathens lighted a candle at noone day , and runne into markets , and throngs of men to seeke a man : as though it were a rare thing euen in a number of men , to finde one deseruing the name of a man : whereby doubtlesse the Lord would cast the dongue of the Gentiles in their owne faces , and that by themselues , as here he did by Epimenides . Vse . Seeing the light of nature and grace conspire in the illustrating of this truth , we must be more readie to embrace it , and make our best vse of it , as the truth not of a vaine man , but of the true God. Who among vs would not be mooued , and disdaine to be called by any man a beast , an asse , an owle , a dog , &c. and yet haue we occasioned the Lord thus to repute and account of vs , and are not mooued : for how few of vs can shew our selues men ? what a number of men and Christians in profession , hearing the word , and receiuing the Sacraments , are as the horse and mule without vnderstanding ? that is , not onely ignorant , but incorrigible persons , neither spurre nor bridle auaileth them to amendement . Such as the Prophet complaineth of , whom when the Lord had sundrie waies called them to amendement , he hearkened and heard , but no man said , what haue I done ? euerie one turned to the race as the horse to the battell : yea as horses that haue cast their rider , men kicke and spurne against the Lord , and his gratious admonitions , as Pharaoh , who is the Lord ? and other whilest the Lords sharpe bit is in their mouthes , they bite it in with much discontentment , but as vnruly afterward as euer before . How many deafe adders are euerie where , which refuse to heare the voice of the charmer ? some saying in their hearts , some with their mouthes , as the hardened Iewes to Ieremie , The word of the Lord in thy mouth we will not heare . What a number of swine are abroad , rooting vp , and treading vnder feete holy things , contemning the word , Sacraments , ministerie , discipline ; wallowing in their filthie lusts of vncleannes , drunkennes , fornication , pride , riot , earthlines , euerie one according to his owne appetite ? and not a fewe hypocrites , who not sincerely vndertaking the profession of the truth , returne to their owne wont , as a swine after washing to the wallowing . What a number of dogges without conscience , and shame commit all manner of filthinesse , euen in the day light ; and yet incessantly barking and bawling with Shemei , against good men , and good things ? let a man be a stranger to them and their courses , let him be neuer so honest a man , the dogge hath sufficient cause not to spare him : and let any thing neuer so good be propounded or do● , if not so generally receiued or vnusuall , there is no stilling of the dogges against it . Who can tell the number of cruell and vnmercifull lyons ? greedie gripes ? couetous cormorants , woluish extortioners , subtile oppressors , who as foxes , liue by crafty conveiances , and whatsoeuer other noysome beast and vncleane that liueth by the pray ? to which adde those serpentine whisperers , tale-bearers , busie-bodies , the vermine and venome of societies , against whome no caution can be sufficient ; the number of all which kinds of cattell so amounteth , as that the world at a blush may seeme rather to be made for beasts then men . Now if we would avoide this sharpe censure which our nature so abhorreth , let vs iudge our selues in the premises , and finde out that bruitish behauiour in our selues , whereby we haue forfeited euen the names of men ; for to this purpose are we so sharply delt withall in the Scriptures that we should be brought to be ashamed and blush at our behauiours . We haue a common saying when we see our selues ouerseene , or ouertaken in any temporall and outward thing ; Oh what a beast was I ? but wel were it if we would seriously thus accuse our selues when we haue failed in our godly course ; & to say , Oh what a beast was I to leaue the direction of the word , and suffer my selfe to be led by my appetite , or by the lust of my heart , or the sight of mine eies to this or that sinne ? alas that I to to whome God hath giuen reason , iudgement , election , deliberation , yea his word and spirit , should liue all this while as one destitute of all these . I vnderstand not what the good and acceptable will of God is , but am yet like the horse and mule without vnderstanding : I haue stopped my eares at the word like the deafe adder , and haue refused the things of my peace : I haue barked against God and godlinesse : I haue wallowed in my vncleanenes like a swine in his owne filth : I haue beene vnmercifull , and cruell , as any lyon or wolfe : I haue spared no pray , and as subtile as any foxe to deceiue my brethen : I haue spit out my venome both to the face , and behinde the backes of my neighbours , and especially against the houshold of faith , the professors of religion ; Oh what a beast was I in all this ? But now seeing my vnderstanding is restored vnto me againe , I will neuer hereafter carrie my selfe but like a man , not making my lusts , my lawe any longer , but reason shall be my guide ; nay , nor that onely , but like a Christian man , I will by Gods grace suffer my self to be guided hence forth by renewed reason , yea , by the word and spirit of God. If I must needes in any thing resemble the beasts , it shall be the oxe and asse in knowing my Lord and Master : the storke and crane and swallowe in acknowledging the seasonable time of my repentance , the serpent in Christian wisedome , the lambe and doue in Christian meekenes and innocencie : and thus resembling them , I neither shall be nor accounted a beast , nor yet be condemned by any of them . But if any loth to leaue his brutish properties will be a beast still and followe his l●st , it is fit hee should see the ende of his way in one of his predecessors , Prou. 7.22 . He goeth on as an oxe to the slaughter . Many such thinke and pretend they goe to heauen : but deceiue not thy selfe , no vncleane thing entreth within the gates of that holy citie : thou shalt stand with thy fellowes without , Reu. 22.15 . Without shall be dogges , and enchanters , and whoremongers , and murtherers , and idolaters , or whosoeuer loueth or maketh lies : and one day shall by experience teach thee , that the bread of children belongeth not vnto dogges . Slowe bellies . ] In these words this people of Creta are by their Poet accused of habituall idlenes , and intemperance : who howsoeuer to the duties either of the first or second table , they were as heauie , and slow as any snaile ; yet in the feeding of themselues , and following Epicurus his trade so diligent , and instant they were , as euery man seemed rather to be a bellie then a man : and therefore doth the Poet by an vsuall figure of speach thus expresse them . And as this whole hexameter , so much more was this part of it more frequent among the heathen , who were wont prouerbially to call such persons bellies , as they saw addicted to idlenes , gormandizing , and intemperance . Doct. A life led in idlenes , and delicacie is condemned both by the light of nature and of the Scriptures . Of the former there is good reason , seeing it is against that order of nature which God set in all his creatures at the first , euery one of which are s●ill vnweariably employed according to their first institutions . The celestiall bodies stand not still but by miracle . In all inferiour bodily creatures ( if well ordered ) there must be these three things . 1. An order of the parts , the feete may not stand vpon the shoulders , for that is the place for the head . 2. A proportion of them , or a symmetry , for the eye may not be bigger then the head . 3. A function of each of them , for euery one of them must haue some distinct office which it must diligently attend vnto . 2. And if we looke vnto the Lords institutions with man , we shall see that this idle and dronish kind of life , was banished out of paradise it selfe , & from that innocent estate , to the preseruation of which all the creatures offred vp themselues to saue mans paines : and yet euen then must Adam dresse the garden : then when he was a more absolute Lord ouer all the earth , then any man euer since was or is ouer any part of it , yet might be not liue ( as many of our gentrie ) out of a vocation , and calling , but must abide in that vocation whereto he was called . And euen in paradise seeing the Lord instituted no more Saboaths then one in seauen daies , what would he else declare then that innocent Adam was no lesse bound , then now we are to employ the most part of the weeke about the things of his calling , still in the midst of them remembring to shew forth the loue of his creator , and the religious keeping of a good conscience ? 3. And how much more now since the fall may we thinke is man borne to trauell as the smoke to flie vpward ? for seeing that by the curse of sinne the creatures haue denied their former serviceablenesse , but vpon condition of great industrie , and trauell : Gods ordinance , and commandement is , that now in the sweate of our faces , we should eate our owne bread , prouiding for our selues and ours ; which is ( besides the pleasing of God who delighteth that man should make his calling a part of Christian obedience ) a sweete fruit of our paynes , carrying vs more comfortably thorough our way in the world . 4. And yet looking nearer the matter we find this order , and ordinance of God more forceably fastned vpon those that professe themselues Christians ; euery one of whom must be so farre from that inordinate walking , as that he must withdraw himselfe from such . And if any man , be he neuer such a professor of Christ , will not worke , he ought not to eate : let him starue , his blood be vpon his owne head . For such as these in the profession , especially whose pride , whose ease , whose tooth , whose play bring in ar●eareges vpon them vnawares , are the spots and blots of religion . Now therefore that such as professe the Lord Iesus may the better be contained in this order of God , both for the discharge of their owne dutie , and the good example of others , these reasons are to be considered . 1. That God who hath set vs in our callings , hath promised also to be with vs , to giue vs good successe in them , to helpe vs to beare out the tediousnes which sinne hath brought vpon our labour , to giue vs his protection in these our waies , to feed and maintaine vs by the blessing of our labour , in the house , in the field , in our stock and in our store , whereas pouertie arresteth the idle person : Prov. 28. the idle shall be filled with pouertie . And all this is to encourage vs to faithfulnes , and diligence in the duties of our callings . See Ioshua ▪ 1.8 . 2. Whereas all other creatures liue vnto themselues , man was appointed to liue aswell to others as to himselfe ; the Church , the countrie , the familie , the poore , euery man challengeth a part in euery man. And therefore although some other creatures be all a bellie , as the crabfish who walketh with her teeth , yet a Christian man must be a hand to one , an eye to another , a foote to another , a shoulder to support another , he must not only consist of bellie and teeth . Aske thy selfe then , what good doth my life , to Church , to Commonwealth , to family , to men ? and if thy conscience answer , truly little or none ; then maist thou conclude , surely I am rather a bellie then a man. But many such bellies want eares . 3. An honest calling is a schoole of Christianitie : that 1. looke as little children are sent to schoole to keep them out of hurts , and vnhappie turnes ; so diligence in the calling fenceth vs from taking harmes by Satans temptations , we lie not so open vnto his assalts : againe it is a bridle to restraine our own lewd desires , abating wicked lusts , abandoning lewd company , and fitting vs for the Lords appearing whose seruice we are in . 2. In this schoole of the calling , a man performing duties for the Lords sake , hath daily practise , and encrease of graces , such as faith , obedience , patience , meeknes , constancie , truth , invocation , thanksgiuing : and hence are daily enabled to take out further lessons for time to come , from the daily experience of Gods goodnes for time past . 3. In this schoole we learne to be teachers of others , and in time come to be patternes vnto others , of the right vse of the world , while our selues vse it euery day as not vsing it at all : and while we so play the good husbands , as that we keep our selues from beeing worldlings , not laying by our heauenly minds in the midst of our earthly busines : whereas the idle person that entereth not into this schoole , is out of Gods protection , and neuer out of Satans snares , his heart is like the feild of the sluggard ouergrown with thistles and weeds , his lusts so farre preuaile with him , that he is rather a spectacle of reproch , then a patterne for imitation ; and if euer he had any good things in him , they are perrished for want of emploiment ; for as the rust fretteth vnused iron , and the mothes eate vnworne garments , so good things ar shaken out of the heart of him that neglecteth the vsing of them . 4. Consider the danger of those that stand idle all day long , passing their dayes in all delights , one in one voluptuous lust , another in another : the Apostle saith of them all , that liuing in pleasure , they are dead while they liue : the soule of such a one is but as a carkase , his bodie as a coffin , he rotteth away in vnprofitablenes while he liueth , and as a standing poole putrifieth : the prouerb is true of such a man , his soule is but as salt to keep his bodie from stinking aboue gound . And thinke we they shall liue when they are dead , who are dead while they liue ? no surely , but seeing they did not subiect themselues to the law of all mankind , Gen. 3.19 . In the sweate of thy face shalt thou get thy bread : they shall neuer escape that other sentence ; take the vnprofitable seruant , binde him hand and foote : his hands and feete were bound when I called him to walke and worke , now bind him hand and foote , and cast him into hell . Now for the latter of these vices reprehended in the latter word ; it is worth marking to obserue how aptly the Poet ioyneth them together ( which seldome are disioyned ) because the one of these is the gound of the other . And as it is true in all sinnes which we say of euills , that one commeth not alone , for they are accompained still with their supporters ; so these two sinnes are of such speciall acqaintance , that as we say of a paire of turtles , looke where one is , the other lightly is within lesse then , a coytes cast : so where the one of these is , it will not be hard to descry the other . If there be idlenes , there will be intemperance ; and if intemperance , there must needs be idlenes . And therefore our Sauiour hath combined them as neare as the cause and effect , which cannot be sundred ; Luk. 21.34 . Take heed least your hearts be oppressed with surfetting , drunkennes , and so that day come on you vnawares : implying that intemperance oppresseth , and maketh the heart dull and heauie ; and when the heart is so aggraued , the whole man is vnfit either for heauenly or earthly exercise . In like manner the combination of Sodoms sinnes sheweth the same truth . Ezech. 16.49 . Pride , fulnesse of bread , and abundance of idlenesse . And therefore seeing a man can neuer sufficiently perswade diligence in the calling , till this intemperance be disswaded : it shall not be amisse in few words to speake of this sinne , and perswade the contrarie vertue , for the preseruation of it . And because this kind of intemperance is restrained to the bellie , I describe it to be an inordinate appetite , or immoderate desire , and vse of meate and drinke : and this is , when a due meane is exceeded , either in the costly , and excessiue preparation of them for our selues or others ; or in the two liberall , and excessiue vse of them so prepared : a vice which is a speciall enemie to all good duties towards God or man ; making men vnfit to the word of God either to read or heare it , vnfit to pray , to meditate , to remember the works of God with praise and thanksgiuing : so as a man giuen vp to this sinne , is sunke downe in Atheisme , nay in Idolatrie , hauing no other God then his bellie , a more base idolatrie of many Christians , then euer was any of the Heathen , who would worship the sunne , moone , starres , and glistring mettals , but to haue worshipped the bellie and draught , they would haue abhorred . And for the duties of the particular calling , they must lie lea , the bones of such full bodies had rather be at rest ; or to keepe them from sleep must rise vp to play , but altogether vnweldie to any more serious busines . And thus by this sinne men make themselues in stead of Gods Temples , Satans kitchins ; filling their bodies with noysome lusts , and deadly deseases ; their soules with a number of dangerous sinnes , which shut them out of heauen : framing their liues liker to the bruit beasts then reasonable men , and in their deaths for most part no lesse brutish then in their liues . Now for the better auoiding of this sinne , I will propound some reasons , and after them some rules of direction . The reasons are three , 1. The Lord is liberall , but not prodigall of his creatures : and they are his , and not ours , but by his leaue : neither doth he euer giue leaue to vse them to our owne hurt : as many riotous persons doe , who ( with the glutton faring deliciously euerie day ) in their feasting and banquetting , besides the wast of many excellent creatures of God , 1. loose their time . 2. spend their goods , which ought to haue beene otherwise employed . 3. neglect the duties of their generall calling of Christianitie , and omit the necessarie affaires of their particular course of life . 2. This is one of the practises of those that are in the night , whereas we professe our selues to be of the day , and is a weed or rather an olde ragge which must be put off , before Christ can be put on . 3. The time calleth vs rather to fasting , weeping , and euerie worke of repentance , then to eating , drinking , chambring , &c. For if we consider the workes of the Lord , we shall see his arme stretched out , and his hand reuenging among many other sinnes , euen this of the abuse of his creatures : and this with such lingring , lasting , and sharpe iudgements , so variable , and so generall , as hath not beene heard of in the dayes of our fathers : read Isai. 5.11 . Besides we see the afflictions of Ioseph , Amos. 6.6 . the necessities of many of Gods deare seruants : the abundance of poore , their great want of releefe , their miserable complaints , &c. that woe shall befall him that liueth to eate , when so many of Gods children cannot get that they may eate to liue . Now the rules of direction , are 1. to moderate excesse in preparation for our selues and others to knowe , that not aboundance but sobrietie is the ornament of a table : a rule which seemeth to be dead with our forefathers , whose dishes for sort , number , price , and seruing out , were inferiour to our sauces , and yet to shew vs that man liueth not by bread , they were stronger , of more constant health , and of longer life , then we are . 2. To moderate excesse in the vse of meates and drinkes prepared , we must take out the Apostles lesson , 1. Cor. 10.31 . Whether yee eate or drinke , or whatsoeuer ye doe , doe all to the glorie of God : the glorie of God must be our white to ayme at in all the actions of our life : of which none is so small , out of which the Lord challengeth not his owne glorie : and therefore as we liue not to our selues but vnto him , so we must not eate to our selues but vnto him ; and this we doe , when by our eating and drinking , we fit our selues for his seruice and our owne duties , namely by keeping the bodie vnder , and dailie subduing it , rather then by pampering and feeding it vp . 3. To containe thy selfe in compasse in both , labour still to hunger , and thirst after righteousnes , that is , after that meat which the Sonne of man shall giue ; for the more thou hungrest after Christ , the lesse doest thou after these things : Rom. 13.14 . Put on Christ , and take no care to fulfill the lusts of the flesh ; Christ is the treasure vnto which the Christian heart must be lifted ; he is the carkase vnto which our thoughts ought to flie ; he is meate indeede , drinke indeede , bread of life , water of life ; blessed is that soule that hungreth and thirsteth after him , for it shall be satisfied ; yea blessed is that hunger and thirst which is neuer but accompanied with a continuall feast . This testimonis is true : ] The Apostle setteth his hand and seale to this euidence of the Poet , not thereby allowing the whole fabulous poeme whence he fetcheth it , but according to his drift , which is the iust reproofe of this people , he onely approoueth this particular report . Whence , 1. note that euery truth beeing primarily from God , it must be receiued whosoeuer be the instrument & teacher of it : for the Apostle disdaineth not to borrow a part of the truth from this gracelesse and heathen man. Nay , there is not the basest of Gods creatures , into whose schoole we cannot sometimes profitably enter : for else would not the Lord haue sent vs to the oxe , the asse , the emmet , and much more can he who opened the mouth of Balaams asse to reprooue the madnes of his master , teach by weake and feeble , base and simple men , yea if he please by gentile and heathen men . Vse . This taxeth the pride of many , who thinke themselues too good to learne of such whom they conceiue meaner or inferiour to themselues : such a pride possessed the Pharisies ; thou art altogether borne in sinne , and dost thou teach vs ? But if they considered the wayes of God , they might see him stirring vp most base and simple men to teach the doctor , the Scribe , and the wise men of the world , that he may ashame them , and teach them to depresse their high thoughts : 1. Cor. 1.26 . Bretrhen you see your calling , not many wise — but God hath chosen the weake of the world , 1. to confound mightie things : 2. that no flesh should reioyce , v. 29. Let this prouoke our diligence to knowe not so much by whom , as what the Lord teacheth , attending vnto the counsell of God , and not the condition of man whome he vseth ; let him speake by neuer such abiect persons if they bring the truth , it is our part to become fooles that wee may be wise : and then are we such fooles , when we depart with all opinion of our owne wisedome , that we may be wise in God , what meanes so euer he pleaseth to vse : the Gospel teacheth vs that poore women and creeples could tell often tidings of Christ , when all the great clerks knew not of him . 2. This reprehendeth the waywardnesse of many , who not fancying the persons of their teachers , refuse their doctrine though neuer so true and profitable . Would men deale thus in ciuill things ? If fire should take a towne in the night , and the watchmen beeing all fallen asleepe , a stranger , nay a mans enemie should giue him warning that his house were on fire , were it safe for a man to rush at it , because his enemie telleth him so ? No , neither would any be so vnwise : and if the truth in an heathen Poets mouth , be so entertained by the Apostle himselfe ; much more euerie diuine truth in the mouth of the meanest Minister of the Gospel . Let the vessell be neuer so earthen , the treasure is heauenly ; let the foode be nourishable , hungrie Elias stands not vpon it , whether an Angel or a rauen serue it . Secondly note , that this testimonie beeing true , Titus might haue been discouraged , and occasioned hereby to haue meditated of his departure from them as an hopeles people ; or to haue repined that the Apostle should place him among such a companie of beasts , rather then men . But yet Titus must , and doth with courage goe on in his worke among them , and plowe vp to the Lord , euen this stiffe ground . It is the lot of many gracious Ministers to be called and planted among rude , barbarous , and beastly people , such as these Cretians were , yea among viperous broods , who will reward their faithfull paines and trauell , in begetting them to God , with extremitie of wrong and violence , Ier. 26.8 . and little comfort finde they , vnlesse the Lord giue them a breathing time by the means of some Ahikam or other , v. 24. Now what must the Minister doe in this case ? Surely , as he came not of his owne head , so now is he not at his owne hand to remooue himselfe at his pleasure . And if he should depart vpon this ground , he should perphaps meet with lesse comfort in leauing an vncomfortable people , then in staying amongst thē . If God bid Ionas arise , and goe to Nineveh ; but he will betake himselfe to a ministerie of more credit , and lesse labour ; the Lord will teach him before he get to Tarshish , that he is not his owne man , and that no creature shall shelter him from trouble , whilest he flieth it as fast as he can . If Moses be called to speake to Pharaoh , he must not excuse the matter , saying , But they wil not beleeue me . The Lord is said to hold the Ministers in his hand , and Christ the seauen starres in his right hand , Reu. 1. First , in regard of his disposition of them here and there at his pleasure . Secondly , of his protection of them in their labours . And some he sendeth , and all the heartening they haue of him before hand is , But they will not receiue thee , as Moses , and some of the Prophets : and that is not all , but they must prepare browes of brasse ; their shoulders to beare reproaches and wrongs , their backs for stripes , their feete for ●etters and stockes , yea , their necks for the verie blocke it selfe . In like manner Christ sending out his disciples , he forbidds them to possesse gold and siluer ; and wisheth them to possesse patience , for they should stand more need of that then the other ; and telleth them that if himselfe the green tree could not be spared , much lesse should they the drie branches : and that if the Lord and Master be called Belzebub , the seruant must not looke to be aboue his Master , and scape scotfree . And therefore Ministers called to such an vncomfortable condition , must imitate the Apostle Paul , who although he knewe that bands and imprisonment did abide him in euerie citie , yet forward he must , and prouoketh his owne readinesse and chearefulnes not onely to be bound , but to suffer also the paines of death , for the testimonie he beareth : considering well , 1. That the disciples themselues sent from the side of Christ , must make account to be hated of all men for his names sake . 2. That although they see no great comfort or fruit of their worke with men , yet their worke is with the Lord. 3. That the Lord Iesus foretelling his death at Ierusalem , yet went foreward , and would not pittie himselfe for all Peters friendly counsel , but pittied his flocke , his bodie , his Church , more then himselfe : a worthie example for the practise of all his minsters . All which reprehendeth all those wandring Leuites , who like so many planets , or wandring starres , are euer shifting their places , and charges , and selling off their people vpon the least greiuances ; but not without pretence and plea of sundrie inconueniences , sometimes of aire and habitation , sometimes of ill neighbourhood , sometimes the rudenes and churlishnes , somtimes the incapablenes , and vnprofitablenes of their people : but in all this , the sentence of the Apostle passeth righteously against them , vnto which their owne consciences cannot but subscribe , that they seeke themselues , their bellie , their ease , their profits , but not the things of the Lord Iesus , nor the winning of the soules of men to God. 3. Is this testimonie true ? How then are such a people as this priuiledged and honoured , to be among the first to whom the Gospel was offered ? noting the wonderfull grace and free goodnes of God , not looking at desert , merit , goodnes of nature , inclination of will , or any other forerunning prerogatiue : and is not his grace as free vnto vs as them ? did he finde vs any whit better then them ? were not we beasts in vnderstanding , sensualitie , and course of our naturall liues , before he called and washed vs ? truely might be said of vs , that our father was an Amorite , our mother an Hittite , our selues in our blood , the frame of our hea●ts euill continually , the course of our liues a walking in vanitie , and no eie pittying vs , neither of our selues , or others , vntill the Lord couered vs with his skirts . And hence are we supplied with a ground of thankefulnes : that beeing by nature the children of wrath as well as others , and euerie way by practise of vngodlines , as vile as this people of Creta , we should yet be admitted to the participation of so great saluation , as is offered in the Gospel . Wherefore reprooue them sharpely , ] Now from the former testimonie affirmed to be nothing but the truth it selfe , the Apostle inferreth that Titus not onely might safely ▪ but ought also to reprooue and checke the inhabitants of this Iland , which reproofe is enlarged , 1. by the adiunct or qualitie , sharpely , or as the word signifieth to the quicke , for it is a metaphor taken from Surgeons , who cut and launch , and seare to the quicke , if the qualitie of the wound or sore so require , yea , and sometimes in desperate cases to cut off a dangerous limbe , or putrified member , which otherwise would perish the whole bodie : and no otherwise ought euerie spirituall Physitian to deale with the festered soares of the soules of men . 2. By the ende of this reproofe , that they may be sound in the faith . Faith signifieth , 1. that whereby we beleeue , namely the vertue or gift of faith . 2. That which we doe beleeue , namely , the doctrine of faith , that is , the doctrine of the Gospel , Gal. 1.22 . Paul destroyed the faith , that is , the doctrine of faith , which he now preacheth . And thus is it here meant , because it is opposed to the Iewish fables , and commandements of men , in the next verse : and then the Apostle ( following the former metaphor ) wisheth the Ministers who are the Surgeons of soules , in all their launcing and cutting , to aime at the cure , that is , the conuersion of their patients , that is , their people ; that beeing freed from their corrupt diseases , that is their errors , whether in iudgement or practise , they may be brought to sound health , that is soundnesse of faith and sincere doctrine , cleauing only vnto God , and relying themselues only vpon the merit of the Lord Iesus for life and saluation . And yet in this exposition I include also the vertue & gift of faith , so farre as without it there can be no sound Christians , but I admit it not to be the thing properly meant as some doe . Doctr. In the word wherefore note , that when the truth of a fact or sinne committed is certainly knowne , a man thereunto called may boldly reprooue ; this is the reason why the Apostle subscribeth to the testimonie , that Titus might haue sufficient ground of sharpe reproofe . As though he had said , it is true , the people with whome thou art to deale are such and such ▪ and therefore thou maist sharpely reprooue them . And it is not euerie euidence which is a sufficient ground , no not for priuate reproofe , and much lesse for publike : but as our Apostle , 1. Cor. 5.1 . It is certenly heard that there is fornication among you ; and so descendeth to a sharpe reproofe : at the least there must be some credible information , such as the same Apostle to the same Church of Corinth mentioneth ; who vpon the report of the house of Cloe , sharpely reprooueth them for their contentions : for to that end he nameth his author , that they might not thinke , he would vpon suspition ; or surmise of his owne , neither vpon suspected information from other , charge them so deepely : but from intelligence of those , against whom they could not well except . Paul staied the reprehension of Peter , till he sawe that he went not the right way , and that he was to be blamed , Gal. 2.11.14 . Zeale running before knowledge , is euerie where a reproach , but here ( besides that it marreth such a necessarie dutie , and hardeneth the person vniustly reprooued against a iust reproofe for time to come ) it carrieth many blots with it . For 1. it argueth him to be a busie bodie , who ( especially if a priuate person ) pryeth into other mens actions , that he may catch matter of reprehension ; whereas it is not the part of a prudent Christian , to seeke out the sores of others , but wisely to heale those which beeing in his way , and calling , he meeteth withall . 2. It argueth want of loue to receiue hastily reports against such as we professe freindship vnto ; with whom a rent is made , where none was , nor needed to be : iustly taking themselues iniured , when they see themselues discredited in our hearts causlesly ; or else their names not sufficiently tendred of vs. 3. It argueth want of wisedom and great indiscretion , rashly to reprooue that , wherof either the partie knoweth himselfe innocent , or else is done secretly : now that is secret to vs , which albiet it be knowne to others , yet is not sufficiently knowne to vs : the note of a foole ( saith Salomon ) is to beleeue euery thing ; and of a slanderer to discouer secrets , Prov. 10.19 . Quest. But what if I heare a report of my neighbour , and I haue a vehement suspition , and some presumptions that it is true , may I not vpon those reprooue ? Ans. In this case obserue two rules . The former in Deut. 13.14 . Thou shalt rather seeke and make search , and inquire diligently , and if it be true , and the thing certaine , then thou maist safely reprooue . 2. If thou canst not be certaine , then reprooue not but vpon supposition ; thou canst not here say directly , as Nathan to Dauid , thou art the man. For such a plaine reproofe implieth the certaine knowledge of a sinne , which we must not suffer vpon our brother , Leuit. 19.17 . Sharpely , ] It will heare be demanded , what is this sharpe reproofe here mentioned ? Ans. To know it the better , we may consider it either in the person of euery Pastor , or that which is in the seuerall Churches . The former belonging to euery Pastor , standeth 1. in the enlargement of sinne knowne to be committed , that it may appeare vnmasked , and in it owne face , that thus it may appeare more ougly and odious both to the vnderstanding , and iudgement of the sinner . 2. In following it with the curse of the law , denouncing out of the word those plagues of God , which shall surely ouertake such a partie , if he faile of vnfained and seasonable repentance : that thus there may follow a renting of the heart , a breaking vp of the fallow ground , and ( seeing one measure of sorrow fitteth not all sinnes ) such a measure of sorrow in the soule of the sinner as the degree of the sinne deserueth . The latter kind of sharpe reproofe , is that whereby the Church seeketh to recall offenders . Neither is this that of the ciuill sword , but is spirituall , and respecteth the soule alone : and standeth in three things . 1. Admonition with denuntiation of iudgements . 2. In suspension from the Lords table . 3. In excommunication , whereby the obstinate offender is giuen vp to Satan for the humbling of the flesh , and sauing of the spirit as by a desperate remedie . The error will not be great , to vnderstand either of these in the precept : but if either more then other , I encline rather to the former ; namely that Titus is here directed how to carie himselfe toward these vaine people through the course of his doctrine , rather then in exercising the censures of the Church ; whereunto both the words before , and the verse following seemeth to encline . Doct. According to the nature of sinnes , and sinners , we must set an edge vpon our reproofes , and sharpen them : for all sinnes are not of one size , nor all sinners of one straine : but some sinnes are more enormious then other ; and some sinners are more obstinate then other . Some sinnes are of ignorance , some of malice ; some secret , some open ; some sinners are as waxe to worke on , some are stonie and stifnecked ; some haue here and there their freckles and frailties on them , others are spotted all ouer like the leopards , or like the Ethiopian , they neuer change their hew , no washing doth them good . Now we must wisely put a differnce betweene both . Compassion must be shewed vpon some , and others whom loue cannot allure , feare must force : some must be saued by loue , and some be pulled out of the fire : some sores need but a gentle lenitiue , some a sharper drawer : some require but the pricke of a needle to open them , others a more painefull lancing , and cutting ; and some a cutting off . Obiect . 2. Tim. 4.2 . Reprooue with all long suffering , how can that stand with this precept of sharpe reproofe ? Ans. Some which commit these two places together , would reconcile them againe by considering the persons to whom the Apostle writ them : the one Timothy , who they say was seuere , & austere , and therefore is exhorted to patience and meeknes : the other Titus , who was gentle and meek of nature , and therefore spurred vnto sharpnes , and seueritie . But the context applieth it selfe fitlier to their answer , who draw the difference from the people ouer whome they were set . The Cretians were hard and re●ractarie , full of bad qualities as here we see : the Ephesians among whom Timothy was sent , were of some better temper , and disposition : and therefore were more mildly to be delt withall . Besides more mildnes was to be vsed with such as yet had not beleeued , then those who hauing professed the faith in word , and yet departed from it againe : as the Galatians , and these Cretians with whome Paul was so sharp : and this difference also some of the auncient put between these two peoples of Ephesus , and Candy . But howsoeuer , the places are easily accorded : for euen to the worst much patience , and lenitie must be vsed , till it be dispised , and till it be cleare that no meeknes will serue to winne men : but then it is high time that seueritie should terrifie those , who by lenitie would not be allured : according to the example of God himselfe , Rom. 2.4 . Vse . 1. As all Christian duties , so this much more ought to be ordered by Christian wisedom , and therfore Ministers especially must labour for the gift of discerning , to iudge aright of persons and sinnes . Of persons , which are of Hagars seede , and which are free borne of Sarah : which men need the rodde , and which the spirit of meekenesse : Of sinnes , which be greater , for which the wounds may be the deeper ; which be larger , for which the sorrow may be enlarged : and in a word , which are hard knots which need hard wedges . 2. With wisedome and loue euery Minister must ioyne zeale and conscience , yea in some case vehemencie & seueritie in their reproofes , dealing as the Lord himselfe doth often , in setting the sinnes of men in order before them . If he be to deale with Heli●s sonnes , the sonnes of Belial , it will not serue the turne to say , What is it that I heare my sonnes , doe so no more : for this is rather a saluing and too hastie a skinning ouer of a rotten sore , the fester of which quickly breaketh out againe with more rage and danger : but here he must put on the zeale of God , yea a iust and holy anger gounded vpon the loue of God and godlines : wherein he hath Iohn Baptist , Matth. 3.5 . and the Sonne of God himselfe going before him , Math. 23. It is thought great wisdome in men so to carie their doctrine , as no man is offended at it : whereas ( howsoeuer all meeknes and patience in our owne matters is a Christian and commendable vertue yet ) zeale in the matters of God may not be wanting : and were all men Saints , or sinners but penitent , we might by tendernes and compassion raise them ; but some are in the fire and must be pluckt out : many are fooles to whose backs stripes belong : many are festred in their sinnes , and must haue corrasiues and fretting waters to make them smart at the quicke : in which cases if any of our patients cha●e , and storme , and grow neuer so impatient , it will be no wisedome in such as haue the ordering of them to let him haue his owne will , in his desire to be let alone , but still make incision , search further the depth of the wound , and send in taints to the bottom : for such louing wounds must go before applying of salues to sound healing . 3. Let all godly hearers learne to make manifest their patience and obedience , by suffering themselues to be launched , and pricked euen to their hearts , by those whom God hath sent as his surgions to cure mens soules otherwise by sinne wounded to death : as knowing , that the hurt of the daughter of Gods people is not healed with sweete words : but as the bitterest pill is fittest to purge , and worketh kindlier then the sweetest potion ; and as the thunder and lightning more purifie the ayre then the calmest sunnshine : euen so gall and wormewood is the portion , which the Lord hath tempered for many to take off the pleasant tast of their sweet sinnes . As for vs we take no pleasure in your smart or iudgement , but that without it you cannot be cured . You cannot but confesse that when sores are ripe and raging , the next way to cure is launcing : suffer vs then a while , and trie whether we are not as readie with the good Samaritan to powre oyle as wine into your wounds , so it make to your soundnes . But all will not come vnto the supper by entreatie , some must be compelled , and if we bring a true word , and handle it truely , it cannot but deuide betweene the marrow and the bone , yea betweene the soule and the spirits , and the ioynts , &c. Heb. 4.12 . And can all this be done and a man feele no smart ? nay surely if our Ministrie worke no smart , it worketh no cure . That they may be sound in the faith , ] Doctr. The sharpest rebukes in the Church ought to ayme at this end , the recouerie of diseased Christians to soundnes in religion both in iudgement , and practise . Which appeareth in that the greatest ordinarie censure in the Church is not mortall , but medicinable . For as a surgeon cuts off armes and legges that the bodie and heart may be saued ; so in this bodie , parts and members are cut off , that themselues may be saued as well as the whole bodie . Paul excommunicateth the incestuous person , that his spirit might be saued . Himineus and Philetus were cast out to Satan , that they might learne not to blaspheme . Those whom Iude wisheth to be pulled out of the fire by violence , must be saued thereby . If any obiect against this , that in 1. Cor. 16.21 . If any man loue not the Lord Iesus , let him be had in execration to the death : and therefore edification and saluation is not the ende of this censure . I answer , It is one thing for the Church to excommunicate , another to curse and execrate : the one is an ordinarie censure , the other verie extraordinarie and rare : the one against those who may be freinds of the Church , the other only against desperate enemies and open and obstinate Apostates , euen such as Iulian whom the Church iudgeth to haue sinned the sin against the holy Ghost , and therefore execrateth and accurseth . So as that place nothing impeacheth the truth of the doctrine . Vse . 1. Much more ought Ministers in their sharpest rebukes , aime at the conuersion of men : what a sharpe reproofe was that of Peter to Simon Magus , Act. 8.21.25 . Thy mony perish with thee , and thou art euen in the gall of bitternesse : and yet he addeth , repent therefore , and pray vnto the Lord , &c. So is it the part of all Peters successors to whom the care of the Lords flock is committed , so to reprooue , not as those who would shame mens persons , but disgrace their sinnes ; neither as insulting ouer mens euills , nor delighting in their falls , nor despayring of their rising ; but as imitating good Surgions , who whilest they seare or cut , or cut off , still shew compassion , and gently entreate the patient , euer perswading him that this rough course will make to his health and soundnes . 2. While Ministers thus dispense Christian seueritie , in their reproofes and denunciation of iudgements , the bearers must not mistake them ( as many doe ) and much lesse say vnto them , as Corah and his company to Moses and Aaron ; yea take too much vpon you , or as the Egyptian to Moses , who made thee a iudge ? who gaue you the keyes of heauen , to open and shut it vpon whom you please ? when did God make you of his counsell to foretell my damnation , &c. conceiuing that in our menacies and threatning , we quite cut them off from all hope of mercie , and that we take vpon vs to shut the doore of grace vpon them , and to shorten the arme of the Lord that he cannot saue them . Whereas the truth is , while we thunder out damnation against the sinner ( which verie many desperately rush into , while they auoid the mention of it in our mouthes ) it is not that we despaire of your saluation , or would haue you so to doe ; nor we doe not admonish you to shame you , but you must if you will be saued by the word we preach , conceiue with vs , that we desire your soundnes of faith : and therefore we deale with you , as with sickemen , who commonly will take nothing to doe them good , but what is forced vpon them : which if you doe not , we are not in your hearts the Surgeons of your soules , but rather your executioners . 3. This reprehendeth those whose rebukes tend altogether to discourage godly courses in their people , and bring them from soundnes in the faith , making heauie the hearts of them to whom the Lord speaketh peace . 2. Those that malitiously thunder their bolte of excommunication against those that professe Christ sincerely . Thus did the Iewes excommunicate whosoeuer durst confesse Christ ; as that blind man , Ioh. 9.34 . so the Papists and others deale with such as stand with Iesus Christ ; and especially that great Antichrist the Pope , to testifie his malice and rage against Christ and his truth , striketh with the sentence of excommunication both Kings and people , whosoeuer receiue not his marke in their hands and foreheads . But our comfort is , that Christ is not in such counsells , no more then he was , in that counsell of the Iewes when the blind man was cast out , neither the spirit of Christ presenteth himselfe , whatsoeuer they bragge and babble of his infallible assistance . And againe , such as are cast out of , and by such counsells , if they stand with Christ and for him , he presently taketh them vp and meeteth with them , as he did with the blind man , ver . 35. 3. Such also as wickedly profane this high and great censure , pronouncing this fearefull sentence either for trifles , seeing the Apostles neuer vsed it but against Apostates , incestuous persons , blasphemers , and great offenders , or else for malice , pollicie , mony , or any other end then to bring men to soundnes in the faith . Doctr. 2. Both Pastor and people must haue care and conscience , that they may become found in the faith , both in iudgement , which is here aimed at especially , as also in practise , of which the precept is giuen , 1. Tim. 5.7 . These things command , that they may be blamelesse . Neither of them must thinke it inough that in the spirituall life of grace they keepe life , and soule together , except this life be accompained with health and soundnes : for as in our bodily life we thinke it not inough that we liue , but we prize our health , and soundnes aboue all earthly things ; skin for skin , and all that a man hath will he giue for his life : and yet of an vnhealthfull , languishing , and painfull life men are so wearie , as ( with Iob ) they would seeke for death as for treasures ; so much more carefully ought we to preuent and remooue such spirituall diseases and infirmities of our soules , which hold vs vnder , that we cannot become the louely plants in the Lords house , euen fresh and well liking . And that we may be better acquainted with the doctrine and our dutie , it will not be vnprofitable to note the difference betweene a spirituall disease , and a spirituall infirmitie . An infirmitie is a rellike of sinne , subdued in the beleeuer , but still bewraying it selfe like the grudging of a vanquished ague , whereby the child of God is prone to the practise of sinne , and is made heauie , and backward in performing spirituall duties . A disease , is the ordinarie preuailing of some sinne or sinnes against grace . I say not euery preuailing of sinne is a disease , for infirmities may sometimes preuaile , not only within the soule , but also without the bodie , as Noahs drunkennes , Lots incest , &c. but that which is vsually preuailing for some time , and more frequent maketh a sicknes and disease in the as in the bodie not euery distemper , or qualme , or headeach is a disease ; but some distempered humor which hath beene longer on gathering , more tedious in affecting , and more dangerous in threating the very life of the patient . Now both these may be in a regenerate person , neither of them in the wicked : the former , because regeneration is indeed the roote and possibilitie of all graces , but not the act of them : the latter , because in the wicked is no grace at all , against which sinne striueth and grudgeth , none against which sinne can frequently preuaile , for all is corruption , all is rottennes and raigning sinne , as it is not in the weakest of the regenerate . Vse . Let euery Christian labour for soundnesse against both these ; the which beeing so necessarie as whereon the comfort of all Christian life dependeth , I will shortly describe , 1. some meanes whereby the carefull Christian may both come by , and keepe this soundnes , and 2. some reasons which shall serue as spurrs in the flanke to prouoke to the more carefull vse of those meanes . The meanes which I will propound are three . 1. To be carefull to get and keepe a good heart : see that the heart be sound , that is , vpright and sincere : for while a man is not heart-sicke , all other infirmities and diseases are not vnto death . Secondly , when the heart is well , watch it to keepe it well , carefully auoiding whatsoeuer would hinder or hurt the soundnes of it : and especially , 1. False doctrine , which as poison speedily destroyeth the soule , whether it be Popish leauen , or libertine doctrines of some Protestants . 2. Wicked manners , which if they be in smaller things , are like those slippes and slidings , whereby men breake their armes or legges ; or if in greater sinnes , are like those downe falls , which threaten the breaking of the necke of the soule , and a totall falling from soundnes in religion : both these must be shunned , because the least sinne breaketh or disioyneth something , and so hindreth Christian soundnes . Thirdly , be carefull to know & vse the best meanes of spirituall health : and here those which are of daily vse are especially two . 1. To keepe a good diet , be constant in the word , Sacraments , prayer , keepe thy houres of publike and priuate exercises before the Lord ; feede vpon the purest foode , euen vpon wholesome doctrine ; not rising out of earth , but deliuered from heauen . 2. By spirituall physicke or surgerie , daily beate downe thy bodie , mortifie thy corruptions , subdue thy lusts and swelling affections , by applying the corrasiues of the lawe , and curse of it against the sinnes of thy soule : and then bind thy selfe vp with the lenitiues of the Gospell ; and if thy owne skill faile thee , suffer thy selfe , if at any time thou be bruised or out of ioynt , although it be painfull for the time , by Gods skilfull Surgeons to be handled , and set in ioynt , and so restored to soundnes againe . Now the reasons or motiues to the carefull vse of these meanes are fiue ; 1. drawne from euerie mans necessitie , which is not so little as it is little felt and perceiued . The poore woman in the Gospel tyred for 12. yeares together with her issue of blood , spent all she had on Physitians to cure her of her griefe , and the reason was , because she felt the paine and tediousnes of it : but we who cannot weare out one weeke nor one day in bodily griefe , without many complaints , can carrie many bloodie issues of sinne in our soules , euen from our cradles to our graues , and complaine of no griefe , no paine , and so neuer seeke for cure : nay , because we deeme our selues sound men , we refuse cure when it is offered . We reade in the Gospell of a number of people who followed and flocked after Christ , for the cure of their bodily maladies and griefes , and the casting of deuills out of their bodies : but of verie fewe who complained of their spirituall diseases and issues , or of the blindnes , and deafnes , and lamenes of their soules ; or cryed to haue their sinnes , the works of the deuill cast out of their soules . And yet is there no necessitie hereof , because men see it not ? 1. Consider how many we haue who conceiue that they are sound Christians , and say they beleeue in Christ ( they thank God ) and they hope to be saued by Christ as soone as the best : and yet the life of Christ ( much lesse foundnesse of soule ) was neuer in them , yea nothing else but raigning sinne : if to be daily drunke , and to be sound stakes on the alebench , to sweare , to lie , deceiue , boast , contend , quarrell , contemne the word and Christian practises , and men , will make sound Christians , we neede not goe farre to seeke such sound men . 2. Of such as are Christians , and of the number of beleeuers , how are many crazy and ouergrowne with bad and vicious humors ? some of couetousnesse , some of licentiousnes , some of idlenes , and some worse then these . The creple that lay at the poole of Bethesda , eight and thirtie yeares had neuer more neede of putting into the poole then they : that should a man looke wholly vpon some , and not vpon others with them , our congregations would seeme rather spirituall spittles , then the Temples of Christians . 3. How had the best need of that counsel giuen to the Church of Sardis ? Reu. 3.2 . Be awake , and strengthen the things which remaine , and are readie to die , for I haue not found thy workes perfect or sound before God : for the truth is , such a generall consumption of grace possesseth the most ; that were the bodies of many so farre wasted and spent as their soules are , from that which hath beene in them , long could they not look to remaine in the land of the liuing . Secondly , it is the soundnes of faith which the Lord is delighted in : for neuters and no bodies , fish nor flesh , hote nor cold , he cannot digest but speweth them out of his mouth : halfe Christians he accounteth no Christians : and therefore be altogether a Christian , or thou art neuer a whit . What , a Christian at Church , and a companion at home ? a bible in thy hands at Church , and presently a paire of cardes or dice at home ? here in the companie of Saints , and there of deuills incarnate ? here of them that feare an oath , and there of them that cannot speake one sentence without an oath for the preface ? the Lord noteth thee for rotten at the core , and stampeth thee for a counterfeit , although thou beest neuer so cunningly washt ouer . Thirdly , this maketh all our duties chearefully vndertaken , conscionably performed , and mercifully accepted , it cloatheth all our actions with seeming and sutable affections : if they be exercises of repentance , with godly humilitie ; if duties of loue , with Christian compassion and charitie , without which , they were rather as carkases without soules , then the fruits of sound and sauing faith . Fourthly , this soundnes carrieth assured comfort with it both in life and death : many are the trialls and temptations of Gods children by the deuill and his instruments , and through many afflictions are the Saints passed to their glorie : the least of which were able quite to ouerturne them , if they had not this sound proppe to leane vpon , to which the promise is made that the gates of hell shall not preuaile against it . Againe , infinite are the frailties and weakenesses of Gods children , yea not onely in their declinings , but in theit best duties in which they are drawne the nearest vnto God ; the which would vtterly disheart them , were it not that they knewe , that is not perfection , but sinceritie , and a sound endeauour vnto it which is their reioycing here belowe . Hezekiah in a sore brunt hauing the sentence of death denounced against him , as it seemed out of Gods displeasure , for he wanted issue , had nothing to comfort him , although he was a king , but onely that he had walked in vprightnes before the Lord : shewing vs that with this soundnes of heart possessing Christ , and walking worthie of him , we may with boldnes meete the Lord in iudgement , yea then when heauen and earth shall be shaken together . Fiftly , on the contrarie what horrors of their fearefull apostacie , haue many carried to their graues ? the cause of whose withering was euen want of moysture and soundnesse at the roote ; and most iustly , seeing euen the deare Saints of God haue tasted the bitter fruit of smaller declinings , and that by improuidence , out of which they haue not beene recouered without shame and sorrowe : as in Dauid , Peter , Noah , &c. If any yet thinke this doctrine more then needeth , let him further consider , 1. That the day of triall may not be farre off , euen our day of famine , by particular iudgement , or death . 2. The generall iudgement cannot be farre off , when only such shall be pronounced blessed , in whose spirits are found no guile . 3. That he may shrowdly suspect himselfe to be an hypocrite , who herein differeth from a sound Christian , that the one can be content to be called on , the other is vnsound at the heart , and cannnot endure to be gaged . Ver. 14. And not taking heed to Iewish fables , and commandements of men , that turne away from the truth . As the Phisitian or Surgeon hauing cured some disease , or sore at his departure , forewarneth his patient of such meates , and meanes , as may bring the same , or worse euills vpon them : so dealeth the Apostle , who hauing prescribed a course , by meanes of which this corrupt and rude people , should be brought to soundnesse in the faith , he chargeth , that whereas they had beene formerly addicted to lies , and fables , which had beene the occasions , and feeders of their vnsoundnes , and spirituall diseases ; yet now they should no longer attend to such fables and commandements of men , which otherwise will be as powerfull as euer to preuaile against them , to the turning of them away from the truth , the which is now preached among them . 1. the meaning . 2. the doctrines . Iewish fables . Although all fables in matter of religion be to be reiected , yet especially he mentioneth these of the Iewes , because they were most dangerous of all . 1. Because they directly opposed themselues , as ouerthrowers of the whole doctrine of the Gospel , and the merit of Christ. 2. They were perswaded vnder most strong pretenses , for they came as from Gods owne mouth , and from his owne people , from such as were borne vnder the law ; so as they were vrged as things of surest ground , and strongest authoritie from God himself , and his greatest Prophet Moses . But what were these fables ? Ans. Vnder this head may be comprehended all the false glosses , and false interpretations of the law of Moses , vrging the externall , and literall , but not the internall and spirituall meaning of the law : for which corruption Christ challengeth the Iewish teachers , Matth. 5.6 . and 7. chapters . 2. All their fabulous inuention in their Talmud , such as that concerning the comming of the Messiah , and the great feast at his comming : and of the fruitfulnes of the earth , which at that time shall bring forth in stead of eares of corne , loues of bread ; and a number such , of which Paul saith , they are for number infinite , and for vse , vnprofitable . 3. But the context in the verse following , pointeth vs to expound them of some other then these : namely , of all those doctrines of the Iewes which concerned the legall , and ceremoniall obseruation of daies , meates , drinks , garments , washings , persons and peoples : for the Iewes taught that the same difference remained to be obserued still as Moses from the Lord commanded it : so as yet some meates were common , and some cleane ; some daies were more holy then others ; so garments and persons much more lay open to legal pollution by issues , touchings , &c. whereas the appearing of Christ procured finall freedome from all such impuritie , so as according to Peters vision , Act. 10. no man , no thing is to be called polluted or vncleane . Quest. But why doth the Apostle call such doctrines fables , seeing 1. they were from God , 2. necessarily imposed vpon Gods owne people in paine of death and cutting off from his people in case of contempt , yea or omission : 3. they included in them that euangelicall truth wherby both they and we are saued ? Ans. Yet for all this he tearmeth them so . 1. Because euen these legall institutions of God himselfe , when they were at the best , were but actuall Apologies , or shadowes of things to come ; carying a shew , or figure of truth , but not the bodie , not the truth it selfe : to the same effect saith Paul , Gal. 4.24 . that they were Allegories , that is , beeing the things that they were , signified the things that they were not . 2. Because those constitutions although they had their times and seasons , yet now were they dated : and now to teach or vrge them was as vaine , as void of ground out of Scripture , as voide of profit , as void of truth , as if they had taught the most vaine fictions , and vnprofitable falsehoods that men could possibly devise . And hence looke as if a man should relate to vs a narration , not only of suspected , but of knowne vntruth : as for example , that such a man with whom we haue eate , drunke , conuersed , but whom we know to be dead and haue seene buried , were aliue againe : and not only so , but of his perfect strength and state as euer he was ; might not we be more diffident then Thomas was , and in good forme of speach say , that he told vs a fable ? euen so if a Iew shall affirme the life of the ceremonies of the law , which we know to be dead , rotten , and buried so long since in the graue of Christ , although they once had a truth , yet now this is but false and fabulous : or else if a Iew should come and vrge ( as they doe ) that prophecie Isay 7. Behold a virgin shall conceiue , &c. as a thing which they still expect the accomplishment of ; is it not euident that he leaneth vnto a Iewish lie and fable ? for that which was once absolutely necessarie to be beleeued vnto saluation , is now become so false , as that he that beleeueth it , is sure to be damned . Commandements of men , ] These words if they be taken by way of exposition of the former , adde something to the more full answer of the former question , implying that those ordinances of which we speake , the which while they stood in force , and till the fulnes of time was come , were the commandements of God ; now the truth beeing reuealed , cease so to be , and are become the meere commandements of men . But yet I take it some difference is to be put betweene these two , namely this , that by commandements of men , are more properly meant ( not those which were diuine ordinances ) but humane constitutions , and traditions thrust by the Iewish teachers vpon the Church , to be obserued with like deuotion , and religious respect , as if they were the very commandements of God : such as those our Sauiour found and left the Church of the Iewes pestered with , and opposeth them to diuine ordinances , Matth. 15.9 . In vaine they worship mee , teaching for doctrines mens precepts . Which that we may a little better conceiue , it is not amisse to note , that the Iewes haue , and doe affirme that Moses receiued the law from God , either by writing , which was of things more obscure , more breife , and difficult ; or else by word of mouth , and that was of things more large , seruing for the interpretation of that law written : and for this latter sake ( say they ) was it that he staied 40. daies in the mount Sinai , for else in one houre he might haue receiued the tables in which the law was written : and although they themselues were at leasure to number the lawes written by Moses , and gaue in the number of the affirmatiue to be 248. so many as there are members in a mans bodie , and the negatiue 365. so many as there be daies in a yeare , to betoken that the Lord requireth the through obseruation of them with all the strength , and that all their daies : which numbers added together were burthens sufficient for many euen to read ouer ; yet laid they innumerable , and more intollerable traditionarie precepts on the people , which they say Moses receiued by word of mouth from God , and left them to Ioshuah : who deliuered them to the seauentie elders , they to the former Prophets , these to the latter , from them to the great Synagogue , from whom they were preserued to the wise men returning from the Babylonish captiuitie , and so from generation , to generation euen to this day : to write these explications , say they , is forbidden by God , abusing that text , Prou. 4.21 . but they are kept in the heart of some wise men at this day . Of these the Apostle would haue the Cretians to beware , and giue no more heede to them then to the former . Which turne away from the truth . ] By truth is meant truth diuine fetched out of the word of God , so called , 1. because it is absolute without error . 2. it is most eminent : called before truth according to godlines ▪ to be turned from which , is to be turned from all godlines . In the word Turne away , is a metaphor , the speach beeing borrowed from those , who turne away their bodies from the things they dislike ; and here translated to the mind , to signifie an inward loathing and dislike of the truth , which is the dangerous effect 〈◊〉 attending to fables and commandements of men . Doctr. 1. Whosoeuer would keepe themselues sound in the faith and not be turned from the truth , must shut their eares , and giue no hee● to fables , and fancies of men , which haue not footing and warrant in th● pure word of God. 1. Because these are things which hurt and corrup● the soule , 1. Tim. 6.20 . Avoide profane and vaine bablings — which whil● some professe , they haue erred concerning the faith . Againe , they encreas● vngodlinesse , 2. Tim. 2.16 . and more plainly , 2. Tim. 4.4 . men giuen vnto fables , turne their eares from the truth . The Physitians reduce all the causes of health or disease , soundnes or sickenes , from the good or euil temperature of either the matter of which we subsist , or the nourishment whereby we are preserued . Now the word of God is both the immortal seed wherof we are begottē to God ; & that food , which daily preseruet● vs that we perish not , 1. Pet. 1.23 . and 2.2 . if it be purely and incorruptly preached , all the sound members of the Church , by the power of the spirit turning it into good blood and nourishment , are sound and strong : but if it be adulterated and corrupted with mans deuises : if it be blended , poisoned , or leauened , hence are all sorts of spirituall diseases ingendred and fedde , which ouergrowe the soules of men so , as they are soone brought to the gates of death . 2. The Apostle wisheth vs to consider the ende of the commandement , 1. Tim. 1.4.5 . that is , either the morall lawe , or that commandement and lawe of Christ , Ioh. 15.20 . The ende of the commandement is loue , that is , both towards God for himselfe , and man for God : but this loue must not be vnsound , not in word and tongue onely , but in deede and in truth , from a pure , that is , a sincere heart , a good conscience , and faith vnfained . But how is this soundnes o● grace wrought in the heart ? the verse going before telleth vs , that fables and vanities of men are so farre from this worke ; that fire is not more contrarie to water , then those be to godly edifying ; the which plausible wittie conceits while men desire , they are soone turned , saith Paul , to vain iangling . And Satan hath made vse of this truth , to the ouerthrow of many soules , whose ancient practise euer was to pester the Church with infinite toyes , and tales , fancies and fables , that mens sences might be taken vp therein , least they should by the searching of the truth , get out of his chaines of darkenesse wherein hee detaineth them . 3. From the righteous iudgement of the Lord the sencence hath passed , that when hee hath affoarded men his word to call , convert , strengthen , and direct them ; but they ( hauing wandring hearts , and itching eares ) loath that wholesome word ; he giueth them ouer to strong delusions , to beleeue lies : and to this ende according to their owne hearts lusts , he sendeth them an heape of teachers , to turne them away from the truth , 2. Tim. 4.4 . And what can be more iust ? seeing the Lord hath enioyned vs to captiuate all our senses vnto the simplicitie of his word ; but we wil vntie them to raunge after strange glosses , comments , and words of no profit : he hath separated the wheate from the chaffe , but we will mingle them ; he hath deliuered a perfect rule of faith , and life ; but we by seeking out other rules from men , argue it of imperfection ; he hath offered vs the pure riuers and streames to drinke at , but we will digge puddles to our selues , or drinke out of the cisternes of strangers : shall not men now despising so great grace , neglecting so great saluation , offering such open iniurie to the Lord and his ordinances , as iustly as dearely buy their owne woe , and be giuen ouer to delusion ? Vse . 1. Ministers must so teach , as they may be able to professe with the Apostle , 2. Pet. 1.16 . We haue not followed deceiueable fables , but the power and comming of our Lord Iesus Christ : that is , concerning the exhibiting of the Messiah , the accomplishment of promises , the abolishment of shadowes , and his mightie power in word and action , in his resurrection and ascension ; these are the things which we haue opened vnto you , not wearying you or our selues in vngrounded fables , vncertaine doctrines , or deceiuing you with any shewe of words , nor any thing whereof we were not occulate witnesses . Other things haue a shewe of wisedome , but if the word of the Lord be forsaken , what truth of wisedom can be in them ? Ier. 8.9 . other things may seeme to bring glorie , but the true glorie of Gods messenger is that of the Apostle , 2. Cor. 1.12 . namely , in simplicitie and godly purenes , and not in fleshly wisedome he conuerseth in the world . 2. Hearers must beware least any spoile them , or carrie them away thorough Philosophie : the speach is taken from theeues , who come secretly to carrie away sheepe out of the fold , to whome the Apostle compareth vaine teachers , for they are no better ; to whom if thou wouldst not be a pray , keepe from their snares , mens wisedome will here betray thee , curb the vanitie of thine owne heart in which thou art borne : else will it make thee drinke in vanitie as the fish doth water : be diligent in learning and keeping such doctrine as concerneth life euerlasting : heare him willingly that telleth thee of Christ , of his doctrine , of his actions , of his suffering , this shall feed thee to saluation : as for doctrines of quaint deuises , and conceits of humane wisedome , turne away thine care from them ; els wil they breede to more vngodlines . 3. The seuerall doctrines of Turkes , Iewes , Papists , are so many bad humors , feeding so many diseases , amōg whom if there be any faith at all , yet can there be no soundnes in the faith , because all of them are patched together of fables : to passe ouer the former as too blasphemous to be once named among Christians , the verie name of their Alcaron is suffitiently detestable . The Iewish fables whereof their Talmud is full we haue seene in part , besides that their Cabala is full of humane deuises ; but euen in the things which primarily were the Lords owne institutions , they are become the embracers of fables . If now they vrge ( as they doe ) distinctions of persons : he is a Iew , not who is one outward or in the letter , but he that is one within . If circumcision a note of that distinction ; now that is circumcision which is not in the flesh , but in the heart . If distinction of daies ; seeing Christ our Passeouer is sacrificed , we must not keep feasts with old leauen , neither with the leavened bread of maliciousnesse , but with the vnleavened bread of sinceritie , and truth . If distinction of meates ; that which goeth into the bellie defileth not a man ; and whatsoeuer is sold in the shambles we may eate , asking no question for conscience sake . For the Popish fables we need goe no further then there liues , and legends , of many of which delusions they are now ashamed . But if we adde their Canons , constitutions , decrees , and humane traditions ( vrged as things necessarie binding the conscience ) concerning daies , meats , garments , orders , and such voluntarie worship : we might easily see their whole religion placed in such outward obseruations ; neglecting , and deprauing whatsoeuer is of substance , to the true and spirituall worship of God ; as though Christian religion stood in things corruptible , or in things indifferent , or bodily exercise : and not rather in things spirituall , necessarie , and premanent . Hath the holy Ghost said in the Scripture that the kingdome of God is not meate , and drinke , but righteousnesse , peace , and ioy in the holy Ghost ? and that meat and cloth are for the bellie and back , and perish with the vse , for God shall destroie both ? Let the blinded Papist keepe his coard and cowle at his backe , cloath himselfe with sackcloath all his life , fast fortie daies if he can , or rather neuer eate meate , neuer touch mony , neuer marrie wife , he shall neuer find the kingdome of God in these : beeing things which God neuer required at his hands , and yet these precepts of mans braine are the rules of all his religion . But yet here is a goodly shew of wisedome , what is it not profitable to abstaine from flesh euery fryday , and all lent ; that by the one the flesh may be tamed , and by the other our Lords sufferings remembred ? and must not the Minister , who is to deliuer the blessed bodie of the Lord be vnlike other men , yea farre more holy then they , and therefore must not he liue single at home , and be seene in hallowed garments abroad ? But where is the word of the Lord , to free these from beeing fables ? The Lord looketh not to what we are bent , or can pretend for our owne deuises , but requireth that his will should be our rule . Oh that we could acknowledge the truth , in accounting our deliuerance from this Popish Egypt , and Romish blindnes , the next blessing of God to the gift of his Sonne ; seeing in the body of their religion there can be no soundnes of faith , if any faith at all ; the best of it beeing a disease and rotennes , if we may not more truly say , it hath a name to liue but indeed is starke dead . Doctr. 2. It is a grieuous sinne and iudgement to be turned away from the truth , and yet this is the fearefull fruit of humane deuises . For the Apostle would here note a iudgement of God vpon such persons as were addicted vnto fables and humane precepts : the which iudgement , is a wofull and heauie stroake of Gods wrath , whether a man estrange himselfe from it before , or after he haue receiued it much more . For what a plague is it for a man , to hate the truth , and in it God the author of it , who is truth it selfe ; the light of comfort , and direction of it , as also the happie fruit of it , which is saluation ; seeing all they are damned that rereceiue not the loue of the truth , whereby they might be saued ? What a wofull delusion were it , that a condemned person for high treason going to execution should refuse a pardon offered ; nay be so farre from accepting it , as that he abhorres to heare of it , will not turne his eies to behold it , yea treadeth it vnder his feete : and yet such a spirituall frenzie possesseth all such as turne away from the word of truth , and when God calleth them , runne another away . For seeing if the Sonne set vs not free , Ioh. 8.32 . we remaine in bondage vnder sinne , and damnation , and are euery day drawing to execution ( in the meane time as condemned persons beeing reserued in bolts and chaines till the time of execution : ) Now in these bands of death , the Prince of peace our Lord Iesus offreth a gratious pardon , the partie offended seeketh to the delinquent , entreateth and wooeth him to accept of a pardon procured by his own blood , and sealed by his death : Now wretched men cannot abide neither the message , nor the messengers : but in contempt tread vnder their feet that blood wherewith they should be sanctified , and scorne the Princes clemency : shall not the very consciences of these men in the Lords iudgement accuse themselues as worthy of ten thousand deaths ? yes surely , and shall iustifie the Lords righteousnes , when he shall bring vpon them that great condemnation of a great part of the world : who the light being come , and shining on their faces , yet loued darknes rather then light . But much more miserable is it after the embracing and knowledge of the truth , to turne away from it : a great witcherie it is to beginne in the spirit , and end in the flesh : an vnworthy man is he of Gods kingdome , that setting his hand to the plow looketh backe : after washing to returne to the filthines of the world , and to waxe weary of weldoing , is farre worse then neuer to haue known to do well : this is properly called a reuolt , when men depart from the gratious calling of Christ : the relaps we say is farre more dangerous then the first disease , and the end of the Apostate is farre worse then his beginning : the deuil that hath bin once cast out , and entertained againe , bringeth seauen spirits worse then himselfe , so as better were it for a man neuer to haue knowne the way of truth , then after the knowledge of it , to depart from the holy commandement . Vse . If men were perswaded of the greatnes of this sinne , it could not be they could be so indifferent in such a maine matter so nearely concerning their finall and euerlasting estate : of whom many receiue not the truth at all , others turne away and fall from their first loue , after they haue once receiued it . Did euer the world abound as at this day , with Worldlings , Libertines , Atheists , Newters , and Epicures ? and was yet the truth euer more glorious and shining then at this day ? Was there euer such coldnes , loosenes , deadnes , heauines , drowsines , and earthlines , in professors ? and if that added to the equitie of Pauls reproofe of the Galatians reuolt , that Christ was described plainely , and crucified before their eyes , Gal. 3.1 . may it not much more gall vs , among whom notwithstanding the cleare euidence , and brightnes of the truth , it is yet refused of the most , and slenderly entertained of the best ? The which what argueth it either in one or other , but that the former would herein hold their wonte , which hath beene generally to change , and turne their religion with the times , as though the truth to saluation were not the same , but variable and alterable as the times are : and that the latter haue in no small measure turned themselues from that truth , in the which they haue formerly found much more sweetnes then now they do : & that delusion hath possessed both ; the one in whole , the other in great part ? Obiect . But it is not thus with vs , we come to heare the truth , and loue it , and hope to hold it vnto the end ? Ans. Yet this detracteth not from that truth laid downe : For 1. how many will not grant the Gospel their presence , their bodies , their eares ? no man will gainsay but that these are turned away ; or if any should , the pitifull , ignorance , and the fruits of it would conuince it . 2. How many be there which heare , and yet in their iudgements intertaine not the truth ? and these are thus farre worse then the Iewes themselues , who could acknowledge that Christ taught the way of God truly . Men will not beleeue that the way to heauen is so straite , as we out of the word of God describe it ; nor that God is so rigorously iust , as to cast away those that meane well : nor so straite laced , as to exact the forfeyt of euery offence : neither that can be the truth to saluation , which so few embrace , and so many contemne : what doe none know or go the way to heauen but a few meane men , and those perhappes more nice then wise ? what becomes then of so many great and learned men , wiser ( we hope ) then all they ? Thus while Paul speaketh the words of truth , and sobernes , he is counted a mad man , Act. 26.15 . Men are wiser then to bec●●e fooles that they may be wise ; it will not sinke with them that Christ can come out of Galily , Ioh. 7.41 . And thus by Gods iudgement vpon the infidelitie of men , themselues can lay blocks inough in the way to stumble at the truth , and desperatly breake the necks of their soules vpon that verie rock , which was laid for the rising and saluation of the righteous . 3. At how many hands doth the truth go away reproched , yea hated , and persecuted ? Gods graces are derided , Gods children scoffed and mocked , by those who are borne after the flesh , Gal. 4.29 . And why doth Caine hate and kill his brother ? because his deedes were good , and his owne euill . And why are Christians , yea Christ himselfe mocked ? euen for this confidence in his God , Psalm . 22.8 . But here euery man blesseth himselfe , and God forbid that men that professe Christ , or that we who are ordinarie hearers of his word , should be iustly ranked in this number . Yet euen of vs , how few are there whom the truth hath set free from lusts , and seruice of some sinne or other ? Many of vs indeed haue gone farre in the contemplation of this truth ; but our minds , and soules are no more altered , and changed , then if we had read or heard some humane Histories , affecting vs for the time , but leauing vs where they found vs at first . How few of vs are sanctified by this truth , and daily proceed on to encrease in sanctification by meane of it ? which that it is the scope of it , Christs petition teacheth , Ioh. 17.17 . Nay how many of our hearers detaine this truth in vnrighteousnesse ? that is , while they heare , learne , and can remember much of it ; yet in their courses are as vaine and vngodly as euer before . Which plainely argueth a forsaking of the truth vpon the plaine feild , making such persons more liable to moe , and more fearefull strokes of God : who receiuing the truth into their eares , vnderstandings , and iudgements , but turne away their affections from it , yea turne from it in their practise , in that they hate to be reformed by it . And if we haue not in great part turned away from the truth : where is our former courage , and resolution for it ? may not the Lord iustly complaine of vs as he did once of his owne people ? they haue no courage for the truth . Many of vs durst better haue beene seene in Christian exercises then now we dare ; we could better beare a rebuke for our profession then now we can : we did more take to heart the dammage of the truth , then now we do : we did take more paines for it , we could be at more cost for it , we could be more zealous against the enemies of it , then now we are or can be . Alas , our dasterdlines , and timiditie , that faint before daies of triall ; nay in daies , not only of peace , but of protection , and encouragements in the truth : what can we promise of our selues , if we were called either to die with , or denie Christ ? Oh therefore let vs call back our selues out of our ruines , and ●●call our former daies , 〈◊〉 with them our former workes : as such as meane to partake in that honourable commendation of the Angel of the Church of Thyatira , whose workes were more at the last then at the first . Now that we may the better be preserued from beeing turned from the truth , some rules are to be deliuered and practised . 1. Entertaine it not for outward respects , neither for the laws of the land , nor the encouragement it hath , &c. as very many do : but for the loue of it selfe : for that we affect , we easily turne not from it , no nor are driuen from it ; and if we loue it for outward respects , as those outward respects change , so will our affections . For example : if we loue it for the prosperitie of it , times of persecutions will make vs fall off , with Demas . If we hold it because we would hold our temporalties , the losse of it will be light in comparison of losse of goods , dignities , countrie , world , libertie , and life , the least of these will the heart fasten vpon , although with the losse of the truth , and with it of saluation also . 2. Practise so much of it as thou knowest , and the more thou practisest , the more thou knowest , and the more thou knowest thus , the more thou louest , and the surer dost thou bind it vpon thy selfe : and this is the surest hold , Ioh. 7.17 . when as in religion , faith and good conscience are ioyned together : for such as thy conscience is , such shalt thou be found in religion ; without which , heare euery houre a sermon , read ouer the Bible as often as he did , who gloried that he had read the text and glosse also fourteene times ouer , all this knowledge will not lift thee vp to heauen . 3. Call no ground of this diuine truth into question , suspect not that which thou canst not reach , but accuse thine owne weakenes and ignorance : our first parents yeelding at the first onset of Satan , to call into question the truth of God , were turned away from all that image of God , which stood in truth and holines . 4. Beware of indifferencie in Gods matters : many thinke it good wisedome and pollicie to be on the yeelding hand , and as waxe fit to take all formes , and the print of any religion : but the truth is , that such persons as are not rooted and stablished in the truth , when windes , and stormes arise , or the euill day approach , they shall not be able to stand ; but as they haue beene long tottering , so their fall shall be great . Vers. 15. Vnto the pure , all things are pure , but vnto them that are defiled and vnbeleeuing , nothing is pure , but euen their minds and consciences are defiled . The connexion of these words with the former is not easie to be seene , vnlesse we conceiue the words preceding in that proper sense which we haue giuen of them ; and then this verse will affoard a reason of the former . For the Apostle hauing called these Cretians from attending to Iewish ●ables , and commandements of men , that is , such fabulous doctrines as still would keep life in the ceremoniall differences of daies , and meates , persons , and garments , ( seeing now all that partition wall was broken downe ) he draweth a reason from that libertie which now is obtained for Christians , vnto whom now nothing was common or vnclean , but might be purely vsed of them , who haue their hearts purifyed in obeying the truth . And this reasons is enlarged by opposing the contrarie in a similitude of the like , To the impure nothing is pure : not onely outward things , but their chiefe and eminent inward parts are defiled , whether we consider the theoricall part , that is , the minde and vnderstanding , so as they can neither apprehend , conceiue , nor iudge of the truth propounded : or the practicall facultie , ( included in the conscience ) seeing this dependeth vpon the former , it must also be polluted : the which two faculties , if they be depraued and vitiated , that is , if the vnderstanding be blinded , and the conscience led by such a blind guid , how can it be but the whole man should sinke downe in the puddle of all impious impuritie ? That is the scope ; the sense and meaning followeth . To the pure , all things are pure , ] In this former branch of the verse , three generall points are to be considered . 1. Who are meant by pure persons . 2. How all things are pure or impure . 3. How all things are pure to the pure . To answer the first question , we must finde out what puritie both for kinde and degree is here meant . All puritie is either in the fountaine , or thence deriued . The former is the most simple , perfect , and immeasurable puritie in the creator : the latter is some darke image , and shadowe of the former in the creature , according to the measure of it , so long abiding with it as it cleaueth vnto him , or he vnto it . The former is not meant , but the latter which is of reasonable creatures , either angels or men , differing indeede in degree according to their capacitie : but not herein , that before the fall of either , it was a puritie mutable in them both . But to drawe to our Apostles subiect , this puritie is not now considered in the Angels , but in man : Neither is it that puritie which we had in our innocencie : for though then we were purer then the Nazarites of Ierusalem , who were purer then the snowe , and whiter then the milke : yet by our captiuitie vnder sinne , our visage is become blacker then a coale : But a puritie of an other qualitie ▪ such a one as is renewed vpon vs , by the Lords beholding vs , & cleauing vnto vs , & not that shining & spotles purity , which we had while we were able to behold him , & cleaue vnto him . This puritie then is not set in vs by nature , but made ours by grace ; and beeing the puritie of our Mediator , is imputed vnto so many , as shal stand righteous in the sight of God the Father . The persons therfore here called pure , are such as by faith , are set into Christ , by whose blood they are iustified , and by whose spirit through the meanes of the word , that immortall seede of regeneration , they are sanctified and reserued vnto life euerlasting . And hence to both these is the purifying and cleansing of sinners ascribed in the Scriptures . 1. Faith not onely as a hand laieth hold on all Christs righteousnesse , to make the sinner stand iust before God ; but inwardly by little and little purifieth the heart , & causeth that puritie to breake out to the eies of others as well as our selues . And 2. for the word in Ioh. 15.13 . Now are ye cleane through the word I haue spoken vnto you . Quest. But how can such persons be called pure , seeing the Lord findeth no puritie in the Angels themselues , and how much lesse in those who dwel in houses of clay ? and besides Paul euen a regenerate man , exclaimeth that he knewe no good by himselfe . Answ. That place of Iob denieth not puritie to the Angels simply , but onely comparing theirs with Gods , it is as a little streame , yea a droppe to the ocean , which is nothing in comparison . And for that of the Apostle , it was with him as it is with other beleeuers ; who are able to discouer more drosse then gold in themselues : and therefore neither he , much lesse ordinarie and common Christians , can be called pure of the greater part , but onely of the better . Hence is it , that though beleeuers haue receiued the spirit but in weake measure , yet are called spirituall ; and beeing farre from perfection , are yet called perfect ; not by that legall perfection which is entire in all the degrees , but that Euangelicall which bringeth all the parts forward towards those degrees . Nay more , Christ himselfe calleth his loue all faire , and saith , there is no spot in her , yea , as pure as the Sunne , as faire as the Moone : and to his Apostles , that they were all cleane euerie whit , saue Iudas : 1. because by faith , euerie member of the Church laieth hold vpon Christs most absolute puritie . 2. the spirit of regeneration hath washed euery part , although in part onely ; nor so cleane as it shall be , yet so as that perfect puritie is sealed & assured to the soule by it . 3. the Lord doth account euerie such beleeuer pure euen for the present , & imputeth neuer a spot vnto them , but reputeth in his Christ all faire . 4. hath promised them that for time to come , they shall become so absolutely cleane , as though they had neuer beene defiled . Doctr. The estate of a Christian is a most honourable estate ; because his person is pure in the sight of God , euen whilest he liueth here vpon earth . And this cannot otherwise be , seeing such a one beeing predestinated vnto life , is also iustified and sanctified : by the former of which a sinner is perfectly freed from the guilt and curse of sinne : and by the latter imperfectly ▪ and in part from the reliques and seruice of sinne : the former , in that the blood of Iesus Christ sprinkled vpon his conscience , cleanseth him from all sinne : the latter , in that the spirit of sanctification washeth his heart with pure waters vntill it be cleane . Now whereas some may thinke , they haue inough confessed to endite sincere Christians of blasphemie , or heresie at the least , as hauing opinion of their owne puritie , with a Pharisaicall despising of others : saying with the Iewe , stand aloofe , for I am more holy then thou : or with the Pharisie , Lord I thanke thee , I am not as this man , &c. let them know , that we teach , and true beleeuers hold , that their puritie is neither their owne , nor so in their owne account : but onely in regard , 1. of Gods washing of their robes in the blood of the Lambe : and 2. of his gracious acceptance of them so washed as pure and cleane . Farre is the true beleeuer from the damnable conceit of the Catharists ( whome in our language we tearme Puritans ) who following Novatus his heresie , were also called Novatians , who thought that the life of a iust man is to be made vp without sinne , spot , or wrinckle , or else the Church could not be made vp of them . Farre also from that accursed doctrine of the Papists , who are indeede Puritane heretiks , and the right successors of Iovinian ▪ Ebion , Pelagius ; in that they affirme , that in the regenerate after Baptisme , there is nothing which hath the reason of sinne , or which God can hate : that they are able to fulfill all the commandements , yea , and doe more then so : that they haue deuout men and women that can merit life eternall for themselues and others : that men may & must expect their saluation from an inherent righteousnes . Why should we not then abhorre these hereticall seducers vnder this title ; seeing they tread the s●me steps of the old Puritane heretikes , the memorie of whom let it be accursed for euer . No , no , the beleeuer is ●aught daily to pray ▪ Lord forgiue vs our debts : & with the Publican , Lord haue mercie on mee a sinner : he accounteth his owne righteousnesse as a stained clout : well knowing , that if he should challenge righteousnesse from himselfe ▪ that his owne cloathes would defile him : yea , let them take much snow and nitre , yet of themselue● can they neuer be cleane , but that Christ becommeth as purging fire , and fullers sope vnto them . Now if any yet thinke it vnreasonable to ascribe both puritie and impuritie to the same soule ▪ the answer is , the Scripture hath taught vs how to conceiue it , 1. Ioh. 1.7.8 . The blood of Iesus Christ purgeth from all sinne : yet if any say he hath no sinne , he deceiueth himselfe . It is indeede Gods grace and fauour to account the beleeuers his doue and vndefiled , and in regard of that perfect robe of righteousnesse he couereth them withall , to adde that there is no spot in them : but it is grace in them to acknowledge and vtter of themselues that which Christ did of his disciples , ye are all cleane , but you had neede haue your feete washed : seeing that this purging is not wrought all at once in vs , but by degrees , and that in this life there remaineth alwaies some impuritie to be purged . Vse . 1. Let none dare to scoffe at the godly vnder this title or any other which the Lord vouchsafeth them : hearest thou the Lord accounting his Church as pure as the sunne , and perfect and vndefiled in their way , calling them his holy ones , and saints , and thinkest thou this a sufficient ground to scoffe at them ? or doest thou shewe thy selfe one of this number , or rather is it not the part of an Ismaelite and a cursed wretch , to scoffe at the sonnes of blessing , for the blessings sake ? nay rather , seeing the Lord thus honoureth his seruants , and testifieth his loue in passing by all their imperfections , as though there were none : let such as haue taken occasion to scoffe at Christians from that which is their onely approbation before God , euen ioyne themselues to the people of God , that as the liberties of Gods people in Persia , made many of their enemies become Iewes , so those that haue been enemies , and readie to offer them violence , seeing the fauour of God towards them , may be mooued to become friendly vnto them . 2. If the deuill doe raise any scoffing Micholl to scorne our sinceritie , while we solace our selues before the Lord ; and if the sonnes of men will not cease to turne our glorie into shame : Let not those that feare God be daunted , nor giue ground , much lesse flie backe for any tearmes of contempt ; but account this their priuiledge before God , a badge of Christs profession , and their honour before all the world : and thus encourage themselues to striue on to further puritie both of heart and life . 1. Of heart , because the inside must first be made cleane : and 2. of life , for when the soule is purified it must worke in the life , in obeying the truth , through the spirit . Thus the Christian man beeing like a cleare chrystall glasse with a light in the midst , which must needes appeare through euery part of it , hauing within him the light of grace , holdeth it forth although in the midst of a froward and wicked generation . The reasons to mooue vs hereunto are sundrie . 1. In regard of Gods account and estimation of such as shall choose such cleane paths to walke in , as we haue heard : what neede a man care if all men condemne him , so God iustifie , and approoue of him and his wayes ? 2. Hereby onely a man becommeth capable of Gods graces , who powreth not his gratious liquors into any fustie , or filthie vessell : but if any man purge himselfe , he shall be a vessell vnto honour , sanctified and meete for the Lord , and prepared vnto euery good worke . 3. All the promises of God are made only to such : Dauid breaketh out into a resolued conclusion , Psal. 73.1 . Surely God is good to Israel , to the pure of heart . Let his trialls be what they will , let his person be neuer so meane , let his name be neuer so reproched , the Lord respecteth him that is of an holy conuersation : there is no difference between Iew and Gentile , rich and poore with God , so the heart be purified . Such are only fit to approach God in prayer who can lift vp pure hands , and so offer that cleane offering prophecied of to be lifted vp in euery place . God heareth not sinners , saith the blind man. And the exhortation is , let vs drawe neare God with true hearts , in assurance of faith , sprinkled in our hearts from an euill conscience , and washed in our bodies with pure water , Heb. 10.22 . Nay more , the studie of puritie hath the promise of blessednesse , of the blessed vision of God , for who shall ascend into the mountaine of the Lord ? and who shall stand in his holy place ? Euen he that hath innocent hands , and a pure heart . Seeing then that without it no man shall see God , and that all vncleane persons shall be kept without the gates of the Citie : let this consideration added to the expectation of such pr●●ises mooue vs to cleanse our selues from all filthinesse of flesh , and spirit , and grow vp vnto full holines in the feare of God , 2. Cor. 7.1 . 4. This course is a note of a true beleeuer , who as in other things , so herein is made conformable vnto Christ , in purging himselfe as he is pure : the scope of the place is to shew this to be a marke of our adoption , when knowing our selues subiect to sinne , yet we desire and endeauour by all good meanes to cleanse our selues daily , propounding herein before vs Christ as a patterne of imitation . 5. Lastly , let vs be prouoked to a greater care of holines , seeing the Lord hath not beene niggardly in affoarding vs meanes aboue many , by the which we might be clensed . He hath giuen vs his word plentifully wherby faith might be wrought vs to the purifying of our hearts . He hath sent out his Sonne , whose blood through the eternall spirit offred without spot by himselfe vnto God , purgeth our consciences from dead workes to serue the liuing God : he hath giuen vs of his spirit to renew vs , by whose blessed dewes we might be besprinkled as with pure water , so as we might be iustified in the name of the Lord Iesus , and by the spirit of our God. He hath sent out his chastisements , and afflictions in such greeuous manner , as our Fathers neuer saw the like , by which as by rubbing and beating , and wringing , many might be purified , and made white . He hath sought to purge his floore by sundrie fannes of afflictions , by plague and pestilence , famine , and dearth , violent and vnseasonable winds and weathers , and by the angrie distemper of all the elements , which seeme hardly to containe themselues from the reuenge of the sinnes of the Land. Against all which meanes , if we shall remaine filthie and vncleane still , bespotted and polluted with our former sinnes , which by such powerfull meanes cannot be driuen from vs ; oh how iustly shall we be led with the vncleane workes of iniquitie ? Let vs then search our selues , and fanne our selues : let vs set our selues often in Gods presence , who is a God of pure eies ; and our selues at his barre , before his tribunall and iudgement seate ; which if we be not remedilesse , will make vs striue in our further sanctification : and beeing once washed , let vs beware of fouling our selues any more . The second generall point is , how all things are pure or impure . Ans. All things may be said to be pure two waies : 1. in themselues , and in their owne nature , by an inherent puritie put into them by God before the fal . 2. in their vse vnto vs by an acquisite , and purchased puritie since that time . For the former , euery creature by the creation was good , 1. in respect of it selfe , 2. in regard of others . In it selfe , 1. in the essence and beeing : for whatsoeuer is , so farre is good as it is , and hath a beeing , yea be it now since the fall in other respects n●●●er so euill . 2. In the special kind and parts of it , euery particular ●●ing , & euery part of it , was free from all euill . 3. In the particular manner of beeing : for it was good not only because it was , but in that it was as it was . 4. In all the qualities of it : in reasonable creatures were enlightned vnderstandings , rectified will , sanctified affections : in vnreasonable was subiection and seruiceablenes vnto the Creator , and the reasonable creature : in a word , all the actions , passions , and motions of them all , could not be but very good as themselues were . 2. Euery creature was good in regard of others : whether 1. God , whose wisedome , power ▪ and glorie , they were witnesses of . Salomon saith , God made all thing for himselfe : that is , first and directly : or 2. man , for whose vse , commoditie , comfort , and honour , they serued : Psal. 8.6 . He hath put all things vnder his feete : or 3. other creatures : for euery particular creature was good , for the common good : and therefore the Lord contented not himselfe to pronounce vpon euery particular creature , the speciall approbation of it owne goodnes , as he did of the workes of euery particular day of the sixe : but vewing them altogether , and delighting himselfe in the order and harmony of his creatures , he pronounceth of them ioyntly , that they were very good , Gen. 1.31 . where both the generalitie of the proposition is to be obserued . God saw all that he had made ; as also the further vehemencie of the affirmation aboue all the former , and lo they were all very good . Now although we may truely say , that ( notwithstanding the vanitie which is befallen euery creature since the fall ) all things according to their common nature , naturall parts , and created qualities , are Gods good creatures , euen the substance , reason , and vnderstanding of the deuill himselfe , yet none of this puritie is here properly meant by our Apostle : But that purchased puritie which cannot be so fitly declared , till we haue considered how since the fall , these things became impured . Which to resolue , we must know that seeing no creature in the nature of it , neither in the beeing nor manner of beeing ; not yet in the naturall parts or qualities is impure ; all the impuritie which is vpon them is accidentall : and that either by 1. Gods holy institution , or 2. mans corruption . By the former , creatures and actions in themselues , neuer so good , become to mans vse impure : 1. when God by his morall law doth interdict any thing : as for example , the common vse of euery seauenth day in our ordinarie affaires ; which is a necessarie , perpetuall , yea and an eternall rule of righteousnesse : vnder which head is included all morall vncleannesse , contracted by omitting good duties , and committing euill actions . 2. When by his law ceremoniall he forbiddeth to some people the touch , tast , or handling of many creatures ; which in themselues , and without such a restraint are euery whit as good , and as pure , as things not forbidden ; so as such distinction and prohibition , proceeded not from the disposition and temper of their owne nature , as some haue grossely imagined ; but from this commandement , which sanctifieth this , and polluteth that ; in which case , prohibited things may not in any case be medled withall , no more then though they were euill in their owne nature . Daniel determined not to defile himselfe with the Kings meate , and wine , not that the meate was polluted in it selfe , but among other reasons , because the Chaldeans ate , and lawfully , many sorts of meate which were prohibited the Iewes , as hares , blood , &c. And here it must be remembred , that ceremoniall and significatiue vncleannes any way contracted , beeing neither naturall nor morall , is neither generall to pollute all men , nor all creatures , but only that people to whom , and those creatures of which the law was giuen ; neither was it perpetuall , but only for the time of the prohibition . And thus euen the tree of good and euill , of what kind soeuer it was , was neither euill in it selfe , nor in regard of the fruit : but by Gods institution the vse of it was vncleane : as appeareth both by Gods exception , and interdiction of that tree , as also by the euent : neither did it remaine euill by that institution after the fall , it beeing appointed a sacrament only for the time of innocencie . But the maine impuritie which is befallen the creatures , is by meanes of mans corruption : and that is either more generall , or more speciall . The generall impuritie on them all was by the sinne of Adam , and all mankind in his loynes , whereby he both lost himselfe , and all things tending to his comfort : for as he set all out of frame , and defiled euery thing within him , insomuch as all his thoughts are euill continually , all his words are tainted with the filthinesse of his rotten heart , which sendeth them out , all his actions spirituall , ciuill , naturall , are so many sinnes : euen so all things without him , are impured by and to him , seeing by his sinne he hath forfeyted them all , and hath no right to the least of them . And further , as all of the creatures are lost ; so many of them are after a sort vncleane , impure , and so are become hurtfull , and euill to mans vse , as todes , serpents , poysons , venemous , feirce and sauage creatures , all which the curse of God vpon mans sinne hath impured in their particular nature , although in their common nature they abide good still . More specially , all creatures and actions , neuer so good , or indifferent , are impured by mans abuse two waies . 1. when they are vsed or done , by any impure person ; 2. or else by any person in an impure manner . When any thing is done or vsed by vnholy men , or vnholily be it neuer so good , it is impured : not beeing vsed or done in faith and good consci●nce . A good or indifferent thing vsed or done , is spoiled and corrupted in the manner of vsing or doing , three waies . 1. when it is vsed or done in way of superstition : 2. of profanenesse : 3. of scandall . 1. Of superstition , when any creature is offred vnto Idols , or vsed or not vsed with opinion of holines , merit , or worship of God. Thus the Heathen were accustomed before they eate or drunke , to offer some part thereof to their gods ; which was another cause why Daniel craued that he might not be defiled with that meate , as is well gathered out of cap. 5.4 . and from such meate the Apostle wisheth all Christians to abstaine , 1. Cor. 8.10 . Hither are to be referred all Popish separations of daies , and meats , and their consecrations of water , salt , crosses , palmes , to driue away deuils : all their vowes also , pilgrimages , orders , single life , wilfull pouertie , watchings , fastings , whippings , in all which they place opinion of holines and merit : adde hereunto all superstitious rellikes , and monuments , which wheresoeuer are filthy and polluted . 2. Of profanenesse , when any creature or action is vsed or done out of that due manner , measure , or end , which the Lord hath appointed vnto it : as all vse of holy things , by way of charming , or enchantment , especially good words , and those out of Scriptures to spells and sorcerie : the intemperate vse of indifferent things , to surfetting , drunkennesse , pride , and excesse : in a word , when any thing is done or vsed , the carriage and end of which , is not Gods glorie and mans good . 3. Of scandall , either to our selues , or others . Our selues , when we vse any creature , or performe any action with a doubtfull conscience , that is , whereof either the word hath not , or we out of it , haue no warrant : in which ca●e tender consciences must be tendred , rather then be racked by authoritie : for be the things in themselues neuer so lawfull , be they neuer so generally entertained in the iudgement and practise of others , they are vtterly vnlawfull to me , without such information . Others if they be scandalized , they are either within the Church , or without : and they both in things either , 1. euill , or 2. indifferent , hauing on them a shewe of euill . For necessarie things enioyned by the word , there can bee no scandall giuen , as preaching , hearing , praying : these and such must bee done , though all the world take offence at them . Thus Paul preached Christ a stumbling blocke , and scandall to Iewe and Gentile : and Daniel prayeth to his God , although the king and all the countrie raged against him . This offence is Pharisaicall , taken , but not giuen . Now for scandall giuen , ● . in things euill is ; when a man by word , deede , or doctrine disagreeable to the lawe of God becommeth a stumbling blocke , and cause of offence . 1. To the wicked , whome they make worse in their euil , more obdurate , and further off from repentance . 2. To the good : whether stronger , both grieuing them , and bringing reproach vpon them : or weaker , who are not onely discouraged from their good beginnings ; but forced often to participate in that sinne , whereof they haue a president in an other . Wo to that man by whom such offences as these shall come . In this kind was Peter an offence to Christ , whom therefore he calleth Satan , and commandeth him to come behinde him . 2. In things indifferent , scandall is giuen when vnseasonably , and out of the rule of charitie they are vsed : in which case the Apostle acknowledgeth things lawfull , inexpedient : and professeth that he will neuer eate flesh , before he will offend his brother , that is , his weake brother : he that is not taught , not he that will not be taught ; he that is ignorant , not malitious and is scandalized : for that he knowes not the truth , and not that he hateth it , must be here respected ; with the offence of whome , if the most indifferent things be vsed , it is the violating of the lawe of charitie , and a reiection of the faith of Christ. Now to remooue all this impuritie , we must haue a proportionall puritie purchased by Iesus Christ. By whom , 1. in regard of our persons , being beleeuers , we partake with all his righteousnesse , and puritie , and so are againe entitled to our first right in the creatures . 2. In regard of the things themselues : our libertie is procured from the bondage and heauie yoke both of the lawe morall and ceremoniall ; by whose appearance , death and resurrection are obtained . 1. ● deliuerance from all euill of sinne and punishment within and without vs. 2. restitution to all the good , yea a further good then that was from which we fell . 3. freedome from all ceremoniall pollution , and libertie in all those creatures which by ceremonie was vncleane . 3. In regard of our right vse , he hath giuen vs precepts and commandements in things necessarie ; and rules of direction in things indifferent . Now from this second point we may note sundrie worthie lessons , which I will onely propound , and not stand vpon them , because I will hasten to the third and principall point of all . 1. Seeing all things were pure in their creation , we may herein as in a glasse behold the puritie of God in all his creatures , admiring that goodnesse of his which bewraied it selfe euen in the meanest of them : yea prouoking our selues , to loue , reuerence , and feare before him , the image of whose goodnesse shineth out not onely in angels and men ; but euen in the silly worme and flie , yea in the liueles creatures themselues . And further , hence we may gather our owne dutie towards the creatures , namely 1. reuerently meditate and speake of them . 2. purely to vse them . 3. mercifully to deale with them : all which we shall the easier doe , if we can spie out some part of Gods image in them . 2. Consider our miserie , and the wofull fruit of our sinne , which hath debarred vs from all comfort in heauen and earth , from God or any of his creatures : sinne hath wrapped vs vnder condemnation , hath set God and his creatures as hosts and armies against vs , hath made nothing ours but hell and damnation ; so as if we meete with any euill from any of the creatures through the venome , poison , or noysomnes of the particular nature of it , or by any other accident , we are not so much to condemne the creature , but our owne sinnes : for they were either not so made , or had not beene hurtfull at all to man , but by his owne sinne , the poison of which hath poisoned their natures , so that by them mans sinne is either iustly punished , or himselfe righteously exercised . Now then seeing our owne sinne hath subiected the creatures of God ( otherwise so comfortable and sweete helpes vnto our liues ) vnto such vanitie , we haue great cause to abhorre our sinnes for euer , yea , and our selues for them , rather then drinke in iniquitie as the fish doth water . The sweetest sinnes would carrie a bitter tang , if we would but remember what sweete comfort of the creatures we haue forfeited 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 : for it is euill to him that eateth with offence : and Paul would neuer eate meate , before he would offend . Hence followeth it , that we may not offend either priuate , or publike persons . Of priuate men , some are of weake consciences ; and these must be borne vp and yeelded vnto for good , rather then destroied by our libertie : the Apostle became all things to all such persons : and Christ himselfe would not quench a smoaking flaxe . Some other are obstinate , stiffe , yea and malitious , from whom we must challenge our Christian libertie . If men be carping Pharisies , or wilfull Papists , the counsell is , Let them alone : nay more , so pretious must our libertie so dearely purchased be vnto vs , as we may not neglect it , or dissemble it before such as are taught , and should be stronger , although they be brethren ; for this was Peters case , for which he was iustly reprehended , who withdrawing himselfe from the Gentiles , to pleasure the Iewes , gaue them who had beene taught the contrarie , occasion to conceiue of the Gentiles , as vncleane still . This whole truth is confirmed by Pauls practise , who would and did permit Timothie to be circumcised in regard of infirme , and weake beleeuers among the Iewes , Act. 16.3 . but would not suffer Titus , so to be , Gal. 2.3 . partly because he would not offend the godly ; and partly because he would challenge Christian libertie against those obstinate and malitious aduersaries , who had almost ouerturned all the labours of the Apostle in that Church of Galatia , by vrging circumcision as a thing of absolute necessitie vnto saluation . Here is ministred a direct answer to that question , whether recusant Papists are to be compelled to Church , because it is an offence vnto them . Wherto I answer , 1. that this is not a case of indifferencie , but necessarie that they come into the pure worship of God : and therefore it must be effected , either by entreatie , or compulsion . 2. Were it indifferent , yet were they not to be festered in their error , because they refuse instruction , and are not weake , but wilfull . 3. Neither are they thus compelled to beleeue , but to vse the right meanes of faith . 4. Good Iosias made a couenant with the Lord , and caused all his people to stand vnto it , 2. Chro. 34.32 . Now as we may not offend our priuate brethren , so much lesse the publike Magistrate , who hath power giuen him of God to limit and restraine our ouercommon vse of these things by wholesome lawes concerning things indifferent , which lawes we are bound in conscience to obey : for then their indifferencie ceaseth not in regard of themselues , but of that law restraining them . And here sundrie questions may be further demanded : As , 1. Whether a man may with a safe conscience eate flesh at times prohibited by the Magistrate ? Answ. In this one instance direction is giuen euen in all the other things of this kinde , as concerning daies , garments , &c. therefore I say , that to eate or doe any other thing against a law , is one thing : and to doe otherwise then the law commands in these things , is another : the former commonly 1. hindreth the end of the law : 2. contemneth the authoritie of the law maker : 3. hath no iust cause in it selfe : 4. careth not for the offence of others : this is alwaies a sinne against God , and a breach of the fifth commandement : but otherwise , the former cautions duly obserued , I see not how it is a sinne in conscience to eate besides the law . Quest. But can any Magistrate make a law to binde the conscience ▪ Answ. No , but yet we must obey their wholesome lawes for conscience sake ; which conscience is bound not by the law of the Magistrate , but by Gods law , which bindeth to obedience of the Magistrates lawes in all lawfull and honest things ; so Paul , Rom. 13.5 . subiecteth not the conscience to the lawes of men , but to Gods ordinance , inforcing obedience to such humane lawes as ●ight not with his owne . Quest. 3. But how stand we to the libertie , wherein Christ hath set vs free , if we suffer the Magistrate to curb vs of it ? Answ. Wel inough , seeing the Magistrate medleth not with the libertie in conscience purchased by Christ : for then we might not yeeld a whit , but stand on our right : but reseruing that as whole and entire as he found it , he onely restraineth the ouercommon vse of that libertie for example . The lawes which prohibit this or that meate , beeing ciuill , and made in respect of ciuill and politike order , for the common good of men , are externall , and the obseruation of them is a ciuill obedience , and in it selfe properly no worship of God , vnto which the outward man is bound directly , ●nd not the inward , but by accident . Which if we will plainely and in a word vnderstand , we must consider in euery indifferent thing two things : 1. a libertie to vse them ; 2. the vse of that libertie , which two differ as much as meat set vpon the table , and the eating of it . The libertie is in the conscience ; the vse is an outward thing : the former no Magistrates law medleth with , nor can restraine : but in the latter , his law is a binder . And thus we shut the doore against all Popish ecclesiasticall lawes and canons , concerning fasts , feasts , daies , garments , and infinite other traditions , which they vrge as things necessarie to saluation , directly binding the conscience : yea as meritorious , and leading to a state of perfection : whereas indeed they directly fight against Christian libertie ; yea many of them against the morall law it selfe . Let them plead ( as they doe ) that to the greater authoritie more subiection is due , and therefore they must be much more obeyed in their ecclesiasticall constitutions , then the Magistrate in his ciuill . I answer , when they haue prooued their charter out of the word , whereby they may make lawes , which must be obeyed for conscience sake , as the ciuill Magistrate may , we will subscribe vnto them . In the meane time we haue learned , that seeing the Church hath power only to ordaine constitutions for orders sake ; no man is further bound to them , but only so farre as he may auoid scandall of others , or further the publique good intended by that constitution . But what if the Magistrate giue life to ecclesiasticall constitutions of the Church : whether then doe they become such lawes , as bind the conscience ? Answ. The Magistrate giueth no greater power to the Church to make lawes , then Christ hath giuen ; if he make his pleasure knowne , that he by his power will see order kept , it is the part of euery good subiect and Christian , to obey him cheerefully . Secondly , To vse out libertie in loue , we must not onely not cast back our brethren , but edifie them , and bring them forward in godlinesse : 1. Cor. 6.12 . all things must profit : 1. Cor. 10.23 . all things are lawfull , but all things edifie not : And the generall rule of all indifferent things is , Let all things be done to edification : and Rom. 15.1 , 2. Let euerie man please his neighbour to edification , euen as Christ 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 all this for vs , saith Dauid . If all these things then be the Lords , shal we feloniously take another mans things without his leaue ? shall he create all these things to giue vs , and shall we be so vnmannerly , yea and profane , as neuer to thanke him ? Did Dauid so ? no surely ; but this consideration that God had giuen man dominion ouer , and interest in all creatures , as sheepe , oxen , beasts , foules , fishes , &c. made him breake out into an exclamation full of admiration ; O Lord , how excellent is thy name in all the world ? and this he beginneth withall and endeth withall , to shew vs that both before and after we haue tasted the sweetenes of the creatures , we ought to testifie our sweete tast of God himselfe in them . Thou wouldest not take a meales meate of a meane man thy neighbour , but with many thankes , and some requitall : and darest thou take all thy meales from God , and neuer scarse so much as acknowledge thy selfe a receiuer ? 2. Paul commandeth vs , 1. Thess. 15.19 . In all things giue thanks ; and addeth this reason , for this is the will of God : doth not he then against the will of God , that vseth his creatures without thanksgiuing ? nay consider the place a little further : Christians are there enioyned to be thankfull to God in their miseries , persecutions , wants , imprisonments , in all straights , yea in death it selfe : and should not such as professe themselues Christians , expresse much more their thankefulnesse to God , for their riches , health , prosperitie , pleasures , comforts , and abundance of all things ? which if they shall not doe , the heathen themselues which haue no part in Christ , shall rise vp in iudgement against them , who can and haue beene exceeding thankfull for worldly prosperitie ; and it is likely they would haue beene much more if they had knowne any better portion : Nay , the verie bruit beasts shall condemne such bruitish men : for shall the Lyons seeke their meate of God ? shall the rauens call vpon him for their foode ? shall the eies of all things looke vp vnto God , to receiue their meate from his hand ? and shall not all things condemne men , vnto whom only the Lord hath framed eies , that can turne themselues vpward towards him ; and yet are seldome or neuer lifted vp in testimonie of their dependance vpon him ? 3. Who can heare the Apostle affirming , that euery creature of God is good , but so as it be first sanctifyed by the word and prayer ; that cannot conclude against himselfe , and say , surely , if I doe not pray for a blessing , and praise God for this creature set before me , I am not to vse it , vnlesse I would both pollute it , and my selfe in it ; for till I pray , it is not sanctified , it is vnholy to me . Obiect . But God forbid that we should not thanke God for euery thing : but if we doe it in generall , or in our hearts , is not this enough ? I answer , no : for the former our Sauiour resolueth in the praier , not teaching vs to pray in grosse for all good things , but specially for bread : and not for bread for all our liues , but for the day , and euerie day we must pray , and consequently euerie day giue thankes euen for bread in particular , how meanely many one thinketh of it . And for the latter , we haue the contrarie practise in the Church , both of the olde and newe Testament . The poore maids of Ramah Zophim could tell Saul that the people would eate no meate , till Samuell the Prophet was come and blessed the sacrifice ; which was no mentall , but a blessing of the meate by word of mouth : nay Christ in his family though he was the heire of all things , neuer are meate , but first gaue thankes ; yea he had a forme of grace and thanksgiuing , which was verie well knowne to the disciples , Luk. 24.35 . Paul in the shippe would not eate bread , but first gaue thankes in the presence of them all : and how iust a thing is it , that that mouth which openeth it selfe to the receiuing of the creatures , should open it selfe in the praise of the giuer ? which who so neglecteth , besides that he sinneth against a speciall commandement , Deut. 8.10 . when thou hast eaten , and filled thy selfe , thou shalt blesse the Lord thy God : he doth as a man , who sitteth downe and taketh his dinner in an inne , and goeth away without paying the inholder his due ; which euerie one will say is a shamefull part . And as there be many who so grossely forget God and themselues : so those faile also that formally blesse their tables , because it is a fashion , and they must doe it at least by one of their boyes , and then the table is formally blessed : when as prayer and praise for other daily comforts as necessarie are neglected ; as for conueniencie of dwelling , and habition , garments , rest , and safetie , health , comforts of the calling , recreations , &c. for i● men did conscionably and in right apprehension of Gods goodnesse blesse their meat ; the same conscience would continually prouoke them to the like dutie for the like mercies . Now more particularly I will shewe in the seuerall kinds of things indifferent , the common failings of men against the three former rules : and because the particulars are so many as if I should prosecute them all , I should drawe this treatise beyond a iust extent ; I will therefore onely speake of fowre which are of most ordinarie vse . 1. Of meates and drinkes . 2. garments and apparell . 3. riches and wealth . 4. sportes and recreations . For the first : 1. Those offend against the rule of faith in meat & drink who eate not their owne bread lawfully gotten by Gods blessing vpon a lawfull calling , as all gamesters , feeding themselues by other mens losses : all vsurers , who eate vp other mens strength and sweate : all vniust persons , who eate the bread of deceit : all idle , lustie , and wandring beggars , who ought not to eate ; none of these haue right to a morsell of bread gotten by such meanes ; and yet it is to be feared that many amongst vs would looke but with leane faces , if they should eate no more then they well came by : many a sta●uen face would convince many a one of much stollen bread . Secondly , those eate not in loue , who eate and drinke without regard of the godly poore , especially neere them : such the Prophet speaketh of , who drunke their wine in bowles , and annointed themselues , but cared not for the afflictions of Ioseph . Thus many a Diues fareth deliciously euery day , but poore Lazarus cannot be befriended with the crummes . We haue an other rule , Nehem. 8.10 . Goe eate the fatte , and drinke the sweete , and send part to them , for whome none is prepared . Thirdly , They faile against the rule of sobrietie . 1. Who watch not ouer their hearts , but in eating and drinking , make themselues heauie , and vnfit to all good duties both spirituall , & the outward duties of their callings . 2. That watch not ouer their affections , but set them on meat and drinke , putting themselues vnder the power of these , but keepe not 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 : and here especially is reprooued that ordinarie vice whereby men shew themselues louers of pleasures more then of God , namely , when for their pleasure or recreation men omit the duties of the Sabbath ; yea further , when men sit at plaie day and night , longer then they would willingly for much mony be bound to any good thing ; whereby they wast their substance , neglect their callings , loose their good names , and go vnder the names of gamesters , dicers , &c. in the meane time who is at home to guid and order , to pray , and teach the family : oh this is a strange voice to a gamester . Thus we see how men faile in these particulars , to which many more might be added , whereby they draw much sinne vpon themselues in the vse of their most lawfull liberties . Now therefore shall it not be amisse to adde a fewe generall rules or counsels , by the obseruation of which , a heart desirous to please God in all things shall be able to avoide all these wandrings , and turne it selfe to the comfortable vse of all these things , wherein Satan hideth so many snares . As , 1. Labour for a pure eie , and all the bodie shall be bright and lightsome ; such an eie as may see Iesus Christ with his merits ; for till then , outward things cannot but be much and great in our eyes . 2. When once thou seest Christ and his merits , set thy affections on nothing else , loue nothing , meruaile at nothing , desire nothing , but either Christ , or for Christ : nothing that is outward must be desired for it selfe , neither vsed but so farre as it maketh to the chiefe marke : yea and more or lesse receiued or refused , as each of them are more or lesse valuable to this purpose . Much lesse maist thou rest in any thing , which thou canst see here belowe where thou art but a stranger ; for the things thou canst see are but as shadows to the things thou seest not , but oughtest most to affect ; and sometimes they appeare to be the things they are not , and vanish away with the vse , and hasten vnto nothing . Now what follie were it to set them vp or equall them , and much more to preferre them before Christ , as if they were things that could make a man happie or vnhappie ? whereas they are in themselues neither good nor euill , but so farre as they lead vnto or from Christ. And what more proper cause can we giue , why men so corrupt themselues in outward things , then this , that they make there a stoppe and resting place , whence they should make a steppe to climbe further towards heauen . 3. Iudge thy selfe and others not by abundance of outward things , no not if thou couldest passe Midas or Craesus in wealth , for thou art hereby but more bound , laden , and entangled , but by thine or their portion in Christ : that man hath gotten abundantly , that with his content in Christ , can manfully despise these outward things : he wanteth nothing that wanteth not faith : for what can he want who possesseth Christ , in whom is all things ? thinke then with thy selfe ; Is Christ mine , or I his ? then I shall be prouided for sufficiently , for he shall not want to whom Christ hath promised that nothing shall be wanting : hee cannot hunger and thirst , who hath once tasted of this bread & water of life : he can neuer be found naked , who hath put on Iesus Christ : he can want no pleasure , who possesseth him at whose right hand are pleasures for euermore . I will therefore make Christ my foode , my raiment , my riches , my recreation , and reioyce that my lines are fallen so well : as for other things if I can haue them with him , and vse them for him , so it is : but if not , all shall goe before the pearle , naked Christ is wealth enough . Vse . 2. A second vse of this doctrine , that all things are pure to the pure , is to take notice what a priuiledge beleeuers haue obtained by Christ , that to them all things beeing pure , they may without scruple of conscience vse their libertie in any indifferent thing , so it be vsed aright : because that lawe of commandements which stood in ordinances is abrogated through the flesh of Christ , that bondage which beleeuers were put vnder before Christs appearing , lasteth now no longer seeing faith is come , the impotent and beggerly rudiments are vanished , and taken out of the way : the hand-writing by which they subscribed to their owne guiltinesse and condemnation , and that so often as they vsed the ceremonies of the lawe , is fastened vnto the crosse . Nay more , sinne which robbed vs of all , is spoyled , the powers and principallities to which our sinne deliuered vs are vanquished , Sathan , hell , death , deuills , and all hostilitie are gloriously led captiue , and triumphed ouer , that we might see our full victorie , by our captaine and head of our profession : who hauing thus set vs into the freedome of sonnes , and thereby giuen vs prerogatiue to all the priuiledges of heauen it selfe , which are constant and not fading ; can he grudge vs , and not giue vs much more right to the creatures which are but corruptible . Oh how should this vrge vs to labour for the pretious gift of faith , which as a chiefe instrument sealeth vp to the soule possessing it , all the former priuiledges of the Saints : it bringeth with boldnes into the presence of God , it reacheth Christ in whom the Father is well pleased , it restoreth our right in the most common benefits , euen to the ayre which we breath in , it maketh prayers to bee heard , the word to be profitable ; almes and workes of mercie to be comfortable : whereas without it a curse followeth , the vse of all blessings , all seruices are reiected , thy prayers are abhominable who turnest thy eare from hearing the lawe ; thy hearing and reading the word , is the reading and hearing of the sentence of thy owne condemnation : thou giuest almes of that which is none of thine owne ; all thy paines and labour is but to get thee to hel ▪ ô therfore seeing such are the prerogatiues of a beleeuer ; get faith into thy soule , which is the onely purchase of them : with great summes of money these freedoms cannot be obtained , only the beleeuer is free borne . Which if it be so , what a wofull thing is it , that so fewe prize these priuiledges as they ought ; so fewe care for the gift of faith offered in the preaching of the word , by which alone they can become pure to the creatures , and the creatures vnto them ; yea they pure to all things , and all things vnto them : by woefull experience we finde the truth of that of the Apostle , all men haue not faith ; nay it is a gift , and giuen but to a verie fewe : for there are but a fewe freemen in a corporation in comparison of the rest : and yet fewer benchers then freemen , as the Saints are ; a fewe counsellers in a state , as beleeuers are ; and yet better were it to be no man then no beleeuer . And in the second place , when by much labour and meanes , we haue obtained these freedomes , we must be as carefull to maintaine them : for otherwise we loose most pretious things purchased with the pretious blood of the Sonne of God : the commandement is to stand fast in the libertie in which Christ hath set vs free : we must suffer no cauiller to infringe our charter , nor bind vs where Christ hath loosed vs. If the Lord haue pronounced all things , that is , indifferent , pure & free to the pure beleeuer , let a Popish spirit come & boast of his vowe of voluntarie pouertie , of single life , of abstinence from flesh , &c. we haue learned otherwise from this Scripture , that not onely all estates , bondage or libertie , riches or pouertie , marriage or single life , are alike vnto God : but also that all creatures are sanctified to the sanctified receiuer ; and consequently that all their vowes , besides that they are out of the power of him that voweth , doe nothing else but reuoke and abolish Christian libertie . And lastly , we are to testifie our thankefulnes for such liberties purchased ; especially by abhorring the wickednesse of Poperie , which bringeth vpon men a more detestable bondage then that of Egypt : 1. by binding them to seeke for righteousnes , and iustification before God by the workes of the lawe . 2. by impos●●● a masse of traditionarie precepts and commandements of men : 〈◊〉 by , 1. they steale away this dearely purchased libertie . 2. hold the Church vnder rudiments now after that faith is come . 3. robbe Christ of his honour by lessening his benefits , and darkening his grace . 4. set themselues in the roome of Christ , in making lawes to bind the conscience vpon paine of damnation , although God is the Lord of it . Thus much of the former branch of this 15. verse . But vnto them that are defiled and vnbeleeuing , is nothing pure , but euen their mindes and consciences are defiled . ] This opposition sheweth the truth of the exposition of the former words : for as by the pure were meant the regenerate and beleeuers ; so by the impure person the Apostle affirmeth that he meaneth the vnregenerate and vnbeleeuer , who wanting faith whereby he might partake with Christ and all his benefits , whose righteousnesse and innocencie is the onely lauer of the Church , by which also he might haue his heart within him purified in part , and his outward conuersation cleansed from dead workes wherein he walketh : he is no better then a leper in Gods eyes , ouerspread with naturall corruption , and outwardly spotted and speckled like the leopard , and in regard of the whole man like a blackeamoore who cannot change his hewe : for such an impuritie is here asctibed to the vnbeleeuer , as not onely outwardly runneth vpon him ; but such a one as hath taken and corrupted both the inferiour and the most supreame and excellent faculties of his soule , euen his minde , and his conscience . By the minde is meant the whole vnderstanding part of the soule ; which beeing the eie of the soule carrieth with it reason , iudgement , and election . The pollution of which is to be taken vp with darkenes and blindnes , 1. Cor. 2.14 . to be filled with vanitie , Eph. 4.17 . with fleshlinesse , Colos. 2.18 . in so much as all the naturall wisedome of man is fleshlie and deuillish . By conscience is meant that facultie of the soule , which by applying particular things iudged of and done , doth determine them either with or against them : which depending vpon the former , must necessarily be ledde into the errors of it , no otherwise then one blind man is ledde by an other into a ditch . The pollution of it is , when it is either idle or ill occupied ; the former , when it is sleepie , sensles , or feared , doing nothing at all , neither accusing , nor excusing : the latter , when it doth both these , but neither of them as it ought ; but accuseth where it should excuse , and excuse where it ought to accuse . Now both these being thus polluted , let the vnbeleeuer turne himselfe to any thing in generall without himselfe ( as all things in generall fall vnder the vnderstanding ) or turne him to any particular thought , word , action , concerning himselfe ( which onely the conscience hath to doe with ) in all these he is polluted , so as nothing to him can be pure . So as we must here conceiue of an absolute impuritie ascribed to the vnbeleeuer ( which is the onely difference in the opposition ) for whereas puritie was in the former branch attributed to the beleeuer in some respect onely : for 1. the best are encombred with originall sinne . 2. but in part , and not fully regenerate . 3. ouertaken not seldome with actuall transgression , which may and doth make them still crie out with Dauid , Lord create a cleane heart within me . This impuritie is absolutely , and without any restraint ascribed to vnbeleeuers and vnconuerted men . And in this branch also the Apostle bendeth himselfe against the error of the Iewish teachers : who were verie strict and curious least they should be outwardly by this or that meate , day , garment , or otherwise be defiled : for he would haue them conceiue that he spake of no such thing : neither were these the subiects wherein their impuritie did so much consist : but in such a thing as stucke nearer them then any outward thing , yea , then their verie skinnes , euen in vnbeleefe , and consequently in such a power of sinne in their hearts as made all things , though in their nature and institution neuer so good , yet vnto them , and in their vse , no otherwise vncleane , then a fustie vessell corrupteth the sweetest wines that can be powred into it . And therefore would he haue these ceremonie-masters to turne their eyes into themselues , and looke into their inside , and then they shall see themselues bootelesly to employ al their paines in keeping themselues from outward pollution , so long as they carrie that within them , which defileth euery thing they meddle withall . Whence wee learne sundrie instructions . Doct. 1. We haue here a good argument of the diuinitie of Scripture , in that it can , and doth ( as God himselfe ) enter vpon , and iudge the thoughts of men : and of men themselues ( not as men ) from things without , but from things within , euen according to their cleannes , or vncleanes before God. From this argument the Apostle prooueth the same thing , Hebr. 4.12 . the word of God is liuely , and mightie in operation , and deuideth , and cutteth a sunder the soule and spirit : that is , it worketh not only vpon the inferiour faculties which are lesse pure , but vpon the purest and most supreame part of the soule called the spirit , and the minde ; and by Paul , the spirit of the minde : for nothing is so secret in the soule , but it lyeth vnder the stroke of the word , which pearceth as farre as the eye of the author of it , to whom all things are naked and open , vers . 13. No Anotomist can by cutting vp one part of the bodie after another , so manifestly discouer to the eye the seuerall parts of man , as doth the word and the spirit therein discouer and reprooue the most inward thoughts : such a light carrieth with it , as chaseth away the darknesse of the soule , letteth a simple man see the secrets of his heart laid open , bringeth him to the sight of his sinne , and to breake out into the acknowledgement and confession of the truth , saying , God is there indeed . Now nothing but the word can tell a man his thoughts , nothing else can pronounce sentence according to that which is in the heart : and therefore cannot but come out from God , whose only priuiledge it is , to search the hearts which he hath made . Vse . 1. Let Ministers gird this sharp sword vpon their thigh , and strike downe the high thoughts of men ; speaking rather to the conscience , then to the eares of men : for else the word which is spirituall , and most directly worketh vpon the heart and spirit , looseth in his hand the proper worke , and powerfull vse of it . This alone is that two edged sword in the mouth of Christ , whereby he gets the victorie : as Dauid said of Goliahs , so more truely may we say of this , there is no sword to this : Philosophy , Poetrie , and profane things are too blunt to peirce the spirit , too weake to conuert soules ; too dull to giue sinne and corruption deadly blowes , or deaths wounds . Whosoeuer would turne men from their wicked way , and from the euill of their inuentions , must stand in Gods counsell , and declare his words to his people . And the note of a true Leuite , is to haue the law of truth vnder his lips , Malac. 2.6 . 2. Labour in hearing the word , to find it thus diuinely and powerfully working in thy heart , finde thy soule stricken with the sence of death eternall , find it the sacrificing knife to cut the throate of thy sinnes , and lustfull affections ; find it to shake and astonish thy soule , for this is the onely way for thee to finde rest in the day of trouble : if it slay not thy sinnes , it slayeth thy selfe insensibly , for it neuer returneth in vaine . 3. Be patient to suffer thy hypocrisie , vncleannes , yea thy most close and inward sinnes to be discouered in the Ministery : and when thou seest this light of the Lord searching out all the bowells of thy bellie , say of it , surely God is in it : for although I find not this presence by thunder , lightning , earthquake , as in the mount , yet by a still voice the Lord commeth , and speaketh to my soule : no voice but his can cast downe such strong holds as I see shaken within mee ; none but he can bind my conscience , none but he can summon my thoughts , none else but he that made it , can worke my flintie heart like waxe . The woman at the well conceiued nothing aboue ordinarie of Christ , till he came neere her , and told her of her secret vncleane course ; then could she acknowledge him a Prophet , then could she aske her neighbours , Is not he the Messias that hath told mee all that euer I did ? euen so is it not the Lord Iesus that in his word telleth thee of all thy waies ? come thy selfe , call thy neighbours with thee to learne where such instruction is to be had . When Christ told Nathaniel , that he saw him vnder the figge tree , where he thought he had not : then could he say , surely thou art the sonne of God , the King of Israel ; euen so when thou findest the word discouering that in thee , which thou thoughtest was hid from euery eye ; thou maist say , truely this is the word of the Sonne of God , herein it resembleth him , it findeth me out of my figge leaues , and calleth mee out of my bushes where I had hid my selfe . Thou maist be bold to affirme ; surely he is a Prophet of the God of Israel , that can discouer the secrets of the King of Syria , and the words which he speaketh in his priuie chamber : and as truely , this is a man of God , that can tell me the thoughts and counsells which I take in the most priuie chamber of my soule : yea in the secret and most retyred closet of my heart . Many not acquainted with this lesson , storme and rage at the word when it pricketh them , and thinke that the Preacher is informed , and beginne to suspect some intelligencers : the truth is , we haue an intellengencer , euen a spirit which goeth after Gehezi , and stayeth by Ananias and Saphirah till their most secret conveyances be discouered and reuenged , to whom day and darknes are alike ; and for such let them in time beware to spurne against preuailing truth , least one day teach them to their cost , what it is to despise such a word as this is . 4. Iudge of thy selfe and actions as this word doth , that is , not according to thy shew in the world , but according to thy purenes , or vncleannes before God , to whom a poore man in his vprightnesse is better then a froward person be he neuer so rich , yea a poore wise child more accepted , then an old foolish King. This is the truest touchstone whence thou maist iudge certenly of thy estate , and not be deceiued . If this word reprooue , or approoue any of thy waies , or thy whole course : thou maist safely pronounce of it , Lord if I be deceiued in this , thou and thy word hath deceiued me : and if by thy word I erre , I erre willingly , for I know that this is according to Gods iudgement , and that is according to truth , Rom. 2.2 Doctr. 2. We learne further , what is the estate of a man vnregenerate , whom the Apostle setteth out thus . 1. He is one that is vncleane : 2. an vnbeleeuer : 3. one to whom nothing is pure : 4. his minde : 5. his conscience is polluted : in all which respects , he is a most odious person in whom is nothing but filthinesse of flesh and spirit , the which th● pure eyes of the Lord cannot abide . All which will more easily appeare , if we consider , that by our fall we were not only depriued of that grace and goodnes which was set in our nature ; but there succeeded a foule and monstrous prauitie , and euill , opposed directly to the former good , and that through the whole frame of the soule . The minde which as a pure eye was able strongly to behold the brightnesse of God , and the things of God , is now not only destitute of that light of vnderstanding , and reason ; but is couered and vailed with a black darknes of ignorance , that the light of the glorious Gospel of Christ which is the image of God , though in it selfe neuer so cleare , yet cannot shine out vnto them . The will which was most conformable to Gods will , is not only spoiled and robbed of the rectitude , and freedome it had to good ; but is become rebellious , and resisting the will of God : Matth. 23.37 . how often would I haue gathered thee , but thou wouldest not : Ioh. 5.40 . yee will not come vnto mee that yee may liue : yea and is a seruant of sinne , Rom. 7.14 . the inferiour parts called the flesh , are not onely spoiled of that conformitie which all the affections , and appetite had with the law , but resist with hostillitie , and enmitie against God , yea and cannot be subiect to the law of God. Thus euery way the wickednes of man is great , & all the imaginations of the thoughts of his heart are only euill continually : neither can be other , seeing whatsoeuer riseth of flesh , is no better then flesh . Vse . 1. Hence we see in part the corruption of our nature , and in it the reproach of our first sinne , and fruit of our first transgression : whereby we might learne to be ashamed of our filthines which is thus seated , and resteth not onely in the inferiour parts and powers of the soule , or as Papists speak , in the flesh and sensual part , but euen in the reasonable & most excellent part of the soule , which is the minde and conscience . This very cōsideration should be as a hammer to beat down proud thoughts , which rise vpon the gazing of outward things and respects , on which so many beare themselues : who doubtles would quickly strike saile , if they could turne their eie a little to see themselues by nature and naturall courses the children of wrath , enemies of righteousnesse , haters , and hated of God. Many a man blesseth himselfe in that he keepeth his bodie cleane from vnlawfull filthinesse , his hands pure from open iniustice , his words free from iniuring men : and thus content themselues with a ciuill righteousnesse , which is to glorie in the flesh . But could they looke vnpartially into their soules , they should finde a filthie sinke and puddle steaming out noysome and graceles parts into the whole behauiour , all which thrust them vnder the regiment of death . Yea euen the best of men regenerate finde this lawe of euill with them , which ministreth smal ioy to some parts of their liues , when they see the seedes of all sinne in themselues , and these seedes to rise vp into the blade and care sometime , before they attend to cut them downe , or weede them vp ; and when they finde themselues as readie to yeeld an haruest of iniquitie as others , if the good husbandman should not still be pruning and dressing them . 2. As man could proceede from an habite of good to the priuation of it , so can he not of himselfe go backe from this priuation to the habit , seeing no freedome at all is left in any facultie of his soule to spirituall good . Is the mind and conscience , and all things impure to the vnbeleeuer , and hath his will any more priuiledge then the other ? how erronious then is that doctrine of the Church of Rome , and the schoolemen , who teach that mans free will to good is not altogether lost , but much weakened in spirituall motions ; that it can dispose and prepare it selfe to grace ; and that it coworketh with the grace of God in the verie first beginnings of grace ? Whereas the Scripture teacheth , that man is so farre from his owne helpe in his recouerie , that he resisteth it , and fighteth against it till the Lord mightily subdue him , as he did Paul on his way to Damascus . The first degree or preparation to the cure , is the knowledge of the disease , but the naturall man will not be brought to acknowledge and confesse his estate : Psal. 14.3 . there is no man that vnderstandeth his way : our Apostle hath elsewhere also ruled this case , 2. Cor. 3.5 . we are not sufficient of our selues to thinke a thought , and therefore much lesse to will : Philip. 2.13 . It is God that worketh in vs both to will and to doe : where we are not said to will actiuely , but acted , that is , so farre as God maketh vs to will good . Let our pouertie then be hence acknowledged , Gods glorie magnified , Christs merit amplified , in which alone we recouer all our wants , and are raised out of our graues of death . 3. Hence we see the necessitie of regeneration in euerie part : Eph. 4.22.23 . be renewed in the spirit of your minds : confesse then and crie out with the leper , I am vncleane , I am vncleane : and seeing if Christ wash thee not thou hast no part in him , pray with Peter , wash me Lord , not my feete onely , but my hands , and head ▪ yea my whole bodie , and my whole soule , my whole man. The Apostle prayed that not onely the inferiour faculties of the Thessalonians , as the affections , and appetite which are the feete of the soule might be washed , but vseth this forme , The God of peace sanctifie you wholly . 4. If the wicked man be thus vncleane , then hate his companie , the vile person is to be contemned , come not neere him , touch him and thou wilt be defiled , he is filthie within and without , and with the leper must be thrust out of the campe for feare of infection . Doctr. 3. Before this naturall vncleanenes be purged , euerie thing is vncleane vnto a man : the vnbeleeuer tainteth euerie thing that he toucheth ; nothing within him , nothing without him , which is not polluted , although not in his owne nature , yet vnto him and in his vse . Let a naturall man turne him to any action , word , or thought , all of them not excepting the best , are against God , because they proceede from vncleane mindes and consciences . 1. His actions spirituall , euen his best seruices , as praying , hearing , reading , receiuing of Sacraments , almes , all these beeing the sacrifices of the wicked are abhomination vnto the Lord , who first looketh to the person , and then the gift , who if he turne his eare from hearing the lawe , euen his prayer is abhominable ; if he choose his owne wayes , let him kill a bullocke for sacrifice , it is all one as if slewe a man ; if he be a polluted person that toucheth any of these holy things , shall they not be vncleane ? yes surely , the most diuine ordinances are turned to him to sinne : for the Lord first requireth pure parts , and then pure actions , Ezech. 36.26 . 2. His ciuill actions , his honest dealing in the world , his buying , selling , giuing , lending , his labour , care , yea all the duties of his calling , are in and to him no better then sinnes . 3. His naturall actions , as eating , drinking , sleeping , recreation , physicke , all are vncleane vnto him . 4. All Gods creatures and humane ordinances , as meate , drinke , cloath , goods , lands , buildings , mariage , single estate , in a word , the whole way of the wicked is abhomination to the Lord , Prou. 15.9 . All these are witnesses of his sinne and filthinesse , all of them are enlargers of his woe and damnation , because he wanteth faith to lay hold on the Lord Iesus , whereby the iust doe liue , haue their heart purified , and so are made Lords ouer the creatures . Vse . 1. Seeing no man can with good conscience goe about any thing while he is in his sinne and vncleannes , let it mooue euerie man to beware especially that he approach not neere the courts of God , nor compasse the altar without washing his hands in innocencie . The Ministers may not take the word into profane mouthes and hands , themselues hating reformation . The brasen lauer must put them in minde of their dutie , which was set betweene the tabernacle and the altar , that the Priests might wash their hands and feete whensoeuer 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 destructiō . 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 gro●●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 expresse no such thing in their life and conuersation , they haue only drawn a faire gloue ouer a foule hand . For looke a little nearer them , and consider their persons , so polluted they are , as that they are abhominable , such as are worthy that both God and good men should turne away from , as from things noysome to their sences : for so is the nature of the word , vsed also Luk. 16.15 . And looke yet further into their liues , in stead of sanctimonie , you shall meet with rebellion , in stead of subiection vnto God , you shall discouer disobedience : and whereas if they were the sonnes of Abraham , as they professe ; they would doe the workes of Abraham . They are reprobate to euery good worke ; which word is sometimes taken passiuely , as 1. Cor. 9.27 . I beate downe my bodie — least I should be reprobate : Heb. 6.8 . The ground that beareth thornes and briars , is reprobate , and neere vnto a curse : and so indeed are these refuse and reiected fellowes , as souldiers cassierd , or as base persons , and banquerupts , are passed by , and not called into office , so these are reiected of God and good men . Yet it better fitteth the place , to accept the phrase actiuely , and then the sence is this , that they are so farre from the practise of pietie , that as men of corrupt minds , are said to be reprobate concerning the faith : so those corrupt minded men , are reprobate concerning good workes , and actions , which are the fruits of faith : that is , so giuen vp to sinne , and with the Gentiles , Rom. 1. to a reprobate minde , that they seeme to haue lost all difference and distinction of good and euill , and can turne their hand to nothing which is not euill . Which disposition of theirs , seemeth to be well expounded , Ier. 4.22 . They are wise to doe euill , but to doe well , they haue no knowledge . In the verse three points are to be marked , and handled . 1. That there will alwaies be Hypocrites in the Church . 1. The Characters or notes of them , which in the verse are fowre . 3. Their miserable estate and condition , in the word abhominable : vnto which we will adde the vse . For the first : That there euer will be in the Church together with sound members many hypocrites , appeareth . With Abel will be a Cain , of two men borne in the world , one is an hypocrite : with Isaac an Ismael : if Abraham himselfe beget two sonnes , one is an hypocrite : with Iacob an Esau , making shew of purchasing the blessing as well as he : with the wheat the tares must grow to the haruest : the branne abideth with the meale till the boulting : the same net couereth good and bad fishes , and much filth is drawne along with the fish . Iudas lurketh in Christs owne family . The purest primitiue Churches planted by the Apostles , could not long continue a pure virgin ▪ as all the Apostles foresaw and forewarned : neither can it be but in the peace of the Church , as in a sweet and rainie season , many weeds come vp and make a great shew among the good hearbs : so many thrust themselues into the profession , bringing with them the cares and loue of the world , whom the first sonne of persecution causeth to wither , and appeare to be themselues . And although the Lord could easily & at once purge his floore of them , yet in great wisedome he suffereth them : 1. in regard of his own glorie , that his holinesse might appeare in the daily discouering of them and purging his Church ; for he cannot abide that hypocrites should long goe in the tale and account of his children : but one time or other , one way or other , will be sanctified in all them that come neere him : at which time his glorie also shineth out vnto others in their iust iudgement . 2. In regard of the wicked , that they should the more stumble at the truth by reason of some hypocrites among professors . 3. In regard of the godly , that they should partly be exercised by this meanes , & partly driuen to examine what truth is in them . 4. In respect of the truth it selfe , which getteth some testimony hence , as Christ on the crosse by the very title of his enemies , affirming that he was the King of the Iewes . Vse . 1. Let euerie man trie himselfe , and the soundnes of his heart ; he is not a Iewe that is one without , and therefore euerie man had neede lay a good ground of his faith and religion : he beginneth wel that beginneth in the truth . The outward profession may ioyne thee to the Church indeede , which verie thing deceiueth many , who conceiue that because we haue changed the mattins into preaching , and the masse into the Lords table , therefore they cannot but be of the Church : but the time will come which shall separate those , whom now the bare profession ioyneth : when two shall be in a house , two in the field , yea two in a bed whereof the one shall be taken , and the other refused ; one taken like Ruth going on to Iudah , another like Orpah going backe to Moab : when the fan shall separate wheate from chaff● , the one to the garner the other to the burning : when the sheepheard shall diuide the sheepe from the goats which now grase together , liue together , feede together , are folded together , the one to the right hand , the other to his left . Let not thy profession deceiue thee , for many hypocrites are in the bosome of the Church . 2. Let no man be offended if in trialls many by falling away be discouered to be hypocrites , who haue long made a shewe of godlinesse : for in this great house , there must be vessells of dishonour , as well as of honour . Let no man entertaine any dislike , either of the doctrine , or the Church , because some men turne from it : for beeing the doctrine of the Prophets and Apostles ; if Apostles themselues , yea or angels should come and teach a contrarie , or a diuerse doctrine from it , we must deeme them accursed : for God is faithfull , and no vnfaithfulnesse of man can make him otherwise . And for the Church that is the fame , euen a number of beleeuers sanctified and sealed to eternall life , of which number they neuer were . They went out from vs , but they were not of vs , for had they beene of vs , they would haue continued with vs , 1. Ioh. 2.19 . For what bonds haue they broken , but some outward and visible bonds , such as are externall profession of doctrine , externall conformitie vnto it , outward worship , communion in the administration of the Sacraments , whereby they were tyed onely to the members of the Church , all which are easily broken and dissolued ? but not any internall or invisible bond , such as is the bond of eternall election , or the bond of the spirit of Christ , whereby they should haue bin first knit vnto the head , which is of absolute necessitie to be truely vnited to the Church , for these knots once tyed could neuer be dissolued . Neither let any child of God hence too much torment himselfe with feare , least he should not perseuere in the grace receiued : but if any haue receiued the white stone , and the newe name in it , let him knowe that the foundation of God remaineth sure : let him for his part set his seale vnto it , by departing from iniquitie : and he that thus daily purgeth himselfe , shall bee a vessell prepared vnto honour , 2. Tim. 2.19 . 3. We may not looke to liue here belowe amongst angels , but if we willingly will not be deceiued , we must make account of tares : for such an heauen wherein dwelleth nothing but righteousnes , cannot be looked for vpon earth . And therefore the Anabaptists following the Donatists while they will abide no tares in their fields and floares , themselues remaine no wheate , no Church ; for these two must abide together vntill the haruest , so as in the meane time where the one is not , neither is or can be the other . But we must looke vp and breath after that day of separation , when the Lord Iesus shall make good that promise vnto vs , Cant. 4.8 . Thou shalt come with me my spouse from Lebanon , and looke from the toppe of Amanah , from the top of Shenar , and Hermon , from the dennes of Lyons , and from the mountaine● of Leopards : where three promises are wrapped vp in one . 1. of deliuerie out of the world : Lebanon a part of it beeing put for the whole . 2. of victorie , for the Church shall be exalted as on the toppes of the highest hils , and shall disdainefully and tryumphantly looke downe vpon her enemies , who shall be put vnder her feete . 3. of safetie , from wicked , lyonish , cruel , and bloodthirstie men ; and from leopards and hypocrites , which haue as many contrary guises , as the leopard hath spots . The second point are the characters of an hypocrite . The first of the fowre is in these words , They professe they knowe God. The hypocrite is a great professor of religion , and hence commeth to be answerable to his name , in seeming to be , and sustaining the person that he is not : as a clowne or knaue on a stage plaieth the part of a noble , or king , but is well knowne to be the next remooue from a rogue : so these fellowes whom the Apostle noteth , haue often in their mouthes the name of God and of Christ ; the title of the Chuch , and pretend great knowledge of God , and cunning in the Scriptures , and other Ecclesiasticall writings ; yea further , make a great shewe of faith and pietie , and if bare profession would lead to heauen , these could not be the least or last there . And to make this a little more plaine , an hypocrite can carrie himselfe so leuell , and euen in his course , as no man shall be able outwardly to accuse him , or impute any thing vnto him , no more then the disciples could accuse Iudas , when euerie man said , Master , is it I ? but none of them said , master is it Iudas ? Obserue him in his religion , you shall heare him crying vnto God , and saying , my God , I knowe thee , challenging God for his God , and thrusting himselfe vnder him as one of his people and holy ones : many shall crie Lord , Lord , saith Christ , and shall professe the knowledge of him , to whom he shall professe that he neuer knewe them for his . You shall see him outrunning all that is required at his hands , he will bring many oblations not of sheepe , and small beasts , but many oxen , and not in one place as God requireth , but in many , yea in so many as the altars shall exceede the number of the cities : you shall see him cleaue to the Church , heare , pray , nay heare gladly as Herod , pray boldly as the Pharisie , and receiue often the seede with ioy , and yet be bad ground . Looke to his outward carriage , he will not faile in the practise of iust dealing ; he will abstaine from most sinnes , as other men ; he will cling to good mens companie ; be pragmaticall and busie in performing many sightly duties ; he will be readie to plucke out his eyes for good Ministers ( as the Galatians for Paul ) and yet afterward fall quite from his doctrine . You would verily thinke him to be a sheepe of Christ , and so himselfe may happily take himselfe to be the child of God , and in all this ledde by the motions of the good spirit of God ; whereas not a fewe vncleane spirits breath in him . Ob. Alas will some here say , what am I better then such a man as you speake of ? what am I other then an hypocrite if this man may be one ? I see my selfe come behind such as these , and so haue lost a great deale of paines , of hopes . Ans. As Christ said to the young man vaunting of keeping all the lawes of God from his youth , one thing is yet wanting , so it is to this man , which if thou hast , thou as farre exceedest him as light doth darkenes , though thou wantest a great deale of his appearance : What this is , the next note sheweth . The second note is in these words , But indeede they denie him : that is , all the religion of an hypocrite is onely an outward profession separated from the inward sinceritie of the heart . All that we haue spoken of him is but a liueles forme of godlinesse , in which the power of it is denied , 2. Tim. 3.5 . Men may be said to denie a thing three wayes : 1. with the tongue . 2. with the heart ; thus the Atheist denieth God , Psal. 24.1 . 3. with the life or actions , which is here properlie meant . For aske the tongues and words of these men concerning their courses , all wil appeare to be fish whole , but aske their liues , and you shall heare their workes ( which are farre more euident witnesses with or against a man , then his words ) speake otherwise . Or grant they doe many glorious workes to the eie , yet euen herein after a sort God is denied , in that they are lame , and indeede carkases of good actions , without any soule to quicken thē ; all is externall , and in such workes they may be verie busie , but spiritually they performe nothing . Thus Christ chargeth the Scribes and Pharisies with hypocrisie , in that they outwardly appeared righteous , but inwardly were like the graues full of putrifaction and rottennes . And if narrowly we examine the most glorious appearances of this kind of men , we shall out of the Sriptures more euidently see the light of this truth , which teach vs that there is a generation that draw neere God with their lippes , but their hearts are farre remooued from him , so as though he be neere their mouthes , he is farre from their raines : they can come with sheepe and oxen to seeke the Lord , Hos. 5.6 . but not with faith and repentance in their hearts , and therefore shall they finde him ? If God delighted in outward sacrifices , they would giue him many a one , but that sacrifice of an humble and contrite spirit , which is his delight they detaine from him . Hence is all their righteousnesse compared to a morning dewe , which maketh shewe as if it would water and moisten the heart of the earth , but it onely standeth a little vpon the face or crust of it , and the sunne rising , it presently vanisheth away . If they cleaue to the Church for a while , they do not with full purpose of heart cleaue vnto the Lord. If they abstaine from euill , it is more in regard of man then of God , or their care is but to cut off the wash boughs of sin , but they leaue the bole & stumpe standing , to stoppe the courses of more shamefull and grosse sinnes , but not to damme vp the fountaine . If they doe any good , they are drawne to it not for the loue of God directly , but for some wordly respect ; and the ende is rather feare , fauour , praise of men , then the glorie of God , as Ananias . If they humble themselues before God , it is for corne and oyle . If they howle vpon the beds of their sorrowes , it is for their sickenes , and not for their sinne , affecting deliuerance but not repentance . If they worship , yet wish they there were no God to worshippe , as Herod pretended to worship Christ , but intended to kill him . If they thrust themselues into the companie of good men , it is not to better themselues , but to credit their actions : they can desire them to pray for them , as Pharaoh , Simon Magus , but cannot pray for themselues . If they professe religion , it is not for religions sake , but some other thing accompanying it ; Ephraim is as an heifer that delighteth to thresh , because treading out the corne , the oxe must not be musled , but eate at his pleasure , but could not away with plowing , the yoke was too heauie , and the commoditie too light : so some outward commoditie prouoketh the hypocrite to professe religion , but he cannot abide to plowe vp his heart . Iudas will carrie Christs bagge till he can gaine more by him . Thus turne the hypocrite any way , he will be found swan-like , which of all foules hath the whitest feathers , but the blackest flesh vnder them ; except wee shall fitlier compare them ( with Christ ) to the foxe , who hath this qualitie , that his skinne is better then his flesh : a shewe he hath of godlines , but wanteth the power ; he hath a name that he liueth , but is indeede dead : seeing the whole life of religion consisteth in inward renouation of heart and sanctimonie of life , both which is wanting vnto him whose sinne lyeth vnder a cloake , and liueth in his soule as in a closet , from which the hypocrite will not be parted . 3. The third note or character , is in a further degree of the sinne , in that they are said , rebellious to Gods commandement , and disobedient to the doctrine of God. The word giueth vs to discouer two vices in these titular Christians : 1. infidelitie , 2. rebellion , or in one word , the want of the obedience of faith . True it is they make a great shew of faith , but the Apostle distinguisheth of faith ; one kind is fained , another is vnfained : the former may be ioyned with much knowledge , much talke of pietie , but neuer with a pure heart and good conscience , as the latter . Now this vnfained faith beeing the mother and mistresse of vnfained obedience , and the onely roote whence this fruit can budde and blossome , whosoeuer are destitute of the former , cannot but be barren of the latter : what are the fruits of vnbeleefe , see Act. 17.5 . 2. Thess. 3.2 . Heb. 3.12 . And although hypocrites , which taking on them the names of Christians , make a great shew of holinesse in externall seruice , in some ceremonies or wilworship , that a man would meruaile that the Scripture should ascribe rebellion vnto them ; yet looking nearer vnto their seruice , it will appeare no better . For in all that obedience of theirs , which they make such account of , they depart from the word , if not in whole , yet in some part , yea in such a part as maketh it rebellion ( which cannot properly be said of the imperfect obedience of Gods children , whose best actions cannot abide the triall of the law ) for besides that the best of their obedience is wanting in that which the word requireth , not beeing fruits of faith , whereby only they become acceptable ; euen in doing that which God commandeth , they become rebellious , and that either by adding something of their owne ; as Iehu whose fact ( though commanded , and much commended yet ) was such a rebellion as caused the Lord not many yeares after to visit all the blood of Iizreel vpon his house , yea made the whole kingdome of Israel to cease . Or else by detracting something from the word , to which yet they seeme to giue absolute obedience : as Saul , who although he obeyed the word , and made his boast of doing the commandement , yet because he did not all the word , is charged of rebellion , 1. Sam. 15.13 . This consideration meeteth with the excuses of such whited toomes , who scorne to be called rebells , because they heare the word , and yeeld something vnto it : they belong to God , and will serue him so neere as he giueth them leaue , but yet some lusts may not be left , some sweet morsell shall be held vnder the tongue , and they cannot endure such a continuall martyrdome as mortification is : But those ( we see ) are not onely rebellious who stand out , and openly belch out blasphemies against God and his word ; such as say , we will not haue this man to rule ouer vs : come let vs cast away his cords from vs , the word of the Lord spoken by thee Ieremie we will not doe : but those also who secretly in their course depart from the word , with pretence of obedience , such as take the word into their mouthes , but hate to be reformed . The fourth character of an hypocrite , is yet in a further degree of the sinne , and goeth neere the detection of him : when after long custome in sinne , and cracking his conscience checking him , he becomes as a crazie pitcher which is vnfit to hold water ; so is he reprobate to euery good dutie : now can he doe nothing but rush into sinne thick and threefold , and dowse himselfe ouer head and eares in impietie . And how can he be other ? for faith he neuer had any ; and if any zeale remaine , it putteth him forward to sinne , at least that which cannot please God ; his corrupt conscience hath so long accused him , and borne him harmelesse , in the outward ceremonie and formall worship , that it is either brawnie and fencelesse , and so workeles ; or if it set it selfe on worke , it is still to make him more reprobate to good duties : as wearie to heare the word ; ashamed to pray , confounded and sometimes condemned in himselfe for his present waies : and iustly , for although he seemed sometimes to shine among the starres , yet his present courses suite not with such practises , as he had better neuer to haue bin acquainted with , then euer to haue growen weary of . Which alas , we know to be the case not of a few , who seeme to haue receiued the sentence which passed against the figge tree , presenting Christ with leaues , but not with fruite , neuer more fruite growe on thee : for how soone are they withered ? Nay more , it is to be feared , that many who now stand not in the last ranks of professors , if times should serue , would play but an Hazaels part : or stand at open defiance of the truth , if once the chaffie profession should be blowen away : no man euer saw the change and alteration of religion , but he saw also this truth verified . The third point in the words , is the miserable condition of the hypocrite ; He is an abhominable person . Where note , that men of corrupt mindes , taking vpon them the names of Christians , and doing the works of Atheists , are worthely abhorred of God ; and if they could be discerned , ought to be an eyesore to men , who should not with patience behold them . They are abhominable to God , which appeareth both 1. in their persons , 2. their actions , 3. their punishment . For their persons , they are but halfe Christians , neither hote nor cold , and therefore the Lord cannot digest them , compared to cakes but halfe bakte , Hose . 7.10 . and not turned on the other side : below they are hote , that is , either in their owne superstitions , or in smaller trifling matters , or else in forme and outward appearance , they seeme so zealous , as though the zeale of Gods house would consume them ; but aboue , in matter of spirit and truth , in the inner man , in the soule and heart remaine vnbaked , impenitent , vnturned , the fire of the spirit hath not once touched them , and so they remaine a mixt lump still , neither hote nor cold : Seeing therfore they are such as withdraw their best part from God , the soule of God can take no pleasure in them . Their actions , although neuer so good in themselues , neuer so specious vnto others , neuer so behoofull to the societie where they liue , yet are abhominable vnto God : yea in their most deuout seruices , they doe nothing but ( as Ephraim ) compasse the Lord with lyes , and deceit , Hose . 11.12 . Their punishment sheweth them to be euery way abhorred of God ; for as men deale with things they hate , so the Lord 1. casteth them out of his sight : Iob. 13.16 . The hypocrite shall not come before him : the workers of lies shall not enter within the walls of that holy Citie : yea sometimes they are cast out of his presence , as Caine was , euen out of the visible Church , as they are euer out of the inuisible , to shew that they shall neuer be endured hereafter . 2. Destroieth them : for their destruction from the Lord sleepeth not , but shall surprise them ; perhaps while they are in the bodie , as Ananias and Saphirah , but certenly hereafter : and the damnation of such is no ordinarie damnation , but a more ample and abundant iudgement is reserued for them then others : and it is worthy obseruation , that when the holy Ghost would rouse vp the slouthfull seruant , he threatneth him his portion with hypocrites , Matth. 24.51 . and for both together it is said , Matth. 13.41 . that the Angels shall gather out of Christs kingdome all that offend , and cast them into a furnace : Ioh. 15.6 . those that abide not in Christ , though they cleaue a long time to the visible Church ; yet are seperated from the true inuisible Church , and cast out like withered branches : and men gather them , and cast them into the fire : how shall then such abhominable persons in Gods eyes , avoid the damnation of hell ? it is almost an impossible thing for such a viperous brood of professed hypocrites euer to be saued . And ought not such persons also to be an abhomination to good men , in whose eyes euery vile person ought to be contemned ? yes surely , could we discerne them , or God discouering them , we should be affected towards them as Elisha was towards Iehoram , who in his straitnesse could seek to Gods Prophet , and otherwise to Baal : as the Lord of hostes liueth , were it not that I regard the presence of Iehosaphat , I would not haue looked towards thee , nor seene thee . Vse . 1. If these be the notes , and this the estate of an hypocrite , then must it needs be very hard to know who is an hypocrite , because it is a lurking sinne , and so masked as there is litle , yea often no outward difference betweene the sound , and vnsound ; and consequently it cannot but be verie dangerous , to lay this imputation vpon any man till the time , least we iudge our brethren rashly , and condemne the iust , which is as odious a sinne as the iustifying of the wicked . And this is rather to be noted , because it is become so rise a practise to range euery professor vnder this title , and marke him with this blacke cole of hypocrisie . But as it is true that an hypocrite must be a professor , so is it false that euery professor must be an hypocrite . And as for all other notes here obserued or elsewhere in Scripture , they are such as whereby the owne heart of a man , and his owne spirit within himselfe may iudge of himselfe , rather then the heart or eye of another man. Many are so like vnto the deuill , that they make no bones of accusing the godly ( as Satan did Iob ) of hypocrisie , beeing led by that same spirit which is an accuser of the brethren ; but not by the spirit of God , which is the spirit of loue , which thinketh no euill , but hopeth all things , euen the best of the worst : which is not iudging , neither dare it enter into the counsell of God , nor iudge the person of another mans seruant , who standeth or falleth to his owne Lord : which is so farre from carping at , or misconstruing things well done in appearance , as that maketh the best , and giueth most fauourable construction of things and actions , which are in appearance euill ; as well knowing that the searching of the heart belongeth to the maker of it ; and that no man can know with what intention , vpon what grounds or causes this or that is done by another . And much lesse yet doth that spirit of Christ , which vseth not to quench smoaking flaxe , but cherisheth euen good shewes , as in the young man , discourage better proceedings , by deeming those who exercise themselues most diligently in the courses prescribed by the word , the most worthy to be abhorred of God and man. And yet where can a man goe , but he shall meete with the spirit that beareth rule in the word , which conceiueth not , speaketh not so bitterly against whooremongers , theeues , drunkards , &c. as against many sound hearted professors of Christ , and of his truth ? thus with the wicked Iewes , preferring Barrabas before Christ himselfe . Oh that men knew what they did , and then would they not thus crucifie the Lord of glorie in his seruants , who will fearefully reuenge such indignitie done against them . When Dauid sent his seruants to Hanun to visit him , and he euill entreated them , vsing them as spies , and not as visitors sent from a freind , how hotly doth Dauid prosecute the reuenge of their wrongs ? he destroied seauen hundred charrets , and slew fortie thousand horsemen beside the forte , insomuch as he forced other Kings to make peace with him : how much more will the Lord , more powerfull , more tender ouer his seruants , reuenge their abuse , both in a better seruice employed , and in higher degree disgraced ? 2. Let euery one lay these notes to his owne heart , and especially beware that his workes giue not the lie to his words and profession : for which purpose let euery of vs be carefull to approoue our sinceritie to God , our profession to men , and both of them to our selues , by yoking answerable practise to our profession ; not disioining the things which the Lord would haue coupled , nor admitting discord , and iarre in things whereof the one should be as the true exposition of the other . Let vs then looke a little nearer the matter , and see by the cleare sunshine of the word , whether they onely be hypocrits , who are only so reputed ; or whether our selues haue not the beames which were worth the casting out : and not to range into all particulars , let euery man search his owne heart in this one point , whether whilest he professeth to know God , he denie him not in his workes . To helpe vs forward in this triall , we must conceiue that improperly the Scripture applieth this name , not to such as by infirmitie flip into it : for the best actions of the best smell of it ( as Mr. Bradford confesseth of himselfe ) but to counterfeit and sembling professors , who with Ieroboams wife , professe themselues to be other then they are : imitating and resembling stage players , to whom properly the name belongeth . To follow then the resemblance a litle : 1. Doe we not see base fellowes plaie , and act the Kings part , and take on them as though they were so indeed , for an howre or two , and yet are glad to hang themselues vpon the sleeue of some noble or meaner man for protection ? euen so a number of Christians by profession in the sight of all men , as vpon a stage seeme to be Kings ouer their lusts , and commanders ouer their sinnefull affections ; whereas indeed they are but vessells and seruants to some one sinne or other . Secondly , as on the stage , beggarly and meane fellowes beare themselues as nobles or rich states ; or act Midas or Craesus part , whereas they are scarce able to paie for the roome they plaie in , till they haue gathered it : euen so many professors seeme to be rich in graces , encreased with goods , and stand need of nothing ; and yet indeed like the Angel of the Church of Laodicia are wretched , miserable , poore , blind , and naked . Thirdly , as on the stage , cowardly fellowes take vp armes , as though they were captaines of great valour ; and seeme to fight one with another , and yet doe but dally ; euen so many professors seeme to be captaines , and fight with much rusling against sin and vngodly courses ; yet indeed they are but in iest , sinne need not feare to receiue a deaths wound from them ; it is safe inough in the house of a friend . Fourthly , as on the stage , very varlots and shifters plaie the parts , and sustaine for the time the persons and names of honest men ; euen so many professors seeme to be honest , yea religious men , but are indeed voluptuous , giuen vp to the vncleane lusts of their hearts , haunters of tauarnes or whorehouses , and though they ioyne in publike to good exercises , yet cold inough is their loue vnto them ; oh how tedious is one howre spent in Gods seruice , in comparison of a whole day , yea and put the night to it , consumed in any one sinneful pastime or pleasure ? and though they seeme freindly to the freinds of religion , entertaining them as Ioab did Amasa , saluting them as brethren to their face ; yet their hearts are not with them , but are deuising with one floute or other behind their backs to dismisse them : and for the enemies of religion whom they would seeme to hate , they are most freindly vnto them , their hearts , their hands , their persons goe with them ; if they call them to be agents or abetters in any vngodly practises , as wicked Ahab did good Iehoshaphat , their answer is readie , I am as thou art , my people as thy people , my horses as thy horses : I and mine are yours to command in any such seruices of sinne . But to leaue the resemblance and come to a more speciall application of this examination . 1. There is neuer a one who professeth not that the eyes of God are pure , beholding all things , trying the hearts and raines : we all professe that his waies are iust , that he cannot abide to behold iniquitie , neither can doe otherwise then punish sinne wheresoeuer he findeth it : and yet in our practise we renounce all this profession , for we can sinne in the darke , as if the darknes , and the day were not both alike vnto him : if we can auoid mans eye we are cock-sure . Nay we liue profanely in his sight , and against his iustice we flatter our selues with promises of peace . 2. We professe that God is our Father , and therein acknowledge not onely his general prouidence ouer all things , disposing , nourishing , and preseruing all liuing creatures ; but his particular prouidence towards our selues : But yet indeed we denie him so to be ; for euery man spendeth out himselfe in shifting and shuffling for himselfe , as if he had no father in heauen to care for him , which is the practise of a meere worldling . Others depend not on him for their maintenance , but leane on the broken reed of their owne labour , wit , cunning , diligence : many moe vpon vnlawfull , and indirect means of gaine , by extortion , vsurie , deceite , false waights , and measures . Others when the least iniurie is offered them , murmur for the present , and laie vp for time to come reuenge , and mallice , as though there were no God to order their matters , or to commit vengeance vnto . Thus God is professed a father , but where is his honour ? Others will haue God their Father , but cannot abide his children : others professe they feare him as a Father , but come to their deeds , they feare man much more then God : for let a man threaten , especially hauing power , they quake and crouch ; but let God threaten , they bristle as if they would bid him battell . 3. We professe that God is faithfull , true of his word , and his word the truth it selfe ; and yet hardly are we brought to beleeue God on his word , or further then we see him : his promises stay not our hearts , but when we haue him in our hands : his threatnings terrifie vs not , but when we haue them in our eyes : the Pastor may pipe , but people follow no dance : let such call backe what they haue said , as hauing said too much , except they would beleeue more . 4. We professe in word that God is onely wise , that his word is our wisedome , and the onely rule of all his worship and our waies : yet how many stand vpon old customes , examples of men , naturall reason , humane lawes , and those of restraint or tolleration in matters directly against the word ? and many haue better waies of their owne , then any we can teach them . And as we professe these things of God ; so we professe as much 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 hast betaken thee to another seruice then that of men , and must carie thy ministerie as becommeth a sound teacher of the truth , which is according to godlines . Teaching vs that , Doctr. No Christian Minister , nor man , must be so shaken at the vngodly courses of others in their ranke ; as that they either giue ouer , or giue backe from their vprightnes in their duties : for Titus although he might seeme to be cryed downe , by the generall voice of false and pompous teachers , yet must he not bee silent ; and though he might be troubled and opposed , yet must he not be timorous or sluggish : and though his doctrine were not receiued nor obeyed , yet he must not bee wearie of tendring and teaching it ; yea be it that the world would rather applaud mockers and time seruers ; yet must not he discontentedly with Ionas turne another way , but looke vnto his owne dutie in seruing God , his Church , and mens saluations : let others stand or fall to their owne masters , it is safe for euerie man so to lay his counters , as that his Master may finde him doing , yea well doing . The like precept receiueth Timothie , euill men and deceiuers waxe worse and worse , deceiuing and beeing deceiued , but continue thou : and cap. 4.5 . many shall turne away their ●ares , and be giuen to fables , but watch thou : and what a good proficient Timothie was herein , the same Apostle sheweth , Philip. 2.20 . for when all sought their owne , yet then he as a sonne with the father , serued with Paul in the Gospel . 2. It is no slender commendation which a man shall receiue from the mouth of God , if with the Minister of the Church of Pe●gamus , he shall beare the name and word of God , euen there where ●●tan hath his throne : and then , when Antipas that faithfull witnes was slaine . 3. The Lord for this end permitteth many generall defections and corruptions ; not to this purpose , that the godly should shrinke , but to trie them , whether if they see themselues alone with Elias , and euen their liues sought also , they will stand in their vprightnes : whether when all Israel goe after the gods of their fathers , they and their houses with Iosuah will serue the Lord : and whether those that professe the Lord , wll walke by rule or by example . Vse . 1. Let none that professeth Christ , take offence at the differences of iudgement or practises amongst men in the world , whether in the Ministers , or other men . The truth was neuer but one , although there was euer difference in the preaching of it . Some Prophets were smooth and sweet tongued : some Apostles so stiling themselues , were much in speech , but not so much in power : some Ministers must haue their portions here , must haue pompe , ease , wealth and applause ; and this makes them marchants of the word , and speake to their owne endes and drifts . Others there are whose portion the Lord is , vnto whom they would approoue their hearts , and therefore in sinceritie , and as of God in the sight of God they will speake . The former may be many , and mightily backed with the grace of great ones , and perhaps but one Titus to withstand them all : yet if there be but one Micah , one Titus , he must hold him to wholesome doctrine , to Gods truth against 400. yea , 4000. of them . There is also as great difference in their sufferings : the former , if they should worthily suffer as euill doers , they shall not want mediators , and moderators : the latter , in suffering for well doing , are in their iust defence like Paul , who in his answering had no man to assist him , but all forsooke him . Here now is a triall , which will cause 70. disciples to fall off from Christ at one clappe ; nay which may occasion the moouing of Christs question to the twelue ; to those who are sound Christians but shaking , will yee also goe away ? But we must be wise of heart , to enquire where the wholesome word is , and whither else should we goe ? 2. In the differences of mens courses we must looke directly to the word , which though it prescribe straight wayes to heauen , and those beaten with the feete but of a fewe , and those fewe by the most accounted singular and vnwise , yet is it good to marke what God speaketh : what if we be as signes and wonders , yea as gazing stocks to men ? what if the wicked wonder , and speake euill of vs , because we runne not to the excesse of riot with them ? yet must we beware that we be not plucked away with the error of the wicked , and fall from our owne stedfastnes . Excellent is that exhortation , Isai. 8.12 . Say not a confederacie to all them to whome this people say a confederacie : but sanctifie the Lord in your hearts , and let his feare be your dread : so in thy calling , let all thy trade vse deceit and falshood in word and action , but let them not be a rule for thee , for thou must walke to heauen by other direction . Wholesome doctrine ] 1. In regard of the matter : 2. of the worke , or effect : the former , when it is sound in it selfe . Then is it so , 1. when it propoundeth things necessarie to be beleeued or done . 2. proportionall to the analogie of faith , Rom. 12.6 . 3. agreeable both with other places and texts collated , as also with the antecedents , and consequents of the same place . 4. when it wholly leadeth vnto Christ ; the law beeing a schoolemaster to him , Gal. 3. and the Gospel teaching nothing else , 1. Cor. 2.2 . Secondly , that is wholesome doctrine in regard of the worke or effect , which maketh the soules of men sound and thriuing : for it is a borrowed speach from the food , or physicke of the bodie to the soule , which is the word of God here called againe doctrine : and elsewhere the food and bread of life ; and Ministers Pastors and feeders . Now this doctrine worketh mens soules to soundnesse two wayes . 1. by drawing vs out of our spirituall diseases , not onely inward , as of ignorance , error , hypocrisie , &c. but outward also , as those maine sinnes reckoned vp , 1. Tim. 1.9.10 . and said to be contrarie to wholesome doctrine . This it effecteth , 1. by shewing the danger of our disease . 2. by applying the remedie . 2. by keeping vs in good plight and health , not onely free from those former diseases , but strong and fresh to the duties of pietie and righteousnesse , euen as the bodie is kept sound without onset of diseases by wholesome nourishment . Doctr. The scope of euery Minister in his teaching , must be to feed the people of God with wholesome doctrine , such as may bring the soules of men to health and soundnes . For 1. if the common talke of Christians must be edifying , ministring grace , bring sweetnes to the soule , and health to the bones : if it be required of euery righteous man , that his lips should feed many : nay more , if the law of grace must sit vnder the lips of euery vertuous woman , much more must the Ministers , whose office in peculiar bindeth him to be a Pastor or feeder , and that according to Gods owne heart , he hauing for this purpose receiued his calling , gifts , and approbation of God. 2. Otherwise he peruerteth the whole course of his life and calling , and is no better then those false Apostles , who turning themselues from sound teaching to vnfruitfull discourses , called vaine iangling , are said to roue , and erre from the right aime , like vnskilfull darters or shooters . Now what a fearefull thing is it for a man to wander all his life long , from that station and seruice in which the Lord hath set him ? Quest. But how shall any Minister attaine this end of his calling ? Answ. Hereunto two things are required : 1. abilitie , 2. affection : both which prouoke diligence , and faithfull abillitie , 1. of learning , 2. of iudgement . For the former : he must be able to feed with wholesome doctrine . We will not put forth our children to nurses whose brests want milke , vnlesse we would starue them ; so the Lord neuer committeth his children to drie nurses , though often in iudgement he leaue , and permit them vnto spirituall famine . Seeing therefore the Preists lips should preserue knowledge , and the Pastors breasts should be like Iosephs granaries , stored with all prouision against the time of famine ; let all idle , and idoll Ministers that thrust themselues in for Pastors , and can onely feed themselues , consider of their danger betimes , least too late repentance cause them to know what it is to starue the Lords people , and murther so many soules , the meanest of which the whole world cannot counteruaile . For the latter , he must be of able iudgement , and wisedome , to know the nature , and constitution of his people , the state of his flock ; whether they be of weake or strong stomaks , and so whether they need milke or stronger meate . 2. He must be able like a skilfull cooke , to know how to season the food he deliuereth ; he is not presently fit to be a cooke , that can put on a white apron , or conforme in a ceremonie ; but as he must be a man of skill in his qualitie , so must he be a man of a good tast , and haue experience of that he prepareth for others , wisely deliuering points not onely profitable for the persons present , but things also proper to the present occasions , and be fitting occurrences . 3. He must not onely know when his prouision is well seasoned , but also when it is seasonable : like a good steward , who altereth the dyet of the house , according as the seuerall seasons seuerally furnish the market : for as euery one must haue his portion , so must he haue it in due season : a word in time to him that is wearie , is a fruit of a learned tongue , and to feed the impenitent with iudgement , is wisedome , seeing an humble soule is broken with threatning , & a secure heart is h●rdned with promises . But to the further furnishment of the Minister , the second thing must be added , namely the affection of loue . Which must looke three wayes at once ; 1. to God , 2. to man. 3. to the truth . The glorie of God must be prized aboue all things , which will make him speake onely for God , and he that speaketh onely for God , cannot but be wholesomely conuersant in his word , Ioh. 7.18 . For loue of Gods glorie effecteth two things , both concurring to wholesome doctrine . 1. conceiuement of humane wisedome : 2. demonstration of the spirit , 1. Cor. 2.4 . that is , a secret power and authoritie of the spirit , going with his word , enlightning with his owne other mens vnderstandings , and heating by his owne other mens affections : this made a graue Diuine of ours say , that euery true Minister hath after a sort a fierie tongue giuen him . Secondly , this affection of loue , must be extended to his people : Paul loued his countrimen , and this stirred vp his heartie desire , that Israel might be saued . The mother seeing her child in danger , is carefull out of her loue to prouide any cordiall or restoratiue that may be gotten to doe it good ; the prosperitie of the child , is the ioy of the mother ; so the profit of the people is the Pastors crowne of reioysing , 2. Cor. 3.1 . Thirdly , vnto the truth it selfe : he must affect to know nothing , and this will cause him to affect to deliuer nothing but Christ , and him crucified : this sincere milke of the word , maketh Gods children to thriue and prosper , whereas the vnwholesome milke mingled with error , or puddle water of mens deuises , bringeth sickenesse , diseases , and consumption into their soules . Vse . Let all Ministers , who haue a care of profiting their people , and so furthering their owne account , acquaint them with this wholesome doctrine , fetched out of the pure fountaines of the Scriptures , and rightly deuide it vnto them , as workemen that need not be ashamed . Alas , what vanitie is it , out of opinion of wit or reading , to seeke out strange speculations among the starres , to search out genealogies , peregrees , to dote about fables , to set himselfe to tie hard knots onely to vntie them againe ( as the dogge leaueth soft meat to gnaw vpon bones ) to mingle the word with the leauen of traditions ? what a dangerous thing is it , to heale the hurt of Gods people with sweete words , or to handle the word either deceitfully , or deliuer it phantastically , with vnseemely and rude , or affected words of humane wisedome & eloquence ? all this may puffe vp the soules of men for a time , as though they were wholesomely fed , but indeed Paul sheweth the proper worke of them , that they breed diseases , and ingender strife , rather then godly edifying : and when the fire commeth that shall trie euery mans worke , his worke shall burne , let him scape if he can , who though he teach no false doctrine , yet if he build haie and chaff vpon the foundation ; for he hath not stood in Gods counsell : read the curse denounced against false Pastors . Ier. 23. Secondly , hearers are hence taught sundrie duties . As 1. to desire only this wholesome food , that their soules may be well liking ; laying aside their itching eares , which hunt after nouelties ; for the Ministerie is not appointed to beate the eare as musicke , but to sinke into the soule as the food and medicine of it , by becomming the meanes and rule of life . In populous places , are running auditories in which the most gape for painted phrases , prettie wittie sentences out of some Sage or other ; or some sentence of Scripture ( which yet they least care for ) but it must be turkist , and mishapen out of his natiue simplicitie , like cattell forsaking the greene pastures to broose vpon leaues and boughes . These nice hearers are like the daintie gentelwomen of our times , who scorning standing dishes on their tables , which are the wholesome , fit , and strengthning nourishment , set them at the low end of the table ; and themselues onely glorying in their art and cookerie , feed vpon forced dishes , and cookt conceits , though the ground in comparison be not better then a bootshanke , as we vse to say ; and the sauce trebling the cost of the meat it selfe . How good a sauce were hunger now to such persons , and stomaks , who in their fulnesse despise an honie combe ? This Athenian hearing , is the cause of Athenian preaching , and the diseases running vpon such hearers sheweth the curse of God on them , who with contempt of the Mannah from heauen , wish the onyons , garlicke , and flesh of Egypt : these things they haue vpon their desire , and with them more then they desire , for they rot euen between their teeth . 2. To receiue this wholesome doctrine , as for the bodie we receiue wholsome food whatsoeuer it be , or from whomsoeuer : let it be bitter sometimes , or seeme too salt , yet if it be wholesome , hunger findeth it sauourie : no man but will striue to receiue a bitter potion to restore his bodie out of any weaknesse to soundnes ; and yet who is it that will suffer an wholsome reproofe to the recouerie of soundnes to the soule ? and others stand so much vpon toothsomnes of their meate , and must know their cookes so well , that before they can be resolued in these two , the plausiblenesse of the doctrine , and the friendlines of the person , their soules are well ●ie starued to death . Hence is it that we heare so many complaints : oh , saith one , he seeketh not the good will of his hearers , nor casteth to please them : he is of a tarte and bitter spirit ; he seeketh to wound and gall , but he healeth nor suppleth not . But what preacheth he , whether any errors , or the pure doctrine of God ? No , say they , we cannot except against his doctrine : True : for they neuer trouble themselues , so farre as to examine it by the word , or themselues by it . But then say I , is it the word of God thou hearest , and the truth by thy owne confession ? why dost thou then not tremble at that word ? seeing euery word of God is good , pure , wholsome , though it cannot be denied but that some part of it is more seasonable at one time then at another . Others alleadge , oh he is no scholler in comparison , but a plaine man , and a nouice to such and such . But can none but the greatest clarkes deliuer wholesome doctrine , or was plaine preaching for Saint Paul alone , and such as he ? surely the world is greatly altered since his time , it cannot skill of his preaching : who beeing the greatest scholler of all the Apostles , was the most fearefull to make the least shew of it . Well , he is truely learned that hath learned Christ ; and can teach him to another : although the voice be still and humble , yet may the Lord passe by in it , whē as he is not in all the boistrous sermons of proud men . Others can receiue no doctrine from such a one as hath expressed humanitie in some weaknes , or want ; or is not altogether to their owne liking , nor of their owne size . Some cannot abide to heare the so called Puritane : others are as farre wide on the other hand , they can get no good , nor will stirre out of their doores to heare him that can buckle himselfe to the times : thus some hold to Paul , some to Apollos , some to Cephas , but none to Christ. Here is examination of the persons of men , but not of the doctrine of God , which by both may be wholsomely , and truely taught : or if either of them should erre , haue we exemption from hearing them ? are we not rather to trie the spirits , and try all things , that we may hold our selues to that which is good ? We deceiue our selues , while we looke to be taught by Angels or Saints ; Gods ordinance is , that we should be taught by men , subiect to the same infirmities with vs ; weake men , and sinnefull men must vnder God raise vs to strength of grace ; that our faith may not be ascribed to men or meanes , but that the mightie power of God might appeare in mans infirmitie . But in one word , to remooue all the pretended causes of not receiuing the wholsome word ; turne thine eye inward , and thou shalt see the fault in thy selfe : for as if a man abstaine meale after meale from meate , and he doth not , nor cannot be perswaded to eate wholesome meate , it is plaine hee is a sicke man , his stomake is gone , if hee hold on he is hastening to death ; so it is with him who refuseth the wholesome foode of his soule , some sore deadly disease hath seased vpon him . If this food seeme tart or bitter , it is not corrupted , but thy tast : thy spirituall ague causeth thee to deeme honie bitter . If thou loathest that meate which thou hast sometime liked , the meate is the same , but thou art not the same ; if thou art wearie of the doctrine of mortification , which sometimes thou affectedst , suspect thy selfe : the case is with thee as with some children , who for noueltie were willing to go to schoole , but beeing held hard , some growe wearie of their Master , and would exchange him with another ; but no cooke could make this doctrine rellish thy tast , till it with thy selfe be altered . 3. Hearers must hold wholesome doctrine , when they haue receiued it , 2. Tim. 3.14 . continue in the things thou hast receiued : buy the truth , but sell it not , and bind it fast vpon their hearts . And good reason : for if the meate be neuer so wholesome , if the stomacke of the soule keepe it not , but it slippe the memorie , and is not by meditation digested ; the soule is as surely diseased as is the bodie when no sustenance will stay to strengthen it . Many complaine that they heare many good things , but yet they stay not with them , but are soone forgotten ; & hence may begin to conceiue that the meate was faultie , either not inough , but rawe , or too cold , or otherwise ; but let them knowe assuredly that the fault was in their owne cold stomacks , which wanted zeale and loue to the truth to warme them ; for we easily forget not the things we loue : or else some sinne like the predominance of a bad humor hath ouercharged them , which must be purged by renewing repentance ; which beeing done , wisedome requireth that men doe for their soules , as they doe for their bodies ; in which if the meate stay not till it be digested , or because although it be digested it staieth not neither ; howsoeuer a man returneh to his meate againe : euen so repaire thou vnto thy ordinarie meales againe , heare preparedly , and thou shalt at least renewe thy strength againe : and if thou findest thy stomacke weake still , looke as men of weake stomacks before meat prepare them with some warme thing , and after close them vp againe with some preserue or other : so must thou with prayer and reading prepare and warme thy affection before , and close vp thy stomacke with prayer and meditation after : by the former , the spirit is obtained , which bringeth things to the remembrance : by the latter , things are held as a mans owne , being as strong vinegar to the nose , to hold that in which otherwise would be presently cast vp againe . 4. Hearers must so desire , receiue , and hold this wholesome foode , as they may growe by it , shewing by their 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. ● . ● Peter in the 2. and 3. chapters , is as large in the distinct offices of subiects , wiues , husbands , seruants : And from this practise the Apostle Iohn dissenteth not , 1. Ioh. 2.12 . where he giueth his reasons , why he writeth to fathers , to babes , to old men , and to yong men . Besides these examples , are sundrie waightie reasons to enforce the doctrine : As first , the faithfulnesse of a wise steward herein appeareth , namely , in distributing to euerie one of his Masters family , their owne portion of meat in due season , Luk. 12.42 . Secondly , to this purpose is the word fitted , to make euerie man readie and absolute to euerie good worke , and thus the wisedome of God is made to shine to all eyes , who can behold such a perfect rule of direction in faith and manners . Thirdly , well knewe our Apostle with other the men of God , that generall doctrines ( though neuer so wholesome ) little preuaile , are but cold , and touch not men to the quicke , without particular application to their seuerall necessities : till Peter come to say ; you haue crucified the Lord of glorie , we read of no pricking of their hearts . Vse . 1. This dutie requireth also a man of vnderstanding , an Ezra , a prompt scribe , a learned tongue ; not any bare reader , no nor euery preacher attaineth to this high point of wisedome ; not bosome sermons , nor euery learned discourse reacheth vnto it . If he must be a learned Physitian , that must first finde out the disease , and then apply a fit remedie to the same : he must be much more learned then he , and one acquainted with more rare secrets of simples that growe from heauen , who can here minister to euerie soule according to the estate of it , which is farre more hidde then that of the bodie ; as to the wearie soule a seasonable word ; and to the secure heart , the iust weight of terror and threatening . Besides , who seeth not that this verie dutie requireth no flatterers , no selfe-seekers , no time seruers ? but men of courage , bold through God to apply his word to all conditions of men , high as well as lowe , rich as poore , not healing the hurt of great ones with sweete words , nor respecting persons no more then the Lord himselfe doth , whose word it is ; but binding euen kings in chains , and nobles in fetters , as Nathan did Dauid , Thou art the man : For if the word hath plainely described euerie mans dutie , then the dispensers of it must faithfully deliuer out the same . Secondly , hearers must hence learne : 1. to be subiect to the doctrine deliuered in the ministerie , be they old or young , rich or poore , one or other , must yeeld obedience vnto it . For seeing the Scripture is furnished to teach all men all their duties , and the ministerie ordained by God to discouer the wisedome of God ; olde men must not disdaine to sit downe at Christs feete ; nor young men to learne how to redresse their waies ; nor the rich to become rich in God , nor the poore to become poore in spirit , nor the master to acknowledge a master in heauen , nor the seruant to become the seruant of Christ. 2. To desire fit instruction in the ministerie , and come to vs as the people , Publicans , soldiers , to Iohn , Master , what shall we doe ? See Acts 2.37 . and 16.30 . 3. To praie that we may deliuer fit doctrine , Eph. 6.19 . and for me , that vtterance may be giuen to speake as I ought . No man but would desire and call for a fit plaister or potion for his bodie : but when we labour against mens particular sinnes directly , and speake aptly to their consciences , like vnrulie and inconsiderate patients , they fret and storme , if we come any thing neere the quicke of their galled consciences . No man but in trouble of spirit , or terrour of conscience , would heare from vs words of comfort : but there is a deale of proud flesh , which would vnremooued for euer hinder their ●ound cure , which when it is consumed , we are readie to supple with words as soft as oyle : but till then men must pray for wisedome to daunce to our pipe : and as we must set our selues against the sinnes of all ages , and callings , so must they themselues against their owne sinnes . 4. Whereas many thinke that those sinnes are least to be striuen against , which are incident to the age or sexe : and that we lay intollerable yokes on youth , which must haue the swinge : and for olde men because their age carrieth them to teastinesse and frowardnes , therefore they may better be forborne ; these may hence see their error : neither is this any other then to strengthen the hands of sinners , and a giuing of scope to natural corruption . If men indeede were so humbled as that they were readie to despaire , because they cannot ouercome such corruptions , then might we say , that no temptation hath befallen them but such as goeth ouer the common nature ; but otherwise to plead for any libertie in excusing sinne , is an hardening of the heart , and a backe by as to repentance . The elder men ] Doctr. Our Apostle exempteth not old men from beeing subiect to the doctrine of God , because of their age : but rather sendeth them first to schoole , notwithstanding all that knowledge and experience which they might pretend , 1. Ioh. 2.13 . For Gods schoole is as well for olde as for young , in which men are not onely to be initiated in the principles of religion , but also to be lead forward vnto perfection of wisedome : and seeing no man can attaine in this life vnto perfection , therefore euerie man is still to presse forward , and to waxe old daily learning something . And there is great reason that as old men must first be instructed by Titus , so they should be the first in learning their dutie . Seeing , First , in regard of example , for their presidence preuaileth much , and would be a great inducement to the younger , who neede all incouragements in the wayes of God : which example not beeing generall giuen by our elder men , besides that they entangle themselue● in the sinnes of the younger , we cannot maruaile at the licentiousnes of our youth . Secondly , the honour of their age , yea the ornament and crowne of their yeares is , to be found in the wayes of righteousnesse : that is , in a life lead holily , and iustly , which two can neuer be found , but in a heart submitted to the word of God the rule of both . The want of this crowne maketh much olde age burdensome , dishonourable , and old men to liue euen vndesired , because they are not onely euerie way vnprofitable , but hurtfull and gracelesse ; not onely old stockes fruitlesse in their age , but withered and keeping the ground barren also . Thirdly , whereas old men are delighted with relations of idle antiquities , and things formerly passed as long as they can recall , the holy Ghost recalleth them from such vnfruitfull spending their time : and sheweth them that Christ and his doctrine both of them beeing from the beginning , are most auncient , and consequently the knowledge and remembrance of him , is a matter best beseeming them : to haue their senses and tongues exercised herein should bee the delight o● their age , to be conuersant in the holy exercises which witnesse of him , should be their chiefe busines : as old Annah went not out of the Temple , and olde Simeon waited there to see his saluation . Fourthly , their time by the course of nature cannot be long to fit themselues to heaven , and therefore they had not neede slacke any opportunitie which might hast them thither : they by reason of their time should see saluation nearer then when they first beleeued ; and imitating naturall motion in grace , become more violent towards the center : they ought to haue experience of the sweetenesse of the Lords yoke , and shewe all chearefulnes in well doing while they abide in the flesh : they should forecast to leaue a sweete sent behind them of a religious carriage toward God in all the duties of pietie , and of a louing carriage towards all men . Vse . 1. This condemneth the frowardnesse of many of the elder sort , who although they neuer learned to knowe Christ , and the way of life when they were yong ; yet are neither afraid nor ashamed to say that they are now too olde to learne him ; the which speach bewraieth that as yet they neuer learned him aright , as also that they are verie farre from saluation ; for whosoeuer is too olde to learne the meanes , is too olde also to attaine the ende : besides the extreame follie of such an vngodly profession : for would the oldest man that can be , sent on a iourney in a way both vnknowne to him , and not easie to be found or held , so sillily reason with himselfe ; I will right forward , I neuer came this way before , neither doe I knowe it ; but I will neuer aske of it , for I am too olde now to learne it : and yet thus madde are olde men in the matters of God and his kingdome . Others would faine learne but not of young men , this standeth not with their grauitie . But howsoeuer maturitie of yeares is not to be neglected in a minister , seeing that in the ordinarie course it carieth with it ripenes of iudgement ; yet Gods grace in youth must not be despised , 1. Tim. 4.12 . Let no man despise thy youth : and who is commanded here to teach olde men , but Titus a young man ? As for that place , 2. Tim. 3.6 . a minister must not be a young scholler , it is not meant of one young in yeares , but young in faith , one lately conuerted to the Christian faith , and as it were a tender and young plant in 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 pro●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 , and so to finish their welfare for euer . Let them beare that speach in minde , Care a while , and euer safe . Graue , ] The word signifieth a seemely , modest , and gracious carriage , opposed to all lightnesse , vanitie , or viciousnes in gesture , speach , apparrell , countenance , deeds , or conuersation : and is a generall vertue befitting euery age , and euery vocation and condition of life : and not appropriated to any one calling or condition more then other : required in the Minister , 1. Tim. 3.8 . in his wife , vers . 11. and in euery priuate man , 1. Tim. 2.1 . But yet the older sort , in all estates , ought aboue other to carrie a constant comlines , and graue authoritie , yea a fatherly kind of reuerent behauiour : that the grauitie of their manners , may be sutable to the grauitie of their yeares ; yea and may adorne their age : beeing as farre from the lightnesse of youth in their whole conuersation , as they haue passed it in the number of their daies . Reasons hereof are , 1. God hath honoured them , and put dignitie vpon them , by reason of their yeares : giuing them in the fifth commandement the name and honour of fathers , for the loue , and reuerence which by their graue and worthy carriage , is due to them from their inferiours : and Leuit. 19.32 . Thou shalt rise vp before the hoarehead , and honour the person of the old man. Now seeing God hath bound the younger to honour the older ; he hath also bound the older , to maintaine their honour and reuerence , by a reuerent and Christian conuersation : for honour is vnseemely for a foole , Prov. 26.1 . 2. They are to instruct and admonish others of their dutie , and of their faylings ; and thus ought to become eyes to the blinde , and feete to the lame : and the younger sort are to heare and waite , holding their tongue at their counsell . Now let the aduise , admonition , or counsell be neuer so iust , wholsome , experienced ; yet it cannot chuse but loose all the authoritie , and credit of it , if the conuersation of a man be vaine , light , youthfull , or any way vnseemely : so as they who faile from this precept , disable themselues from performance of so necessarie a dutie . 3. Too common a thing it is in our corruption , to lessen in our hearts the due reckoning and estimation of the aged , who haue passed their prime , and ( as we falsely say ) their best daies ; the prouerb is true , we adore the sunne rising , but contemne it setting . Hence Salomon obserued , ( as we also may behold ) all the liuing with the second child : that is , the Prince apparant , which was to raigne after his fathers decease ; or in great families , the heires and yong masters , who are duly obserued and flattered by all the seruants . Now if the older sort would prouide against the contempt of that age , it must be by such a seemely grauitie , as may dash lightnes euen with the presence : so did Iob , 29.8 . The young men saw me , and hid themselues , the aged arose and stood vp . The which consideration , as it teacheth how to reteine the honour and crowne of age : so also when men faile of that due regard their yeares seeme to call for ; that they are not ( as most old men do ) to laie all the blame vpon the insolencie of youth , as not trained to better manners : but to examine how their owne footesteps haue beene directed : and whether they haue not let fall the crown of their age , which is the grace and grauitie of it : and in a word , wherein and how farre , they haue failed . The Heathen could say , that the way to Honours Temple , laie by Vertues house : and it is iust with the Lord , that with the vile should be reproach , so as the base often rise vp against the honourable , and children can scorne the aged , in whose words , behauiours , and actions , any vnseemely lightnesse hath bewrayed and discouered it selfe . Discreete , ] or moderate . The vertue was formerly required in the Minister , cap. 1.7 . and after in women , cap. 2.4 . and in young men , vers . 6. which word , because it principally intendeth a moderation of all fleshly concupiscences , and desires ; as also extendeth it selfe to all the parts of the life , requiring that all the affections , speaches , and actions , be caried leuell , not according to the strength of will , or passion ; but according to the rule of prudence ; both in forbearing that which is euill , and vnseemely ; as also in chusing and practising that which is good and decent : therefore the older sort especially should become singular patterns , & examples of moderation ; both in the subduing and extinguishing all rebellious motions , affections , pastimes , and perturbations ; as also in preseruing in them a wise and vigilant care , that their mindes may be kept in such temper , as becommeth sobrietie , and Christianitie : and these not of ordinarie men , but such as may bewtifie this age , which euen of it selfe is in part disposed hereunto : as that holy man obserued , among the ancient is wisedome , and in the length of daies , is vnderstanding . Reas. 1. Vnchast desires are foule spottes in euerie age , but in olde age most of all . How monstrous were it for olde men to watch the twilight , to haue eyes full of adulterie , to haue their mouthes filled with foule and rotten communication , to be drunke with wine vnto excesse ? how exceeding odious were these things in them , aboue younger persons ? who if they should fall into such misdemeanours , some more excuses might be pretended ? for they might be forced by headstrength of passion , and perturbation , but these seeme rather to force themselues , and sinne of election , as such who willingly leaue not such sinnes as haue almost left them ; nay who rather strengthen their mindes to such lusts , as to which their bodies are broken and decaied : and thrust themselues vnder the power of such lewde Masters , from whome a man would haue thought , they should long before haue parted as free men . 2. Olde age is an age which ought to be dedicated to the minde , meditation , counsel ; ought to be taken vp with more seemely delights and desires , euen such as are spirituall and heauenly ; ought to watch against such lusts as presse downe , that the aged man may serue the Lord with more libertie and cherefulnes , and intend the straightning of all reckonings between God and them , and so the finishing vp of their saluation with feare and trembling ; for if euerie Christian ought to haue his conuersation in heauen , much more such as haue one foote in the graue , and hasten vnto the earth . Vse . This precept iustly reprehendeth many of our elder sort , whose bones seeme still to possesse the sinnes of their youth ; as if they were minded not to lay downe their lusts , but in the same graue where themselues meane to lie ; without all care of beautifying their gray haires with this grace of discreete moderation ; but in all their words and behauiours remaine as vaine , light , foolish , without sauour of grace , as euer they were in their warmest blood ; that euen as all the dregges are setled in the bottome of a vessell , so their courses are filled with ●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 ●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 thēselues , 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 ; 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 is patient , and endureth all things , 1. Cor. 13. 3. Euery Christian must after a speciall manner resemble God herein , who is a God of patience , yea patience it selfe . 4. Euery Christian must not onely possesse his soule by it ; but by faith and patience inherit all the promises of God : vpholding himselfe in his expectation , as the net is vpheld by the corke from sinking . But it is here especially commended to the practise of old men , for sundrie reasons . 1. Because they of themselues are inclined to frowardnes , waywardnes , and are hard to please : and beeing compassed with so many infirmities as they be ( the age it selfe beeing a continuall disease ) were they not supported by Christian patience , they might easily fall from their ground , giue place to the grudgings of murmuring against God , impatience of their weake and wearie condition , and so staine their profession , and make their liues more burthensome to themselues and others then they need : and therefore they are forewarned , that when their bodies grow impotent , their minds must not be suffered to grow impatient , but by the strength of this grace to represse such impotencie . 2. Because beeing thus incident to many weaknesses , whereby they might disparage their age and profession , they must put on patience to heare Christian aduise , admonition , and reprehension : and not as the maner of old men is , to storme and be enraged when they are put in mind of their weaknesses . 3. Because that age seeing it selfe broken and crazie , is very willing to enioy peace and quiet , and consequently for most part readie inough to decline the crosse and persecution for the profession , which indeed is the glorious armes of a Christian : it was therefore a very seasonable exhortation , especially in those troublesome times , to old professors , and auncient beleeuers , to prouide themselues of patience , that so they might not shrinke away in time of triall , to the preiudice of the profession of Christ. 4. Because they by reason of their longer exercise and experience , which is presumed in their age , should be well seene and practised in this grace : so as in their own troubles , they should not be discomfited , but say to themselues : well , this must be no newes to me , I haue seene a number of Gods children afflicted , and I haue seene what end God hath giuen them ; nay I haue not onely obserued his faithfull and seasonable deliuerance of others , but my selfe haue swumme out of many deeps : and sure I am , I shall not sinke in this : nay rather I ought to lift vp the hands of others that hang down , and strengthen their weak knees , as one able to comfort others in affliction , by the comforts wherewith my selfe haue beene comforted of God. Now for the soundnes of this grace here also vrged , it standeth especially in three things : 1. in a sure ground : 2. in sound fruites : 3. in the constant induring of it . 1. The right ground of all sound patience , is God himselfe . And this is so , when in any affliction either immediatly from God for triall or chastisment , or more mediate by man or other creatures Gods instruments , the eye of faith turneth it selfe vpward , and causeth the afflicted soule to runne vnder the hand that smiteth : and is ( as the hebrew phrase is ) silent vnto God : Examples of both these we haue in Dauid , who conflicting with Gods owne hand in his soule and bodie , held his tongue , and said nothing : and the reason is rendred , because thou didst it : and in that great affliction brought vpon him by Shemei , he would not reuenge himselfe vpon Shemei , because the Lord had bidden Shemei curse Dauid . Hezekiah receiuing a heauy sentence from God , said , the word of the Lord was good . Secondly , the sound fruits of patience are many , I will reckon fiue , which are the chiefe . 1. To entertaine crosses alike , and one kind of affliction as equally as another , not thinking it strange to fall into diuerse temptations , nor taking it to be in our owne power to chuse our owne rodds : for the Lord cureth not all maladies with one plaister , neither tryeth the same man alwaies with the same triall . The sundrie kinds of trialls of the Apostles , and how equally and patiently they carried themselues through them , see 2. Cor. 6.4.5 . our Sauiours counsell aymed hereat ; aduising his followers to take vp his crosse daily : that is , to make account of , expect , and forecast one crosse or other ; and when they come , though they come euery day , nay sundry in euery day , they must be taken vp , and cherefully and Christianly borne . The second fruit of sound pacience , is cheerefulnesse in affliction : Heb. 10.39 . the Saints suffered with ioy the spoyling of their goods : Iames exhorteth the Saints to count it exceeding ioy , when they fell into sundry temptations : and how Paul tooke pleasure in infirmities , reproaches , necessities , persecutions , and anguish for Christ , see 2. Cor. 12.10 . If it be here asked , whether this be not too Stoicall a precept for Christians , who are commanded to weepe with them that weep , and take to heart publike , priuate , and personall calamities ? I answer , no Christian may be sensles in affliction , neither can any affliction for the present be ioyous but grieuous : and yet these two are not contrarie , to mourne , and yet to reioyce in affliction ; because they are not both attributed to the same part , nor to the same cause : weepe we may according to the flesh , which is humbled ; and reioyce at the same time in the spirit , by Gods spirit supported in affliction : Againe , weep we may for the miserie considered in it selfe , and on our selues ; and yet at the same time reioyce in the sweet fruit and euent of it , both in regard of God , which is his glorie , and our selues , namely , the quiet fruite of righteousnesse . So the Apostles , Heb. 12.11 . and Iames 1. my brethren , count it exceeding ioy — knowing that the trying of your faith , &c. that is , if ye cannot reioyce in the sence of affliction , yet you may in the vse of it , because it maketh to the triall of your faith , and encrease of your graces . As the husbandman all his plowing and sowing time , he hath nothing but his labour for his paines , he goeth our weeping , but carrieth with him a precious seed ; his reioysing lyeth in the fruits of his field and trauell ; in that he is sure he shall bring in his sheaues with ioy : and although he soweth in teares , yet he reapeth in ioy . The third fruit of sound patience , is thankefulnesse in affliction , 1. Thess. 5.18 . In all things giue thankes . Iobs practise is recommended in Scripture for our imitation , who blessed the Lord as well in taking away , as in giuing . We easily yeeld thankes to God for good things , and therefore we ought for afflictions , the which the Lord seeth to be good for his children , and maketh them often both see and say so much , as Dauid , Psal. 119. It is good for me that I was afflicted , that I might learne , &c. The fourth fruit , is the expectation 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 t●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 : Triphena , Triphosa , and Persis , laboured much in the Lord. And the author to the Hebrews after he had heaped vp a number of the fruits of faith in men and women , he commeth againe to commend the faith of sundrie women , who receiued their dead to life , alluding to the widow of Sarepta , who had her sonne restored by Elias his prayer , and the Shunamite hers by Elizeus . In a word , let all women seriously meditate , 1. That one thing is necessarie , euen to Martha . 2. That all other things are vile in comparison of this one thing ; or if necessarie , it is but so farre as they helpe vnto it . 3. That all the diligence in the particular calling is accursed , if abstracted from diligence in this generall calling of Christians . 4. All comforts will faile in time of distresse but this : Isa. 38.3 . Remember , Lord , how I haue walked before thee in truth , and with a perfect heart . Now we come to the behauiour of the elder women , which the Apostle doth not in speciall prosecute , but in general would haue it wholly squared by this one rule , namely , whether it be such as becommeth holinesse : that is , whether it be a witnesse of the holynes of the heart , and such as adorneth the holy profession of Christ. Wherein we must consider , 1. That euerie Christian must take out the same lesson here read , and that the holy Ghost knowing all our diseases , directeth this counsell to elder women especially , that they might come to take knowledge of an excessiuely proud disposition in themselues , to offend against this precept , and the other particulars , farre aboue others . Secondly , that the Apostle holdeth it not sufficient for women outwardly and abroad , or for a start or fit , as in the Church , market , or other places of meeting , to take vp a shewe of holy or demure behauiour , which many doe , who in priuate can be lasciuious , loose , and wanton enough : but by the word an inward habite , and constitution beseeming holinesse . For by this word Phisitians properly expresse a constant state of bodie or health , or a sound constitution ; which from them is here translated to the minde , to betoken that a Christian woman is still one and the same , and her holy behauiour the same , as well at one time , as an other ; in one place as an other , still bounding her selfe in all her carriage within the limits of holynesse ; neither doth she force her selfe hereunto , but it freely issueth frō an inward principle , which is an habit of holines . 3. That seeing the disposition of the inner man is principally manifest , 1. in the countenance . 2. in the speach . 3. in the apparell : therefore the behauiour may be tryed by these , whether it be according to holynesse or no. And for our better direction herein : First , the countenance ( vnder which is comprehended , the gate , gesture , and lookes ) is beseeming holynesse , 1. when it expresseth the inward humilitie of the heart ; the humble heart must set an humble looke and gesture . Dauid when he would prooue the humilitie of his heart , saith , I haue no proud lookes . On the contrarie : the Lord accusing the daughters of Sion of pride , he prooueth it by the stretching out of their necks , and minsing of their feete . 2. When the countenance , gesture , lookes , testifie the chastitie of the minde : for chastitie must be seated as well in the countenance as in the heart , to dash all lightnesse . Peter speaketh of eies full of adulterie , and the daughters of Sion are charged with wandring eies : the children of the Church must resemble their mother , who hath doues eyes , and is both beautifull and comely to allure her owne ; as also terrible to quell the purposes of vaine and wicked men . Secondly , the speach which carrieth with it an holy comelinesse , is such as bewrayeth the wisedome , grace , and modestie of heart : as when a woman is wise to silence , as well as speach , especially where men are present : and in speach not pra●ling , like busie-bodies of other mens matters , nor vnsauourie , nor contending , nor audacious hardening the face to speake any thing : but opening her mouth with wisedome , with modestie , with conscience of the presence of womanly infirmitie , and neuer otherwise . Quest. What no libertie , no not in our gossepings , and womanly meetings ? Answ. No ; the Apostle giueth no leaue at any time to lay aside this part of Christian behauiour : there is no time wherein Christian women professing holynes , may come so neare the guise of the harlot , who is described to be babling and loud : which were it well obserued , many that carrie away all the speach in meetings would be struck mute , not beeing able or willing one word thus ruled . Thirdly , that apparell is fitted vnto this Apostolicall rule , when by the outward ornament of the bodie , the inward beautie of the soule is expressed , called by the Apostle , the hidden man of the heart . And this is , 1. when the matter of it is not stately or costly , which must be measured partly by the abilitie our selues haue , and partly by the condition of life which God hath set vs in : and partly by the sober and graue example of such as God hath sorted with vs in age , degree , and condition of life , whom we may not striue to exceed ; but euen in the matter of our apparell , our owne sobrietie , modestie , yea and frugalitie must be made apparant vnto others . 2. When the forme or fashion is not wanton , strange , curious , or odde , sauouring of pride , lightnes , vanitie , or singularitie , as when women will haue a fashion by themselues , contrarie to the common and comely fashion of others : all which is a disgrace to the profession , and the sinne of most women , whose behauiour expresseth little holynesse . Vse . Whereas many will not be perswaded , that we can giue them rules out of the word , for this or that guise , word , looke , fashion , &c. and require particular and expresse words of Scripture , why we should dislike one fashion more then another , or approoue of one aboue another : we see hence we haue generall rules whereby euery particular is to be squared : as 1. Cor. 10.31 . If it make to the glorie of God : Phil. 4.8 . whatsoeuer things are true , honest , of good report : and here whatsoeuer is beseeming or vnbeseeming holines ; whereby the whole behauiour must be examined . Not false accusers , ] Well saith one , that a man of an euill tongue , is a beast in the forme of a man , himselfe is a serpent , and his tongue his sting ; but here the word teacheth vs that he is worse , euen a Deuil in the shape of a man ; for by this one vice of the tongue , he so liuely resembleth the Deuil , and plaieth his proper part , that he hath also his name put vpon him ▪ as the Iewes were said to be of their father the deuill , because they did his worke . That this vice of false accusation , is the deuils worke , appeareth in that it was first practised by him : who be●ing from the beginning a deuil , that is , one that goeth betweene two with tales ▪ to cast betweene them bones of enmitie , spareth neither God nor man : God he accused vnto Adam and Eue ; and accused Iob vnto God , and is called the accuser of the brethren : but yet it is not his alone , but hath euer since beene taken vp into the practise of his instruments , who haue their tongues set on fire of hell , where they shall be tormented . The nature of which sinne , that we may the better discouer , we must know that it is sundrie waies committed , especially fowre . 1. In charging men or women , in publike or priuate , to their face or behind their backs , with things which are false and vntrue : so dealt Ziba with Mephibosheth ; contrarie to true loue , which reioyseth in the truth . 2. There may be , and most vsually is , false accusing euen in relating true things , sundrie waies : as 1. by blasing secret infirmities , which loue would haue couered . 2. By aggrauating through vehemencie of words , facts , or speaches which may receiue a fauourable construction . Thus Doeg against Ahimelec spake the truth , but with a wicked heart , insinuating treasonable intentions where were none : the storie sheweth the grieuous mischeife that came of that wickednes . So dealt Amazia to the King against Amos. And Paul and Silas preaching nothing but the truth , are brought to the gouerners , and exclaimed vpon , as men troubling the citie , preaching ordinances not lawfull to receiue , and teaching to worship God contrarie to law . 3. By changing the truth little or much , or adding vnto it . Thus the false witnesses against Christ added to his speach , I will , and , made with hands , and so peruerted his whole meaning . 4. By speaking that which we know to be truth , but on no good ground , no good manner , and to no good end . As in speaking of mens euills , beeing not called either by the Magistrate , or by Christian dutie of charitable admonition of the partie himselfe , or others : or not in loue and pittie , nor sorrow , but rather as reioysing in the falls ; or to no other end , but to fill vp our owne mouth with prattle , in traducing , disgracing , and bringing into contempt the person of our neighbour . Thirdly , this sinne of false accusing , may be committed as well in silence , as in speach . As , 1. by concealing wholly . 2. by diminishing , which is a concealement in part . 3. by denying : 4. by deprauing truths , which may concerne the good of our neighbour ; especially when his name is called into question , or his estate . 5. when in our minds we accuse and iudge that done in vaine glorie , which is done in simplicitie , or in hypocrisie , or for commodity , or other sinister respects : thus are not only the most Christian practises , but the whole profession of religion at this day traduced and disgraced . Fourthly , we may commit this sinne aswell by others , as our selues ; and that either in beeing agents or patients in it . The former , by suborning false accusers and witnesses , as the Iewes did against Christ in the matter of his death and resurrection ; as also against Steuen his first Martyr . The latter , by receiuing false accusation : for as if there were no receiuers , there would be no theeues ; so would there be no informers ▪ and our commandement is , to driue away with an angrie countenance the slandring tongue , as the North wind driueth away the raine . Now all these sinnes , with all other of this kind , must be auoided of euery man and woman , who would not be of that generation of monsters , which the wise man speaketh of , who in stead of tongues haue swords in their mouthes . And let euery Christian consider , that expresse charge of God , Leuit. 19.16 . Thou shalt not walke about with tales among thy people : and 2. that whispering and backbiting , are reckned vp among the sinnes of those that are giuen vp to a reprobate sence , Rom. 1.29 . But especially is this precept directed to women , because of the inclination of their sex aboue men hereunto : for the holy Ghost well knowing our constitutions , most aptly armeth vs there where we lie most open and naked : hence women are forbidden to goe from house to house , as pratlers , and busie bodies , and they must not speake things vncomely . Yea to olde women , 1. because their age increaseth the disease , by affoarding them more familiar accesse vnto places , where may be occasion of much speach , and giuing them more libertie and boldnesse , and place of speach ; when it becommeth the yonger women to be silent . 2. Their example much hurteth the younger women , whom by their vaine iangling , and busie babling , they corrupt or poison , and occasionally robbe and bereaue them of their vaile of modestie , shamefastnes , and silence . 3. It is a great disgrace for their age , especially if they professe religion , that they who should be matrons and patterns of peaceablenes and amiable carriage , should become firebrands , incendiaries of families and societies : yea the Deuills gunpowder & fire too , to blow vp a whole world of wickednes . The rules to auoid this sinne are : 1. Looke to thine owne calling , and the necessarie duties of it , that so following thine owne plow , thou maist haue no leysure to entermeddle in other mens affaires : busie-bodies and pratlers are ioyned by the Apostle . 2. Beware of enuie , which is still hatching and inuenting euill : the saying is true , malice neuer spake well , but is suspitious , and deprauing the best persons and practises , and is one of the greatest enemies of truth , in which Gods image cheifely consisteth . 3. Learne to esteeme the good name of thy brother , the next thing to his life : considering the truth of that homely speach , that he that wanteth a good name , is halfe hanged : and there is great reason , that those who would haue their names tendred by others , should tender the good names of others ; doing as they would be done vnto , which is the golden rule of all equitie . 4. In receiuing reports , excuse parties absent as farre as well we can : as also facts done , so farre as they may be well interpreted : & where we cannot so do , to aduise the reporter to looke well vnto , and consider himselfe . Not giuen to much wine , ] The Greeke word signifieth such as are become seruants and vassalls to any thing ; that looke as a seruant is not his owne , but his masters , at whose command he must come and go , whose worke he must performe , and cannot chuse his owne businesse , and whose hardest tasks he must vndertake : euen so the Apostle implyeth , that men and women there are who are not their owne , but wines ; that is , seruants to wine and strong drinke : at the command , at the call of it ; and haue it not in their power to vse as a seruant , but themselues are subdued vnder it . And what is here spoken of wine , may be fitly by Synechdoche , referred to all daintines in meats and drinks , &c. as all inordinate desires of this kind are comprehended in that one phrase , to giue the heart to wine . Now the sinne is disgracefull in euery man : for the commandement is generall , Be not drunke with wine , 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 ●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 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 ●ate her owne flesh : can the members but loue the head ? or can any monster of women so farre loose naturall instinct , as to forget the fruit of her wombe : Salomon commanding the child to be diuided , knew out of his wisedome , that nature could not but worke , and bewray it selfe in one of the parties . Answ. Many by Gods iust iudgement , and their owne corruption , are become without naturall affection , whome this precept taketh hold vpon . 2. The best nature of all if it be not extinguished as in the former , yet is greatly corrupted , and can produce nothing pleasing to God : and therefore hath the Lord bound women to this affection of loue , by a surer and straighter bond then that of corrupted nature ▪ hauing by his owne commandement laid it vpon them as a calling to walke in ; that the performance of it might be an obedience of faith , and not a worke of naturall instinct , a dutie of conscience as well as of affection . 3. Though the ground of this affection be nature , which can teach a woman to loue her husband , & children ; yet nature cannot teach either the right manner , or measure of this loue ; this is left to be ordered by the word . Nature can loue naturally , that is , fleshly and corruptly , but not holily . Nature either commeth short , or exceedeth the due measure of loue : from whence are kindled the sparkles and flames of suspitions , ielousies betweene husband and wife ; and much miscarriage betweene parents and children , when parents in the educating of children separate faith and loue , both which the Apostle requireth , 1. Tim. 2.15 . But the word both ruleth , manageth , and raungeth this affection in such confines , as cause it to be euerie way louely , as alwaies to be lasting . For the former of these , that a woman should loue her husband , yea embrace him with such a loue as surpasseth all other , euen to the forgetting of her owne people , her fathers house , yea her owne selfe in comparison of him ; besides the commandement of God , there is great reason . 1. The commandement is often repeated in the booke of God , and is enlarged and inforced , in Ep. 5.22.24 . where the wife is commanded to loue & embrace her husband , as the Church doth Christ himselfe : how is that ? look in the Canticles , through all which holy song , the church neuer speaketh of Christ , but breaketh into the expressing of her most feruent loue ; neuer mentioneth him without the titles bewraying her most entire and inward loue ; calling him her loue , her welbeloued , him whom her soule loued , him who was more then other welbeloueds , the chiefe of tenne thousand : him who could not be out of her sight , but she was sicke of loue after him : here is a glasse set before all women , and a direction how to esteeme of their husbands . 2. The reasons are sundrie : I will onely note three . First , because of that straight vnion betweene them , they beeing no more two but one ▪ and one in diuerse regards . 1. In respect of the womans originall : the Lord consulting to build vp Adam a fit helpe to ioyne in marriage with him , did not thinke good in his wisedome to frame her of any matter diuerse from Adam himselfe , but tooke a part of himselfe to make her of ; not of his head , as if she should be a superiour , nor of his feet , as to become an vnderling , not of his hand , as to be a meere seruant , but of one of his ribbes , to lay her againe in his owne bosome : hereby signifying to Adam , that his wife was no other then a peice of himselfe , and that he was to embrace her as a branch springing from himselfe , and shee him as her roote and stocke , receiuing vnder God her originall , life , and beeing it selfe from him . 2. They two are one in all lawe of God and man ; God making the match in heauen , and finishing it betweene them by men on earth , pronounceth that they are no more twaine but one flesh : and humane lawes account them but one person . Now shall God , and all other men account them but one , and shall themselues by beeing diuided in affection remaine two ? 3. They are one by their mutuall consent , nay , deliberate choise and election ; and by the consent of such as it belonged to weight and obserue whether God gaue the one to the other : and also by their publike promise and couenant before God and his congregation ; and therefore ought to preserue this bond of vnitie , and be farre from forsaking the couenant of their God. 4. One actually , by comming into one family , one manner of liuing for bed and board : participating in welfare or woe , but especially by becomming one bodie , and one flesh as Moses speaketh . 5. One by propagation , both of them ( through Gods blessing ) affoarding one common matter , for the bringing of children , which are the principall pawnes of their loue . From all which I conclude the first reason , that if euerie man loue humanitie in euery man , if one countriman can loue another , although otherwise strangers ; if neighbour can loue neighbour , because he is so : if kindred can affect their kindred , although further off : how should such a bond as this ( which herein passeth all the other , that it onely can make two one in person , and not onely one in affection as the other ) be preserued inuiolable on both parts for their mutuall comfort ? and this is the verie reason of the spirit of God , Mal. 2.15 . God made but one , and why , not because he wanted spirit to haue inspired a world of wiues for Adam ; but because he respected an holy seede : inferring the same conclusion which is as strong in the one sexe as the other ; wherefore let no man transgresse against the wife of his youth . Secondly , this affection of loue is due to the husband from the wife , as he is the head and foundation of the family , and vpholder of it : and consequently in speciall sort the vaile of her eyes , her protector and couer from all those who would offer her wrong : and as he spreads his wing ouer her , so she hath betaken her selfe to be called by his name , she partaketh of all his honour and aduancement , of his gaines and income : and could not raise her selfe , but ( as a vine ) creepe disgracefully as on the ground , were she no● by him propped and suported : in all which regards and many moe , it is as little as he can expect , or she performe in way of thankefulnesse , to embrace him with such tendernesse of loue and inward affection , as neuer findeth it selfe sufficiently satisfied with requitalls . Thirdly , the loue of the husband is a notable preseruatiue of Gods worship in the family , without which praiers must needs be interrupted ; as also of her owne peace and comfort of her life , of his and her chastitie and purenes of bodie and of spirit . It is noted of Isaac , that he loued Rebeccah dearely , and this was a speciall preseruatiue , that he fell not to polygamie , or concubines , as the most of the Patriarks did : and on the contrarie , the want of loue to ones proper companion , whether man or woman , is the first breach of the couenant , and bringeth into the bosome of some stranger , to the ruine of the whole family . In a word , let this affection be wanting , all other duties will either be not performed , or els for fashion , or for a while , but not constantly . Vse . 1. To reprooue many women , who thinke it enough that they looke well to their houshold affaires , and so become good huswiues , although they take litle more delight in their husbands then in other men , against whom they can soone breake into sullennesse , anger , and wrath , and shewe such distemper as if they were borne in some angrie houre : whereas they ought to possesse inwardly an honest and proper delight in them , and outwardly shewe and expresse it , that the husband may requite their loue with loue proportionable backe againe . 2. Whereas many which loue their husbands doe it sinnefully and immeasurably , it is meete to lay vp some rules for the wel doing of such a dutie . 1. To begin loue not as the most at the man , or in the flesh ; but in God and for God ; acknowledging the necessitie of the dutie , because God hath commanded it : for if it be of conscience , it will be lasting , it will suffer nothing against God , and will encounter against all occasions , which would worke change of affection . Secondly , loue his soule first and principally , both hindring sinne in him , as Pilates wife although an heathen womā , wished her husband to haue nothing to do against Christ as also in wisedom prouoking him to good duties , whether publik in the assemblies , or priuate in the family , as reading , prayer , catechising , and such like ; watching her seasons , and best aduantages vnto both these : contarie to the practise of many Iesabels , who though there be no neede to spurre free horses , yet are powerfull enough to perswade and worke them to vngodlines . Thirdly , this loue must be testified to his outward estate and person . 1. In her cheerefull behauiour at all times , out of sicknesse or other afflictions , which call vnto humilitie and mourning , which opposeth it selfe to the ordinarie sullennes of a number . 2. In her wise obseruing his disposition , and inclination , that she may in all things frame her selfe to please him , so farre as without sinne she may ; in wise passing by , and couering his infirmities , and bearing his burthen : the discouerie of which vnto others , and taking vantage of which against himselfe , were both to disease her selfe , and vncouer her owne nakednes : and further , in a wise pacifying of his displeasure , not growing impatient by his impatience , but rather by meeknes of spirit cast milke into his flame , and be as Dauids harpe to appease Sauls furie . 3. In her carefull diligence to prepare him outward comforts in sicknes and health , and that in due season : wicked Iesabell comforted her husband in his sicknesse , Ieroboams wife as wicked as he and she were , yet sought out for his health : see the same dutie in a better patterne of Rebecca , who prouided for Isaak such meate as hee loued . 4. In warie circumspection , if God giue her to see more then her husband , with the least preiudice towards him , to turne away , and hinder whatsoeuer would be dangerous to their good estate , and welfare ; thus Abigail saued Nabal , and Micol Dauid . 5. In louing , and to her abilitie , liberall entertainement of her husbands kindred and freinds , as Ruth did to the freinds of her dead husband . In these things standeth the true loue of the wife towards the husband , all which she oweth him , be he a foole , a froward Nabal , or whatsoeuer else ; nothing can loose her from these duties which dissolueth not the marriage bond . Now although this text speaketh nothing expressely of the husbands dutie , yet may not the husband thinke himselfe lawles , or to expect the payment of these duties , and liue as he list . For not only other places of our Apostle bind him as straite as this doth the wife ; but euen this place secretly putteth him in minde of his dutie , both because he is the fountaine of all marriage duties ( as of marriage it selfe ) as also in that all these offices of loue in the wife , should be a consequent of his loue , yea a thankfull returne of loue for loue ; for so is the loue of the Church towards Christ. We will therefore in few words shew ( although not so directly laid downe in the text ) wherein the husbands loue must bewray it selfe towards his wife , that so he may the more iustly require the duties from her . And he must expresse it fowre waies . First , by instructing her , and seeking to haue the seed of sauing knowledge sowne in her heart ; dwelling with her as a man of knowledge . Secondly , by protecting her from danger , as Dauid rescued his two wiues , Ahinoam and Abigail . Thirdly , by cherishing her : 1. her bodie , prouiding necessaries for her , allowing her all needfull , honest , yea and delightfull comforts so farre as their estates will suffer : and this freely and liberally out of his loue which is bountifull : for in a Naballs hand or heart as drie as flint , is iust suspition of want of loue . Shee may looke to be iudged nearer then a child , and yet no father but will prouide necessaries before his child shall need to aske or begge the same of him . 2. Her soule , and in it what grace of saluation he espieth ; so as she may see he reioyseth in it , and her for it , in that she is thereby testified an heire of the grace of life . 3. The gifts of her mind , obseruing what gifts of gouerment , wisedome , and experience God hath giuen her , and employ them , that hereby she may see , she is not onely not despised , but also incouraged , when she findeth the heart of her husband trusting in her . Fourthly , by honouring her . As , 1. esteeming her his fellow and companion : 2. tolerating her infirmities , and bearing with her as the weaker vessell , 1. Pet. 3.7 . for it is a mans glorie to passe by infirmities ; couering all her infirmities , as Christ couereth all his Churches : but yet with all patience and seasonablenesse , curing so many as he can . 3. Suffering himselfe sometimes to be perswaded by her , that she may see his good respect of her . Abraham must sometimes heare Sarah . The want of which wise and holy carriage in many husbands , pulleth by force vndutifulnesse on the wife , when she cannot see the image of Gods glorie and wisedome , shine in his gouernment of her , who should be her patterne and glasse , but he looseth his authoritie by vndiscreete and childish behauiour : he diminisheth her loue , by froward , teastie , hard , or niggardly vsage of her ; so as it is iust vpon him , that he be drawne into contempt , and to haue the comfort of his marriage withdrawne , although it be vniust that the wife should neglect any part of her dutie , because the husband doth a great part of his . That they loue their children , ] These words commendeth not vnto mothers a bare affection of loue towards their children , wherein many are excessiue , and too to foolishly with the ape kill and spoile many of their young ones , with their ouer-kind clasping and cockering of them ; but he requireth some maine duties of loue to be performed towards them , wherein mothers must walke as in the cheife duties of their speciall calling ; neither are the most of these duties so proper to them , as that the husband hath no stroke in them ; but are commended to women the rather , because while children be young , it is their proper employment , to be about them , and among them within the house , whilest the fathers occasions for most part call him abroad . The first of these duties of motherly loue , is to nurse her child her selfe , except health and strength suffer not , or else some iust and weighty cause , which in the court of conscience will be warranted , do hinder . A dutie howsoeuer vnnaturally neglected by many of the richer sort ( for this disease of drie breasts is somewhat a kin to the gowte , for the one is of rich men , the other of rich women ; neither of the poore ones for most part ) yet it is most kindly in the mother , most prosperous to the babe , and the refusall of it very preiudiciall to both : besides , if nature in euery bruit beast cannot crie lowd inough in some mothers eares , grace in the presidents of the godliest women we euer heard of , calleth for it . Sarah hauing a promise of a sonne , said , who would haue thought that euer Sarah should haue giuen sucke : it was taken for granted in those daies , that she that bare a child , should also giue it sucke , and so did Sarah although her age might iustly haue required dispensation . Who was nurse to Samuel , but his owne mother ? and when the Lord would chuse a nurse for Moses , the greatest Prophet that euer was , whom did he deliuer him vnto rather then his owne mother ? Who did giue sucke vnto Christ , but his owne mother ? looke whose wombe bare him , her pappes gaue him sucke . And what kind of women were they , whom the Apostle would chuse into office in the church , but such as among other notes of diligence , honestie , and grace , had giuen sucke to their owne children ? 1. Tim. 5.10 . Let women consider seriously not onely how vnnaturall , but how vngodly a practise it is , without iust ground , on idle pretenses to depart from the steppes of these holy women , thrusting forth their children sometimes to such , as by whose negligence they are brought short home ; and sometimes ( which is worse ) to such who ought neither to giue milke , nor yet liue by the law of God , I meane such as by dishonestie haue filled their breasts : but to whomsoeuer , they come short of that loue which euen the bruite creatures cary to their young . Secondly , seeing the vnreasonable creatures can and doe performe this office of loue , there must needs be more required in the loue of mothers toward their children : the second dutie therefore of motherly loue is , by instruction to frame them vp to godlines : and this two waies , 1. By deliuering them precepts of pietie , so soone as they can conceiue them , that if it were possible they might sucke in with the milke , principles of grace and godlinesse . Salomon wisheth the parent to teach a child , while he is a child in the trade of his way : and least mothers should turne off this dutie to the father , as beeing his , we reade of a bundle of instructions collected together which Salomons mother taught him , Prov. 31.1 . That it is a fruite of loue in parents , see Prov. 4.3.4 . and the recompence of Eunica her timely teaching of Timothie her sonne , appeareth in the commendations which Paul giueth of him euery where . 2. By becomming examples to them of godlinesse , and pietie , carefull what speach , gesture , behauiour , passe from them in the presence of their children , which if it be sober , and religious , it fashioneth their behauiour accordingly : or if otherwise , it soone and suddenly corrupteth them , as we see the loosenes of many parents , fearefully reuenged and visibly vpon their children . Thirdly , the third office of true motherly loue , is seasonable and mercifull correction : Prou. 13.24 . wherein two extreames are to be auoided . 1. too much indulgence , for that is a cruell loue in the euent ; a child let alone to himselfe ( saith Salomon ) maketh his mother ashamed , and maketh the father smart often , as Hely , and bringeth himselfe to ruine : it is noted a cause of Adoniahs ruine and fall , that his father would not displease him from his childhood : that this is a fruite of parentlike loue , see Leuit. 19.17 . thou shalt not hate him , to let sinne be vpon him : and Prou. 13.24 . he that spareth the rodde hateth his child , but he that loueth him chasteneth him betime . 2. Take heede of crueltie and too much seueritie , which may prouoke their children : both Parents must beware of abusing their authoritie , either to vniust commands , or by vnseemely reproaches and contumelies ; or else by vniust and immoderate stripes : by all which meanes children , whom louing meanes might perhaps haue reclaimed , are both exasperated and alienated from the Parent ; and hardened also and made desperate in bad courses . The fruite appeare●h in good Ionathan , whom Saul euerie way prouoked . 1. none must bring his deare and innocent friend Dauid to be slaine but he , there was a most vniust commandement . 2. he vniustly reuiled him , calling him the sonne of an whoore . 3. he wanted of his will that he slewe him not , for he threwe his speare at him ; and then the text saith , that he arose and went his way . Fourthly , the last dutie is heartie and daily prayer for their childrens prosperitie : Iob sanctified his sonnes daily ; a dutie euinced by the commendable custome of childrens daily crauing the Parents prayer . Vse . Let women learne thus to loue their children , and thus to loue al their children : for the precept is indefinite excluding no one child from any one of these duties : which meeteth with the practise of some women , who loue not their children in iudgement , but in affection , which sometime is carried to the eldest , sometime to the youngest ▪ with neglect of all the rest ; some one must be made the wanton and darling , some other so rigorously intreated , that they seldome see a cleare and vncloudy looke towards them : some one shall haue a double portion , and be so set vp , as that all his brethrens sheaues , shal not fal downe onely , but be blasted before his sheaue ; this is not to loue children religiously , as Iob did , who offered sacrifice according to the number of them all ; and therefore let religious men and women shunne this corrupt ●ffection , least it be with them as it was with the Patriarks , who were neuer more grieuously crossed in any thing then in their darling children . Discreete , ] or temperate . A vertue before required both in the Minister , cap. 1.8 . and in elder men , cap. 2.2 . and now in younger women , beeing a grace requisite for all estates , ages , sexes , and conditions of life : requiring that the raines of affections be subiected vnto reason , and moderated by iudgement , not suffering a thought to be entertained and setled in the minde which is not first warranted in the word : without which if the raines be slacked but a little , the minde is suddenly vanquished , taken , and lead captiue of manifold lusts . This grace then is the watchman and moderator of the mind , keeping and guarding it from pleasures altogether vnlawfull , and in lawful curbing and cutting off excesse and abuse . It watcheth also ouer the affections of the heart , and actions of the life , resisting all light behauiour , all childish carriage , all vnquiet and troublesome passions , such as are suspitions , ielousies , which are the fewels and firebrands of much mischeife , and the distempers of flashing anger , rage , & vniust vexation . It suffereth not vndutifulnes to the husband , vnnaturalnes towards the children , vnmercifulnes towards seruants , vntowardnes in her owne duties , vnthankefull medling with other folkes affaires . It is a procurer and preseruatiue of many graces , a bond of her owne , and others peace , a setler of the comfort of her life , an ornament of her head , and of her house ; which once let her be disrobed of , she may bid farwell to her families welfare ; for let any vile affection beare sway but for a little while , as of anger , impatience , excessiue griefe , intemperance , or any such , how is the whole house in a kind of tumult ? which as a Common wealth in the commotion and rising of some one rebel , cannot be composed and setled till the rebel be subdued ; which they finde too true , who in their match were left vnto thēselues , to make choise of such as wanted then , and yet haue not attained with the feare of God the practise of this vertue . Now then seeing this vertue is so necessarie for all parts of life , that it ought neuer to be wanting , many womē who want not many good parts of nature and grace , may yet see hence their error , who conceiue that if they be generally well reputed of , both for their religious and honest course , and can in good manner please their husbands in the administring of the family ; that then they may be dispensed with in some predominant , indiscreete , and intemperate affecton , especially if it be more priuate : as now and then in extraordinarie vnquietnesse and bitternes , not seldome in some bitter roote of couetousnesse , drawing on iniustice towards their husbands , perhaps to breake out into some prodigall and idle expense another way ; in lashing out libertie of speech against some that cannot answer for themselues , in becomming for some dayes the greatest strangers at home , &c. all this while thinking that these things , if seldom , will stand well enough with religion : but they are to knowe that all Salomons wisedom could not reconcile two things so abhorring together , the giuing of the heart vnto wine , or any one lust , and the leading of it in wisedome : and it will prooue starke vanitie to make triall of it after him : neither can it be other then the shuffling out of a religious course for man or woman , to giue way to any one inordinate lust . More of this vertue see in the places forenoted . Chast , ] or pure . The Apostle by permitting the three former vertues , hath made way vnto this fourth , which is a fruit of them , issuing from the loue of their husband and children , and from tending and watching against inordinate affections . And this puritie or chastitie is not that of the virgin or single estate ; but it is a marriage vertue , the keeper of the mariage faith , and may thus be described . It is a puritie both of soule and bodie , in regard of vnchast lusts , abandoning all vnlawfull and strange pleasures : which description is wholly couched and abridged in 1. Cor. 7.34 . where the Apostle calleth it , the holynesse of bodie and spirit : of spirit , when it is either not tempted to vncleannes , or beeing tempted yeeldeth not , or yeelding is recouered by repentance : of body also , when it neither exciteth , nor beeing incited executeth not vncleannes . Now how equall and reasonable is it , that women , especially such as haue the remedie of marriage against impuritie , in whome the want of it is more sinnefull and dangerous , should be prouoked to the preseruing of such a sweet grace as this is . First , if we consider how the Lord approoueth and vrgeth it . 1. By his commandement , 1. Thess. 4.3 . this is the will of God , that ye should abstaine from fornication , and euerie one possesse his vessell : that is , his body , which is the instrument of the soule , and containing it as in a vessell in holynesse and honour . 2. In that the Lord here interposeth himselfe ; and though many husbands and wiues thinke of nothing but a mutuall stipulation betweene themselues , yet the Lord challengeth the couenant to be made to himselfe , as it proceeded first from himselfe : so as she that forsaketh the guide of her youth , forgetteth the couenant of her God , that is , of marriage , of which God is the author , and whose name was or ought to haue beene invocated in the match making . 3. In that the Lord professeth that he narrowly watcheth , and clearely seeth when this couenant is broken , that although the fact be done in the darke , and neuer so charily and cautelously , yet day and darkenesse are alike vnto him . If the husband see it not , nor any eie of flesh , yet the Lords eie findeth it out , and will set it in the cleare light before men and angels . This is made a reason of the precept , Prou. 5.15.17.20.21 . for the wayes of man are before the eies of the Lord. Ioseph might haue sinned secretly enough , but that his eie was happily lifted vp toward this pure eie of God , which cannot abide to behold such iniquitie . 4. In that he declareth that he watcheth the sinner of this kinde to bring destruction vpon his bodie and soule , to shut him out of heauen , and to roote him as a loathsome weede out of the earth . The former appeareth , Prou. 5.22 . the sinner of this suite destroyeth his owne soule , 1. Cor. 6. no fornicator shall inherit the kingdome of heauen : Reuel . 21. no vncleane thing shall enter within the gates of the citie , but shall bee kept without with dogges , enchanters , and lyers . The latter , seeing the law of God is , that the adulterer , and adultresse should die , both because he would not haue the land defiled , nor the guiltie person to liue as an eyesore vnto the innocent : nay more , if a man were deceiued in the qualitie of the person , he hath taken to wife , thinking to find her a maid , but he findeth her virginitie bruised , and another man hath humbled her , it is lawfull for him to put her away , and the Magistrate to put her to death , as an adultresse . Further , how strictly the Lord watched ouer this sinne , appeareth by that law , Numb . 5.21 . If the husband were but ielous , whether iustly or iniustly , himselfe was accounted guiltie , if he did not bring her to triall ; and this triall was not to be made by man , but was Gods owne triall by the bitter cursed water , by which himselfe from heauen , would reuenge so greiuous a sinne , against so holy an institution as marriage is . And in comparison the word of God , accounteth this sinne farre more wicked , then some of those which mens lawes punish with death : we thinke theft a great sinne , because it bringeth malefactors to the gallowes , and so it is , but not comparable to this : for Salomon himselfe by comparing these two sinnes , putteth them almost out of comparison ; a theefe steales for hunger to saue his life , but he that committeth adulterie sinneth against his owne life : the former is not alwaies to be despised , but this is neuer to be spared : the former may make satisfaction , by restitution of the thing , and fowre fold for the sinne , the latter can make no restitution at all : the satisfaction of the theefe may be accepted of the owner , or if he cannot satisfie with all the substance of his house , yet his necessitie may plead for him , and he obtaine pittie : but here , as no satisfaction can be made , so if it could , it could neuer be accepted ; the owner , that is , the husband is enraged , he will not spare , he will not beare the sight of any ransome , although the gifts be augmented . Secondly , if we consider how vile and odious the sinne is : 1. in regard of humane societie . 2. of the parties offending . 3. of Gods curse vpon the offence . 1. For the first , this is a sinne directly corrupting the fountaine of honest , ciuill , and godly life , which is the inuiolable preseruation of Gods ordinance of marriage , whereby alone he intended to raise vp to himselfe an holy seed : and for the three societies , what an infamie is it to the Church , to be thought an assembly of harlots , which ought to be the Lords holy ones , the vndefiled doues of Iesus Christ ? what a confusion bringeth it in the Cōmonwealth , to haue bastard broods inheriting ? whereas the Lord would not haue them come within his congregation to the tenth generation : what an iniurie to the familie , to bring in vnlawfull and vsurping heires ? Secondly , for the parties offending . 1. Whereas all other sinnes are without the bodie , this is against the bodie : the bodie is not onely an instrument as in other sinnes , but the obiect against which the sinne is done , and not any one part of it , but the whole is violenced . 2. Whereas all other sinnes may be perpetrated and done by one partie , this windeth two into the sinne ; and therefore be it that one of them heartily repent of it , yet cannot that partie be assured of the true repentance of the other , whom he drew with him into the same : so it cannot but lie for euer as a heauie load vpon the conscience , both in that respect ; as also that he hath beene so exceeding seruiceable to the deuill , not comming alone , but bringing companie with him to hell , out of the case of vnfained repentance . 3. There is an high sinne against the price of Christs blood , wherewith these bodies were bought to be members of Christ , which now are become the members of an harlot ; and horrible sacriledge , by which Christs owne is taken out of his hands , and giuen vp to the seruice of the deuil : and that bodie which was made to glorifie God vpon earth , and after death shall rise out of the graue , and be presented before Christ to iudgement , hath dishonoured God , dishonoured it selfe , and prepared it selfe to receiue according to the vncleane workes of it , the sentence which shall be pronounced against the vessels prepared vnto destruction . Thirdly , the curse of God followeth this sinne : 1. in the soule of the sinner , Heb. 13. Whooremongers and adulterers God will iudge : him that destroieth the Temple of God , will God destroie . 2. In his bodie , Prov. 5.11 . he shall mourne , hauing consumed his flesh and bodie . 3. In his name : which precious thing is irrecouerably lost , ver . 9. 4. In his estate : it bringeth him to a bit of bread , Prov. 6.26 . it is a fire which consumeth all his substance , Iob. 31.12 . The prodigall sonne spent all he had on harlots . 5. In their bastard brood : we neuer read that euer any of them came to good , saue onely Iephthe : and yet what a number of men be there , that care not to make their first borne bastards ? By these two considerations , the sinne of impurity is sufficiently descried to be most hatefull . Vse . 1. Marriage is no abolisher of chastitie , for then the Scripture would not haue enioyned the same person both to loue her husband and children , and also to be chast , against all Popish doctrine to the contrarie . 2. Let euery woman preserue this puritie of bodie and spirit ; euery way expressing it in a modest countenance , as Rebecca was abashed at the presence of Isaack , in a shamefast eye , in a chaste eare , not intertaining impure communication ; in a pure tongue , by graue and holy speach exempt from lightnes , and rottennes . Quest. How may we preserue it ? Answ. The best meanes of preseruing chastitie , are these following . First , because from the heart issue adulteries , get a pure heart to be the ground of it , make the inside cleane first , actions will not be cut off first ; but first become a beleeuer , let the soule become a pure spouse of Christ , loue him , and cleaue to him , this is a good beginning . Secondly , preserue in thy soule the feare of God. Eccles. 7.28 . He that is good before God , shall be preserued : this is no goodnes of nature , of education , no learning but Gods learning can preserue a man or woman : Prov. 2.8.16 . If knowledge enter into the soule , thou shalt auoid her snares : turne thy eye vpon Gods presence who seeth thee ; and wouldst thou then commit that , from which in the presence of a child of fiue yeare old , thou would abstaine ? Thirdly , loue thy husband as formerly thou wast enioyned , it is not so much the hauing , as the louing of an husband , that is a fence of chastitie . Fourthly , auoid occasions of wantonnes . As , 1. Idlenesse , one of Sodoms sinnes , standing puddles purrifie ; walke diligently in the duties of thy calling , least Satan find thee as Dauid on his gallerie . 2. Intemperance and delicacie in meate and drinke , the more fewell the greater flame , especially beware of accustoming thy selfe to wine , and strong drinke , for they are mockers : Auoid intemperance in sleepe , in apparell : let thy dyet be sober , and thy sleepe seasonable , so as thy bodie may rather be beaten downe and kept vnder by fasting and watching , which are fit medicines to tame the bodie . 3. Auoid much companie , and the sight of persons which may become snares , as Ioseph went and kept out of his Mistris presence ; death often entreth by the windowes of the bodie , and if thou makest not couenants with thine eyes , adulterie is easily committed in the heart : beware of amorous readings , pictures , speaches , all which suddenly corrupt good manners . Fifthly , vse all good meanes appointed by God , for this purpose . As , 1. resist lustfull thoughts at the first , by occupying the minde with holy thoughts . 2. Consider thy calling of a Christian , and profession of Christianitie , by both which thou art called vnto holines , and not to liue in bruitish lusts , as the Heathen did , Rom. 1. 3. That the pleasure of the sinne is short , but the gnawing of the guiltie conscience , and the poyson of it , will worke in thy bowells all thy dayes . 4. Applie the word the sword of the spirit , a speciall part of Christian armour , and such places of it as directly encounter against it . 5. Flie to God by prayer , and if thou beest strongly assaulted , make the matter knowne to God : for the best way for a woman thus sollicited , to be rid of the tempter , is to tell her husband . Keeping at home , ] As chastitie is the maine marriage dutie , and the vndefiled bedde the honour of it , in like manner doth our Apostle bring it in like some honourable Ladie , who is not seene abroad without her attendance , some making 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 Eue was made for Adam , and not Adam for Eue , yea she was made of him , and not be of her , and therefore euen in innocencie was shee subiect vnto Adam ; though then without griefe and molestation , which afterward came in by sinne . Secondly , consider Gods lawe and institution after the fall : Gen. 3.16 . Thy desire shall be vnto him , and he shall rule ouer thee : as if he had said , seeing thou canst not rule thy selfe , meete it is that now especially , since thy sinne hath set thee out of order , that thou shouldst be put vnder the rule and power of an other : yea although this subiection be not so liberall , sweete , and free as before the fall , but ioyned with sorrowe and difficultie , yea although often thou vndergoe vnequall commands : and this also is the Apostles reason , Adam was not first seduced but Eue : and therefore her honour was first lost , and a lesse liberall subiection was bound vpon her so much more surely . Thirdly , the husband is the head of the wife , as Christ is of his Church : and therefore as the members are subiect to the head without reasoning , so should the wife be vnto her husband : he prouideth for all , answeareth for all , defendeth all as the head : and doth not he best deserue the preheminence ? hath not nature giuen the highest place and prerogatiue vnto the head , and were it not most vnnaturall , that the wife by seeking for soueraigntie and rule ouer her husband , should set the head vnder the feet ? And further , by this superioritie he becommeth the image of God vnto his wife , and his lawfull commandements haue a stampe of God set vpon the thing commanded ; and therefore she must signifie that she hath a feeling of him in her heart , as the image of Gods maiestie , glorie , and soueraigntie ; through her whole behauiour in a meeke and quiet spirit , shewing her selfe the glorie of the man , respecting his authoritie as the Lords , his will as the Lords in right and lawfull commands : against which if she rebell , shee riseth vp against the Lord himselfe . In these regards especially the Apostle concludeth this dutie and exhortation , Col. 3.18 . wiues be subiect to your husbands , that is , yeeld your selues vnto the will , direction , and discretion of your husbands : for it is meete , or comely , namely , in regard 1. of the law of nature : 2. of Gods institution after the fall : 3. the husbands headship : and 4. womanly infirmitie . Neither is it onely meete , but so necessarie , as where it is not performed , it cannot be but the family should be laid open to ruine and downefall : no otherwise then if the feete should refuse to goe , the eye to looke , the hands to take the things which the head commandeth , the whole man must needes perish . All which considerations , take away all the friuolous obiections of women for exemption from this so naturall and necessarie a dutie . Some plead , they are yoked to foolish Naballs : others are matched to such as neuer consider their paines and kindnesse , and not meeting with that kind and thankefull retribution from their husband which they expect , take themselues freed from such strict obseruance : others could loue their husbands passing well , were it not for such or such a bad qualitie : and others are tyed to frampoll or conceited persons , and so drawe conclusions both of their vnfitnesse to gouerne , and the inconueniences of their owne subiection . But against all these reasonings , which are so vnreasonable , as that they directly fight with Gods ordinance , and that order which he hath put in nature , which admitteth nor of such exceptions : here is a cannon of batterie : Thou must and maist before thy marriage consider , whether he be a wise man or a foole , but after thou must knowe he is thy husband , which if he be , thou must be subiect , ouer whome ( be it that he be a foole , and thou wiser then he ) thou maist affect no rule , but knowing still thy place , by thy goodnesse , wisedome , counsell , and perswasion , if it may be , preuent his or thy hurt , as Abigail did . As for his vnworthinesse , whatsoeuer it may be in thine eies , yet the Lord depriueth him not of his worthinesse to rule ouer thee , who hast entred into the marriage league with him . And for his vnfitnesse , he cannot be so vnfit to gouerne thee , as thou art to gouerne him , who wert taken to be an helpe , and not an head vnto him ; and a monstrous thing were it in nature , for the feete to direct the head . But that women should obey their husbands , none are so rude , as not in generall to acknowledge : but come to particulars , as 1. wherein , 2. the manner how , there growes some question . The former the Apostle answereth , Eph. 5.24 . Wiues be subiect in all things : that is , in all lawfull and bonest things : in all which , there must be a departure from their owne wills , if a contrarie commandement proceed from the husband , yea euen in those things which may seeme to be her peculiar for the gouernment and keeping of his house , whether in his absence or presence , she must administer according to his minde , and direction . For so the members of the bodie are subiect to the head , each doth his owne dutie , yet all by the appointment of the head , mooue or rest themselues . And thus the Church dispenseth to the sonnes of God , the children of the Church , all necessaries for their direction , consolation , and saluation ; but yet by the prescript and order of Christ the head , and not any thing without his appointment : and no more is the wife to administer ( no not in the absence of her husband ) against , or contrarie to his minde . Looke vp to the heauens , and verie nature will teach this lesson ; while the sunne is absent , the moone takes vpon her , gouerneth the heauens , and shineth aboue all the starres , but yet not without the borrowing of all this light from the sunne , if Philosophie teach vs truely ; but when the sunne is present , she giueth place , contracteth her light , and reuerenceth him after a sort by vayling her face at his presence , vpon whom she wholly dependeth : and thus should it be with the wife , when the husband presenteth himselfe , whether in person , or in his commandement . Quest. Whether the wife may dispose of goods without her husband consent to good vses ? Answ. There is no question but she may . 1. of any goods before marriage excepted . 2. of those her husband giueth her after marriage : for these also are proper goods , and not common . 3. If she haue generall consent , when his heart trusteth in her , and referreth in generall things to her discretion . 4. If she haue implicit consent , when her husband knoweth she giueth , and holdeth his peace . 5. In extreame necessitie , for often the case suffereth not to expect his consent . 6. In the vnfitnesse of the husband to gouerne , as suppose he be striken with frensie , and madnes ; for then the disposing of things is deuolued vpon her . 7. In his longer absence , as suppose he be a souldier , marchant , or seafaring man. 8. Of that she can well saue of her husbands allowance ; or procure by her labour aboue that her husband enioyneth . 9. That she getteth naughtily , she ought to dispose it to the owners , or to the poore , though he should forbid her ; because neither she nor he hath right thereunto . The Casuists adde other cases which are more questionable . But the question is of such goods as are common between them , whether she may dispose of them to any vse without his consent . And the common answer is negatiue , and sundrie reasons propounded . Which as I will not conclude against , so neither can I wholly assent vnto , for these reasons , which I propound to be further considered of . 1. Whereas one cheife ground of that opinion is , that the wife hath no more but vse of her husbands goods : I take it she hath also a right and interest in them . For marriage , which maketh the person of the husband the wiues , maketh his goods much more ; so that as she hath not vse only , but right and power of his bodie ; so also hath she not only an vse , but a right and possession in his goods . Againe , if she haue onely vse of them , wherein is her preferment aboue the children and seruants , who haue vse of them aswell as she . Further , the husband is bound to impart and make his wealth common with his wife , as Christ imparted his heart blood vpon the Church , which the Church hath a state and interest in : the which interest for any to debarre the Church of , were to withhold her from her right . Secondly , the wife is as necessarily bound by God to shew mercie as well as the husband ; the precept is generall , to doe good forget not , and to distribute . She must therefore exercise her faith in the practise of good workes as well as he , though her husband forbid her , whom she is to obey only in the Lord : what if he should command her not to heare the word , praie , and goe to Church , or the like : and the case is not vnlike , seeing mercie is more acceptable then sacrifice , and euery way as necessarie . Obiect . It will be here said , that we may not doe euill to doe good withall ; or giue of that which is not our owne . Answ. It is the question whether it be euill or no. And she giueth of that which she hath right and state in euen to dispose , but in no other vse then in workes of mercie , as present need requireth , and that with wisedome and discretion , so as she neither impouerish her husband , weaken his estate , nor wrong her own familie . Thirdly , we haue examples of godly women : for to let passe the fact of Abigail , that was ( as Mr. Calvin saith ) extraordinarie , in that God did inwardly and specially direct her in that strait ; and the case was of present necessitie to saue the liues of the whole family : and further her husband Nabal , was not only froward but drunke all that daie , and not to be consulted withall , 1. Sam. 25.16.36 . The examples of Ioanna the wife of Cuza , and Susanna , and many other godly women , were not so extraordinarie , who ministred to Christ of their substance : to say here they had the consent of their husbands , is but to insist in the question without proofe ; and it is most probable , their husbands were not so forward , especially Cuza , who was Herods steward , in likelihood was of Herods mind . Most expressely Salomon saith of euery vertuous woman , that she stretcheth out her hand to the poore , Prov. 31.20 . Fourthly , the most learned deciders of cases among the Papists , conclude and determine that the wife in this case may do that which the husband ought to do , but will not : as if she know much of his goods ill gotten , which ought to be restored , she may giue more liberally : whereby so farre as she can , she laboureth to heale his error ; and witholdeth Gods iudgement from her selfe , in participating in his goods . It is obiected , that the vowe of the wife may not stand without her husbands consent , at least implicite , and therefore she may not dispose of inferiour things without it . To which may be answered , that this is a ruled case by expresse commandement , not deniable by any , as the other is not . Besides , it is an vnlike case , seeing vowes are voluntarie , and in the power or choise of the vower , to vowe or not to vowe ; but so are not works of mercie , which are commanded , and necessarie duties . It is alleadged , that partners may doe nothing without mutuall consent . But that is answered , because here steppeth in a superiour power , to which both of them must stoope , euen a commandement of mercie , and charitie , to the wife , as well as the husband , and includeth that the wife must haue wherewithall to be charitable as well as the husband . It is alleadged , that her desire must be subiect vnto him ▪ & he shall rule : but all such allegations drawne from his headship and authoritie , stand onely in indifferent and ciuill things , which a mercifull and necessarie releefe is not : for we say that she is in a ciuill manner subiected vnto him , and to his power , and may not dispose of any part of his goods at her pleasure to any ciuill vse ; as to giue away to her friends , to spend vpon other other outward vses . But yet is she not after such a seruile manner put vnder his power , as that vpon no occasion whatsoeuer , shee may not dispose of any part of the goods , which by the right of marriage are common betweene them . It is further alleadged , that the Shunamite did not entertaine the Prophet , but first she asked her husband . I answer , it is a cōmendable part for the wife to seeke her husbands consent in euerie thing ; but the question is , where such consent cannot be had : besides , one thing it is to giue a mercifull releefe ; and an other for the wife to bring a man into the house to diet and lodge him ; which this woman might not doe , without the consent of the husband ; for though there was a mercifull releefe of the Prophet of God in it , yet there was more it beeing a mixt action , in one part of which the husband must haue a chiefe stroake . It is further alleadged , that by ciuill lawes the wife may neither let , nor sell , nor borrow without her husband , and therefore neither may she giue . I answer , these are ciuill actions , wherein the husband as the head must giue direction : but mercifully to giue an almes , is a religious action : besides , the lawes state the wife in a great part of the husbands goods and lands , and prouideth by giuing her a ioynture , or her thirds , that the husband may not depriue her of her right therein : neither by lawe can a man sell his lands simply , vnlesse the wife will giue vp her thirds , which plainly stateth her in a right vnto the goods and lands aboue the seruants and children : the deniall of which , as I said at first , is the maine ground of the former opinion . Other obiections I haue met with not worth the answering , therefore I will not stand longer vpon this question , leauing it to be considered further of , crauing that wiues would be carefull in subiection to God and their husbands , not to stretch these grounds beyond the rules and ends propounded . Quest. And here commeth another question to be resolued , whether the husband may beate his wife , to force her vnto this subiection ? Ans. It seemeth no , although some of reckoning be of the other opinion ▪ For , 1. there is no word or example for it in Scripture . 2. No man euer hated ( much lesse except he were mad beat ) his owne flesh . 3. Her subiection must not be seruill , but as of a member to the head . Obiect . But a man may let himselfe blood . Sol. It is safe in his arme or foote , in children or seruants , but he must beware of letting the heart blood . Obiect . But Christ correcteth his spouse which is deare vnto him , and yet reteineth his loue entire ; and so may the husband . Ans. Christ is not the husband onely , but an absolute King. 2. An husband may checke , and correct by admonition , and reprehension ; but to proceed to blowes is vnwarrantable , beeing such entire companions , and of the same flesh ; yea , condemned by the Fathers , the ciuill lawes , and the Heathen , writers themselues . But what if the wiues mallice be desperate , and incurable ? Ans. Take vp thy crosse , make good vse of it , beare as much as possibly thou canst , waite and applie God for her returne . 2. Where thou canst not beare ( prouiding that offence by all possible good meanes be auoided , and publike peace not interrupted ) the next remedie is the Magistrate : but between husband and wife , both tyrannicall rule , and compulsiue obedience , ought to be banished . Contrarie to this free subiection , is the common vice of wiues , which is to be proud , as Vashti , not enduring the gouernment of husbands ; but by vncomely gestures and vnshamefast lookes , and sometime by hote and bitter answers , bewray the vnquietnes of their spirits , when once their owne wills are crossed : farre are they from that meeknes and quietnesse of spirit , which Peter prescribed , as the most comely attire for women ; who ought scarce to giue thēselues leaue to be out of quiet with others in the family , in the husbands presence , least he be vnquieted , or any way offended . That the word of God be not euill spoken of . ] These words containe a generall reason , inforcing the necessarie practise of all the former duties . By the word of God , is meant the doctrine of the Gospel , taught , receiued , and professed by beleeuers in all ages , which holy Gospel as it is glorious in it selfe , so ought the glory & honor of it to be preserued , yea and aduanced in all that looke for saluation from it ; and therefore no Christian may become so much as an occasion of reproach vnto it . And whereas the word is blasphemed , either by the words or deeds of professors , the second is here aimed at : our Apostle concluding that then the doctrine of the Gospel is blasphemed , when the life of the professor is not tuned vnto that doctrine . And yet fu●ther , whereas the life of a professor is vntuned vnto the doctrine two waies , either by doing that which is prohibited , or else by not doing that which is prescribed ; the latter is here especially condemned : namely , a life idly ledde in regard of Christian practises ; for the Apostle hath not so directly reprooued vices , as required in women the practise of all the forenamed vertues , vpon this ground , least the word be euill spoken of : noting vnto vs hereby , th●● a Christian should be so farre freed from the power of sinne , as that to be idle or negligent in the work of the Lord , is too sinnefull in such a one . Doctr. Profession without practise , striketh not onely the person professing , but the word of God it selfe which he doth professe , by occasioning the prophane to blaspheme and scoffe at Gods holy religion : Rom. 2.24 . The name of God is blasphemed among the Gentiles thorough you . Reas. 1. Such is the malice of the deuill , and his instruments , that hating God himselfe , they turne whatsoeuer they can , against God and his truth , which is a light discouering their darkenes . Hence doe they not so much maligne the person of a poore professor , who perhaps neuer made nor medled with them , as the light and truth shining in him ; yea let God touch one of their familiars , and call him out of such a poisoned companie , that person is presently hated and despised for the truth , which if he did not now hold out , they would loue and embrace as formerly they did : and consequently a professor by his error , calleth not so much disgrace and malice against his owne person , as against the truth : for let any but a professor sinne , the more would the sinners of the world loue them as their owne ; but if any such offend , or steppe awry , easily shall a man perceiue where the bile is , oh ( say they ) this is a goodly profession indeede , which giueth them leaue to doe this or that , and exclaime as though the profession were not of God , because the professors shewe themselues to be but men . Secondly , the Lord imputeth this sinne not so much to them who doe blaspheme the truth , who are the actors of this sinne , as they who are the moouers and occasioners of the same : Ezech. 36.20 . when they entred among the heathen , they polluted my name : that is , the heathen diligently watched the words and behauiours of my people , because they beare my name , and came as it were out of my schoole ; but my people beeing not so carefull of my name which was called vpon thē blasphemed it , iustly causing others so to do . Although therfore men may conceiue that by their bare profession they endanger themselues , yet indeede the dishonour returneth vpon God and his Gospel : euen as Dauid might thinke that he onely sinned against Vriah , Bathshebe , and his owne soule , yet the Lord telleth him that his sinne was yet more infectious , in that he had made Gods enemies to blaspheme . Thirdly , what a iust disgrace is it for the profession of Christ , to haue such hangbyes , as whose liues speake , that either they knowe not , or remember not , or affect not , or neglect , yea despise that doctrine by which they expect saluation . Vse . 1. Let euery professor examine his life whether it bring honour or discredit to the Gospel , whether his light shine among men , or whether in any thing he giue offence vnto any : for there is neuer a sinne in a professor , but it is hereby doubled , in that he woundeth not his owne soule alone , but many other Christians with himselfe , yea and the Gospel of saluation . No meruaile then is it that the Lord is so ielous in the sinnes of such men who come neere him , and in whome he looketh to be sanctified ; that although he forgiue their sinne wherein they dishonour his name , yet for the maintenance of his glorie , he will visit it in the eyes of men , with the rods of men ; whereof we haue a pregnant example euen in Dauid himselfe , 2. Sam. 12.14 . And whosoeuer they be who belonging to God , hath iustly giuen aduantage to the aduersarie , it will sit neer him , and gnawe his heart euen when the sinne is forgiuen , yea trouble and afflict his soule more then all the afflictions which can besides be laid vpon him . This was it which made Dauid powre out his verie heart , when the enemie taunted and said , where is now thy God ? The reasons to mooue vs to beware of staining our holy profession with vnholy practises , are round about vs. First , if we looke vp vnto God , how carefull is he that his name be not dishonoured , no not among his enemies , and how much more indignely and vnkindly would he take it of his friends ? Isa. 52.5 . he could not endure his enemies the Egyptians , but would bring his people from among them , because in their tryumph ouer them , they blasphemed his name . 2. If we looke vnto man , whether others , or our selues . 1. For others , they are either godly or wicked . Of the godly , some are called , and others vnconuerted as yet . The former we are bound to confirme and strengthen : the latter we may not cast backe , but prouoke , and call on to the liking of our profession : so the Apostle Peter wisheth the Iewes , to haue their conuersation honest among the Gentiles , that they might glorifie God in the day of their visitation . And here the women professing religion , are enioyned all these former duties to their husbands , although vnconuerted , that they might winne them , at least that the gospel should not be reiected as a teacher of discord , or as loosing them from any dutie . As for the wicked enemies , whether Papists , Atheists , or prophane persons , all of them watch for some colour thorough thy sides to reproach the truth ; but by thy watch ouer thy life , though thou doest not reclaime them who are incurable , yet shalt thou , 1. convince them in their practises , 2. dampe and shut their mouthes , 3. euen in their consciences get reuerence to thine owne person : and thus by liuing without rebuke , shine out , yea and rebuke a naughtie and crooked generation . Againe , if thou considerest thy selfe , 1. as a professor , then art thou set vpon a scaffold , many eyes are vpon thee , and after a more publike manner thou standest or fallest vnto many others , and not to thy selfe alone . 2. As a child of the Church , in which respect for thee basely to demeane thy selfe , were not a disgrace to thy selfe alone , but as Salomon speaketh of a lewde child , thou dishonourest the whole house . If Atheists , profane wretches , or Popish persons should despise the ministerie , sweare , be drunke , ouergrowne with couetousnesse , riot , be loose and filthie in speach , impure or vncleane in action , it is their guise , it were no discredit to the Gospel in comparison , for they are strangers and straglers from the Church : but for a professor to be couetous , wrangling , sitting with drunkards , &c. oh this is a stayning of their whole house . And therefore we may with Dauid wish , that either there were no such Sauls , or that they might liue and die obscurely , that their waies might neuer be declared at Gath , nor their courses published in Askelon , that no vncircumcised might reioyce at their falls , nor any Papist finde such advantage against our doctrine of free iustification by faith alone in any professor , who in practise will be prophane as Esau was . A great argument it is to keepe many wretches from hainous attempts , least they staine their blood and blemish the house of their fathers ; how much more should euerie Christian rising out of the most honourable blood that euer the sun saw , beware of accounting this blood profane ? Thirdly , if thou castest downe thine eyes lower , what can Satan himselfe doe more then lay stumbling blockes to withdrawe men from God ? or wherein can a man more resemble the deuill then in shewing himselfe as an Angel of light , standing among the sonnes of God , when as indeed he remaineth a foule spirit of darkenes ? This worthie doctrine may not be passed without particular application to the seuerall estates and degrees of men . And here first the Magistrate if he professe the Gospel , must beware least by his course the Gospel heare ill ; by beeing as slacke in propounding and prosecuting good things and causes for God against sinne , as those who neuer made any profession . If the Lord shall enquire of the Magistrate , what good constitution for the Church , for the Corporation wast thou a meanes to make in thy yeare ? or what wicked custome or practise didst thou break off in thy gouernement ? and answer according to truth be made , surely none , what lesse could a contemner of the Gospel haue done ? Secondly , Ministers in speciall sort must be carefull that the Gospel which in words they magnifie , be not blacked and blasphemed thorough their lewde and vngodly practises , 2. Cor. 6.3 . We giue no occasion of offence in any thing , that our ministerie should not be reprehended : But in all things we approoue our selues as the Ministers of God. Well may we wish we had none in the Ministerie like Ophni and Phineas , who when they should allure Gods family to resort to Gods house , make his seruice and sacrifice to stinke euen among the profane ; much more should wee be then able to stoppe the mouthes of Papists and Popish minded persons , who are so restles in blacking the liues of Protestant Ministers , that thereby they might disgrace our doctrine and holy profession : but to our greife we see that as vniustly they haue slaundered and belyed those holy fathers of our doctrine , and vnder God the restorers of our religion , Luther , Calvin , Beza , Bucer , &c. so too iustly may they take exceptions against the liues of some of their schollers , who yet are maintainers of the same doctrine ; some beeing noted with couetousnes , some with riot , some with gaming , others with idlenesse , drunkennes , vncleannes . Wicked Saul is among the Prophets , who can sacrifice to the true God , but yet practise such things as are odious euen to common men , such things as wherein his owne seruants are ashamed to ioyne with him , vnles some monstrous Doeg who is sold ouer to play the sycophant . But w●e be to Iudas , who beeing a disciple , deliuereth his Lord into the hands of the wicked to be scorned , buffeted , and crucified againe , it had beene good for that man , he had neuer beene borne . Thirdly , let priuate men shewe forth the vertues of Christ ; so many as professe him , let them expresse his graces , his humilitie , meekenes , loue , patience , obedience , let it be vnto him meate and drinke to heare and doe the will of God. Let his attire , words , and actions be such as when report is made of them , men may say , surely this man is a Christian as he professeth , as king Ahaziah readily guessed by the Prophets attire that it was Elias . The name of Christ without the properties of Christianitie , is a fruitlesse thing ; to talke of Christ is not to liue in Christ. Euerie Christian must be not onely the brother and sister of Christ , but after a sort his mother , both in conceiuing him in the wombe of his faith , as also by bearing him daily into the world by a spirituall and holy life . But how many that professe Christ , and say they expect saluation by and in this name onely , yet can blaspheme him , rent him in their passion into small peeces , they spare not his bodie , his heart , his blood , his wounds , his life , that should but a Iewe heare them , they would more crie out against them then against their owne rulers that put him to death . But this was euer the lot of the sonne of God , to be smitten and wounded in the house of his friends . Vse . 2. This doctrine reprehendeth soundrie sorts of men . As , 1. such as can willingly or without sorrow of heart see and heare indignities against Christ , against his profession , and professors of his Gospel , and doe not rescue the honour due vnto them , in their seuerall places : and may it not seeme wonderfull in our eyes and eares , that the verie Turkes who account of Christ but as a great Prophet , and powerfull in word and deed , should make it such a capitall transgression , so as they inflict death vpon that man that speaketh blasphemie against Iesus Christ : and yet we that are Christians who professe Christ not a great Prophet , but the Lord of the holy Prophets , the Sauiour of the world and our Sauiour also : fill and suffer without rebuke or check the whole ayre to be filled with horrible blasphemies , oathes , imprecations , reuilings , and whatsoeuer most wretched speaches against God , his Christ , his Saints , and dearest seruants . What is this other then a treading vnder foote that blood which should haue washed vs ? 2. other professors there be that make sure account of their iustification , and saluation by Christ ; and yet looke to their sanctification which inseparably follows the former as the shadow the bodie , there the want sheweth that they haue not that hope they made account of , in that they purge not themselues , but as foule as they were , as blacke are they still : the spirit hath not powred out that cleane water vpon them which hath washed them from their filthinesse ; but wretched couetousnesse hangs vpon one , enuie and malice clingeth to another , filthie speaches proceed from a third , and the fourth is no changling . And doth not this make the name of God blasphemed . 3. A third sort there are , who take themselues farre afore either of the former , and perhappes haue some sound grace in their hearts , and yet not watching ouer themselues , nor giuing their hearts vnto this doctrine , remit of their care and diligence , and stand not so fast but that by some fearefull fall or other , they dishonour at once God , his word , themselues , and their profession ; who although they can truely say , my course is not that of the swearer , curser , drunkard , adulterer , nor of such as are altogether profane , yet be becomming slauish to some one lust , or by slyding into some one vnchristian action , they more dishonour God , ( especially if they be of more note ) then some other men by a thousand othes , or periuries . Quest. But how shall we so carrie our selues in our profession , as the word of God be not euill spoken of ? Answ. Laie vp these rules of direction . 1. Get a good and reuerent heart , which may thinke and conceiue highly of the word , which offreth thee , and putteth thee in possession of so great things , and worketh out such things in thee and for thee : For that which we loue and admire , we will be carefull least by our default it ●eare euill : get knowledge , conscience and affection to hide it in thy heart , which if it magnifie it , so will thy speaches and actions also . Secondly , neuer professe that in word , the power of which thou meanest to denie , but gird thy loines with the girdle of veritie , for then wilt thou hold out an ornament of that thou first professedst . Dissimulation is spunne with a fine thread , vpon the loome of an hypocriticall heart ; but the web of it is like the Gentlewomans cobweb lawne , which is rather for shew then vse . Colours cannot continue , nor a grape which onely cutcheth or hangeth on a briar , can growe without vnion vnto the naturall vine : so will it be with men , who make shew of beeing gouerned by Christ , and yet meane not to forsake their swearing , lying , gaming , worldlinesse , and other their lusts . Such as these who are no better then bryars , I would aduise to keepe them in the wast , and come not within Gods garden , which is no place for them , nor within the pale of Christian profession , for the Lord will not hold them guiltlesse who thus take his name in vaine , and the axe and the fire will meete them , if they stand in the grounds of this good husbandman . Thirdly , in euery thing more regard Gods name then thine owne : as one that art taught to praie for the hallowing of Gods name , before forgiuenesse of thy sinne , or thine owne saluation : a man carefully auoideth the branding of his name : he will redeeme and rescue his name if it be hazzarded with all that he is worth , and much more should we doe Gods. Fourthly , tender thine owne credit , not for selfeloue , but for the loue of God ; a good thing it is to keepe the heart cleane , but so to stand vpon the cleanesse of the heart , as not regarding the fame that goeth vpon him , is a great sinne : for a good name , especially in a professor , is a very precious oyntment . Fiftly , take not all the libertie thou maist , but sometimes depart from thy right , before thou wilt dishonour the Gospel ; Christ in this case departed from his right , and paid custome , so did his Disciples ; whose blessed example they imitate not , who take all their libertie , and ●ake in all that carrieth a shew of right , and neuer regard what euill will follow of it : whereas the heart must make answer here to two questions , What is this my right ? and then , will it doe my profession no wrong ? then may I take all my right , and vse my libertie , or else I may not . Sixtly , praie with Dauid , Lord let no man be ashamed because of mee . What a greefe and cut would it be for thee , who hast not laid aside forehead with conscience , to heare the Papists triumph because of thee ? and the Atheists and scoffers because of thee to say , oh these be the stamp of professors , of gospellers , of holy men , and brethren , Bible-bearers , and Church gadders ; they are all of a straine , I will beleeue neuer a one of them all : what shall thy pride , couetousnesse , crueltie , loosenesse , cast dung in the faces of all Gods children ? doth not the offence of one of Christs little ones bring woe inough , but thou must offend euery one of them ? oh then very great is the necessitie of that request , that none of them be offended because of thee . So much of the duties of the younger women . Vers. 6. Exhort young men likewise , that they be sober minded . These words containe three points in their order to be considered . 1. The persons to whom the precept is directed , or whom the precept concerneth , namely , young men , who must be taught , and dealt with as well as any others . 2. The manner how they must be dealt withall , Exhort . 3. What they must be exhorted vnto , that they must be sober minded . From each of which , we learne a profitable instruction . Doctr. Out of the first point we are taught , that young men must looke to their waies and conteine themselues in their duties , as well as others , of whose courses the Lord taketh as good notice as of others . For , 1. here the Minister is giuen in charge , to teach them as well as others . Peter must feed lambs , as well as sheepe , and they beeing a great part of the Church , must honour God in their places , as well as the auncient in theirs . 2. If the Pastors and teachers haue the ouersight of them , and must as well watch ouer their soules , as others , then must they also for this cause obey them , and be submitted vnto them . 3. If the word be directed vnto them , as well as others , they as well as others must be directed by it . But Iohn writeth as well to young men , as the older , and to children , aswell as fathers . Salomon aduiseth the young man , to remember his creator in the daies of his youth : & Dauid , to redresse his waies according to the word . Vse . 1. This doctrine reprehendeth a common error in the world : for generally men thinke that religion and attendance vnto the word , is for old age ; but as for youth , it must sow the wild oates , it must haue his course ; young men must settle themselues in the world , and ground their estate first , for other matters they haue day inough before them to mind them in : and from this first error proceeds a worse , that the religion of this age for most part , is but promises without practise , and those promises but hypocrisies without any soundnesse . But all this is but the wisedome of the flesh , euen sensuall and deuillish , cleane contrarie to Gods wisedome , which vrgeth the young man , if euer he would be setled , in a good estate , to found it in the remembrance of God : and asking the question how a mans life should be rightly ordered , propoundeth it in the person of the young man , because that is indeed the age of right reformation . For settle the soule vpon his lees of sinnefull lusts , custome in sinning prooueth another nature , and in continuance becommeth vnchangeable , and incorrigible . Let a man through his youth set his face against heauen , and blaspheme the religion of God , it shall be as hard for a blackmoore to chang his skin , or the leopard his spottes , as for such a one who hath beene accustomed to euill , to learne to do well : for the curse is commonly passed against them , who haue beene so long fruitles , neuer more fruit grow vpon thee : and what other can the ground that bringeth nothing but thornes and bryers expect , but that the end of it should be to be burned . Vse . 2. Let this be a motiue vnto all young men , to looke betime to the ordering of their waies , and if God call timely , as he did young Samuel , earely in the morning , beware of running another way , but with him answer , speake Lord , thy seruant heareth : and the better either to perswade them to the obedience of this precept , or else to leaue them the more excuseles in the departure from their dutie , I will 1. by some reasons inforce the dutie : and 2. prescribe some meanes for the more happy practise of the same . For the former . First , that age is the haruest and summer , in which whosoeuer sleepeth , is the sonne of confusion , but he that gathereth , is the child of wisedome . It is with grace as it is with grafts , there must be a time of insetting , and a time of outgrowing , and both these must be seasonable , before fruit can be expected : the seed must be sowne in youth , that must come vp in age , nip a blossome in the spring , and where is the hope of autumne ? We can conclude that a man borne to nothing , if he idle out his youth , and applie his hands to nothing , is so farre from likelihood of proouing a rich man ; that he cannot escape ragged clothing , ( as Salomon speaketh ) but needs must hee beare a wallet , and die a beggar : and how is it that we want wisedome accordingly to conclude , that where Sathan can make youth vnprofitable , little good , nay much spirituall beggarie may be expected , in all other ages through the life . Secondly , another reason the Apostle Iohn vseth , I write vnto you young men , because yee are strong : young men are called out to beare the heat of the day , because they are in their strength , and are chiefe champions either for good or euill . If then their strength be spent in the practises of pietie and religion , such workes are so much the more excellent , because they are performed with more courage , zeale , strength , and resolution . But if vnto any vice they powre out their strength , or stand the patronage of any sinne , their actions are so much more sinnefull , and outragious , by how much they are more violent ; wherein although for the time they may reioyce , yet let them know that they shall come vnto iudgement , at what time they must be counteable for all their strength , and the imployment also of it . Againe , in regard of this strength , they are most fit for the spirituall combate : strength is for warre , saith Rabsachie , and therefore if they could not heretofore be Preists vnto this seruice , yet let them now serue as voluntaries vnder the Captaine Iesus Christ , then any longer abide vnder the colours of his enemies . Thirdly , for young men to be early graced , is a beutifull sight in the eyes of God and his children : it filled Paul with ioy to remember Tymothies timely faith : When Christ saw but some ciuill vertues in a young man ( otherwise bewraying many great corruptions ) so louely were they vnto him , that it is said , he loued him : When children crie Hosanna , what a great prouocation of the elder sort is it , of which the Lord will make great vse to their shame and conuincement : that as it was a shamfull rebuke to the Israelites , when Christ said of the Cananite , surely I haue not found so great faith in Israel : so shall the elder sort be confounded , when he shall say , surely I haue not found so great faith , zeale , knowledge , obedience in rulers , fathers , masters , as in prentizes , seruants , children . Or as he prouoked the Pharisies , Iohn came in the way of righteousnesse , and yee beleeued not , the Publicans and harlots beleeued him , and yet when you saw that , you neither beleeued , nor repented of your vnbeleefe , verely , I say vnto you , that Publicans and harlots shall enter into heauen before you : so shall it be said ; The elder sort receiued not the word , but many of the younger sort were diligent hearers ; and when the elder saw this , yet repented they not to beleeue it : verily the younger shall be gathered into heauen before the elder , who without timely repentance , shall neuer come there . Fourthly , young men had need call their waies to remembrance , that their consciences may haue peace in the testimonie thereof , when they are older : for the vanities of youth vexe the heart many yeares after . Dauid praied against the sinnes of his youth , not without a bitter sence and sting of them . It was the voice of Ephraim , Ier. 31.19 . I was ashamed , yea confounded , because I did beare the reproach of my youth : God may now in thy youth suffer thee for want of knowledge and conscience , to be senceles of thy most grosse sinnes , as Iosephs brethren were ; but afterwards if thou belongest vnto him , he will waken thy conscience , and make the thought of them as bitter as euer the practise of them was pleasant , when they shall fill thee with trouble of conscience , and make thee call great things into question ; yea bring thee not onely to doubt of thy effectuall calling to grace , but almost to despaire of thy saluation , especially if thy sinnes of youth by long continuance be grown into customes , and can hardly therefore be subdued , euen then when thou art conuerted . Wouldest thou be fenced now against all these afterclappes ? Now is the time wherein thou maist preuent such afflictions : Nay more , thou maist by drawing neere vnto the Lord , and bearing his yoke in thy youth , laie the foundations of thy comfort in any future affliction , during the daies of thy pilgrimage , as Iob did : the one & thirtieth Chapter of whose booke containeth nothing but a gathering vp of himselfe vnto his comforts , and hopes , through the recalling vnto minde , the innocencie and vprightnesse of the former part of his life : As Hezekiah also did , who when sentence of death had passed from the mouth of God and his Prophet against him ; had no such hold of comfort elsewhere , then in calling to mind the innocencie of his life , a testimony that he was in couenant with God , and might looke to see the goodnes of the Lord in the land of the liuing , Remember Lord , how I haue walked before thee in truth , and with a perfect heart . Now for the helpes furthering this dutie . 1. Young men must take notice of that great bundle of follie , which is naturally bound vp in their hearts , the corruption of that age beeing such , as needeth not any occasion without it selfe , to cast it downe . 2. That the meanes to redresse it , is the studie of the Scriptures , vnto the rules whereof they must haue regard , and not to the examples of men . 3. That if they will needs be giuen to imitation , then must they imitate not the most , but the best of that age : such as was young Daniel , who in tender yeares was able to vtter knowledge , Dan. 1.4 . young Samuel , who so soone as he is weaned , must stand before the Lord , 1. Sam. 1. young Iosiah , who at eight yeare old walked vprightly , 2. King. 21. young Timothy , who knew the Scriptures of a child ; yea of Christ himselfe , who increased in wisedome as in stature ; so as at twelue yeares olde he was able to confound the Doctors , and great Rabbies of the Iewes . 4. That against all the discouragements they shall meete withall from men , as that they are too forward , soone ripe , and young Saints , &c. they must oppose the Lords good pleasure , who requireth firstlings , first fruites , first borne of man and beast ; the first moneth , yea and first day of that moneth , for the celebrating of the passeouer : and delighteth in whole and fat offerings , not in the lame , leane , and blind sacrifices which his soule abhorreth ; for of all the sonnes of men , the Lord neuer tooke such pleasure , as in such who were sanctified euen from the wombe . Some of the learned call men to the timely seruice of God , from the allusion of Moses rodde , Exod. 3. and Isaies vision , cap. 9. both of the almond tree , because of all trees that soonest putteth forth her blossomes : how sound that collection is , I will not stand to enquire , onely this is true , that such as would be trees of righteousnesse , and knowne to be of the Lords planting , laden ( especially in their age ) with the fruites of the spirit , must with the almond tree , timely budde and blossome , and beare , that their whole liues may be a fruitfull course , whereby God may be glorified , and themselues receiue in the ende a more full consolation . The second point in the verse is , The manner of teaching young men , Exhort young men : so , 1. Tim. 5.1 . Exhort old men as fathers , and young men as brethren . The scope of the Ministerie is , to draw all men to dutie , and beeing ordained of God out of his singular loue for the winning of men , all the duties of it must be performed in such louing manner , as that men may be rather wonne and drawne , then forced thervnto ; yea euen young men , who for most part are headlesse and furthest from dutie , must by the spirit of meeknesse be restored and reclaimed . Doctr. The Pastor is not alwaies to vrge and vse his authoritie , but sometimes he must lay it downe , and in some cases where he may by the word command , he must rather choose to entreate . Paul in all his epistles seldome commandeth out of his authoritie ( although Apostolicall , & aboue the authoritie of ordinarie ministers ) but euer almost perswaded & entreated out of his loue . Thus he dealeth with Philemon for the receiuing of Onesimus , Though I haue much libertie to command , yet I rather beseech thee , ver . 8. For might not he haue commanded a Christian , to remit an iniurie , and receiue a Christian seruant vpon his repentance ? and yet he besought him so to doe . And thus although we want not power to command men vpon their owne perill , and so fasten Christian duties vpon them ; yet we rather entreate men to be reconciled vnto God : yea we are to beseech and exhort men in the Lord Iesus , that they encrease more and more , &c. 1. Thess. 4.1 . And the Scriptures are so delighted with this manner of teaching by exhortation , that the speciall worke of the ministerie is called by this name , Act. 13.15 . the men of Antioch came to Paul and Barnabas , and said , If ye haue any word of exhortation say on : and yet this word of exhortation was a sermon which they desired to heare preached againe the next Sabbath . We heard cap. 1.9 . that the Minister must therefore hold fast wholesome doctrine , that he may be able to exhort , as though this were all he had to doe . But here must be great wisedome and circumspection vsed ; for although the Minister is often to turne his power into prayers , and threats into entreaties , yet must be beware that he so lay not downe his authoritie , as that the word loose any , but abide still a word of power to command ; obseruing wisely to this purpose these two 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 , se● 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 not seeing the vglinesse and bitternes of them , cannot come to detest them . And this is the reason , that they are swallowed lightly and carelesly of the most , and men take entire acquaintance with them , because Sathan and our owne corruption haue caused vs to tast little else then the apparant sweetnesse of them . Thirdly , because Dauid taketh it for graunted , that these filthie lusts must be cleansed by the word , thou must be subiected vnto the word , which as pure water washeth the soule from such impure lusts : and this is when the spirit by meanes of the word rippeth vp the secrets of a mans heart , discouereth the loathsomenesse of such ghests as haue taken vp the roome , causeth him to flie them , and himselfe for them , and giueth some newe strength to purge this filthie stie and vncleane cage of his , by mortifying his flesh and the lusts of it : with the word therefore ioyne effectuall prayer , for the powerfull working of the spirit , Psal. 51.10.11 . Fourthly , fence thy selfe with the feare of God , that beeing once washed , thou maist not returne againe to foolishnesse ; the feare of God onely is a welspring of life , to make a man auoide the snares of death . It kept Ioseph a young man from sinning against God , bridled Dauid from hurting Saul when it was in his power ; restrained Ionathan from selfe loue , 1. Sam. 20.13 , 14. To the same purpose maketh that counsel of the Apostle , 2. Tim. 2.22 . flie the lusts of youth : Timothie might aske how should I be able , the answer followeth , followe after righteousnesse , &c. that is , get to thee such vertues as may be speciall preseruatiues against them , among the which the feare of God is most excellent , for beeing the beginning of wisdome , it teacheth wisedome to looke vnto , and order the heart , in the first risings and motions of any lust . Fifthly , vse sparingly Gods creatures of meate and drinke , walke in thy calling , beware of delicacie , excesse , riot , which are mothers and nursers of these lusts ; and yet so frequent and bold , that they may be read in the foreheads of many of our youth . Thus much I thought good to adde to the things which were formerly spoken of this vertue . Ver. 7. Aboue all things shew thy selfe an ensample of good workes , with vncorrupt doctrine , with grauitie , integritie , 8. And with the wholesome word which cannot be reprooued , that hee which withstandeth , may be ashamed , hauing nothing concerning you to speake euill of . Hauing propounded the seuerall precepts fitted to all ages of men and women , the last whereof was vnto young men , our Apostle here inserteth a precept vnto Titus himselfe : whence it is probably gathered , that Titus was now a young man , as Timothie also was , in the same office of an Euangelist : and beeing a Minister , in him he closely againe instituteth euery Minister , notwithstanding he hath beene most ample in that argument ; as though Ministers could neuer sufficiently be instructed . In these two verses , we will consider two things , 1. a precept : 2. an inforcement of it . The precept is , That Titus shew himselfe an example to others : for as all the persons formerly taught , so more especially the last sort , namely young men for the slipperines of their age , need the benefit of good example aswell as good doctrine and counsell . And this exhortation is enlarged , by setting downe wherein Titus must become an example : which is done , First , more generally , In all things ; we read it , aboue all things : others aboue all men : which readings may be true , and grounds of good instruction , but I take the first aptest to the place . Secondly , by a more particular enumeration of shining vertues : as , 1. vncorrupt doctrine : 2. good life fruitfull in good workes : and these not one or two , or now and then in good moods , but there must be a constant trading in them throughout a graue and pure conuersation . 3. there must be ioyned gratious speaches and words ; for I take it fitliest interpreted of priuate communication , described by two necessarie adiuncts : 1. it must be wholesome , 2. vnblameable , or not liable to reproofe . The inforcement of the precept , is taken from the end or fruit of it , which is twofold , 1. shame , 2. silence to the withstanders , and opposers . And thus the generall scope of the verses is , as if he had more largely said , That this thy doctrine , O Titus , thus aptly applied to all sorts of men , may carrie more weight and authoritie with it ; see thou that ( considering thou art set in a more eminent place , and clearer sunne , and hast all eyes beholding and prying into thee ) thou shew thy selfe a patterne , and expresse type wherein men may behold all these graces shining in thine owne life : let them looke in thy glasse , and see the liuely image of a graue and pure conuersation , which may allure them to the loue of the doctrine which thou teachest ; let them heare from thy mouth in thy priuate conferences and speach , nothing but what may worke them to soundnesse ; at the least , keepe thou such a watch ouer thy tongue , as that nothing passe thee which may be reprehended : and hence will it come to passe , that although thou hast many maliciously minded men , seeking by all meanes to oppose thy doctrine and life ; and to destroie the one by the other , these shall either be put to silence , and haue nothing to say : or if they take boldnesse to speake any thing , it beeing vniust , the shame shall be remooued from thee , and fall iustly vpon themselues ; and all the reproach shall returne home to their owne doores . In the precept I will briefly note one or two things , because all the particulars of it haue beene handled in the former Chapter . In generall therefore obserue , that Doctr. 1. In euerie Minister there ought to be such an harmonie , betweene good doctrine , and good life , as the latter may be a strong euidence of the former , and both of them exemplarie to his people in publike and priuate . First , there must be doctrine , else let his life be neuer so good , it is a dumbe shewe , should not the sheepheard feede the flocke , saith the Lord ? the first thing in that strait charge to Timothie , is to preach the word , to be instant in season , out of season : herein is the Minister a debter vnto God , 1. Cor. 9.16 . a necessitie is laid vpon me , and woe vnto me if I preach not the Gospel : a debter also vnto his people , Rom. 1.14 . and therefore as much as in him lyeth , he must make conscience of discharging this debt . And this consideration by the way , may put ignorant and dumbe ministers in minde of their wofull estate , in that they want these letters of orders , whereby the Apostle prooueth himselfe to be a Minister of God : 2. Cor. 6.7 . among other notes whereby he iustifieth himselfe to be an approoued Minister of God , this is one , that he carried the word of truth . And againe , it stoppeth the mouthes of many ignorant people , that plead strongly against themselues in the want of a preaching Minister : We are well enough , we haue an honest and peaceable man , he cannot preach indeede , but he liues as well , and doth as much good as if he preached , we would not change him for the best preacher of them all . But where is this harmonie of doctrine and life in such a one ? know we not , that the best liues of the best men , are but seruants and attendants to their doctrine , and like the miracles of Christ , which serued to prepare , confirme , prouoke , and condemne , but conuerted not the beholders ? this is the worke of the Gospel in the ministerie of it , which is the power of God to the saluation of euerie beleeuer . Was it euer heard that a dumbe Minister by his life conuerted a soule to God ? and what is his life , but a liuing out of a lawfull calling ? an iniurious robbing men of their goods , which he before God hath no right vnto ? and a cruell murthering of their soules for want of knowledge ? And if the question were made to me , whether good doctrine or good life might better be spared in a minister , I should answer readily , that to preach well , and liue ill , were farre better , and more eligible , then to liue honestly , and not to preach , seeing the former bringeth ruine vpon himselfe alone , this latter both vpon himselfe and his people . Secondly , as there must be good doctrine , so there must be good life too , for a Minister may not thinke he hath done enough , when he hath taught others , if himselfe yet remaine vntaught : like some statue which pointeth the way to passengers , but it selfe standeth a stocke still and mooues not : but he must first be a good man , and then teach others so to be . In the old Testament , the Priest must first be cleansed himselfe , and then cleanse others : first wash himselfe , and then sprinkle others , first sanctifie himselfe , and then others : so in the new , we must first become lights our selues , and then enlighten others , first approach neere God our selues , and then bring others before him : for this is the propertie of a good sheepheard , to goe before his sheepe , that they may followe him . But all this while we may not thinke that the authoritie of the word standeth vpon the good or bad life of men , which hath a better bottome of his owne to stand vpon , but yet it is a further seale of the truth of it vpon the simple , and that sundrie wayes , which I will not stand vpon . These two make a sweete harmonie , especially within a mans owne conscience , when he can appeale vnto his fellow-ministers , as Paul to Timothie , and say , you haue fully knowne my doctrine , my manner of liliuing , &c. and vnto the consciences of Gods people , calling them to witnesse both of his painfull preaching , 1. Thess. 2.9 . as also of his holy and vnblameable behauiour , vers . 10. yea euen vnto Gods tribunall , with much comfort at the ende of his dayes , as Paul did , Act. 20.19.20.26 . Which two as they must conspire , so the minister is to be an example in both , 1. Tim. 4.12 . be an example in word , conuersation , &c. The Apostles were as lights vpon hills , as starres in the heauens . Pastors are called to be patternes to their flockes : the great Pastor of the sheepe our Lord Iesus , set himselfe a coppie vnto all Christians , both in holy doctrine , and in blessed example of life . Great is the force of godly example , especially in the Pastor , both to the beleeuer , to prouoke him , and to the vnbeleeuer , either to bring him to a liking of the religion of God , or to condemne him , who hath both seen & heard , & yet hath not beleeued ; euen as Noah condemned the old world by making of the Arke : which are the reasons , why the Lord hath euer scattered some of his children here and there , a saint or two euen in Neroes house , a Lot in Sodome ; and as a lilly riseth vp sometimes among thornes , so doe the sonnes of God in the midst of a froward generation , that they might shine as purer lights in the darkenes of the world round about them . Vse . 1. These are true notes to discerne a true Minister by pure doctrine , and holy life . If you consult with a Papist , he will decypher you one of his Priests , by his mitre , crosyer staffe , copes , and other garments ; by his oyntings , shauings , &c. which indeede are markes of the beast : but not a word of life and doctrine , whence we know them to be theeues not entring in by the doore , but by the window , to robbe and steale . 2. This requireth the presence and residence of the minister with his flocke ; for if hee be ordinarily absent , how can he be an example vnto them ? Thirdly , it proclaimeth woe vpon them , who by contrarie practise to their preaching , giue occasion of stumbling to the people , as Elies sonnes did : better it were that such had neuer beene borne , then so to strengthen the hands of sinners , besides that by his owne mouth he shall be iudged . Fourthly , it stirreth vp the men of God to care of their liues : to which we in this calling might be mooued by sundrie other strong reasons . 1. We stand before God , and therefore we must put off our shooes , wash and cleanse our selues . Ier. 15.19 . If thou turne , thou shalt stand before mee . 2. We shall be better enabled to our duties , both because God teacheth his secrets to his seruants the Prophets : as also the doctrine shal be more acceptable , and lesse excepted against . Herod heard Iohn , because he was a good man. 3. We else pull the sinnes of many vpon vs , and harden a number in the same sinnes ; the wicked Iewes could alleadge the Priests examples for their Idolatrie , Ier. 44.17 . and Ioh. 7.48 . Doe any of the Rulers and Pharisies beleeue in him ? 4. He that diuorceth godly life from pure doctrine , shall be the least , that is , haue no place in the kingdome of heauen . Fifthly , it teacheth all hearers to take benefite by the examples of their teachers , who labour faithfully in the Gospel among them : for must we studie to shew our selues examples in vaine ? Philip. 3.17 . Brethren , be followers of me : and 4.9 . The things which yee haue heard and seene in me , those things doe . Heb. 13.7 . Remember them that haue the ouersight of you , whose faith follow , considering what hath beene the end of their conuersation . The examples of the godly are called a cloud of witnesses , to put vs in minde , that as the Israelites were mooued as the cloud mooued , so should it be with vs : cast our eyes vpon the cloud of the faithful pastors , especially to follow thē so far as they follow Christ , which who so refuse to doe , they haue three feareful witnesses against them , the word of God , their owne consciences , the Ministers liues . And here we must be put in mind to go one step beyond ordinarie : for many cast their eyes vpon the examples of their Ministers , to spie if they can obtaine some libertie to the flesh , through their frailtie : but if they cannot , the most thinke it sufficient that they can commend them for good men , and goe no further : whereas they ought to be transformed into the pattern , not only of our doctrine , but euen of our liues so farre as we follow Christ. Doctr. 2. We hence obserue further , in that the Minister must so order himselfe in regard of publike and priuate courses , actions , and speaches as he may not be reprooued , that it is possible for a man by grace so to liue as he cannot iustly be blamed . Zacharie and Elizabeth liued without reproofe . 1. Thess. 2.10 . Ye are witnesses , and God also how holily , iustly , and vnblameably we liued among you . And because it may be alledged , yea indeed Apostles , and some choise extraordinarie men and Ministers , one of a thousand may attaine hereunto , but we ordinarie men may not looke for it : the Apostle Iames answereth , and affirmeth that the endeauour vnto it , belongeth vnto euery Christian professing religion , in that he calleth the religion it selfe pure , and vndefiled : and if he be said truely to liue without reproofe , who after his effectuall calling cannot be iustly charged with any grosse or open sinn , no doubt the Lord hath many ordinary Christians abroad , who by his grace haue attained to liue without reproofe . Vse . This reprehendeth many , who not hauing learned thus much in Christs schoole , can beare out all their grosse vices and misdemeanours hereupon ; What , we are but flesh and blood : and men are but men , and not Angels , and all men are sinners , we cannot be Saints , and thus swallow deadly things vnder the colour of humane frailtie , as though euen in humane frailtie , such an vnreprooueable life could not be attained . 2. Euery man must aime at this white to liue without reproofe , and the meanes are these . 1. To beware of sinne , in regard of God , and of conscience , and not onely in regard of men : the conscience must hate sinne , because God hateth it , and not because men will crie out against some sinnes . And this will bring a man to obey God in all things , euen in one commandement , as well as another : which he must doe that must liue without reproofe , for he must hate all the waies of falsehood . Notable is that place to this purpose , Psal. 119.6 . Then shall not I be confounded , when I haue respect to all thy commandements . 2. Stop occasions of sinne ; auoid appearances of euill , preuent greater falls by lesser . 3. After slips bewaile them , couer them from Gods eies by repentance , and this will be a good meanes to hide them from men . That he which withstandeth ] In this inforcement , nothing is hard but to know , how he that withstandeth the Gospel , may be made ashamed . And this is done by the conuiction of his owne conscience , beeing euen oppressed with the vprightnesse of such a one , as gladly he would condemne : his owne wicked heart can witnes to the righteousnesse of the other , and iustifie his person , as Saul Dauids , saying , Thou art more innocent then I : Thus while innocencie it selfe pleadeth in their thoughts , their conscience is stricken with shame , and feare putteth them to silence : shame of that they haue falsely surmised and spoken , and feare to proceed further in such false accusation . Whence we may note three points . First , that no Minister be he neuer so iust , and faithfull in his Ministerie , of neuer such sanctitie and holinesse of life , but he shall meete with opposites and withstanders . 2. That their qualitie is to seek nothing more then how to open their mouths against them . 3. That euery godly mans practise must be , so much the more carefully to shut their mouthes . Doctr. 1. For the first , It is the lot of faithfull Ministers ( as here of Titus ) to haue opposites , and aduersaries : yea such as are iust contrarie , and directly opposite : for so the word is vsed , Mark. 15.39 . The case is clearer then needeth proofe . How the Prophets were entertained , our Sauiour sheweth by that speach to the Iewes , which of the Prophets haue not your Fathers persecuted , and slaine ? Moses was often resisted by all the people , and before he shall goe scot-free , his owne brother and sister shall withstand him ; and as he was resisted by Iannes and Iambres , so in all ages to the end men of corrupt mindes , shall start vp to resist the truth . That the Disciples and Apostles notwithstanding their Apostolicall rod and power were resisted , appeareth by Alexander the coppersmith , who was a sore enemie to Pauls preaching : and Elimas who was full of subtiltie to peruert the truth , and strongly withstood the Apostles . How was Christ himselfe the cheife Doctor withstood by the Scribes , Pharisies , Sadduces , Rulers , and people , that he had neuer come into the world , if he had not made his reckoning to giue his backe to the smiters , his cheekes to the nippers , his face to shame and spitting , yea himselfe to the shamefull , and accursed death of the crosse . If it was thus to the greene tree , we shall need seeke no further what was done to the drie , but rather to enquire into the reason hereof , and that is this ; so long as there is a Deuil , darknes , and death in mens soules , so long will there be resistance vnto God , his light , and life , in whomsoeuer it is : the Deuil not only suggesting , but working effectually in the hearts of reprobates , and naturall men , to withstand Gods worke , as Sanballat and Tobiah vsed all meanes to hinder the building of Ierusalem : and so do his instruments , the spirits of Deuils , goe about the world to prouoke men vnto warre against Christ , and his little flock . Those spirits of Deuils are gracelesse and wicked men , carried by deuillish motion and violence against Christ and his kingdome : and the battaile betweene Michael and his Angels , and the Deuil and his angels , shall not cease till time be no more . Vse . 1. Euery faithfull Minister must resolue to fight the good fight of faith , and suffer affliction as a good souldier of Iesus Christ. Soldiers we see are in continuall danger , and euer in the face of their enemie , and therefore their liues should not be deare vnto them : but especially these Captains ouer the Lords battels , must make light account of their liues , which they must rather forsake , then cowardly either forsake the feild , or yeeld the bucklers , but hold out vnto victorie , striuing lawfully . Quest. How shall a Minister be able to hold out in such a conflict or skirmish , so dangerous , so doubtfull , against so many , so great , so learned , so malicious , so skornfull aduersaries ? Answ. He must encourage himselfe by meditating vpon the promise of God , who hath put him in his seruice , put a powerfull word in his mouth , & goeth with him to see that none touch him , or doe him any harme . Ieremie was sent against Princes , Priests , people , who all he knew must fight against him : how now should one poore Ieremie hold out against them all ? the Lord furnisheth him with a gracious promise to leane vpon , I will be with thee to deliuer thee : and when he was in his Ministerie , found he this any idle promise , or God not so good as his word ? No surely , for he was in daily derision , euery one mocked him : hee heard raylings and reproaches of many on euery side : yea , and ( which was his cheifest greefe ) his word was a reproach and derision to the profane , so that he was euen determining to speake no more in that name . But how did he vphold himselfe in this temptation , But the Lord is with mee like a mightie gyant , therefore my persecutors shall be ouerthrowne . Obiect . But for all this , good men are preuailed against , exposed to reproach , wants , imprisonment , banishment , and death it selfe . Answ. As the Apostle speaketh of themselues , they were killed , but not ouercome : so the enemie preuaileth against the person of a poore man , and Ieremie himselfe may sticke and starue in the dungeon : but neither against his faith , and constancie , and much lesse against his doctrine ; and the truth , which beeing strongest of all , shall preuaile against them to their confusion : so are the Saints in suffring made conquerers . Vse . 2. Let none be discouraged , if any times bring opposition to good Ministers , as though it were a strange and vnvsuall thing : if some one age onely should bring forth such a monstrous birth , it would be more burdensome , but no age is barren , yea not fruitfull herein , as might be made plaine in all historie . Neither may any conceiue worse of the religion , whose teachers are opposed by great ones : for whereas men loue their owne deuises , and what man affecteth not the child of his owne braine ? neuer were any so maligned by men , as the Lords owne inventions . Vse . 3. Euerie hearer must set to their hands to helpe their teachers , and euerie way to strengthen them against their withstanders , I meane not by outward strength and power , but especially by their prayers , that they may be deliuered from euill and vnreasonable men , and preach the word boldly : which was both the commandement of the Apostle Paul , 2. Th. 3.1 . & the practise of the Church for Peter , Act. 12.5 . ad 12. And further , in that we stand not for , nor to our selues , but for the truth and Gods people ; they must by other incouragements be helpes to the truth : for if the captaine be in fight , is it meete that the common souldier should stand onely idly looking on ? nay his safetie they must account theirs , and striue for him as for themselues : if he suffer , they must suffer with him , as knowing that if the Pastor be smitten , the sheepe are like to be scattered . Notably doth the Apostle vrge this dutie vpon the Philippians , wishing them to continue in one spirit , and one mind , fighting together in the faith . What , doth the Apostle proclaime armes ? or stirre them vp to contention ? yea surely , but such a one as becommeth the Gospell of peace : he would haue them them to fight not one against an other , but one with an other , yea all of them with one minde . Neither with a cruell fight with carnall weapons , as one enemie against an other : but with such a fight as they heard in him , and saw in him : alas he was fast inough bound to the peace , for he was then in bonds at Rome for the Gospel , he fought by suffering , so must they by their prayers for him , by their patience , by all manner of ministerie to the Saints in trouble , shewe that they partake and fellow-feele in the afflictions of the Gospel . Doctr. 2. Those that oppose themselues to good Ministers and men , are euer speaking euill , and opening their mouthes with reproaches against them , and their godly courses . Moses was charged , and that not in corners , but to his face , that he tooke too much vpon him , whereas hee was vnwilling to vndertake all that the Lord laid vpon him . It went currant in court and countrie , that Elias troubled all Israel : Amaziah accuseth Amos to the king , that the land is not able to beare all his words : Diorrephes not onely withstood the Apostle Iohn , but pratled against him . Quest. But what is the reason of all this , haue they any cause giuen them ? Ans. The reason is partly positiue in themselues , & partly negatiue in the other . In themselues , 1. the malice of their heart is such , as cannot but continually out of the abundance thereof , set their tongues a worke : the fire within sendeth out such smoake abroad . 2. With this malice is ioyned exceeding pride and swelling , which mooueth them to seeke the raising of themselues , although with the fall of others , and make the reproach of others as a ladder for themselues to climbe by : for this ende did the false Apostles account of Christs Apostles , as the filth and offscouring of the world , that is , most base and abiect persons . 3. With this malice and pride is ioyned exceeding subtiltie and pollicie in their generations , well knowe they , that they haue gotten euer more conquest by the stroaks of their tongues then of their hands , and seldome haue they failed of their purposes . For 1. hauing a notable facultie to insinuate into great mens fauours , as Rehum and Shimsai , they would not hinder the kings tribute , nor see the kings dishonour : they make no bones of letting fall two or three vntruthes in a fewe lines to the king ; for what hinderance had it beene to the kings tribute , what impeachment of his honour to haue builded the Temple , and established Gods true worship in Ierusalem ? but thus got they their purpose by insinuation and lyes , which by their owne force they could not doe . 2. As they can coyne of their own , so they haue a notable dexteritie to depraue euen innocencie it selfe . Is it not wonderfull that the famous harbenger of Christ , then whome in his time a greater was not borne of women : no nor yet Christ himselfe , could so carrie themselues , but that the one must needes be counted a demoniake , and the other a glutton , drunkard , and friend of sinners ? Who then can looke to escape ? and if they hereby obtaine not their whole purpose , yet loose they not all , hauing learned that cursed rule of Machiauel , that if they speake their pleasure , some ill conceit will sticke in the mindes of men , which will be worth their labour . Now the negatiue reason in good men themselues , why their withstanders speake euill of them , is set downe , 1. Pet. 4.4 . Because yee runne not with them to the same excesse of riot , therefore speake they euill of you : dissimilitude of manners causeth the vngodly by all meanes banish the faithfull out of the world , they may seeke a newe world for themselues to liue in if they will : if they should walke in such courses as the Apostle Peter reckoneth vp in the 3. verse of the cited chapter , and in such a blacke darkenesse , as did not reprehend theirs , they could well enough giue them the right hand of fellowship , but if men will be so precise , as that the high way cannot hold them ; they cannot away with such singularitie . Vse . 1. Take here a note of a false religion , which commonly is vpheld by bitternes of word , writing , rayling , and reproaches : consider here the Popish writers dealing with Protestants , putting off euen humanitie it selfe , and all but the image of the deuill , which standeth in malicious lying and accusing of the brethren . The heate also and bitternesse of the Germaine diuines , beeing farre aboue that which becommeth brethren , maketh not vnto , but against the goodnes of their causes . Oh that we could all remember , that Christs kingdome is peaceable , himselfe instructeth with all meekenesse , perswadeth , intreateth , seldome threatneth , and neuer was his voice heard in the streets : the spirit descending vpon him like a doue , sheweth how farre he was from bitternes and contradiction . 2. This inseparable qualitie of withstanders sheweth , that to speake euill of professors , is to withstand the truth : so is the boldnesse of such , who taxe Ministers discountenancing sinne as too bold , to whom sinne may be bold enough before it meete with an angrie countenance from them . In a word therefore , let vs take vp that vse which Christ raised of this doctrine , Let wisedome be iustified of all her children . Doct. 3. Euerie godly mans endeauour must be to stoppe the mouthes of such aduersaries , and so make them ashamed . Obiect . But it is an impossible thing , they will haue alwaies something to say . Answ. Yet so liue thou as thou maist boldly appeale vnto God , let thine owne conscience be able to answer for thy vprightnesse , and so thou openest not their mouthes , if now they open them against thee , it is their sinne and not thine : and thus this precept is expounded , 1. Tim. 5.14 . Giue no occasion to the aduersarie to speake euill , And is inforced with speciall reason , 1. Pet. 2.12.15 . This is the will of God , by well doing ▪ to put to silence the ignorance of foolish men . If any shall say , why I care not what they say on me , they are dogges and wicked men , and what are we to regard them ? the Apostle telleth vs , that yet for Gods commandement sake , we must not open their mouthes , but performe all duties of pietie and humanitie vnto them . 2. Because they watch occasions to ●raduce , we must watch to cut off such occasions : Luk. 6.7 . the Scribes and Pharisies watched Christ whether he would heale on the Sabbath , to find an accusation against him . Christ did the good worke , but by his question to them , cut off so farre as he could the matter of their malice , by clearing the lawfulnes of it . So out of their malice we shall draw our owne good : and thus it shall be true which the heathen saide , that the enemie often hurteth lesse , and profiteth more then many friends . 3. What a glorie is it for a Christian , thus to slaughter enuie it selfe ? to keepe shut that mouth that would faine open it selfe against him ? to make him be cloathed with his own shame , who sought to bring shame vpon him and his profession ? when a wretch cannot so put off his forehead as to accuse him whom he abhorreth , no more then he can the sunne of darknes when it shineth , yea when the Prince of the world commeth to sift such a member of Christ , yet he findeth nothing iustly to vpbraide him withall ? Vse . Would God professed Christians were carefull not to open profane mouthes , who shall not neede to watch long but they shall meete with matter too much , with swearing , lying , oppressing in some , with sabbath breaking , and formall seruice in others ; with pride , stomake , contentions , and vndying , almost immortall suits in lawe , in a third sort : and yet more pitifull , that the Papist shall scarse neede to watch a whit , but his mouth is presently opened to the slaundring of the Gospel , by the dead and carkase faith not of a few . Vers. 9. Let seruants be subiect to their masters , and please them in all things , not answering againe , 10. Neither pickers , but that they shew all good faithfulnesse , that they may adorne the doctrine of God our Sauiour in all things . ] After that our Apostle hath at large described such Christian duties , as must be vrged vpon free persons of all sexes , and ages ; Now he commeth to such as are required in those that be in seruile condition , and estate . And in these two verses propoundeth two points : 1. He pointeth them to such vertues , as especially befit them : 1. He inforceth them with a reason drawne from the end of them ; namely the adorning of the Gospel . The vertues are fowre : 1. subiection : 2. pleasing of their masters in all things : 3. silence , propounded in the opposite of it , not answering againe . 4. faithfulnesse , illustrated by the contrarie , not pickers . The enforcement is in the last words , that euen they may become ornaments vnto the Gospel , which by a periphrasis is called the doctrine of Christ , or God our Sauiour : & thus must they be , not in some or few , but all things , that is , in all their speaches , actions , and behauiours . The whole sence of the verses together is this , And now , oh Titus , hauing applied thy doctrine vnto other estates , at length cast downe thine eyes vpon them that are of inferiour condition : for they beeing members of the Church , aswell as any of the former , thou must fit and serue out vnto them also their portion , wherein thou must exhort them , that they be willingly submitted and subiected vnto the power , and vnder the will of their masters ; yea what euer their masters be , let them be vnbeleeuers , vnmercifull , froward , yet let them cast to please them in all things , wherin God their Masters master is not displeased . And although themselues be religious and called vnto Christ , yet let them acknowledge their places , and neuer aduance , or embolden themselues to returne vndutifull answers vnto their masters or mistresses , as the manner of many is . Let them not vse any vnfaithfulnesse , but all good fidelitie , which is the cheefe vertue of a seruant , and that in euery thing which requireth the same ; and especially let then beware of one point of vnfaithfulnesse , namely , the secret purloyning , and filching the least profit of their masters , to turne to their owne or other vses , without their masters priuitie . And if all this while they serue such hard masters , as returne them small thanke , or other retribution for their faithfull seruice ; yet this shall they do , they shall bewtifie the doctrine of the Gospel which they professe , and in commending it , they shall get thanks of God , who will not dismisse them without a plentifull reward . The first and proper dutie of euery seruant , is subiection , or a stooping vnder the authoritie of his master . Which standeth , 1. in an inward reuerencing in heart the image of God in his superioritie . This reuerent subiection of the heart , the Lord in his owne example requireth in all his seruants : Mal. 1.6 . If I be a master , where is my feare ? and is the first dutie of that commandement , honour thy father and mother : the Apostle , Eph. 6.5 . calleth for feare and trembling from seruants toward their masters . 2. In the outward testimonie of this inward reuerence , both in speach and gesture before his master , and behind his backe : but especially in the free obedience of all his lawfull , yea and vnequall commandements , so as they be not vnlawfull ; Coloss. 3.22 . seruants obey your masters in all things , that is , in all lawfull and bodily things . And the same Apostle mentioneth both in the Ephesians , and Colossians , bodily masters , to shew , that so farre as the soule is not hurt , nor the conscience wounded , the rule of the seruants obedience is not his owne , but his masters will , be it irkesome , difficult , wearisome : Luk. 17.7 . the wearie and toyled seruant , may not come out of the field to ease and refresh himselfe at his pleasure , but waite still vpon the hand of his master , and sit downe , and eate at his masters appointment , and not before , as that parable teacheth . 3. In patient induring without resistance , rebukes , and corrections , although bitter , yea and vniust . 1. Pet. 2.18.19 . seruants be subiect to your masters , not onely the good and courteous , but to the froward and bitter : for it is praiseworthy in conscience towards God to suffer greefe wrongfully . When Agar was roughly dealt withall by Sarah , she runne away , and would not endure her , but the Lord by his Angel controlleth this course , and giueth her better counsell ; returne home to thy mistres , and humble thy selfe vnder her hand , or suffer thy selfe to be afflicted by her . Quest. But may not a seruant auoid the rigour and extremitie of the vniust anger of his master ? Ans. It may be lawfull , without despising of the masters authoritie , to giue way for the present vnto his furie , and if conueniently it may be , to withdraw himselfe ●ill the rage be past , and the storme blowne ouer ; as Dauid conueied himselfe from Saul : and the Egyptian that directed Dauid to the Amalekites , made him to sweare by God , that he would not deliuer him to his master from whom he had fled : neither did Dauid sinne in taking that oath , because of that law , Deut. 23.15 . If a seruant had fled from his masters rage , especially if an Heathen , who cared but a little for their seruants liues , he must not forthwith be deliuered to his master , but humanitie must be exercised towards him , & they must adde no affliction vnto him , but kindly intreate him , till mediation may be made , and his Master appeased with him . Hence we note , that religion and the doctrine of the Gospel , freeth no man from any dutie , but rather fasteneth it vpon him ; the Apostle saith not , that seruants beeing now brought to the faith , are no longer to be commanded by their masters , but by Christ ; but writeth to them not as free , but as seruants still , and inforceth their subiection , euen to vnbeleeuing masters : and elsewhere writing vnto masters , he forbiddeth them not to exercise rule and dominion ouer their seruants , but only teacheth them after what manner to weld their authoritie . And indeed this is a point which occasioned much trouble in the Apostles daies , both vnto masters , and seruants : for they hearing of a libertie purchased by Christ to beleeuers in him , they presently begunne to cast vp all , and would not serue any longer , especially vnbeleeuing masters , but would be at their owne hands ; against which conceit the Apostles , Paul , Peter , Iohn , much laboured , still recalling seruants to their former subiection and obedience . Let not now any obiect , that this seruile condition is against the law of nature , is a fruite of sinne , is against the law of Christ , who hath purchased such libertie , as now in him all are one ▪ is against the Apostles rule , be not any longer the seruants of men : which things surely the seruants of those times , and some since haue taken hold of . For 1. euery subiection is not against the law of pure nature : who can denie but that in innocencie there was a politike subiection , of the wife to the husband , the children to the parents : and this was no fruit of sinne , although the tediousnesse and painefulnes of it came in by the fall . 2. Christ hath purchased a libertie for soule and bodie , but we must be content with the first fruits of it here in this world , and those are the spirituall libertie we haue from Satan , sinne , and condemnation , which shall bring on that perfect freedome we expect in heauen , when we shall not only be freed from the power of sinne ( as here ) but euen from all molestation of it ; and not only set free from the euil of seruitude ( as here we are by Christ ) bu● euen from it selfe . 3. In Christ all are one indeed , but in regard , 1. of the spirituall and inward man , 2. of the meanes of leading men to happinesse : but in respect of the outward man , they abide master and seruants still , Prince and people still , bond and free still , noble and ignoble still . Paul hauing conuerted Onesimus a runnagate seruant , kept him not with him at Rome , because he was called , nor freed him from the seruice of his master ▪ but sent him to Philemon againe , who although he must in regard of the faith , account him a brother , yet his outward condition was to be a seruant still . 4. We must be no longer the seruants of men , namely , in respect of the inner man , and the conscience , which in seruants is as free from men , as in Masters , no master can command that , for it is onely to be commanded by God : but the Apostle speaketh not of bodily seruice to men , neither is there any word which belongeth to the doctrine of faith , that is a maintainer of any licentious libertie ; nay religion teacheth them , that as Christ hath set them free , so also that they shall not vse that libertie , as a cloake of maliciousnesse and licentiousnesse ; but carrie themselues the rather as becommeth the seruants of God , and the freemen of Iesus Christ. Vse . 1. If this be so , let Masters haue a care , if they would haue seruants subiect vnto them , to choose such as are religious , and frame to religion such as they haue chosen : that knowing what it is to be subiect to their master in heauen , conscience may compell them to be subiect vnto their earthly masters also . Wouldest thou haue thy seruant to please thee in all things ? worke him to please God in all things . Wouldest thou finde him faithfull vnto thee ? see then that he be a Ioseph , who will not sinne and be vnfaithfull to the Lord. Wouldst thou haue him a profitable seruant to thee ? see he be an Onesimus , and then howsoeuer in times past he was neuer so vnprofitable , yet now will he become profitable to thee and others . Many masters feele the iust smart of vndutifull , vnfaithfull , vnprofitable servants , to the ruine often of themselues and their familyes , because they haue no care of their choise , nor to frame them to godlinesse , and prof●ciencie in grace whome they haue chosen . 2. This meeteth with the sinne of many seruants , who lift vp their hearts aboue the estate of subiection , and in their hearts despise the person or place of their gouernours , and so the ordinance of God , yea the image of Gods authoritie shining in them ; by reuersing the condition of all subiection , which is to stoope vnder the wills of superiours : for they must haue wills of their owne , crossing not the vnequall ( which yet they ought not ) but the most lawfull commandements of their Masters . And as for sustaining rebukes and correction , they were neuer trained vp vnto it in their youth , and now beeing elder cannot brooke it , but sometimes murmure , sometimes resist , sometimes reuenge . Whereas this should be the resolution of all religious seruants : I see the word enioyneth me , beeing a seruant , to account my Master worthie all honour , I may not therefore eleuate his authoritie in my heart , be he poore , be he meane , I must not esteeme him from outward things , but according to that ordinance of God which hath made him my master , and me not his compainion or familiar , but his seruant : and so beeing , I must cherefully obey his will , although the things commanded be laborious , wearisome , and irkesome : and I will endeauour so to doe , not making my will the rule of my obedience , but his in the Lord : and if I be rebuked or corrected , my part is patiently to endure the same ; it may seeme vniust often and vndeserued , if I might be my owne iudge , when indeede it is not : but were I sure it were so , be it farre from me to take the staff by the end , but I will submit my selfe to the Lords yoke , who hath commanded me to be subiect , not to the good and courteous onely , but to the froward , if I be hereto called ; and herein I will imitate my Lord Iesus , who taking vpon him the forme of a seruant , when he was wronged , committed all vnto him that iudgeth righteously , so I will only say , the Lord looke vpon it and iudge it . And now if any seruant make light account of these things , the day is comming when he shall finde what it is to rise vp in rebellion against the ordinances of the Lord. The second vertue required of seruants towards their Masters is , that they please them in all things . Quest. How will this precept stand with that in Eph. 6.6 . where seruants are forbidden to be men pleasers ? Ans. To serue onely as men-pleasers , as hauing the eie cast onely on man is hypocrisie , and the sinne of many seruants , pleasing man for mans sake , and that is condemned by our Apostle , but to please men in God and for God is a dutie in seruants next vnto the first : who to shewe themselues wel-pleasing to their Masters , must carrie in their hearts and endeauors a care to be accepted of them , euen in the things which for the indignitie and burdensomenesse of them , are much against their owne mindes . For this is the priuiledge of a master , to haue his seruant deuoted vnto his pleasure and will , for the attempting of any businesse , the continuance in it , and the vnbending of him from it : and when the seruant hath done all he can , it was but debt and dutie , and no thankes are due to him from his Master , Matth. 8.9 . I am also a man in authoritie , and I say to one goe and ●e goeth , to an other come and he commeth , and to my seruant , doe this and he doth it . Obiect . But my master is such a one as I cannot please , a churlish Nabal , that a man cannot speake vnto him , he forgetteth humanitie both in exacting and rewarding my seruice . Ans. But this may not vnyoke thee from thy obedience , as though thou wert bound no further to please then thou art pleased , thou must doe thy dutie if thou hast no other comfort from him , yet God to whom , and for whom thou doest thy seruice , will not leaue it vnrequited . Iacob serued an hard Laban one and twentie yeares , God gaue him wages enough in the ende when Laban would not : and whatsoeuer a man doth , that shall he receiue of the Lord , whether he be bond or free . And this reprooueth many seruants , who if they may not choose their owne worke , or their owne way , or be put by their owne will ; presently cast off all ca●e of pleasing , a●kely attempt and performe their businesse as at a wrong end , or with a left hand : of whom the number is verie great , but all of them cast as guiltie of this commandement of God. Quest. But wherein must I please my master or mistresse ? Answ. In all things , that is , in all outward things which are indifferent and lawfull : I say in outward things , so Ephes. 6.5 . seruants obey your masters according to the flesh : wherein the Apostle implieth two things , 1. that the Masters are according , and ouer the flesh and outward man : not ouer the spirit and inward man , ouer which we haue all one master in heauen . 2. that accordingly they are to obey in outward things , for if the dominion of the one be bounded , so also must needes be the subiection of the other . Againe , these outward things must be lawfull or indifferent , for they must not obey against the Lord , but in the Lord. And therefore our Apostle euer ioyneth some such clause of restraint , Colos. 3.22 . seruants obey , — as fearing God : Eph. 6.6 . as vnto Christ : and , as doing the will of God. Whence it will followe , that if any vngodly commandement proceede from our superiorus , we say as Paul in an other case , a brother or a sister is not bound in any such thing , that is , against the Lord. Vse . Let no seruant thinke it a sufficient warrant , presently to doe a thing hand ouer head , because he is so commanded by his Master , and by God commanded also to please him in all things : but he must looke to the chiefe power , to which his masters is but subordinate , which if it command any thing crossing the former , that saying hath place , whether it be meete to obey God or man , iudge you : and besides whatsoeuer is not of faith in the agent , be it neuer so indifferent in it selfe , it is sin . If a seruant here obiect , that he cannot find out the nature of euery commandement ; I aduise him so farre as it lyeth in his power , to search that hee may not displease God in any thing , and after this if he cannot be resolued of the vnlawfulnesse of the commandement , I take it that in supposition of a fault , it is rather to be laid on the commaunder , then the obeyer . 2. Those seruants are condemned , that sooth and please their Masters in wicked courses and practises , who are so composed to eie-pleasing , that the verie countenance of their Masters can carrie them to any iniquitie : that as it is said of Pharaoh , that both he and his seruants sinned , so seruants are contented to be made vassals vnto their Masters sinnes , as Absolons seruants were in the s●iting of Ammon , and others like the high Priests seruants , the masters reuile Christ , and the men spit in his face : so many masters hate and scoffe at religion , and the seruants for companie cannot endure it . Others to please their Masters breake the sabbath , by working or carriyng home worke , by iourneying , by lying , and deceiuing : such the Prophet speaketh of ▪ that fill their masters houses by briberie and crueltie : whereas they are to please them alwaies with keeping good conscience . The seruants of wicked Saul , who were none of the best , refused to be executioners of his wicked sentence against the Lords Priests , although his commandement could haue borne them out well enough . Let Christian seruants much more abhorre to please any flesh against the Lord : and from this place frame this conclusion in their owne hearts ; Must I please my master in all things ? how much more then must I be carefull in all things to please my master which is in heauen . Not answering againe , ] Seruants are here in the third place prohibited crosly and stubbornely to reason , and dispute matters with their masters ; but in silence and subiection to sit downe with the worse , euen when they suffer wrong : for as they are to carrie a reuerent esteeme of them in their hearts , so must they bewray reuerence , loue , and lowlinesse in all their words and gestures : neither are they here coped from all manner of speach , for when iust occasion of speach is offered , as by questions asked , they must make respectiue answers , and not in sullennes say nothing : for Salomon condemneth it as a vice and great sinne in seruants , when they vnderstand , not to answer , Prov. 29.19 . Yea and when they haue receiued wrong , they may in due respect of circumstances , as when the masters passion is ouer , with all submission and soft answers ( which breake wrath ) cleare themselues from vniust blame laid vpon them : which was the practise of Dauid towards his master Saul , who hauing a notable signe of his faithfulnesse which ministred opportunitie of speach , he asketh Saul , why he should giue eare to mens words , that said Dauid seeketh thy life , whereas now thine owne eyes may see , that if I had sought it , I might haue had it . And masters in this case are bound in wisedome and patience to ●eare them , yea and to iustifie them , if they find their faithfulnesse , as Saul did . To this purpose Iob speaketh , that if he had turned from the right of his menseruants , and maidseruants , thus contending with him , he could not haue answered God , who made them both in the wombe . The thing then here condemned , is that too ordinarie a sinne of seruants , when as they either priuatly mutter and grudge against the commandements and corrections of their masters and mistresses , or else more openly thwart and contradict them ; yea by crooked and snarling words , prouoke their indignation iustly against them : by all which , they manifest that they haue no feeling of the ordinance of God , no conscience of Gods authoritie , seated in the person of their master , no wisedome to suffer and forbeare , no not for their owne peace sake , nor respect of Gods commandement , which forbiddeth in them all muttering and vndutifull answering againe , a sure signe of a wicked and rebellious heart . Hence we might note , how the Lord strengthneth his own ordinance in the foundation of humane societie , that he will not haue it thwarted in words , no not in stubborne and disdainefull lookes , and much lesse by any action resisted : against which , whosoeuer rebelliously riseth vp in word or deed , resisteth not man , but God and his ordinances , and shall themselues be resisted of God. Not Pickers , ] By the former , seruants were taught to bridle their tongues , by this precept their hands . The word properly noteth the setting somewhat apart , to ones priuate vse , which is not his , and is vsed , Act. 5.2 . Annanias kept away , and craftily conueied to his priuate vse , that which should haue gone another way : So that seruants are forbidden to pilfer the least part of their masters goods , to dispose to their owne or others vse , without the acquaintance of their masters : And herein vnder this principall kind , all manner of vnfaithfulnesse is inclusiuely condemned , as the opposition in the next words sheweth , but shewing all good faithfulnesse . Now that seruants , who at this day are so vniust , may be terrified from so heynous a sinne , let them know that there is a booke full of curses and plagues which shall cleaue vnto them , and enter into their house ; the booke is large , twentie cubites long , and tenne cubites broad , it is full of curses , euen from one ende vnto the other : it shall come swiftly vpon them , for it is a flying booke , it shall bring a fire with it to consume a mans whole substance , and without repentance prepareth vnto the fire of hell , beeing a sinne which shutteth out of heauen : 1. Cor. 6.10 . Obiect . But I hope I cannot be counted a theefe for this , I would be loath to lay mine hand vpon any mans goods else , I may make a little bold with my master , and it is but a little wherein I neither can nor would hurt him . Answ. But this lessneth not the theft , because it is from the master , but augmenteth it . For if it be not lawfull to iniurie a stranger , much lesse one who is so neere vnto vs : euery man will say , it is more capitall to smite the master then a stranger . Nay , the Lord lesse endureth it in a child toward the father , or a seruant toward the master , then in one stranger toward another . And it is sure that he that maketh no conscience of robbing them , maketh lesse ( were it not for feare of law ) of robbing strangers : so saith Salomon , Prov. 28.24 . Hee that robbeth his father and mother , and saith it is no sinne , is a companion of a destroyer ; that is , will easily ioyne with open robbers , to spoile others of their goods also . Besides , to say it is but a small thing , and my master is neither better nor worse for it , the truth is , thou that wilt crack thy conscience for a small trifle , wilt not greatly straine if Achans more goodly wedge come in thy way ; he that is vnfaithfull in the lesser , will be vnfaithfull in the greater ; serue the deuil for a pennie , thou wilt be more seruiceable for a pound , and augment thy labours , as he doth his wages . And whether it hurt thy Master or no , that is not the question , it hurts thine owne soule , by transgressing the commandement , and incurring the curse of it . Further , whereas some seruants may truely say , that their masters are hard and straite , and requite their seruice scarce with food and rayment , yet giueth this no leaue to pilfer the least commoditie from him ; and what were this else , then to fall into the hands of an harder master , into the hands of sinne and Satan ? nay rather as Iacob went through an hard seruice of aboue 20. yeares , through summers droughts , and winters frosts , yet in the end he professeth that his righteousnesse should answer for him , and that nothing miscaried vnder his hand , but he made it good : so should seruants in their yeares so iustly carrie themselues , as in the end of their tearme , they may also say , let God make my righteousnesse answer for me . Obiect . But Iacob in that place delt not so iustly , but rather cunningly with Laban , in helping himselfe to his right , by laying the straked rods in the sheepes watring troughes : whence it may seeme that a seruant may right his owne wrongs , and supplie out of his masters goods , his owne wants . Answ. But farre was it from Iacob to vse therein any deceit , who would not so boldly haue inuocated the name of God to such a wicked purpose : besides , what he did was by Gods authoritie , yea and direction , who to helpe him to his right by dreame ( as himselfe professeth ) reuealed vnto him such a naturall meanes , as in all likelihood he was ignorant of before : neither was it Iacobs intention , by cunning to conueie to himselfe any of his vncles goods ; but onely in such meanes as God had appointed , expected a blessing from time to come . Besides , what can this make to any secret conueiance of their Masters goods , seeing here was a plaine contract and bargaine , betweene him and Laban ? from all which , seeing the counsell was diuine , the meanes naturall , the contract open and plaine , and the end , that by the blessing of God he might come by his right , Iacob is freed from the imputation of vsing euill craft , and out of good conscience professed that his righteousnesse should answer for him . Lastly , let euery seruant consider not only what his master depriueth him of , but withall what he committeth vnto him ; he hyreth him to be true , and not a theefe : he crediteth , and putteth him in trust with his goods , and sometimes with his whole estate , which he would not doe to a theefe . Now to deceiue such as trust him so farre , is against all humanitie . For a man to take a purse by the high way , to steale sheepe , to break an house , is a notable point of the euery in it selfe , and in our account : but none betrusteth such a fellow , no man looketh for any better from him , no man is deceiued in him ; but a strong theefe is he , that is vntrusty to him that trusteth him , and relieth vpon his fidelitie . Vse . 1. Let this admonish seruants to beware of such vnrighteous waies , as are too common and vsuall : some purloyning from their masters , to diuert to their owne vses , some to riot away , some to plaie away , some to giue away ; in which courses some are so traded , as that much better were it for many masters to trust to a broken tooth , or a slyding foote , then to put any confidence in them . But fearefull is that sentence against them , 1. Thess. 4.6 . God is the auenger of all such things . Secondly , such masters as are toyled and iniured by the vnfaithfulnes of their seruants , haue great cause to examine their owne waies in former daies , and say to their owne hearts , haue I beene vnfaithfull to my master , and haue I made no restitution ? seeing I should haue repaied a fifth part more then that I was vniust in ; that is all confiscate , and by Gods iust iudgement may carrie much more with it , yea and bring a curse on all the rest : see Levit. 6.4.5 . Thus ought the vnrighteousnes of seruants , to force masters to righteous dealing . But shewing all good faithfulnesse , Here the Apostle extendeth the former precept , and in this forme of words affirmatiuely propoundeth it , requiring at the hands of seruants faithfulnesse not onely in regard of their Masters goods , but in all other respects wherein a seruant ought to be helpefull to his Master . In the former respect , he must not onely not wast his Masters goods , with the vnfaithfull steward ; but he must carefully so farre as in him lieth encrease them : it is noted a propertie of the euill seruant , that he encreased not his Masters talent : he is not accused for decreasing it , but he put it not forth to his masters aduantage . And yet much more must ●e by his prouidence , diligence , assiduitie , and care , see that nothing be lost or miscarrie thorough his default , after the example of Iacob and Ioseph , whose diligence was so approoued , that neither the keeper , nor Pharaoh himselfe looked to any thing that was vnder his hand . In the latter regard he that would shewe all good faithfulnesse , must be faithfull , 1. In his Masters commands readily and diligently to performe them of conscience , and not for eye seruice , but whether his masters eie be vpon him or no. Wherein Abrahams seruant giveth a notable presiden● , whose master sending him to seeke a wife for Izaak , he presently getteth him on his way , prayeth to God for good successe and dispatch of his busines ; and the Lord accordingly directing him to Bethuels house , where meate was set before him , he refuseth to eate the least morsell till he had done his message . But how many seruants are there , who in imitation of such a worthie example , would neglect themselues to dispatch their Masters busines ? But contrarie hereunto is the idlenes and lazines of many seruants , who affecting their owne ease , hire others to doe their work , and pay thē with their masters mony or goods : wherein the Master sustaineth a double damage : so also is that common vice of iourneymen , who must first serue their owne turnes and lusts , and then their Masters : whose present necessitie be it neuer so vrgent , can neither command nor perswade the labour of such masterles vagrants . 2. In his counsells and secrets , neuer disclosing any of his infirmities , or weakenesses , but by all lawfull and good meanes couering and hiding them . Contrarie hereunto is that wickednesse of many seruants , who may indeede rather be accounted so many spies in the house ; whose common practise is , where they may be heard , to blase abroad whatsoeuer may tende to their master or mistresses reproach , hauing at once cast off both the religious feare of God , as also the reuerent respect of Gods image in the persons of their superiors . 3. In his messages abroad ; both in the speedie execution and dispatch of them , as also in his expenses about them : husbanding his masters money , cutting off idle charges , and bringing home a iust account ; hereby acknowledging that the eie of his owne conscience watcheth him , when his masters eie cannot . 4. Vnto his Masters wife , children , seruants : wisely with Ioseph distinguishing the things which are committed vnto him , from them that are excepted . Lastly , as in all his actions and carriage , so also in euerie word , shunning all lying , dissembling , vntruthes , whether for his masters , his owne , or other mens aduantage : In the practise of which duties , he becommeth faithfull in all his masters house . Now to incite seruants to all good faithfulnesse , hauing shewed the principall things wherein it consisteth . Let them consider , 1. The promise of blessing made to faithfulnesse , Prou. 28.20 . the faithfull person shall abound with blessing . 2. He that is faithfull in little , paueth a way for himselfe to become ruler of much , if God see it good for him . 3. The curse of vnfaithfull dealing : which layeth open a man to the plagues of God , which enter into the house of the vniust person : yea often whippeth him with his owne rodde : bringing often vpon such as haue beene vnfaithfull seruants , by meanes of vnfaithfull seruants , pouertie , and want , or worse things , that their sinne might returne vpon them with much more bitternesse . 4. That a good meanes to learne rightly to vse our owne portion of goods , is by the carefulll vse of other mens , comming into our hands . For he that wretchedly rioteth and squandreth his masters goods , for most part is giuen ouer by Gods iudgement to bee a waster of his owne . And here taketh place that speach of Christ , If you be vnfaithfull in an other mans goods , who shall giue you that which is your owne ? teaching , that he that is vnfaithfull to an other , seldome is faithful in his owne affaires . That they may adorne the doctrine of God our Sauiour in all things . First , for the meaning . The doctrine of the Gospel , is called the doctrine of Christ. 1. Because he is the argument and subiect of it : whence some of the Euangelists beginne their writing thus , The beginning of the Gospel of Iesus Christ : and the Apostle Paul beginneth his writing with his setting apart to preach the Gospel of God concerning his Sonne : for Christ Iesus deliuered to death for sinne , and raised again for iustification , is the whole matter . Whence Paul calleth it , the word of the crosse , not onely because the crosse followed it , but also in that it is the doctrine of Christ crucified . 2. Because he is the first and chiefe messenger and publisher of it , who in Paradise promised that the seede of the woman should breake the serpents head : and none but the sonne , who came from the bosome of the father , could reueale , and shewe the fauourable face of his father vnto vs : who also in fulnesse of time , to shewe himselfe the cheife doctor of his Church , came in his own person , and went about preaching and teaching this doctrine of the kingdome . 3. Whosoeuer haue beene the teachers and publishers of this doctrine from the beginning , either by word or writing ( not excepting Prophets and Apostles themselues ) or shall be vnto the ende ; they all do it by commandement from him , yea himselfe preacheth in them , and in vs. Thus the Apostle saith , Eph. 2.17 . that Christ came and preached peace to them that were farre off , that is , to the Gentiles in the persons of his Apostles ; for otherwise in his owne person , as he was not sent , so he preached not but to the lost sheepe of the house of Israel . And therefore although Paul sometimes call it his Gospel , and speaking of other Apostles also , our Gospel , yet must it be meant onely in regard that they were the publishers , but not the authors of it , for that is Christ himselfe . 4. As it proceedeth from him , so it tendeth wholly vnto him , and leadeth beleeuers to see and partake both of his grace and glorie shining in the same . Secondly , Christ is called God our Sauiour , 1. To prooue his owne dietie , not onely in expresse tearmes beeing called God ; but also by the epithite agreeing onely to a diuine nature , our Sauiour . 2. To imply our owne miserie , whose infinite wretchednesse onely God could remooue , and whose infinite good none but God could restore . 3. And especially in regard of this doctrine ; 1. to confirme the diuinitie of the same , it beeing a doctrine of God , and a doctrine of saluation proceeding from our Sauiour . 2. To enforce the dutie towards it : namely that seeing the author of it is God , the matter diuine , the effect saluation , meet it is that such a sauing doctrine , a doctrine of such tidings , should be beautified and adorned . Thirdly , this doctrine is adorned , when it is made bewtifull and louely vnto men , and this by two things in the professors of it . 1. By an honest and vnblameable conuersation ; for carnall men commonly esteem of the Doctrine by the life , and the profession by the practise of the professor . Hence the Apostle would haue Christians so compose all their actions , as whosoeuer should see their good workes , might be mooued to glorifie God. And this appeareth more clearely in the contrarie : for when the worke answereth not to the word , it causeth the name of God to be blasphemed among vnbeleeuers : and to glorie in the law , yet breaking the law , is a great dishonour to God. 2. By Gods blessing which is promised and is attending such walking , whereby euen strangers to the Church , are forced to beginne to like of the profession ; for Gods blessing vpon his people , is not onely profitable to themselues , but turneth to the saluation of many others . We read of many of the Heathen people , that when they saw the great aduancement of Hester , and Mordecay , they became Iewes . And when the Egyptians saw the great workes that God did for his people among them , it is said , that many of them ioyned themselues to the Israelites . So we read in the Ecclesiasticall storie , that when Licinius was ouercome by Constantine , and the persecutions ceased , which had almost for 300. yeares together wasted the Church , how innumerable of them , who before had worshipped their idols , were contented to be receiued into the Church . On the contrarie , the Gospel is dishonoured , when the Lord is forced to iudge and correct the abuse of his name , in the professors of it ; Ezech. 36.20 . When they , that is , the Israelites , entred among the Heathen they polluted my name , when they said of them , these are the people of the Lord , and are gone out of his Land. Fourthly , Seruants adorne the Gospel , when professing it , they by performing all faithfull seruice to their masters in and for God , seeke and obtaine the blessing of God , in the condition of life wherein he hath placed them : whereas the casting off of the yoake in beleeuing seruants , would make men conceiue , that God , whose name they professe , were the author of confusion , and not of order , and that the Gospol were an enemie to ciuill and humane right . For what is more right and equall , then for masters to enioy their seruants , as they do the other parts of their goods ? and bet●er might a man misse a great part of his goods , then the person , and labour of his seruant . Doctr. The meanest Christian in his place , may and ought to bring glorie vnto the Gospel . These seruants were sould and bought like beasts in smithfeild ; yet must such poore creatures by their faithfulnesse , diligence , and conscience , decke and bewtifie the Gospel , which euen by their liues receiueth either honour , or discredit . In the Tabernacles building euery man must bring lesse or more . The Lord esteemeth not of men by the places they hold , but by their carriage in them . A poore wise child or seruant here , is better then an old foolish King. In a word , no man is called to the truth , but on condition to shew forth the vertues of him that hath called him . Vse . 1. Let seruants , who for most part , leaue the care of religion to others , consider of this priuiledge , which the basenesse of their calling cannot depriue them of . As in euery nation , so in euery calling and condition of life , he that feareth God , and worketh righteousnes , is accepted of him : yea , the poorest soule called to partake of the liberties of the Gospel , and freedome in grace , is also called to this glorie , that he is one who adorneth the Gospel . Which consideration , may both comfort and encourage poore despised Christians in good waies , and prouoke them by expressing Christianitie in their whole course , to shew their cognisance , and manifest to what house and family they belong . 2. How much more doe those in higher place , set vp for many eyes to looke vpon , either credit , or discredit the Gospel : and yet we may say of our age , as Christ of his , the poore receiue the Gospel : and this doctrine is much more beholding to seruants then masters , to inferiours then superiours . 3. Masters must vse meanes , that their seruants may adorne the Gospel , and not with the Egyptians , looke only for taskes , and businesse to be done , but neuer exhort them to sacrifice . And yet more wretched are some Masters , who when their seruants entreate to goe and worship in the Church , doe therefore euill entreate them , as those that are too idle . Vers. 11. For that grace of God , which bringeth saluation vnto all men , hath appeared , 12. And teacheth vs that we should denie vngodlinesse , and worldly lusts , and that we should liue soberly , and righteously , and godly in this present world . 13. Looking for that blessed hope , and appearing of that glorie , of that mightie God , and of our Sauiour Iesus Christ , In these words , our Apostle layeth downe a generall reason , confirming and enforcing all the former precepts ; and it is drawne from the end of our redemption , which calleth all sorts of men out of their vaine conuersation , vnto a profitable and religious course amongst men . Grace hath appeared to all men , euen the basest , aswell to seruants as masters , to slaues as superiours , to one sort as another , that all sorts of men might by new life , and obedience walke answerable thereunto . By Grace , is meant the doctrine of the Gospel , called Act. 20.32 . The word of grace : so Iude , 4. Turne the grace of God into wantonnesse . Because , 1. it is a gift of grace . 2. it teacheth that remission of sinnes , and life euerlasting , are obtained only by the meere grace of God in Christ. 3. it is a meane vnder God , to bring beleeuers to the participation of this grace , through remission of sinnes by his blood . This grace is described , 1. by the adiuncts , 2. by the ends of it . The adiuncts are two : first , the light and cleare euidence of it in the present manner of propounding ; in the word appeared , which in the Greeke signifieth a shining out in greater brightnesse then euer before : for before the rising vp of the sunne of righteousnes●e , the greatest part of the world was in darknes ; and where most light was in the Goshen of the Church , it was but in shadowes and obscuritie ; but now a light is sprung vp to them that were in darknes , the doctrine of grace is gloriously preached to all the world . The second adiunct , is that saluation , which this grace bringeth , and goeth with this light : for it is the power of God to saluation . And this is amplified by the subiect , all men : that is , mankind , or all conditions of men , seruants aswell as masters , bond as free , poore as rich , women as men , young as old , &c. The ends of the appearing of grace are two : the former is nearer , namely , to become our schoolmaster or teacher in this present world . And it teacheth two lessons . 1. What we must forbeare and auoid , 1. vngodlinesse , 2. worldly lusts . Secondly , what we must incline vnto , 1. sobrietie , 2. righteousnesse , 3. pietie . And this we must doe in this present life , 1. That others may witnesse with vs our faith to be vnfained , for true godlinesse must not be hid onely in the heart , but visible also to the eie of man ; both that it may be an acceptable testimonie to the truth , as also for direction to some , and conuiction of others . 2. Because this present world is our nonage time , wherein we must be schooled to these lessons ; which time if it be neglected , there is no time hereafter alloted to learne them in . The latter ende is further remooued , and concerneth the life to come ; namely , the fruition of our hope , that is by Metonimy , our glorie hoped for , in the appearing of Christ the mightie God , which that it may be a spurre to our more godly course , we are willed to expect . So that the briefe scope and summe of the words is , as though he had thus plainly spoken : There is great reason , O Titus , that thou shouldest thus vrge all sorts of persons , young and olde , men and women , bond and free , vnto such seueral duties and vertues , as may most beautifie their profession ; because that blessed doctrine of grace , offring saluation freely not onely to Masters , but euen to seruants , hath more brightly shined out in these last , then euer before in former ages : and like a schoolemaster instructeth , that we should both denie vngodlines and vnlawfull lusts , as also that we should moderate our owne affections with sobrietie , exercise righteousnesse towards others , and in regard of God , practise the power of that religion which we professe : and further vrgeth vs with thirsting desire to expect and long after that heauenly blessednesse and immortall glorie now onely possessed by hope , but which shall be fully assured vs , when Iesus Christ that great God and our Sauiour shall appeare the second time to our full redemption . For the grace of God ] Doctr. Although the doctrine of the Churches of the olde and newe Testament be the verie selfe same , in regard 1. of the author , who is God. 2. substance and matter , which is perfect righteousnes required in both . 3. scope and ende , to the iustification of a sinner before God ; yet are there diuerse accidentall differences betweene them , which that we may the better vnderstand , both the offices , and the benefits by Christ , are meet to be knowne : some of them we shall note out of these words as we shall come vnto them . The first difference is , in that the Gospel is called grace , which word the Lawe acknowledgeth not : nay these two are opposed , to be vnder the lawe , and to be vnder grace . To be vnder the law , is not to be vnder it as a rule of life , for so all beleeuers on earth , yea the Saints and Angels in heauen are vnder it ; but to be vnder the yoke of it , which neither we nor our fathers were able to beare . For to omit the least part of the yoake , standing in the obseruation of 1. many , 2. costly , 3. laborious , 4. burdensome ceremonies , what a killing letter is the law , which commandeth inward and perfect righteousnesse , for nature and actions , and that in our owne persons ? which promiseth 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 hadst in thy purest innocencie . A happie merchant he is that sells all to buy this treasure . Vse . 3. Call others to partake of it , be speaking of it , tell men what God hath done for thy soule ; thou canst not but wish all men conuerted , if thy selfe beest . A righteous man here cannot eate his morsells alone ; Christian loue is like fire , which warmeth whosoeuer stand about it ; one brand will kindle another , and iron ( saith Salomon ) sharpneth iron , so one conuerted man will strengthen the brethren : Andrew wil call Simon , and Philip will call Nathaniel , and the beleeuer wisheth all Gods people to be like himselfe , except his sinnes . Vse . 4. Pittie those who are destitue of this grace , and are without the meanes of it in the preaching and publishing of it , for such a people haue not yet obtained mercie . If Christ were liuing againe vpon earth , his bowels would earne in compassion to see so many people as sheepe scattered without a shepheard . If we should see a goodly feild of corne stand faire and white to the haruest , but know that there were neuer a reaper in all the countrie to gather it into the barne , but for want of reapers it should all rot and spoile on the ground , it would greatly pittie our hearts : and yet no other is the condition of such people as want able and faithfull Ministers : pray therfore the Lord of the haruest to thrust out laborers into his haruest . Vse . 5. Detest the vnmercifulnesse of men , who beeing called , neglect to teach the people , for these doe nothing else but damme vp all the streames of grace from them ; and so it appeareth in the people committed to such vnconscionabla men , who for most part are so gracelesse and so wicked , as though the old Sodomites were reuived againe . Bringing saluation . ] This doctrine is a sauing doctrine , and word of saluation to those that were wandring in the pathes of death . Act. 11.14 . the Angel wishing Cornelius to send for Peter , affirmeth , that he shall speake to him words whereby he and all his house should be saued . Whence it is called the word of life , Act. 5.20 . Goe , preach to the people all the words of this life : and the word of eternall life , Ioh. 6.68 . because God hath ordained it to this purpose , that whosoeuer is brought to the faith by it , shall eternally liue thereby . And here is another difference between the doctrine of the law and Gospel , the which two the Apostle comparing together , he calleth the law , a killing letter , and the ministrie of it , a ministrie of condemnation , and the ministration of death : but the Gospel he calleth a quickning spirit , and the ministrie of the spirit , and the ministration of righteousnesse . Obiect . Psal. 19.7 . The law of God conuerteth the soule . Answ. But there the law in a more generall acceptation of the word , comprehendeth the whole doctrine of the couenant of life and saluation , as it is also Psal. 1.1 . Blessed is the man that meditateth in the law : that is , the word of God day and night . But in this straiter sence , the law is no instrumentall cause of faith , repentance , or any grace ; it only woundeth a man , and prepareth him to conuersion , but conuerteth none ; it gendereth to bondage , and bindeth him that looketh for iustification by it , in the conuiction of sinne , and deserued damnation , and there leaueth him in death : only this doctrine of grace , is the conuerting and quickning word , reuealing that God through his Christ is become either pleased , or placable with vs ; till which time we cannot but either lie in a slauish feare and the smarting twitches of our consciences , or else desperately giue ouer all ; but when by the Gospel we perceiue the readinesse of our heauenly Father to receiue them that returne , then we resolue to seek vnto his grace , to become his , and to loue him who loued vs first . So as the beleeuer can readie answer the Apostles interrogatorie , Tell mee , receiued yee the spirit , by the workes of the law , or by the hearing of faith ? by workes , is meant the doctrine of iustification by the workes of the law ; and by the hearing of faith , is meant the doctrine of the Gospel : hearing beeing put for the thing heard , and faith , for the doctrine beleeued : they can now answer , that it is the Gospel , that gendreth vnto life , which is the instrument of the spirit , both for the beginning , and confirming of regeneration and salvation , and that the lawe is no cause ( though an occasion ) of Gods grace , shewing onely the necessitie of some other righteousnesse , then that in a mans selfe ; but not putting a man so prepared into the possession of it , which the Gospel onely can doe . Vse . 1. If only the doctrine of grace bring saluation , then doth no doctrine of workes bring it , or vnto it , neither in whole or in part . But the whole chaine of our saluation sheweth , that we are saued by grace onely : 1. Our election , Rom. 11.5 . At this time there is a remnant according to the election of grace . But it may be of grace and foreseene workes too ▪ but the Apostle setteth himselfe to preuent this obiection in the next words , If it be of grace , it is no more of workes , or else were grace no more grace ; but if it be of workes , it is no more of grace , or else were workes no more workes . 2. Our calling , 2. Tim. 1.9 . We are called with an holy calling , not according to our works , but according to his purpose and grace . 3. Our faith , Philip. 1.29 . It is giuen you to beleeue : and faith is the gift of God. 4. Our iustification , Rom. 3.24 . We are iustified freely by his grace . 5. Our sanctification , Eph. 2.10 . We are his workemanship created vnto good workes , which he ordained that we should walke in them . 6. Our perseuerance in grace is by grace , Ier. 32.40 . I will put my feare in their hearts , that they shall neuer depart from me . 7. Eternall life is the free gift of God , Rom. 6.23 . Againe , if our saluation were either depending vpon our hand , or held in our owne hands , more easily might we loose it , then when we were in our innocencie ; gold were no sooner taken out of little childrens hands , who minde to play with it rather then to lay it vp , then our comfort out of our owne : but our securitie is , that our cheife treasure is not laid vp in such a weake cottage , but our life is hid in heauen , in the free grace and vnchangeable loue of God : that now , 1. false Prophets cannot possibly seduce the elect , Matth. 24.24 . 2. though many apostates fall backe , yet Gods foundation abides sure , 2. Tim. 2.19 . where Gods election is compared to a great building laid vpon a firme foundation , which may be shaken but neuer ouerthrowne . 3. though our sinnes like so many billows , would growe ouer our heads and drowne vs , yet this grace is sufficient for vs , and vpholds vs that we sleepe not in death . 4. though tribulations may threaten to separate vs , yet this grace by them driues vs nearer himselfe ; and draweth him nearer vnto vs , according to that gracious promise , that in sixe troubles he will be with vs , and in seauen he will not forsake vs. What meane then the enemies of this grace of God the Papists to seeke for any part of their iustification and saluation in merits and works : whereas if we consider the beginning of all our good , which they call the first iustification ; the Lord is found of vs who sought him not , his skirts couered vs when our father was an Amorite , our mother an Hittite , and we in our blood . And for the encrease of our good , which is that second iustification which they dreame of , and is indeede nothing else but the increase of our sanctification , he beginneth and perfecteth , he is the author and finisher of our faith , by which we stand , and hold on vnto saluation : 1. Cor. 1.8 . who shall confirme you to the ende , that yee may be blamelesse in the day of our Lord Iesus Christ. Vse . 2. If this be a doctrine bringing saluation , then must we embrace it as we would saluation it selfe : there is no man but would lay hold on saluation , yet no man almost claspeth hold on the Gospel to make it his portion : many a one can make it his talke , and his pretence , but scarse any maketh it his portion , by yeelding himselfe to be cast into the mould of it . Now for the right entertaining of it , two things are required . 1. To acknowledge that this word of saluation , is by God sent vnto vs as the speciall token of his loue . This Paul vrgeth on the Iewes his hearers , Act. 13.26 . men and brethren — to you is the word of saluation sent : this the Iewes knewe well enough , but Paul would haue them acknowledge the benefit , which a verie fewe at this day doe . 2. To be thankefull for such a mercie , not onely by accounting their feete beautifull , that are the bringers of such tidings , but by holding forth this word of saluation , as we are commanded , Phil. 2.16 . And this is done , 1. by beleeuing it in the heart to iustification . 2. by professing it with the mouth to saluation . 3. by teaching and propagating it to others by holy speach and example : ●nd thus onely it becomes vnto vs as it is in it selfe , a sweete sauour of life vnto life . And this dutie is rather to be thought vpon , because this doctrine although it be in it owne nature a word bringing saluation , yet may it by accident through our default become ( though not a cause ) an occasion of destruction , and a sauour of death vnto death ; and what a wofull thing were it so to sinne against the Gospell , as it should become ( working according to the nature of the subiect ) a killing letter vnto vs ? how fearefull a sinne were it to turne this grace into wantonnes , or to neglect and yet much more despise so great saluation ? seeing this is to sinne against the neerest and immediate word of saluation : and if those escaped not vengeance who despised the word spoken by angels ; much lesse shall such as despise the word vttered by the Sonne himselfe . Many men when they see the lawe broken , especially those precepts wherein humane societie is more disturbed , as by theft , murther , adulterie , periurie , &c. oh these sinnes cannot be brooked for the foulenesse and detestablenesse of them : but yet the same men liue in a greater sinne then any o● all these , and see it not ; namely , the neglect or contempt of saluation offered in the Gospel , which is more dishonourable vnto God , and much more preiudiciall to his owne soule . Let the Iewes be our glasse herein , in whom the Lord suffered many contempts of his lawe , and yet neuer vtterly cast them off : but no sooner almost had they refused this corner stone , but he scattered them into all windes , and would haue no more to doe with them vnto this day . Let other famous Churches of Corinth , Ephesus , Galatia , Colossus , Thessalonica , the seauen flourishing Churches in lesser Asia , to whom Iohn ▪ writ his Epistles in the reuelation , teach vs , that neuer did any Church wilfully refuse this grace , but ere long God gaue them ouer into the hands of Christs greatest enemies : and so of persons it will be true , that whosoeuer loue not blessing , the curse of God shall befall them , and runne into their bowels like water . To all men , ] These words may be expounded , 1. without exception ; and then it must be conceiued by way of publication or manifestation of this grace , which in the generall promises of the Gospel is published and offered to all , excepting none , whosoeuer beleeueth shall be saued . 2. with restraint , when this grace bringeth saluation by way of exhibition , not offring only , but conferring the same . And the restraints are two . 1. it bringeth saluation to all men , namely , that are elected and saued : for whosoeuer are saued , must passe by this doore , and come to the knowledge of the truth : neither can this be thought strange of him , who considereth that the Scriptures acknowledge such a generalitie , yea a world of the elect onely . God was in Christ reconciling the world vnto himselfe , that is , the beleeuers who onely are reconciled : and Christ is the lambe that takes away the sinnes of the world , that is , of his elect : see also Ioh. 14.31 . 2. It bringeth saluation to all men ; that is , all kinds and conditions of men , not to euerie particular or singular of the kinds , but to all the sorts and kinds of men , to seruants as well as masters , to Gentile as well as Iew , to poore as rich . Thus is it said that God would haue all men saued , that is , of all sorts of men some : so Christ healed all diseases , that is , all kinds of diseases ; and the Pharisies tithed all hearbs , that is , all kinds ; for they tooke not euerie particular hearb for tithe , but tooke the tenths of euerie kinde , and not the tenth of euery hearb . And hence we note a third difference betweene the Law and Gospel . That doctrine of the law brought not saluation , no not by way of manifestation to all men ; no nor yet to all sorts and conditions of men ; that was a more restrictiue doctrine to the Iewes only : and in that couenant was alwaies a difference held , and a wall of partition was set vp between Iew and Gentile , and betweene people and people . Before the flood were the sonnes of God , and the sonnes of men . After the flood , before the law , there was the promised seed , and the seed of the flesh ; the sonnes of the freewoman , and of the bond woman : after the law before Christ , was held the distinction of Iew and Gentile : with the former God made his couenant , them he tooke into his teaching , and passed by the other : to these pertained the adoption , the glorie , the couenant , the giuing of the law , the seruice of God , the oracles , the promises ; these had his Temple , his Prophets ordinarie and extraordinarie . This difference Dauid implied , Psal. 147. Hee sheweth his word vnto Iacob , his statutes and iudgements vnto Israel , he dealt not so with euery nation , neither haue they knowne his waies . But now in this last age of the world , this couenant of grace and life at least , for propounding , is made common to all people : now euery man is inuited vnto repentance , the partition wall is broken downe , the vaile is rent , and the mysterie which was kept secret from the beginning of the world , is published to all nations , Rom. 16.26 . Vse . 1. This place thus rightly interpreted , yeeldeth no patronage to that deuise of Vniuersall election , which they draw from the vniuersall vocation of men to the knowledge of the Gospel . But many are called , not euery particular man , and the greatest part of the world haue alwaies bin out of the couenant ; besides of them that are called , few come , so as all to whom this grace is published , participate not in it . Vse . 2. Note the extent of this couenant farre aboue the other : whence it is fitly called by Iude , the common saluation , as in regard of the ends , and meanes of it , so also in respect of the subiects called vnto it : so in the former Chapter , vers . 4. it is called the common faith , not onely in regard of the kind , and obiect of it , but also of the subiects , persons of all kinds beeing called thereunto : which consideration should stirre vp our reioysing , in that the barren and desolate hath more children , then the married wife , that the place of the tents of the Church is so enlarged , and the courtaines of her habitation spread out ; as we are exhorted , Isa. 54.1 . Vse . 3. Note that the kingdome of Christ admitteth no distinction of men ; it is not of this world , which accepteth of men for their place , countrie , calling : but all countries and callings are alike vnto God , in euery nation and calling he that feareth him , is accepted of him : he neither accepteth the person of the Prince , nor of the poore , for they both are the worke of his hands : he calleth the Gentile , the seruant , the poore , and these receiue the Gospel . Where againe we who are Gentiles , and were Lo Ammi , and Lo Ruhania , may reioyce that we are receiued to pitie , and that the wing of Gods mercie is stretched ouer vs , who iustifieth the circumcision of faith , and the vncircumcision through faith . Hence may the poore beleeuer , be he a thrall , a seruant , and base in the world , raise his heart to comfort , that euen he , whom men despise , is called and that effectually , to see the grace and saluation of God ; euen he who is perhaps a seruant to some meane man , is a free citizen in Gods kingdom ; euen he that hath neuer a foote in earth , is become a purchaser in heauen . Here is no complaint that the prodigall sonne is entertained , and the seruiceable sonne neglected . The Enunch need not say , I am a drie tree , nor the sonne of the stranger , the Lord hath surely separated me from his people , but whosoeuer cleaueth vnto the Lord to loue the Lord and serue him , them he will giue a name better then of sonnes and daughters , euen an euerlasting name , that shall not be put out . Vse . 4. This meeteth also with a wofull delusion among many Protestants , to whom when we call for conscionable walking in a Christian course , What , say they , did not Christ die for all men ? and is not heauen as open for mee as for others ? would not God haue all men to be saued ? is he not mercifull ? will he condemne for such and such things ? which what is it else , but from the abundance of grace , to make their sinnes superabound ? and thus they plainly shew that they were neuer yet effectually called , and that although they haue bin called to the supper , yet haue they refused to come . Hath appeared , ] The Gospel is compared to a great light shining out brightly and gloriously . 1. a light , in that 1. it dispelleth a manifold darknesse , which before occupied the minds of men . 2. in regard of direction . 3. comfort which it bringeth to the beleeuing soule . And 2. a great light : wherein is a fourth difference from the old Testament , in which all things were more darke and obscure through the vaile of figures , and ceremonies , so as their light was but like the obscure light of the sunne before the rising ; not that the substance and scope of their doctrine was not the same with ours , but that in the manner of deliuerie it was farre lesse lightsome . But now the light is risen vp in glorious sort , shining not as before almost to none but Iewes , but to the Gentiles also : so as according to the Prophets foreshadowing hereof , the sunne is not only risen and in our midheauen , but the light of it is seauen fold bigger then it was before . And the reasons are sundrie : 1. Many were the types , and predictions of the old Testament , which must be knowne to be accomplished in the new ; which for this cause must as farre excel the other in light and brightnesse , as the bodie the shadow ; or the thing it selfe , the figure and picture of it : truely to this saith one , that the exposition must be more cleare then the text . 2. The promises made to the Church of the new Testament were many moe , and farre more ample , then to the old : as that , from the least to the greatest all should know the Lord : that the mountaine of the Lord should be lifted vp vpon the toppe of the mountaines , that all the earth should be filled with the knowledge of God , as the waters couer the sea : the which if they be fulfilled , then this great light hath appeared . 3. The generalitie of the doctrine confirmeth the same : For all nations were to be called to the embracing of it , Gentiles , Arabians , Barbarians , and the rest euen of the most barbarous Heathens : much light therefore and perspicuitie was to be required in such a doctrine , as should acquaint all nations , not only with it selfe , but all that doctrine also which was formerly deliuered in all ages to the Church of God : and this latter most full and clearely explaned in the former . This light in this regard is growne ( like that cloud ) from an handbreadth to couer the whole heauens ; and is indeed that water running vnder the threshold of the sanctuarie , which is risen from the ankles to a riuer , yea a sea couering the earth . 4. The exhibiting of Christ in fulnesse of time , who came from his fathers bosome , to reueale things there secretly reserued from the beginning of the world ; and the plentifull powring out of the spirit long before promised , and 50. daies after Christs ascension accomplished to the Church of the new Testament , doth certainely seale vp this same truth ; besides those expresse places of Scripture , which might be alleadged to this purpose . In 2. Cor. 3. Paul affirmeth , that the ministration of the spirit is farre more glorious , then that of the law , which he calleth the ministration of death ; of which he affirmeth , that yet it was so glorious , that it made Moses couer his face with a vaile , without the which the children of Israel were not able to behold him ; signifying vnto vs , that they were not able to comprehend those manifold obscure types of the Law , till the vaile was remooued ; which , saith the Apostle , ver . 14. In Christ is now put away . In this respect our Sauiour affirmeth , that although among them that were borne of women , there was not a greater then Iohn , ( who yet in regard of his person , was inferiour to sundrie of the Prophets ) because of them all he was nearest vnto Christ , and in his ministerie pointed at him with the finger now exhibited into the world ; yet the least minister , in the kingdome of heauen , that is , of the new Testament , is greater then he . For he can preach that the sonne of man is lifted vp , dead , raised , ascended , which Iohn could not doe , as neere as he was , and much lesse Abraham , Dauid , and the other Prophets , who sawe his daie further off . Obiect . But hereby it seemeth that before Christs appearing , the doctrine of the Gospel appeared not . Answ. We must consider the Gospel in a double respect : 1. As it is a doctrine conteyning a promise of grace , freely for the Messiah , who was to be the sonne of Abraham , and Dauid ; and thus was it euer in the Church , deliuered by God immediatly to Adam after the fall ; Moses writ also of him , and to him giue all the Prophets witnesse . 2. As a doctrine propounding free grace in Christ exhibited , dead , raised , &c. and thus it appeared not before his owne appearing , before which time it was onely a Gospel fore-promised , Rom. 1.2 . Vse . 1. In that the doctrine of the Gospell is such a shining light , we may see the miserable estate of such as want the meanes of it , who abide in obscuritie and darkenesse , euen as those are in the night , to whom the sunne is not risen ; for man naturally perceiueth not the things of God , and therefore vnlesse this instrument of the spirit come , the spirit himselfe by whom onely we knowe the things giuen vs of God , must needes be wanting . The which consideration should mooue vs to pittie the estate of such poore creatures , who are in a farre more miserable blindnes , then the Egyptians in their three dayes darkenes . What a lamentable thing is it , that a kingdome beeing giuen for going vnto it , and men beeing blind of themselues , and not able to see one foote of the way , cannot get any guides or meanes to helpe them one steppe forward ? but as blind me● desperately runne vpon pikes and swords , into pittes and ponds , no one recalling them from present death and deadly things . Vse . 2. Note hence with how little danger we can shut our eyes against such a light as is risen vp vnto vs ; shall we without blame now liuing as at midday , see no more nor so much as those who liued in the dawning ? shall the light of the sunne be seauen fold greater vnto vs then euer before , and yet we stumble and fall , as if we were cast into the midnight ? What a fearefull iudgement hangeth ouer our negligence , if vnder our ministerie which exceedeth in glorie , we come behind the ordinarie beleeuers of the olde Testament in knowledge , faith , and fruition of Christ with his graces ? Is all the pedagogie of the lawe past , wherein euen the Prophets and arch-beleeuers ( so farre as we consider the ordinarie ministration ) were to vs but as children in their elements ? Is Christ come , crucified , raised vp to glorie , and so the fulnesse of time come wherein we haue the bodie and substance ? Oh what a disgrace is it , that we should be inferiour to those who obtained but the shadowes ? what a great condemnation will it be , that we who are reserued to such means should sinne against such a light ? In a misty night to stumble and fall were no such disgrace , no such danger ; but with many Christians to say , I am in the light , I see my way well enough , and yet to come behind not onely the Iewes , who walked in a darke light ; but euen the Gentiles who not onely walked in darkenes , but were darkenesse it selfe , in the practise of sobrietie , iustice , mercie , chastitie , and such like ; is an heauie condition , and yet the condition not of a fewe professed Christians . It will be here said , but God forbid that we should not receiue this light , and walke also in the direction of it , and to say the contrarie were to broach a slaunder . To which I say , that when Christ himselfe preached , most of the Iewes were blind still , so true it is that many who heare and professe the Gospel , yet neuer receiued the light to walke by it . Some receive indeede this light superficially vpon themselues , as the light of the sunne falling vpon trees and stones , it enlighteneth the outside , and warmeth the barke a little , but peirceth not into the heart and midst of them : so the Gospel shineth round about many professors , and it may be conformeth some outward actions , and set them forward to speake of it , and for it , at least for a while , but it gets not within them , nor peirceth their hearts : there is no change there , the soule nastie corners of them lie vnswept still , and so they remaine hypocrites still . Others receiue this sunshine no otherwise then the aire receiueth the light of the sunne ; when the bodie of the sunne is present , it enlighteneth the whole aire , but the bodie of the sunne departing , darkenes succeedeth againe : so many hea●ers may be affected with the present sound of the word , and thinke themselues sufficiently enlightened , but the sound beeing gone , the former darkenes commeth , they heare many things but keepe nothing , and so make themselues fit for many stripes . Quest. But how shall I knowe whether I receiue this light aright or no ? Answ. By these notes . 1. If thou wilt not attempt any thing without the direction of it , no more then thou wouldst thy earthly businesse without the light of the sunne or of a candle . A fewe naturall actions a man can doe in the night time , as eate , drinke , sleepe , &c. but in any matter of weight he will haue light : so for workes of darkenes men neede no light nor desire any , but for the least worke of grace , thou must first call for a light . The Apostle wisheth vs to walke as children of light : but how shall we doe that ? the Apostle Iohn telleth vs , namely if wee walke in the light ; and while we haue the light . The Israelites might not mooue a foote towards Canaan , but by direction of the pillar , and the wise men could not goe to Christ without his starre . Secondly , light is a pleasant thing to the eie , saith Salomon , and a comfortable thing it is to a poore prisoner to behold the light of the sunne , through neuer so small a creuise ; In like manner is the glad message of the Gospel to the Christian soule that knowes it aright , as if vnexpected tydings of a pardon were brought to a malefactor readie to execution . Examine thy soule then , are the statutes of the Lord thy delight , thy solace , thy songs in this time of thy pilgrimage ? for as the child of God knowes his freedome from all powers of darkenesse , so can he not ( if he be out of beginnings of conuersion , and act of temptation ) but haue sweete comforts in his soule from the sense and feeling of the same . Thirdly , thou must not onely take direction and comfort , but goe on to one thing yet wanting , required , 2. Cor. 3.18 . namely , that seeing we behold the glorie of the Lord with open face , we must be changed into the same image from glorie to glorie : that is , seeing by the appearing of grace the vaile is remooued , that we may see the face of God clearely , now must we by meanes of this knowledge be transformed into his image ; that image in which we were created must be daily renewed , and by degrees further restoared in vs , which is the meaning of the Apostle when he saith , from glorie to glorie : for wheresoeuer this shining light is receiued , it not onely illuminateth the mind with knowledge of the truth ; but by little and little it transformeth the whole man into it selfe . Whence the Apostle saith , Coloss. 3.10 . that the newe man is renewed in knowledge after the image of him that created him : and no light else can change the thing enlightened into it selfe . Examine then whether thou art not onely inlightened with knowledge and vnderstanding , but whether thou art changed by it from an vnbeleeuer and vnrighteous person , to a beleeuer , fruitfull in the workes of faith , whereby thy selfe shinest as a light in the world . Now the motiues to prouoke vs thus to entertaine the light , are sundrie . 1. Consider our businesse is such as requireth light ; the course of Christianitie is an husbandrie , a race , a iourney , a battel . 2. The difficulties , dangers , and obstacles in these businesses are many , and we haue need of light to avoide them . 3. The day lasteth not alwaies , Ioh. 12.35 . yet a little while , and the light is with you : and let the day once slippe , whosoeuer walketh , walketh in darkenesse , he that worketh , worketh the works of darkenes ; the former knoweth not whether he goeth ; the latter knoweth not what , or how he worketh : and let this worke be neuer so ciuill and seemely , yea let it be neuer so good in the matter , yet is it euill in respect of the worker . 4. Those that regard not the light while it abideth , iustly either forfeit it , and make themselues vnworthie the kingdome , or by Gods iust iudgement are hardened by it vnto further euill , the God of heauen in his iustice giuing them vp to the god of the world to be blinded to destruction , and ruled at his will , wherein we might be plentifull in examples . 5. What light soeuer can befall a Christian , is by meanes of this : Art thou in the darkenesse of ignorance and blindnesse ? this is a meanes of the spirit to enlighten the darke dungeon of thy heart , and no other . Art thou in the blacke darkenesse of thy sinnes ? here is a light discouering the remission of thy sinne , the imputation of Christs righteousnesse . Art thou compassed with the darkenesse of Gods displeasure for sinne ? this by offring conditions of grace and reconciliation , maketh the face of God to shine vpon thee . Art thou plunged in the darke deeps of afflictions and miseries ? hence shineth out the light of comfort , mitigation , and deliuerance . Art thou by temptation laid in the darke graue of vtter darkenes , death , and damnation in thy owne sense and apprehension ? here onely seest thou Christ abolishing death by his appearing , bringing life and immortalitie vnto light by the Gospel , and making thee partaker of the inheritance of the Saints in light . Lastly , the freedome of this gift to such wretched and vngodly persons strongly perswadeth , that we should as freely offer our selues to the light , as it freely offereth it selfe vnto vs. The which reason is expresse in the text , which saith , that this grace offered it selfe , and appeared , when men sought it not , desired it not , obtained it not by entreatie , or otherwise . So Ioh. 3.19 . the light is come into the world , namely , the world not expecting it , nor wishing it , nay when it shone gloriously vpon them , they not acknowledging it ; and this is not the least motiue to the willing and thankefull entertainement of it . Notwithstanding all which reasons , what a iust damnation hangeth ouer many mens heads , who still loue darknesse rather then light . For , 1. a number please themselues in their naturall estate , find sufficient ●ontent in it , and are neuer so merrie , as when this light is furthest off : the Israelites neuer dance so merrily , as before the calfe , which themselues set vp . So will they spare no cost , and paines , to compasse their lusts ; they will part with their goods ▪ as the Israelites with their earings ; they will breake their sleepe to deui●e workes of darknesse on their be●●es : yea , they will powre out their strength and blood ( as Baals preists did ) and part with their liues , so soone as let their sweete morsells goe : Iudas will not leaue his couetousnesse , for all our Sauiours faire warnings : neither can all the plagues of God , mooue Pharaoh to let the people goe . Thus numbers turne from the light , who by it should be allured to amēdment of life . 2. Others turne against it , and hate it , and the candlestickes too which hold it forth vnto them : they complaine of the brightnesse of the sunne , and of too much preaching : they scoffe at it , and disgrace it , and the bringers of it : and these are monsters in nature ; for all creatures naturally loue light , and follow it , except hatefull battes , and owles , and such like : all true men loue the light , and the day , but the theife robbeth in the night , the adulterer watcheth the twilight , he that is drunk is drunk in the night , and Christ concluded against him that hateth the light , that he is an euill doer . 3. Others are not so malicious against the light , but would faine ioyne light and darknesse together : they would be professors , and goe for good Christians , but would not forsake some profits and pleasures of sinne . The first thing that euer God did in the creation , was the separation of light from darknesse ; which is the first thing also in regeneration . The law condemned all mixtures , and halting betweene two ; and the Gospel teacheth , that we are either children of the night , or of the day , and cannot be both at one time , no more then it can be night when the sunne is in the midst of heauen . Let professours therefore knowing that the Arke and Dagon will not stand together ; and that they are either in Goshen or Egypt ; beware of thrusting this earth betweene this sunne and themselues ; for such an ecclipse portendeth great ensuing euills . 4. Another sort would faine walke in this light , but would be loth to be seene in it ; would haue the vse of it , and yet hide it vnder a bushell too ; and therefore keepe it with them , but as in a theeues lanthorne , that none can know there is any light there besides themselues ; for feare of reproach , or danger they will not be knowne what they are a doing : but they mistake this light , if they thinke it can be kept so close ; for where euer it is , it is a glorious shining light ; and can no more abide hidde , then the sunne can be couered with a bushell , or put into a lanthorne . 5. A last sort haue walked in the light heretofore , and made good beginnings , but haue thought the day too long , and are growne wearie of the sunne : and therefore as the people , Exod. 35. at the first brought too much to the Temple , but after wards sacrilegiously deuoured these holy things , as the Prophet witnesseth : euen so in the beginning of her late Maiesties raigne , this light was accounted of , followed , and happily entertained ; but since , the verie length of the day hath wearied the labourers . A third Vse might here be fitly followed , against those who still accuse the Scriptures of obscuritie , now when the vaile is gone , and the light is gloriously shining : and thence frame a consequent , more impious and absurd , then the premisses , namely , that therefore they must not be medled withall of common people , but onely by the Popes licentiates ; against whom I only affirme , that they as yet neuer saw the expresse face of Christ in the Gospel ; and that when all vailes and shadowes continued vnremooued , it was not lawfull for any Iew thus to reason . And teacheth vs to denie vngodlinesse , and worldly lusts , ] This doctrine of the Gospel is a schoolemaster , and full of instruction , wherein it differeth not from the law ; for euen that also teacheth the deniall of vngodlinesse , and a sober , righteous , and godly life . Quest. What neede the Gospel then teach ouer the same thing againe ? Answ. Because though they teach these same things , yet they differ in the manner of teaching . For 1. the law can teach , and command them onely ; but the Gospel by sanctifying and inspiring a new life into beleeuers , giueth them with the commandement , a power to obey it , which the law could neuer do ; which power , if it went not with the Gospel in beleeuers , all the commandements of the law for performance were but in vaine , and more vainely repeated in the Gospel . 2. The Gospel perswadeth to bring that power into act , by such an argument as the law neuer knew ; namely , from the great price that was paid for sinne , euen the blood of that immaculate lambe , wherewith we are washed : which to count profane , or to tread it vnder our feete , were horrible impietie , yea much more fearefull , then to transgresse that law , which was confirmed with the blood of bulls and goats ; and yet if a man willingly transgressed against that law , there was no sacrifice for that sinne . And this manner of perswasion the Apostle here vseth , in saying , that the doctrine of grace which bringeth saluation , teacheth vs. Doct. 1. In that the Gospel is a teacher , note that it is a schoolmaster of manners aswell as the law . So soone as any were conuerted by Christ himselfe , or his Apostles , they were presently called Disciples , for thenceforth they depended on his or their mouthes for direction and instruction . And such as giue vp their names to Christ , must not looke to be lawles , for they come to take a yoke vpon them , and to learne of him , yea they are bound to fulfill the law of Christ : called Ioh. 13.34 . a new commandement : so that Christians must still vnder command : neither would Christ by any other touchstone , try the loue of a professor towards himselfe , then by keeping and obeying his word . Vse . 1. This doctrine meeteth with that slaunder of the Popish Church , whereby they accuse our doctrine of licentiousnesse , and affirme , that we teach that a iustified person is freed from all keeping of the law : that all the law is fulfilled in beleeuing : that there is no sinne , but vnbeleefe : and that nothing but faith is commanded in the Gospel : as for other things they are indifferent , not commanded , nor forbidden . All which , with many moe to this purpose , be there owne words , whereby according to the auncient cunning of Satan , they would bring in disgrace with simple people the truth of doctrine , concerning our free and full iustification in the sight of God through faith , without the workes of the law : as though this doctrine were a destroier of the law . Whereto we answer , with the Apostle , Rom. 3.31 . Doe we through faith destroie the law ? God forbid : yea we establish the law . For although the regenerate be not vnder the law , in regard of 1. iustification , 2. accusation , 3. coaction , 4. condemnation ; yet are they vnder it in regard of direction , instruction , and obedience , so as it is not yet destroied : nay , it is established by the Gospel , 1. by apprehending Christs righteousnesse for the perfect obedience vnto it , and fulfulling of it by our suretie : 2. by our owne inchoate obedience vnto it , which by meanes of the Gospel , beeing a quickning spirit , we are enabled vnto , and by the same is also made acceptable and pleasing vnto God , through his Christ. Vse . 2. Many a loose Christian can well endure to heare , that the doctrine of grace bringeth saluation , and the brighter it shineth to this purpose , the better : but oh , that the Apostle had staied there , and not come to teach them their dutie , for they are slow of heart to beleeue , and dull to learne . Let a man come and offer saluation , and preach promises : who will not pinne himselfe on such a mans sleeue ? but let him teach the same men their duties , and the way to become partakers of these promises , and they will fall off as fast , or faster then they did from Christ , when he asked his owne Disciples , if they also would goe away . But in great wisedome hath the Lord happily ioyned these two together , saluation and instruction , to shew that he that hath no care for the latter , hath no part in the former : grace bringeth saluation to none but to the schollers of Christs schoole ; it is then no matter to thee that grace hath appeared , nor any benefit to thee that it bringeth saluation , vnlesse thou be also instructed by it in the lessons following . Doe thou become docible as a child , for so the word implieth : yea as an obedient child fashiō thy selfe and suffer thy selfe to be moulded into the obedience of it , or els in vaine expectest thou saluation by this doctrine : neuer dare to diuorce the things which God hath coupled . Secondly , out of the manner of perswasion to yeeld an obedient eare to the Gospel , namely , because it bringeth saluation : we learne what is a notable meanes both to represse any temptation or stirring lust , by which we might be ouercaried vnto euill ; as also a pricke and motiue to prouoke our selues forward vnto good , namely , to consider of Gods goodnesse towards vs , and what he hath done for vs. This argument is frequent in the Scriptures : see 1. Pet. 1.17.18 . If you call him father , passe the time of your dwelling here in feare : knowing that you were redeemed , &c. And the reason is of great force , for gifts and good turnes haue great power to hold mens harts to the bestower , that a man is scarce his owne but as the borrower is a seruant to the lender , so much more doth the giuer binde the receiuer ; but if the gift be no trifle , but of great price and necessarie vse , the receiuer is much more straitly bound then before . Salomon saith , that a gift prospereth where euer it goeth , noting the great power that gifts haue to sway the heart to good or euill , and this latter so effectually , as they can make a man who hath eyes of his owne , to shut them vp & see with other mens , yea & force euen wise men to peruert iudgement . Ioseph when he wrastled with the wicked attempt of his impudent mistris , how did he fortifie himselfe against such a shamlesse motion ? hee considered that his Master had committed all into his hand , and aduanced him aboue all in the house , saue his Mistrisse : how should I then ( saith he ) commit a fact of such indignitie against him ; for besides the wickednesse of it against God , shamelessnes it selfe would be ashamed of it . And as he was withdrawne from this sinne , so by the same motiue would the Apostle draw on euery Christian to the performance of euery Christian dutie : for hauing disputed of free iustification by faith , and shewed both from what estate , and vnto what condition beleeuers were brought ; he laieth this for a ground to build his exhortation vnto holy life , Rom. 12.1 . I beseech you brethren by the mercies of God euen by these mercies of God , be perswaded to g●ue vp your bodies a liuing , holy , and acceptable sacrifice vnto God , and fashion not your selues like vnto this world . Vse . In any temptation vnto sinne , say to thy selfe as Ioseph : what was I a bondman before I came to my master ? nay , was I vnder damnation before , as the bringing of saluation implyeth ? was I without God , without Christ , held vnder chaines of darkenesse ? was sentence passed against me not to die on a gibbet , but to be held vnder euerlasting death with the damned ? hath the Lord by the word of his grace giuen mee a free pardon , and deliuered me from all this wofull estate ? Oh how can I do this wickednes against such a master ? against my God , who hath not onely freed me from my miserie , but aduanced me to such dignitie , as no man is in the house aboue me : and made me not steward onely , but heire with Christ to partake in the same glorie with him : Oh I could neuer answer such vnthankefulnes . Would God men in temptations would lay such considerations to heart , and then could they not be so headlong carried into the common sinnes of the age , of swearing , drinking , sabbath breaking , vncleannes , and such like . Againe , if the Lord make any suit vnto vs , as he maketh many in the ministerie of the word , the motions of his spirit , and the counsels and exhortations of his children ; either to call vs forward in grace , or recall vs from some sinne ; here is a strong motiue for the good speed of it , euen the laying to our hearts the great things he hath done for our soules : he can command vs nothing , but we are sure he hath done farre more for vs : say then with thy selfe , oh I was attainted of high treason against God the King of glorie , cast and condemned by the law , my necke was vpon the block , and the streak of death was euen a giuing : and then did this great King send me a most vnexpected , but a most welcome pardon ; he hath put away my offence , abolished the staine of it , and restored me by act of parliament kept in heauen to my blood : nay more , aduanced mee to an honourable office neere himselfe , that none is in greater grace then I am : shall this King now command mee any thing that shall seeme burdensome ? can he command any thing so soone , but I must needs call to minde such free grace formerly bestowed ? Nay , doth he enioyne me but some small peece of seruice for mine owne good , and vrge me thereto with the remembrance of his former grace towards me ? Oh what an vnthankfull creature were I , if so equall a suit should not preuaile with mee , but goe vnrespected . In a word , let vs be glad of such a gentle schoolmaster , which inuiteth vs by such allurements , which if they be not of force to mooue , and preuaile with men , there remaineth nothing but that the terrors and curses of the law returne againe vpon them , and these shall schoole and tame them well inough . Now we come to the former of the lessons which grace teacheth , namely to denie , 1. vngodlinesse , 2. worldly lusts . By vngodlines is meant properly euery transgression of the first table , namely , all irreligion and open despight of God and his ordinances ; all negligent also and deceitfull seruing of him : an inbred and mother sinne , hauing so many sinnes sucking vpon her , as there are wayes whereby any or all the fowre first commandements are transgressed . And more indirectly the sinnes of the second table are included , so farre as they proceed from the neglect of the former . By worldly lusts are meant two things . 1. the lust of vnlawfull things , which tend to our owne hurt , or our neighbours , in bodie , goods , name , &c. 2. the vnlawfull or immoderate lust of things lawfull , which are brought to three heads . 1. The lust of the flesh , that is , desire to liue softly , to fare daintely and deliciously euerie day , and that the soule may take the ease ; and much more the fruits of these , as vnchast desires , lustfull and rouing affections , and looks ; loose and vncleane words and practises . 2. Lust of the eyes , the couetous and crauing eye , the euill eie , which can see nothing but it wisheth it : the excessiue seeking and holding of earthly things , immoderate desire of riches . Achan will haue the cursed Babylonish wedge and garment ; and Ahab will fall sicke on his bed for Naboths vineyard . 3. Pride of life , ambition , thirst after preferments , state , credit , popularitie , blind selfe loue , contempt of others , boasting , rash confidence , &c. All these are called worldly lusts , because 1. they are not of the father , but of the world , that is , either in the best vse of these things so affected , they are of the world , and respect the present life ; they are not diuine things but tend vnto the world wholly , and are corruptible with the world which passeth away : so as it were madnesse to place the kingdome of God in such things ▪ as meate , drinke , honours , pleasures , though neuer so lawfully vsed : Or else these lusts are the desires of worldly men : for naturally mens hearts feed vpon these lusts , till grace worke some change in them , that they can see God in Christ become their father , who contenteth them with better and sweeter portions . 2. They are so called , because they hold and detaine men so in the employments of this present world , as that they haue no leisure to thinke seriously of any other , and so can no more tast the sweetenesse , or frame themselues to an heauenly life , then the bruite beast can liue the life of an Angel. These must be denied , that is , when temptation by Satan , the world , or our owne corrupt flesh will be still egging and vrging , yea soliciting and prouoking with much instance to euill : as , thou seest others do thus and thus : or else pitie thy selfe , fauour thy selfe , enioy this pleasure , it is twilight , or darkenes couereth thee ; here must be as instant denialls and refusalls , as it was with Ioseph , so must it be with euerie Christian : albeit his mistris spake to him day by day , yet he harkened not vnto her , but kept him out of her company , and when she offred violence to him , he fled out from her . But by whom must these be denied ? Answ. The doctrine of grace teacheth vs , saith the Apostle , euen the most godly , Paul himselfe , who after many yeares conuersion shall finde the law of his members rebelling against the lawe of his minde ; he that hath receiued most grace , and most strength , must be here further instructed . Lastly , the Apostle speaking indefinitely , sheweth that all these must be denyed , no vngodlines , no one lust excepted . For grace will not stand with the cherishing of any lust , though neuer so secret , neither is he taught of God , that liueth and tradeth in any sinne . Obiect . But this is an impossible commandement , and as impossible a doctrine as any the law giueth . Is the Gospel become so seuere a schoolemaster , as the law is ? Ans. The doctrine of grace teacheth not what we can doe , but what we are bound to , and ought to doe . 2. Though corrupt nature make such commandements impossible , yet by grace the yoake of Christ becommeth easie and light ; in so much as Paul could doe all things by his grace that strengthened him . Grace can crucifie the world to a Christian , and a Christian vnto the world . 3. In beleeuers whome grace hath taught , there is a possibilitie in the commandement three wayes . 1. In regard of grace receiued , the nature of which is , euen then when it is foiled to preserue some resistance and denial in the heart of the things which the flesh hath vnlawfully yeelded vnto ; so as the godly sinne not with full consent of heart , but doe often the things they would not , yea euen that euill which they hate . Secondly , in regard of a godly mans disposition , who hath with him , 1. a purpose of heart to cleaue vnto God ; if he embrace vngodlinesse or lusts , it is besides and against his purpose . 2. an inclination of his will against them all , Psal. 119.57 . I haue determined to keepe thy words : and ver . 107. I haue sworne , and will performe to keep thy righteous iudgements : so as they are in the sinne they doe as a forced woman , whose whole will is neuer gained to the act shee is in . 3. an indeauour answerable to that will ; Pauls endeauour was to keepe a good conscience before God and all men : Psal. 119.6 . I shall not be confounded when I haue respect to all thy commandements . Indeede the beleeuer is like a prisoner with bolts on his heeles , who hauing escaped the prison , cannot flie his danger as fast as he would , cannot denie what he would , but yet some progresse he maketh ; slowly he goeth forward , but as fast as he can , according to the measure of grace receiued . 4. what he denieth not for the present , he denieth not long after , yea denieth himselfe for it , and is neuer quiet vntill he haue met God in the wayes of repentance . Thus he that is borne of God is said , not to sinne , both in that he commits not sinne fully , the seede beeing in him : as also because it is against his purpose , will , endeauour : besides that , he lyeth not in his sinne , and so sinneth not vnto death . Thirdly , there is a possibilitie in this doctrine in regard of Gods acceptation ; who in his Christ accepteth of our weake indeauours , of the will for the deede , and the truth of desire for perfection of action , and so maketh vs more then conquerours . In all which points we see , how these are not impossible lessons to beleeuers ; but no maruell if they be impossible to such as neuer endeauour in them , whose libertie grace hath not yet wrought , who for their purpose imagine euill ; for their wills rebell against God ; for their endeauour , they set themselues on a way that is not good ; and in whose eyes sinne committed , is but a small thing . So much of the meaning , now followe the doctrines . Doctr. 1. Whosoeuer hath truely receiued the grace of God , is taught thereby to denie all vngodlinesse : and whereas vngodlinesse seeketh both to fixe deepe rootes in the heart , as also to display the branches abroad in the life ; grace teacheth to striue two wayes against it . 1. in purging the heart . 2. in striking off the armes , which are ( as we say ) aboue ground , so as neither roote nor branch is spared . The first thing that grace attempteth , is to make the inside cleane , and the roote holy , by working true and sauing faith in the soule , the propertie of which is , to purifie the heart . Now as for the branches of vngodlinesse , because they are verie many , it shall not be amisse to enquire into some of the principall , to the ende we may the better acknowledge the worke of Gods grace expressing the same in vs. And as they looke and stretch many wayes , so may we reduce them to fowre heads . 1. some respect God himselfe . 2. some his worship . 3. some his ordinances . 4. some a mans owne selfe . The first branch of vngodlinesse is , to be ignorant of God , not to see or to denie him in his power , mercie , care , prouidence , iustice , blessings , afflictions , and euents . This is made a propertie of vngodly men by Iude 4. vngodly men they are who denie God : and by Iob , they say who is the almghtie that we should serue him ? Tush , the Lord seeth not , he is within the thicke clouds ; they aske what profit there is in seruing the Lord , and walking humbly before him : they see no danger in not attending him , but violently followe their owne lusts ; this day is as yesterday , and to morrowe shall be as this day : they can tast liberally of his blessings , but neuer a whit of his good will in them : they dwell in the sweetenesse of present profits and delights , but neuer tast how sweete God himselfe is . In afflictions they in their hearts can say with Iehoram , Is not this euill frō the Lord , and shall I attend any longer vpon him ? Thus in the land of mercie and righteousnesse to doe wickedly , in the midst of blessings not to finde the heart more bound to holynesse , not to be confirmed in Gods loue , to gather no strength of faith , nor desire to walke more worthy of God : as likewise to refuse the roddes of the Almightie , and not to bowe or be humbled vnder his hand , are high points of Atheisme and vngodlinesse , the which although grace teacheth to denie ; yet how many ignorant persons liuing vnder grace , in their hearts and liues say there is no God ? yea how many that professe this grace , thinke themselues at the best ease in their neasts , when God and godlines is furthest from them ? that is their heauen , and then can they enioy their sinnefull pleasures most remorslesly , though deare shall they buy them : O how vnwelcome is a thought or sauourie speach of God to such persons ? and in their afflictions how many professed Christians flie as farre from God , as hell it selfe , to diabolicall meanes , vnto witches and sorcerers ; because as Saul complained , God answers them not ? and yet many moe with Asa , dwell in the naturall meanes , and seldome looke any higher . 2. Another branch of vngodlinesse respecteth Gods worship , and hath two members . 1. To cast off the worship of God , either in publicke at the house of God : or in priuate , in their owne houses : whereby men after a sort banish themselues from the presence of God , and with Caine cast themselues out from the face of God ; and herein they highly sinne , whom conscience compelleth not to come in , but law , custome , or imitation of others : as also those that lie vnder their pretenses to iustifie the withdrawing of themselues : whether more simple , who say that euerie mans good meaning is his good seruice of God : or more froward , who say they can serue God as well on their horsebackes , as in the Church ; and what can they learne more there then they knowe ? &c. 2. Ordinarily to ioyne in Gods publike worship , and not seldome at home in the family ; but yet with hearts full of guile and hypocrisie , when men approach with their lippes , but their hearts regard wickednesse , and nourish vngodlinesse : such as the Prophet speaketh of , which sanctifie themselues , and yet in the garden behind a tree eate swines flesh , and mise , and such abhomination . Now although grace ( which neuer contenteth it selfe with the forme of godlinesse , but worketh the power ) teacheth the deniall of all this ; yet how many trewants haue entred into this schoole , and liued vnder the Gospel a long time , and yet the loue of the world , the pursuing of the honours , profits , and pleasures of it , hath banished all the care of Gods true seruice in them ? so as howsoeuer many in some blind and sinister respect or other , can come to heare Ieremie speaking from the Lord , and for the present delight in that which is spoken ; yet their hearts goe after their couetousnesse : or some other vngodlinesse hath taken vp their thoughts and affections , that the word cannot sinke into their soules ; which is the lamentable condition of infinite Christians , who are all pronounced vngodly persons , notwithstanding all their profession . The third fruit or branch of vngodlinesse , concerneth the word of God , against which many notable parts of impietie breake from a number of men . As , 1. Inwardly to conceiue that either God speaketh not in and by vs ; but that we speake of our owne heads besides the booke ; which were it not a generall receiued opinion amongst men , certenly they could not , they durst not shewe themselues so careles , so vnreuerent and retchles in hearing , as most men doe . For I auouch , neuer did any of the heathen receiue the oracles of their reputed gods ( deuils indeede ) so heauily and drowsely , as Christians doe the oracles of God. Or that we speake by instigation of others , as Ieremie was accused : or else at the worst , if we doe speake from God , that they shall struggle well enough , so as our word shall not be true against them : let the sword passe through the land , yet they shall sit safe inough . But what an height of vngodlinesse this is , we may see by the curse and punishment of it , Reu. 21.19 . whosoeuer shall diminish any thing from the truth contained in the book of God , God shall take away his part out of the booke of life : and yet to this height either a number are come , or else the Apostle Peter mistooke his ayme , who prophecyed that in the last dayes such mockers should come , which should say , where is the promise of his comming ? &c. imitating herein those mockers in Ieremies time , who said , where is the word of the Lord ? let it come nowe . 2. Some goe further , whose atheisme carrieth them to blaspheme the word , and according to the abundance of the wickednes of their hearts , their mouthes often speake . Some say plainly , that it is no matter to goe to sermons , but to heare diuine seruice ; some that there is too much preaching , and vision is too frequent ; others come not , because they can followe them no better , fearing least by sitting by a fire they should grow colder : or more hungrie by eating their fill . Others liue as honestly without sermons , as those that runne fastest after them : others can pretend warrant for any vngodlines , but can find no warrant in the word to come to a sermon on the weeke day . What is all this nowe but to shewe the brand set vpon the wicked , who say to God , depart from vs , or we will depart from thee , for we haue no desire to knowe thy wayes . 3. Carelesly to reiect the word in life , and runne on a head without direction of the word , either according to the lusts of a mans owne heart , or the fashion of others , is a manifest note of vngodlinesse : for if it be a note of a godly man , not to walke in the counsell of the vngodly , then must he needs be an vngodly person , who leauing the counsel of the word , followeth the wicked direction of himselfe or others : and yet among Christians , what an intollerable yoke is it thought , to be bound to call to examination by the word , the speciall duties and actions of their callings and life ? and a number are in such a gall of bitternes , that hauing heard the word convincing , and ouerthrowing such and such lusts as not only liue , but raigne in them ; if they cannot find some shift not to make it their case directly , they can be as direct as the people to Ieremie to answer , The word which thou hast spoken in the name of the Lord we will not heare it of thee , but we will doe whatsoeuer goeth out of our owne mouth . We haue vowed to doe thus and thus . So men haue vowed to their owne lusts and waies , and will be as good as their words . But grace hath not taught any such , who haue not denied such vngodlinesse . The fourth branch of vngodlinesse , respecting the waies of the vngodly person appeareth , 1. In not subiecting of his heart and life to Gods lawes ; he would with all his heart haue his thoughts , affections , and actions exempted from such strictnes and precisenes . What , are not thoughts free , but Gods law must bind them ? in this point of Atheisme infinite sonnes of Belial are drowned : and for their actions , which are directly against God , let them be checked , as for swearing vainely , breaking the Saboath openly , they make but a tush at it , and they wish they neuer did worse : like the foole , whose propertie is but to make a mocke of sinne : but be it thou neuer doest worse , thou hast done inough to shew thy selfe an vngodly person in no low degree , in that thou reuitest thy selfe in thy sinne , and wilt not be reclaimed : nay , whose wicked heart openeth a blasphemous mouth against God , and his law . 2. In not sanctifying the things they attempt or vse , by the word and prayer ; not their callings , meat , drinke , apparell , physicke , buildings , wealth , authoritie , marriages ; no not more holy things when they seeme to draw nearer to God ; not their hearing , reading , receiuing Sacraments , conference , &c. but vse all these without God : so as their callings make them worldly or worse ; their meat dull or wanton ; their apparell proud ; their wealth hard hearted ; their buildings high minded ; their marriage vncleane : and the holy things they so profanely handle , make them either despisers or scoffers , or profane , or vnprofitable ; but all is turned to sinne vnto them . They see a generall gouernment and prouidence of things , and so neglect particular prayer ; or are without experience of the benefit of praier , and of Gods loue in answering , and so they call not vpon God. 3. In running on in a desperate securitie , neuer calling his waies to remembrance ; a death it is vnto him , to looke into his reckonings , faine would he forget God ; whence it is that in the sting of conscience , the wicked man calleth for his companie , musicke , games , and meriments , as though these could cure such a wound , which are but as cold water to the dropsie . Such vngodly ones the Prophet taxeth in his time , I hearkned , and heard ( saith the Lord ) none spake aright , none repented of his wicked waies , no man said , what haue I done , euery one turneth to his race as the horse to the battaile . All these are the vile fruits of vngodlinesse , the which grace teacheth to denie : the which where they appeare ( as they are there most , where they are least seene and resisted ) such a person may euidently see how little good he hath learned by the Gospel ; that notwithstanding all the clearenes and euidence of it , he hath not entred the practise of the first precept of it , which is the deniall of vngodlynesse . The second thing which we must learne to denie , if we will haue our parts in the doctrine of grace , is worldly lusts . Rightly ioyned to the former , 1. Because they are so neare a kin to vngodlinesse , as vntill these supporters be remooued , it cannot but stand in full strength . For these lusts draw downe the heart and affections from the God of heauen , and set them on some things below , which become their gods . Thus the couetous man is an idolator , his wealth is his god : the Epicure maketh his bellie his God : the voluptuous person , is a louer of his pleasure more then of God ; and the men of the world , haue the god of the world for their god . 2. These are added as a touchstone of the former : for if a man once beginne to denie vngodlynes , these lusts will downe of themselues . If God be once become the portion of a man , these lusts may sometime tickle him , but cannot gaine the heart to the seruice of them , as before . Neither can any man thinke that he hath denied vngodlinesse , who can still be subdued vnder his lusts , as vnder a law . Doctr. 2. Though many things solicite for these lusts , either of things vnlawfull , or lawfull things vnlawfully , yet a Christian man must still stand out in the deniall of them . Nature , custome , example , are euer carying vs to the worst desires : yea euen after grace receiued , the best find not the least molestation by them ; but yet the Gospel admitteth not any sauour or tast of outward things aboue it selfe , and the righteousnesse of the kingdome : Rom. 13.14 . If Christ be put on , there is no thought taken to fulfill the lusts of the flesh : the Apostle denieth not a moderate care , to nourish , refresh , and prouide for the bodie ; but implieth that if Christ be once receiued in the Gospel , he so filleth and taketh vp the heart , that little roome is left for such vnwelcome g●ests . And 2. this is the recompence which the Lord expecteth , that we should returne for such grace receiued , namely , the moderation of the mind and affections in all other delights , that the delight in it selfe may be nourished aboue all . 2. Pet. 1.4 . Great and precious promises are made vnto vs , but vpon condition , that we become partakers of the diuine nature , and flee the corruptions that are in the world through lust . Rom. 13.11 . Our saluation is nearer then when we first beleeued : We must therefore rise from sleepe , cast off the works of darknes , walke honestly as in the day . Vse . Wouldst thou know thy selfe , or manifest vnto others , that thou art taught to saluation , thou canst no way so well doe it , as by this preuailing against thy lusts , such as are wantonnes , ambition , anger , couetousnesse , pride , idlenesse , &c. Exercise thy selfe therefore in this contention : And the rather , 1. because thou hast renounced them by solemne vow before God , and his people , in thy baptisme ; the truth of which if thou hast , thou art crucified and dead to the world and lusts of it : Rom. 6.4 . We are by baptisme buried into Christs death : thy baptisme then is an instrument , not only of thy death with Christ , which is the killing of sinne ; but also of thy buriall with him , which is a perpetuall mortification or abiding vnder that death : for so is buriall . 2. The faithfull acknowledge themselues strangers here in this world : whence the Apostle raiseth an exhortation ▪ as strangers and pilgrims , to abstaine from fleshly lusts : Christians are trauellers , which seeke a countrie and a citie to come , and it were no wisdome for them , to entermeddle with the affaires of the countrie , through which they only are to passe ; but as citizens of heauen , send vp their hearts desires thither where they professe that there treasure is . The which lesson our Sauiour teacheth , when he saith , that after all these things below the Gentiles seeke , but seeke yee the kingdome of God , and the righteousnesse of it : and the Apostle , 2. Cor. 5.2 . maketh it a propertie of the godly , to sigh to be clothed vpon with their house from heauen , which is worth all our longing and labour : for howsoeuer we are here clothed with a ragged and weather beaten garment of corruption , and all these outward things , after which men so thirst and lust , cannot long vphold it ; yet hereafter we shall be clothed vpon with one garment vpon another , namely , both the garment of Christs righteousnesse , and the garment of immortalitie and glorie . But pitifull it is to see , how the thirst of the world in most , hath eaten out these longing desires ; and that a number wish no other heauen , then that they enioy vpon the earth ; and can scarsely endure to heare of any exchange . 3. These lusts are fitter for the course of nature vnmortified : Ephes. 2.3 . We had in time past our conuersation among the Gentiles , in the lusts of the flesh — but now , &c. which let such professors thinke off , who frame themselues too much to the fashion of the world , in meat , drinke , apparell , sports , and other things , perhappes more vnlawfull then these . For thus to walke , argueth little or no conscience or feeling either of sin or grace ; and the gentlest name the Apostle giueth it , is a sleepie walking . Such may indeed carrie the title of Christians , but the worke of Christianitie is not present where there is a fight of lusts against the soule , but not of the spirit against lusts ; and much lesse where these furnaces are fed and fewelled , and the flames are not daily dying and extinguished . Vse . 2. This teacheth , that only true religion teacheth true mortification , and suffereth not a man to walke after his lusts , though he walke in the flesh , yet he cannot walke after the flesh . All false religions carrie indeed pretences of the spirit , as Zidkiah smote Michaiah , and said , when went the spirit from mee to thee ? but the true religion only hath the promise and presence of the spirit , which indeed mortifieth the deeds of the flesh . Euery water in Iudea could not heale the lame , but only the water of the poole of Bethesdah in which the Angel stirred ; Arbanah and Pharphar the riuers of Damascus ( although in shew much more excellent then Iordan ) cannot cure the leprosie of Naaman : No more can euery religion , or any but this which alone is from God , cure the vncleannes & leprosie of our soules . The religion of the Pharisies was outwardly exceeding glorious , and very strict ; yet Paul ( who had liued according to the most strict sect of them all ) professeth that before he knew Christ , he was not crucified to the world . At this day Poperie which carieth with it a great shew of humblenes of mind , and bea●ing downe the bodie , yet is farre from teaching true mortification : for what doctrine ( the Turkish not excepted ) goeth further in clayming iustification and life , as the merit of their owne obseruances ? yea take the strictest sort of them , as their heremites , anchorites , &c. that goe barefoote , pine and imprison themselues , lie on the ground , couer their skinnes with sacke cloath , &c. are they not such as the former , looking for heauen as a reward for the strictnesse of their liues ? doe they not then ( as one Philosopher said of an other ) contemne the pride of the world , but with more pride ? Euerie shewe of humilitie is not true mortification , for not onely the Epicures who were sold ouer to pleasure , were enemies to Paul , but those strait and seuere sects also of the Pythagorians and the Stoicks did mightily oppose him . In a word , among what sort of men doth the lusts of pride , vncleannes , Epicurisme , and couetousnesse more raigne , then in the teachers of that doctrine , their Monks , Prelacie , Cardinalls , and their father the Pope himselfe ? so as the truth is cleare , that onely true religion in which the spirit delighteth to manifest himselfe , is the teacher of true mortification . And that we should liue soberly , ] Now we are come to the second lesson which the doctrine of grace teacheth , namely , that such as entertaine it should lead their liues in the practise of three vertues , contrarie to the former vices of vngodlinesse and worldly lusts : the which as they are directed either against God , or our brethren , or our selues , so the first of these prouideth against the disordered carriage of our selues , in requiring sobrietie : the second cutteth off hatefull and vncharitable lusts against our brethren : in requiring iustice or right dealing man with man , Christian with Christian especially : the third represseth impious and vngodly lusts , more directly against God himselfe , in requiring godlinesse to shine out in the liues of professors . For all these three must be practised in the due circumstance of time , euen in this present world . Doctr. 1. The doctrine of grace teacheth not onely to abstaine from euill , but also to doe good ; and is the mistris of true sanctification in both the parts of it , both the mortification of sinne , as also quickning in righteousnesse . For as it is in the lightning of a darke house , first darkenesse must giue place , and light must succeede , so is it in the shining of this light of grace , the night must passe , and then the day must come ; the olde man must be cast off with his lusts , and then the newe man put on . That the Gospel is the teacher of both these , it appeareth in the ende of Pauls conuersion ; who for this purpose was appointed a minister of the things he had heard and seene , and sent to the Gentiles , that he might turne them from darkenes to light , and from the power of Satan vnto God : and also in the whole scope of his doctrine and ministerie , from the first to the last , as himselfe professeth , that when he taught first at Damascus , then at Ierusalem , after through all the coasts of Iudea , and then to all the Gentiles , he reduced all his doctrine in all these places to these two heads , namely , that they should repent and turne to God , and then doe workes worthy amendment of life . Hence is it that his Epistles are full of such exhortations as these ; cast off lying , and speake truth euerie man to his neighbour , walke not after the flesh , but after the spirit : Be not drunke with wine , but be fulfilled with the spirit . The same is to be noted also in the other Apostles , 1. Pet. 2.12 . I beseech you as strangers and pilgrimes abstaine from fleshly lusts ; and haue your conuersation honest among the Gentiles : and cap. 4.2 . henceforth so much time as remaineth in the flesh , wee should liue not after the lusts of men , but after the will of God. Vse . 1. This doctrine confuteth profane Libertines , who as Paul speaketh of some in his time , because grace hath abounded , continue in sinne , they will be saued by such a grace as quitteth them from all holy life , and conscionable obedience . God is mercifull , and Christ died for all , here is grace , but the fruit and effect of it is to cleaue vnto vngodlinesse and lusts , and growe euerie day more foule and deformed then other . Whereas the wisedome from aboue is pure , and as he that calleth is holy , so must he that is called be holy also in all manner of conuersation : and if we cal him father , we must passe the time of our dwelling in feare . The dogges shall be without , when as onely the vndefiled in their waies shall obtaine blessednesse . 2. Such are iustly hence reprooued , who take themselues to be tolerable schollers , if sometimes they make shewe of obedience vnto God and his word , that they may appeare to men , to pray , to heare , to reade , to giue almes , &c. and yet haue not resolued to renounce all vngodlines , and lusts ; whereas this doctrine that bringeth saluation , washeth not the outside onely , nor beginneth at a wrong end , but obserueth this method , first denie all vngodlinesse be it neuer so inward , and then outwardly to reforme the life . 3. Whereas many a man thinketh himselfe soundly taught in Christianitie , if he can liue inoffensiuely , doe no man wrong , be reputed a good Churchman , and a quiet neighbour , and so liue out of the gunshot of the lawe ; let such know , that although this seeme to be good countrie diuinity , yet may a man attaine all this without one sparke of this grace which bringeth saluation : for be it thou beest neuer so harmeles , that thou fearest no mans impeachment , yet if thou beest not a seruant of righteousnesse , thou neuer knewest the teaching of this grace , which deliuereth men into the forme of it selfe : meane thou neuer so well , liue neuer so innocently ; yet if thou seruest not God in thy spirit both in publike and priua●e ; if thou releeuest not the Saints , and drawe on others to God and godly practises , thou art neuer a whit nearer heauen ; for that is a lame & halting holines which hath taught only to abstaine from euil , and traineth not vp in the doing of that which is good . Let here an indifferent man iudge , whether that assertion of the Papists be true , when they say , that our doctrine destroyeth good workes ; whereas it imposeth them vpon such penaltie , that he that hath them not to shewe , hath nothing to doe with the grace which bringeth saluation . 4. All that professe the Gospel must thus reason from their present condition ; We liue vnder the Gospel , and may not conuerse profanely in the world after the guise of the world ; we liue vnder the light , and the night is past vnto vs , we may not therefore liue in darkenesse , but walke as in the light , and as children of the day . Of which kind of reasoning we want not example and president in the Scriptures , Rom. 6.14 . ye are not vnder the lawe , but vnder grace : Let not sinne therefore raigne : Heb. 12.16 . Let there be none profane as Esau , why ? for ye are not come to the mount : that is , ye are not vnder the law , where is nothing but a loud voice terrible and dreadfull , but ye are called to a still voice of Christ , and his Apostles , to news of ioy and gladnes , &c. So say with thy selfe ; What , shall I wast out my time in intemperance , in vnsauorie meriments , or gaming ? shall filthie , false , or swearing words be heard proceeding out of my mouth ? shall iniustice , oppression , vsurie , &c. be found with me ? oh the Gospel which I professe , teacheth me other things . I am no scholler in this schoole , though I haue neuer so often entred into it , if any of these things , or of this qualitie sticke by me . Secondly , note that where the Gospel bringeth to any person saluation , there it looketh for returne of some recompence , and namely this , that it be enterteined with sobrietie , righteousnesse , and godlinesse , which are the three graces which goe hand in hand , and euery one looking at another . Sobrietie keepeth the owne house , and moderateth the minde at home ; Righteousnesse looketh forth , and giueth euery man his due abroad ; Pietie looketh vp vnto God , and giueth him his right . Sobrietie preserueth , and is content with it owne estate and portion . Righteousnesse preserueth , and is content that other men enioy their estate and portion . Pietie preserueth , and is willing that Gods part be reserued vnto him . Againe , sobrietie must goe before as a nurse of the other two ; for he that dealeth not soberly , cannot deale iustly , but depriueth the Church , the common wealth , and family of their due . Righteousnesse without godlines is but Atheisme , and a bewtifull abhomination ; and pietie without righteousnesse , is but hypocrisie : for how absurd is it to be precise with man , and carelesse how wickedly we deale with God ? Now as sobrietie the first is the nurce of the two latter , so pietie the last is the mother of the two former , which where it is wanting , neither of the former , nor both of them can commend a man vnto God. Therefore none of these three aduerbs of Paul ( as a learned writer speaketh ) must be forgotten , which ioyntly conteine all the rules of Christian life . In each of th●se we will obserue two points . First , the proper worke . Secondly , the rules of practise . And first of Sobrietie . The proper worke of it , is to moderate the mind ▪ and conteine it in due compasse , both in all the affections of the soule , and the actions of life which it turneth it selfe vnto , as may appeare , 1. In things inward ▪ and 2. outward . First , in the inward gifts of the mind , it teacheth three things . 1. To be wise to sobrietie , and not to presume aboue that which is written : it suffreth not to pry into the Arke , as the Bethshemites did to their cost , neither in inferiour things to meddle with curious arts & sciences ; but exerciseth it selfe not in things which haue onely a shew of wisedome , but such as are profitable , yea necessarie . 2. To conteine and content it selfe with the owne measure of gifts , to know their owne bounds and keepe within them : the portion of grace , which is giuen according to the measure of the gift of Christ , it acknowledgeth with thankfulnesse , but arrogateth not that which it hath not ; for this were to runne ouer the measure , and Christ giueth no such gift which is not in the measure of it . Of this sobrietie we haue a singular president in the Apostles themselues : 2. Cor. 10.13.14 . We reioyce not in things without our measure — nor stretch our selues beyond our measure , nor boast of things without our measure . 3. As it teacheth a man to know himselfe , so also not to despise another , although he hath not receiued the like measure : it swelleth not against another , seeing it selfe hath nothing but what it hath receiued : it enuieth not those whom God hath made superiours , seeing the wisedome from aboue , is pure , peaceable , not iudging , not aduancing . 2. In outward things , it is a moderator , as may appeare in things concerning 1. a mans calling . 2. his estate . 3. pleasures and delights . 4. things indifferent . First , it forceth a man to abide in his calling , but not as a drudge vnto it : it wil not suffer the heart , to be oppressed with the cares of this life , no more then with surfetting and drunkennes : it curbeth the vnquiet desire of increasing wealth , and so both giueth freedome to the duties of the generall calling , and fenceth from beeing too much wrapped and entangled in the cares of the particular . Secondly , in his estate , this vertue of sobrietie setleth a man in a quiet comfort and contentment , for it teacheth to want , and to abound , and putteth into a mans hand the benefit of contentation in all estates . Hence if want come , he that was rich , can reioyce in beeing made low : as well as the brother of low degree , in that he is exalted ; he is taught to be emptie as well as full , and that sicknesse , losses , crosses , ( if present ) are the best estate for him . Againe , if prosperous estate befall him , and the world come vpon him , this prosperitie puffeth not him vp , but he can vse the world as not vsing it : this excellent grace hedgeth his heart , and suffereth it not to be vnlimited in the greedie desires of these things , nor to seeke hastie riches , nor to be too fast in holding them when he hath them ; it confineth his cares within the day ; and if the Lord keepe Mannah sweete but for the day , he is well contented , yea heartily thankfull . Thirdly , in the pleasures and delights of this life , wherein a number are become as filthily drunke as others in beastly quaffing ; this grace still leadeth the heart in wisedome , that prooue it with ioy , and bid it take pleasure in pleasing things , it can say of laughter , thou art madnesse , and to ioy , what doest thou ? If vpon occasion a man giue his flesh to wine , it preuenteth least the pleasure of it , make him sensuall and brutish , and drawe the heart from heauenly desires and heats : it suffereth not a man to powre out his heart to pleasure , nor to become a louer of pleasure more then of God ; but to reioyce as not reioysing , yea with trembling . Fourthly , in things indifferent , as meat , drinke , apparell , sleepe ▪ buildings , marriage , &c. it keepeth within compasse , it putteth the knife to the throate , looketh not at wine in the cuppe ; eateth and drinketh for strength , and not for surfetting and drunkennesse ; to fit a man vnto his calling , and not to make him more dull or heauie ; and that in season : with watchfulnesse , and with care of Iosephs afflictions . In apparell it shunneth pride , lightnesse , confusion of sexes and degrees , and idlenesse , and reduceth to comlines , decencie , inward decking rather then outward : yea to such attire as not onely becommeth holinesse , but also agreeth with the calling , custome of the countrie , example of the grauer sort of our ranke , and the right ends of apparell . In buildings it suffereth not to wast the substance in building Babels , so as a man is vnfitted to helpe forward the building of Sion . It causeth the sleepe to be seasonable and moderate , and suffereth not to sleepe till he be clothed in rags . In marriage , it holdeth from beeing drowned in carnall delight , so as a man cannot come to the Kings supper , but so moderateth the affection as though he were free from a wife : and so in other things : all which shew the admirable excellencie of this grace . Now therefore we will come to the second point , namely , the rules of the practise of it , and they be three . First , Denie thy selfe and thine own wisedome , and giue vp thy selfe to Gods teaching and ordering , subscribing to his wisedome in euery thing : for so shalt thou desire nothing , and rest in nothing but i● Gods portion of gifts and good blessings : in which thou shalt be able to say that thy lines are fallen in a good ground , & that thou hast a goodly inheritance , wheras the vanitie and desires of the mind are numberles and restles . Secondly , know and remember that the end of all thy receits is Gods glorie in the seruice of the Church , and if thou hast receiued more gifts thou must doe more seruice : for so the Apostle reasoneth , Rom. 12.3.4 . taking a comparison from the members of the bodie , which haue not all one office , but diuerse , yet neuer a one is his owne but anothers ; euen so saith he , we are one anothers members : what then must the more honourable members disdaine the inferiour ones as hauing no need of them ? No , but this must receiue more seruice and safetie from them : and this is a speciall consideration to keepe the heart from swelling , and proud conceits . Thirdly , Labour to vse all the good gifts of God. 1. In the right cause , acknowledge that it is God that teacheth , feedeth , clotheth thee , prouideth thy portion for thee , and maintaineth thy rents and incomes . Thus shalt thou not sacrifice to thine owne net in any thing , nor reioyce in that thine owne hand hath made thee inwardly or outwardly rich ; neither be so distrustfully prouident , as though thou hadst no father to prouide for thee . 2. In the iust measure of their goodnesse and excellencie , rightly discerning and distinguishing betweene spirituall and temporall good things , and waying them aright in the scoales of the sanctuary , finding the lightnesse of the latter , that they may giue place to the former . Thus shalt thou be drawne with good contentment , to part with these for the fruition of the other ; yea thinke thy selfe richer with one dramme of these , then with a talent of the other . 3. In their right ends , vses , and seasons , for most part frugally ; and sometimes for delightfull and pleasurable vse , but neuer immoderatly : and thus shall thy end and vse agree with Gods , and with the seruice of thy necessarie and lawfull occasions , and not the satisfying of thy vnlawfull lust . Now the practise of this vertue in these rules is a fruit of our redemption , 1. Pet. 1.13.14 . &c. to the which seeing the Gospel calleth vs , how ought we to open our eares , and hearts to entertaine this voice . The sonnes of Ionadab the sonne of Recah obeyed their father when he called them to sobrietie , they neither drunke wine , nor built houses , nor planted vineyards , but obeyed their father in these straight commandements , and for this the Lord blessed them exceedingly : now the Lord commeth not with such a straite charge , not such a one as strippes vs from these comforts of our liues , but onely restoreth the right and comfortable vse of them vnto vs : and may not he much more say to vs as he did to the Iewes ; should not you heare my words also ? If they obeyed their earthly father depriuing them of the things themselues , ought not we much more to obey our heauenly father , who prohibiteth not the things , but onely the abuse of them ? Iustly , ] In this vertue of iustice which the Gospel calleth for at euerie professors hands who looketh for saluation by it , we are to consider the two former points . First , the proper worke of it : what that is will appeare in this definition : Iustice is a grace of God , whereby we giue vnto euery man that due which God would haue vs giue him . First , I say it is a grace of God : for in Adam we are all vnrighteous and destitute of the glorie of God herein . 2. Whereby we giue to man his due , for there is a iustice towards God , for which Iob , Zacharie , Noah , and such were commended , but that is verie little different from pietie , of which we are to speake : but by this we giue man his due . 3. Because it would be shortly knowne what is due from man to man , I adde , not that which naturall reason , or ciuilitie , or mans lawe will giue him , but what God would haue vs giue him . Wherein it passeth all that iust dealing which many 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 frui● 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 ●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 ●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 fi●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 . 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 ye● 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 delight to consecrate it as glorious vnto the Lord , neither your selfe nor yours obserue it . They say they doe as much as they need , and they know inough : for they loue God aboue all , and their neighbour as themselues ; and for the sabboath what need such strictnesse , it was made for man , and not man for the sabbath : and as for this singing of Psalmes , and reading , and prayers in priuate houses , they must needs say it is too much precisenesse , and they cannot away with it ; and they could neuer see hurt in giuing their seruants and children libertie , to goe on the saboath and doe what they list , and themselues may with good companie play and passe the time ( so it be not seruice time ) on the sunday , as well as other daies . But take all these pleas out of their mouths , and shew particularly that good treasuries would send out better things , they draw all to this one conclusion ▪ What , we cannot be Saints here , that is , in plaine words , they cannot frame themselues to this life of pietie , and so are still without all the teaching of grace : and pitifull it is to see , how many persons that thinke themselues no meane Protestants , debarre themselues from the practise of pietie by such ignorant conclusions as these : which I would not here haue reckoned , but that I know diuerse , perhapps of our daily hearers , whom grace hath offered to teach otherwise , thus tainted . Well , a fearefull delusion it is , to hope for saluation in such a dangerous estate . A second sort , farre differing from the former , are such as haue attained much more knowledge , but neuer yet attained this high point of practise to liue godly : they can make a shew of godly life , and Pharisaicall righteousnesse , but all is vnsound within : they can with Herod doe many things at Iohns preaching , but it is but for a brunt of newfanglednesse : they can seeke God , but either in affliction , or for corne and oyle ; but after freedome from the one , or fruition of the latter , let him alone till they need him againe : nay more , they can be zealous for good and quickly enflamed , but it is as fire in straw , a blase and away : they can reprooue others for sinne , but can abide no reproofe themselues : they can reioyce in the word and be rauished , but as a man with sweete odours in the Apothecaries shoppe , but he carrieth none out with him ; or as one is delighted with the sweet smell of hearbs , so long as he is in the garden , but hath no vnderstanding or diligence to gather of euery kind some to carie with him , that so he might haue the benefit of the garden when he is a great way from it . They can further attaine to many good things , as to delight in good mens fellowship , so did Iudas in Christs communion , gather from them many common graces of vnderstanding , speach , abilitie to pray , teach , comfort , exhort , but all to their owne hurt ; for either they hide these talents in napkins , not vsing them at all , or in vsing them without humilitie , abuse them ; yea not seldome making them bolder to offend God , and more careles of duties vnto men , by meanes of such gifts , then if they had them not : but here is yet no teaching of grace , and better had it bin such had neuer knowne the way of truth , then thus to depart from the way of righteousnesse . A third sort there are , who many of them I doubt not are the Lords , and haue a desire in truth , and for the most part to walke before him as beseemeth them ; and yet whose liues are not so acquainted with such a course of Christianitie , but that oftentimes by corruptions not well watched against , they breake out to scandalls and reproaches of the Gospell , and in these some of them lie longer ; as when professors can liue inordinately , not attending vpon their lawefull calling , but let themselues loose where God hath tyed them , becomming either busie bodies , or companions , or perhaps worse ; which falls may for a time befall those which are the Lords : but yet grace hath not taught them so much as they make account of , and time will trie whether any thing at all in truth or no. And other Christians who in their worshippe of God , are often cold and dead hearted ; and in their dealings can be inferiour to some ciuill men : can nourish contentions and heart burnings , misdeeme and misreport others , now & then idle in their talke , or worse , vnprofitable in their liues ; can bolster vp their friends , children , and seruants in things worthie punishment , as Eli did : are not so frequent in watching the wayes of God with him , nor the wayes of his own heart ; such I say may be schollers in this schoole , and Christians , but they haue forgotten their rules , and had neede hasten their repentance , that grace may nor order a great part , but their whole liues to a godly conuersation . Let all of vs therefore learne that precept , 1. Tim. 4.7 . to exercise our selues to godlinesse . Reasons . 1. Godlinesse hath the promise of this life , and that to come : a godly man hath title to all good blessings which heauen and earth can affoard . 2. Godlines is the greatest gaine , the best gaine , whosoeuer would gaine more then ordinarie men , let him become godly : many men are crossed and miscarrie in their outward estate , because they are vngodly persons , without the promise and the blessing . 3. Seeing all these things shall be dissolued , what manner of men ought ●e to be in all godly conuersation , 2. Pet. 3.3 . when we shall appeare before the great iudge of all the world , nothing but godlynes shall be able to bestead vs. In this present world . ] 1. Note that godlinesse must not so lie hid in the heart , but it must appeare in the eyes of the world , neither must it be neglected till death , but exercised in this present world : a point the more needefull to be propounded , in that euerie man naturally wisheth with Balaam to die well and godly : but forget the practise of pietie in their life time , we see the most men would be put in minde of God at their death , and send for the minister , when the Physitian hath left them hopeles of life , yea albeit they haue forgotten the almightie , and neglected acquaintance with him all their dayes , yet at the finishing of them , they would seeme to seeke vnto him . But it is most righteous with God , that an vngodly life be finished with a proportionall death , whatsoeuer it seemeth to be : and therefore it is a safe rule worthie our remembrance , that whatsoeuer wee would be found doing on our dying day , to be doing it euerie day while we liue . 2. Note hence that it is a most deceitfull and desperate argument thus to conclude ; If I be ordained to saluation , let me neuer pray , neuer serue God , and doe what I will , I shall be saued : and on the contrarie ; and hence to cast off all the care of godlinesse : for this openly proclaimeth want of grace , which directeth men to the meanes , and leadeth them the way of saluation in this present world . God in his wisedome hath combined to euerie ende his meanes in all his ordinarie courses , as to naturall life , bread , sleepe , Physicke ; so to the spirituall , the word , Sacraments , prayer , sobrietie , righteousnesse , pietie : and therefore the argument will be sound in the contrarie , thus : If God haue appointed me to die the death of the righteous , he hath ordained me to the meanes , namely , to liue the life of the righteous : if to glorie , then to grace : if to the full reuelation of glorie hereafter , then to the first fruits of it here in grace : if to the great citie of the great king hereafter , then to the suburbs here : there is no iumping to heauen , no more then a man can leape from one citie to an other vpon earth . Naturall reason teacheth , that there is no skipping from one extreame to an other without a meane ; and much more doth diuine wisedome tell vs , that no man can climbe from earth to heauen without Christs the ladder , and faith with the fruits of hope , loue , obedience , &c. which are as it were the staues of the same . 3. Note hence what is the proper ende of euerie mans life in this present world , namely , that in the way of a sober , righteous , and religious life , he may attaine euerlasting happinesse hereafter : there is no other time to get heauen but here vpon earth , after death commeth nothing but iudgement : no other purgatorie is to be expected then that in this life by the blood of Christ , whatsoeuer Poets and Papists fable to the contrarie : nor is there any other sactifaction , but by faith here to lay hold vpon Christ onely oblation . Alas , how doe many peruert the ende of their liues , some to get wealth , honour , and great estates : others to sit downe to eate and drinke , and rise vp to play : others to trade in some one or other speciall sinne and lust : but let vs that will be wise to saluation , seeing it is called to day , and our acceptable time and day of saluation is come vpon vs , beware of hardening our hearts : let vs not dare to striue against the holy Ghost in the ministerie , for contemners of grace in this present world , shall neuer partake of the glorie of the iust hereafter : this is the gate of heauen , and the iust enter into it , or else this ministerie bindeth ouer to death , from which it is impossible euer to bee loosed . Vers. 13. Looking for the blessed hope and appearing of the glorie of the mightie God , and of our Sauiour Iesus Christ. In this verse is set downe the second effect of this grace which hath appeared , namely , when it hath reuealed and published the good things which are reserued for vs hereafter , and put them in our hands by faith and hope ; to lift vp the heart to the patient and vigilant waiting for and expectance of them . And in the second place teacheth when the full reuelation of these things shall be , namely , in the second which is the glorious appearing of Christ : who is described , 1. from his maiestie and power , that mightie God : and 2. from his mercie and loue , as he is our Mediator , our Sauiour Iesus Christ. Wherein our Apostle includeth a verie strong argument to enforce all the former duties , of which we haue spoken in the verse going before : as also an effectuall meanes to containe beleeuers in those dutyes : as though the Apostle had in more full and plaine forme of speach thus said ; I haue told of great things brought to light by the Gospel , the which if you would haue part in , you must take the way which I haue directed you into , leauing the by-paths of vngodlinesse and worldly lusts , and walking in the path of sobrietie , righteousnesse , and pietie ; for those that wait for the wedding , must prepare that they be not found without the wedding garment : and if at any time any discouragements or wearines 〈◊〉 you in this Christian course , you cannot better sustain the one , or establish your selues against the other , thē by casting vp an eie in to the things within the vaile , the expectatiō 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 blessedn●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 i● 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 s●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 by the name of confidence , and hope , to shew , that one maine scope of it is , to raise the heart hereunto : Heb. 3.6 . If we hold fast the confidence and reioysing of the hope : that is , the doctrine of the Gospel , whereby these are dispensed and confirmed ; then are we the house of God. Thirdly , the Apostle sometime speaketh , as if the whole worke of euery dispenser of the Gospel , were no other , or greater then to quiet the heart in this expectation : and that in his owne example , and the rest of the Apostles , 1. Thess. 1.10 . Yee know what entring we had , and how we turned you from idols vnto God , and to looke for his Sonne from heauen : no sooner were they turned to God , but they waited for his sonne : and that all the gifts of Ministrie are bestowed to worke in beleeuers this expectation , we haue an expresse place , 1. Cor. 1.7 . Ye are not destitute of any gift , wayting , &c. And lastly , it addeth to the euidence of this truth , that the faithfull are hereby marked as by their propertie ; euen such as with good seruants expect their Masters comming , Matth. 24.45 . such as looke for him , Heb. 9.28 . such as loue his appearing , 2. Tim. 4.8 . such as beeing wise virgins and louing spouses , prepare themselues & euery needfull thing for the bridgromes comming : and such as beeing strangers and pilgrims vpon the earth , haue their eyes still towards their country , who while they liue in earth , yet trafficke and haue their conuersation in heauen , from whence they looke for a Sauiour . Vse . 1. Here is another triall , to see whether we haue receiued this grace of the Gospell in truth , or in appearance only : If in truth , then is the tast of the loue of Christ so sweet vnto vs , as that we cannot but long after our fill of him in his appearing : the sonnes of the Church , begotten by the Gospel , cannot but waite for the adoption of sonnes : the Church is sicke of loue after him whom her soule loueth : the common voice of the spouse is Amen , vnto the promise of Christs comming : Rev. 22.21 . the bride saith , Come , and doubleth her desire and ardencie saying , Amen , Amen : so as they are none of Christs spouses that say not come . Neuer thinke then that thy heart is right affected , vntill thou find in it this desire , and breathing after Christ thy life : for this is a speciall note of discerning betweene the godly and the wicked ; the one hath the spirit which saith come , the other shake at the mention of this comming : the one longeth till these shadowes flie away , and that day breake on them ; the other can no more desire his comming , then the guiltie fellon can the comming and presence of the iudge . But that no man may be deceiued in this triall , examination must be more particularly made , whether this wayting be such as the Scripture prescribeth , lest by mistaking it , men faile of that comfort they leane vnto in their most need . Be sure then that thy wayting be sound and true , 1. in the ground of it : 2. in the qualities : 3. in the sound fruits and effects of it . The ground of this expectation , must be the free promise of God for all our future welfare , applied by faith vnto our owne hearts : the which promise of God being most certaine , and our faith also as certenly laying hold thereon , giueth such a certaintie to our hope , as the Scripture boldly speaketh , it can neuer make vs ashamed : yea and ascribeth a full assurance vnto it , Heb. 6.11 . and calleth it the sure and stedfast aucre of the soule , vers . 19. This ground distinguisheth our Christian hope , from those iogling perswasions of the Papists , which they call hope : for aske them concerning their hope , what it is ? they tell vs , that it is a perswasion arising partly from the grace of God , and partly from our owne preceding merits . But vrge them , and say , mee thinke there should be no great comfort nor setlednesse , to leane vpon a vertue founded vpon merit : they will tell you , that indeede no man can be sure of his saluation , for that were too much presumption : but doe well and hope well ; hope well and haue well . But against them we affirme , that Christian hope buildeth certaintie vpon speciall faith ( neither of which they can abide to heare of ) without speciall reuelation , and that by this reason : Looke what was the ground of Abrahams hope , the same must be the ground of the hope of all beleeuers : but the free promise of God applied by faith in speciall , was the ground of Abrahams hope and wayting , Rom. 4.20.21 . Hee doubted not , but was strengthened in faith , beeing fully assured that he which had promised was able to doe it . There is no difficultie here , but that Abraham had a speciall word , for speciall faith to be grounded , which ( say they ) we want . But I answer , that in the Scripture we haue in substance a particular word , in that God who hath giuen the promise hath also giuen a commandement to euery beleeuer to apply it in speciall to himselfe : 1. Ioh. 3.23 . and this is equiualent to a particular word . Obiect . But it is presumption to hope without merits . Ans. It is indeed presumption to hope for them , they beeing so farre inferiour to the thing hoped for . Againe , it is faith and not presumption , to hope for saluation in and for the merits of Christ , though not for our own . So much of the ground , the qualities follow . Secondly , the qualities whereby the soundnesse of this Christian expectation is discerned , are fowre . 1. It must climbe aboue all humane sence and reason ; for it is no wayting with carnall eyes , but with the eies of faith , which the Apostle defineth to be the existence of things not seene : and sight extinguisheth hope , which is of future good things : nay more , it must hope often the cleane contrarie to that which it seeth , as Abraham was said to hope aboue hope , when he saw nothing in himselfe , in Sarah , in the whole course of nature , but things which would haue dashed his hopes ; euen so here while within our selues we can behold little besides our sinnes and infirmities ; while without our selues we haue Esau hating vs in his heart , and Ismael persecuting vs with the tongue ; while in this life we are compassed with miseries , in the ende of this life with death , after this life with the graue and corruption of it ; all which seeme to ecclipse our hopes , and cut them short ; yet now is the time that our hope must be working , and looking at things within the vaile , that as a strong staffe it may vphold vs in a godly course . 2. The second sound qualitie of this hopefull expectation is , that it must be patient ; for what we hope we expect with patience , Rom. 8.25 . and so necessarie is patience vnto hope , that the Apostle calleth this waiting by the name of patience it selfe , 2. Thess. 3.5 . The Lord guide your hearts to the wayting for of Christ : that is , to endure in waiting for Christ. And we haue neede of patience to enioy the promises : Abraham himselfe enioyed not the promise , till he had waited patiently , Heb. 6.15 . we shall deceiue our selues if we looke to be wrapt into heauen , as Enoch and Elias were ; seeing the promises of life goe with exception of the crosse , which will trie our patience . We knowe there is a time promised , we may neither prescribe it , nor if we beleeue make hast ; but as the husbandman patiently expecteth the fruites of the earth ; much more should we possesse our soules in patience , to reape our fruites and haruest in heauen . The third qualitie is a sighing and longing after the thing hoped for : the heart that waiteth for such things hath both a griefe for the absence , and a groaning desire after the presence and possession of them : Rom. 8.23 . We sigh in our selues , waiting for the adoption , euen the redemption of our bodie . To this purpose saith Salomon , that hope deferred , paineth the heart . Thus should we be sicke of loue , and neuer finde our selues well and at ease in any thing below , neuer thinke our selues happie in things present , which are indeed but prison-ioyes , in comparison of the ioyes of heauen ; but ( as crazed persons ) be euer complaining , and wishing , Oh who shall deliuer mee from this bodie of death ? Now who seeth not that this qualitie includeth an earnest loue of Iesus Christ , whome we therefore waite for , because wee loue him : whence the Apostle Paul fitly knitteth these two together , 2. Thess. 3.5 . The Lord guide your hearts to the loue of God , and the waiting for of Christ : concluding thence that we cannot waite on the Lord Iesus Christ , vnlesse we first loue him . The fourth qualitie , is a reioycing in that our hopes shal certenly come : Rom. 5.2 . we reioyce vnder the hope of the glorie of God , that is , that we shall partake one day of his glorie . Excellent is that place in 1. Pet. 1.8 . whome we haue not seene , and yet we loue him , and beleeue in him , and reioyce with ioy vnspeakeable and glorious , receiuing the ende of faith which is saluation . And surely if Abraham the father of our faith , reioyced to see the day of Christs humilitie so farre off , euen 2000. yeares , how ought we his beleeuing children reioyce to see the day of his and our own glorie approaching so neere , that now is euen the last minute of the last houre ? how should we reioyce in that the time of refreshing and restoaring all things is come ? and if we be spouses of this bridegroome , wee cannot but ( as we are exhorted ) reioyce in that the marriage of the lambe is come , and the day of our owne coronation with an incorruptible crowne of glorie . The third thing to trie the soundnesse of this expectation , is by the effects of it , and these be fowre . 1. It purifieth and purgeth the heart and life , whosoeuer hath this hope , purgeth himselfe : for he that waiteth for Christ , wayteth for this ende , to be like him : and therefore conformeth himselfe daily vnto his similitude , and becommeth pure as he is pure : the which puritie ( howsoeuer it bee esteemed of in the world ) whosoeuer profiteth not in , he cannot hope nor waite for Christ. If a man after the tearme of a fewe yeares hope for a large reuenue , he cannot , nor will not in the meane time take the way to cut off all his hopes , but rather make wayes for the accomplishment , and preuent whatsoeuer would come betweene him and them . It is true that the blood of Christ purgeth vs from all sinne , by satisfying for it , and meritting the spirit of sanctification for beleeuers ; but yet we must purge our selues , by manifesting that we receiue not this grace in vaine , nor neglect the meanes wherein we are to testifie our thankefulnesse , which is by striuing against iniquitie . The Scripture noteth him to be an euill seruant , that saith , he wayteth for his masters comming , and yet he beateth his fellowe seruants , and sitteth downe with drunkards : such hopes as these ende in vaine perswasion , when presumption and vngrounded confidence confoundeth the person that giueth them harbor . Dost thou hope then to be like Christ when he appeareth ? thou must then resemble him in this life , beeing in thy measure pure , holy , innocent , meeke , louing , and obedient : professe hope without this conformitie vnto Christ , it is but a pretence , all is vnsound and deceitfull . 2. It not onely freeth from sinne , but frameth to obedience both cherefull and constant : whereof we haue a pregnant example in Christ himselfe , whom we are commanded to looke at for imitation ; who for the ioy that was set before him , endured the crosse , and despised the shame . So also are the Saints in their measure looking to the ioy before them invincible , both in labours and sufferings : hope worketh the will , it setteth the hands and holdeth them to worke : it putteth a difference betweene the workes of Christians and ciuill men : they attempt Christian duties that their master may finde them well doing , and hold out also in well doing ; but these vndertake sightly duties , but in some by-respect or other ; and wanting this hope are off and on ; especially in difficulties , they giue vp all ; whereas the Christian , who hath the recompence of reward in his eye , can esteeme with Moses , the rebuke of Christ great riches . 3. This hope taketh off our fierie edge and heat of affections from the world , and setteth them aboue : it fixeth the eie vpon things within the vaile , the glory of which dimme and obscure all the glorie of the world : it causeth refusall of the pleasures of sinne for a season : it maketh treasures of Egypt seeme small , yea vile in a mans eie comparatiuely : the expectation of this resurrection , maketh the mocks and contempts of the world to be contemned ; yea sentences of death , nay executions lightly esteemed of : this hope hath carried martyrs through fires , feares , lyons dens , teeth ; and a thousand kinds of death , through all which they hastened to the fruition of the thing hoped for , in which onely they looked for securitie and contentment . 4. It beeing the daughter of faith waeeth not wearie , but still vseth the best meanes for the obtaining the thing hoped . It is importunate with God by prayer , for the comming of Christ , and ( as Iacob ) wrastleth with God , when it hath nothing but it selfe to sustaine faith : yea and preuaileth with the Cananitish woman after many repulses : they that haue this hope , pray for all the meanes which hasten this comming ; for the free passage of the Gospel , the peace of Ierusalem ; the puritie of do-doctrine , which themselues loue and beleeue ▪ and propagate vnto others by word and example , that so farre as lyeth in them , the number may be euerie way accomplished . And further , they greiue and sorrowe when any of these are hindered , when the state of the ministerie and ministers is destitute and distressed ; when the light and life of professors is obscured and darkened , when errors are broached , maintained , and receiued : for these are things comming betweene them and their hopes , and the iust causes of heauines and griefe . Vse . 1. Now this triall will discouer to many men their estates , who lay hold on the doctrine of grace to saluation , but not to instructiō . Some beleeue not , nor hope for any such estate herafter , as the faithful are in Christ partakers of ; but for all our preaching of the fatnes of that land , deale as the Israelites did with Caleb and Iosuah concerning the promised land , who when they told the people , that it was a good and a fat land , and that if the Lord loued them he would giue it them , and seate them in it , they rebelliously bad stone them with stones , but presently the sentence passed vpon them from the mouth of the Lord , that they should neuer see that land . Which were it not the conceit of men , it could not be that they could liue so like the Sadduces , who say there is no resurrection , nor angel , nor spirit : Such as was that Cardinall of Burbon , who professed , that he would not giue his part in Paris , for his part in Paradise : of whose mind some who perhaps wil crie out on him are , while they were wel appaid if there were no other heauē , nor no changing of their estate : & were that Pope aliue againe , it is to be feared he should not want Protestants taking part of his heresie , who all his life time could not be perswaded , whether there was an heauen or hell , and therefore at his death blasphemously vttered these words , Now shall I knowe whether there be a God , an hel , or any immortality of the soule , and shortly after knew it to his cost . Others are fallen asleepe with the euill seruant , while their master maketh stay of his comming , and in one dead sleepe of sinne or other , ( out of which they will not be wakened ) wast out their dayes , as though their soules should for euer sleepe after death , such sleepers are ill watchmen . Others call on the Lord Iesus to come , but neuer till they be cast on their death bed , their hearts nor mouthes neuer harbour such requests in their life time , and therefore in all likelyhood they are vnsound . And many others there are , who nourish a false hope , or rather a fancy in stead of hope : for it is like the Popish perswasion of which we spake , vnsound in the ground , they haue nothing to shewe for the euidence of their faith : as also in the qualities ; for it must be fedde by things they can see ; it must haue good hold and pawnes of God , and then it can trust him : it is most impatient in any of Gods delayes : it wisheth not but feareth rather this comming of Christ , and so cannot reioyce in the certentie that he will come to their full redemption : it is vnsound also in the effects , it purgeth not the heart , many nastie corners lie there vnswept and vntrimd vp : it frameth not to the obedience of Gods word and will : it lifteth not vp the soule from the world to heauenly mindednesse and conuersation : it vseth no meanes of conscience to hasten this comming of Christ : it reioyceth not where they are , it sorroweth not where they are not : let the state of the Church sinke or swimme , so they enioy their owne : but let no man that would not be confounded , leane vpon such an expectation , in which there is nothing but deceit . Vse . 2. Seeing it is a propertie of the Gospel to lift vp the heart to waite for Christs comming , let so many as professe to giue entertainement to the Gospel , prouoke themselues vnto this expectation ; which beeing a dutie so necessarie , and of so fruitfull vse through all the Christian life ; and yet so generally neglected amongest men , because naturally mens hearts are drawne downe vnto the profits and pleasures here below : therefore are the Scriptures plentifull here and elsewhere in most vehement and forcible perswasions to vrge vs hereunto : For I. in the text euery word is a motiue vnto it : as 1. in that it is called a blessed hope , the person that hopeth is a blessed man , and the end of this expectation is blessednesse : Blessed is he that watcheth and keepeth his garments . And , Blessed shall the seruant bee whom the Master findeth so doing . 2. the appearing is called a glorious appearing , of a mightie God , the iust iudge of all the world : and 3. that he who shall appeare the iudge , is the same who is our Sauiour : in all which regards it is the part of all such as would attaine blessednes , participate of his glorie , and be saued by him , to waite for his comming . II. Elsewhere in the Scripture , 1. we haue the commandement of God , Luk. 12.36 . Be yee like vnto men that waite for their Master , when he will returne from the wedding , that when he commeth and knocketh , they may immediatly open vnto him . 2. Herein is put a difference betweene the godly and the wicked : it was euer a marke of good men to waite for Christs appearance , the auncient beleeuers of the old Testament , for his first comming in the flesh in humilitie : so Simeon , Ioseph of Arimathea , Anna , were described by this that they wayted for the consolation of Israel ; and how much more should we for this glorious appearance , which bringeth not grace only with it , but fulnes of glorie ? On the contrarie , the vngodly person is described to be such a one , as whose master commeth in an houre he looketh not , and in a day he thinketh not : so the foolish virgins had prepared nothing . 3. The danger of those whom this day shall oppresse vnawares ; such a seruant saith that text , shall be cut in two , and haue his portion with vnbeleeuers : such foolish virgins shall haue the gate of the marriage chamber shut against them : and as the Apostle , Heb. 9.28 . Christ appeareth not the second time to the saluation of any , but of such as waite for him . 4. From the time of this appearing : 1. in regard of the vncertaintie of it , Rev. 16.15 . Behold I come as a theefe in the night , blessed is he that watcheth : for if the house keeper knew what houre the theife would come , would he not watch ; but we know no houre , that we might watch euery houre . 2. In regard of the nearnesse of it : the Apostles time was the last houre , and ours then cannot but be the last minute : a fearefull thing and full of danger it is , to conceiue that the Master will deferre his comming , or that the Lord is slow , as men count slacknesse ; or that the law is but a scar-crow because fellons are put in prison , and bound ouer to the assises , and not presently executed . This day may be nearer in it selfe , at least to thy selfe then thou thinkest for ; and yet a verie little while , and he that shall come will come , and will not tarrie . Let vs applie our hearts hereunto a little . Euery man when he seeth euery thing grow worse and worse can say , surely the world draweth neare an end : and much more may we , who haue our senses exercised in the word , when we see Satan so busie and stirring in the plotting , contriuing , and executing mischeefe against the Church , may we not conclude , that surely his time is verie short ? when we see particular iudgements vpon our countrie , lingring and durable plagues , threatnings of whole kingdomes and countries ; with visible iudgements vpon particular persons ; why doe we not conclude that surely these are forerunners of the general , and that it is not farre off . If we see the sunne ; and moone , & great lights in the Church fall from heauen and be darkned ; if the starres , the professors of the Gospel , loose their shine , and fall from their first loue ; why doe we not thinke that shortly the heauens themselues shall shriule away like a scroule , and be no more ? seeing the Scriptures affirme that immediatly after such things this appearing shall be . In a word , when we see such generall securitie , that all men cry peace , peace , vnto themselues ; if we shall perceiue Noah daies returned againe in which men eate , and drinke , build , and plant , marrie and giue in marriage , and thinke nothing , either nothing else or nothing more ; how is it that we cannot conceiue of this appearing , which shall be as a flood and destruction to all that thinke not of it ? for as a snare shall it come vpon all the vngodly of the earth . Vse 3. Seeing the doctrine of the Gospel not onely bringeth the euidence of saluation , but lifteth vp the heart to waite for it , it appeareth that it is the doctrine of God , brought by the Sonne of God from the bosome of his Father ; the doctrine that raiseth the minde to heauen must needs be heauenly : and this is the doctrine which we preach , because it is fruitfull herein . Some busie themselues in prying more into the men , and their callings that bring it , then into the doctrine it selfe , and refuse this most blessed treasure , because they see not the holy Ghost so visibly calling our ministers , as if he should sit on our heads with fiery tongues . These I would wish , 1. to looke well to their owne callings , for sure he that is pragmaticall in other mens callings , is carelesse and negligent in his owne ; and let themselues weigh the matter and giue sentence , whether to contemne and neglect so great saluation , will stand with an effectuall calling vnto the grace of God. 2. To enquire not so much whether our callings , as whether our doctrine be as good as Peters or Pauls . 3. To obserue the worke and fruite of our Ministerie , in regenerating many thousands , and begetting them to heauenly life and conuersation : whereas false teachers and false doctrine regenerate none . Doctr. 2. An excellent meanes to prouoke men vnto the duties of Christianitie , is the consideration of Christs comming vnto iudgement . For some might haue asked the Apostle , but how shall we be able to goe through the duties you haue described , and hold out against the manifold discouragements which in the entertainment of this doctrine we are sure to meete withall ? the answer is ; Wayting for the appearance of the mightie God our Sauiour . For first , it is a notable meanes to set and enter men into this course of godlinesse : and this is cleare in the Scriptures , where we may obserue the spirit of God vsing this consideration , as a speciall motiue both to draw men out of their sinnes , together with the loue of this world ; as also to plant in them the feare and reverence of the Lord : all which must be done , before men can come to breathe in the common ayre of Christians . For the first , how doth the Scripture reuoke the young man from his vnbridled vanitie , and from walking in the sight of his owne eyes , and lust of his owne heart , but by the remembrance that for all this hee must come to iudgement . This was the argument vsed by Peter to the people of Ierusalem who flocked to see the lame man , who laie at the bewtifull gate of the Temple healed , Amend your liues , and turne , that your sinnes may be put away when the time of refreshing shall come from the presence of the Lord , and he shall send Iesus Christ. By the same argument would the Apostle Paul haue wonne the Athenians from their idolatries , Act. 17.30 . But now he would haue all men to repent , because he hath appointed a day , in which he will iudge the world : and haue reclaimed vnhappie Felix from his wicked and voluptuous life , when he made him tremble in hearing the iudgement to come . 2. To the forsaking of the world in the profits and pleasures of it , how effectuall this perswasion is , the Apostle in his owne example declareth , Philip. 3.7 . who accounted all aduantages losse , yea dung to attaine the resurrection of the dead : while his minde was vpon the resurrection and Christs appearing , he was mortified vnto the world , and the world vnto him . 3. For the working of awe and reuerence of God in the heart , Eccl. 12.13 . Feare God , and keep his commandements , for God will bring euery worke vnto iudgement . And when the Angel would prouoke the inhabitants of the earth to feare and reuerence before God , and stand in awe of him , he vseth no other argument then that the houre of his iudgement is come . And surely were we not harder of heart then the anuill , it could not be but the consideration of this iudgement , should hammer and work vs to the vndertaking of a godly and Christian course . Secondly , as this consideration may be of efficacie to beget vs vnto God , so is it a most notable nurse of all good duties , and a sweete prouocation to cheerefulnesse and diligence in the duties of pietie , righteousnesse , and sobrietie . The Apostle Paul himselfe was hereby vnderpropped , in keeping good conscience before God and all men , because he looked for the resurrection of the iust and vniust : and hence did the Apostles spurre and prouoke themselves and others to the diligent practise of the duties of their callings , both generall and particular , 1. Corinth . 5.9 . considering the terrors of the Lord , we perswade men . Thus Paul chargeth Timothie not only to keepe those his commandements without spot vntill the appearing of the Lord Iesus Christ ; but also as he would answer at the appearing of Christ to preach instantly , in season and out of season : and Peter warneth the Elders to feede the flocke , and be ensamples vnto them , that when the chiefe sheepeheard shall appeare , they might receiue an incorruptible crowne . By which motiues they much more prouoked themselues to their owne speciall duties , as appeareth , 1. Thes. 2.19 . And for the generall duties of Christianitie , euerie Christian is by this reason spurred forward thereunto : 2. Pet. 3.11 . considering these things shall be dissolued , what manner of men ought we to be in all godly conuersation . And that this expectation of Christ is a notable preseruatiue of all Christian vertues , who can denie that readeth those manifold places , where watching and keeping the garments , watching and sobrietie , be sober and watch , watching and stedfastnesse in the faith , are coupled together so inseparably , as that they stand and fall together ? who seeth not hence , how this one grace setteth vs forward in the whole practise of godlinesse ? Thirdly , this waiting is a notable meanes of holding out and constant perseuerance in all weldoing vnto the ende : without which how often should we be discouraged , and too willing to looke backe ? how could we suffer with Christ , vnlesse we had hope to raigne with him ? Christianitie is a warfare , wherein it is no matter of ease to hold our ground , and our crowne , that none take it from vs : Now the speciall meanes to hold vs on in the contending for the faith , is to wait for the comming of Iesus Christ : Reu. 3.11 . Behold , I come shortly , hold fast that thou hast . It is a worke of many labours , much sweate , and no lesse difficultie : and here the sluggish flesh would contentedly thrust the hand into the bosome ; but here is a speciall meanes to renue our strength in working righteousnesse ; 1. Ioh. 2.28 . little children abide in him , that when he shall appeare , we may be bolde and not ashamed at his comming . Many temptations will come in our way , the buriall of the father , the tending of the farme , the marriage of a wife , the care of the family , the bidding of friends farwell ; many will be the occasions of looking backe , and plucking backe the hand from this spirituall plough : now what better way to continue with Christ in temptation , then that which himselfe deuised , namely , to remember that he hath appointed a kingdome for such , that they shall eate and drinke at his table , and iudge the tribes of Israel ? Many are the reproaches , losses , crosses , vniust sentences and iudgements which will meete men in this profession ; and it is no newe thing to be hated of all men for Christs sake ; nowe what better ground of patience , then that the comming of the Lord draweth neere ? doe then as Christ himselfe did , commend all to him that iudgeth righteously . Doe as the Saints haue euer done , appeale from the vniust sentences of men , and looke vp to this appearing of the mightie God our Sauiour , whose tribunall and iudgement shall reuerse all vniust and partiall sentences , whether publike or priuate ; so did Iob , so did Dauid , so did Iohn Huffe , and Ierome of Prage ; and assure thy selfe , that the Iudge of all the earth will iudge righteously , Gen. 18.25 . Quest. But what is there in this appearance of Christ , which maketh the expectation of it of such efficacie both to set vs in , and stirre vp our cheerefulnesse , as also continue vs in this Christian course ? Ans. The godly knowe that Christ commeth not emptie handed , but his reward is with him ; and this recompense of reward worketh cheerefulnesse , encreaseth courage , and addeth diligence to euerie good worke . Quest. But doe the godly worke mercinarily ? Answ. No ; for their offerings are freewill offrings ; neither doe they looke principally at the ●eward : for there be two things in their eie betweene their worke and this wage . 1. Gods glorie , whome they loue for himselfe . 2. the discharge of their owne dutie : and then they knowe that their labour is not in vaine in the Lord. The which as the Scripture propoundeth as a pricke vnto pietie , so in this last place is it lawfull and meete to cast the eie vpon it . That place 2. Tim. 2.6 . importeth that the husbandman in his labour may look what is likely to be the fruit of his labour aforehand ▪ he that careth , careth in hope , and he that thresheth looketh to be partaker of his hope , and he that dresseth the figtree may looke to eate of the fruit , saith Salomon . The same thing also teacheth the Apostle , when he compareth all our workes of mercie to a sowing , and draweth vs to cast the eie of our mindes vpon our haruest , that as we would wish that to be either more sparing , or more liberall , so to disperse our seede . And herein the holy Ghost fauoreth our infirmitie , who well knowing how foreceable the expectation of gaine in earthly things is to hold men in labours and trauels , giueth vs leaue in heauenly things to doe the like . Vse . Whosoeuer then is an negligent meditator of this appearing of Christ , strippeth himselfe of a speciall proppe both of his faith , and the liuely fruits of it : in want of which helpe , the best would goe but faintly forward . If Moses himselfe was enabled to suffer reproach with Gods people , because he looked for the recompence of reward : and if Dauid had fainted , vnlesse he had hoped to see the goodnesse of the Lord in the land of the liuing ; what should we weakelings expect other then to fall downe right neuer to rise againe , without such a stay as whereby these worthies supported themselues . Let no man say , we are Christians , and strong , and should serue God for himselfe : so say I ; and yet so were these much more ; and so were the beleeuers to whom the Apostle writ , neuerthelesse it had not beene safe for them to haue refused so mercifull an incitement , as is the hope of the recompence of reward . Doctr. 3. It may be hence also noted , when is the time that the glorie of Iesus Christ shall shine out in full brightnesse , namely , the time of this his second appearing , for then he shall sit vpon the throne of his glory : and then shall we see the Sonne of man comming in the clouds , with power and great glorie : for he shall be glorious both in his owne person , as before we heard ; as also in his whole administration of iustice against the wicked , vpon whome he shall get himselfe a greater name then he did vpon Pharaoh and his host , or all the wicked Princes and people that euer liued , who for the glorie which shall shine about him , shall call for the hills to couer them , and the mountaines to oppresse them . He shall bee glorious also to his Saints , when they shall behold him that was betrayed , spitted on , condemned , crucified betweene two theeues , dead and buried , to be so exceeding aduanced aboue men and angels ▪ and aboue all that can euer enter into their hearts . Finally , he shall be glorious , yea merueilous in his Saints ; who when Christ their life shall appeare , shal also appeare with him in glorie : it shall be merueilous to them , who a little before were so afflicted , abused , contemned , and persecuted , to see themselues so suddenly to attaine that fulnesse of glorie , which their eie neuer sawe before , nor their hearts could before euer conceiue ; to see their soules cloathed with such righteousnesse as God himselfe delighteth in ▪ and their vile bodies changed , arrayed with immortalitie , and made like the glorious bodie of Iesus Christ. Vse . 1. Let none be troubled that his first comming was in meeknes , basenesse , passion , for the Apostle Peter obserued , that it was meete that his glorie should follow his suffering : so Luk. 24.28 . Ought not Christ to suffer , and then enter into his glorie ? and is not this that which all the Prophets and Moses said should come to passe ? that Christ should suffer , and be the first that should rise from the dead . For what other thing could any of the Prophets write concerning Christ , but either touching his humilitie , or his glorie ? and how could himselfe haue beene raised but after , or we but by his abasement ? Let not therefore both thine eyes be fixed ( as the Iewes are ) vpon the basenesse of his first comming , but let one behold ( as a Christian ) the glorie of this second appearing , which shall abundantly counteruaile the humilitie of the former . Vse . 2. The glorie of this second appearing , is a terror to all the vngodly , who haue despised his humilitie , and his still voice in the Ministerie of the Gospel . For whosoeuer now in this his appearance of grace , will not tremble at his word , to frame their soules to the obedience of it , shall at this second appearance of glorie , tremble to dust at his greatnesse , and not be able to abide the brightnesse of his glorie . Those that are now ashamed of him , and that contempt and dishonour that followeth his profession , shall then be ashamed of themselues , when the Sonne of God shall be ashamed of them . And as for such as daily pearce him with the speares and nayles of their sinnes , they shall be sure to see him thus glorious whom they haue pearced , when themselues shal be pearced with shame and sorrow to their endles confusion . Vse . 3. To comfort the faithfull , seeing there is a time when they also shall appeare in glorie : they must be content first to suffer with Christ , before they can raigne with him , and weare the crowne of thornes , before this crowne of glorie : the Lord dealing herein with them as a father with his children , who though they be borne to neuer so great places and estates , yet in their minoritie subiecteth them to such discipline as befitteth their yeares , before he bestow their portion vpon them . God hath his children now in the world , the world knoweth them not , nor seeth their glorie : nay they themselues cannot in any clearenesse behold their owne glorie , for no eye can see the full glorie of the Saints , till the fulnes of Christs glorie appeare : but when this time commeth , the least of them shall be knowne to be Kings sonnes ; so as the Deuil himselfe , and his wicked instruments , who can now accuse them , and say , there goes an Hypocrite , there goes a Precisian , a Puritane , a dissembler , and are offended at the low & base estate of the Saints here , shall change their note , and be compelled to say , there goes a child of God , there goes the Kings sonne , there gos an heyre of the kingdom , and shall gnaw their tongues for greif , to see them exalted in glory , & shine in the brightnesse of Gods image ; and themselues vtterly , and eternally excluded from God , and his kingdome . Let vs not then iudge our selues or others according to the flesh , nor walke by sight , but by faith , no● altogether looking on our selues or others as we now are , but as we shall be : for although indeed we are now the sonnes of God , yet it appeareth not what we shall be , so long as our life is hid with Christ : yea , let vs lift vp our eyes to that glorie of our head , that shall be reuealed and distributed to vs his members ; and our hearts in the earnest requests of faith , alwaies praying , Lord let thy kingdome come : cause these shadowes to flie away , and that day to breake , wherein thy glorie which now is obscured , may be manifest and shine out in the first place , as is meete ; and then the glorie of thy seruants , whose bewtie shall be made perfect in thy glorie and bewtie . Doctr. 4. The Apostle doth not mention Christ , without magnifying him in his titles both of power and mercie : teaching ●s by his example , neuer to speake of God , or Christ , but in a iust and weightie matter and occasion ; and for the manner , with feare , and reuerence , and to such ends as we ought , and are warranted by the word . Now for our direction , we haue the Scriptures insisting in magnifying God , and Christ , and the blessed Spirit , in their titles and attributes , especially for these three ends . First , to shew what a one God is in himselfe , as here to shew what a person Christ is , namely full of glorie , might , and mercie , our Apostle is much and large in his stile and attributes . To this purpose the Prophet Isay in one place giueth him fiue titles . His name shall be called Wonderfull , Counsellor , the mightie God , the euerlasting Father , the Prince of peace . Secondly , not onely for the glorie of God , but for the benefit of the Church ; 1. That hereby they might acknowledge him to be the true God : so the Prophet Ieremie opposing the true God against all idols and false gods , speaketh most highly of him , There is none like vnto thee , O Lord , thou art great , and thy name is great in power : and in the next verse , he calleth him King of nations , and challengeth all dominion to belong vnto him . And our Apostle when he would bring the Athenians to the acknowledgement of the onely Lord , ascribeth many and great things vnto him : as that he made the world , and all things else , that he is Lord of heauen and earth , that he giueth to all , life , breath , and all things : that he made of one blood all mankind , that he assigneth their times and the bounds of their habitation , that in him we liue , & mooue , and haue our beeing , vers . 28. 2. That after this acknowledgement , we might prouoke our selues to answerable duties for example . In consideration of his mercie , to breake out into his due prayses : Psal. 3.3 . Thou Lord art my buckler , my glorie , and the lifter vp of mine head . Isa. 12.2 . Behold , God is my saluation , I will trust and will not feare , for the Lord is my strength and song , he is also become my saluation . In regard of his omnipotence , to studie for vprightnesse : Gen. 17.1 . I am God all sufficient , walke before mee , and be vpright . In meditation of his omnipresence , to be euery where reuerent because of his eye : Act. 10.33 . We are all here present before God , &c. In respect of his truth , to relie our selues vpon it : 1. Chro. 17.27 . Thou hast blessed , and it shall be blessed . Exod. 3.14 . Moses must tell the children of Israel , that I Am hath sent mee : that is , who giueth beeing to all things , and especially to this couenant of your deliuerance out of Egypt now at the end of 400. yeares . Thirdly , another end of Gods titles in Scripture is , that we should not onely glorifie God , and edifie our selues , but also stirre vp others to the praise and worship of the true God , who hath thus made himselfe knowne vnto vs : Psal. 95.3.6 . Come let vs worship , &c. for the Lord is a great God : namely , in beeing , knowledge , mercie , and power : Psal. 40.9 . I haue declared thy righteousnesse in the great congregation , I haue not hid it , 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 ●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 shou●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 ●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 hands ; and entring into his office he must beginne with strong temptations : in the execution of it , he became a seruant vnto all , for himselfe came not to be serued ; he washed his disciples feete ; he went about with wearinesse from citie to citie to preach : yea more , the lawgiuer subiected himselfe vnto the law , that he might redeeme them that were vnder the lawe : the Lord of life gaue himselfe vnto death , not ignominious only before men , but accursed before God : the Fathers delight and darling , became the obiect of such wrath , as would haue crushed all creatures in heauen and earth to peeces . Now the bitternesse of this passion in and about the time of his death , may appeare , 1. by his complaint to his Father in the garden , testifying how heauie his soule was vnto it , which if it had beene but an ordinarie death , it could not haue dismaied him , no more then many martyrs who haue not shrunke at it . 2. By the strange droppes of water and blood that fell from his face . 3. His sundrie cries to his father , that if it were possible the cuppe of death might passe from him . 4. By those most vnworthie things , which the most innocent lambe of God suffered at the hands of sinners ; beeing taken as a theefe with swords and staues , bound and carried away , and brought as a malefactor before the Magistrate : before whome , though he was cleared , yet must he be scourged by the Iewes ; stript of his owne apparell , cloathed with scornefull kingly robes , the crowne of thornes , and a reede put in his hand in stead of a scepter ; lead away as a sheepe to the slaughter , where betweene two theeues , as the chiefe of all sinners , he was crucified , his ioynts stretched and racked , his hands and feete digged with nayles , his side peirced with a speare : in stead of drinke , he had vinegar tempered with gall reached him : all sorts of men mocked him that trusted in his God : the high Priests scoffed , the passengers wagged their heads , the souldiers flouted him , nay , the verie theife on the crosse could with his last breath blaspheame him . 5. But all this seemed lesse then nothing to that which he inwardly felt , beeing as one oppressed and forsaken of God , which made him crie out , my God , my God , why hast thou forsaken me . Thus did the Sonne of God make exchange of the greatest glorie aboue all comprehension , with the greatest infamie , and the greatest ioyes with the greatest sorrowes that can be imagined , euen the sorrowes of hell : the which considerations notably set out the qualitie of this passion , vnto which our Lord gaue himselfe . Vse . In that Christ gaue himselfe , 1. we learne , that there can be neither other Priest , nor other sacrifice , then Christ himselfe : both which our Apostle accurately noteth in a diuerse phrase , which at the first seeme to ●ound the selfe same : neither doth our English so distinguish them as the Greeke doth . The former is in our text , which more properly betokneth that Christ offered no other oblation or sacrifice then himselfe : hence is it said , that for this ende God gaue Christ a bodie , that in the same he might performe this part of his fathers will. The latter is in 1. Tim. 2.6 . which implyeth more directly , that Christ himselfe gaue himselfe , and that there can be no other priest in this oblation then he that is the sacrifice : neither indeede can he be offred of any other saue himselfe , who for this purpose sanctified himselfe , as the altar sanctifieth the gift , and the Temple the gold : no Priesthood , not Leuiticall , much lesse Papal , was euer worthie so great honour , as to offer vnto God the Father his welbeloued Sonne : neither any Priest can offer such a sacrifice as this is , wherein is both the fulfilling of the lawe , and paiment of all forfeites , who is 〈◊〉 the mediator betweene God and man , yea both God and man : for without humanitie can be no sacrifice at all , and without dietie no such sufficiencie ; and if dietie alone , or humanitie alone had beene sufficient for such a worke , the Sonne of God had taken flesh in vaine . Whence it is that the Scriptures inseparably ioyne these two , the mediator and the Priest of the newe Testament : Heb. 12. ye are come vnto Iesus the mediator of the newe Testament , and the blood of sprinkling ; &c. 1. Tim. 2. there is one mediator betweene God and man — who gaue himselfe a ransome . Whence it is directly concluded , that if there be but one mediator of the newe Testament , there can be but one Priest ; and that if all the table of the masse-mongers be Priests properly of the newe Testament , they must be also mediators and redeemers : whereas the Scripture saith , there is but one . Againe , as the sacrifice is but one , so there can be but one Priest , and he must be so qualified , as neuer any man , no not Aaron himselfe was ; for thus the author of the Hebrewes advanceth this priesthood of Christ. 1. In the Leuiticall Priesthood were many Priests , because they died and had succession : but here is but one Priest without succession ; for his Priesthood neede not , nor cannot passe from him to an other , because he liueth for euer , and is a Priest after the order of Melchizedech , without beginning of time , or ende of dayes : and he shewes why Christ must neede● liue for euer , to make intercession for vs in heauen , namely , by the sweete smell of his sacrifice once offred : which if no Priest but he can doe , then no man who liueth not euer , can be properly a Priest of the newe Testament but he alone . 2. he is further prooued the onely Priest , from an induction of many qualities , some proper to his person , and some to his office , which cannot agree to any man or creature but himselfe only : It behooueth vs to haue such an high Priest , which is holy , innocent , vndefiled separate from sinners , higher then the heauens , who neede not offer first for his owne sinnes as they , &c. The speciall things obiected by the Papists against this truth , are two : first , that Christ is indeede such a Priest as we speake of ; but they distinguish of Priests : Christ is the chiefe and principall , but there may be secondarie and inferiour Priests by whom , Christ still offereth himselfe vnto God , and in these Christs sacrifice is perpetuated . But as our learned Fulke speaketh ; If all externall priesthood before Christ was but a figure of the the eternall priesthood of Christ ; and if Christ haue abolished all externall sacrificing priesthood that was before , and instituted no other in the newe Testament to suceede him , then must the Popish shauelings bring forth a third Testament , to prooue their secondarie Priests and priesthood , seeing it hath no footing nor ground neither in the olde Testament , nor in the newe . 2. Besides , this distinction flatly ouerthroweth the Apostles position , who by this sacrifice of Christ , ouerthroweth all the sacrifices of such Priests as are mortall , and of such as had need to offer first for their owne sinnes , and then for the peoples , as the legall Priests did , and the Papall doe . Nay more , it ouerthroweth it selfe , for whereas the Papists say , that the sacrifice of the masse is the verie same sacrifice which was offered by Christ himselfe vpon the crosse , and that verie Christ is offered by them , this is against all reason ; seeing the sacrifice vpon the crosse was offered by himselfe alone , without the helpe of any ministers , except they meane such as Pilate , Caiphas , Iudas , and the souldiers , and such ministers we will easily graunt their secondarie ministers to be . 3. The nature of this sacrifice will not admit of that foolish distinction , seeing it cannot be offred by any but the high Priest , euen he that was the high Priest of things to come , who was not euerie yeare to enter once into the holy of holies with the blood of beasts , but once for all hath he entred into the holy place , and obtained eternall redemption for vs : and if eternall redemption be obtained where there is no remission of sinne , there is no more neede of oblation for sinne . 4. Whereas they say that Christ indeede is the onely Priest to offer a bloody sacrifice , and that is but once done and cannot be repeated ; but yet ought daily to be offred in an vnbloodly manner by their Priests for the sinnes of the quicke and the dead . The Apostle taketh away that euasion , affirming that without blood there is no remission ; and that if Christ be offered any more , he must of necessitie suffer againe , Heb. 9.22.26 . The second thing of any moment obiected is , that although Christ by his one oblation once offered , merited redemption , and remission of sinne ; yet is it necessarie for our saluation that this oblation of his be applyed vnto vs ; and this cannot be done but by a secondarie daily offring of him in the masse by the masse-priest : and hence is their second distinction of the offering ( as the former of the offerer ) into primarie and commemoratiue or significatiue . Answ. Where by the way note how they wound themselues , and thrust their swords into their fellowes sides : The councel of Trent , saith that the Masse is the verie selfe same oblation which was offered on the crosse , the difference is onely in the maner and some small respect ; now other Papists teach vs , that in the masse is not the verie same true and reall oblation , but onely a commemoration and signification of it . Now who seeth not , that the remembrance of a thing is a farre diuerse thing from the thing remembred ? yea necessarily argueth the absence of the thing remembred . Now which of these must we beleeue ? truely both alike , tha● is , neither ; seeing the word one oblation , destroyeth both . 2. We graunt that there must be an application of this oblation , but not by such wicked meanes as they haue deuised , namely by the multiplication of it selfe ; as if a man should in stead of applying one plaister , doe nothing else but make infinite plaisters , whereas one truely applyed to the sore were better then they all : but he who was the sacrifice , beeing the wisedome of his Father , hath deuised a wiser meanes to apply vnto beleeuers his oblation , namely , by the outward and ordinarie meanes of the word and Sacraments ; as also inwardly by his spirit , working by those meanes effectuall faith in our hearts , whereby we lay hold vpon all our good vnto saluation . And if there were no meanes to apply Christs merit vnto beleeuers , then by daily offring himselfe with it ; then were there no meanes to apply vnto vs the fruit and benefit of his incarnation , death , resurrection , or ascension , vnlesse he should be borne , die , rise , and ascend euerie day , for the reason is the selfe same . Vse . 2. In that it is said , that Christ gaue himselfe , we may note that Christ gaue himselfe wholly , both his bodie and soule in sacrifice , and spared neither : for we had deserued a double death , which it was meete that Christ by a double death should destroy ; by his bodily death pull out the sting of the death of our bodies , and vtterly abolish the death of our soules , by the death of his soule ; and to this purpose that our consolation might be full , the Scripture sheweth , how that his soule was heauie vnto the death ; and that a little before his suffering his soule was sore troubled . And Isai expressely affirmeth , that his soule trauelled in his death , and that he made his soule an offering for sinne , and powred out his soule vnto death , and that he made his graue with the rich in his deaths : where note that he speaketh in the plurall number , to note this double death of Christ : and what other thing did himselfe proclaime with such a loud voice vpon the crosse , when he cryed , My God , my God , why hast thou forsaken me ? for what other is the death of the soule , but to be separated from God the fountaine of life ? which point helpeth vs to vnderstand such places of the Scripture , as affirme that Christ suffered and died according to the flesh , Ioh. 6.51 . and that Christ offered his bodie , Heb. 10.10 . and all those which ascribe all our saluation to the blood of Christ. All which must be synechdochically vnderstood , vnder one kind comprehending all his suffering , and neuer excluding any part of it : euerie of them beeing equiualent to this speach of the Apostle , who gaue himselfe : that is , both his bodie and soule , or wholly vnto the death : neither can the death of the crosse be other , which is ioyned with the malediction of God , from which we by it were wholly deliuered . Vse . 3. Where it is said that Christ gaue himselfe , it may be further noted , that his whole passion and death was voluntarie : for what is more free then gift : and this appeareth in that he was wont to say before hand , that he must goe away vnto his father , that he must leaue the world , and his disciples ; that he had power to lay downe his life , and take it vp againe : and that no man could take it from him : for who could take that life from him , whose sinneles nature of it selfe was not obnoxious to death , it beeing the stipend of sinne . And further , it is briefly to be obserued , how the holy Ghost thorough the whole historie hath noted speciall circumstances which confirme the same truth . As 1. when the time drewe neere that he should leaue the world , he foretelleth to his disciples , that he must goe to Ierusalem , and suffer many things , and be crucified , and yet he went ; yea when Peter tooke him aside , and entreated him to fauour himselfe , he checked him more sharpely then we reade that euer he did any of the rest , Get thee behind me Satan : he would not patiently heare any thing which might worke the least vnwillingnes in him . 2. When he came to Ierusalem , did he withdrawe himselfe when he knewe the Iewes sought to apprehend him , as he at some other times had done ? no verily , but knowing that Satan had put into the heart of Iudas to betray him , he went to his accustomed place of prayer , which Iudas well knewe , and whether he knewe he would bring his route . 3. When the companie came to apprehend him , although he let them knowe by casting them all to the ground , that he could haue resisted or avoided them , yet he let them rise againe , he told them he was the man they sought , and deliuered himselfe into their hands : yea more , the text saith , he went out to meete them , shewing the truth of that prophesie , Psal. 40.6 . In the roule of the booke it is written of me , that I am readie to doe thy will. And as he would not resist in his owne person , so when Peter made a rash resistance , and in his rescue smote off Malcus his eare , Christ immediately healed the wound , wished him to sheath his sword , and asked him if he thought not that he could command a legion of angels if he would : but how then should the Scriptures be fulfilled ? 4. When he was brought before the Iudge , he denied no part of that truth , which he knewe they would wrest against him ; shewing in all his answers a presen● minde and courage with all meekenesse in suffering horrible contumelies , without perturbation or confusion , vttering such holy speeches as became the most innocent lambe of God : as his holy Apostle noteth , that he witnessed a good confession before Pontius Pilate . 5. When he came to the place of execution , he needed no helpe to die , he refused the cup of vinegar , which in likelihood was reached him , to shorten the sence of his paine : and that his soule willingly left his bodie , besides that strong crie at his death and expiration , which argued no languishing death : all the Euangelists note that Christ sent out his soule , or gaue vp his spirit : yea , in great wisedome he preuented the souldeirs violence , in breaking his legges , or offering him while he was yet aliue any deadly wound ; that he might manifest that he did not violently , but voluntarily vndergoe that passion , and drinke of the bitternesse of that cuppe . By all which seuerals , we perceiue the truth of that the Apostle speaketh , Philip. 2.8 . that Christ was made obedient vnto the death ; and this made it an acceptable sacrfice : for had it not beene a free-will offring , it had not beene accepted . Let vs then for our comfort , hold fast this point of our Christian faith , that looke how willingly the father offered his Sonne in sacrifice , so willingly did the sonne offer himselfe ▪ and that those who crucified him , were not more willing to doe it , then he was to offer himselfe , and suffer himselfe to be crucified ; and this maketh it absolutely meritorious and effectuall , for the iustification of all beleeuers , whereas otherwise it had beene no ransome . The third and last point to be considered in this fact of Christ , is the persons for whom he gaue himselfe , for vs. The which words by the latter part of the verse , must be expounded only of beleeuers , of which number the Apostle was ; and are not to be meant of all mankind , as though Christ gaue himselfe for an vniuersall saluation of euery particuliar man , or intended to saue all , if they would beleeue , as they who are tearmed the Lutheran Diuines doe contend . But this place plainely restraineth it to his people , his Church , such as are redeemed from iniquitie , such as are purged , such as are a choise and peculiar people , and such as are zealous of good workes ; for such Christ gaue himselfe , and for no other . For , 1. if the purpose of God and Christ , was not that he should die effectually for all men , then he died not for all men . But Gods purpose could not be so : for then would it follow , 1. that Gods purpose should be frustrate , seeing many are alreadie in place of torment , and many moe shall be : 2. or else that he cannot effect his purpose , but something shall resist his will : and 3. that the execution of this stable purpose of God shall be grounded vpon the incertainetie , and instabilitie of an euent , depending vpon the mu●able will of man. Neither was Christs purpose so ; for his purpose was to giue his life for his sheepe ; and purposed not so much as to pray for any other ; who surely if they haue no part in his prayer , much lesse in his sacrifice . Secondly , If Christ died effectually for all , it is not possible that any one man should perish , and be condemned ▪ for then hath Christ satisfied for the sinnes aswell of Iudas , Caine , as any other ; and consequently their sinnes must necessarily be remitted : for satisfaction for sinne , and remission of sinne , are inseparable : so the Apostle maketh redemption nothing else but remission of sinne , Ephes. 1.17 . By whom we haue redemption by his blood , euen remission of sinne : and where remission of sinne is , must need● be blessednesse : so as by their doctrine none should be damned . Yea further , for whom Christ giueth himselfe , to those he giueth his spirit , to abide with them , and to seale vp their saluation to their owne soules : for the spirit letteth them know the things that are giuen them of God. But they cannot receiue him , for the world seeth him not , nor knoweth him , and much lesse can receiue him ▪ see Ioh. 14.16.17 . Thirdly , ●or whom Christ gaue himselfe , those he loued : Gal. 2.20 . Who loued mee ▪ and gaue himselfe for mee : the which is true not onely in Paul , but in euery beleeuer , Ephes. 5.2 . and Reu. 1.5 . Hee loued vs , and gaue himselfe for vs. Now what is meant here by vs ? all mankind ? no surely , but Gods deare children , and Saints , as the first place restraineth it selfe , ver . 1.3 . and those that are washed from sinne , and that are made Kings and Priests vnto God ; as the second : but most expressely the Apostle expoundeth his owne phrase in the 25. verse of the same Chapter , Hee loued his Church , and gaue himselfe for it . Now the wicked know not Christ , and he knoweth not them , they hate him , and he loueth not them : he is a Iesus indeed , that is a Sauiour , but because he saueth his people from their sinnes . Fourthly , To whom neither the ends nor fruits of Christs death can belong , a vaine thing is it to ascribe any efficacie of his death vnto them : but neither the ends nor the fruits belong to the wicked . For , 1. the maine ends are , 1. by his death to abolish him that had the power of death , that is , the deuill : but he still ruleth in the children of disobedience . 2. to conquer death it selfe , 2. Tim. 1.10 . but they are still held vnder the bondage and feare of it . 3. to destroie sinne , that it may die in men , but it liueth and ruleth in the wicked . 4. that they which liue , might liue to him which is dead , 2. Cor. 5.15 . but they rise against him , and attaine not the first resurrection , nor the beginnings of life eternall here , nor the perfection hereafter . And for the frui●s of this death , which are iustification , remission of sin , imputation of righteousnesse , reconciliation with God , regeneration , sanctification , and life eternall , none of these belong but to the members of Christ ; so as we may conclude with the Apostle , he gaue himselfe for his bodie , which if the wicked be not , hee gaue not himselfe for them . The maine things obiected and much stood vpon by the aduersaries of this truth , are these two . First , such places as affirme that Christ redeemed the world , God so loued the world as he gaue , God was in Christ reconciling the world , I giue my flesh for the life of the world , &c. Ans. By the world , is not meant euery particular man in it , but the elect both of Iewes and Gentiles ; for Christ and his Apostles often crosse the the Iewes , who conceited that they alone were loued of God , and not so the Gentiles , and therefore to abate their pride , were often and much in proouing , that howsoeuer in times past the Gentiles were passed by , yet now they were called to the participation of grace and saluation , as well as they ; and hence sometimes the Gentiles alone are called by the name of the world , as that opposition sheweth betweene Iewes and Gentiles , Rom. 11.12 . If the falling of them the Iewes , be the riches of the world , that is the Gentiles : and sometimes againe onely the elect of both Iewes and Gentiles ; for there is a world of the elect onely , as Augustine well prooueth out of the place in Iohn alleadged : and this world , is onely reconciled vnto God. Secondly , they obiect such places as affirme that Christ died for all : Rom. 8.32 . Who spared not his sonne , but gaue him to death for vs all : 1. Tim. 2.6 . who gaue himselfe a ransome for all : Hebr. 2.9 . tasted of death for all , &c. Answ. The word all , signifieth not alwaies all the posteritie of Adam , ( which if it alwaies doe not , the force of the argument is broken ) but sometime , 1. onely those of the last age of the world , Act. 17.30 . But now would haue all men to repent . 2. sometimes not euery particular , but euery kind : as Christ is said to haue healed all diseases ; that is , all kinds of diseases ; and the Pharisies tythed all hearbs , that is , not euery parti●ular , but all kinds : and thus is it according to the truth of Scripture , and consent of the auncient Church , to be taken in those places which affirme that Christ died for all , namely , for all kinds of men , but not for euery seuerall of euery kind . 3. The places of Scripture restraine themselues to beleeuers : as 1. Tim. 2.7 . God would haue all men saued : but that is , 1. all kinds of men for whom we must pray . 2. all such as come to the knowledge of the truth : so Rom. 8.32 . gaue him for vs all , but all such , as haue all things giuen with him , all such as are chosen , iustified , and shall neuer be condemned ; for so it followeth in the next verse . Heb. 2.9 . Christ tasted of death for all ; but who these all be , the context sheweth . 1. sonnes that must be lead vnto glorie , ver . 10.2 . Christs brethren , 11.3 . such children as are giuen of God vnto Christ , ver . 13. Lastly , with these formes of speach compare these places which say that , the sonne of man came to giue his life a ransome for many , Matth. 26.28 . and that he died to make many iust : Rom. 5.19 . and that he was offred to take away the sinnes of many , Heb. 9.28 . and this will iustifie that truth who obserueth , that with Paul , all and many , are all one . Vse . If Christ gaue himselfe for vs , then suffered he not for his owne sinnes : for he knew no sinne , beeing most holy in his conception , without originall sinne ; according to the word of the Angel , Luk. 1.35 . That holy thing that shall be borne of thee ; as also most innocent in all his life , for no guile was found in his mouth , and who could accuse him of sinne ? of which innocencie not only his freinds , the Prophets , and Apostles , but his greatest foes also by Gods prouidence became witnesses . Pilates wife wished her husband to haue nothing to doe with that iust man : Pilate himselfe confessed , he found no fault in him : The Centurion said , surely this man was the Sonne of God. Caiphas said , that one man must die , ( not for himselfe but ) for the people ; the theefe on the crosse , this man hath done nothing amisse : nay , Iudas himselfe cryed out , that he had betrayed innocent blood : not to speake any thing of the many confessions of the deuils themselues , that he was the Sonne of the most high . The Papists draw neere vnto that Iewish opinion , which the Prophet mentioneth , Isay 53.4 . We iudged him plagued and smitten of God , namely , for his owne sinnes ; but he was wounded for our transgressions , and broken for our iniquities ; for they hold , that Christ by his suffering merited something for himselfe . Which if it had beene so , then was the Apostle mistaken in saying , that the Iust suffered for the vniust ; whereas he should haue said , the iust suffered both for the iust and vniust . Besides , this guing of himselfe , withstandeth any meriting for himselfe : for if it was necessarie that he should merit for himselfe , his obedience could not be voluntarie . And what an absurd thing is it , to thinke that it was necessarie for Christ beeing God , to descend from heauen , become man , and condescend to most bitter death , the graue , and sorrowes of hell for his owne sake ? For what could he merit which he had not from his first conception , or which was not due to his manhood from that conception , by reason of the vnion of it with the word , the second person ? what could it want , which had such inseparable fellowship with the deitie it selfe ? who in the midst of his abasement , his flesh beeing the flesh of the word , could not want any glorie , although he was pleased to hide it for the time of his passion . Lastly , the humane nature of Christ is a creature , and can therefore merit nothing of the creator , to whom all obedience is debt . 2. it was guided and mooued wholly by the diuine , and in that regard could not merit any thing for it selfe ; for a meritorious worke must be in the owne power of the worker , & by himselfe meerely performed ; nay , his merit for vs dependeth not vpon his nature , but vpon his person , in which both his natures concurre to the work and efficacie of the same . Secondly , if Christ haue giuen himselfe for vs , we must receiue this gift and the benefit of it , seeing a gift not receiued , is to no purpose or profit . And the meanes to receiue Christ , and applie him with all his benefits is , 1. to know him , for darknesse comprehendeth him not ; and he came to his owne , but they not knowing him receiued him not , but crucified him , whom had they knowne they would neuer haue crucified the Lord of glorie . 2. By prizing the gift aboue gold , siluer , pearles , esteeming the precious blood of the immaculate Lambe , aboue euery corruptible thing vnder the sunne : all which cannot redeeme one soule . 3. By opening the doore of the heart , purified by faith , to entertaine him , while he offereth himselfe with all his merits in the word and sacraments ; and this not as a stranger , by giuing a nights lodging , but as our husband and head , neuer to be departed . Consider that now Christ standeth at the doore of thy heart and knocketh , and vseth reasons ( as once he did , Cant. 5. ) from the great paines and sorrowes which he vnderwent to come to thee : he wayted when it will once be , that for thine owne good thou wilt open vnto him : that he may bring his father with him to suppe with thee , and impart vnto thee knowledge , sanctification , and the rest of the graces which accompanie saluation . Oh therefore neuer aduenture to trie what a fearefull thing it is , that he should depart in displeasure , or that thou shouldest not know the day of thy visitation : but receiue him whilest he is neare , that thou neuer know what an heauy thing it is to seeke repentance with teares perhappes too late ; or how vncomfortable a thing it is , to seeke him when he is greeued at thy vnkind delaies , and will not so easily be found . Thirdly , if Christ haue giuen himselfe so willingly to such a cursed death for vs , we must also in way of thankefulnesse giue our selues vnto him . He gaue his bodie , his soule , his glorie , and all for vs : we must not thinke much to part with bodie , goods , name , libertie , or life it selfe , for his sake , when he calleth vs vnto it ; the lawe of thankefulnesse requireth that we should part with such things as in comparison are but trifles for him , who thinketh not his dearest things too good for vs : and the rather , because when we haue done all we can , we can neuer be sufficiently thākfull for this greatest gift that euer was giuen to the sonnes of men , wee can neuer speake sufficiently of it , nor euer wade deepe inough into the ocean of that loue , that presenteth vs with such a gift as this is . Howsoeuer therefore the sight of the blood of bulls and goates would more affect many , then this most pretious blood , which they tread vnder their feete , yet let those that looke for part in it vnto saluation , account this pretious , yea and their glorie , and reioyce that the wisedome of God hath left them meanes by the word and Sacraments , wherein Christ is daily crucified before their eyes , to reuoke it into their memories ; let them conscionably vse these meanes to this ende ; that this gift running euer in their mindes and memories , they may bethinke them what they may acceptably returne for so great receits ; and when they heare their hearts called for , they may giue heart and hand , head and feete , will and affections , vp to the perpetuall seruice of so good a benefactor . Fourthly , If Christ haue giuen himselfe for vs , then there is no other satisfaction for sinne . If angels or men , liuing or dead , masses or merits , could haue satisfied the iustice of God , Christ might haue spared himselfe ; but nothing can be giuen to God , nothing accepted of God in way of satisfaction of mans sinne , but the person and merits of Christ himselfe : for if any thing belonging to our persons could goe for paiment , then might he haue retained his glorie in heauen , and neuer haue left it for our sakes . If any Papist stand out here , and say , that Christ taketh our workes and dieth them in his blood , and then offereth them to his Father , who accepteth them as meritorious not for our sakes , nor their owne , but onely for Christ. I answer , that Christ indeede dieth the workes of the godly in his blood , and so presenteth them vnto his Father , and his Father accepteth them at his hands ; but no way in respect of any satisfaction of sinne , or merit of saluation , but onely as testimonies of our thankefulnesse and dutie , and not otherwise . That he might redeeme vs from all iniquitie , ] In these words is contained the former fruit or ende of Christs giuing himselfe , namely , to redeeme his Chu●ch from all the bondage and slauerie of sinne . For by sinne we became bound , 1. to the seruice of it , 2. to damnation , the stipend of it : both which the Apostle includeth , in that he saith , that sinne raigned vnto death : where is both the raigne and command of sinne , and the wages of it , which is death . Now the Lord Iesus redeemed his Church out of this captiuitie two wayes . 1. By paying the price of redemption vnto his father , euen the most pretious blood of the sonne of God : for so by communication of properties it is here said , that the mightie God gaue himselfe to redeeme vs , that is , the life of that person who was God , went for our ransome ; whereby our debt is freely ( in regard of vs ) discharged , the bill cancelled , and the hand writing against vs fastened vnto his crosse . 2. By conquest ; for he bound the strong man that had vs in his power , spoyled principalities and powers , ouer whome he gloriously triumphed ; and thus partly by price , and partly by power , redeemed and rescued his people . Quest. But how could Christ by giuing himselfe for so small a time , redeeme all his Church from such infinite euills ? Answ. We must here consider three things . 1. The dignitie and excellencie of the person who performed this work , who was not a bare man , but 1. the Sonne of God by eternall generation . 2. his onely Sonne . 3. his beloued Sonne . And to shewe vs that these be the respects which make the worke so meritorious in it selfe , and so acceptable vnto his father ; the Scriptures euery where giue him such titles as declare him to be most deare vnto God his Father : so Ioh. 1.14 . the onely begotten sonne of the Father , full of grace and truth : and 18. the onely begotten Sonne which is in the bosome of his Father : and Ioh. 3.16 . God so loued the world , that he hath giuen his onely begotten Sonne : and Rom. 8.32 . who spared not his owne Sonne : now if the person be so gratious , the worke cannot but be acceptable . Secondly , consider the sufficiencie of the worke , beeing so admirable as neuer was the like : for it was no simple action neither of God alone , nor of man alone , and so neither meerely diuine , nor meerely humane , but ( as Diuines speake ) th●andrike : the operations of both these natures which concurre to one person , concurring to the effecting of the same worke . Wonderfull then is this worke , which could neuer be performed by a me●●e creature , man or angel , but by a person that must be both God and man. Thirdly , the largenes and extent of the price , most absolutely satisfying whatsoeuer was required , and that in all voluntarie obedience both actiue and passiue . Actiue , for he fulfilled all righteousnesse , and perfectly performed and fulfilled the whole lawe in our stead . Passiue , for he suffered a most shamefull and cursed death , both visible , standing in the separation of soule and bodie : and invisible , suffering for a time euen the verie torments of hell , namely , the endles wrath of his father , vnder which his Church had otherwise beene subdued for all eternitie . So as for the time , the Sonne of God , and Lord of all , was deiected vnder all creatures , and held vnder the most accursed death that euer was , seeing the sinnes of all his bodie lay most heauily vpon him : vnto both which branches of his obedience , if you adde the voluntarinesse and freedome of both , the whole will appeare most perfectly meritorious ; to which purpose ( because nothing can merit , to which any man is bound ) the Scripture saith , that he paid that which he neuer tooke , and so was not bound to any such paiment . Doctr. 1. Seeing Christ must giue himselfe to redeeme vs , it implyeth a wonderful bondage and tyrannie of sinne ouer vs before that Christ wrought our libertie . Hence doth the Scripture speake of regenerate persons , as seruants of sinne , seruants of vnrighteousnesse , seruants of corruption : we read also of the wages of sinne , of the hire of vnrighteousnesse which Balaam loued : of beeing sold vnder sinne , and of wicked men selling themselues to worke wickednesse , as Ahab , and others : which is nothing else , but a voluntarie putting of a mans selfe vnder the will and power of sinne : and thus he that committeth sinne , that is , giueth himselfe vnto it , is the seruant of sinne . To this purpose also we heare the Apostle often speaking of the raigne and dominion of sinne in the mortal bodie , and of the lawe of sinne in the members rebelling against the law of the mind , and of the lawe of euill which is euer present with the best . But who is it that feeleth not within himselfe the wofull fruites of this captiuitie ? how are we bound hand and foote in chaines of darkenesse , further then the sonne by setting vs free hath enlarged vs ? how are wee stript starke naked of our cloathes of innocencie and holynesse , further then we are wrapped in the garment of this our elder brothers righteousnesse ? how seruill are we , and at the becke of euerie sinne , euerie temptation , euery lust and suggestion , further then the sonne hath rescued vs out of the hands of such hard Lords ? who seeth not this tyrant thrusting himselfe by force or fraude into his best holds , so to shoulder out the right owners ? who perceiueth not this tyrant seeking himselfe onely , and careth not for blood and murther , but raigneth vnto d●●th in so many as he hath subdued ? who findeth not this tyrant ouerturning all lawes and constitutions , and making his owne will his onely lawe , to the which whosoeuer are subiected , what slauerie can be compared to theirs ? If we consider the Iewes oppression in Egypt for 400. yeares together , euen when their taskes were most encreased : If the vnmercifull intreatie of them in Babylon , when strange Lords had rule ouer them 70. yeares : If the cruell and bloodie persecution of Antiochus , of which Daniel prophesied , that before it neuer was the like , nor should be after it : If the miserie of the Turkish gally slaues ; yet is there no miserie , no bondage to this . For there the enemie was externall , here within a mans breast and bowels : there the losse was outward of goods , lands , libertie , or life ; but here of Gods image , his fauour , the soule , & life eternall : there might they in time looke to change their Master , or to flie , or with the ende of their liues at the least to ende their miserie ; but here no man can flie except he can flie from himselfe , nor ende by death , but beginne rather his bondage in comparison of what it was before . And whereas there is no other bondage wherein a man cannot at least wish his freedome , here men will not beleeue they are in such snares , but reioyce in them , and are neuer so merrie , as when they are strengthning their bonds vpon themselues : of which thraldome if we would more distinctly conceiue , in one word thus it is ; Originall sinne inthralls vs to actuall , preceding actuall sinnes to consequent as iust punishments of the former : present sinnes are presidents to other men , and so we are intangled not onely with our owne , but other mens transgressions also . By all these we are liable to death , both temporall and eternall , which entred into the world by sinne : hence commeth the torment and sting of a guiltie conscience ; hence is the sinner haunted with the horror of Gods dreadfull iudgement , and the best fruit of the best mens sinnes is shame and sorrowe , euen where God raiseth vp to repentance . Vse . 1. Note hence the miserable estate of such men as are out of Christ , in whom sinne yet raigneth : for these are chained in ignorance , rebellion , contempt of God , and his word , are snared with manifold lusts , bound hand and foote alreadie , and nothing remaineth , but the casting of them into the fire : for they are yet in their sinnes ; which one word sinne ( saith Luther ) comprehendeth Gods euerlasting wrath , and the whole kingdome of the deuill . And yet examples there be in the world of such , who by all Gods arrowes and plagues sent against them , cannot come to see their miserable bondage to and by sinne : the which if it made Paul , who was in Christ an auncient beleeuer to crie out , Oh miserable man , who shall deliuer me from this bodie of death ! what cause haue such to exclame vpon themselues as most wretched , whose bonds are not loosed as Pauls , but binding them euerie day surelier then other ouer to destruction . Vse . 2. Seeing by sinne we put our selues vnder such slauerie , as both it selfe and Satan plaie the tyrants ouer vs , we must take that counsell , Let not sinne raigne in your mortall bodie , but daily seeke and striue to expell the tyrant ; and if that will not be done , aime at the weakning of his forces , obseruing these directions . 1. Take from him his most dangerous weapons , by subduing thy owne corruptions , which are his Sampsons locks , wherein his greatest strength lyeth . 2. Banish all his freinds , abetters , alliance ; as all appearance of euill , and occasions , such wicked companie , counsell , idlenesse , &c. which are sinnes supporters . 3. Preuent the wiles and policies of this tyrant ; for he is of a serpentine , creeping , and insinuatiue nature ; sinne hath many fetches for it owne fortification , as false ioyes , false feares , false pleasures , false profits : by these meanes if we take not great heed , it will come within vs , and we shall be too weake to close with it . If the Apostle Paul confesse that sin seduced him , how had we weaklings , need to furnish our selues with serpentine wisedome against the deceitfulnesse of sinne ? 4. Neuer offer conditions of peace with him , be not content that he haue a little roome in thy heart , ( as many , because they cannot be without sinne , make small matters of such grosse sinnes as the spirit will not dwell with , and they contētedly forbeare to disease thē ) but arme thee against the beginnings , stoppe the occasions , and passages : But if for want of watchfulnesse he haue made some entrance , and encroched on thee , stay not to pa●●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 adultresse , goe and sinne no more ; so the vse that we should make of his redemption is , to cease from euill , and depart from iniquitie , least a worse thing befall , and our ende be worse then our beginning . And here is it not to be omitted , how the Popish doctrine is in this point an vtter enemie to this redemption purchased by Christ ; not onely in magnifying their owne merits , but in extenuating sinne , so as men cannot come to a serious sense and hatred of the same : for many sinnes are small , and scarce sinnes ; many are veniall , and there is no danger in them : originall sinne which is the mother sinne of all , is no sinne at all in the regenerate . They turne many of the commandements into counsels , which men may giue eare vnto for conuenience sake , but not of necessitie , and in doing these , they doe more then the lawe bindeth them vnto . By all which dreames of their owne braines , as by thicke clouds of darkenes , they obscure the brightnesse of this our sunne of righteousnesse , and lessen the merit of his sufferings . For if so many sinnes are in their owne nature so veniall , Christ might haue spared much of his paines ; and if they were so slight as they make many , the Christian might forbeare much of that watchfulnesse against them , vnto which we are so often exhorted by the Apostle . 4. Hence also is ministred no small consolation to the faithfull : for if Christ haue redemed vs from all iniquitie , who can lay any thing to our charge ; seeing Christ hath iustified , who can condemne ? Let Satan now obiect the greatnesse of our debt , our owne insufficiencie , and weake estate to discharge ; we may plead that we neede not greatly distract our thoughts to procure any satisfaction , besids that which is made on Christs part , and accepted on Gods part for vs , but all that euer we can make , in way of thankefulnesse , we acknowledge our selues bound vnto . Let the blinded Papist ( who teacheth , that he can satisfie the whole law of God , and yet reuerseth it with the same breath , when he saith , pro hui●● vitae statu , ) worke to satisfie , we will to testifie our thankefulnes , in that we are freed from so great bondage . And purge vs to be a peculiar people vnto himselfe , ] Christ by his death purgeth vs two wayes . 1. By obtaining our reremission of sinnes , and absoluing vs both from the guilt and punishment of them : and this is the iustification of a sinner before God , which he effected once and absolutely vpon the crosse , of which we haue spoken in the words immediately foregoing : the latter way is by freeing vs , from the filth and contagion of sinne , and this is the sanctification of a sinner , and is not done at once , but is daily while we liue in this world arising to further perfection : and of this purging our Apostle now speaketh , the which he affirmeth to be a fruit of the death of Christ , as well as the former . From the right conceiuing of which , those places may not hinder vs , where our sanctification may seeme to take an other rise : as where the Holy Ghost is called that cleane water , whereby we are washed , Ezech. 36.25 . I will powre cleane water vpon you , and yee shall be washed from your filthinesse , and from your idols ; for it is the Lord Iesus , who by the power of his eternall spirit offereth his blood as the materiall and meriting cause of our cleansing , without which diuine and effectuall power of the holy spirit , the flesh had profited nothing . 2. Where we meet with such places , which ascribe it some●ime to the word , as Christ to his disciples , ye are all cleane , by the word which I haue spoken vnto you ; sometimes to the Sacraments , Act. 22.16 . Be baptised and wash away thy sins : and sometime to faith , Act. 15.9 . he purified their hearts by faith : all these speaches conspi●e together in this same truth rightly apprehended . For Christ is the onely agent in our sanctification in and by all these : he giueth faith and sanctifieth by it , as by an internall meane and instrument whereby we receiue our cleansing ; he sendeth Ministers with his word , and sanctifieth by it , as by an externall meane wherein sanctification is offered : and with his Sacraments , that by them as an other outward meanes , that inward sanctification might be represented and sealed . Thus Dauid prayeth , Purge me with byssope , that is , wash away my sinne with the blood of thy Sonne , which is shadowed in these legall sprinklings made with byssope : and thus are diuerse other Sacramentall speeches to be vnderstood . Doctr. Redemption and sanctification are inseparable companions : none is redeemed , who is not purged : the blood of Christ hath this double effect in whomsoeuer it is effectuall to saluation : for hee is made to such of God righteousnesse and sanctification . In the lawe we reade of lauers , as well as of altars , yea and of the brasen sea . In the Gospel we reade not onely of blood , but of water streaming out of the side of Christ : and that his sweate in his agonie was water and blood : The blood signifiyng the perfect expiation of the sinnes of his Church ; and the water , the daily washing and purging of it from the remainders of her corruption . So the Apostle ioyneth these two together , Ephe. 5.26 . he gaue himselfe for his Church , that is , his life and blood , and purged it with water through the word : and it is cleare that the Apostle Iohn expresseth both these benefits obtained by Christ , namely , perfect satisfaction for sinne , and sanctification from sinne ; when he saith , that this is he that came both by water and by blood ; and as here it is said , that Christ gaue himselfe to redeeme and purge , so elsewhere in expresse tearmes , to sanctifie his Church , Eph. 5.27 . Vse . 1. In that the death of Christ serueth for our continuall cleansing while we liue in this world ; we are to take notice and acknowledgement of much filthinesse and vncleannes euen in the best : it is no slight soyle or staine that hath fouled our natures , which will easily be blowne or brusht off , for it sticketh neerer vs then our skinnes , that the verie power of Christs death it selfe , doth not wholly destroy it while we liue ; but we haue cause to crie ou● with the leper in the lawe , I am vncleane , I am vncleane : nay , the godly see what blackamoores they are , and how hardly they change their skins : and what leopards they are , hardly parting with their spots . And this made the Apostle take such paines , that he might attaine this fruit of Christs death and resurrection , after he had beene long able to maintaine his iustification against all challenges , and say , who shall lay any thing to the charge of Gods elect ? and what shal separate vs from the loue of God ? well knewe he how fast this vncleannes cleaueth vnto our natures , Heb. 12.1 . And this challengeth a number of monsters of men , whose hearts beeing gulfes and seas of iniquitie , yea the common draines and sinks of all filthinesse , doe streame out nothing but such as Christ speaketh of , adulteries , murthers , thefts , couetousnesse , deceit , vncleannes , pride , the wicked eye , and cursed speaches ; and yet charge them with such filthinesse , they iustifie themselues with the Pharisie , they thanke God they serue God as well as the best , haue as good hearts as the best , they doe as well , and liue as well , as the best of them all : you cannot fasten on them any sence of their foule sinnes ▪ they neede no purging nor washing : whereas the godly daily groane and grieue in the sence of the presence of that with them , which they hate worse then death it selfe . Vse . 2. Hence may be noted , that wheresoeuer sinne is pardoned , it is also purged , Rom. 8.2 . There is no condemnation to them that are in Iesus Christ : for the law of the spirit of life freeth them from the law of sinne and of death : that is , not only from the curse of the law , but euen that law and power of sinne it selfe which would still hold vs in the seruice of it . He shall die in his sinne , that dieth not vnto his sinne : not that sinne can be so dead as not remaine ; but if it lie not bleeding , by vertue of that stroake which Christ in his death hath giuen it , if the force of it be not abated , and thou escaped from the rule of it , Christs blood doth thee no good . How excellently doth the Lord Iesus himselfe in his speach to Peter approoue this truth ? If I wash thee not , thou hast no part in mee : and no part in Christ , no pardon of sinne . Dare any man then dreame of his reconciliation with God , that finds not holinesse daily preuayling against corruption , and the endeauour of puritie in heart and life , against that foule impuritie that stickes fast and cleaueth vnto both ? or dare any vnsanctified heart , which in that it hath set it selfe vpon a resolued course in sinne , is a rebell vnto God , laie claime vnto any part of the death and merit of Christ , when Christ hath said , that vnlesse he wash the soule , that partie hath no part in him ? No , no , the wedding garment , and this our elder brothers garment is wouen of holines , as well as righteousnes ; and there is no admittance to the supper of the Lambe , no blessing without either . Vse . 3. Let both these considerations mooue vs to be euer washing and clensing our selues from our vncleannesse , and neuer to be at rest till we finde our selues , although not free from blacknesse , yet comely , as the Church confesseth of her selfe . And because this is the cheife vse of this doctrine , I will stand a little longer to propound in it two points : 1. the meanes and notes which we must vse , and by which we must discerne our selues to be washed and purged . 2. the reasons or motiues , to vse carefully those meanes . For the former ; A man that meaneth to be neate and cleanly , 1. hee willingly looketh himselfe in a glasse , he is not angrie with the partie that setteth the glasse before him , but he calleth for it , that he may see what spots are about him , and looketh neere that he may discerne them : euen so a man that would be purged , must often set the glasse of the law before him , will not be angrie with him that preacheth and propoundeth the law vnto him , whereby he may see his foule spotts and disorders . And here is one difference betweene the cleane and vncleane ; one cannot endure to take notice of his filthinesse , his heart will abide no gaging nor sounding ; the other hath a purpose to be cleanly , and would haue the least filth about him discouered , that it may be remooued . Secondly , A man that is in this way to be purged , beginneth with the foulest spots first , and those which are most conspicuous , and commonly first remooueth those in his face . Now the foulest and most noted defilement , which is most conspicuous , and consequently odious vnto God , is an vngodly and wicked heart : which as the Lord beginneth his washing withall ( for the first thing he doth in the conuersion of a sinner , is to take away the heart of stone ) so he that would haue euidence of his cleannesse , must beginne here , and first wash the inside : so the holy man Dauid , although his sinnes were in the eyes of the world , yet to be soundly purged of them , he craueth a cleane heart , and a renewed spirit . And thus as he that meaneth to be cleane , beginneth at his head , and so washeth all downeward , so the pure of heart beginne at the heart , and this carrieth all other parts and members ; they know that of the filthinesse of the flesh and spirit , the latter is more filthy , and therefore they seeke first to be renewed in the spirit of their mindes ; and to wash their consciences from dead workes : whereas those that meane neuer to be cleane , beginne as it were at their feete ; if they can abstaine from murther , adulte●ie , drunkennesse , and such open sinnes in the act , which is apparant to euery eye , they thinke all to be cleane and well , because they neuer see the hardnes , the pride , and foulenes of their hearts : but euen this conceit that they haue washed their hands in innocencie , neglecting their hearts , is a brand and marke of their vncleannes and impuritie . Thirdly , hee that will be cleane , proceedeth on to the other parts of his bodie , and will see that they be sutable : so this grace of sanctification , as it beginneth in the minde , so it proceedeth to worke in all the members : it is carefull that all the vessels be preserued in holinesse and honour . A pure heart will not be without pure hands , chast eyes , an ordered tongue , &c. Where is to be obserued another maine difference betweene the cleane and vncleane : the former endeauour to cleanse themselues from all filthinesse of flesh and spirit , and to grow vp vnto full holinesse ; but the latter can content themselues with a supposed goodnes of their hearts , and yet let loose their tongues to all obsene and lewd speaches ; and open their eyps to all wandring and lustfull spectacles ; and their hearts thinke no ill , but are good inough for all that : but halfe an eye can discerne what impure wretches they are , both within and without . Fourthly , such a person will proceed on to his garments , and will not endure filth or spots on them : euen so that soule whom Christ purgeth , hateth euen the garment spotted by the flesh ; euen all occasions , inducements , and appearances of euill ; yea such as he cannot auoid , yet he can hate . Whereas the carelesse and slouenly Christian , runnes into all companies , into all courses , and thrusts himselfe into all occasions of sinne ; because he is filthy he careth not to be filthy still , yea and to foule and besmeare all that come in his companie . Fifthly , The sanctified person vseth all good meanes , whereby he may become cleane , and beeing so , he is carefull to preserue himselfe cleane so long as he can . For , 1. he desireth to be euer sprinkling himselfe with the blood of Christ , by often meditating , and applying vnto himselfe his death and merits , which are the onely purging ●ire , and fullers sope ; without which , although he take much sope and nitre , yet can he not be purged : this is the onely fountaine opened to the house of Dauid for sinne and vncleannesse , this is the onely lauer of the Church . 2. He laboureth in the encrease and strengthning of his faith , which as an hand apprehending the former , purifieth the heart . 3. He diligently , and reuerently frequenteth the word , and Sacraments , as the outward meanes appointed by God , for the effecting , and encreasing of sanctification . 4. When he heareth Christ say , If I wash thee not , thou hast no part in mee , he reuerently falleth downe at his feete in feruent prayer , Lord , not my feete only , but my hands and my head : wash mee throughly , euen from toppe to toe . Thus he knowes he can onely become cleane ; and by these same meanes he seeth he can only be kept cleane ; he dare not neglect these meanes as the foule monsters of the world , that had rather be wallowing in the dung of the earth , and bathing themselues in their dirtie and sinnefull sports and delights , then frequent the places where these pure waters streame in most pleasant abundance : but their cards , dice , bowles , boules , vnprofitable companie , idle solitarines , ( which as so many draynes , carie with them all vncleannes , the which they powre on the heads of wicked men with full buckets ) chaine them with chaines of darknes , that they cannot so much as desire these cleane waters , which the spirit powreth on those which thirst after them . The second point , is the motiues to become purged , and to labour in sanctification . 1. Because hereby wee resemble the Lord himselfe , by which reason we are often in the Scripture mooued to the study of holines , Leu. 19.2 . and hence we become deare vnto God , when he spieth his owne image vpon vs : for euen naturall fathers loue their children best who are likest vnto them . 2. Hereby we are not only conformable to his image , but to his will : for this is the will of God , that euery man know to possesse his vessell in holinesse and in honour , 1. Thess. 4.3 . 3. Hereby we distinguish our selues from the profane Esaus of the world , whereas by nature we are as foule as they . 4. We attaine to the end of our redemption ; and haue an argument that Christs death is effectuall to vs , because we see the power of the deuil , and sinne destroied in vs. 5. All legall purifications are resolued into nothing but euangelicall sanctimonie , which may not be neglected vnlesse we will come behind those who were directed by shadows & types ; whereas we haue the truth & substance . 6. Without puritie of heart and life no man shall see God. Blessed and holy are they that haue part in the first resurrection , the second death shall not hurt such ; for only those that are slaine by the first death , are hurt by the second , and the second resurrection only profiteth those that haue part in the first : Without shall be dogges , and whatsoeuer is filthy and vncleane : and know we not , that the vnrighteous shall not inherit the kingdome of God ? 1. Cor. 6.9 . What meane men then to feare least they should be too pure , and too holy ? and to reproach others as beeing so ? What a fearefull delusion is it for men to flatter themselues as most doe , that there need no such strictnes or precisenes , but to come to Church , and receiue Sacraments according to law , and do as other men do ; and sometimes as their leysure suffers to read or pray alone , and heare a sermon extraordinarie . But alas , what will it profit a man to be a sundaies Saint , and a work-daies Deuil ? Or what great good can good moods do ? are we not exhorted to the following of holines , to cleanse our selues from all filthines of soule and bodie , to an heauenly conuersation , to haue no fellowship , nor touch any vncleane thing ? On the other side , are we not vrged to continuall prayer ; In all things to be thankfull ; to meditate day and night in the law of the Lord ; to make the word our marke to aime at ; and in all things with full purpose of heart to cleaue fast vnto the Lord ? And now dare any flesh except and say , but if I shall doe thus it is more then need , and I should become too precise and too pure , and so are they that do so ? we serue a God of pure eyes that will not be thus dallied withall . To be a peculiar people vnto himselfe , ] In these words is set down one end why Christ vnderwent such paines not only to iustifie , but also to sanctifie his Church : namely , that it might become impropriate vnto himselfe , and applied vnto his owne best purposes . For as vncleane vessels can neuer be vsed vnto any good purpose , vntill they be washed and sweetned ; no more can sinnefull men euer become vessells of honour , reserued vnto the Lords owne vse , before they be washed by the blood of Christ , and those pure waters of the spirit before mentioned . The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , properly signifieth something , on which a man for some excellencie in it , setteth his affection more then other , and therefore layeth it vp , and reserueth for some speciall vse and purpose , and will not at any hand part with it ; as if a man should laie vp some bright and bewtifull peeces of gold , which he will not suffer to see the sunne , as we say , or be brought out scarce in extreame necessitie . Thus although all the earth be the Lords , who beeing the God of nature and grace , hath all power and libertie to conferre where he pleaseth grace aboue nature : yet his good pleasure was to choose Israel , to be his cheefe treasure aboue all people , and an holy nation , that vnto them he might shew his wisedome and glorie ; and his loue and mercie vpon them . But that was but a type , the thing it selfe is specially apparant in the Church of the new Testament , euen the true Church of God in all ages since : vnto which all those titles iustly belong which Peter giueth to the beleeuing dispersed Iewes : A royall pr●●sthood , a chosen generation , an holy nation , and a peculiar people . Now the Church may be said to be a peculiar people , ( by the Church vnderstanding the true and essentiall members of the Church ) 1. Because beleeuers are the most precious of men , euen the most noble persons of the earth , descended of the blood of Christ , in which regard they are the dearest of men and nearer vnto God , because more noble then the rest . Thus Salomon describeth the Church , as though it were a stately court , where are none but of the blood royall , Kings , Queenes , Lords , and Ladies : and hence are beleeuers called sonnes of God , brethren of Christ , and heyers vnto the crowne of heauen . Secondly , In regard of God , they are a peculiar people , distinct from others by his grace of election , by which they are chosen out of the world , and set highly in his fauour aboue all others . For they lie before him in the righteousnesse of Christ , in whom the Father is well pleased ; they are bought from the earth , and stand before him in the worke of his owne fingers , namely , their new birth and second creation , in which he also delighteth to behold . Hence are they called an holy nation , the spouse of Christ , the daughter of God , the choise of God , and Gods delight . Thirdly , they are a peculiar people , in regard of their whole maner & condition of life : which made Balaam say of Israel , that it was a people dwelling alone , and numbred not himself among other nations , that is , altogether different in lawes , customes , manner , and condition of life . But let vs see this truth in some instances . 1. Their originall are not some few families , comming out of some corner of the earth ; but they sprung of Christ , of whom all the families in heauen and earth are called . 2. Their countrie is no part of earth , for they are here but strangers and pligrimes , but heauen , to which they tend , and from whence they looke for a Sauiour . 3. Their King is neither borne nor created , but the euerlasting King of glorie , who ruleth not some one countrie , but from sea to sea , yea to the worlds end : and not for an age , but as he is a King for euer , and his kingdome an euerlasting kingdome , so he ruleth for euer and euer , and of his kingdome there is no ende . 4. Their lawes are spirituall , to gouerne the conscience as well as the outward man , most perfect , neuer changed , neuer abrogated as mens bee . 5. Their warre and weapons are not carnall , but spirituall , as their cheifest enemies be : their captaine was neuer foyled , nor can bee , and therefore before they strike a blowe , they are sure of victorie : and for their externall enemies , they conquer them , not by smiting ( as others ) but by suffering . 6. Their language is the language of Canaan , their speach bewrayeth them to be citizens of heauen ; hence are they called people of a pure language ; no filthie , vnsa●ourie , or corrupt communication commeth out of their mouthes , but such as is holy , tending to edification , and ministring grace to the hearers . 7. Their apparell is deuised and put on by God himselfe , euen garments of innocencie , long white robes died red in the blood of the lambe . 8. Their diet not rising out of the earth , but descending from heauen ; Iesus Christ is the bread of life , and that Manna that came downe from heauen ; and that water which gusheth out of the rocke ; of whom whosoeuer feedeth and drinketh , he hath tasted of the tree of life , and of the water of life , he cannot but liue euerlastingly . Thus we see how the mēbers of the Church are called a peculiar people . Vse . 1. Hence we may note a liuely description of the Church of God , namely , that it is a peculiar people , selected and called out of all nations , peoples , tongues , and kinreds of the earth , for the Lords owne possession and vse . That which the Lord once spake of Israel , is true of all the true Israel of God , Israel is a thing hallowed vnto the Lord , and as his first fruits : for as the first fruits were of all the fruits of the earth separated and sanctified vnto the Lord ; so out of all the people of the earth , are a remnant set apart and separated to become his , and belong vnto him : see Hos. 1.10 . & 2.23 . Vse . 2. Hence is affoarded no small consolation to the members of the Church , and that sundrie wayes : for God will not forsake his people whom he hath chosen , whom he hath made his peculiar . But 1. his protection watcheth ouer them , Zach. 2.5 . I will be a wall of fire round about her : he will suffer none to doe them wrong ; let them be kings who will not be reprooued by any other , yet he will reprooue them for their sakes : this was the ground of the Iewes safetie , Deut. 32.9 . The Lords portion is his people , Iacob is the lot of his inheritance : he found him , he taught him , he lead him , and kept him as the apple of his eye . Be thou then a child of the Church , and although thou maist finde thy selfe in thy selfe lost , blind , ignorant , and in a thousand perils , feare not , the Lord will finde thee , lead thee , teach thee , and keepe thee as safe in the chambers of his prouidence , as thou wouldest keepe safe the apple of thine owne eie . Secondly , his prouidence is euer with them , his eies vpon them , his eares , his hand , his treasurie open vnto them : yea himselfe becommeth the portion of those that are his portion ; and no good thing can be wanting to such who haue the Lord their portion , in whom is no lacke . Art thou poore , despised , base and abiect in the world ; let thy care be to become Gods peculiar ; he was neuer contemptible whom God honoureth , as he cannot be honourable whom God despiseth . Vse . 3. For instruction to teach vs who professe our selues the Lords peculiar , to liue vnto him , to whose vse we are set apart . And this is the Apostles reason , Ye are not your owne , therefore glorifie God in your soules and bodies , for they are his : and that we may this doe , we must propound two rules before vs. 1. We must see that the whole course of our liues be carried according to his pleasure : for looke whose we are , to him we must giue vp our selues to obey . If we be the Lords peculiar , then no creature in earth can lay claime vnto vs , not the Pope , not the deuill , not sinne , no nor our owne lusts must command vs : for thus the Apostle reasoneth , ye are a chosen generation , a peculiar people ; dearely beloued , I beseech you abstaine from fleshly lusts : this inference sheweth what a dishonourable and disgracefull thing it were , for Christians so farre to forget their nobilitie and dignitie , to stoope to such base seruices : they should rather call to mind that beeing set apart to the Lords vse , and like so many nobles beeing to attend the nearest seruices of their King , they are to heare and fashion themselues according to his good pleasure : Deut. 26.18 . The Lord hath set thee to be a pretious people vnto him , that thou shouldst keepe all his commandements . Neither may beleeuers frame themselues according to the guise of the world , seeing they are called out of the world to be the Lords peculiar . Those that are the next seruants in a princes court , liue not according to the fashions of other courts , but according to the manner of their owne : so the Lord from this reason chargeth his people , that they should not conforme vnto the heathen in their fashions ; for ye are an holy people , and the Lord hath chosen you for a pretious people : in like manner we must not conforme to Romish or Italian fashions , nor the courses of loose and profane men amongst our selues : but as we professe our selues the Lords , so must we square and order our wayes according to his word . 2. The second rule is , that as euerie peculiar serueth to the praise of the owner , so we must frame our liues and actions to the praise and glorie of God , whose we are . This is the reason of the holy Ghost , Psal. 135.3 , 4. Praise the Lord , oh sing praises vnto the Lord ; for the Lord hath chosen Iacob to himselfe , and Israel for his cheife treasure . Whence it followeth , that whatsoeuer practise would tend to the dishonour of God , ●e must resist and withstand in our selues and others . And thus the Lord chargeth his people , that they should be so far from associating themselues with the wicked people that liued neere them , in their idolatrie , that they should breake downe their altars , and cut downe their groves and images , and resist them ; euen from this same ground , because he had chosen them to be pretious vnto himselfe . So that if any sinner shall mooue and wooe vs vnto any vngodly practise , we must reason the case with our owne hearts ; I may not doe any such thing as may dishonour God , or my profession , let others doe thus and thus , I may not doe so , I am the Lords peculiar , and must liue to his glorie , which I cannot doe if I withstand not such motions , as whereby his glorie is hazarded , and hindered : and thus also maist thou : iudge of thy selfe , whether thou beest the Lords ; if thou seruest not the times , nor mens lusts , nor fashionest thy selfe to mens humors , but liuest vnto the Lord , thou art the Lords . Vse . 4. Hence is afforded a motiue to loue the Church , and shew all kindnesse to the members of it , euen because it is the Lords heritage , and because the Lord is not vnfaithfull to forget the worke and labour of loue shewed to his Saints ; yea be it but a cuppe of cold water , it shall not loose a reward , seeing the Lord accounteth it as done to himselfe . The Philippians supplied Pauls necessities , and Paul promiseth them that his God should supplie all their necessities . On the contrarie , woe shall be to them ●hat wrong by word , or deed , or wrighting the least of these little ones , who are so deere to the Lord as the apple of his eye . Let the scorners and enemies of good men remember that in Ier. 2.3 . Israel is as a thing hallowed vnto the Lord , all they that eate it shall offend , euill shall come vpon them , saith the Lord. If the King should set himselfe to raise and aduance some one man whom he affecteth aboue all other ; were it safe for any subiect to pick and cull out that person to wrong and disgrace aboue any other ● and yet thus do they that of all other wrong and oppresse Gods Church and deare children ; who in the end shall know that the Church is an heauie stone to lift at , against which neuer man heaued , but with the certaine perill of his owne life . Men may dip their tongues in venome ▪ and their pens in poyson ; and keepe the garment of such as stone Steuen ; but the Lord will avenge the cause of his poore ones , his peculiar ones , he will not alwaies hide his face , nor hold his peace . Zealous of good works ▪ ] Here is another ende of Christs sanctifiyng his Church , that euerie member of it should ardently endeauour in all good and goodly conuersation . Where the Apostle seemeth to answer a secret obiection : for it might be said , if Christ haue thus redeemed , purged , and washed vs , and so made vs his owne peculiar , what neede we more , or what further remaineth for vs to doe ? neither wanted there Libertins in those dayes , that from the appearing of grace cast off all yoakes , and thought they might doe what they listed . But the Apostle telleth such , that Christ neuer washed , redeemed , nor powred out his grace vpon any , but such as thereby were wrought to forwardnes , and cheerefulnesse in all well-doing . And here ( not to speake of the nature and necessitie of good workes , because that treatise is to be referred to a fitter place ) three things are to be obserued . First note , that before the Apostle speake of good workes , we heare of redemption , and purging , and washing , and of a peculiar people that must doe them : for indeede , the best workes are so farre from iustifying and purging , that none can be good before the party be iustified and purged . A leper or polluted person in the law , might not touch or attempt any thing for whatsoeuer he touched , became also vncleane : so while the whole man , euen the minde and conscience , the fountaines from whence all the actions issue , are polluted ; how can any thing streaming from thence be cleane and pure ? vnlesse we will say , that one fountaine at once , can send out sweete water and bitter : or controll holy Iob , who saith , that no man can bring a cleane thing out of filthinesse : Good works must beginne from that we are iustified , but we beginne not to be iustified , because they went before . The whole scope of the Epistle to the Romanes is to prooue , that no man can by workes be iustified before God ; the verie first proofe of which conclusion is fetched hence , because all are vnder sinne , and depriued of the glorie of God ; and so beeing euill trees , cannot bring forth good fruit , and much lesse in this state of sinne , vnwashen and vnpurged , can be zealous of good works : without me , saith Christ , ye can doe nothing ; namely , no good thing : till a man therefore be set into Christ , he cannot possibly turne his hand , to any thing that is truely , and formally good , no more then a sient can bring forth fruit which is not set into a stocke , or a branch which is not set into the vine . Secondly note , that whosoeuer are iustified and sanctified , they must needs bring forth good workes : for else Christ should be frustrate of his end in those for whom he gaue himselfe : Eph. 2.10 . We are his workemanshippe , created to good workes . We must first be his workmanship , before our selues can be good workmen , but beeing once his new creatures , then can we neither be idle nor 〈◊〉 occupied , but conuersant in such good workes as himselfe hath ordained we should walke in . In experience we see a man planting , good trees in his orchard , not that they should be barren , or laden with bad fruit , but to furnish him with store of good fruit : and in the Scriptures we see what recompence the good husbandman expecteth , for setting , and dressing , purging , and pruning his vine , namely , that it should bring forth much fruite . Is this the end of our redemption from the hands of our enemies , that we should serue him that hath redeemed vs , in holinesse and righteousnesse all our daies ? are we purged to be a chosen generation , and a peculiar people , that we might set forth the vertues of him that hath called vs out of darknesse into his meruelous light ? hath the Lord separated vs vnto his owne vse , not only to glorifie himselfe in vs , but after a speciall manner to be glorified by vs ? hath he called vs out of the world , which lieth in wickednes , vnto holinesse ; and so fitteth vs to euery good word and worke ? oh what a thing were it for vs to walke in such waies as are distastfull and dishonourable to God , and no whit distinguish vs from the profane and vngodly of the Lord ? needed the Lord haue bin at halfe the cost and labour with vs for such fruits as these ; or is this that returne which he expecteth of all his paines ? Vse . Would any know , whether he be a good tree of righteousnesse , the planting of the Lord , set into Christ , and liuing and thriuing in him : let him looke to his fruits , which be they neuer so good , cannot make a tree good , but can declare it so to be . Examine then thy selfe , whether thou art a new creature , whether old things be passed away , and all is become new ; whether thou findest the effect of the blood of Christ purging thy conscience from dead workes , to serue the liuing God : whether thou walkest in the light as he is in the light : hence it will appeare , that this blood is still distilling vpon thy soule , to cleanse thee from all sinne : there is no more conspicuous note , or euidence that a man hath escaped condemnation , and is in the state of grace , then that which is giuen by the Apostle as a touchstone , Rom. 8.1 . Which walke not after the flesh , but after the spirit . But what haue they to do with Christ , who hate the light ; in whom sinne ruleth to destruction : who walke in the waies of the world , and in the lusts of their owne hearts and eyes : who are led by the spirit , that beareth rule in the sonnes of disobedience ; who in stead of shewing out the vertues of God , beare vpon them the brand and expresse image of their father the Deuil ; some in mallice and enuie against God , and good men , as he was a manslayer from the beginning : some in vncleannes and filthines , as he is called an vncleane spirit ; others in rayling , swearing , and cursing , who haue their tongues set on fire from hell ; others in vnrighteous words , and deeds , as he is a lyar from the beginning : some in tempting and seducing others to their owne lure , enticing to companionship , drinking , gaming , &c. as he compasseth the earth to doe mischeefe : of all these we may say , as Christ to the Iewes , Ye are the children of your father the Deuil , for his workes yee doe . And others also , in whose liues such open vnrighteousnes breaketh not out ; yet because they cannot shew the fruits of righteousnes , we may cōclude against them , that they were neuer washed by Christ. The adopted sonnes of God imitate the naturall Sonne , who when the Iewes said , Tell vs , art thou that Christ , that we may doubt no longer ; he presently sendeth them to his workes , If I doe not the workes of my Father , beleeue mee not : so art thou a Christian , and the child of God , as thou professest and beleeuest ? I say if thou dost not the workes of God , thou art not to be beleeued . Now the workes of God , are 1. to beleeue in his Sonne ; 2. to endeauour to keep all his commandements ; 3. to practise the duties of repentance and invocation , and that daily : 4. to call others , especially those that belong vnto thee vnto the knowledge and seruice of the true God , that thou with thy house maist serue the Lord : 5. to make thy calling and euery dutie to man , branches of obedience vnto God. These would make thee diligent in the Ministrie , for faith must be maintained , neither canst thou obey all , vnlesse thou knowest all : the third would cause thee to watch against sinne in thy self , the fourth to banish it from thy family , the last would make thee beneficiall to all men , hurtfull to none ; and by all shalt thou adorne thy holy profession . These works of thy father cheerefully and constantly performe , and we will beleeue that thou art the child of God. Thirdly note , that the thing that God requireth in a professor , is zeale , forwardnes , and earnestnes in well doing , and that his whole course should be a studious prosecuting of good workes . The same word is vsed in 1. Cor. 14.1 . Couet spirituall gifts , but the word is , be zealous after , or zealously addicted vnto them ; and ; cap. 12.31 . Be zealous after the best gifts : the same teacheth the same Apostle , Gal. 4.17 . It is a good thing euer to be zealous in a good thing : and is a vertue euery where called for in the scriptures , yea such a one , as without which , good things cannot be done well , or in good manner . Now because euery forwardnes and earnestnesse euen in good things , is not commendable zeale ( for Peter euen in Christs defence may hastily draw his sword , and rashly lay about him ) therefore to the right ordering of it , there must alwaies goe with it these three things . First , the light of knowledge , that it may both beginne and end with the word . Paul reprooueth the Iewes who had zeale , and that for the law of God , because it was not according vnto knowledge ; yea , he condemneth that hote zeale wherewith himselfe was enraged in the time of his ignorance , because it had turned almost to the wasting of the whole Church . To this head are to be referred those blind deuotions of the Papists at this day , who are much in zeale , whereby they are in continuall tumults ( as the Ephesians ) for their Diana , but ignorance must be the mother of these deuotions . Secondly , it must be guided by good discretion : it must be wise as well as warme ; in greater matters greater , and lesser in lesser . A wise man will not powre out all his indignation against euery trifling displeasure , nor set his whole strength to that which he can wipe away with a finger . There must alwaies be a fire of zeale kept burning in the soule , as the fire on the Altar neuer went out , but it must be a iust zeale , proportioned according to the occasion , euen as we keepe the fire on our hearths all day long , but enlarge or lesson it according to the occasions of the house . If some great good be in thine eye , tending to the great glorie of God , and great good of his Church , stirre vp and adde to thy zeale , till it become a great flame ; but in smaller , and minutiall matters to carrie an vnbounded and vnbridled zeale , were to call for a sword to kill a flie , or an hatchet to breake an egge ; and yet zeale must euer fence the heart from affecting , committing , or communicating the least euill in the world . Thirdly , it must carrie with it , sincere affection , abandoning all by-respects , besides the glorie of God , desire of mens good , and conscience of the good dutie it selfe . In doing any good thing the close corners of the heart must be well searched , seeing much deceit and guile lurketh in them ; and if with the Papist , we doe any thing neuer so good for the matter ; and neuer so zealously for the manner , to merit at 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 God nor Baal ; they can well away with either religion , but care greatly for neither . 3. And a third sort goe so iust betweene a ciuill and religious life , that euen while they professe religion , it is verie hard to say , whether nature or religion giueth the stroake to their actions , but zeale to the truth haue they none : vnto which lukwarme Laodiceans being neither hote nor cold , that coūsell of the holy Ghost is fit , Be zealous and amend , for else the Lord will spue them out of his mouth . 4. Some are zealous , but either without knowledge , or beyond the right vnderstanding of the word , affection leading it , and not iudgement at , least rightly enformed , and this tendeth but to their owne , and the hurt of the Church . 5. Some are zealous in and for wickednesse : Zealous persecutors , as Paul before his conuersion ; on such fellowes as were those fortie , that tooke an oath that they would not eate nor drinke till they had slaine Paul : Zealous railers against God ; against his word , his ministers , and seruants ; against the strict obseruation of the Sabbath , against the most conscionable duties of watching against sinne , or of working of righteousnesse , vnto which they are sworne enemies themselues , and in others account it mere follie and madnesse : all their zeale is against zeale . But let vs whome God hath taken into his schoole to teach vs better things , be careful to raise this grace out of the ashes of it : and consider , 1. how zealous the Papists be in their owne inventions , and for the traditions of their fathers ; and shal not we for the truth . 2. the more resistance it hath , the greater is the glorie to hold it out . 3. how that cold Christians haue but cold comfort , from God , in themselues , and from their best workes ; because they come short of this precept , which requireth that euerie C●ristian be zealous of good workes . Vers. 15. These things speake , and exhort , and rebuke with all authoritie . See that no man despise thee . The Apostle here repeateth the precept which he gaue to Titus in the beginning of this chapter , contracting and reducing the speciall offices of a faithfull minister to three heads , 1. doctrine . These things speake . 2. exhortation , and exhort . 3. reproofe , and rebuke . Secondly , he prescribeth the manner how he shall performe all these , with all authoritie . Thirdly , because Titus was young , and want of yeares might seeme to denie him that authoritie , which was meete for an Euangelist , he backeth him herein in the last words , let no man despise thee . Which words although they may be conceiued as a charge to his hearers ; yet I take it rather to be a precept to himselfe , that he should not suffer any to contemne him . Quest. But how could Titus , or how can any other Minister , hinder men from despising them , seeing the world is euerie where so full of mockers . Answ. There will indeede alwaies be mockers of the best Ministers , and despisers of their persons : yet must the Minister so carrie his doctrine , with power and authoritie , and his life with grauitie and integritie , as he giue no cause of iust contempt of himselfe ; nay rather that hereby he get himselfe reuerence that not the best onely , but euen those which are not the verie worst , who with religion and conscience , haue put off all forehead and humanitie , may beginne to feare and stand in awe of him , which course seemeth to be closely commended to Titus : So was Timothie commanded to free his youth from contempt , 1. Tim. 4.12 . Let no man despise thy youth : but how shall hee effect this ? the next words shewe vs , But become vnto them which beleeue an example in word , in conuersation , in loue , in spirit , in faith , in purenesse . Hauing spoken before of teaching , exhortation , and reproofe in their seuerall places ; we will onely note in this former part , what it is that the minister is tyed vnto in his teaching , exhortation , and reproofes , and in the performance of euerie part of his ministeriall office : namely , vnto the word . These things , saith our Apostle : for this purpose hath the Lord in great wisedome furnished the Scriptures to make the man of God able both to teach , instruct , and improoue , so as he neede goe no further to seeke for profitable things . Which teacheth such as will stand in Gods counsell , to fetch from hence all their doctrines , all their proofes , all their exhortations , and all their reproofes ; for so shall they be iust , so shall they be powerfull to worke a worke of edification , and so shall they be vnresistable in the consciences of men . These things if men would tie themselues vnto , they should encrease men with the encreasings of God in spirituall wisedome , watchfulnesse , and the feare of God. Then should we not meet with so many pretors for sinne and libertie to the flesh , straining their wittes to legitimate bastardly broods of opinions , which the Scripture neuer acknowledged hers . Nor so many who in their reproofes glad the hearts of the impenitent , and make heauie the hearts of those to whom the Lord hath spoken peace ; who strike at the best things and men ; and so as soone as euer they haue deliuered a truth in thesi , least they should leaue it while it is true , misapply it in the hypothesis ; girding at godlinesse as too much scrupulositie and precisenesse ; accounting conscience an hypocrite , and the feare of God dissembling before men . Hence are discouered as sinnefull , all reproofes of sinne by iesting , enterluding , and stage representations , in which fooles make a mocke of sinne , and open a publike schoole of all lewdnesse and iniquitie ; and if any deuill or sinne be cast out there , it is by Belzebub the Prince of the deuils . Further , all reproofes by satyrizing , and by slanderous libells , and secret calumniations ( all which commonly wrecke themselues rather vpon the persons then sinnes of men ) are here reprooued : which although they be indeede sharpe and biting meanes , yet hath the Lord appointed fitter and sharper arrowes to smite his enemies withall , euen sound and sufficient conuictions out of the word , which is able to wound and daunt kings themselues : and prescribed them also to be publikely drawne , and shot in such graue , reuerent , and seemely sort , as is befitting , 1. both the persons and calling of the reproouer . 2. the things themselues which are weightie and serious : as also 3. the presence of God and his congregation , whose matters are debated , and whose sentence against sinne is in denouncing and executing . Small wisedome therefore it is , for men in these cases of the saluation and damnation of men , to suffer their wits to play vpon sinne so lightly and iestingly as becommeth rather some vaine spectacle , or professed iester ; then either the errand of the Lord , or a messenger from the Lord of hosts . The second point , is the manner of deliuering doctrine , exhortation , and reproofe with all authoritie . Doctr. The word of God must be deliuered in such manner as the maiestie and authoritie of it be still reserued vnto it , 1. Pet. 4.11 . If any man speake , let him speake as the word of God ; and the embassadors of Christ , must speake his message euen as himselfe would vtter it . 2. The soule of the word is the presence of the spirit , which euerie Minister must striue to make demonstration of , for else it is but a dead letter or sound : it is the spirit that quickeneth it and maketh it liuely and mightie in operation , it is not the demonstration of the person , nor manifestation of the man that getteth authoritie to the word ; but when out of good conscience a man faithfully striueth to make it appeare to the consciences of others , that not he , but the spirit of God speaketh in him ; that when simple men shall perceiue the secrets of their hearts made manifest , they may fall on their faces , and worship God , saying , God is in this man indeede . 3. The Prophets and Apostles haue gone before vs , as presidents in this behalfe , Micha . 3.8 . I am full of power by the spirit of the Lord , and of iudgment , and of strength to declare Iacob his sinne , and Israel his transgression . Before Isai was sent on his message , his lippes were touched with an hote coale from the altar . The Apostles accordingly were not sent to witnes of Christ , vntill the spirit had descended vpon them , and that in the forme of fierie tongues ; to signifie that themselues beeing kindled with zeale and feruencie in the Lords businesse , they should also by their doctrine enflame others , and that their speech should not light any where , but it should kindle and enflame the hearts of the hearets . But the most perfect patterne of imitation herein we haue in the cheife doctor of his Church , who not onely after his resurrection could and did make the hearts of the disciples burne within them , euen in his ordinarie talke ; but all the time of his humilitie it is truely verified of his whole doctrine , that he taught with authoritie , and not as the Scribes . Indeed neuer man spake so , nor can speake , by the confession of his verie enemies : for neuer man spake so in his owne name , verily , I say vnto you : neuer man confirmed his speaches with such powerfull and proper miracles : neuer man spake with such peculiar grace , zeale , libertie and command of the spirit in the conscience : but yet all his Ministers are to imitate him in zeale , in power , in libertie of speach and spirit , for the glorie of God , and come as neere this copie as they can . Vse . Ministers must take heede of coldnes in their ministerie , of liueles and spiritles preaching , of powerlesse and a frozen manner of deliuering the word , alwaies preseruing a fire of zeale and conscience in themselues ; mettals we knowe will not worke without fire ; no more will the steely and stonie heart of man , melt or soften without the spirituall fire taken from the altar . And yet here I must not be vnderstood as condemning all coolenesse , or moderation of speach ; for doctrine may be ponderous and weightie , where the speach is calme and treatable , still waters often runne the deepest ; and Salomon saith , that a man of knowledge spareth his words , but yet it followeth , that he must be of an excellent spirit : so there must of necessitie be at the least a soft fire in these distillatiōs . But the thing iustly condemned is , when men by their owne default , beeing giuen ouer either to pride , sensualitie , or worldlynesse , haue benummed their spirits , and are become frozen , without power or life in their ministerie , and so bring forth their doctrine , as many women doe their children , stil-borne ; teaching as the Scribes onely of forme without zeale , or conscience , or experience of that they speake . And before I leaue this point , it must be knowne , that whereas I require heate and authoritie in the deliuerie of the word , that therefore euerie heate should be warrantable : for some is iustly condemned , as . 1. all heate of humane affection , proceeding from perturbation and passion . 2. all inconsiderate heate of youth . 3. all heate not well guided ( although in good men full of godly affections ) but suffered to boyle ouer so farre , as a man looseth his memorie , and interrupteth his doctrine and whole discourse . 2. A flattring Ministrie is an enemie to this authoritie , for when a Minister must sing placebo , and such sweet songs , it is impossible for him not to betraie the truth . 3. To withstand this authoritie , or to weaken it , is a fearefull sin , whether in high or low ; and the Lord will not suffer his messengers feet to be cut off . 4. Hearers must , 1. pray for their Teachers , that they may deliuer the word with authoritie , with boldnesse , and with open mouth , Ephes. 6.19 . Coloss. 4.4 . 2. Not deeme this authoritie in Ministers , humor , or anger , or bitternes , and much lesse madnesse , with Festus : and least of all to cast them in prison , as men rauing , as Ieremie was , cap. 29.26 . 3. Not to refuse to yeeld subiection vnder this authoritie , nor be angrie when it beateth down some practise which they are loth to part with : seeing it is iust with God , to reprobate & put out the light of such , as refuse the conuiction of the light offred . The third and last precept of this Chapter and verse , Let no man despise thee , teacheth two things . First , how people and hearers should entertaine the Ministers sent them of God , seeing they cannot without great sinne despise them ; for seeing the Lord , who could by himselfe worke the saluation of men , yet is pleased to vse as his helpers herein weake and base men , whom he assumeth into fellowship with himselfe , to become coworkers with him , although not in the act of conuersion , yet in the Ministrie of it : who dare despise such whom the Lord so farre honoureth ? and therefore calleth them his white horses : horses , in that he vseth them in his battailes against sinne , Satan , the world , and wicked ones ; and white , for the puritie of their doctrine , and integritie of their liues : yea his Angels , namely such as by whom he reuealeth his good pleasure vnto vs : and his owne voyce , by whom he beseecheth men to be reconciled . Secondly , how carefull is the Lord to preserue his Ministers from contempt , when he affirmeth , that such as despise them , despise himselfe that sent them . In which sence we read that the posteritie of Caine , contemning the preaching of Noah , dispised and contended against Gods spirit : so Israel murmuring against Moses and Aaron , Moses saith , he hath heard your murmurings against the Lord : for what are we that yee haue murmured against vs. Thirdly , how vnnaturall a part were it for children to despise their Fathers : and what seueritie hath the Lord shewed against it in his law ? but godly Ministers are the Fathers of their people , I am your Father , saith Paul : and Onesimus , yea and Titus here begotten by him vnto the faith , he calleth his sonnes . Let no cursed Cham presume to scorne them , which is not so hurtfull to them , as dangerous to themselues , beeing the next way to bring themselues vnder the curse . On the contrarie , let the naturall children of the Church , 1. know them , 1. Thess. 5.12 . that is , both in heart accknowledge them the Ministers of Christ , and in affection , loue them as his Ministers , accounting their feete bewtifull : 2. render them double honour , 1. Tim. 5.17 . in which precept the holy Ghost hath made , 1. reuerence , 2. obedience , 3. thankfulnes , 4. comfortable maintenance , their due from their people . Secondly , Ministers are hence taught so to order their liues and doctrine , as they lay not their pers●ns open to reproach , nor prostitute their authoritie vnto contempt , and so loose it both from themselues and others . For this is the way for Ministers to winne authoritie and reuerence in the hearts of men , by their liues and doctrine , to become examples vnto the flocke : And thus shining in the puritie of doctrine and conuersation , they shew themselues starres in the right hand of Christ. The point beeing formerly prooued , we will only note a threefold vse of it . First , to confute the Popish teachers , who haue deuised another way to free themselues from the contempt of the laytie ; namely , by inuesting their Bishops and clergie into ciuill authoritie and Magistracie : by furnishing them with wealth and abundance , yea superfluitie of state , and pompe : by distinguishing them from other men by strange fashions of apparell , miters , crosyer staues , rings , and bables ; that if Titus had bin such a Bishop , this had beene a needlesse precept , for who durst haue despised him , but he should soone haue heard of him . But the word teacheth , that it is no politicke deuise that maintaineth the estimation of a Minister , or Ministrie ; but the holy carriage both of the doctrine and liues of the Ministers : euen as the Apostle also speaketh of Deacons , that by ministring well , they get themselues a good degree , and great libertie in the faith . Secondly , this ground laieth heauie things to the charge of the idol-ministerie , who for any gifts for teaching , are many of them inferiour to boyes and girles of seauen yeares old : and wofull it is to thinke , how many places are serued , or starued rather with Ieroboams priests , who were raked out of the basest of men , the iust subiects of reproach and contempt : And others the sonnes of Eli , who by the wickednesse , and dissolutnes of their courses , not only stinke themselues , but make the seruice , and worship , and word of God , to be abhorred : men mistake their marke , when they say , that it is often preaching which maketh it dispised ; but because it is so often preached by such leud men , it looseth the grace and power of it in the hearts of men . Thirdly , when men thus teach , and thus liue purely and innocently , and yet are despised , let them not thing it strange , nor be discouraged ; for they haue done their dutie , and taken the right course to get reuerence and authoritie : Let men at their perill now despise them , the Lord will not refuse to honour them ; and if they cannot in earth , yet are they sure to shine in heauen . And thus by the assistance of God , haue we absolued this second Chapter , to him be therefore praise for ouer . Amen . CHAP. III. PVt them in remembrance that they be subiect to the principalities and powers , and that they be obedient , and readie to euerie good worke . IN the former Chapters the Apostle hath beene carefull , that Titus should in his ministerie propound the seuerall offices , and duties of Christianitie vnto seuerall estates and conditions of men . Now in this Chapter , he will haue him teach more generall , and more publike duties , which concerne no estate more then other , but all Christians of what estate and condition soeuer they be : wherein he taketh vp the greatest part of the Chapter , vnto the 9. verse . II. The second part of the Chapter warneth Titus , how to carrie himselfe more respectiuely , 1. in contentious questions . 2. in dealing with heretikes : both which abounded in those dayes , in the 9 , 10. and 11. verses . The third part containing the third part , namely , the conclusion of the whole Epistle , remembreth some priuate and personall matters ; which is ended with the accustomed apostolicall salutation . Concerning the first of them : These generall duties are , 1. propounded in 1. and 2. verses : and 2. confirmed and vrged in the sixe following . They are propounded in this method and order . First , Titus must instruct all Christians in their duties towards Magistrates . Secondly , in the mutuall duties one towards an other . The former taketh vp the first verse , wherein two things are to be considered . 1. the manner of propounding the precept . 2. the substance of the doctrine it selfe : wherein wee must speake , 1. of the duties required , which are two , 1. subiection , 2. obedience . Secondly , of the persons , 1. to whome . 2. from whome they are due . But first we must returne to the manner of propounding this lesson ; in these words , Put them in remembrance . The Apostle saith not , teach them , or exhort them as before , but put them in remembrance : wherein Titus is inioyned two things . 1. To call backe into their mindes this lesson , euen the old doctrine concerning authoritie , and subiection vnto magistracie , which is not abolished vnto beleeuers ; implying that it is no newe doctrine , but renewed . 2. Often to inculcate and beate vpon this point , for great and waightie reasons . For 1. by nature all men desire libertie , and to cast off the yoke of God ▪ corrupt reason wil be readie to conceiue all men one mans children , and why should not one be as good as an other ? we came all out of one Arke : and perhaps among Christians some Chore or other will be readie to say : what , is not all the congregation of the Lord holy ? 2. The Iewes in these times wherein the Apostle writ , stood much vpon many temporall priuiledges ; as vpon Abraham , the Temple , the lawe , &c. and were stiffe and loath to stoope to the authoritie of the Gentiles . 3. The Christians of Iewes and Gentiles stood as much vpon spirituall priuiledges ; not thinking it inough to be set free from the thraldome of Sathan , and bands of sinne , and so be made spirituall kings vnto God and the lambe ; vnles also by a boundles Christian libertie they might be at their owne hands , to do as they listed , without the knowing of any subiection . 4. This also confirmed their error , that they more respected mens persons then Gods ordinance : for because in these dayes they sawe the most of the Magistrates heathen men , and enemies to Christ and his gospel ; they thought it a most vnworthie thing , that they beeing beleeuers should still be commanded , and remaine subiect vnto them : the weakenesse of which ground we haue discouered in cap. 2.9 . for on the same commandement , seruants presumed on more libertie then was mee● , euen to the casting off of their subiection , at least to vnbeleeuing masters . The instructions which I will note out of this manner of deliuering the precept , are two . Doctr. 1. The scope of the ministerie is to put men in minde , and keepe in them the remembrance of euerie Christian dutie . Thus Ministers may be called the Lords remembrancers , not onely for putting the Lord in minde of his couenant towards his people , and of the peoples wants : but also in that they must not be silent , but restles in whetting the doctrine of God , legall and euangelicall vpon the people ; and so be euer putting them in minde of their couenant and dutie vnto God. Paul acknowledged himselfe such a remembrancer , Rom. 15.15 . as one that putteth you in remembrance through the grace giuen me . In the 2. Tim. 2.14 . be giueth Timothie a generall iniunction , to put all his hearers euerie where in remembrance of such precepts as he deliuered to him : and sending him to Corinth , he giueth him the same commandement , and maketh him such a remembrancer as here he doth Titus . The Apostle Peter also knewe verie well that this dutie lay vpon him , 2. Pet. 1.12.15 . I wil not be negligent to put you in remembrance of these things : and three seuerall times in fowre verses repeateth the same thing in that place ; to shew how instantly that dutie lay vpon him . Obiect . But the spirit bringeth all things into the minds of the faithfull , therefore the ministerie is needlesse to this purpose . Ans. Things subordinate fight not among themselues . The spirit indeed doth it principally , but by the word in the ministerie instrumentally . The reasons of the doctrine are these . 1. None is so farre instructed but is wanting much in knowledge , and much more in the cheerefull practise of that which he knoweth , and therefore euerie one hath neede of quickning and stirring vp ; and who is he that carrieth flesh about with him , that findeth not the heauinesse and vnweldinesse of it vnto any thing that is good ? therefore the Apostle Paul telleth the Romanes , that although they were filled with goodnesse , and knowledge , and were able to admonish one another , yet he thought it needefull to put them in remembrance of their dutie : and Peter writing to those that had knowledge , and were established in the present truth , thought it meete so long as he was in this tabernacle , to stirre them vp , by putting them in remembrance : so as we neede not feare in this case the spurring of free horses , seeing no man is so free , but he needeth spurres . Secondly , none are so strong but they stand in neede of this confirmation , as well as the former quickning , neither can any caution , or any admonition be too much in things of such moment . Thirdly , no mans memorie is so found , but as out of a leaking vessell good things are euer running out : and when such things are slipt away , they had need be renewed and recalled againe . Vse . 1. Ministers must not desist from teaching and exhorting , as many that thinke a little inough ; nor discouraged when people forget their wholesome doctrine ; but incourage themselues in their dutie , which is to keepe in mens memories the mindfulnesse of their duties . 2. When they come to teach , they may not seeke out vaine and strange speculations , which were neuer heard of before ; but teach plaine things , yea and deepe mysteries in plaine manner ; as such who respect the weaknes both of the apprehension and memorie of their hearers . 3. An wholesome thing it is to teach the same things often , whereby things deliuered are recalled into the memorie : curious men cannot abide repetitions , nor heare common things , notwithstanding these be excellent helps of memorie ; which is the cause of such grosse and euery-where palpable ignorance in the most familiar principalls of religion . But the wisedome of godly teachers will be not too much to yeeld vnto the nicenes of their hearers ; nor to feare to do that which is the safest for them , as Paul speaketh : which if it be , let it be to vs what it will or can , it will be our part that by our practise they may finde the profit . Doctr. 2. We learne hence also , what it is that should possesse and take vp the memories of Christians , namely , those lessons of Christianitie which they heare in the ministrie . For , 1. The commandement must be bound vp vpon our hearts , and we ought to make our memories the statute booke of our soules , and by diligent meditation , chaine this booke vnto our selues . The precept is in Prov. 4.21 . Keepe these words in the midst of thy heart , for they are life and health of the bones . Secondly , herein standeth the sanctitie of the memorie , partly in retayning the rules of life , and partly in presenting , and offring them vnto the mind vpon occasion of practise , both to direct and vrge the conscience to obedience . Thus Dauid hid the word in his heart , the blessed fruit of which was , that hee did not sinne against God ; and indeed holy memorie preserueth the holinesse of the whole man. Thirdly , forgetfulnesse of the word , is euery where in the Scriptures taxed as a greeuous and hatefull sinne : Be not forgetfull hearers , deceiuing your owne selues , saith Iames : haue you forgotten how I fedde so many thousand , &c. saith Christ to the Disciples : and the author to the Hebrewes , haue yee forgotten the consolation ? which interrogations are seuere reprehensions , and indeed it is the mother and nurse of most sinnes , as we see in Peter , who forgat the words of Christ till he had thrise denied him ; whereas if he had remembred them , it is likely he had beene preserued from the sinne ; for when the cock crew he remembred the words , and when he remembred them , he went out and wept bitterly ; euen so the forgetfulnes of the words of Christ , maketh men so often to denie Christ in his word , and in his profession , as in many vnchristian practises it doth appeare : and although we account but a small matter to forget them , yet if euer Christ looke backe vpon vs , we shall as bitterly as Peter bewaile it in the end . Vse . This serueth to mooue the best of vs to repent , and reforme also this fearefull sinne . Obiect . Some will say , I would remember the word , but I cannot , my memorie is so bad . &c. Ans. It is a great complaint and verie generall : but what merueile ? For 1. the most that can acknowledge that they haue learned and laid vp nothing almost from all the sermons they haue heard ; care not for the word , esteeme not of it with any reuerend regard : the things they care for , they can remember well inough : and so would they the word , if they did respect it . Dauid accounted the testimonies wonderfull , and therefore his soule kept them . 2. They come to the Church , and for fashion sit out an houre , and giue some attention , as though they cared for it ; but yet they haue no delight in it , and therefore force not much either of the hauing or holding of it : they can in the meane time remember old sinnes of their youth , and the madde prankes of many yeares olde : but not a lesson of yesterdayes deliuerie : the reason is , because they delight in the one , and not in the other ; whereas if with Dauid , they could delight in Gods statutes , they would not forget them . 3. They neuer vse the right meanes of remembring the word , and yet they complaine of forgetting it : for before they heare , they prepare not themselues by repentance , nor by prayer for the spirit to teach them ; nor after they take no paines by meditation , repetition , or conference , to make the word their owne , it is not worth any such labour : and therefore complaine no longer of thy memorie , but of thy sinnefull securitie , negligence and profanenesse , accuse thy selfe , and bewayle thy sinne , who hast suffered thy memorie and mind to be taken vp with olde worne lusts and delights , with reckonings of summes of money , with earthly profits and commodities ; and thus hast spent thy dayes in the forgetfulnesse of God. And for time to come , performe the forenamed duties carefully , and although thou canst not remember euerie particular thou hearest ; yet God by his spirit will fasten so much in thy memorie , as shall be meet for thee to practise , and sufficient for thy comfort , especially when thou shalt stand in greatest need of it , as in temptation , danger , distresse , in the day of thy death , and iudgement . But suffer now in thy prosperitie the things belowe to take vp thy senses , it shall be iust with God in the day of thy darkenesse and miserie , to leaue thee without the comfort of any one place of Scripture ; that what thou wouldst not take vp into thy mind when thou mightest ; thou shalt not be able , then when it is offered , and thou gladly wouldst . So much of the manner of deliuering this doctrine , now ▪ we come to the matter of it . In the matter , consider 1. the duties required : which are two , 1. subiection , 2. obedience . The difference I take to be this : The former is an acknowledgement of subiection , vnder which Gods ordinance hath necessarily put a man , which therefore he cannot resist : for it is vsed in Scripture commonly , not only to note that inferioritie which the Lord hath laid on wiues , seruants , children , inferiours , and subiects , which in verie naturall light cannot but be acknowledged Gods ordinance ; but also that powerfull subduing euen of such as are vnwilling , and resisting : for the same word is vsed there where it is said , that Christ subiected , and subdued all things vnder his feete : and the Apostle , Rom. 13.5 . fastneth this necessitie vpon it , it is necessarie to be subiect . The latter rather intendeth a free and voluntarie obedience vnto the lawful commandements , then such necessarie subiection vnto the persons : which may be considered as an effect of the former , and a branch of the same roote ; for where there is a conscience of subiection , there will be cheerefulnes in obedience . The second point in the matter and substance of the precept , is the persons , first to whom the duties belong : namely , all Magistrates , who are here distributed into , 1. principalities , 2. powers . The former of which two meaneth those who haue primarie and plenarie power vnder God , and by their proper power and command administer within their seuerall dominions : such are Kings , Cesars , and cheefe gouernours in free states . The latter signifieth such as exercise delegated authoritie , and hold from those higher powers : such are vicegerents or viceroyes vnder the King , presidents of prouinces , Le●f●enants ouer countries , Mayors of citties or townes , &c. Thus are Magistrates ranked into Kings , and those that are in authoritie ; 1. Tim. 2.2 . and into Kings , and those that are sent of them , 1. Pet. 2.12 . Thus subiection and obedience is due to them both , euen to the latter aswell as to the former ; and because these are sometimes meane men , as the other are often bad men , the text calleth vs to turne our eyes from the persons , and fixe them especially vpon the ordinance of God , which maketh these duties their right : for here is a metonymie of the adiunct ; it is not said , let them be subiect to Princes , as those that haue power from them ; but to principalities , and powers : as though he had said , let them not looke so much to the men exercising rule and power , as vnto the power and ordinance it selfe ; and seeing there is no power but of God , let them submit themselues vnto euery ordinance of man for the Lords sake . Secondly , the persons from whom these dues must be paid , are all Christians in generall without exception : for the Apostle includeth them all in the word , them : and therefore clergie as well as laytie ; yea euery soule must be subiect to the higher powers : if euery soule , then the clergies as well as others . Doctr. 1. Christianitie eateth not vp Magistracie , nor destroyeth gouernment and ciuill authoritie , but ratifyeth & confirmeth it ; for Christians are here called to subiection and obedience to ciuill authoritie . The reason is , 1. the kingdome of Christ is not of this world , his authoritie deuideth not ciuill inheritances , his crowne and scepter detract not from earthly crownes and scepters , his weapons are not carnall , the keyes of his kingdome are no temporall iurisdiction , he could both be the true & lawfull King of the Iewes , and yet conuey himselfe away when they would haue giuen him his right . 2. For one ordinance of God to destroie another , would argue want of wisedome in God the ordainer , the very thought whereof were blasphemous . The orders of Christ in his Church then cannot bring confusion in the commonwealth : for then the Lord should not be a God of order , but of confusion : nay on the contrarie , for the Churches sake which he loueth , he keepeth order , and maintaineth gouernment in common wealths , that his Church while it is a gathering in the world , might find safe harbour therein , and this doue of Christ haue place , where to set without danger the soale of her foote . 3. Moses so wisely from God constituted both ecclesiasticall and politicall ordinances , as that the one was so farre from violencing the other , as one of them could not stand without the other : and was Christ the Sonne any lesse wise a law-giuer in his Church then was Moses a seruant ? Vse . 1. This doctrine meeteth with that wicked opinion of Anabaptists , and Libertines , who hold that Christians need no Magistrates , nor ought to be subiect vnto any ; and why so ? 1. Because they are the Lords freemen . 2. They are the iust who need no laws , but are a law to thēselues . 3. They need no protection but the Lords . 4. Their badge is loue , which suffreth , and couereth all things , and therefore they may not reuenge , nor resist euill by carrying before the Magistrate . But for the first , the libertie of the Lords free men in this life , is spirituall and inward : and no●●utward and bodily , till the life to come . For the second , if the law be not made against them , yet it is for them , and their good ; for suppose they do no euill , yet may they suffer much wrong and euill without defence of law ; so as the old saying will here be true , Kings were ordained for men , and not men for Kings ; and especially for good men , as the shepheard for the sheep , and not principally for the wolues . Besides the supposition is nought , for though they be iust , yet they are so but in part , and therefore sometimes they follow their priuate affections and do wrong , and need the law to vrge them to do right . For the third , although beleeuers be vnder the protection of God , who suffreth not an hayre to fall from their heads without his prouidence ; yet may we not strip his prouidence from the meanes which serue it , of which this is a speciall one . And for the fourth , true it is that loue couereth all things : but by couering , must be meant , 1. A fauourable construction of all things , which in right reason may be well con●●ered : for a man may not put out his eyes , and affection may not so ouermaster sence , as to call manifest darknes by the name of light . 2. A passing by smaller infirmities , and priuate offences , as one that would not take knowledge of them . 3. Such a couering as may cure also , for loue is wise , and herein most louing when in taking notice of an iniurie , it turneth it selfe to the discipline of the partie ; sometimes by louing admonition in all lenitie , and sometimes by mercifull seueritie in sharper reprehension : yea , and if that take no place , in proceeding further to discouer the sores to skilfull surgions , according to the quality of the offence , to the bench either of the church , or commonwealth ; and this is no impreachment vnto loue , as we see in God himselfe , who chasteneth vnto amendment whom he loueth . Againe , Christians may not returne euill for euill , but rather beare two blowes then giue one , and suffer a double iniurie then offer one : but yet this hindreth not , but that a Christ●an may lawfully defend himselfe , although he may not offend and hurt another ; for we may not thinke our selues so straitly bound to the letter , as the right sence of such precepts : for euen Christ himselfe hauing a blow on one cheeke turned not the other : but was readier and would haue done it before he would haue returned the wrong as he might . Lastly , Christians may not reuenge . But reuenge is twofold ; either lawfull , or vnlawfull . This latter is priuate reuenge done by a mans selfe , or by the help of the Magistrate ; when a man seeketh to right his wrong with the hatred , and wreckling himselfe vpon the person , or any other sinister end ; and this must be farre from a Christian. But there is a publike reuenge put in the hands of the Magistrate , who is the Minister of God to take vengeance on the euill doers ; and this may be prosecuted in a good manner , and for a good end , without hatred of the partie offending ; yea and executed according to the constant orders & laws of the countrie agreeable to Gods word : and this execution is nothing else but the manifestation of Gods vengeance and righteous sentence . Vse . 2. This doctrine further meeteth with all those common slanders raised by Satan , and his instruments ▪ against Christ , and his kingdom , and ordinances , by which the deuill hath most powerfully preuailed against the Church in all ages : namely , by perswading ciuill gouernours , that Christs kingdome is the greatest enemie to their states and kingdomes ; and such an enchocher as will at length , vnlesse it be warily preuented , pull downe their greatnesse . This imputation hath the father of lyes euer laid before the eyes of great ones , to alienate the minds of Princes and people from the same : for the euidence of which , how hath hee made it goe for currant , that whereas all errors are easily tolerated and countenanced , onely true religion , and the professors of it , haue been the causes of all stirres and tumults ? as though the doctrine and teachers of the Gospel of peace , carried nothing else but fire and swords where they goe . By what other meanes did Haman incense king Ahashuerosh against the Iewes , but by telling him of a dispersed people , dwelling apart from others , hauing lawes ( which yet were Gods owne ) different from all other people : and they would not obey the kings laws , and therefore it was not for the kings profit to let them liue ? By what other meanes did the Chaldean courtyers , incense Nebuchadnezzar against the three companions of Daniel , but by imitating their contempt of him and his edict ? These men haue not regarded thy commandement , nor will serue thy gods , nor worship thy image which thou hast set vp . By what other means did Rehum and Shimshai , and their companions , hinder the building of the temple , then by writing vnto Artashast , that if the Iewes had once fortified themselues within walls , they would be rebellious as of old , and would pay neither toll , tribute , nor custome ; and that they wrote thus much , because they would not see the kings dishonour ? In the new Testament , how haue Christians standing out for the lawes of Christ against Antichrist , beene alwaies charged , that they were the onely subuerters of the place where they liued , and the direct contradictors of the decrees of the Caesars vnder whom they liued ? How often was Paul accused , by the Stoicks in Athens , by Demetrius , by Tertullus , that he was a pestilent fellowe , a moouer of sedition among all the Iewes thorough the world , and a sect-master . And it is no meruell if the members and ministers of Christ be thus dealt with in the world , seeing the head himselfe , was not onely accused and condemned , but executed , for that he was an enemie to Caesar , and a moouer of sedition . Our eyes haue seene and read , and our eares haue heard , how Popish spirits haue euer beene readie to charge the Protestants in seuerall countryes , to haue attempted to wrest the sword out of the Princes hand : Harding chargeth Luther , to haue animated Thomas Munzer , the rebels preacher in Thuringia ; wheras Luther plainly calleth him , the preacher of Sathan : so the Rhemists call M. Calvin , one of the principall rebels of his time , and affirme the Protestants consistories the shoppes of rebellion . This hath euer beene the cunning of Sathan , to preuent the accusation of others in the things wherein himselfe is most guiltie ; for those that knowe Popish doctrine , can easily discouer it to be none of Christs nor his Apostles , because it wresteth all Princes authoritie out of their hands , and mooueth their subiects to rebellion : and such as knowe the state of Rome and Rhemes , knowe where the shoppes stand in which all conspiracies and rebellions haue beene , and are daily forged : and then where would they lay them but vpon Protestants ? who hence shewe themselues taught by Christ , because if Satan himselfe should come to accuse , yet could he not say truely , that euer any such thing was found in their hands . Did not Charles the ninth of Fraunce giue out , that the most bloodie massacre that euer the sunne sawe , was done for the conspiracie of the Protestants against him , and the kingdome ? whereas it was onely a Popish and perfidious plot , long before laid against the liues of those deare children of God. And where should the gunpowder treason haue beene laid , if the blowe had beene giuen ? had not Satan deuised shoulders , which had borne a many such malitious imputations before ? But notwithstanding such bug-beares , whereby Satan would scare men from the sincere imbracing of the truth , and entertaining of the ordināces of Christ , as the greatest enemies of states and kingdoms ; let vs be wise hearted , and bold to giue Satan the lie : seeing the sincerest preachers and professors of the Gospel , are so far from denial of the right of Princes , as that the doctrine which they bring establisheth their power in their hands rather : like the workemen of Salomon , who built the Temple , and built his throne too . And let Protestant preachers , and professors carrie this garland and tryumph against all Popish spirits ; that although the enemies of the truth haue narrowly in all ages sifted them , to finde iniquitie in them , that thereby they might iustly get the ciuill sword drawne against them ; yet haue they found no such thing in them . Vse . 3. If Christian religion confirme ciuill authoritie , then the way to bring men to become subiect to superiours , is to plant the Gospel , and take order that it may preuaile amongst them . The teaching and practise of true religion , is the conseruant cause of commonwealths , because it is a principall meanes to bind vnto obedience , without which all politike courses fayle , and are found by experience too weake . It is not power , it is not policie , that will still subdue and keepe vnder a rebellious people , without the power of the word in their consciences : for till obedience be willingly yeelded vnto God , it can neuer be conscionably , and then not constantly , yeelded vnto his Leiftenant . This may be a ground of our prayer , that the Lord would be pleased to put into the hearts of our gouernours , that the Gospel may be throughly planted in Ireland ; for this is the most direct way to subdue the rebels , and bring the whole countrie vnder willing and free subiection . Doctr. 2. Euerie Christian must yeeld obedience and subiection vnto Magistrates and higher powers . To the explaning of which point , three things must be opened . 1. who must must be subiect . 2. wherein . 3. wherefore . The first of these was touched before , where we affirmed that all sorts of men , cleargie as well as laietie , must be subiect . Romish policie , that they might become the absolute libertines of the world , and carrie their bad matters vnder a cloud , that secular eyes should not prie into them , hath withdrawne the neckes of the cleargie from vnder ciuil power , and will be iudged by none but their compeares ; which is as if a theife should be tried by a quest of cutpurses : and therefore when they meete with that generall conclusion , Let euery soule be subiect , they beate their wittes as beeing at a stand ; but seeing something must be bolted out for a shewe , one Pope saith , that the person of the speaker is excepted in giuing such preceps , whereupon it commeth to passe , that Paul and Peter , and consequently their successors , while they call for subiection of others , are themselues exempted from it : a silly and weake shift ; as though Christ did not pay tribute for Peter as for himselfe ; and as though Paul pleaded not before , and appealed to a ciuill iudge , Act. 25.11 . Another procter of theirs ; by euerie soule will haue meant onely animall men , that is , secular and worldly ; but spirituall men and the cleargie , are still exempted ; as though the Popish cleargie were become and all vanished into spirits : or as if where Luke saith , that there were in the shippe 376. soules , it must needes be concluded , they were all secular and animall men , among whom Paul and Luke were : or as if they were all naturall and animall men in the Arke , because it is said , there were in all eight soules , of which Noah was one , who was a preacher of righteousnesse : much like the poore proofe of that Iesuite , who because Paul would not haue the Corinths goe to lawe vnder the vniust , but vnder the Saints , surely concludeth , that this must be vnder the Bishops : for is it not likely that that Epistle was written onely to Bishops , because it was sent to the Saints : yet vpon such grounds as these , hath their cleargie cast off the yoake of obedience these many 100. yeares , cleane against the expresse word of Scripture , and the vniuersall practise of holy men , yea the Sonne of God in the Scriptures . Aaron the high Priest must obey Moses : Ahimelech when wicked Saul sent for him to slay him , obeyed him , beeing summoned he came , and appealed not from the vniust sentence of death : so did Christ , so did his Apostles , and so must and ought their successors vnto the ende : yet sometimes ( as it is seene in all tenures which are not from God , men knowe not what to hold to ) after the Popish cleargie hath challenged their exemption and authoritie by diuine right from the word ; beeing pressed , they forget themselues , and claime it iur● humano , that is , from the priuiledges , don●tions , and exemptions of Princes , and Emperors : wherein besides that they should not haue suffered the Princes by departing from their right , to breake Gods commandement , for Princes haue not power to loose him from obedience whom God hath bound ; as also by flying to a priuiledge as their best and last refuge , is plainly implyed , what of due by the lawe of God and nature belongeth vnto Princes from them . The second point is , wherein and how farre we ought to obey Magistrates . Answ. Euery Christian is bound to take heede to the mouth of the king in all things , and so farre as he hath power to command . Now because the ciuill Magistrate is alwaies bound to command in the Lord : and 2. is the father of our bodies after a sort , and of all our outward man : hence two grounds of great moment are concluded . The former is , that euerie man must obey all possible commandements , which are not against the lawe of nature , and the lawe of God : for the Magistrate in all his commandements , as well as executions must be the Minister of God , onely vrging that vpon his subiects , which God himselfe , whose place he sustaineth , would vrge . It is said of Cyrus , that he must be Gods sheepeheard , and he shall performe not his owne , but all my desire . The iudgement is not mans , but Gods : and it is the honourable style of Princes to be assistants to the ruler of the whole earth : neither is this to denie any supremacie to Princes , to tie them to the tables of which God hath made them the keepers ; but it is to ascribe vnto them such soueraigntie vnder God ouer all causes and persons Ecclesiasticall and Ciuill , as that they may not depose the care of Church or Common-wealth , as a thing wherein they will not be wearied ; but must prouide that sincere and vncorrupt doctrine be published in all their Churches ; that the Sacraments be duely and seasonably administred according to Christs institution ; that the whole worship of God be purged from humane traditions , and superstitions ; that the Church discipline be executed according to the word of God ; that not onely thefts , murthers , adulteries , forceries , ( which euen heathen kings haue rooted out of their countries ) be punished ; but also blasphemies , cursings , atheisme , heresie , drunkennes , Sabbath-breaking , &c. In a word , we yeelde vnto the soueraigne power , soueraigne authoritie to driue all sorts of men Ecclesiasticall and Ciuill , to all those duties religious or secular , which God hath laid vpon them , and according to their care herein haue they beene commended or disallowed in the Scriptures . Now that Princes should not command , but according vnto God , the Lord hath appointed them meanes : as , 1. The booke of the lawe to be by them continually , to iudge of all matters according to the mouth of the Lord , and to frame and execute their lawes according to the same . 2. The ministerie to explane and lay open , and put them in mind of their dutie out of that booke . For these two , Magistracie and Ministerie , serve one an other , as the left hand the right . But here Ministers must take heede , that they take no more vpon them , then to aduise and aduertise from the Lord ; seeing this is one maine difference betweene Magistracy and Ministerie , that although one haue an eye to the other , in that Magistracie must stablish the Ministerie ; and the Ministerie direct Magistracie ; yet neither of them may execute the other . Moses and Aaron must communicate their counsels and labours , but both must knowe their owne standing . After them Iosuah must ioyne with Eleazer : Dauid the king must take advise of Nathan , and Gad the Prophets : Iosiah with Huldas : so long as Iehoidah the Priest liueth to direct Ioas , he prooueth well , but after his death he waxeth worse . And Vzziah will seeke the Lord in the dayes of Zachariah the Priest , but afterward degenerateth , and groweth verie naught , and vnlike vnto himselfe . Thus as formerly we haue stablished the regall power ouer all persons Ecclesiasticall as wel as others ; so now haue we also ouer all causes Ecclesiasticall as well as Ciuill , with this onely exception , vnder Christ ; who must still be acknowledged the soueraigne Lord and King of his Church , to rule it by his own word and lawes : according to which direction , while they square their gouernement ( as Moses did all in the temple by the patterne shewed in the mount ) happy are the people , happie is their gouernement , happie are themselues in their administration , but thrice happie shall they be in their account . Quest. But all this while you onely bind the Prince to the lawes of Christ in gouerning the Church ; doe you giue him no power to make Ecclesiasticall lawes and constitutions of his owne ? Answ. Yes , but concerning this point I thus conceiue , that Ecclesiasticall lawes are of two sorts . 1. Such as prescribe both the matter and manner of the worship of God , and the whole substance of Church gouernement , which are all the lawes of Christ himselfe made to his hand . 2. Other Ecclesiasticall lawes which remaine for the supreame power to make , are of two sorts . 1. Either edicts for the authorizing and commanding the excution of the former lawes , for the building and repairing of the Church , that it may be a louely spouse of Christ. Or 2. such constitutions as are circumstantiall , and in things meerely indifferent ; which may varie according to the variablenes of times , places , and dispositions of Churches : and here he hath power to make Church-lawes of his owne , so as the rules of the word be not transgressed concerning things indifferent . And I thinke this a truth not denied by any . In performing both these latter , Kings and Queenes are called nursing Fathers , and nursing Mothers to the Church . Now follows the second ground to be laid for the resoluing of the former point , namely , that seeing Kings are of power to doe what they list , although not euer lawfully in regard of the lawes of God or nature , yet safely in respect of his subiects , who may not violently resist their persons or proceedings : for who shall say vnto him , what doest thou ? in this regard they may , and sometimes doe command vnlawfull and vniust things ; and inflict grieuous and heauie burdens vniustly : whether must obedience and subiection be yeelded them or no ? Ans. The conclusion is , It is neuer lawfull to resist or rebell , or vse any violence against a lawfull Magistrate ; for this were to rise vp in armes against the ordinance of God , and consequently against God himselfe . The Apostle Peter indeede calleth it an humane ordinance , or creature ; but not in regard of the author , as if it were deuised by man ; but of the ende , because it is ordained of God for man as the proper subiect , and for his profit as the proper ende of it . And therefore though Popish Friers and factors stand within Corahs tents , with poisoned daggers digging out the life-blood of Christian Princes , and especially the Iesuites those cursed Shebaes , which make no bones by themselues and others , most treacherously to slay their kings and masters ; yet Dauids heart smote him when he made but a slight assault vpon the skirt of Sauls garment , because he was the Lords anoynted : teaching vs by his example another lesson , then by violence to helpe our selues ( if we could doe it ) out of the vniust commandements , and executions of those whom God hath set in eminence and authoritie aboue vs. But here we must take direction how to carie our selues towards lawfull Magistrates , commanding or imposing vnlawfull things . For consideration must be had , whether the command bind vs to doe , or to suffer and beare any vniust thing . If the former , enioyning vs to doe that wherof we haue not good ground to do it of faith , here the supreame power of all must be obeyed ; and the prince only in and for the Lord : for so Cesar must haue Cesars , as God may haue Gods. Daniel and his fellowes deliberated not to answer the King , but boldly and readily professed , that they would neuer worship his Image , they would submit themselues to his furie , but durst not to his commandement . The Martyrs in Queene Maries time , whose mention and memorie is honourable , resisted not , nor rebelled , they willingly and ioyfully gaue their bodies to the flames ; but still professed against the idolatrous worship and doctrine established by law . In Ieroboams time , those which could conforme themselues to the edict of the calues , were doubtles counted obedient , and had the grace of the times : and it went hard with others that durst not saue their labour , but repayred to the Temple still : but the Lord condemneth and accursed such wicked obedience , and bringeth euill vpon all Israel for it . No power on earth can make the conscience safe in the doing of a thing vnlawfull , although in a thing indifferent , conformed to the rules of the word , the Princes law is a binder . It is a weake speach therefore to say , I do this and that vnwillingly , or which I had rather not doe : and if it be a sinne which I do , it is the Princes sinne , and not mine : nay , whatsoeuer action of thine wanteth faith , is thy sinne : besides , although all thy externall condition is in the power of the Magistrate , yet internall things , as the keeping of faith , and obedience , and good conscience , are not in his power , but placed by God in the will and consent of the beleeuer , to keepe or to loose . Secondly , but if the Princes commandement call vs to suffer any vniust thing , as if he should laie tyrannicall burdens vpon bodie , goods , and outward estate ; these we must acknowledge subiected vnto him by God , and therefore the ordinarie defence is prayer and patience , by which the passion of vniust vexation will become iust and comfortable : vnlesse for the time of the brunt of persecution , we can conuey our selues from the furie : according to that of Christ , if they persecute you in one citie , flie to another : and Act. 8.1 . the Saints were scattered by the persecution : for by this meanes of preseruing our selues , we preserue also the Church , which otherwise would be destroied in vs : but els we must meekly beare all vniust vexations , and in such times take heed of medling with the seditious . These two former grounds will become clearer , by the explaning of some instances which we meet with in the Scripture , and therefore it will be worth our labour breifly to inquire into some few of them . And first , whether Mordecay did with good conscience deny subiection , yea reuerence to Haman ; seeing hereby he not only made light of a great man sent by the King , but also of the Kings commandement , who commanded Haman thus to be honoured , as the reprehension of the Kings seruants noted in the text prooueth , why transgressest thou the Kings commandement ? Answ. Mordecay was bound in conscience to obey neither of them in any thing contrarie to the word of God , as this required honour was : 1. Because it was more then ciuill : for such the Persian Kings required as was at least mixed with that which was due to God ; else it is lawfull inough to fall downe on ones face before Princes . 2. If it had beene but ciuill honour , yet it had not beene due from Mordecay to Haman , because Haman was descended from a nation which God had cursed , and willed his people to hate and abhorre , and neuer to seeke their peace all their daies : but especially , they were charged neuer to forget the inhumanitie of the Amalekites , but vtterly to destroie them , because they were the first that came out to warre against them after their comming out of Egypt . If the honour had beene but ciuill ; and Mordecay of any other people then the Iewes , to whom that commandement was directed , and Haman of any other offspring then an Agagite , that is , of the offspring of the Kings of the Amalekites , who were all of Agag , surnamed Agags , as it were the Pharaohs of Egypt , and Caesars of Rome ; he would not haue denied this honour , or if he had , he had sinned . The second instance is in Naboth , of whom it may be enquired , whether he could iustly denie Ahab his vinyard , seeing the Kings hath power to take feilds and vinyards , and giue them to his seruants , 1. Sam. 8.14 . and in outward things we must obey , although to our detriment and losse . Answ. Naboth iustly refused , because God had forbid him so to do . In Leuit. 25. the law is expresse , that no Israelite might sell his feild but vpon condition of redeeming it , and returning vnto it in the Iubely : but Ahab did not so require it , but either to purchase it out , because it lay so fit for him ; or else to exchange it . Now that this was the iust ground of his deniall , appeareth in his answer : God forbid that I should giue the inheritance of my Fathers vnto thee : he knew well , that if coppie-holders and tenants vnto men , may not set , let , or alienate without their landlords consent : much lesse might he against the expresse will and couenant of his Lord. Againe , if it had bin only a losse and dammage vnto himselfe alone , he would doubtles haue yeelded : but no euill of sin must be chosen at all . The third instance , whether the people might warrantably resist Saul , when he would haue put Ionathan to death : seeing Saul had sworne his death , and the Lord seemed by lot to designe him thereto . Answ. This was a meane wherby it pleased the Lord to deliuer Ionathan at that time . The deliuering of an innocent was good , the question is of the meanes . To which I adde , that if it were by meanes of intercession , and due respect and reuerence to the Kings person and place ( as the text seemeth to implie by their pleading for Ionathan ) the meanes also were good : but if it were by mutinie , or opposition , or sedition , yet this manner of the fact shall be condemned , but not the fact it selfe . As for the lot , the Lord indeed noted thereby Ionathans fact ; but thereby conuicted him not of a fault , for Ionathan heard not when his father charged the people with the othe ; the whole falt therefore rested in Sauls inconsiderate and rash othe . The fourth instance is in Ioab , both in not obeying one commandement of Dauid , and in obeying another . First , whether he did well in slaying Absolon , hauing such an expresse charge to spare him , yea to vse him kindly . Answ. Absolon iustly deserued death by the law , Deut. 21.18 . and iustly fell in his sinne : but Ioab sinned in slaying him : for although he was the generall of the warre , and had power , yet he forgate that he was a subiect , and that in this one point his power was limited by him that gaue him his whole command . Meete it was that Absolon should be punished , but by Dauids consent : and though Ioab thought it in policie the safest way to put him out of the way , yet his father conceiued how fearefull his death would be , if he should be cut off in his sinne ; and no doubt purposed otherwise by banishment , or imprisonment to haue repressed him , if he could no way haue reclaimed him . But Ioab had no power ouer his life wilfully to slaie him , when Dauid had excepted it ; and put case it was a falt to spare him , it was Dauids , and not his . Quest. But whether did he well to obey Dauid in numbring the people , beeing a thing which Moses , and Ioshuah did without sinne ; and wherein the King was so peremptorie . Ans. He sinfully obeyed Dauid , euen as he did also in betraying Vri●h vpon Dauids letter : he was a courtyer that conceiued himselfe to be at euery command , although against his conscience , as this was : he knew that God had forbidden to number the poople , without a speciall commandement , or necessarie cause , or without paying the halfe shekel appointed for euery ones redemption at euery time of numbring : his speach in 1. Chro. 21.3 . sheweth , that it was not only against the law of God , but the light of his owne conscience : are not all the people my Lords seruants : wherefore doth my Lord require this thing ? why should he be a cause of trespasse to Israel : as if he had said , there is no warre in had , no rebellion in the land , no commandement from God , and therefore this wil be turned into trespasse against Israel , yet he did it . Thus by these instances we haue cleared the second point considered in this doctrine , and haue seene wherein and how farre we are bound to obey : now we come to the third . The third point in this second doctrine is , wherefore we must be subiect ? Answ. The reasons are sundrie , First that we may herein acknowledge the ordinance of God , which we must looke vnto whatsoeuer the persons be ; for to this the forme of speach in the text calleth vs , as I haue alreadie noted . The which that we may take better notice of , 1. the Lord challengeth it to belong to himselfe to raise vp and giue Kings to rule ouer people , By mee Kings raigne : and Daniel 4.14 . The most high hath power ouer the kingdome of men , and giueth it to whomsoeuer he will. Moses praying for a successor saith , Let the God of the spirits of all flesh appoint a man. Secondly , the Lord hath put his owne name vpon such whom he thus raiseth : I said yee are Gods. Thirdly , he setteth a stampe of his owne maiestie , mercie , iustice , and wisedome vpon these little gods ; yea a great part of his image shineth vpon euery one of thē ; both in that so many hundred thousands are subdued vnder the power of one , in that the whole administration of a people is in one hand , and that the good estate of all dependeth vpon him vnder God alone . Fourthly , he putteth his own spirit vpon them as he did vpon the seauentie Elders to assist Moses , yea he giueth them extraordinarie spirits , and as we read of Saul , changeth them into other men ; not alwaies the spirit of sanctification , but of regiment and authoritie . Fifthly , he maintaineth this their authoritie , and this sundrie waies . 1. by putting on them a maiestie and presence , euen a sparkle of his own to draw an awfull reuerence of themselues , and daunt offenders . 2. he permitteth them an answerable estate , whereby they may lawfully beare themselues with state , pompe , and magnificence aboue all other ; and by their costly apparrell , stately pallaces , and sutable seruice and attendance , they may not be only distinguished from their subiects ; but expresse also the maiestie and greatnes of there estate . 3. by diuerse laws and iniunctions he preuenteth such things as any way might bring the calling into contempt . As 1. concerning their persons , if any be to be chosen , they must be men of courage , fearing God , and hating couetousnesse : to this purpose he gaue a lawe to the Iewes , that no bastard should be raised vnto office among them to the tenth generation ; and this was , least the place should bee embased by such persons . 2. Concerning their behauiour in the place , it must carrie with it a stately grauitie beseeming the place ; and scorning to attempt any meane or base actions , such as Dauid intimated Saul did in persecuting and hunting him , Is the King of Israel come out to seeke a flea ? To this serue such precepts as that , It is not for Kings to drinke wine , nor for Princes strong drinke ; this were an indigne thing , and a great blot in his high place . 3. Concerning our behauiour towards them , it must be euery way humble and dutifull : hence are such precepts , thou shalt not raile , or reuile the Prince of thy people : no nor curse the King in thy heart , nor the rich in thy bed chamber . Thus is the Lord euerie way carefull by his lawe to preuent whatsoeuer might lighten this authoritie in the hearts of men . 4. The Lord maintaineth this authoritie by directing their counsells , God sitteth in the midst of the gods : by protecting their persons , for he giueth saluation vnto Kings ; and strangely to this purpose by reuealing the priuie thoughts onely imagined against them . By all which , the Lord will haue vs to honour them whom himselfe thus honoureth , and espie his own stampe and image vpon them : so as in our subiection and obedience vnto them , we may knowe that we haue to deale with God ; and in our despising of them , make account to heare that in 1. Sam. 8.7 . They haue not cast thee away , but me from ruling ouer them . The second reason is drawne from the profit we receiue by this ordinance , which is also the Apostles reason , he is the minister of God for thy wealth ; namely , both to defend from a thousand euills , from the robber and spoyler , from him that would defile wife and daughter : as also settle euerie man vnder his vine and figtree , that with good hearts and cheerefulnesse they may serue God. A King neuer so bad is a great good , and better a tyrant then no king : when there was no king in Israel , euerie man did whatsoeuer seemed good in his owne eyes ; anarchie openeth the windowe to all licentiousnesse ; and farre better is it to beare one tyrant then many , & to suffer wrong of one , rather then of all , and to part with a tenth , then be stript of the whole ; for where any gouernment is , although sometimes the good be punished , so are the bad too , that they cannot doe what villanie they gladly would . What a rich blessing then is a religious and vertuous Kings , from whom his people vnder God receiue the whole benefit of religion and iustice ? here is the nurse of the Church , the father of the commonwealth , an husband to the widow , a mouth for the dumb : here is Nebuchadnezzars tree flourishing againe , the height of which reacheth to heauen from whence it came ; the sight of it to the ends of the world while , it selfe standeth in the midst of the earth , that there might be equall accesse of all vnto it : in it is meate for all : it maketh a shadow vnder it for all the beasts of the feild , and all the birds make nests in the boughes of it . Let vs here cast our eyes vpon our own happines in our noble King Iames ; whom we haue great cause to account ( as the Israelites Dauid ) the light of our Israel : yea and ( as they of Iosiah ) the breath of our nostrils : the serious acknowledgment whereof , wil not suffer vs to be wanting in the cheerefull performance of all submisse and loyall dutie vnto him . The third reason is drawne from the danger of resisting and rebelling against this ordinance , which the Lord hath taken vpon himselfe to maintaine ; as he did Moses against Corah , Miriam , and the murmuring Iewes . Who hath euer taken the sword ( God not putting it into his hand ) but he perished by it ? What Shebah or Adoniah euer blew a trumpet of sedition , but they did this thing against their owne liues ? When Dauid would haue spared rebellious Absolon , did not the Lord hang him by the haire betweene heauen and earth vnder an oke ? Had Zimri peace which slew his Master ? wicked Iesabel could obserue the ruine of such treacherous conspirators . Our owne Chronicles are full of rare examples of Gods iudgements , our eyes haue seene not a few vpon such . The strange discouerie of Percies conspiracie may not be forgotten ; nor let that wickednes , and the iust vengeance of God vpon the actors , neuer be put out from vnder heauen . Neither is this only an humane obseruation , but an infallible extract and conclusion out of the word : Prov. 24.21 . My son , feare God , and the King , and meddle not with the seditious ; for their destruction shall rise suddenly , and who knoweth the ruine of them ? To these reasons might be added , that it is the brand of Libertines and carnall Gospellers , to despise gouernment , and speake euill of maiesties and dignities , &c. Vse . 1. Popish religion is a flat enemie to the lawe of God , and nature , the professor of which must before he be the Popes darling , sweare flat contrarie to this subiection ; euery yeare and almost day giues experience of this truth . Besides , their doctrine is full of trayterous positions ; and their bookes which they daily send in amongst vs , are stuffed with poisoned invectiues to bring our Princes and nobles into contempt : pitie it is so many of them are so openly suffered , to the offence of the good , and the casting further backe of those that be bad . It is not my dutie to speake or write what Lipsius in his posthumus epistles hath foolishly bolted out against the Lords anoynted ouer vs ; but this I say , the booke is too much set by : and if a Papists tongue can staine or slaunder , I affirme , there are fewe of our nobles whom Costerus hath not lately maliciously slandered : the practise among them I acknowledge common : but the thing among vs to be lamented is , that both that and other such bookes are so common . 2. This subiection is the rather to be vrged vpon all , because the deuill seeketh by all his cunning and power to weaken this ordinance , and bring it into contempt ; which is euident , in that men dare not take such libertie of speach aginst the supreame and highest , yet how ordinarie is it for men , to waigh themselues and their worthinesse with those that are sent from the highest ? yea and s●icke not to make odious comparisons with them , that lay his office aside he is as good and better then he ; but the deuill hath nowe the hold he would haue ; for while the eie is vpon the person , and not vpon the place , steppeth in this equalitie ; and this equalitie shaketh off subiection before he come to such tearmes of defiance . Others breake out into speeches beseeming the authors euen Chore and his companie , rather then any Christian , Ye take too much vpon you Moses and Aaron , whensoeuer the magistrate administreth not according to their minds ; and let the Magistrate when he will set himselfe to reforme the congregation , as Moses did , this corruption of mens hearts will not long lie hid : which beeing so great , and Satans malice no lesse , Ministers must the rather be much and often in this doctrine , as Titus was here commanded . Readie to euerie good worke : ] That they speake euill of no man , that they be no fighters , but soft , shewing all meekenesse vnto all men . Now we come with the Apostle vnto the second sort of those generall duties which are required of euerie Christian : and these be the mutuall duties one towards another , the which we may best conceiue in this order . 1. generally propounded in these words , readie to euerie good work : which I knowe some restraine vnto the cheerefull performing of the Magistrats lawfull commands , to the confirming of which sense perhaps that needles copulatiue ( and ) is inserted into our English , not found in the Greeke text . But the precept is entire of it selfe , and seuerall from the other before : and as I take it both parallel vnto that generall phrase , cap. 2.14 . zealous of good workes : and contrarie to that cap. 1.16 . reprobate to euerie good worke . Secondly , more specially , both 1. by remoouall of the lets of concord and loue , which are two , 1. euill speaking . 2. fighting or quarelling . 2. by entertaining such vertues as are the nurses and cherishers of Christian concord amongst men ; of which the Apostle nameth two of the principall . The former , is Christian equitie , which carieth the minde equally and indifferently , freeing it from passion and perturbation , that it may conceiue the best of persons and actions . The latter , is Christian lenitie , gentlenes , or meekenesse , which euen in taking notice of the faults and vices of others , couereth so farre as is good for the partie : and also in the spirit of loue and meekenesse cureth , and seeketh to restore such an offender . And as the two former vices were prohibited in regard of all men , so these two vertues are not so nakedly propounded , but that their obiects also are by the Apostle noted in the last words : where the Apostle saith that we must be equall , and mild , not only to those in authoritie , who may else returne our frowardnes with vntolerable displeasure ; nor onely to our friends and familiars , or such as by the bond of nature or seruice may claime such dealing from vs ; neither onely to Gods friends and beleeuers : but to all men indefinitely , euen those to whome out of the bond of Christianitie we are nothing bound ; those who in themselues deserue no such thing , but the contrarie at our hands : in a word , those who are not onely our enemies , but Gods after a sort ; beeing as yet without , and not brought vnto the faith : which last words may not slightly be ouerpassed , because they lay a notable ground , and make way vnto the verses following . For this first generall exhortation , the scope is , that euery Christian ought to keepe with him a propensitie , and disposition to euerie good worke , whether it concerne God , or himselfe , or others : for the Apostle hauing called vs to giue God Gods , and Caesars to Caesar ; that the body of Christ might be without rent , as his coate was without seame ; and that there might be a sweet harmonie and concent in the Christian commonwealth ; he now calleth to the practise of a common principle , and lawe in nature , namely , to giue euerie man that right which God hath giuen him : and Christians are not onely debters vnto Magistrates , but to the meanest and weakest , to whom the common bond of nature and humanitie hath knit vs : so as no man can say of any man , I owe him nothing . The like practise of our Apostle we may elsewhere obserue , as Rom. 13. where hauing in many verses required subiection and tribute due vnto Princes ; in the 7. and 8. verses to shut vp his exhortation withall , he wisheth to giue to euerie man his due , tribute to whome tribute , custome to whome custome , feare to whom feare , honour to whom honour ; but loue to all men , owe nothing to any man but loue : which is such a desperate debt as a man can neuer discharge himselfe of . The like doth 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 othe● 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 no● ; 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 as an other . Some there are that seeme very religious , can come to Church , go in the count and companie of Christians , and religious persons , but verie vnmercifull , ouergrowne with couetousnesse , and in priuate , for a pennie aduantage , discharge all religion , till Church time againe . Others are mercifull inough , but carelesse of religion altogether ; some are iust in their dealings , but vncleane , or intemperate ; others are temperate , but vniust , lyars , swearers , and no fidelitie in them . The Apostle Iames meeteth with all these , teaching vs , 1. that pure religion standeth not onely in harmelesnes , and keeping ones selfe vnspotted , but in visiting the fatherles and widow ; that is , the frequent practise of workes of mercie , and charitie : many say , if I were rich I would do thus and thus : but art thou a Christian , art thou religious ? then though thou beest poore , thou art mercifull . Paul commended the Macedonians that beeing but poore , yet they were rich in liberalitie toward the Saints . 2. in cap. 2.10 . that he that offendeth in one point of the law , is guiltie of all ; and he that saith thou shalt not commit adulterie , saith also thou shalt not kill ; now if thou dost no adulterie , yet if thou killest , thou art a transgressor of the law . Vse . 3. If a Christian must employ himselfe in euery good work then must men so cast and contriue their courses , that neither duties of pietie hinder the duties of their calling , nor these stand in the way of the other . And he that hath the heart of the wise to know time and iudgement , forecasteth both wisely , and knoweth one of these to be subordinate , but not opposite vnto the other . Hence must Christians forecast , and remember the Sabboath before hand ; and so order and husband their times and seasons , that there may be place , and time , and oportunitie for euery good worke in the week-day ; and especially for the best workes , whether publike exercises of religion , or priuate prayers and exercises in the family . Which wise managing of affaires , because men are wanting in , therefore sometimes the Sabboath must be encroched vpon , and Gods seruice iustled out for some carnall matters : other times weeks exercises are neglected , because this inconuenience or losse in the calling , was not seasonably and prudently preuented ; the priuate seruice of God also in the family , must now and then be laid downe for a time or turne , because some other domestical distraction hath deuoured the time allotted for it . Let no man then seperate those duties , which the Lord hath coupled ; if thou beest readie to the duties of thy particular calling , forget not the duties of the generall ; if thou wouldst be seruiceable to men , forget not in the meane time thy seruice of God. If thou canst be diligent to prouide for thy selfe and thy family , set sometime apart to looke out , to enquire into and releeue the necessities of Gods children & family abroad . But woe to such knots of companionship tied fast by the deuil , to sporting , gaming , or other vngodly lusts , that neither the duties of their calling on the weekeday , nor religious exercises on the Sabboath can obtaine them . Doctr. 2. That euery Christian ought to keepe in himselfe a fitnes , and readinesse to euery good worke , is plaine in the Scriptures . For 1. in duties of pietie , we are enioyned not only to come to the house of God , but to take heede to our feete , and to wash our hands in innocencie , before we compasse the Altar , and first to sanctifie our selues before God , and reconcile our selues to men , and then bring our gift . If we preach , we must doe it readily , and of a readie minde , for then we haue reward . If you heare , you must be swift to heare , and readie to heare , rather then offer the sacrifice of fooles . 2. In performance of duties of loue and mercie vnto men , we are called to readinesse in distributing , 1. Tim. 6.18 . and mindfulnesse to distribute , Heb. 13.16 . 3. In priuate duties , when God giueth vs peace and opportunitie , we must serue him with cheerefulnesse and good hearts , Deut. 28.47 . 4. In priuate iniuries , we must be ready to receiue , yea to offer reconciliation , and to forgiue , which is another good worke : and so in the rest . Reasons . 1. We herein become like vnto God , whose nature is to accommodate himselfe to our good ; whose readinesse to giue bountifully , and forgiue freely is hereby shadowed . 2. Hereby we also bewtifie , and as it were guild our duties , when they come off without delaies , without grudging , murmuring , or heauinesse , but as from men inu●ed to weldoing . 3. Hereby we may laie hold of Christian consolation , in that this readie and willing mind is accepted , where often power of doing good is wanting ; and indeed the regenerate often want power and abilitie vnto good , but to want will and desire , is dangerous . Vse . Whosoeuer would finde this grace in himselfe , must trie it by the companions of it . As 1. there must be a good heart , cheerefully and willingly disposed vnto , and in the doing of good ; 2. Thess. 2.17 . The Lord must first mooue and perswade the heart , ( for so the word signifieth as well as to comfort ) and then establish his to euery good word and worke . Hence are we exhorted to do euery thing heartily , as to the Lord. The Lord would haue none to offer any thing to the building of the tabernacle , but whose heart incouraged him , and whose spirit made him willing . If thou findest not thine heart accompanying thy duties , but thou doest thy religious duties for necessitie , law , fashion , or for some sinister end ; and thy duties of loue with a straite heart , or an euill eye , thinking any thing bestowed too good , or too much , thou hast slaine thy action before the birth , it was neuer quickned , it hath no life , no● soule ; God who loueth only a cheerefull giuer , will not endure it . 2. He that is continually readie to euery good worke , cannot but be abundant in good workes : the phrase little differing from that , 1. Tim. 5.10 . The widow that hath beene continually giuen to euery good worke : for else this readinesse could not be other then an idle preparation . Dost thou continue in prayer ? in all things giue thankes ? hast thou bin diligent in trayning vp thy family in Gods feare ? hast thou with Onesephorus , often refreshed the Saints ? doth the loynes of many blesse thee , and the blessing of the poore and widow returne vpon thee ? shew me the ●oats and garments thou hast made ; shew me the knowledge and feare of God in thy family ; expresse the faith thou professest , by such fruits of faith as these are , and then hast thou profited in this precept , els thou as yet commest short of it . 3. In such a partie will be a forgoing and departure with things of price , yea the best thing he hath will not be too deare to purchase that dutie which he seeth God requiring at his hands ; which if it be wanting ( because many good works are costly ) a man cannot be ready to euery good worke . Now to apply the point , if we looke seriously and vnpartially into many of our sacrifices and oblations to God and men , may we not accuse our selues , as the Lord once did his people ? Yee haue snuffed to offer the thing which was good , and haue offered the torne , and lame , and sicke : nay many of vs snuffe at these last and worst . If the best and most religious action would charge many a one but with a matter of tweluepence , such is their readines to any good worke , that it shall lie in the dust : and although God hath giuen them abundance of outward things , to the end that they might be meanes of performing many a good worke , yet still they plead want of abilitie , whereas if they were as willing as able , they would become rare patternes of welldoing . But herein they shew themselues ( what euer they professe ) forgetfull of this precept , and destitute of this grace , which quickly and vpon euery iust occasion findeth it selfe called into practise : and finding it selfe so called , standeth not so much vpon abilities , but worketh the will to the abilitie , yea and beyond in iust occasion : not that we call any man to the cracking of his estate , or to the exhausting of the fountaine of his liberallitie , for we need not ; but we would haue them to know , that God maketh them able to giue , before they be able to cast away as much as they giue and hurt them not : and calleth them to distribute , before their owne pleasures and lusts be serued : seeing this precept requireth the departure with , and forgoing of that which is often sweete , pretious , yea and necessarie for our selues . Let vnconscionable men think well herof , who can contentedly throw away at one cast , or game , at cards or dice , more then willingly they would sow in pence to the poore all the yeare long . Hauing now seene the necessitie , and notes , we will shortly set down some rules of practise , for the better setting vs forward in this dutie . First , get into thy soule the conscience of this commandement , accounting it worthie of all thine obedience , beeing so often vrged in the Scriptures , and made in the end of the former Chapter , the end of Christs purchasing of vs. This reason drawne from the feare of God , preuailed so farre with Iob , that thence he was mooued to vse mercifulnesse to all sorts of men : for Gods punishment was fearefull vnto me , and I could not escape his highnesse . Secondly , Take euery opportunitie of welldoing while it is offered : for else the opportunitie may be cut off from thee , or thou from it . This is the Apostles rule , Gal. 6.10 . While we haue time , doe good vnto all : That is , take the present occasion of doing all the good thou canst , 1. in regard of thy selfe , performe the principall and maine dutie , know the day of thy visitation ; slacke not this thy tearme-time , but get the oyle of faith , knowledge of God , and obedience to his word , that thy lampe may euer be shining to the glorifying of thy Father , which is in heauen : in one word , forget not while thou hast time to giue all diligence to make thine election sure . 2. In regard of others , if now thou canst doe them good in soule or bodie , delaie it not : Prov. 3.28 . Say not to thy neighbour , goe , and come againe to morrow , and I will giue thee , if now thou hast it : and what knoweth any man , whether this may be the last day wherein he can doe good to himselfe or others ? Thirdly , Goe yet one step further , to seeke and watch occasions of doing good , and be glad when thou hast obteined them , that so thou maist euer be furthering thy reckoning . We read of the Patriarchs Abraham and Lot , how they sate at their doores watching to entertaine strangers , that they espied them a farre off , runne out to meete them , and most earnestly entreated them to abide and refresh themselues ; shew thy selfe herein the sonne of Abraham . And would to God Christians were a little quicker not only in taking , but seeking occasions of exercising the duties of mercie and loue : for there is more in it then the seruing of euery begger at doore ; who the most of them liue in the breach of Gods commandement , and in a course against all good order ; they might bethinke them of many poore and carefull Christians , some labouring vnder pouertie , some vnder debt , some vnder sicknesse , some vnder temptation , some vnder one burden , some vnder another , whose necessities ought to be inquired into , and so occasions sought of releeuing Christ himselfe in his members ; the want of this inquirie , is the cause of much vnfruitfulnes . Here I might free our doctrine from that Popish imputation , challenging it as an enemy to good works ; but of that we shall more fully speak in the 14. verse . Vers. 2. That they speake euill of no man , ] The speciall precepts which are to be performed to all Christians , are propounded , 1. negatiuely , 2. positiuely . The negatiue requireth the good abearing , 1. of the tongue , That they speake euill of no man : 2. of the hands , no fighters . The affirmatiue layeth bridle vpon the affections , but soft , shewing all meeknes to all men . For the first . The word is a rule not only of doing well , but of speaking well also ; and condemneth aswell vnbridled speaches , as disordered actions , and frameth aswell the tongue to euery good speach , as the hand to euery good worke : and therefore fitly is this precept induced vpon the former : instructing beleeuers that as they must be readie to euery good worke ; so also must they as readily exercise their tongues in sutable speaches , abandoning all hurtfull language , tending to the disgrace or iniurie of any man : seeing these two may not be diuorced in him that would dwell in the Lords Tabernacle ; who must be both a worker of righteousnesse , and a speaker of the truth in his heart : and no slaunderer of his neighbour ; Psal. 15. Quest. The Apostle seeming to prohibit all euill speaking , whether is it not lawfull to speake the euill we know by another , so we speake nothing but truth ? Answ. It is neuer lawfull in any vncalled to speake it . But if question be when a man is called , I answer , that God giueth a man calling in diuerse cases . 1. When any man is publikely called before a magistrate , to testifie of a fact , for the clearing of some truth , and execution of iustice , and now to speake the truth , is to strengthen sinews of humane societie . 2. Priuately , when a truth is called into question betweene man and man , and cannot otherwise be cleared then by rubbing some old sore ; especially if in such a case a mans owne credit be hazarded , and cannot otherwise be saued . 3. When a man counselleth and aduiseth with another , how such a man may be recouered out of such an euill , or else admonisheth the partie himselfe ; both which are so far from intending his hurt , that they tend to his amendment . 4. For the preuention of such hurt as may arise to some other by a scandalous and wicked person : in which case , a father to his child , a master to his seruant , a freind to a freind , and one Christian to another , may fore warne and inhibite such a mans companie and conuerse , and adde his reason , he is knowne thus and thus to be vicious ; out of which grounds , all the speaking of the euills of others , though neuer so true , may go vnder the title of euill speaking . Now all euill speaking , may be referred to two heads : for it is 1. either the vttering of false and euill things : or 2. of true things falsely and euilly . The former , 1. when men speake vpon no ground , as when men present or absent , are accused of the euills which they neuer did . Thus Ziba accused Mephiboseth , that he went not out to meete king Dauid , but staied at home , expecting to be made king ouer Israel , which was a meere slanderous invention of his owne . 2. When men speake some euill of others , vpon weake and insufficient ground : as when any either publikely or priuately , chargeth some other man before his face , or behind his backe , with euill vpon suspitions . Thus the Princes of Ammon charged Dauids seruants with deceit , and caused Hanun to vse them most villanously , onely vpon suspition , that they were spies : which what mischiefe and blooshed it wrought , the text declareth . Yet here in more hainous offences , if the suspitions be more vehement , a fact may be charged by the Magistrate vpon the partie himselfe ; that so he may either cleare himselfe , or lie guiltie vnder his offence ; but else to relate euill vpon suspition , is altogether vnlawfull . 3. When men cast railing , cursing , or reuiling speeches vpon an other present or absent , openly or secretly , and couertly by insinuation : as Absolon , when he told the people , that there was no man to heare their matters : all these are directly euill speaches in false and euill things . The latter kind of euill speaking is in true things : as , 1. when a man speaketh of some thing done or spoken , but destroyeth the sense . Thus the Iewes witnessed against Christ , that he said , hee would destroy the temple , and build it vp againe in three dayes ; the which false witnesse cost him his life . 2. In vttering nothing but truth , but with wicked insinuations , and collections of euill . Thus Doeg spake the truth to Saul , but poisoned his speach with insinuating that Dauid and the Priests conspired against him . 3. In speaking of good things , but either lessening them , or deprauing them , as done of bad intent , for bad ends , or in hypocrisie . 4. In speaking of things euill and not so well done : 1. by vncouering infirmities , which is the guise of cursed Chams , who are euer reuealing to their brethren other mens nakednes ; which an ingenuous disposition , yea humanity it selfe ( if there were no religion ) would couer and hide : Prou. 11.13 . He that goeth about as a slanderer , vncouereth a secret , but a man of a faithfull heart concealeth a matter . 2. whereas we can excuse our owne faults twentie waies , by amplifying the faults and offences of others , be they neuer so apparent , we become euill speakers in a high degree : as sycophants who make the scapes of men farre greater then they are ; affirming often that to be done of deliberation , which was done rashly and in hote blood ; or presumptuously , when it was perhaps done but weakely ; and imputing that to want of conscience , which perhaps was want of heedefulnesse and foresight : and thus the sinne is heightened , when men so wickedly speake of that which they ought altogether to be silent in , and not speake at all . Now because of all sinnes , there is not a more manifest and generall mischeife in all the life of man , wherein euen Christians themselues are not exempted , who ( not conceiuing how this little member defileth the whole bodie , yea disturbeth not the naturall bodie onely , but euen the Politicall and Ecclesiasticall , that is , the Church and Common-wealth , ) carrie a verie world of wickednesse about with them , and yet wipe their mouthes as though all were well with them ; therefore will it not be amisse , to take a little paines with this sinne , scarse so accounted of , and to shewe , 1. how vnseemely it is for a Christian , 2. how dangerous in it selfe , 3. the meanes to represse and auoide it . For the first : To vtter a slander , saith Salomon , is a note of a foole ; and the slander it selfe is a fooles bolt which is soone shot . And the Apostle in so many places affirming it to be a practise of the old man , which must be cast off , maketh it hence an vnbeseeming thing for Christians that professe newe life , to walke in such heathenish courses , for the which God gaue so many of them vp to their owne hearts lusts . 2. This cursed speaking wherby our brethren are hurt in their names , is the deuils language , who thence hath his name , and argueth a venemous and hatefull disposition , not becomming the children of God : and therefore when men will speake their pleasure of men absent , obtrecting and detracting from them , and yet preface , that they thinke the partie no euill ; it is false , for thou thinkest euill before thou vtterest it vncalled ; and hatest him in thy heart , for if thou louedst him , thou would couer ( not coin ) a multitude of sinnes . 3. True religion will not stand with such a tatling course as many Christians take vp , who like the Athenians , delight in nothing more then hearing and telling newes ; and once getting a tale by the ende , they are in trauell , till they haue deliuered it to others ; and with these all opportunitie of good and edifiable speach perisheth . True it is , that a good man cannot be an euill speaker , and where the speach is not good , all religion is naught ; If any seeme religious and refraineth not his tongue , that mans religion is vaine : and yet in truth this is the most religion of our dayes . Which although it haue the name of bounding and binding the whole man to God , to men , to all good offices and duties to both , yet indeede hath not preuailed to the bridling of this little member in the most . 4. Were it not most disgracefull for a Christian to be counted a theife , or a continuall robber in the high way , or a continuall breaker of the peace ? and yet this sinne is a greater breach of loue then theft , or spoyling of the goods : for a good name is more pretious then gold , more sweete then the sweetest oyntment . And if our neighbours beast or goods must finde releife at our hands , much more must his name : for if those should be taken away or perish , they might be restored or otherwise supplyed ; but a wound in his name , is like a dangerous gash in the bodie , of which we say , once broken euer a scarre . Now if it be the greatest enemie to loue , which is the badge and marke of a Christian and disciple of Christ , and of peace , whereof the refraining of the tongue is a preseruatiue ; how can it possibly agree with the person or place of a Christian. The second point , is the danger of this sinne , which cannot but attend it , vnlesse we conceiue no danger in breaking such expresse commandements as we haue , Leu. 19.16 . Thou shalt not goe about with tales among thy people : and Iam. 4.11 . speake not euill one of an other , brethren : for this saith he , is not onely to breake , but condemne the lawe : that is , as not sufficient or worthy to guide him in all the particulars of his life . The defence of many a man is , I speake nothing but truth , and so long I may speake it : But if that thou speakest be a tale true or false ( as it is if without a calling thou playest the pedlar , and settest to sale the name of thy brother ) these commandements cast and condemne thee . Others thinke it is a fault indeede , but not so great a fault to speake the thing we knowe by an other : but looke vpon it , not as it may seeme in thine eie , but in the penaltie the Scripture hath set vpon it ; Psal. 15.3 . it hindereth the entrance into the holy mountaine of God : and 1. Cor. 6.10 . raylers and reuilers shall not enter into the kingdome of heauen : and therefore it is no such small matter as many take it for . Others reply , what are words but winde , and God is not so strait-laced : if a man should goe to hell fo● euerie word , who shall come to heauen ? This indeede is an auncient ●aturall conceit , that outward profession and ceremonie , will carrie a man to heauen , although in the particulars of the life , the power of godlinesse be neuer expressed : But marke how the Lord answereth such vaine conceits , Psal. 50.19 , 20. Thou giuest thy mouth to euill , and speakest against thy mothers sonnes : these things thou doest , and I held my tongue , and thou thoughtest me like thy selfe : But I will reprooue thee , &c. God hath his time then to call vpon old reckonings , and then thou shalt not thinke words winde , but knowe to thy cost , that life and death was in the power of thy tongue . Others yet see no such danger , or if any be , it is farre off : But this sinne beside the iust hire of it hereafter , carrieth a secret plague with it for the present : for look as thou dealest with an other mans name , so shal thine be dealt with , and with what measure thou meatest to others , shall men measure to thee againe . But I must speake my minde , and then I haue done : no , thou hast done thy speech , but thy speech hath not done with thee : thou maist as well say , hauing stabbed a man to the heart , I gaue him but a blowe , and I had done , but the blow hath not done with thee , thou must before the iudge for all that , and then see if that plea wil hold . Let professors therefore humble themselues for this sinne , which is so dangerous and so common , as that it is the english of our tables , of our beds , of our publike and priuate meetings , to rippe vp this or that olde slippe , or iniurie done by an other : the deuill doth so sit in the lippes of a number of men , that no other talke can proceede from them , but such as is like arrowes to wound those that are farre off , or hammers to knock him in the head , to whom such tales are told , or swords wounding his owne soule to the death . Beware also for time to come of the subtilties of Satan , who that he may not appeare an accuser or a deuill as he is , or so blacke as he is , hath taught his nouices in this art to vse diuerse prefaces as it were to get attention by : and then is the sinne most dangerous , and hath most Satanicall subtiltie in it . Sometime yee shall haue some that will beginne with the praise of the partie he telleth a tale of : he is an honest man , one that I haue cause to loue well , and one of verie good parts , &c. and yet thus will he wound an honest man , he spareth not his friend , but as a flie followes his sores . Sometimes the talebearer beginneth with the profession of friendship to the partie , to whome hee would vent some mischeife , and insert some seeming care of the others credit ; you are my friend , and let it be spoken betweene vs , and goe no further ; tell none that I told you : But would he haue a word against his neighbour die with an other , and cannot let it die with himselfe ? or would he shut another mans mouth euen in opening it ? he hath also his friend to communicate it vnto , and so it goes from hand to hand , fretting secretly like a cank●r . Sometimes againe we shal heare slanders breathed out in a certaine commiseration , as taking pitie of such a one ; that as Salomon saith , the words of the talebearer , are like the words of the wounded : that is , are lamentably vttered , but yet they go downe into the bowels , they giue a deadly stroke , and hurt him worse then he was before . Many will say , it is great pitie of the man , I speake it with griefe , but the series and tenor of the speach sheweth it a merciles pitie . These speaches are farre off from saluing vp the matter , or licensing thee to speake thy pleasure : nay , commonly they argue a bad cause , and a guiltie conscience , accusing for that euill , from which yet thou desistest not : and whatsoeuer thou maist premit for pretence , or defence of thy course , thou cariest thy selfe liker those vermines which rise and feede of venome , excrement , and poyson , then a Christian , who , wert thou possessed with Christian loue , thou couldst not reioyce in euill : 1. Cor. 13.6 . Loue reioyceth not in euill , but reioyceth in the truth . The third thing to be considered , is the meanes to auoid this sinne of euill speaking , which may be reduced to fiue rules . First , looke to thine heart , for if it beeing the fountaine be corrupted , the issues and streames cannot but be bitter ; and if thou giuest thy selfe leaue to thinke euill of any man , as accounting the thought free , thou canst not but one time or other vtter it . Purge well thine heart therefore , 1. of pride , which maketh a man speake disdainfully of those who want the things which themselues seeme to haue , and liberally take vp any language if he can make the detraction of another a ladder for himselfe to climbe vpon . 2. Of enuie , which greeuing at the graces and good things in another , seeketh to darken them : as Satan enuying Iobs prosperitie , said hee serueth not God for nought . 3. Of flatterie , which for fauour or reward will tune the tongue to any eare . Of anger and displeasure , mallice we say neuer spake well , but there lyeth a secret grudge of reuenge hid in it , which quickly setteth the armes on worke in the strong , and the tongue in the weake . Banish betimes these nurces and midwiues of this mischeefe ; and contrarily get into thy heart the loue of God , and of thy brethren , which will not hastily discouer , but carefully hide and couer euen a multitude of trespasses and sinnes : Excellent to this purpose is that of Salomon , Prov. 11.13 . A faithfull heart concealeth a matter . Secondly , be carefull to containe thy selfe within thine owne calling ; follow thine owne plow ; beware of the sinne of busie bodies , who loue to plaie the Bishops in other mens diocesses : who if they had not with the Witch in the fable , put off their owne eyes at home , they might finde soule corners inough well worthy of reformation in themselues : but therefore load they others , because they spare themselues ; they throw no stones at their owne faults first , and therefore they ate at good leysure to pry into other mens , and so become the deuils gunpowder for want of better employment . Thirdly , Beware in all thy speaches with men , of strife of words , for from hence euill speaches arise , and many words want not iniquitie . If any man prouoke thee by reuilement and reproaches , returne not euill for euill , but rather blesse , as becommeth an heire of blessing . The angel durst not revile the deuil himselfe . Christ when he was cursed , cursed not but cōmitted all to him that iudgeth righteously . What the Apostles practise was is confessed , 1. Cor. 4.13 . We are euill spoken of , but we pray . Let another delight in cursing , it shall couer him as a garment , and runne into his owne bowells as water , or like a stone thrown vpward shall fall vpon the head of himselfe that cast it ; for one clause of the couenant is , I will curse them that curse thee : But if thou beest the child of God , feare not causles curses , which shall not come , nor be mooued thereat to break thy patience ; and euer remember that of the Apostle , Rom. 12.14 . Blesse them which persecute you , blesse I say and curse not . Fourthly , In all companies pray to the Lord to set a watch before thy mouth , and to keepe the doore of thy lippes , for the tongue can no man of himselfe tame , beeing such an vnruly euill , as the Apostle Iames teacheth it to be ; yea resolue with Dauid , before thou entrest into any company , not to offend with thy tongue : accustome thy selfe to soft answers which break wrath : strike two stones together and fire will sparkle out , but take away the fewell and the fire fayleth . Fifthly , beware of consenting to this sinne in an other , for as thou art bound not to relate , so not to receiue any euill speaches of thy brother : Salomon counselleth not to meddle with the slanderer , and flatterer : wise chapmen must beware of such base pedlars . If an other will dedicate his tongue to S●●han , thou that wouldst free thy selfe from this sinne , hast other businesse for thine eares . And because many who are loth to giue their tongues libertie to runne vpon others , yet conceiue no danger in keeping their eares alwaies open ( like the vncleane vessels in the law ) to receiue any report against an other ; let such knowe , that the sinne cleaueth fast vnto them , and becommeth their owne , who are no● now accessaries , but principalls in it , without whom the sinne could not be committed . For as there would be no theeues , if there were no receiuers , so if there were no hearers of false reports , there would be no speakers . And what an vnworthy thing is it , for a Christian to be a fosterer , yea a base s●ruant to the sinne of an other ? besides that , it argueth both want of wisedome , and want of loue in such a partie : of wisedome , in that he receiueth a testimonie , and that from one witnes ; and he neither called , examined , or sworne , and that against the credit and good name of an honest man , flat against the rules of the lawes of God and man : of loue to his neighbour , for if there were loue in the heart , it would expresse it selfe in the tongue , in the iust defence of the partie : as he would haue his friend defend his owne name , if it were hazzarded . Further , the commandement of God is direct against it , Exod. 23.1 . Thou shalt not receiue a false tale : and to giue heede to false lips , is a note of a wicked man : and on the contrarie , it is made one of the tenne notes of a citizen of heauen , not to receiue an ill report against his neighbour . Let vs therefore be wise to take vp that wholesome counsel of the wise man , to driue away tale-bearers with an angrie countenance , as the North winde , the sharpest of the windes purgeth the aire , and driueth away the clouds , which else would quickly resolue themselues into showers and stormes . Thus shall we make him loath to speake , that which he seeth vs loath to heare ; and if he will needes speake of others , intreate him to speake of their good behind their backs , and of their euill to their faces : if the euill be priuate , wish him to admonish him betweene them two ; if it be more knowne , put him in minde that in many things we sinne all , and had neede beware least our selues fall ; or that if he speake in loue , it requireth an other manner of proces : and if of hatred , his anger were better turned against his owne sinnes . If thou knowest the partie innocent , openly defend his innocencie , as Ionathan did Dauids ; if thou doest not , tell him that the lawe requireth better proofes against a stranger , and thou maist nor giue credence to so slender a testimonie . I knowe there is too much nicenes , and it would be thought too much inciuilitie to stay a man from shooting his venomed arrowes , by which he would both kill himselfe , and hurt others he cares not how many ; but he hath most comfort in the ende , that can wash his hands before God , and manifest that he hath not carried the deuill , neither in his tongue , nor in his eare . No fighters , ] Christians must so speake , and so doe also as those who will be ruled and iudged by the law of liberty , that is the gospel , which is a doctrin of peac ; a doctrin breaking swords and speares into mattocks & sythes ; a doctrine metamorphosing after a sort lyons into lambs , & aspes & crocodiles into harmeles children ; a doctrine which cutteth off both affection and desire of contention and strife ( for we might well read after the old translation no striuers ) as also maketh a man lame of the striking hand . Not that euery striking and fighting is hereby forbidden . For 1. euery man is bound to contend in his place for the faith , for religion , truth , and sound doctrine , against falsehood , error , heresie , and superstition . 2. The ruler and people may by lawfull warre , repell open either idolatrie , or iniurie , from Church or common wealth , whatsoeuer the Manichees haue doated to the contrarie , who condemned Moses himselfe , because he was a man of warre and shed much blood , or the Anabaptists of our dayes : for if it had beene altogether vnlawfull , Iohn Baptist would haue advised the soldiers rather to haue giuen ouer their calling , and taken no wages at all , then to haue beene content with their wages . 3. Priuate men may seeke the face of the Ruler , to preuent , or redresse an iniurie , and thus contend in iudgement , which is no sinne vnlesse it be for trifles , or of reuenge : so Paul appealed to Cesar , and helped himselfe by the benefit of law . 4. It is lawfull for euery Christian in defect of the Magistrates aid , in the lawfull defence of themselues , liues , and goods , to become Magistrates vnto themselues , in which case they may without sinne both strike and slaie , so as desire of reuenge , and intent of blood-shedding be absent . 5. Neither is domesticall discipline excluded by this precept , whereby fathers and masters may , if the fault require put on seueritie in their iust corrections of their seruants and children . But the sinne here condemned is , when men suffer their lusts so farre to sway , as they not only not follow the things which make to Christian peace , but are enemies vnto concord and brotherly loue : men of such violent affections as are readie not only to returne iniurie with iniurie , but with seauentie ●old reuenge : right Lamechs , and rough Ismaels , whose hand is against euery man , men of a word and a blow , fitter for the camp then the congregation of Christian men . Now what an hatefull thing is it that a Christian should be endited at the Lords barre for a common barrater , and quarreller ? How vnlike should he be to God , who is a God of peace and loueth peace , and the sonnes of peace ? how farre from hauing any part in the merit of Christ , who hath dearely by his precious blood bought the reconcilement of all things ? how vnanswerable were it vnto this profession of Christianitie , which cannot become a kingdome deuided against it selfe ? how preiudiciall to Christian duties , both interrupting prayers , and withstanding the acceptation of them , when the gift is brought without a reconciliable mind ? How doth this course in Cains way violence all bonds both of nature and of grace ? signing a man to be out of the communion , out of the naturall fraternitie in the first Adam , and much more out of the spirituall in the second , yea arguing such feirce men to be rather of the serpents and crocodiles seed , betweene which and man God hath put an enmitie , then of men , seeing they haue put off all respect of creation , of adoption , of flesh , and of faith . But because many thinke they haue some reason , to looke bigge , and carrie resolute stomackes , and high spirits in their breasts , and as bigge words in their mouth , let vs looke a little into their pretences . First , some conceiue that it is the way to get credit and become esteemed to proclaime contempt of euery man , and to come into account by making account of no man : hence is it that lawles wretches , and masterles miscreants thinke themselues in sufficient credit when they haue scorned their betters , impudently ouercrowed their equalls , and by a rude behauiour , made shew that they care for no man. But how often for surenes hath the Lord threatned , that with the vile shall be contempt , and that the froward of heart shall be despised , both of God , whom they haue before hand despised , and of men also , for they shall meete with Ismaels recompence , euery mans hand shall be against them , whose hand is against euery man. And who can be wonne to giue them any credit , for such swaggering and contemptuous courses ? men of vnderstanding discerne their follie , and pittie them ; men of ciuill behauiour , discouer their vanitie , and condemne them ; yea euen those who are next to themselues , I meane to the worst , in their hearts despise , yea and deride them ; and here is Gods iustice crossing such lewd conceits . Secondly , Others stand vpon their manhood , and are loth to be counted no-bodies , or spiritles , or esteemed cowards ; which they cannot auoid , if they should not returne like for like ; and this is the sensuall wisdome of the flesh , that he is accounted but a foole that will suffer euery man to ride him , and tread vpon him , and not turne againe . But our Sauiour setteth himselfe against this Pharisaicall doctrine , for they taught , that a man in priuate reuenge might take an eye for an eye , a tooth for a tooth , a limb for a limb ; But the Christian rule is , resist not euill , namely , with euill , nay turne rather the other cheeke : and who art thou , that darest reuenge thine owne wrongs ? seeing the law prohibiteth euen purpose of reuenge ; and the voice of the Gospel is , dearly beloued , auenge not your selues , but giue place vnto wrath : and the wisedome of God telleth vs , that it is the glorie of a man to passe by offences , and that the manhood of a Christian , is to ouercome himselfe , and master such vngodly lusts : and yet if we further marke the ends of these braue spirited fellowes , euen they will shew how odious such a savage course is vnto the Lord : for of those who are readie to receiue euery word with a stabbe ; or whose second word out of displeasure , is the pointing of the feild ; the former seldome goe to their graues in peace , and the Lord , saith Dauid , scattereth the people that delight in warre , and suffereth not the bloodie man to liue out halfe his dayes ; and for the latter , who in time of peace must be out in the feilds , their ●state is miserable euery way ; for if he kill , he hath shut himselfe out of heauen , and cut himselfe from off the earth , hauing so polluted it as it cannot be purged but by his owne blood , and vntill Samuels sentence against Agag be passed vpon him ; that as his sword had made another mans mother childles , so should his mother be made childles by the sword of the Magistrate : or if a man in such a fight be slaine , how fearefull is the death of such a one , who euen in thirsting after another mans blood , hath shed his owne ? how can we but conceiue of the iustice and truth of that speach , the seeker of vengeance hath found it ? both of them haue taken the sword vncalled , and both haue iustly perished therewith . Thirdly , others say , why he shall doe me no wrong , I will not be crossed by him , I haue my passion aswell as he , he shall know that I haue a stomacke , and can be angrie aswell as he , and that I can make my partie good inough with him , &c. But this is no other , then to giue place to the deuill , who inspireth such carnall pleas for so mostrous a sinne as is an enemie to all humane societie . Where is now the wisdome which is from above ? it is pure , it is peaceable , it is hardly incensed . Where is now that vnderstanding of a man , which Salomon saith , maketh him long-suffring ? and if thou professest thy selfe a naturall man only , why hast thou so long professed thy selfe a Christian ; which if thou art , thou must seeke peace , and pursue it , pocket wrongs , and passe by iniuries . Obiect . But I should neuer be quiet , if I should put vp euery wrong . But is it the way to tame thy aduersarie , to become like him ? The way to haue thine enemie to become thy freind , is to feare God , and take his way that thy waies may please him : looke vp vnto his hand , acknowledge thine exercise from him , as Dauid did the lashes of Shemeis cursed tongue , and he can take him off when he seeth good : and what serueth the iustice of God for , or for what serueth the Magistrate ? is there no iustice to be gotten at the Magistrates hand ? or is there none in Gods hand , that by thine owne priuate reuenge thou wilt become both a Magistrate and a God to thy selfe ? Obiect . But I haue long borne his abuses , I haue sought to him , and it is a bootelesse thing to seeke any more , what would you haue me to doe ? Answ. Yet seeke it still , the precept is neuer dated , but in full force : and hath not the Lord his heart , his hand , and his tongue to rule , and turne to thy comfort , when he seeth it seasonable for thee ? surely , he that can by Sauls tongue testifie Dauids innocencie , euen when he was out in the fe●ld hunting his life , can giue thee a peaceable release from slanderous tongues , and iniurious actions , when his good pleasure seeth good : and if thou neuer findest thy outward peace , yet by this Christian pursuit of it , thou hast met with the inward peace of conscience , and hast made a good exchange . Vse . Let euery Christian man striue in the practise of this precept , and prouoke himselfe hereunto by that promise of blessednesse , which is pronounced vpon euery soule , that keepeth his hand from euill . If any aske , but by what meanes shall I auoid this sinne of contention and quarelling ? I answer , the meanes and rules are sundrie . The first , is in the text , to bridle the tongue , for this is an immediate follower of euill speaking , and it runneth from the tongue into the hand . 2. Let the consideration of our common brotherhood be a meanes to cut off contention : Gen. 13.8 . Let there be no contention betweene vs , for we are brethren : oh , how comely a thing is it for brethren to dwell together in vnitie ? whether brethren by the common bond of nature , which respect made all Israel bind themselues in couenant with Dauid , Thou art our flesh , and our bone : or brethren in the profession of life , and the identitie of the particular calling : or brethren in regard of the generall calling of Christianitie , seeing such haue all one father in heauen , one mother the Church , one elder brother Iesus Christ , one spirit , one baptisme , one hope , and one inheritance . 3. Consider what a scandall it is to Popish persons , and profane scorners of religion , that such as professe themselues schollers of Christ , should liue together like dogges and cattes ( as we say ) and by vngodly quarrells and heartburnes , be still building vp the works of the deuil , which Christ hath destroied : why should such a thing be heard in G●th and Askelon ? why should Priamus and his sonne laugh vs to scorne ? This was no small motiue ( as is probable ) why Abraham the elder was so willing to take vp the controuersie with Lot , least they should giue offence to the Heathen : for the text induceth it as a reason , for the Cananites and Perezites dwelled at that time in the land . 4. Get a low conceit of thy selfe , and be small in thine owne eyes : for whence riseth contention and strife , but from the lusts in the members , namely , the inordinate bearing of a mans selfe aboue that which is meete ; only by pride , saith Salomon , man maketh contention : and indeed experience sheweth , that the most suits at this day , are not so much for right and equitie , as for victorie , which is most euident by all those trifling brablings which haue filled all the seats of iustice : and hence is it , that men will trauerse law , and carrie some trifling causes through all the courts in the land , before they will sit downe with the foyle : and who be they among whom suits and contentions are become immortall , that no sword either of Gods word , nor of the Magistrate can cut off , or let out their life blood , but rich men , who walke in many snares , and hardly can auoid high mindednesse ; wealth maketh men that they can hardly long dwell together . Let good men looke and see in Abrahams and Lots example , how easily their wealth may kindle and blow vp in them a flame of contention . 5. Because some in their owne temper are of more milde and quiet spirits , and rather lie open to this sinne by others instigation , then their owne propensitie and disposition ; that rule of Salomon is worthy noting , to take heed of part-taking , of medling , and mingling ones selfe in other mens strifes and contentions , for this were to take a dog by the eares , or a beare by the toothe . If we shall now proceede to apply these things , it will easily appeare how farre most men are degenerate from these rules . For how womanly haue many behaued themselues , since they were taught to gouerne their tongues better , most impotently yeelding their tongues in bitter and contentious speeches to serue the distempered lusts of their hearts , and that for verie trifles . And whereas the consideration of brother-hood should ●●int dissention among men , the case is growne with vs , as with little children , among whom commonly , brothers and sisters least agree ; for as for those that are called brethren , and so should liue like brethren in the same corporation or societie , what bones may we obserue cast daily in among them ? what a number of tares are sowne by the malitious man , which rise suddenly to faction and hote oposition ; that sometime as the Prophet in his time obserued , everie man is readie to eate the flesh of his owne arme , Ephraim against Manasseh , and Manasseh against Ehpraim : and thus whereas the vnitie of great ones should be as the dewe falling from the mountaines , to the watring and refreshing of the vallies their inferiours , their factions are become like Samsons foxes tied by the tayles , they cannot abide to looke one on an other but firebrands are betweene them , which burne vp all Ioabs corne field : or like the fire which Iotham speaketh of in his parable , which came out from Abimelech , and consumed the men of Sechem , and the house of Millo ; and from the men of Sechem , and the house of Millo , and consumed Abimelech . And for those that are brethren in the same profession of personall calling ; who euer see two men of the same trade loue and liue together in amitie , as Ionathan and Dauid did ? who euer almost did heare them lend one an other a good word , vnlesse it were bought out dearely by some present priuate commoditie ; nay , he●e is disdaine , enuie , suspitions , so generall and frequent , that as the prouerb is , one beggar enuieth that an other should goe by the doore : here is supplanting , vndermining , plotting one against an other , and reioycing one in the fall of an other : a sinne which fewe trades men wash their hands of , for euen religion it selfe can scarse tie the affections of two men of the same trade . And for the last sort of brethren by the profession of Christianitie , this is a generall title , by which men reuile and mocke them ; and graceles men openly disclaime them , they will be no brethren to such , no , they are hypocrites , dissemblers , holy brethren , sermon-goers , Puritans , &c. wherein what doe they else , but disclaime the same father , and the same inheritance with them , and professe themselues the children of the deuill , in that they wil not be the brethren of the children of God : know they not , that no brother to the Saints , none to Christ , who disdaineth not their brotherhood ? and if they be brethren , why is there such dissention among them ? Lastly , professors among themselues had neede be put in remembrance to walke in such peaceable conuersation , as may winne others to the Gospel : and for this purpose to make an happie exchange of the spirit of pride with the spirit of humility & concord ; and grow into friendship with such as they are at ods , whereby they should become not the least friends to their owne estate , rather then by an vnmeekened and vnsubdued stomacke , hurt both themselues and others . And here it will not be vnfit , to remember an historie out of the naturalist , which I haue obserued applyed to this purpose ; of two goates which met in the midst of a narrow plank , vnder which a swift current ranne , they could not now goe by one an other , they could not turne themselues to goe backeward , they could not fight it out , but to the present dangering and drowning of both : this common danger one of them thus helped , he laid him downe vpon the planke , and couched himselfe , so as he made himselfe a commodious bridge for the other to goe ouer him , and so both of them were saued : how much better were a little yeelding and stooping in a Christian , tending to the good of his owne , and an others estate , then dangerously to stand out to the ruine and hurt of both . Learne to ouercome thy selfe then , and thou hast alreadie ouercome thy aduersarie ; The slowe to anger is better then the mightie , ( saith Salomon ) and he that ruleth his owne minde is better then he that winneth a citie . And that which the heathen could say of vertue , is true of grace , which while it suffereth , it conquereth . But soft , ] A soft man is a yeelding or flexible man , one that will not be so hard in his dealing , as sometime by strict lawe he might , but equally and moderately carrieth himselfe in his words and deeds , as also towards the speaches and actions of other men . The effects and fruits of which vertue , are the verie sinewes and bones which tie together and vnderprop all humane societie , without which the world it selfe could not continue vndissolued . For , 1. it forgiueth iniuries , & pardoneth many wrongs , euen vntill 70. times 7. times , if they be against a mans selfe , and not against God more directly . 2. It tolerateth and beareth with naturall infirmities , such as are frowardnesse , hastinesse , slownsse , desire of praise , fulnes of words , so farre as they become not enormious and intolerable ; and are faults of nature , not of mallice ; and committed of infirmitie , and not of set purpose . And if these must needes be corrected , as growing more scandalous or outragious , this vertue correcteth them with all lenitie and mercie , euen in the midst of seueritie . 3. It giueth most gentle constructions and fauourable interpretations vnto ambiguous facts & speaches ▪ yea and lenefieth such as might seeme more harsh , and not so considerately done or spoken . 4. But the most proper and commendable worke of it , is the departing from , and remitting of his owne right , vnto which it will not suffer a man to stand so strictly , but that for peace sake he will yeeld and giue vp some part of it . The which that we may the more fully conceiue , we must consider that howsoeuer the lawes of God are perfect , and admit not of any dispensation , relaxation , or mitigation , yet the lawes of men are like themselues , perfect onely in part , and in that they are deuised by men , cannot possibly hold in all cases alike : hence haue wise lawe makers prescribed their lawes in their greatest extremitie , thereby to curbe the wickednesse and presumption of men ; the which lawes if in the execution they should be euer stretched to the furthest extent , this extremitie of lawe would prooue extremitie of iniurie , and be turned into vnmercifulnesse and crueltie it selfe . Then commeth in this vertue , and looking vnto equitie , setteth vp a chancerie in the conscience , and prouideth a remedie for the innocent , where the common lawe hath no prouision . The thing will yet be plainer in some examples . The lawe ( iustly warranting in some cases , some extremities ) giueth thee leaue to sue thy bond , and take the forfeyture of an 100. for non paiment of fifty by a day : it giueth thee leaue to reenter into thine house , and to take into thy hands a forfeited lease of some poore mans , that thou maist gaine to his vtter vndoing 7.12.20 . or more or fewer yeares , for not paiment of the quarter or yeares rent at the day appointed : the poore borrower , or tenant for necessitie and want , or some other accident , breaketh his day ; to take here the forfeiture , were extremitie of iustice ; to cast out a poore man , were vnmercifull extent of lawe : both maist thou doe by lawe , but in doing either , thou shalt doe also extremitie of iniurie , and the iustice of the lawe will not free thy conscience from iniustice . In this case then this Christian vertue driueth thee to take thine owne , namely , the principall , and equally considering of the damage thou sustainest for want of paiment , mercifully to satisfie thy selfe therefore ; and if further thou goest , thou sinnest against God , against thy brother , not dealing with him as thou wouldst haue an other to deale with thee ; and against the very law of forfeiture it selfe , which was not appointed for thy aduantage further then the securing of the principall . Againe , the lawe of man giueth thee leaue to make the most of thine owne ; but if hence thou shalt by racking thy rents , and hoysing thy wares , corne , or other commodities grinde the faces of the poore , and raise thy selfe by the vndoing of many ; dost thou not commit extreame wrong , euen when thou canst shroud thy selfe vnder the leaue of the lawe ? Now this vertue steppeth in and saith , this is not a case wherein extremitie is to be vsed , thou maist not by the lawe of God doe that , which by mans lawe thou maist doe : here is a case wherein the court of man may saue thee harmelesse , but the court of thy conscience , and the court of heauen , will adiudge thee iustly a sinner for it . Obiect . But doe you so commit these lawes together , as you make these positiue lawes contrarie to Gods , or condemne them as wicked and vniust ? Ans. No , but 1. not the lawe , but thy selfe art vniust in claiming the strict meaning and rigour of the law , when the rule of equitie & charitie requireth mitigation & moderation . 2. Euen this moderation of the lawe , may not impaire or detract from publike iustice , or publike peace , which are as the heart , and braine of the common wealth , which is an other common extremitie , which carelesse and inconsiderate men fall into : who beeing called to be seruants to iustice , as to iuries , fearing least in following the letter of the lawe , they should be iniurious , doe not remit and moderate , but maime and wound the lawe and common wealth , and either finde and execute no forfeits , or penaltie● vpon some outragious offenders , against whome the lawe should be whetted , or such as rather turne to the disgrace of iustice then the administring of it . Vse . Let vs consider then whereunto we are here called ; euen to the practise of that propertie of wisdom , which is from aboue , which is peaceable and gentle ; and to buckle vnto vs as the elect of God , tender mercie , kindnes , humblenesse of mind , meeknesse , long suffering , forbearing one an other , and forgiuing one an other . The benefit will be exceeding great . For , 1. this wisedome teacheth vs to be soft in our speaches , as they that knowe how a soft answer breaketh wrath : a rare example whereof we haue in Iudg. 8.2 . when the men of Ephraim were incensed against Gedeon , and chid him sharpely , because he called not them with him against the Midianites : your gleaning ( saith he ) is better then our vintage : as though he had said , the glorie of the action belongeth as much or much more to you then to vs , we Abiezerits did not halfe so much good by discomfiting the host , as you did by pursuing after it ; and by this soft answer the text saith , their spirits were abated , ver . 3. The like must we doe in our reasonings , whether students or others , whether by conference or disputation , by word or by writing ; we must passe by some hastie words , which flesh in the heate of it , will be casting in to the hindering of the worke of edification : for whereas men thinke it a point of pregnancie of wit , to returne quips nimbly , and giue his aduersarie as good as he bringeth , we must knowe , that heauenly wisedome teacheth no such thing . 2. It teacheth vs softnesse in our whole conuersation and exercise of our personall and generall callings : it suffereth not the Magistrate to be so sterne , that an inferiour should come to him , as a man that were to bring a bottle to an elephant , which he is a fraid of : which timiditie Augustus reprooued in a petitioner . It suffereth not the Minister to be Lordly in his doctrine or discipline , but compassionate and tender in both . It suffereth not the father or master to be a lyon in his house , but causeth them to gouerne sweetly , and to dispense seueritie , and waigh out correction as physicke to the children and seruants . 3. It teacheth euen the superiour to yeeld some part of his right to his inferour , as Abraham to Lot ; If thou take the right hand , I will turne to the left : nay as Christ himselfe beeing God and Lord of all , yet for peace sake and to auoide offence , did pay tribute vnto Caesar. Further , how necessarie a vertue this is , cannot but appeare to him that considereth how fraile our flesh and blood is , how full of infirmities , how lying open to offences , how needefull of much forgiuenesse at Gods hand and mans : and yet no forgiuenesse at Gods hand , but on condition of our forgiuenesse of men , for so is the petition in the Lords prayer : nor at mans , for what measure ye mete out to men , shall men measure to you againe . How sweete a grace it is appeareth also , in that it preserueth the outward peace of a man , and especially the peace of a good conscience , that he can pray with a good heart , & with cheerefulnes performe good duties towards God and men : in that also it winneth mens hearts to a man , and maketh his good name like a sweet smelling oyntment ; and in that it so much tendeth to the honour of Gods name , as it doth , by drawing many to the loue and embracing of the Gospel of God , which they see is so pure , so innocent , and so peaceable . And hence it is that Paul would haue this grace to be knowne , and manifested to all men for this ende . Let so many therefore as professe the Gospel of peace , hereby shewe themselues the sonnes of peace : and because many sinne not onely in doing , but in not suffering wrong , let vs beware of pinching and wringing men by extremitie , as such as are resolued not to pocket the least iniurie , nor yeeld an inch of ground ; but if the offence be neuer so little , are bent to make men heare of it againe , on both sides ( as we say , ) here is spirit indeede ▪ but of pride and malice , and that spirit that beareth rule in the world , and sonnes of disobedience . Some men are of ●uch maligne constitution , as that they haue nothing in their hearts , ●eads , or lippes , but lawe and iustice : euerie tri●●le , euerie word , euery pe●●●e iniurie sendeth them before the Magistrate , for reuenge against such a● perhaps are verie desirous of peace , satisfaction , and agreement : and whereas law is a kind of warre , and so ought to be the last procurer of peace , it is the first course of many distempered spirits , before euer their aduersarie be aduertised or warned of it . But such persons forget that iustice and mercie are sisters , and that iustice without mercy is but crueltie . 2. here is lawe , but no equitie , for equitie is the breeder of vnitie , and mother of peace , but their law filleth the world with brabling contentions : and 3. what is their lawe for most part , but some qui●ke or tricke of lawe , tending to extremitie of wrong , and proouing in the end but cousenage and dishonest craftines , as may daily appeare in a number of men , who ( like the flesh-flies , feede altogether vpon ●esters and wounds , or like the souldier , that cannot liue by peace , but by warre ) not hauing that estate of their owne , which their great thoughts , and high conceits carrie them vnto , nor yet Gods blessing vpon the little they haue , would gladly pray vpon others , and by some quirke of law , hooke in that which equitie would neuer affoard them ; but the issue sheweth , that all their pretences are but cloakes of their iniquitie . Others plead , why it is my right , and why should I not haue it , I will not loose it if the lawe will giue it me : and when they haue a man on the hippe ( as we say ) and at advantage , they follow him with all extremitie , euen to the making of dice of his bones . It is true , that men that demand no more but their right , are counted very honest men , and it is esteemed but a reasonable thing if a man aske but his owne , although he demaund all that : but yet it is as true , that he that is a strict stander for his right alwaies , cannot but sometimes goe beyond the bounds of equitie , which must yeeld some part of the right ; and of loue , which seeketh not her owne , that is , not all her owne . And whosoeuer thou art , that canst so nimbly take all advantages and forfeitures , consider whether God deale so , or thou wouldst haue him to deale so strictly with thee : doth he strike so soone as thou hast sinned , and so soone as he hath thee at an aduantage ? and yet he might say , I hope I doe no more but iustice and lawe , I require but my couenant . Oh therefore let euerie Christian looke into this cleare mirrour ; and say with himselfe , oh how softly and tenderly doth our God deale with sinnefull flesh ? he layeth not about him , nor presently bringeth the forfeit of his lawe vpon me , but hath sent out his gospel a mercifull moderator of that rigour , without which euerie day would bring a newe deluge of iudgement against all flesh : euen so must I in imitation of my heauenly father , deale with my brethren , not seeke or take the forfeites which the lawe suffereth me to doe , but by Christian softnesse which the Gospel teacheth me , remit of that rigour and extremitie : for shall the Lord powre out a sea of mercie vpon me , and shall not I let one droppe fall vpon my brother ? and would not I haue God to deale in iustice with me , and shall I stand altogether vpon iustice and lawe with an other ? And thou also that takest thy brother by the throat and castest him into prison , and there detainest him for some debt , vnto which he is altogether insufficient ; here is lawe also , and iustice : and I thinke it meete that such should be punished , whether for their ouersight , or yet much more for their craftie or vniust dealing : but yet mercie and equitie must at length take place , where there is extreame insufficiencie especially . Consider how insufficient thou wert if the Lord should exact all thy debt ; how he contenteth himselfe to correct thee with the rods of men , in mercie , and not with scorpions , nor in wrath , aboue that thou art able to beare : he might by his couenant require totall obedience of his whole law , but seeing thy state to be broken , he is contented to take as thou art able , euen a debt of ten thousand pound as it were by a penny a yeare ; go thou now and doe the like , be mercifull euen as thine heauenly father is mercifull . But shewing all meekenesse to all men , ] In this precept three things must be considered . 1. The vertue prescribed , meekenesse . 2. The manner how it must be excercised , it must be shewed openly . 3. The persons to whom , to all men . The nature of this grace will appeare in the description of it . Meeknesse is a grace of God , whereby the heart and affections are enclined , vnto a mild and louing , a kind and curteous carriage towards our neighbour , euen then when they might be prouoked to anger . Where three things are laid downe to be further opened , to the better knowledge of this vertue . 1. That it is a grace of God , for the next verse will teach vs , that we are borne as rough as Esau in our corrupted nature ; and therfore this strippeth and goeth beyond the best nature , beeing a fruit of the spirit , and is called the spirit of meekenesse , because it is such a peculiar work of the spirit , and proceedeth not of the flesh . 2. The worke of it is properly to preserue Christian affection , in moderating all reuengfull passions , not suffering the heart to be easily ouercome with bitternesse , but is as a wall or fence of the soule , receiuing all the shot of iniurious and hostile actions and speaches , and yet keeping all safe within , not permitting the possessor hastily or violently either to offer to another , or remooue from himselfe such iniuries . The mother of it is humilitie , the daughter is long-suffering , and therefore we read it set betweene these two in diuerse places : The next attendants or handmaids of it , are inwardly a quiet & peaceable spirit , for these hath the Apostle combined as inseperable , 1. Pet. 3.4 . outwardly , 1. soft answers , such as that of Abigail which broke the wrath of Dauid . 2. compassion or affliction of spirit in sight and sence of the afflicted . 3. readinesse to forgiue offences . 3. I say it preserueth peace within , when it is prouoked to warre , to anger , and returne of wrongs : for then is the cheife vse of this grace : which is therefore added , because many men seeme to haue attained this vertue , when it is neuer a whit so . Let them alone , offend them not , you shall haue them gentle , courteous , affable and tractable inough ; but crosse them a little , and stirre their blood , oh now you must pardon them , they haue their affections , and you shall know they can be passioned and angrie as well as others ; here shall you see the best nature betraying her meeknes . But Christian meeknes must step in to ouercome euill with good when it is prouoked to returne euill , or else what great thing dost thou ; it is no hard thing for the very Infidell and Turke to be kind to the kind , nay the wild beast if thou goest no further , will be as meeke as thou , who the most of them hurt not vnprouoked . Secondly , this meeknesse must be shewed forth , not hidde with our selues , but it must be brought into the light ; that others may haue the benefit of it : for as this grace is a signe and pawne of our election , which as the elect of God we must put on , and araie our selues withall , Collos. 3.12 . so also must it be the ornament of our vocation , whereby we glorifie God , adorne our profession , and winne others vnto the liking of it . Hence the Apostle praying the Ephesians to walke worthy of their high calling , teacheth them that this they shall doe , if they put on humblenes of mind , meeknesse , long suffering , &c. Ephes. 4.2 . for otherwise if men partake not in these our graces , the vnitie of the spirit in the bond of peace , cannot long last vndissolued . Thirdly , this meeknes must be shewed to all men , beleeuers , vnbeleeuers , freinds , enemies , the better , and the worse , which is a speciall point not to be neglected , because it is the ground of the verses following . Quest. But if meeknes must be shewed , yea all meeknes to all men , how may we warrant any anger against any man in any sinne or offence , or how may any seueritie be put on against any offender ? Answ. This beeing a grace of the spirit , it crosseth not any other of them , so as it is no enemie to that of zeale , which we haue vrged out of the 14. verse of the former Chapter : and Christians mistake this grace , when they dreame it to be a bottomles charitie , and vnder pretence of meeknes , can beare with any euill , which indeed is nothing else but an irreligious , and mute approbation and association in the euill . He that commandeth to be angrie , but not to sinne , maketh it a sinne not sometimes to be angrie : neither did the meeknesse of Moses hinder , but that he might be exceeding angrie at the calfe they had made . Whence it followeth , that publicke persons must publickly represse , and reprooue open sinnes , disturbing the publike proceedings of religion or iustice ; so Dauid put on zeale to weed the wicked out of the land : and the Minister hath bin taught , if he see beasts or slow bellies , to reprooue them sharply . The priuate person must priuately also , but yet plainely reprooue his brother , and not suffer his sinne vpon him , or at the least by shewing his indignation against sinne , he freeth his owne soule from the guilt of it , as also the punishment ; yea from the suspition of it in such as may be present , who else may think him that holdeth his tongue a partner , or of consent with the sinner . Quest. What is then the vse of this meeknesse ? Answ. To purifie our zeale , for so the Apostle Iames would haue a wise man to shew forth his good conuersation in meeknes of wisedome . Which meeknes of wisdome , or wise mildnesse , 1. causeth a man to put a difference betweene the person and the sinne ; and affecteth him with pittie to the person , euen in reuenge of the sinne : so Ioshua called Achan , my sonne , when yet presently he executed the iudgement of death vpon him . 2. Between sinne and sinne ; for Christians are no Stoiks to account all sinnes alike , some are motes troubling the eye , some are beames putting out the eye : a mote may soone be blowne away and remooued , a beame requireth more strength ; wise meeknesse will more shew it selfe in the one , but more retyre it selfe in the other . Againe , some sinnes are more directly iniurious to men , and perhappes the partie himselfe ; others more iniurious to God : Now this meeknesse of wisedome will be Queene in the former , but giueth place to zeale in the latter . 3. It discerneth between sinner and sinner : for all sinners are not of a suite ; some sinne of ignorance , some against their light and knowledge ; some of weaknes , some of set purpose , and obstinate wickednes ; some are leaders and setters of sinne , some are led and seduced : some seeke excuses , as ashamed of that they haue done ; others defences , as glorying in their iniquitie : Now commeth this meeknes of wisedome , and putteth difference , shewing compassion on some , and others sauing with feare . Thus meeknes and zeale destroie not but strengthen one another : and thus all meekenes of wisedome must be shewed to all men , but this is such as neither impayreth the glorie of God , nor the proceedings of the Gospel , nor the edification of men . Vse . Beware of that vice , which Paul would here note in the Christians of those dayes , which we may well wish they had not traduced to sundrie professors of our times ; for they beeing conuerted they scorned vnbeleeuers , and cared not how carelesly they carried themselues towards them . Which spice of pride , I would it brake not out only not against the godles persons , but against poore beleeuing brethren , as deare to God , inwardly as rich , and sometimes as farre stripping them in store of grace , as they come behind them in store of outward things : but let this text teach vs , how vnbeseeming it is for a Christian to be churlish to the worst , weakest , and most abiect . And let the motiues be effectuall to perswade to the generall practise of this dutie . 1. It is a grace verie acceptable to God. The Apostle Peter wisheth women to deck themselues herewith ; which as a precious garment , will bring them into reputation with God , as their ordinarie most costly attyre maketh them bewtifull , and setteth them out before men : neither is it so peculiar a garment to the woman , as the man also may not put it on , for it serueth not to distinguish the sex as bodily clothing , but commendeth euery soule possessing it vnto God , of whom not male nor female , but a new creature is respected . 2. It is an essentiall marke of a Christian , who ought herein to imitate his Lord Iesus , who for the same purpose became a speciall schoolemaster of it , Learne of mee , for I am lowly and meeke : 1. of heart , 2. of speach , when he was reuiled , he reuiled not againe , but sometime said nothing at all ; and when he spake , how meekly receiued he the greatest wrongs appeares , Ioh. 18.23 . If I haue euill spoken , beare witnes of the euill , but if not , why smitest thou mee ? 3. of action , he was as a sheepe dumb before the sheare● . This was the Sonne of God , on whom the spirit lighted in the similitude of an innocent doue ; and euen we to testifie our selues the sonnes of God , must in the practise of this grace , after a sort , manifest the lightning of Gods spirit vpon vs. To this purpose the Scriptures hence denominate the righteous , and make it a title of the iust : Zeph. 2.3 . Seeke the Lord all the meeke of the earth . 3. The blessings intayled vnto it should mooue vs to the prastise of it , 1. spirituall , God will teach none but the meeke , Psal. 25. neither can any learne of God but the meeke : and therefore Iames wille●h vs , to heare with meeknes the ingrafted word : without it prayers will be interrupted , or not accepted : and therefore the meeke are commanded to seeke the Lord. 2. Temporall blessings , euen all outward prosperitie so farre as God seeth good , for this is the blessednesse of the meeke , that they shall inherit the earth . And in daies of distresse and times of straitnesse and affliction , they shall be safe ; for the Lord hath promised to hide them in the day of his wrath , Zep● . 2.3 . Vers. 3. For we our selues also were in times past , vnwise , disobedient , deceiued , seruing the lusts and diuerse pleasures , liuing in malitiousnesse , and envie , hatefull , and bating one an other . This verse layeth down a weightie reason whereby our Apostle would bow and bend the minds of Christian men , to the practise of the former ●ertues , namely , of equi●ie , lenitie , long suffering , and meekenes towards all men , foes as well as friends , yea the worst as well as the best . The reason is drawne from the consideration of the present condition of conuerted Christians , compared with that estate they were in before their conuersion and calling to the faith : to which purpose he is verie large in describing , 1. our estate of corruption in this 3. vers . 2. our estate after conuersion , in 4 , 5 , 6 , and 7. verses : from both which the Apostle thus concludeth the same thing thus . First , from the former : If we our selues were in times past in the selfe same condition , which other men are not yet called out of ; then ought we to be meeke and mercifull euen to those who are not yet conuerted . But we our selues were in times past as they are , we lay in the same puddle of corruption , were hewne out of the same pit , and though we may thinke we were neuer so gracelesse , as we see some others , yet we cannot charge them so deepely for time present , but they may come ouer vs with the same in times past , as this third verse will teach vs : and therefore we ought to shewe all lenitie and meekenes to all men . Secondly , from our latter condition of conuersion , thus our Apostle frameth his reason ; If God haue beene so bountifull a benefactor vnto vs , when we were so vnworthy , as the former verse describeth , that his meere and alone mercie saued vs ; then must we in imitation of our heauenly father , doe the like to our brethren . But God hath done thus , ver . 4 , 5. so as from both we may well reason , that a newe condition requireth a newe conuersation ; newe men must haue newe manners ; we beeing Christians may not carrie our selues so crookedly as in times past , nor so roughly towards those who now do the same things which then we did , considering our owne selues . But before we come to the particular descriptions of these two estates , one or two general obseruations are necessarily to be collected out of the scope of the verses . Doctr. 1. The consideration of the common condition , is a notable ground of meeknes and moderation towards those who yet are vncalled to the faith . For 1. whereas pride maketh the heart to swell against the brother , and is a roote whence these bitter fruits arise : this consideration pulleth those peacock feathers , and humbleth the heart , so as when it can finde no other reason of forbearance , here it neuer wanteth a most effectuall one . What , we are brethren , of common parents , of common condition , our estate , our temper was all alike , I was borne into the world as naked in soule , in bodie , as he was . And thus by this consideration , the Apostle beateth downe the pride of man , who seperated thee ? hast thou any thing aboue another which thou hast not receiued ? and then why boastest thou as if thou hadst not receiued it ? and elsewhere disputing of the breaking off of the naturall branches the Iewes , and ingrafting the Gentiles , he vseth almost through his discourse no other argument to keepe the Gentile from insulting and priding himselfe ouer the Iew but this same , The Iewes now beleeue not , nor haue obtained mercie , no more in time past did you Gentiles beleeue nor had obtained mercie : Againe , the Iewes are broke off ; so may you Gentiles be , for of your selues you stand no faster then they did , be not therefore high minded but feare . Secondly , This consideration not only subdueth that violent affecti-of pride , but worketh the heart to such affections as not only beseeme our selues but befit the offender , and these are two . 1. for time present pitie , and compassion . 2. hope for time to come . The former of these two is a fitter affection for a Christiā then anger or wrath against the vnconuerted . How forceable that argument is to mooue vs to the workes of mercie and loue towards the bodies of men , in that they are our flesh appeareth , Isa. 58.7 . Thou shalt not hide thy selfe from thine owne flesh , but bring the wanderer to thy house , couer the naked , deale thy bread to the hungrie : and yet much more hence must we put on the bowells of mercie toward the soules of men , by letting their miserie into our hearts , that our verie bowells may yearne , as if their condition were now ( as once it was ) our owne . And if we must so farre pittie our neighbours beast , yea our enemies , that when we see it faile vnder the burthen we must helpe it vp , ought we not much more helpe to beare his owne burden , and so fulfill the law of Christ ? This affection would set men about other worke , then talking of , iesting at , or disgracing men for their falls and slips , which ( especially in a professor ) is meate , and musick to the scorners ; who herein iustly prouoke the Lord to giue themselues vp to feareful sinnes , and so be the iust reproaches and by-words of men . No , this compassion would cause them set hand to help them out of the snare , to counsell , to pray for , nay set the heart on bleeding rather then reioysing in their sinne : he were rather a monster then a man , that could see a man take a fall to the breaking of his back or necke , and could turne it into a iest ; or a man wound himselfe deadly , and he make but a meriment of it : no the least droppe of humanitie would helpe vp the former , and thrust in some napkin to stanch the blood of the latter : hath nature taught thee such duties to the bodie of man , and hast thou no grace to take to heart the hurts of his soule ? The second affection wrought by this consideration of common condition , is hope for time to come , which is another speciall motiue to allay impatience towards offenders . Was not my selfe as hopelesse once , and in times past as desperately gone in sinnefull wayes ; but now recalled and brought to the fellowship of the grace of God ? so God may haue his time for this man , whose works and thoughts are yet against him ; farre he went that neuer returned , he that could change Sauls heart in the midst of his rage to make a Paul of him , can turne his heart also : he that could make of Onesimus a runagate and fugitiue seruant , a faithful brother , can bring this man b●cke the same way he is gone : he that made his heart , can mend it at his pleasure : I must not giue him ouer as hopeles , seeing he that had mercie on my selfe , may also haue mercie on him . We beare many weakenesses and toyes in children , because our selues were so once , and our hope is that time will outweare them , euen so must strong men with babes in Christ ; and older Christians with such as are in their vnstaied heate . The reason is as good , our selues were such , and they may come to be stronger and older in Christ then our selues are . Vse . 1. In seeing another mans sinne euer labour to see thine own , let his weaknes be thy glasse to view thine own . Thou seest another drink to excesse , and drunkennes , by the wet or the dry : say with Pharaohs butler , oh I call my sinne to remembrance this day . Thou hearest another sweare , curse , rayle , and blaspheme : oh the time was that my selfe could do no other : thou seest another fall some other way , still bring thine eyes home , and look to thine owne standing . 2. Alwaies condemne thy neighbours vices as though they were thine own , take vp the first stone against thine own selfe and sinne ; cast out thine owne beame first ; and thus considering thy selfe , thou wilt proceed by the spirit of meeknes . Here is both the right beginning and proceeding in reformation ; whereas the forgetfulnes of a mans owne estate in time past , hindreth the wise respect of anothers for the present . The theife on the crosse implieth in his reproofe of his fellow , that if he had considered that himselfe was in the same condemnation , he could not almost with his soule and life haue breathed out scoffes against Christ. 3. We see hence how the Lord would haue vs look vpon our sins and old estate : namly , to the humbling of our selues and the good of our brethren . For the first , euery new remembrance of any sinne should be a fresh bleeding wound in our soules ; a false heart it is and woe vnto it , that can with new delight thinke and speake of old sinnes , for there the selfe same affection and vile lust which brought on that sinne is yet aliue , and vnmortified . For the latter , euery such remembrance should mooue vs to commiseration to our brethren offending . Alas , why should not I be meeke to others , if I had no reason else , my owne estate ministreth a multitude : I was in times past as bad as any , the child of wrath aswell as any other . If for the present there be a change , by grace I am all that I am , and for the time future my selfe may be tempted , and am as subiect to fall as any other : thus I was , and then I would haue bin borne withall : that thus I am not , it is the Lord that hath seperated me : and now I see what hand it is that keepeth me from beeing led and left in tempation . Thus if we behold our sinne we may sucke , some sweet out of poyson , and out of our euill , take occasion to grow better all our daies , furthering our selues thereby to walke humbly before God , and meekly towards our brethren : otherwise to behold sin past , & neither of these prouoked , prooueth but an idle beholding of it , and becommeth an hurtfull ●earer of the conscience in the end . Doct. 2. Whosoeuer are called vnto the faith , haue experience of a double estate in themselues , one in time past , and another for the present , the one of nature , the other of grace ; our Apostle affirmeth it of all beleeuers , of which there are none but he had his once , his time past , in regard of which he may now be said to be changed into another man , Rom. 7.5 , 6. The time was when the Romans were in the flesh , when sinnefull motions had force in them vnto death ; and there was an aftertime when they were deliuered from the law , and serued God not in the oldnesse of the letter , but in the newnesse of spirit : Ephes. 2.3 . Among whome the Gentiles we beleeuers had our conuersation in time past : Colos. 3.7 . Wherein ye walked also once , but now , &c. 1. Cor. 6.11 . And such were some of you , but yee are washed . And good reason there is , that he that is now beloued , should see that once he was not beloued , and that he who now is in the state of grace , should see that he was once in the state of wrath aswell as others , which will cause him to loue much : and indeed the elect could not be elect , nor iustified , nor washed , if they were alwaies the children of God , and were it not for this once , and time past , wherein there was no difference betweene them , and the reprobate , but only in Gods counsell and possibilitie of calling . I adde further , that the conuerted may and must haue experience of this change : for the conuersion of a sinner , is a miracle aboue all naturall wonders : and therefore ( except in some Ieremie , Iohn Baptist , and some few sanctified from the wombe ) is no such insensible thing as cannot be perceiued . It is no such naturall change as is effected by insensible degrees , as when he that was a child is now become a man : but a supernaturall change by the spirit of grace , such as when a man is borne into the world , or when a blind man is restored to his sight , or rather a dead man vnto life , which are things of much note , and manifest alteration , and that of the whole man. Againe , faith it is which as an internall instrument purgeth the Augian stable , and purifieth the ●oule cage of the heart : now this we may know , and must examine whether we be in the faith or no : know yee not that Christ is in you , vnlesse ye be reprobates ? and , 1. Cor. 3.16 . Know yee not that yee are the Temple of God , and that the spirit of God dwelleth in you ? and , Rom. 6.11 . Know yee that yee are dead to sinne , but are aliue to God in Iesus Christ our Lord. Vse . 1. Labour to find this change in thy selfe , and examine whether thou canst put difference betweene time past , and time present ; for otherwise I see not but thou must set thy selfe downe without comfort , a● one that hath no sound proofe of thy conuersion . Quest. But how shall I come to any distinct knowledge of this change in my selfe ? Ans. Enquire and make search whether thou canst find the life of grace in thy soule ; for before this change thou wast dead in trespasses and sinnes . Hath then the powerfull voice of Christ called thee out of thy graue ? hath he breathed the breath of life into the face of thy soule ? hast thou thy spirituall sences restored thee ? are thine eyes opened that thou canst say with the blind man ; One thing I know , that whereas I was blind , now I am sure I see ? hath he said Ephata to thine eares , that now they are become the other sence of spirituall illumination , and vnderstanding ? dost thou sauour the things of God ? Is the word sweet to thy tast ? dost thou feele the prickings of the Law , and the lenitives of the Gospel ? surely if thou hast any true sence of God , thou art not altogether destitute of the life of God. Againe , examine thy motion , which is another inseperable companion of life , euen in things that want sence : namely , whether thy cogitations , motions , speaches , actions publike and priuate be changed , and haue a new qualitie vpon them ; whether they are now holy , spirituall , heauenly , fruitfull , whereas before thy change thou wast in all these led by the command and instinct of the flesh . Canst thou pray in faith , and crie in assurance , Abba , Father ? this is also a signe of the presence of the spirit , which is the earnest pennie of thy adoption ; whereas before this change thou fledst from the presence of God , and tooke him for thine enemie . Dost thou loue God for himselfe , and thy neighbour for Gods sake ? this will be as the heate of a stone in summer , which argueth the shining of the sunne : whereas before this change thou hatedst God , and loued thy neighbour either not at all , or but in carnall respects . Is thy heart estranged from the world , the honours , profits , and pleasures of it ? this change maketh the woman at the well forget her waterpot ; whereas before , thy heauen was here vpon earth , thy treasure here , and so thy heart also . Doth the Church of God and the number of Gods people acknowledge this chang in thee ? for this is not to be contemned , seeing that hardly can the child liue in the womb and not stirre , or stirre but the mother shall perciue it ; take knowledge therefore what good men conceiue of thee , and by these notes examine thy selfe vnpartially , & thou shalt come to know , whether thou art begotten of immortall seed , borne into the Church of God , and called to the estate both of grace and glorie . Obiect . Some will here say , alas , I now feare that I know not what this change meaneth , I haue good desires to doe well , to loue God , to auoid sinne , to do good to good men , and yet I find little change of my selfe from that I was long ago . Answ. Here two sorts of men are to be respected . The former sort are such as are cast vpon a drunken sleep , and securely passe their daies in a course which indeed abandoneth all godlinesse , and conceiue that a ciuill life will goe for good payment before God , as it only carrieth the report of honestie among men ; and that good meanings and harmeles liuing , is Christianitie inough : in this delusion doe they dangerously sleep on the top of the maste , not once dreaming of the necessitie of any change , although their righteousnesse neuer came neare the righteousnes of the Scribes and Pharisies . But these are to know , that although they gallop not so fast to hell as some others before them , yet to hell for the present they tend : it beeing a sure thing , that vnlesse they be other then they were in time past , they shall neuer see heauen . The second sort are such as see indeed better things , but follow the worse ; they consent to the law that it is good , and in their inner man are delighted with it , but by the tyrannie of sinne and dominion of the flesh , the law of which is present with them , are drawn vnto euill , and followe the call of manifold lusts : yet because they hate the euill they doe , and preserue in them a strife betweene flesh and spirit , which spirit still resisteth euen where it cannot preuaile , these may espie a change in themselues from that they were when the strong man kept the hold , and all things were at peace . And if they find not such a through change of the whole man as they desire , they are perhappes in the beginnings of grace , or in the times of temptation , and must waite Gods leysure in thei● further freedome : or else let them timely bewaile their securitie and sluggishnes , which hath setled them on the lees of such corruptions , as they ought long since to haue parted from , and not so doing are iustly bereaued of their present comfort . Thus for the sakes of these , I haue dissolued that obiection . Vse . 2. Hence may many a one learne , what to thinke of himselfe : Some professe they loue God with all their hearts , and haue euer so done since they can remember : they alwaies beleeued in Christ , and neuer doubted but they were e●er deare vnto God. But all this is nothing but a deceitfull skinning ouer the sores of their soules , with peace , peace ; whereas the case that was euer so good , was neuer good at all : no , if thou canst not remember the time past , when thy state was worse then naught , I can neuer be perswaded that it is good for the present . An infidell once thou wast , an hater of God , an enemie to righteousnesse , and if thou knowest no change so thou art still . The knowledge of God , loue of God , and faith in Christ , growe not in thine owne grounds , neither is our God so prodigall of these , but he that hath them knoweth how he commeth by them : no man is borne a beleeuer , nor an heire to heauen ; neither can any make purchase , or take possession of it without his owne priuitie . Others are so farre from this change in themselues , as they cannot endure it in others : If a man will not sweare , and drinke , and game , and riot , as he once in time past could ; Oh , say they , you were wont to be a good fellow , and a good companion ; and doe you now begin to be precise , and to take a way alone from all your neighbours ? If he now begin to speake of a change , and they see perswasion will not preuaile with him , he had neede get him a new world to liue in a part from his old companions , who will be the men they were : times , years , and ages change , & renew vpon them , but themselues are no changlings , no new men . A third sort , haue made a wofull change from that once they were , whose lamps haue died out in their hands , while as wearie of the good way , they haue departed from the way of righteousnesse : of whom whosoeuer knewe them , may say , how is the gold become so dim , how is the fine gold changed ? the visages of some Nazarites are become blacker then a coale . Vse . 3. Euerie Christian learne hence , 1. If we see a change in our selues or others , to blesse God that hath made this separation , Rom. 6.17 . God be thanked , that yee were such , but nowe yee obey the forme : and , Blessed be God for this vnspeakeable gift . 2. Not to deeme of men as they were once in time past , when once this change is come , the Lord esteemeth of men according to the present grace receiued , and neuer casteth them in the teeth with that they were in time past ; and why should we vpbraid men with sinnes or infirmities past , which the Lord hath couered ? Paul accounted not Iames , Iohn , Peter , fishermen , as they had been in times past , but highly esteemed of them at Apostles of Christ , beeing called thereunto . Oh say some , I knewe such a man when he could haue beene as youthfull , riotous , intemperate , as an other : and thus commonly the deuill getteth within men to traduce the Gospel , especially in professors , which maketh this caueat the more necessarie . Now we come to the description of our naturall estate corrupted by sinne : and this corruption is seated in three things : 1. In the minde . 2. In the will. 3. In the conuersation of life . The corruption of the minde hath our Apostle set downe in three degrees of it : We were ( saith he ) 1. vnwise , 2. disobedient , 3. deceiued . Secondly , the corruption of will standeth in the captiuitie of it , while we serued diuerse lusts and pleasures . Thirdly , the corruption of conuersation bewraieth it selfe , in that while we liued that naturall life , we liued in malice and enuie , hated and hatefull . Of all which we are to speake in their order . And first for the corruption of mind and the degrees of it , we will first search out the true meaning of them ; and then deliuer some naturall instruction out of euerie of them . Vnwise , ] This word directly sheweth the follie and want of vnderstanding in the things of God : the which that we may better conceiue , we must knowe , that before the fall , euerie man had an vnderstanding giuen him of God , both naturall and spirituall , both of them holy , and entire : and that by our apostacie from God in our first parents , we lost the maine part of the former , and euery whit of the latter . All our wisdome in earthly and natural things concerning this present life is not lost , yet that which remaineth is ( as reason it selfe ) very weake and insufficient ; that instance Eccles. 4.8 . teacheth it : There is a man , and he is but one alone , without a second , he hath neither sonnes nor brother , of whose trauell in getting wealth there is no end ; and yet he saith not with himselfe , for whom doe I trauell ? which argueth a merueilous impotencie and darkenes in the vnderstanding of naturall things . But come to heauenly and supernaturall , there it is as altogether lost : we are not able of our selues saith our Apostle to thinke one good thought : and much lesse to conceiue the things of God , which are all mysteries and written in a clasped booke , and sealed with seauen seales , vntill the Lord by his spirit open the vnderstanding : such foolish children are we ▪ and and of none vnderstanding . Nay further , we haue not onely a depriuation of spirituall wisedome in vs , but an auersation , and vntoward disposition , cleane contaarie thereunto , that we can imagine and conceiue onely euill continually : for what is else prooued by that we are called beasts in vnderstanding , and willed not to be like the horse or mule : which creatures are not onely with vnderstanding , but exceeding ●●ke and hard to be taught , euen when they are much broken and beaten . And which of vs hath not experience of his owne slownes of heart to conceiue the things of our eternall peace , neuer so plainely , neuer so often taught in the ministerie ? neither is one nature here of better apprehension then an other , for the speach is true not onely of simple ones , but of the greatest clerks who here are not the wisest men : the quickest natures , Plato , Aristotle , Seneca , are here as blinde as moles : nay , Nicodemus a ruler in Israel , how babishly and foolishly did he apprehend the speach of Christ concerning the newe birth ? there was no way but for men to returne backe into the womb againe . Thus sensuall and earthly is the best of our wisedome , and no sharper is our conceit in such obiects , till the Lord whet and frame them : till which time we see our selues by this we haue said , to be in the ranke of those men , vpon whom Paul affirmed , that they neither knewe the things of God , nor could know them . Disobedient , ] This second degree of corruption of mind , sheweth that we are not onely ignorant , but froward in the things of God , and such as will not be perswaded , as the word in the originall soundeth : and this is nothing els but a peruerse disposition which fighteth against the truth . Which a little better to vnderstand , we must knowe , that before our fall , the minde of man had two faculties about the truth of God. 1. the knowledge of it so farre as was meete . 2. an assent approouing that knowledge . In stead of which are succeeded two contrarie corruptions since the fall . 1. darkenes in stead of that light of knowledge . 2. frowardnes or reasoning against it . For example , when the vnderstanding of man vnconuerted , conceiueth something of that we deliuer out of the word , whereas it should assent vnto the lawe that it is good , and the Gospel that it is the arme of God vnto saluation ; the wisedome of the flesh on the contrarie , it becommeth enmitie to all this ; it can finde euasions to shift off the curse ; it can couenant with hell , and death . And for the Gospel , it is to one foolishnesse , to an other offence : Pauls preaching shall be counted madnesse , or malice , or something els which shall be reason and warrant inough to contemne it . Deceiued , ] This is the third degree of corruption of mind , and a consequent of the former . It is a word borrowed from trauellers , that are in a wrong way ; that goe by gesse , which they must needs doe who neither knowe the way , nor will knowe it , who are out and will not bee called in . And this noteth a further miserie then before ; namely , that men are naturally resolued in by-pathes , delight in their wandrings , and haue no delight to heare of the path of life eternall . Doctr. 1. Out of the first degree of the miserie of our minds , we learne what is the course of vngodly and vnconuerted men ; namely , a foolish and vnwise walking . That which the Lord speaketh of Israel , is true of euerie naturall man , My people is foolish , they haue not knowne me , they are foolish children , they are wise to doe euill , but to doe well they knowe not : the same confirmeth the Apostle , Ephes. 5.15 . walke not as vnwise , ( namely , as ye did before your calling ) but as wise . And if the knowledge and feare of God be the beginning of wisedome , how can such as are without Gods teaching euer be wise to walke in the wayes of saluation ? We account such as want and are destitute of naturall knowledge in outward things , no better then fooles : and shall those goe for wise , who haue not one sparkle of spirituall knowledge , which ●s a farre more pretious wisedome then the other ? If they be deemed simple foolish men who care not to wrong and hurt their bodies , much more may such as depriue their soules of spirituall foode , raiment , yea of eternall life it selfe . If those who would exchange gold for a counter ; much more such as thinke it a good bootie to gaine a small portion of the world with the losse of their soules . If they be fooles whom men so esteeme , much more whom the Lord so stileth , as euery where the naturall and vngodly man ; and this not for one or two foolish actions , for thus the best euen Dauid himselfe confesseth , that sometimes he doth verie foolishly , but for that his whole course is the practise of notable folly . And that we may see this truth in some instances , we will note some maine properties of folly , and see whether they are not most naturall to euerie naturall man. The 1. maine propertie of fooles and silly bodies is , that they knowe not the end of their liues , why God made them and put them into this world : euen so aske many men why God did inspire the breath of life on their faces ; how fewe would giue this direct answer , that by glorifying God in my calling I might be lead to a better life herafter . Ask many a man concerning heauen , and earth , and sea , and other sensible things , and they will giue some sensible answers , as that the earth was made for man and beast to liue vpon , the sea for fish , and nauigation , the ayre for man and beast to breath in , the Sunne , Moone , and starres for light , heat , and comfort ; the beasts , fishes , foules , &c. for man : but why thy selfe ? fewest would say for God , but if they speake true , some for themselues , some for their familie , some for their pleasures , some for wealth , or some baser ende , to which such a noble creature as man is should be destinated . The second propertie of folly is , that as fooles liue for the present time , if they can get meat , drinke , sleepe , cloathes , and necessaries for the present , they forecast nothing to come : euen so vngodly men if they can get wealth , and lay vp things present for many yeares to come , they dreame of no other heauen , they forecast no day of death , nor iudgement : but oh foole , what if thy soule be taken away this night ? this was that which that foole thought not of : and as of their owne , so they iudge of all other mens felicitie by things present : into which folly Dauid himselfe was sliding , when he confesseth himselfe as ignorant as a beast in this point , vntill he went into the sanctuarie . The third propertie is , fooles are indocible , and incorrigible ; so the naturall man put him to schoole , he learneth nothing by the booke of the creatures , nor of the creator in the Scriptures . Let God the great schoolemaster whippe him , and bray him in the morter of his iudgments , ●e is a foole still , he leaueth not his old wonts . The fourth propertie , fooles are so wise in their owne conceits , as they will abide no counsell ; the naturall man is wiser in his owne eyes then seauen men that can giue a reason : tell him sinne is a dangerous edgtoole , he maketh a mocke of sinne , he iesteth and playeth the foole with firebrands and deadly things : so wish him to forsake and denie his owne wayes of sinnefull pleasures , vnlawfull profits , to take vp his crosse , and followe Christ ; no , he hath an easier and broader way , he liketh no such precise courses . In all these regards , may we not truely say , of euery vnconuerted man , vaine man would be wise , though man newe borne is like a wild asse colt : for of such Zophar spake the truth , though he wrong applyed it vnto Iob ; and too much of these follyes are bound vp in the hearts of Gods children themselues , vntill the rods of correction driue it out . Vse . We are hence taught , how to deeme and iudge of the estates of men ; look into their courses , if they be wise for their soules and life eternall , making that their maine scope and end , then are they truly wise indeed ; Wise Merchants they only are , that sell all to buy the field , and the treasure hid in it : wise virgins only are they , that make sure of oyle of grace in their lamps , and that in due time , whatsoeuer come of other things . True it is that men esteeme these of all other silly creatures , and simple men , void of all prudence and forecast in their affaires ; that conteine their thoughts within compasse , and dare not stretch their wits and consciences for gaine as others can and do ; but yet they haue chosen the better part , they haue gotten Christ , who is made their wisedome , in whom they haue all their debts discharged , and all comfortable supplies , yea such treasures as the richest Indian mines afford not ; treasures of wisedome , of grace , of life , and happines euerlasting . Oh thrice blessed is that Christian soule , who hath attained this wisedome , happie is that man that can say , I was once vnwise , but now with thankfulnes I cannot but acknowledge the good hand of my God vpon me , in whose light I see light . 2. Let this perswade euery man , to breake from the bands of his own folly , and vse the meanes to come by this wisedome : get wisdome once , thou hast gotten inough ; begge wisdome of God with Salomon , thou shalt haue wisedome , and wealth , and euery good thing more then thou askest ; for riches and glorie are in her left hand , and length of daies in her right , and all her pa●hes are prosperitie : and hauing once attained this wisedome , lay her in thy bosome , and make much of this deare daughter of God. And as for those who want it , be a meanes if thou canst , to communicate it vnto them , at least by godly example and prayer ; and forget not our Apostles scope ; suffer with meekensse the contrarie minded , and wayte when God will vouchsafe them the knowledge of his truth . Doctr. 2. Out of the second degree of the corruption of mind , we learne , that it is a marke of a m●n out of Christ , not to beleeue and assent to the word , but rather to stand out in reasoning against the euidence of it : for so soone as euer a man is become the sheep of Christ , he cannot but presently heare his voyce . And hence Christ himselfe prooueth the carping Pharisies not to be of God , because they could not abide to heare his sayings : and who be they to whom the Gospel is hid ? euen they that perish : and if we would haue a more euident marke to know them by , it is added , that they be such , as the eyes of whose minds the God of this world hath blinded : wherein is implied a wilfull ioyning with Satan , to blind themselues further by their mallice , then they were by corrupted nature . Quest. But are there any so monstrous as will resist the word of God , it were pittie that any such should liue . Answ. Yea many moe then will be acknowne of : and let vs looke a little nearer the thing , and we shall find too iust occasion to pronounce against many in our congregations , that which Stephen did of the Iewes , that they were resisters of the holy Ghost . For 1. whose words be these to the almightie ? Depart from vs , we will not the knowledge of thy waies ; and , who is the almightie , that we should serue him ? Oh these be blasphemous speaches ( you will say ) and we abhorre them in our hearts . But howsoeuer men would be loath to let such speaches passe the doore of their lippes , yet the thing sticketh closer vnto them then to be so easily wiped off : for how many of vs , who heare the word , receiue the Sacraments , and goe for Christians , resolue yet not to leaue our sinnes till they leaue vs ? nay the obstinate purpose of our hearts is to practise them still : and what is this else , but with the seruants in the parable , to send word into a farre countrie after the King , that we will not haue him to rule ouer vs , but our owne lusts shall still prescribe laws vnto vs ? 2. Who be they that say , the word and doctrine of the law and Gospel is foolishnesse ? this you will say , was and is the conceite of the Iewes and Heathen ones , but we are Christians , and hope to be saued by it . But how comes it to passe then , that Christians hearing their personall sinnes daily reprooued , and the terrible curses of the law denounced against them , yet hide and hold them as so many sweet morsells vnder their tongues , and will not let them goe ? do they not plainely manifest that they assent not to the word , that either their sinnes are so haynous , or hell so ho●e as the word speaketh ? Be they not Christians that make leagues with hell and death , and say , when the sword passeth through the land , I shall be safe , and out of gunshot ? be they not Christians that thus blesse themselues in their iniquitie ? for how hath the Lord both denounced and executed his iudgements , and made them as cleare as the light , and yet euery man cryeth peace to his soule . We seeme in denouncing them from the Lord , as Lot to his sonnes in law , euen as if we mocked ; and therefore the Lord taketh our part , and executeth as fast on the other hand , and yet no man setteth the iudgement vnto his heart ; a fearefull forerunner of the whole lands desolation , if timely repentance preuent it not . They be Christians also at least in name , that account the gladde tydings of their deliuerance by Christ , as the Israelites reputed their raysing and returne out of Babylon , but as a dreame : for whose hearts leap within them at the ioyfull message of the pardon of their sinne ? who leane vnto the promises walking worthy of them for their life ? very few assent vnto the truth we teach ; it hardly sinketh with men that God should become man , that by the death of one , life should be procured to so many : that the way to heauen should lie by hell , that by afflictions they should be passed to glorie ; these things be riddles to many professed Christians . So when we call people , as God did his , to walke in the old way , that they may find rest to their soules : they answer vs with them , we will not walke in that way : the sound of the thing , if not of the voice speaketh : for we call men from swearing , lying , couetousnes which is idolatrie , from Saboath breaking , intemperance , drinkings , and vncleannes ; but mens hearts speake by their liues ; we will sweare , we will drinke to drunkennesse , we will by gaming or idlenesse breake the sabboath ; the waies of God are too straite and vnequall , a man had as good be in prison as in these bonds . Lastly , whereas by the knowledge and comfort of the Scriptures , we should come to haue hope , which whosoeuer hath , hee purgeth himselfe : how doe most professed Christians peruert the Scriptures to their own destruction : God is mercifull , and therefore I may do what I list : at what time soeuer a sinner repenteth , God will blot out all his sinnes , and therefore I will not repent yet . The whole law is comprehended in these two , thou shalt loue the Lord thy God with all thy heart , or aboue all , and thy neighbour as thy selfe : and therefore I know as much as any Preacher can tell me , what need all these sermons ? The Sabboath was made for man , and not man for the Sabboath , and therefore what need men be so strait laced and precise in the duties of it . Hee that prouideth not for his wife and children , is worse then an Infidell : therefore I must and will diligently seek the world , and set my heart vpon couetousnes . By all which instances , we may see our selues as in a glasse , tainted with this fearefull sin of rising vp , and reasoning against that light which shineth out in the word . Vse . 1. Let all men learne hence to be humbled vnder that vile estate of our nature , by which we are not onely laden with simple ignorance , but euen oppressed with affected contumacie against it ; such as our Sauiour chargeth vpon the Iewes , Ioh. 8. and such as breaketh out in many of our people , who not seldome in hearing vs teach them the truth of God , say as the Iewes of Christ , who can heare him . Alas , how farre better were it with vs , to haue beene heathen or infidels , and neuer haue heard of Iesus Christ , that our ignorance had beene simple and inuincible , then such Christians as abound not onely with ignorance , but such as the Apostle speaketh of , Rom. 1.24 . Which is caused of the hardnesse of heart which is in them . 2. Hence may we cease to wonder , why so fewe obey the Gospel , why after so much teaching , there is so little fruit , so little knowledge , so little turning to God ; because the degree of corruption of mind , is beyond bare ignorance ; as to assent to the word is a further degree of grace then bare knowledge . The Minister may hale and pull , but vnlesse the Father drawe , none come to the Sonne , such is the contumacie and stubbornenes of mens hearts naturally , that no curse can terrifie , nor promise affect it : and this was it which made Christs own ministerie vnprofitable to the Iewes , as we reade , Ioh. 8. Let hearers and students of the Scripture labour and pray for the sanctification of mind , and the spirit renewing their inner man : without which they may heare , and study , and reade , but as the Eunuch , without vnderstanding for want of a guide . Without this teacher our report shall not be beleeued , nor without this finger of God shall the arme of God be reuealed . A sound of words may be heard , and the report of truth may be so strong , as to winne acknowledgment of it selfe , but faith shall not be founded , nor loue quickned , nor hope confirmed , nor that change wrought , without which thou shalt continue a cauiller still , yea froward , and an enemie to God and his truth . 3. If we be such as are called out of this estate , to whom God hath giuen hearts to beleeue , assent , and obey the truth ; let vs not depriue God of his glorie , but acknowledging his gift , giue him the honour due vnto him , for here is an exceeding great power of God put forth , if it be giuen thee to beleeue : the worke of faith is a worke of great power : see 2. Thess. 1.11 , Deceiued , ] Out of this third degree of corruption of mind , we learne , That before men be brought vnto Christ , they infinitely erre , and their whole life is but a wandring from God and his wayes . For 1. Christ is the way , the truth , and the life , and therefore to be out of Christ , is to be out of the way that tendeth to life . 2. Our selues by our sinne are cast into the darke night , and haue not the least glimpse of Sun , Moone , or starre , but walking in darkenesse knowe not whether we tende . 3. We haue a wandring and vagrant vaine euen after our calling , and therefore much more before : how haue the Saints of God complained in their owne , and in the name of the Church , Isa. 53.6 . we haue all wandred like lost sheepe . The like Dauid confesseth of himselfe , and euen after conuersion the Lord must still be seeking vs vp , Psal. 119.176 . oh seek thy seruant , for els we haue no list to returne to the sheepheard of our soules Iesus Christ. Now the reason of all this error , is a filthy flatterie of the heart , and a guilfull securitie of spirit , which holdeth men from seeking happinesse where it is to be had , while they mistaking their condition , make faire weather with their soules , when in the meane time all is amisse , and they for truth embrace nothing but dangerous and damnable error . We shall not neede trauell farre to seeke instances of such vagrants out of the wayes of God : and yet aske any of them what way they trauell , all of them hast to heauen , and will be there as soone as the best , if we may beleeue them . I might here saue some labour , but that the world swarmeth with such wanderers ; and that I take it much materiall to our point and purpose , to shew how farre many are out of the right way , how little acquaintance many Christians haue with Christ , of whom , some neuer saw his face , neuer saluted him : others haue thought it their best securitie to stand a loose and follow him a farre off : and others after a little acquaintance with him , doe as many disciples did , fall off from him , and walke with him no more . But a little further to prosecute the point in particular . First , what a fearefull deceit is that of many ruffianly Protestants , who strengthen themselues in their sinnes , sometimes putting off all the feare of Gods iustice , and growing into contempt of his iudgements ; sometimes absoluing themselues from the guilt and curse of sinne in hope of impunitie ; as though the Lord were become an idle essence , who hath put off the power of iudging the world , and reuenging the wickednesse of it . The Prophet Zephanie noted in his time such a knot of vngodly men that were frozen in their dregges : but how came they to this setlednesse in sinne ? they said in their hearts , tush , the Lord will doe neither good nor euill . And did this sinne die with that age ? How could it then be that men should so generally fauour themselues in their lusts , and become so violent in fulfilling them , if they did not conceiue peace in them ? how could so many of our age scorne religion , contemne godlinesse , outface goodnesse and conscience ? how could it be if the Lords silence bred not securitie , that we should in vaine crie out so loud vpon profaners of the Lords sabbaths and ordinances , against adulterers , drunkard● ▪ 〈◊〉 , swearers , raylers , and other swarmes of such sinners , all whome the Apostle hath barred from any portion in heauen ; and after our lifting vp of our voyces like trumpets against them no reformation should follow ? But what a wofull deceit it is appeareth , Deut. 29.20 . If any man shall blesse himselfe and say , I shall haue peace , and yet walketh in the stubbornenesse of his owne heart , The Lord will not be mercifull to that man , but the wrath of the Lord , and his iealousie shall smoake out against him , and euerie curse that is written in this booke shall light vpon him . And so the Lord in the forenamed Prophet hath threatned , that whereas they thinke to lie close from vnder his eye , who hath put a darke cloud betweene himselfe and them , yet he will search as with lights , such frozen fellowes , to bring spoyle vpon them , and to lay their houses desolate : Consider this all yee that forget God , least he teare you in pieces and none shall rescue . A second and as fearefull deceit as the former , is that proude conceit of a kind of inbred and inherent righteousnesse of many reputed Christians , but indeede of such as wanting Christs righteousnesse , seeke to sew their owne ●igleaues together . The Pharisies in their time thanked God that they were not as other men ; they were whole and needed no Physitian . The Laodiceans tooke themselues to be rich and encreased , and stood in neede of nothing ; but were deceiued , and sawe not themselues in a true glasse , which would haue shewed thē blindnes , & nakednesse , and pouertie . So how many ciuill , iust dealing , and harmeles men , euerie where are there at this day , who ouerthrowe themselues with this deceit ? which ariseth sometimes by measuring themselues with themselues ; as the proud preachers of Corinth , seemed somewhat comparing themselues with themselues : and otherwhiles by comparing themselues with others whom they take greater sinners then themselues , as the Pharisies did : but especially through ignorance , or a dead knowledge of the righteousnesse of the law , they see not what strict righteousnesse God requireth , nor their owne corruption boyling within them , and so neglect all the sence of their secret lusts rising vp against the loue of God or man , and that incessantly in them . Paul himselfe without the lawe was aliue , and so are these in all vnconscionable wayes , without feare of damnation , without trouble of conscience , and sence of fearefull sinnes , because they want the true knowledge of the lawe to worke vpon them ; while they look at themselues , they see themselues liue strictly according to humane lawes ▪ they keepe their words , are good to the poore , iollie housekeepers , hold them to old rents without racking , their tenants pray for them , they are well thought of in their country , and what neede of further righteousness● ? while they looke at others , they see some adulterers , some drunkards ▪ some extortioners ; they thank God none can charge them with such crimes . Yea sometimes they will braue themselues with great professors , they would not for a world be so bad as they , so couetous , so contentious , so hypocriticall , or some other infirmities shall be fathered vpon them , or imputed vnto them : and thus they puffe vp themselues ouergrowne with desperate diseases , while they scorne others as it were for the toothach . Now alas what a generall deceit is this ? where is there a soule in towne or country , but in it owne conceit is aliue ? which yet liueth in all profanenesse . Poore people in the countrie especially content themselues with going to Church , and a formall seruice , but without all spirit and life , yea indeed despise the word and prayer , and yet say they serue God as well as others , or as they neede , or as himselfe giueth them leaue . They meane no man harme they say , yet their nature must needes be angrie , and reuenge too , if men much prouoke them ; they can ordinarily sweare without touch , because they say they hope they sweare nothing but truth , or by nothing but that which is good . If they curse or banne , they were vrged vnto it : they can seeke out to the witch for themselues , their children , and cattell , because God hath prouided a salue for euerie sore : they defie drunkennes , but can sometimes in the weeke resort to the alehouse for good fellowship sake : they are no common gamsters , but after seruice on Sundaies ( as they say ) can spend away the time for good neighbourhood . Oh how hath the deceitfulnes of sinne ouerreached these poore ones , and put out their eies to destruction ; if there were no law indeede there could be no transgression , nor these could be no sinnes : but let that light shine once vpon the conscience , let the voice of it once awaken the soule out of these dead sleepes , they would as fast crie out of themselues and their courses : then would all such Pharisaicall righteousnesse vanish as the smoake in the winde : then would they no longer say with the Iewes , we are wise , the word of the Lord is with vs , so we are not farre from heauen : or so farre as these forward Ministers would make vs beleeue , we come to Church , we loue a good pulpitman , and haue good and faire seruice ; no no , the voice would be , that other which followeth , we haue all this while reiected the word of the Lord , and what wisedome can be in vs ? and it were to be wished , that euen Gods children were wise to discouer this deceite in themselues , which otherwise will often dead their diligence in the waies of God , while they looke in themselues , or compare themselues with others who are not come so farre as they : but let them with the Saints looke vp vnto the pure nature of God , and to the perfect law of righteousnesse ; the former will keep them low in their own eyes , and the latter prouoke to truth in the inward parts which the Lord by that law requireth . A third 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 become a pillow for securitie in many , which are Gods spurres in the ●●anke of the godly to pricke them vp , and rouse them from their drowsinesse ; and yet many determine hence , and conclude without further ground , the Lords loue towards them , because of long , and durable afflictions , of which they could neuer come to make good vse , nor take any profit by them : whom God loueth , say they , he chasteneth : and we are iudged of the Lord , that we should not be condemned of the world : and when they are exceedingly crossed in the world , and indeed cursed in their counsell and attempts , they thanke God they haue their punishment here in this life , & so secure themselues from all future paines . But this is but a guile and stratageme of Satan , to cast his poyson into the Lords cup , and bane and destroie men with that which might be a speciall meane of their good , euen a speciall prouocation to make them seeke reconciliation with God in Iesus Christ : which many men who will not much murmur at affliction , but generally can confesse it a fruit of their sinne , little thinke of ; the affliction it selfe is a token of loue inough alreadie , though no amendment accompanie it , nor any sorrow for sinne , feare of offending , or diligence in good duties follow it . Thus by all these meanes securitie eateth vp the soules of infinite professed Christians , who are all miserably deluded , and not yet gotten out of their naturall corrupted estate , but for the present are the children of wrath . The fourth and last sort of men who are deceiued ▪ and wander out of the good way , are some that seeme to themselues and others to be very good Christians , at least none of the worst : and yet many of them little better then some of the former . And these are of two sorts : some are deceiued in regard of their sinnes ; others in regard of their graces or vertues . Of the former sort . There be some , who because they are not carried to such sinnes as they see others , they conclude presently that they are in the right way to heauen , whereas there may be a worke of the word and spirit forcible against many sinnes , where there is no sauing grace in the soule . Hence is it that many , 1. before sinne , are vexed at it and affraid of it , and are loth to be too bold with it , but hating the punishment more then the sinne , they goe through stitch at length as Herod against Iohn , and Pilate against Christ. Others can auoide sinne , as swearing , drinking , vncleannesse , &c. but haue a false finger that hath laid hold vpon some one or moe , which shall bee dearer then to forgoe for naught ; so as all sinnes shall not be left : nay they will in some cases be very commendable , euen aboue good Christians , in repressing corruptions , and yet not bee clensed from their filthinesse . Thus Haman could a long time refraine himselfe from Mordecay . 2. After sinne many moe can deceiue themselues with a counterfeit repentance , whereby they can feele it , crie out vpon it , and confesse it vvith griefe : d●●sembling Saul , cursed Cain , treacherous Iudas , and hard hearted Pharaoh 〈◊〉 doe thus much ; and yet this is all the repentance of many , vvho think that hereby they haue receiued a sound cure . Hence haue vve many , that after their sinne vvith a Lord haue mercie , or saying ouer of a prayer , vvith a forced sigh , dravve a skinne ouer their consciences , and for the time there is peace . And others vvho haue spent their vvhole liues in oppression , and grinding the faces of the poore ; euery pennie of vvhose vvealth is vvorse gotten then other ; if about the time of their death they giue a little trifle to the poore , or be liberall for a sermon , or set apart some small thing to some good vses ; they rest herein as a sufficient acquittance from all their vnrighteousnesse : vvhereas they neuer thinke of ●●tisfaction , and restoring againe that they haue robbed , according to the ●avv of repentance . Let such punish themselues , pray , fast ▪ giue almes , and yet the Lord vvill neuer a vvhit regard , for here are no bands of vvicnednes loosed . Others by some short humiliation in a seruile kinde of flatterie of God proceeding of slauish feare and selfe-loue , vvill come and confesse their sinne , and promise they vvill no more so transgresse , but yet they dissemble with their double hearts : for how many haue we knowne whose extorted righteousnesse hath been as the morning dew ? In their sicknes and distresse they haue humbled themselues , but with the Iewes for corne and wine : they haue howled and cried vpon their beds , but they returned not to the most high ; they affected deliuerance , not repentance : nor further fawned vpon God then to get out of his hands . By these wordly sorrowes , infinite men deceiue themselues , and rest in them as sufficient repentance . The latter sort are they , that deceiue themselues in turning their eyes from their sins , to some vertues or graces which they find in their soules . Hence haue we men , that can be diligent in hearing the word , and that gladly with Herod , and thinke that enough to dispence with their holding of their Herodias , some sweet sinne or other . Others can reioyce and be affected , as we haue knowne soft hearted Protestants , that could melt at sermons into teares , with great affection , and yet haue made little conscience of their wayes : but not mortifying the deeds of the flesh , haue yeelded to their lusts the raines in all libertie . Others can receiue the word , talke of it , yeeld a seemely obedience vnto it , any man would say , they were surely good Christians , yet as bad ground they giue it not depth enough ; they giue it the vnderstanding and some affection , but the will and the whole ioy is not carried vnto it . If they talke of it , it is but as such as onely haue tasted it with their tongues , ( as cookes do their seruices ) but they haue not filled their bellie with it , as they for whom it is prepared . Their sightly obedience is like Herods , who did many things because Iohn was a good man. In a word , they can be reuerent & liberall to Ministers , kind to professors , forward in good motions , can lend their hands or purses to helpe the godly out of trouble ; & yet in all these commendable duties are like a deceitfull bow , which being cast & crooked , let the eye aime neuer so right at the marke , it casteth it quite besides all the way ; euen so all these proceeding frō deepe hypocrisie , & done not purely , but sinister respects furthering them , deceiue the soule , & keepe it farre from the happinesse of it . I graunt that in a good heart naturall hypocrisie will be mingling it selfe in the bringing forth of such fruites ; but yet it swayes not the heart , it is resisted and mastered ; so as the maine sway of a good heart is sincere , choosing good things and doing them purely for God and themselues ; but thus it is not in the former . Vse . 1. All this so large a doctrine sheweth , what a number of men and women , who seeme good Christians , are yet in their naturall condition , and haue not a●tained the first degree of their renouation ; but deceiued they were borne , so they liue , & so without Gods great mercie are they like to die . And ●he miserie of this condition , is like that of a man that hath a thousand deadly diseases on him , and yet is sencelesse of them all , whose case euerie man will say is remedilesse . Let euery man and woman enter into the narrowe examination of themselues , and neuer be at rest till they finde themselues renewed in the spirit of their minds . 2. If God haue let any man see his error hereby , that he can truely say that he hath beene deceiued , but now hath the path of life reuealed vnto him ; let him acknowledge all this to be the finger of God , and still pray with Dauid , open mine eyes that I may see further into thy lawe , for so I shall see mine owne errors the better : and ▪ hide not thy commandements from me . 3. If thou seest any man goe on in any of these deceiueable courses , pitie him , pray for him , counsell him , deale meekely and tenderly with him , for thou wast also in time past deceiued . Seruing the lusts and diuerse pleasures , ] Hauing spoken of the corruption of mind in men vnconuerted , now we come to the depravation of their wills ; the which is liuely described in two degrees . 1. In that it is a seruant , and hath lost the freedome wholly . 2. In that it is a seruant to lusts , and that not to one but diuerse pleasures . The word whereby the former is expressed is borrowd from seruants , who at that time vsed to be sold and bought , and were meere vassals wholly at the appointment of their Masters , without all power in themselues . Wherein we haue the true portraiture of euery naturall man , who in his will is a most base seruant to sinnefull lusts and pleasures , and cannot but obey and fulfill them : but without the least power to will the least morall diuine good . Now that we may come rightly to conceiue of the bondage of will , we must first restraine it to the right subiect , and then to the right obiect . First , according to the subiects it is diuersly considered . 1. In some subiects the will is confirmed and free to nothing but good , and that either by nature , as in God himselfe , or by grace , as in the good angels , and in men who are renewed in the highest degree , that is , the Saints departed , who immutably will onely good and onely well . 2. In some other subiects the will is ob●●●med and hardened in euill , and free to will nothing else , as in the wicked angels and damned men . 3. In some other it is more indifferent , as in men on earth , whether renewed , or in the state of corruption . In the former of which , as the subiect is but in part freed from the power of sinne , so is the will : it is so farre as flesh and sauouring of the old man , free to will things belowe according to the corrupt nature : and as farre as it is spirit , and hath a worke of renovation , it is freed to will supernaturall and diuine things . But all these subiects are remooued as not that which our Apostle speaketh of ; who not obscurely speaketh of naturall men , and their wills so farre as vnchanged . Secondly , for the obiect of this bondage . 1. We denie not in the will of vnconuerted men a passiue power vnto good , that it can posse velle : but by this I meane a capablenes or abilitie of willing that which is truely good , not by any principle in it selfe , but when God shall send out the grace of conuersion . 2. We denie not in such a will an actuall freedome from all coaction and compulsion , which the nature of will cannot admit , for it is not will vnlesse it be thus free . And therefore while it willeth euill , it willeth it most freely ; and when it commeth to will good it assenteth to the word and spirit : it is not now purely passiue as a blocke , nor yet forced , but worketh according to the nature of will freely ; for beeing mooued by God it selfe mooueth , and becommeth not onely as before a subiect , but an instrument of the spirit . Where by the way lyeth the answer to that Popish obiection , that will cannot be free vnlesse it be inclinable alike to good and euill : for will is not properly free in regard of the obiect , to which it is mooued , but of the efficient moouing it : and what say they to the will of God ? they cannot denie it to be most free , and yet cannot without blasphemie affirme it to be equally inclinable to euill as well as good . 3. We denie not but that the vnconuerted will hath a more full freedome in naturall actions , as to eate , drinke , walke , speake , which without this speciall grace , although not without generall , it can commendably , but not holily performe . 4. We denie not to this will a maimed power and freedome in morall humane vertues , as of prudence , chastity , fortitude , iustice , which are bestowed in great measure by the cōmon grace of the spirit , not onely to some within the Church , as Saul , who was changed into an other man : but euen without , as to Cyrus , Alexander , Aristides , Socrates : but yet in the actions of these vertues this will is halfe dead and wounded . I call it a maymed power and freedome , because it is a certaine kind of libertie in some externall obedience and discipline towards the lawe of God ; and yet vtterly separated from the internall and spirituall obedience of it . Which meeteth also with an other chiefe obiection of the Papists : that many vnregenerate men doe and haue done many good and glorious actions , and that not by the speciall grace we speake of , but by the freedome of will. To which hence is answered , that although these things are materially good , yet are they wanting in the formall righteousnesse , which the lawe requireth , and therefore haue beene farre from pleasing God , and properly nor good actions , but rather , goodly and glistering sinnes : the defects of them beeing euident . 1. The persons doing them are out of Christ. 2. The deede it selfe done not of faith . 3. Not hauing perfection either in it selfe or in the Mediator . 4. not directed to right endes , namely , the pure honour and worship of God : Now to such incompleat actions , beeing no better then ciuill men can performe in abundance , we denie not some libertie of will in the vnregenerate . 5. We denie not to such a will freedome and libertie in spirituall actions , but in such as are altogether euill , vnto which as it selfe is most free , so can it determine itselfe most freely . And therefore where the Apostle affirmeth it a meere seruant , it must be meant of morall good , secundum gratiam . Whence the conclusion ariseth , That in such things as pertaine to God and true godlinesse , the vnregenerate hath no power nor freedome of will at all , no not so much as to will his owne conuersion . Obiect . But the will of receiuing grace must needs goe before the action of receiuing it . Answ. But this will as it is the beginning of conuersion , in the very first moment and motion of it is from grace , and none can will and desire grace truly but by grace . This conclusion directly bendeth it selfe against that which is the maine of the Controuersie betweene vs and the Church of Rome , about this point of free-will : which ( not to bring downe so farre as from their master Lumbard , who was Bishop of Paris about 400. yeares since , and the schoolemen after him , Thomas , Scotus , Bonaventure , Byel , &c. ) we will gather out of the present doctrine of the Church of Rome , as it is auouched in the councell of Trent , the Romish Catechisme , and Bellarmine himselfe : from whence I take out the maine difference betweene vs into these two positions . The former , that a man hath free-will left in his nature in things pertaining to saluation , although not without all grace . The cursed Conventicle curseth those that dare affirme free-will since the fall to be lost , or extinct : and that they meane in spirituall things , the other Canons following shew . Bellarmine affirmeth , that men vnregenerate , onely by the strength of nature , without the speciall aid of God , can so performe a morall good , that they sinne not in it , if they be without the molestation of some more grieuous temptation . The latter conclusion of the Romish Church is , that in the first moment of conuersion , the will of man concurreth and cooperateth with the grace of God , by a certaine kind of naturall power , not wrought , but helped by the holy Ghost . The counsell curseth those that denie , that free-will cooperateth with God , and that it disposeth not it selfe to obtaine the grace of iustification , or is meerely passiue . Bellarmine in the tenth cap. of the former booke affirmeth , that where the Scriptures call vs coworkers with God , so often is the facultie of our freewill affirmed in such works , and that not as it is wrought by the grace of God , but as it is in it selfe , and in it own nature . Such testimonies out of their writers were infinite ; but these as cleare inough shall suffice . We teach the cleane contrarie vpon good grounds , of which I will giue a tast briefly . 1. If we be wholly flesh , which is flat contrarie to the spirit , then can there be no preparation to iustification before regeneration . That which is contrarie maketh no preparation to the contrarie , the flesh cannot make way but necessarily resisteth the spirit ; neither can any contrarie bring forth the effect of the contrarie ; no more then darknesse can either prepare to light , or produce the effects of light . 2. If before conuersion we be dead in trespasses and sinnes , then can we rot away and consume in them ; but to know or performe the things of spirituall life we no more can , then a man naturally dead can prepare himselfe vnto or performe the actions of naturall life . But howsoeuer the Papists mince the matter , and say we are like the Samaritane left halfe dead and wounded , the Scripture saith plaine inough that we are dead in trespasses , and like Lazarus dead and rotting in the graue : to which purpose we might amplifie those many phrases of our quickning , of our raysing , of our new birth , and of our new creation . I hope they will blush to say that a thing not created , can dispose it selfe to the creation of it selfe . 3. In how many places are these things laid out of the power of man ? as where it is said , ●e imagineth onely euill continually , that is , naturally . Who can bring a cleane thing out of filthinesse ? can a blackmoore change his skinne , or a leopard his spottes ? can euill trees bring forth good fruits ? how can ye speake well beeing euill ? I knowe ( saith Ieremie ) it is not in man to dispose his way : and we are not able to thinke any thing of our selues : and much lesse are we able to thinke any thing well : and yet steppeth out a Popish spirit and saith , yes by Saint Pauls leaue , we can both thinke well , and will well , and dispose well , and doe well , without the speciall aide of God : let them beleeue him that preferre Romish traditions before Apostolicall writings . 4. How often is our whole conuersion for the beginning and proceeding , the first , middle , and last of it , attributed wholly to the grace of God ? None commeth to the Sonne , vnlesse the Father drawe him : drawe me , and we will runne after thee : without mee yee can doe nothing : It is he that worketh both to will and to doe : If the Sonne set you free , ye are free indeede : conuert vs Lord , and we shall be conuerted : we are his workemanshippe created to good works : I will giue an heart of flesh : But I may not be infinite in testimonies . 5. We haue heard that the whole vnderstanding is corrupted ; and therefore much more the will , which is nothing but a facultie of willing , or ●illing that which is first vnderstood and iudged of in the minde : yea indeede if either be worse then other , it is the will : hence is that speach , the good that I see and approoue , I doe not : by the benefit of vnderstanding , men often see their dutie ; but by rebellion of will performe it not , although it want not direction sufficient . Thus the obstinacie of the will of the Gentiles oppugned and darkened the light of the mind in them , of whome Paul speaketh , that they knewe God , but glorified him not as God. The maine obiections are briefly answered alreadie , and we will spend no more time in them , but come to the second point or degree of this corruption . The second degree of corruption of will is , that it serueth lusts and diuerse pleasures . Sinnes are called lusts , because they be indeede so many inordinate desires against the commandement . And pleasures , because of the imagination of them that commit sinne , beeing carried away with the present pleasure and sweetnesse of them . And diuerse pleasures , 1. because they are many in themselues : and though euerie man yeeld not seruice to euery one , yet some serue this , and some that , and euery wicked man some . Samson will be a slaue to his Dalilah , in the lust of the flesh and vncleannesse : Nabal to his wealth , in the lust of the eye : Herod to his vaine glorie , in the lust of pride of life . 2. because they diuersly carrie men , euen as a man in the sea is carried , backeward and forward , and hurryed with diuerse waues : for there is no stabilitie nor ●etlednes , but in the feare of God : the wicked are like the raging sea , and there is no peace to them , saith the Lord : but as slaues hauing serued one lust , they must presently be at the call and command of another ; and if it command they must obey , although it call to the cleane contrarie course . Vse . 1. These two degrees lead vs further into our miserie then before , when we see the will yet more rebellious then the minde was blind : and yet more then so , that we naturally take delight and pleasure in our bonds and chaines : what a wofull miserie is it , that men should be sold vnder sinne , and that with consent , yea delight ? and that which is indeede sinne , and inordinate lust should be their chiefe pleasure , vnto which they sacrifice ? whereby they become dead while they liue : nay , are not onely taken in these dangerous snares , but that they weare out and spend themselues in plotting and contriuing , who should get themselues deepest and surest in ? which Paul noteth in the phrase of taking care to fulfill the lusts of the flesh . Hence is it that a number wil be rich , and rush into manifold snares of the deuill : Others to gaine their voluptuousnesse and vncleane lusts and pleasures , goe on as an o●e to the shambles , and spie no danger till the dart be stricken thorough their liuer . Others that haue bound themselues to serue prentiships among the pots , are so bewitched with the sorcerie of the sinne , as they sleep on the toppe of the mast , and are smitten , but they knowe not when , how , or by whom . And thus is it in other sinnes , wherein although for the present , nothing but profit or pleasure appeareth , and the seruice seemeth somewhat more easie then the seruice of righteousnesse , yet marke when this master commeth with his wages , what becommeth of the louers of pleasures more then of God ? consider the fruit of sinnefull pleasures for a season , the best is shame and sorrowe , and what then is the worst ? Salomon that tried his heart with such pleasures more then inough , proclaimed of them all , that they were but vanitie and vexation of spirit : and truely , for who can conceiue the shame , terror , guilt of conscience , and torment of spirit , which as a shadow followe vnlawful stolen pleasures , euen in those that at length escape from them ? but for others that haue set downe their resolution , to make it their pleasure , to liue deliciously for a season , they shall not faile to receiue the wages of vnrighteousnesse . Oh miserable seruice . 2. This doctrine sheweth , that such men as haue not receiued grace to moderate themselues , and their affections in their pleasures , are not yet regenerate . It is a dangerous note when pleasure must take place of things of an higher straine , euen matters of Gods worship , publike or priuate . The Apostle Peter teacheth , that where grace taketh vp the affection , and worketh effectually , there is a girding vp of the loynes with sobrietie . 3. It teacheth vs to striue in the renewing of our selues ; that seeing this seruice of lusts is so deceitfull and dangerous , we should neuer finde our selues at ease till we find a charge in our will , till these sinnefull pleasures be as bitter , as euer they were sweete , till we can striue as resolutely against them , as euer we serued vnder them cheerefully . And because this change is not wrought all at once , but by degrees ; nor sprowteth vp as the lilies , which growe but neither labour nor spinne : we must vse the meanes appointed hereunto : as namely , the daily vse of the word , prayer , faith , obedience , watchfulnesse , combate against sinne , and no grace must be wrapped vp in the napkin , or hid in the earth : but as these means worke and vphold this change , by begetting and confirming faith , which is a daily purifier ; so must they be carefully vsed of euery one that would find this blessed worke of grace within his soule . 4. Seeing when we are most renewed in this life , we shall be changed but in part ; and the law of the members will be still rebelling against the lawe of the minde , let vs looke vp , and long after that glorie wherein we shall be totally set free from this rebellion , and haue the full accomplishment of that saluation , the beginnings of which we haue here onely attained vnto ; wherein we shall not onely not sinne , but not will to sinne ; nay we shall as perfectly hate and resist it , as we shall perfectly loue God , and inseparably cleaue vnto him for euer . 5. Especially professors must encrease their skill in knowing , iudgment 〈◊〉 discerning and diligence in auoiding these disordered and noysome lusts , which otherwise will blemish the best things they haue receiued , and darken the best duties they attempt . It is pitifull to see how Christians and professors not watching as they were wonte , are hurried back into their old seruice , and bolts , to the which they long since seemed to haue bid adew . One hath his passion and inordinate desire of malice , bitternesse , sullennes , and vnquietnesse to which as if he had neuer beene free borne he willingly serueth . Another serueth his tooth , his appetite , his backe and bellie ; he must be delicate in dyet , costly in apparell , and no whit abate of his superfluitie when hard times should call him to remember Iosephs affliction much more then he doth . Another is seruant to the lust of the eye , he is insaciable in his desire of wealth , and sometimes he can drinke a draught of stollen waters . And a rare professor is he that can auoid an earthly minde in earthly matters , or while he layeth vp in earth hath a free mind to treasure in heauen . Thus vngodly and vnbeseeming lusts carrie many professors away as a streame . Let them looke if Christ be learned whether he be learned as the truth is in Christ ; and know that as euery thing is poysoned where these are vnconquered ; so the greatest toyle in Christianitie is ouer , when these are mastered . Liuing in maliciousnesse , and envie , hatefull , and hating one another . First , to distinguish the words . The first of them mallice , is an euill affection of the heart , which properly desireth the hurt of our neighbour , and reioyceth in his fall . Envie , is a contrarie affection but as wicked , for it grieueth at the neighbours good , and fretteth it self at his prosperous and fortunate successe in any thing . Hatefull , may to good purpose be taken either actively as it is read , namely , for such as are in such extremitie of wickednesse , as they euery way are abhominable creatures in themselues : or else passively , and so may be read hated , that is , iustly execrable and odious vnto others , both God and men . And hating one another , as full of poyson and venemous hatred towards others as they could be vnto vs , requiting like for like : all which although they shew a most godles and comfortlesse condition , yet we liued in this gracelesse course , that is , passed our daies , or at least a great part of them in time past before we came to know the grace of God. Now this beeing the estate of euery naturall man , that his whole conuersation is monstrously depraued , so as he spendeth his daies and consumeth his time in mallice , enuie , hatred , and such hatefull courses : it may let many a man see how little they are escaped from the filthinesse of nature . For 1. how doe the liues of most men shew that the spirit which lusteth after envie ruleth them ? and how doth that bitter roote of mallice and hatred shoot forth buds and blossomes at all seasons : both in 1. the affections , 2. speeches , 3. the actions of men . First , in affection when as men greiue at the good and greatnesse of an other , and cannot looke vpon the prosperitie of a man whom they wish not so well vnto , but with an euill eie , and the more they looke vpon it , the sorer still groweth their eie ; accounting themselues after a sort wronged by him , if they cannot attaine to his estate . If the virgins shall sing to Dauid his ten thousand , and to Saul but his thousand , Saul will be so incensed as he will carrie an euill eie to Dauid euer after . Againe , others in their hearts wish and desire the fall , the harme , and losse of some whom in some sinister respect they cannot brooke . If the name of such a one be blotted , or his estate weakened , this fall of such a one is matter inough of their reioycing : he is perhaps of the same trade , or hath iniured him , or standeth in his light one way or other , but ●owsoeuer it is , here is a brand of a bad and vngodly heart , to reioyce in euill : Be not glad , saith Salomon , when thine enemie falleth , nor let thine heart reioyce when he stumbleth , which is a needefull lesson in these times wherein charitie is growne so cold . Secondly , in mens speaches , how doth Satan tippe many mens tongues and set them on fire with all manner of malicious and murdering speaches ? what is more common speach then detraction and impayring from the iust praise of men ? no companie freeth it selfe but a man may obserue some mens names nibled at , and gnabled vpon : that euery mans mouth is become a verie moath vnto the good name of his neighbour . And others a little prouoked , speake nothing but swords , as though they would with euerie word kill their brother : and hence are such distempers as men in companies breake into ; if their patience be neuer so little assayled , it is ground enough of disgorging without all respect of person or place , truth or falshood , whatsoeuer malice it selfe can mischieuously deuise : here is a picture of a pure naturall man , or if a Christian , of one that hath too farre forgot himselfe . 3. In the actions of life , what a cloud of friuolous suites , and yet firie inough , witnesse the malice and enuie of mens hearts ; if a mans beast look but ouer an other mans hedge , and so make but offer of a trespasse , or any other such triuiall colour , is sufficient to fire the gunpowder within , and to carrie the controuersie with such violence , as one must yeeld or both be blowne vp . But the most fearefull and wretched worke of this inbred corruption is most apparant , in the pursuit of good men , because they are good : for who be he neuer so good can stand before enuie , which feedeth euen vpon vertue and goodnesse it selfe ? this was the deuills sinne , tormenting himselfe because our first parents retained with their innocencie their place in paradise , when himselfe by his sinne was throwne downe from his habitation . A vile fruit of this sinne appeared not long after in Caine , who cast downe his countenance vpon his brother , and slewe him , because his workes were good and acceptable , and his owne euill : then begun the persecution of the Church , and hath continued till this day . How this envie and malice of vnconuerted hearts wrought against Christ himselfe , the historie maketh plaine : The Pharisies were euer carping at his gracious words , and glorious workes , and at the last , deliuered him for enuie to be crucified . And how it is not idle at this day against his members , experience prooueth : Is it not the common sinne of this day , to style all the profession of religion vnder the title of hypocrisie or precisenes , or brand it with the affectation of a Saintish puritie ? How furiously doe men breath out all manner of indignities and contumelies against such as more carefully looke toward the wayes of God ? But alas what hath the righteous done ; for what good work do men lay such load on them ? why was Ioseph hated of all his brethren , and sold and bought among them , what had he done ? surely his carriage was so wise , so dutifull , and respectiue , that his father could not but loue him aboue the rest ; and his life was a reall reprehension of all the rest : so is it the verie light which is hated , because it checketh the darkenes of the world , which loueth her owne . But how do these men iniurie them selues most of all ? what manner of men may we repute them , who the better any man is , the lesse they can abide him ? A good man the more of Gods image he espieth in an other , the more ( as he is bound ) doth he loue and honour him . Againe , whereas euerie man should imitate the best examples and so walke more cheerefully to heauen together : the malice of these towards them will not suffer them , either to do good vnto them , or take any good from them . Which worke of malice is so bold , as wee may reade it in mens foreheads , and heare it from their mouths , that they will take no good neither by the doctrine , nor by the life of that minister , whose light reprooueth their darkenesse . But Ahab while he acknowledgeth Micha a Prophet of God , will hate him notwithstanding , and therefore will receiue no direction from him : euen so we want not such as hearing the preacher rebuke , and apply the word against their particular sinnes ; no sooner commeth the finger to the bile , or the quicke touched , but the carnall heart beginneth to boyle , and saith , this man meaneth me , he hath some spite at me , he hath heard something of me , he spendeth some of his anger against me , I will heare him no more ; whereas indeed it is the light of the word alone which ransaketh their consciences , and it is no other but the natural malice of the heart against the truth , and bringers of it , which hindereth the entrance of the word for the time present and to come . By this meanes thorough Gods iust iudgement a number lay the blocke in their owne way , whereupon they break the necke of their soules : and it is to be doubted , that many of our meeke hearers would entertain vs , & our word as curteously as Herod did Iohn , so long as we meddle not with their Herodias , their damsell sinne : but if Iohn shall meddle with that , there is no way but one , he must kisse the prison , and buy his boldnes dearer then so . Secondly , this must teach vs that professe our selues to be the Lords , to abhorre all the sinnes of this suite , and to banish such filthy fruits of the flesh , which God giueth them vp vnto who are of a reprobate mind ; and haue nothing to do with such wicked inmates , which are euer plotting to set the whole tenement on fire , and which bring rottennes into the owne bones & bowels : as well said a godly man of Cain , he had halfe killed and consumed himselfe with malice before he killed his brother . And not to vrge the multitude of reasons which to this purpose offer thēselues , I will onely name those two , which are couched in the verse . 1. Because that we professe that we were such in times past , but now are begotten vnto God : which were it not a forceable reason , the Apostle would not so often beat vpon it : as Col. 3.8 . But now put away all these things , wrath , anger , maliciousnes , cursed speaking , wherein yee walked once when ye liued in them : and if we would prooue our selues a newe lumpe , we must purge out the old sowering and swelling leauen of malitiousnesse : 1. Cor. 5.8 . So the Apostle Iames , 1.18 . of his owne good will he begate vs , wherefore lay away all filthinesse , and superfluitie of maliciousnesse : and , Pet. 1.2.2 . laying aside all guile , envie , malitiousnesse , — as newe borne babes desire , &c. If euer thou wouldst haue euidence of thy conuersion , thou must put on as the elect of God , these bowels of mercie to Gods people , and loue to Gods image in whomsoeuer : for how else wouldst thou be knowne to be a disciple ? 2. These hatefull sinnes make vs iustly odious , 1. to God , Prou. 14.32 . The wicked is cast away for his malice both roote and fruit . 2. to man , in that they wage battell against Christian loue , which is the preseruatiue of all societie . Thus haue we been somewhat large in discouering the nakednesse of our corrupt nature , by which not onely our cheife , but all our holds are taken , and we turned naked into the curse of God. Now how fewe returne backe to the pit whence they are digged ? how fewe acknowledge and bewaile this mother sinne , which is the roote of all sinnes , and layeth vs open to all inundations , both of sinne , and the curses due thereunto ? for so the Lord mentioneth it as the cause of the f●ood , because hence sprung all those actuall sinnes which were the next causes of it . I knowe not how those Popish positions haue preuailed in the practise of most men , who are yet of an other iudgement ; who call this naturall corruption lesse then all sinnes , yea , then any veniall sinne ; yea indeed not properly sinne , but a propensitie to it , as tinder not as fire ; not deseruing death of it selfe : yea too many Christians liue as though it were not in them at all , as though they had drunke that Popish dregge , that originall sinne is not in the regenerate any sinne at all . But mistake not our Apostle , he saith not , we were thus or thus , as though any were quite escaped from this corrupt condition ; but it is a most fearefull sinne pressing down and hanging fast on the best , subiecting them in it selfe to the wrath of God , still vrging them to bring them backe if it were possible into deepe condemnation : such a corruption as is contrarie to all the commandements , bred in the bone , lurking close in the soule , hardly seene , hardly resisted , neuer abolished in the best , while they carrie this house of clay . This is the cause why so few perceiue this estate of theirs , that so few see the necessitie of beeing renewed in the spirit of their minds , and that so few seeke in true humilitie to be shrowded vnder the righteousnesse of the Lord Iesus . But if euer thou wouldst be raised , labour to see and bewayle the poyson of thy nature ; the more thou seest it the lesse it is ; and the more thou art sanctified , the more weakenes thou findest ; yea little else but death and darkenes in thy soule . There is as great difference betweene two sorts of men , as betweene fire and water . The former haue alwaies found a good disposition in themselues , they haue grace at will , they neuer doubted of Gods loue , they haue euer loued and serued God without let ; yet these pitifull deluded creatures liue no otherwise then the very Stoiks , who followed nature for their guid , and neuer find fault with their estate . Another sort of men such as Saint Paul can cry out of themselues as miserable men , ouermatched with a bodie of sinne and death ; they pray for a free spirit , and then when first the Lord hath enlarged them and loosed their bolts , they can promise to runne the way of his commandements . These would doe good but they cannot ; they would not doe euill , but they do it ; which of these two now are more Puritanes ? Againe , in their falls and slippes they differ no lesse . The former if he sinne he layeth it vpon something without himselfe , as the sight of some obiect , and beholding of some Bathsebah , some Achans wedge ; or his inward sences call to his minde some iniurie , vanitie , or some such occasion or other , which had he escaped all had bin well , thus he will lay his sinne any where but on himselfe . The other know and acknowledge that they are led away by their owne concupiscence , and that their sences , obiects , and occasions are but seruants to their corruption : Dauid beeing checked for one sinne goeth to this roote , Psal. 51.5 . and such as he , vpon euery occasion can set vpon this sinne as the most dangerous enemie of their saluation . If they find ignorance in themselues they presently haue recourse to this darknesse of mind which naturally hath depriued it selfe of the knowledge of God. If they come short of doing any good as they would , or doe it not so well ; they can blame this inbred euill which is present with them : when they finde themselues heauie to that which the vnderstanding rightly conceiueth , they can grone vnder the rebellion of their will , which is renewed but in part only : when they goe halting , and fall downe sometimes in their course , here they can espie their owne counsells casting them downe : when they see a conquest to will and effect that which is good , they can returne the honour to the author , and glorie in him who hath wrought both the will and the deed ; yet so as they forget not the combate and molestation of this their familiar foe , who continually eateth , drinketh , and sleepeth in his bosome , watching Dalilah-like to deliuer him to his destruction . Lastly , let euery one learne timely to take in hand this crooked nature , before he be accustomed to euill ; for else as hardly as a blackmoore changeth his skin , shalt thou become changed when wicked nature , and worse custome haue both barred thy repentance , and bound thy sinnes faster vpon thee . And because much of this folly is bound vp in the hearts of children and seruants , let masters and fathers seeke seasonably to driue it out ; fathers especially because they helped their children into it , must by Christian instruction , godly example , and the rodde of correction , labour to helpe them out , and thus do their best to make their children a part of a mends . Zuinglius calleth this corruption the disease of nature . And herein it fitly resembleth the diseases of the bodie , the which the longer they continue the more incurable they are ; and if they be let go too long they bring certaine death : and therefore let parents and masters ( many of whom are 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 ou● 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 peculiar to mankind , which he loueth better then all the workes of his hands besides , as creating him in his owne image , and giuing him Lordship ouer the rest of the creatures ; and hence he delighteth in the title , and stileth himselfe from his loue to man , and not from his loue to the Angels , or any other creature . And yet this loue of God must be brought a little lower , if we would settle it on his right obiect : for it is not generall nor absolute , but respectiue and hauing reference vnto Christ , as the verse implieth : in whom it freeth from the miserie mentioned in the former verse , and accepteth vnto that especiall mercie mentioned in the next . In a word , here is a greater and more glorious loue then was seene in the creation and preseruation of all things in the world : here is a loue electing , redeeming , regenerating , and glorifying miserable men ; a loue aduancing our humane nature in his sonne , who tooke not the seed of Angels but of Abraham ; a loue which hateth worldly Esaus in comparison of his Iacob , whom he calleth out of the world ; not by the outward sound of the Gospel only , but by the effectuall call of his spirit in their hearts ; whom he loueth not as creatures but new creatures , liker vnto himselfe then all the other , by a restored and renewed image : and for whom he hath reserued more loue in heauen when they shall become yet liker vnto him in all holines in the holy of holyes . Quest. But how can such loue of man be ascribed vnto God , seeing that so many vessels are prepared to destruction , and so many millions are hated before they haue euer done good or euil : and secondly , of those that are dearest vnto him , many yea the most are so afflicted and distressed that they scarce see any good day : can this stand with such a bountifull loue ? Answ. First , the goodnes of God must stand with his wisedom , which affoardeth not the same degree of goodnes to euerie one : it is not against the goodnes of a potter to make ignoble vessels to dishonour as well as to honour , seeing the former haue also their good vses . How could the goodnesse of a father appeare , if he should set vp hogs , and dogs at his table as well as his children ? as the Lord is good , so he is wise to be so good to each in their degree as may make for his owne honour and advantage . 2. This goodnes and loue of God must stand with his iustice also as well as his mercie . Hence the Apostle would haue vs to cast our eye on two things at once in God , when we would be satisfied in this point . The goodnesse and the seueritie of God : for this goodnesse cannot suffer euill and sinne in the impenitent vnreuenged : it cannot suffer the good and bad to be alwaies mingled together , no more then the good husbandmen can alwaies suffer the wheat and chaffe on the same floore . 3. This loue and goodnesse is more seene and shining in sauing one soule by his Christ , then his seueritie in the deserued death of al the vngodly ; the former beeing meere mercie , the latter due desert . Secondly , he correcteth indeede his children often sharpely , but the ground is good , euen this loue and goodnes . 2. the manner and measure is good , with rods of men , and not aboue their strength . 3. the ende is good to drawe them nearer vnto himselfe . Doth a father loose his loue when he correcteth his sonne whom he tenderly loueth ? was Christ hated when he was on the crosse or in the graue ? so when the adopted sonnes are conformed to the naturall , they are not lesse but more loued , in that they are not suffered to runne with the world , that so they may not be condemned with the world . Vse . 1. This goodnesse of God is a singular consolation to such as are his . It will not suffer them to want any good thing that is good for them , but it will most certenly and seasonably communicate it : it hath giuen the sonne , and how can it but with him giue all things ? remission of sinnes , peace of conscience , wealth , length of dayes , grace and glorie . Is the fountaine in thy fathers grounds ? then maist thou looke to drinke to sacietie of euery good thing : shall any good thing be wanting to him that feareth the Lord : no surely , for his goodnes is entailed vnto them , by promise , by oath , yea by season and possession . But looke well to the purity of thy heart , seeing God is good especially to the pure of heart . Secondly , we are taught hence sundrie dutyes . 1. In the want of any good thing , in confidence & affiance of our hearts to flie to this fountaine of goodnes : it is a liuing fountaine that knoweth not the yeares of drought ; here faithfully aske it , hopefully expect it , and in longer delaies or denials onely know it is a wise loue of a father , who neither giueth his child hurtfull things , nor yet any store of good things , till he know how to vse them . 2. In the receiuing or enioying of any good thing , the praise and glory must be returned to this wel head , which is the sea from which all the riuers of goodnesse flowe , and to which they ought to refl●we : as euery fauour then commeth from the Father of lights , so let it lead vs vnto him againe . 3. To admire and speake often of this goodnesse of our God , and say with the Church , who is a God like vnto thee : for he not onely is pleased to take away iniquitie and passe by the transgression of the remnant of his heritage ; but to walke friendly and familiarly with men : not onely the worthies of the former world ; such as Enoch , who walked with God : Moses with whome he talked face to face as a man with his friend : Abraham with whom he imparted his secret counsels : Iacob with whom he wrastled familiarly : but euen vnto our selues , whome he hath pleased not onely to admit vnto eternall saluation in his sonne , but hath in the meane time reuealed vnto vs his secret thoughts ; sent out his spirit to accompanie , comfort , quicken , raise , and enlighten vs , and his word to rule and direct vs , and in the ministerie of it euen striueth with vs , that he may leaue vs a blessing behind him . It was his great familiaritie that he should shewe Moses the land of Canaan before his death : but he hath shewed vs a farre off , that euerlasting rest and receptacle of all the Israel of God. And Paul himselfe was not more beholding to this goodnesse , when he was taken vp into the third heauen , then we are in hauing so many high mysteries reuealed vnto vs , and so many great things put into our hands by faith and hope , which we cannot vtter with our tongues , nor yet with our hearts conceiue : and shall our hearts be barren in the meditation , and our mouthes mute and dumbe at such a goodnes as this is ? 4. To imitate this goodnesse of God , whose nature and image we must put on daily : we must grow better by it , we must be led to loue him more for his goodnesse ; and a shame it were that this bountifulnesse of God should not lead vs vnto repentance . Besides , none are partakers of it , but such as being borrowers become seruants vnto the lender : for although the Lord be boundlesse in all bountifulnes , yet is he not so regardles in conferring it , as that he looketh not for answer of loue for loue ; and if he be kinde to the vnkind what is it else , but the heaping of coales on the heads of those who are in fitting to destruction : for any man then thus to reason , God is full of goodnesse , and abundant in mercie , and therefore I will doe as I list ; it is the abusing of his patience , and the treasuring of wrath against the day of wrath . Let such knowe , that as with the vpright he will be vpright , to bring on them all his promised goodnes , so with the froward he wil deale as frowardly : and that there is not a more seuere plague abiding the reprobate , then to haue all the goodnesse of God turned to his euill and hurt by his owne sinne ; to whome let mercie be shewed , yet in the land of vprightnesse hee will do wickedly : let the Gospel be preached , it is the sauour of death , yea let Christ himselfe be offered , the greatest gift of loue that euer was giuen , hee will be but a rocke of offence and a stone to stumble at . 5. In regard of others we must learne to communicate our goodnes euen to the helping and winning of them that as yet are not called ; so also must this bountifulnesse of our Master , withhold vs from taking our fellow seruants by the throate ; for hauing beene forgiuen ten thousand talents , we may well forgiue an hundred pence . Thus shall we manifest our selues to be the children of our heauenly father , by resembling that goodnes of his which worketh in the winning and sauing of sinners ; and in shewing mercie , and remitting of manifold debts . The second point in the efficient of our saluation , noteth the time when God saued vs , namely , when his bountifulnesse , and loue appeared , and shined out in the Gospel ; then came this blessed saluation vnto vs , when God the inexhaust fountaine of all goodnesse by the tidings of the Gospell , shewed that he was become our friend in Iesus Christ : when this cleare sunneshine and dayspring began to shine in our hearts , then beganne our saluation . Doctr. 1. Then are we saued when we are sanctified and changed by the word and spirit : for as no sooner are we in the first Adam , but we are in the state of damnation , so no sooner are we in the second Adam , but we are in the state of saluation . The Scriptures are plaine to this purpose , Rom. 1.17 . The righteousnes of faith is revealed by the Gospel , and by this faith the iust man liueth : which place hath relation as well vnto the life eternall , at this temporarie : 1. Cor. 2.9 , 10. The great things which eye hath not seene , &c. the spirit reuealeth vnto vs : yea more , the spirit maketh vs knowe the things that are giuen vs of God. Now what be these things that are giuen vs , but grace , iustification , and saluation , reached out vnto vs in the ministerie of the Gospel , and receiued of vs by faith and hope , the which also are wrought and confirmed by the same meanes . But more expresse is the Apostle Iohn , wee are now the sonnes of God : and , Eph. 2.7 . by grace ye are saued through faith : and , Ioh. 10. I giue to them life eternall , he saith not , I will giue , but noteth a continued act begun in the present . The euidence of this truth appeareth also in the contrarie : for if the wicked be condemned alreadie , as the Scriptures affirme , namely , both in the counsel of God , and 2. the word of God which pronounceth the sentence , 3. their owne consciences which speake bitter things against them , 4. present execution of inward and outward plagues which are the beginnings of hell : then it will not be hard to conceiue that on the contrary the beleeuers are saued alreadie , and passed from death vnto life , both in the counsell of God , and in the Gospel , which pronounceth the sentence of absolution , in their owne consciences , which haue peace with God through Iesus Christ ; and in respect of the beginning● of life eternall , which make them happy men while they are yet euen absent from the Lord. Obiect . If it be here said , that we cannot be said to be saued , so long as we carrie this flesh about with vs , subiected and tending to death and corruption , yea subiect to become an instrument of sinne : and besides , those phrases of the Apostle , that we are now saued by faith , and by hope , seeme to denie our present saluation , seeing neither of them are of things present , but both of things not seene , and both in the fruition of saluation must cease . Answ. We must consider our saluation two waies . First , in Christ our head , in whom we haue not attained one or moe parts , but full saluation . Secondly , as it is in our selues his members , and this in two degrees . The former , as it is only inchoate and begun , which is , when beeing regenerate and adopted into the number of the sonnes of God , we haue attained in Christ remission of sinne , freedom from the seruitude of sinne , and Satan , and deliuerance from the curse and condemnation of it : so as although sinne as a poyson will be in our flesh so long as we are in the flesh , yet is there no condemnation for it to those that are in Christ : neither is there a raigne of it vnto death , but a ●alking after the spirit ; and as for the reliques of sinne which are left in their mortall bodies , they are not deadly , no nor the last enemie that shall be destroied their death it selfe . Now in this first regard we are not as we were before , the sonnes of wrath , but truely and properly may be said to be iust , reconciled , heyres of grace , and saued from wrath . The latter degree , is the perfect consummation and finall accomplishment of our saluation : which is nothing else but a putting off of death and corruption , and the putting on of full glorie of bodie and soule . Now we may not conceiue this another saluation in kind then the former ; but another degree of the same , which as certainely shall follow the former , as the former is certainely begunne . And thus are we saued by hope , not that by our hope we expect another saluation then that which now in Christ we haue in our hands ; but for that we certainly waite for a further and more full degree of that we haue . A man that lyeth sicke of a desperate disease is restored and recouered by two degrees : the former , when the force of his disease is by the skilfull application of physicke broken , the humors purged , a temperature in part procured : now the disease is not deadly , hee beginneth to eate , to drinke , to sleepe , to walke ; here if we say the partie is recouered and safe , we speake truth ; although he be not attained to the second degree which is a perfect recouerie of all parts to former soundnesse ; which shall certainely follow the former , because it is not another recouerie , but a further degree of soundnesse , the principles of which he hath alreadie attained and is in possession of : euen so is our case , God looking vpon vs in his Christ , accepteth vs as perfectly saued , our selues are freed from the imputation and damnation of sinne , and so perfectly iustified ; our reliques of sinne by the spirit of God , are daily mortified , and so our selues in good measure sanctified : it must needes be granted that our saluation is in our hands , and that sinne , death , hell , and the graue cannot hinder vs from the highest degree of it : nay rather we must certainely expect death , the graue , and the iudgement day , to set vs in full fruition of our perfect glorie . Vse . 1. Whosoeuer would be saued hereafter , must be saued here : a Saint hereafter , a Saint here : the gate of heauen is here below , and the suburbs of that great citie into which the iust doe enter . Christ is the doore , by him we must enter into the paradise of God. Laie hold on him with his merits by the beleefe of thy soule , thou hast gotten saluation alreadie ; and in not beleeuing in him , thou art condemned alreadie . Fearefull is the estate of men , that neuer acquaint themselues with saluation before the end of their daies ; and then they will be other men , and dreame of another condition . But Saints in heauen , must be the same men they are vpon earth , and change not their condition but onely in obtaining a further degree of grace , glorie , holinesse , life , and happinesse which they had beginnings of euen in this life ; they purchased heauen while they were vpon earth , treasured in heauen while they wandred in the earth , conuersed in heauen while they liued vpon the face of the earth . Alas , how few are acquainted with such a life as this , which is the beginning of all happinesse and saluation ? We call men to forsake the world in affection , as the Saints in heauen haue actually done ; to flie the corruptions that are in the world through lust , as they haue put off all corruptions and sinnefull lusts : to haue no fellowship with the vngodly ones of the world , no more then they whose sole conuerse is with God and his Saints . But how knocke we ( as they say ) at deafe mens doores : the most haue no portion , no treasure but below , and therefore their hearts must be below where their treasure is . As for the auoiding of sinne , whereby as the elect of God , they might shine in vnblameable and vndefiled conuersation , and so reprooue the darknesse of this euill world ; they say they cannot be Saints here where all men are sinners , and because they cannot be so , their lusts are let loose and are at all manner of libertie . As for the societie of the vngodly , they must goe out of the world if they would auoid it : it is inough if in heauen after the finall separation , they haue nothing to doe with them ; but while they are in earth mixed with them , they settle themselues to runne with them into all riot and excesse of wickednesse . Is this now a beginning of the kingdome of heauen ? or is it not rather a course that tendeth to nothing else but destruction . And as we call men from earth , earthly courses , and companie ; so also we call them vnto the beginnings of fellowship with God , with the Saints of God , to a perpetuall Sabboath or rest from sinne , and a constant and cheerefull performing before him all the parts of his worship and seruice both publike and priuate : because in the perfection of these , consisteth the heauenly life of the Saints . But how vnwelcome is our counsell ? it seemeth to seeke their torment before their time . How many be there that cannot abide the least shew of heauenly life in themselues ? how many scorne it in others ? and how many who thinke it more necessarie then vtterly to neglect it , yet are content to cast the care of it into their last accounts , as if they were loth to be saued before they be dead , or as if they would leape into the perfect libertie of the sonnes of God at one iumpe ? But let it be well remembred , that he that is not saued before death , shall neuer be saued after death ; and that he that findeth not heauen vpon earth , looseth it for euer . The Apostle maketh two degrees of the vision of God : the former is as in a mirror , or glasse , and that is here vpon earth , in the word , Sacraments , and meanes of his worshippe ; the latter is face to face , in heauen when the kingdome in regard of these meanes shall be giuen vp to the Father : and concludeth , that we must knowe in part , before we can come to knowe as we are knowne . Vse . 2. Whosoeuer would haue assurance of saluation , let him haue recourse to his sanctification , and change of heart and life : doest thou finde that the word hath beene powerfull to subdue thy rebellion , and frame thy soule to a sanctified condition , and thy outward man to an holy conuersation in part ? here is an assurance and seale of saluation vpon which thou maist ground good hopes : for this small measure of sanctification is an earnest pennie confirming all the bargaine and couenant of God with thee : and it shall get daily strength and encrease vntill it bring thee to meete God in that celestiall Sion , where shall be no faintnesse ; but where all the remainders of sinne , and rellickes of corruption and mortalitie shall be put off . In this regard is the worke of our sanctification called the first fruits of the spirit : because as the offring of the first fruits was the sanctification of the whole field ; so these first fruits of our sanctification giue assured hope of the full glorification of the whole man both in soule and bodie . This blessed change is called also the first resurrection , which whosoeuer haue part in , haue alreadie escaped the second death . It contracteth the Christian soule as a pure spouse vnto Iesus Christ , so as it may with boldnesse and much reioycing expect the mariage of the lambe . Where come to be controlled those blind hopes of presumptuous men ; they are perswaded of their saluation and as sure as any man can be by hope of life eternall ; yea but where is your assurance ? oh no , I am not sure , nor I thinke can any man be , but I haue a good hope ; but whence is this hope of yours ? because I loue God aboue all , I will doe no man any wrong , I will pay euerie man his owne , I serue God , and goe to Church , am good to the poore : that a man would verily thinke he had a Papist in hand , who will be saued by his good deedes , rather then one that euer heard of the doctrine of free iustification by faith in the sonne of God. But the doctrine we haue in hand teacheth , that there is an assurance , a seale , an earnest of saluation , on which a man may assuredly settle his inward peace , and his hopes shall neuer make him ashamed . Yea further , that this assurance is no blind perswasion , nor bold presumption , grounded vpon any thing of our owne ; but founded vpon the worke of God in vs , changing vs daily , & renewing the image of God vpon vs : the which good worke wheresoeuer it is begunne , shall be perfected vnto the day of Christ. Cold is the comfort which this doctrine can minister to a number of men , Christians by profession , who neuer knewe this change in themselues : the word hath beene too light to lift them vp to a newe life ; but they rotte away in the same sinnes and corruptions wherein they were borne , and haue since confirmed vpon themselues , and cannot say truely , I am changed , or yet am in the state of saluation . Vse . 3. See hence the blessed condition of men conuerted and begotten to God , that we may neuer rest or be in quiet , vntill we haue attained this grace of conuersion : for they are alreadie possessed of their blessednesse and saluation ; which standeth in pardon of sinne , couering of iniquitie , freedome from the curse , libertie from the raigne of sinne ; as also in the purchase of victorie ouer sinne and death , of peace of good conscience , of ioy in the holy Ghost , in the certaine fruition of God himself , and all those pleasures which are at his right hand for euermore . The worldling seeth no part of this present happinesse , and saluation of the Saints ; and therefore knowing no better , he neuer accounteth himselfe so blessed as when he is drowned in carnall delights , when his corne and wine and oyle is encreased vpon him , when his cup runneth ouer , when all men flatter him , when his mouth is filled with laughter ; and yet in the mean time his bones are filled with the sinnes of his youth and age , & are likely to be laid downe together with him in the dust , as Iob speaketh . Nay more , euen our selues who haue our blessednesse in our hands , often see but a smal part of it ; that it is no meruaile if others can determine against our present happines , when our selues are at such demurres in the matter : especially when we see the world hating vs , the earth expelling vs , bonds & prisons receiuing vs , our countrie scarce acknowledging vs , our kinsfolkes not knowing vs , our friends forsaking vs , our enemies killing vs , dangers so assayling vs , as we can scarce be safe in any corner : nay sometimes our owne holds are taken , that we cannot feare more warre abroad , then we finde at home , not meete with lesse peace without then within . But now would it be an high wisedome to espie and know our blessednesse , which with this change we firmely hold whatsoeuer our outward condition be or can be . If now we suffer for righteousnesse it withstandeth not , but maketh to our happinesse : If all men speake all manner of euill against vs for Christs sake , it hindereth not but furthereth our saluation : If earth refuse vs , heauen approoueth vs ; if men condemne , God will iustifie : if our friends denie vs , Christ our husband will confesse vs : In any miserie we shall haue assured felicitie , in sorrowe and heauinesse matter of true ioy , in outward trouble inward peace , in temptation assurance of euasion : In nothing all things , in death and coruption , life and immortalitie . Thus our happinesse must not be mistaken , which is inward , spirituall , and heauenly ; not depending on man , but God , by whose assured word and pledges it is bestowed , nourished , and perfected in vs. Now if any would trie whether he hath this happinesse in his hands or no , let him come to this touchstone . 1. Canst thou finde in thy soule a godly sorrow for sin , which proceedeth on to repentance , causing thee to loath thy sinne , and loue righteousnesse constantly , and canst thou loue him that dealeth sharpely against thy dearest sinnes ? 2. Dost thou finde thy heart which was a mansion of the deuill , to be nowe a Bethel , a temple of the holy Ghost , in which thou worshippest God daily in spirit and truth , presenting him with thy morning and euening sacrifices as the sweete incense of thy soule ? 3. Findest thou thy whole conuersation to be now a constant practise of righteousnes and holynes ? perceiuest thou thy selfe more heauenly minded then euer thou wast earthly and couetous ; more vpright in dealing with men then before vniust , more pure and sober in word , deede , thoughts , lookes , then euer thou wast vncleane or intemperate ? Take all these together with thee , and go on as cheerefully as happily , thou art a blessed man alreadie , and not all the gates of hell can hinder thee of thy saluation . A second point to be learned in that it is said , that then God saued vs , when his bountifulnesse appeared , is , That before this reuealing of our saluation by Christ , this loue and bountifulnesse of God was hid with himselfe , and could not be reached vnto by the most peircing vnderstandings , or industrie of man or Angel : only God could inuent our cure , onely God could manifest the same , and make it appeare vnto vs. True it is , that it was giuen in the wise counsell of God , before the world was , and shall be consummate and perfected when heauen , and earth , & time shall be no more : But if we enquire the proper time and manner of the happie appearing of it to the sonnes of men ; then we must answer , that it was at the reuealing and appearing of our Lord Iesus Christ ; namely , partly more darkly by the preaching of the Prophets vnto the auncient fathers and beleeuers : as Abel , Noah , Abraham , Moses , Dauid , who with the remnant of Israel enioyed the same promises , and precious faith with vs ; and partly more clearely by the incarnation of the sonne of God , which was the glorious rising of this Sonne of righteousnesse , who both by his owne doctrine and miracles , life and death ; and the doctrine of his Apostles and Pastors , hath brightly shined vpon all vs vpon whom the ends of the world are come : according to that prophesie of Malac. 4.2 . The sunne of righteousnesse shall rise : adding also , that he bringeth health vnder his wings . For before , we sought not our health , we our selues could make ou● wound wider , and grow more desperately ouergrowne in our deadly diseases , but could not dreame of a Phisician : but now the father putteth forth his loue , sendeth forth his beloued Sonne , in him setteth liking vpon vs , couereth vs with his skirts , adorneth vs with his graces , fitteth vs to our glorie , and so daily by degrees draweth vs nerer him in fellowship , then euer we were in the state of our innocencie . To this purposeth is it said , that Christ brought life to light , whereas else Adam and all his posteritie had for euer laid vnder death and darknesse ; for when Adam little thought of saluation , yea when he was running from God , and hiding himselfe in his thickets , then Christ brought life to light , in that promise of the promised seed , reuealing himselfe to be the life of Adam , and all his beleeuing posteritie : as afterward he both enlarged the promise , and actually made it good in the full accomplishment . And all this , 1. in that Christ hath the right of life , and glorie in himselfe : 2. he hath it not for himselfe olny , but for vs also , whose head and husband by taking our flesh he is become . In the former , he standeth in the person of the Sonne ; in the latter , in the person of a mediator , bringing and applying to vs that life and glorie which as the sonne he hath in himselfe . Both these the author to the Hebrewes implieth in those two phrases , that Christ is the brightnesse of the glorie , and the engrauen forme of his person : both because he is the eternall Sonne of the eternall Father , as also especially in that in our nature he shewed forth the liuely , and louely countenance of his Father : yea whatsoeuer is glorious , or gratious in the Father , as his admirable wisedome , power , goodnesse , and mercie , hath the Father manifested in his Sonne : without whom they had neuer bin made known vnto vs : for none euer saw the Father , saue the Sonne , and he to whom the Sonne reuealeth him . Vse . 1. This doctrine sheweth , that Christ is the only Mediator of redemption , and intercession ; Isay. 63.9 . The Angel of Gods face or presence : who could euer get a comfortable sight of God without Christ ? who euer gat good speed in any suite out of him ? who could euer behold the infinite glorie , or grace of God , but through this vaile ? nay all the sight of God , in which any creature , man , or angel hath euer beene happie , was by meanes of this Mediator , and neuer immediate . Let the blinded Papist go to his Saints , and Angels , as to the nobles of the court of heauen ; we will repaire to the Prince the heyre of all things , as hauing commandement to seeke to no other , and as hopelesse that if he cannot speed , any other shall for vs. Wantest thou any grace ? thou must receiue it of his fulnesse : wantest thou life ? he is the life : I goe away , saith hee , and you die in your sinnes : wantest thou peace of conscience ? hee is the Prince of peace : wantest thou direction and wisedome to order thy waies aright ? with him are treasures of wisedome : make him thy freind , in his loue there shall be no lack . 2. Hence we may note , the surpassing loue of God to vs his chosen , who when we had thrust a cloud of sinne betweene him and vs , that he could take no delight in vs , yea when we still prouoked him and warred against him as his enemies ; yet then caused his mercie to breake out , that all the world might see and acknowledge it . Is it not wonderfull that the partie offended , should seeke to the delinquent ? we thinke it a great thing to forgiue one offence to one that sueth for forgiuenes ; but to offer grace and giue it to him that persisteth in outragious mallice against vs , is farre aboue that : but how transcendent a mercie aboue all these shadows in men , is that of our God , who in his Christ aduanced vs from so hatefull and base estate , to such an height of glorie and happines ? what is our part then but to break off sin , and breake out into his prayses for such vnspeakeable grace . 3. Seeing God hath not only so freely , but so clearely reuealed his loue and fauour in his Christ , which before was hid and vnknowne to the world ; let vs manifest our selues to be such as are come to the knowledge and participation of this rich grace , by entertaining the meanes in which Christ bringeth vs the tidings of our peace and reconciliation . For this grace appeareth in the Gospel ; there Christ commeth to seeke vs ; there he calleth vs , yea leadeth vs vnto it : therefore whosoeuer haue part in this grace , must giue the Gospel leaue to enter , must open their eyes to see it , their mouthes to tast of it , and their hearts to feed vpon it . Whence we may conclude , that surely this grace is still an hid thing and vnreuealed vnto many , because the news of it is so lightly regarded of the most : whereas if men did know this gift of God , as Christ said to the woman at the well , they would aske and enquire after it ; they would account the feet of such messengers as could tell them tydings of it verie bewtifull ; they would sell all to make purchase of it ; they would reioyce in the word , make it their song , their counsellor , their portion , the which both reuealeth , and as an instrument of God bestoweth vpon vs all our good . Nay , it could not be but if men knew who Christ were , and did see him in the ministrie , but they would run after it as fast , as to heauen it selfe . Vers. 5. Not of the workes of righteousnesse , ] The third and principall instruction in this principall efficient of our saluation , is , That there is nothing at all in any man , which mooueth or enclineth God to reach out his grace of saluation vnto him : the which point the Apostle is carefull to confirme sundrie waies . As 1. by remoouing whatsoeuer man could dreame of , as the likeliest things to demerit God : as works of righteousnes , which before conuersion were none at all , and therefore could make no way to our saluation . 2. By expresse affirmation , that being mooued by his meere mercie he saued vs : and although by nearer looking into the text , we shall meet with sundrie other motiues most orderly linked together , concurring to our saluation ; yet shall we see them all in God , and neuer a one in our selues : 1. we haue mention of his goodnes : 2. of his loue to man : 3. of his mercie : and then in the last place of saluation : whence if we goe backe in the same order , we shall easily perceiue that our saluation floweth from his mercie , his mercy from his loue , his loue from his goodnes , and his goodnes from his owne infinite nature . 3. By opposing ( according to his vsuall manner ) as contraries , the things which can neuer stand together in this busines : namely , Gods grace , and mans merit . 4. By his whole scope , which is to magnifie the free loue and good will of God from this , that not for any goodnes in vs , but of his owne free grace he saued vs. In all which he setteth himselfe to meete with the corrupted iudgement of naturall men , who are still hammering of some vprightnes , & honest dealing , or goodnes of their nature disposing them to this mercie : but our Apostle remooueth all such bold and blind conceits , in affirming that there was no such thing which God could respect . Now because this is a maine ground of our religion , it will not be amisse to confirme it by other paralel places , as also by some other grouds out of Scripture : Rom. 9.11 . That the purpose of God according to election might stand , not according to workes , but by him that calleth : and v. 16. It is not in him that willeth , or in him that runneth , but in God that sheweth mercie : and cap. 11.35 ▪ who gaue vnto him first , that he should recompence ? Hence , 1. vve conclude , that if God should choose to saluation for any thing in man , it could not be but man should be the first in his owne election , and God should come after him : yea it would ouerturne all the order of God in his most wise proceeding , and would place his second grace before the first : for whereas the first grace , namely , the election of such as the Father is to giue vnto the Son by him to be saued , in all good order should precede the second , whereby such as are elected before all time , are in time giuen to the Sonne , called , iustified , graced , glorified , and so saued . The Popish doctrine of Gods foresight of faith , or workes , placeth this latter in Gods counsell before the former . Secondly , election is of grace , Rom. 11.5 . There is an election of grace : but if it were of foreseene workes , it were at least partly of desert , and then should it follow , 1. that it could not be of grace any way , because not of grace euery way , ver . 6. 2. that all our owne reioycing should not be excluded , Rom. 3.27 . 3. that if the Apostle should aske againe , who separated vs ? our answer might be , we partly separated our selues . Thirdly our Apostle , Eph. 1.4.5 . affordeth vs three grounds more , 1. from the time of our election , which is before the foūdation of the world , before we had done either good or euill , or were in the world to doe it . 2. In that he maketh our workes effects of election and therefore cannot be causes of it : he hath chosen vs in him , not because he foresaw that wee would be holy , but that we might be holy and vnblameable , as in cap. 2.10 . we are his workemanship created to good workes : and because it might be said , that yet God might foresee who would receiue grace , and who not , and consequently , who would vse the same aright in ordering their liues . The third conclusion in the 5. verse affirmeth , that God respected nothing out of himselfe , or in vs , past or to come : but according to the good pleasure which he purposed in himselfe ( as Beza readeth it ) he choosed vs to partake of his grace . Fourthly , I would aske a Papist , whether if the Lord did foresee any thing to bring vs to saluation by ; whether that was not the couenant of grace rather then the couenant of workes , by the which neuer was or could any man be saued ? 2. In case God did foresee any worke which should be answerable to either of those couenants of grace or workes , whether himselfe should not be the bestower of that grace and worke : so as still not the worke ( if there were any ) but his grace shall be the first moouer . 3. Whether God should be mooued ( if by workes ) by those before conuersion or after ; if they say by those after conuersion , euen these saith the Prophet are as a stained clout . If by those afore , which their doctrine seemeth to tend to , affirming that our vnregenerate wills haue a power to consent and coworke with Gods will , and to prepare themselues to iustification : then our text controlleth them , which saith there was no such works at all , which could mooue the Lord to take any pleasure in vs. Nay , we were sinners saith Paul , when God chose vs ; and such sinners as are described in the former verse , blinded in mind , rebellious in will , and disordered in our whole conuersation . Which shal serue for the ouerthrowe of all workes , either preparatorie , or foreseene , or which any other way may obscure the free grace of God in our election and saluation . Vse . 1. To be sober minded , and wise to sobrietie in the matters of Gods counsell , inquiring into no reason further then his will , which is euer iust although the thing may seeme strange and dazle our weak eyes : the which one point would cut off many controversies , and needles questions of sundrie diuines , who in their platformes of election and reprobation , will allowe the Lord no further libertie then themselues can deuise reason of : for one , the foresight of some good , for the other , of some euill : which cannot but bring in an vniuersall reprobation , because all are the sonnes of wrath by nature , and God seeth them not out of this condition in themselues : besides that , the Lord shall be tied to conditions , whereas he will haue mercie where he wil , and whom he will he will harden . 2. This doctrine is a ground of true humilitie : for when all saluation from first to last is acknowledged to be of grace , altogether out of our selues , it shutteth all presumptuous mouthes , who would gladly be sacrificing to their owne nets . And this seemeth to be the Lords end in stablishing his free couenant ; that his people might remember , and be ashamed , and neuer open their mouth any more . How carefull is he to take all such arrogant speaches out of their mouthes , Deut. 7.7 . and 9.5 . Say not because of mine owne righteousnesse hath the Lord giuen vs this land ( and much lesse the heauenly Canaan ) and telleth them plainly that they were the least and worst of all people before the Lord put the difference betweene them and others . And the whole Scripture sheweth how he hath set his affection on such as were still the most vnlikely , and in all outward respects least commendable ; the youngest for most part when the first b●rne seemed to carrie away all the priuiledge : Abel before Caine , Iacob before Esau , Ephraim before Manasseh , Ioseph and Dauid before the rest of their elder brethren : his manner was alwaies , and is , to hide that from the wise which he would reueale to babes , by foolish things to confound the wise , and by weake things the mightie ▪ and why ? 1. in regard of himselfe , because his good pleasure was such , no other reason ▪ but his owne will mooued him . 2. in regard of vs , that no flesh should reioyce before him . 3. Hence we haue also a ground of thankefulnesse ; when we heare of such a free choise , and that the Lord enquired not what we were , or what we were worthy of ; but loued vs before we were , or the world was ; when nothing could be conceiued either preuenting or meeting this goodnes of God. And indeede neuer can we come to see the bottomelesse sea of this grace , vnlesse we behold it in this gl●sse which our Apostle setteth before our eyes , of our free election and saluation meerely by grace ; the which once if we come to behold , how can we but magnifie his grace , confesse his name , feare to offend him , tender all obedience vnto him , yea in way of loue and thankefulnesse giue vp our selues to liue and die in his seruice , who hath so freely , so highly advanced vs ? vndeserued loues are great binders . It is in the mouth of euerie man towards them of whome they haue receiued vndeserued good turnes , I can neuer make such a man amends for such or such fauours ; and yet this boundlesse loue of God is seldome waighed of vs. 4. Here is a ground of certentie of saluation , as which is founded in the election of God by grace ; and is therefore more firme then the frame of heauen and earth : whereas were it founded in our selues , or put in our owne hands to keepe , we could haue no assurance of it ; no though we were renewed to our first innocencie , as appeareth in Adam : but seeing our life and salvation is hid with God , none shall take it or vs euer out of his hands . Obiect . But if it be laid so farre out of our reach , that we neither haue it in our hand , nor any hand in it , but it is all in the mercie of God ; how can we haue any euidence or assurance of it in our selues , vnlesse we should climbe vp into heauen ? Answ. We must not conceiue of this as such a mercie which after it is freely set vpon vs hath no worke in vs ; nor such a mercie as saueth vs without our selues ; but such a mercie , as 1. calleth vs by the Gospel , 2. Tim. 1.9 . who saued vs and called vs with an holy calling . 2. mooueth vs to answer that call , seeing the sheepe of Christ heare his voice and followe him . 3. giueth and encreaseth the grace of sanctification , and prouoketh to newnesse of life : so as thou shalt not neede to go aboue the clouds to get assurance of this mercie : but the word is neere thee : looke how thou carriest thy selfe vnto it , how thou hearest the voice of Christ , how thou followest it , how thou proceedest on to the fruits of a new life , such as are the hatred of sinne , and an endeauour to please God in all things : here are the seales of thine assurance . 5. Here is also another ground of moderation and meekenesse toward such as are not yet called : because the change is of meere mercy , the difference betweene vs is not naturall nor deserued : we were in time past no better then they ; they may in time to come participate of free grace as well as we doe . By the washing of the newe birth , ] We are now come to the instrumentall causes or meanes whereby we are set into this newe condition . And these be two , First outward , wherby we are brought into the visible Church , and that is , the washing of the newe birth or baptisme . Secondly inward , whereby we are truely set into the bodie of Christ , and that is the renewing of the holy Ghost ; who powreth out plentifully vpon our consciences pure waters to cleanse them both from the guilt and filthinesse of sinne , as after we are to make manifest . For the meaning of the former in fewe words to know both why baptisme is called the lauer of regeneration , as also why God is said to saue vs by it : we must conceiue that in euerie Sacrament there be three essentiall parts , the absence of any of which destroy the whole : 1. the signe , 2. the thing signified , 3. the analogie betweene them , which is the vnion of them both : the first is some outward and sensible thing : the second inward and spirituall : the third mixt of them both . As in baptisme the signe is water , the thing signified the blood of Christ : the analogie or vnion standeth in this resemblance , that as the former outwardly washeth the filthinesse of the bodie , so the latter inwardly purgeth the soule from all sinne . By reason of which relation and neere affection betweene the signe and the thing signified , it is vsuall in the Scriptures by an improper , but Sacramentall speach , 1. to call the signe by the name of the thing signified , and contrarily . And thus baptisme is called the washing of the newe birth , because it is a signe , seale , and instrument of it . Secondly , to ascribe that to the signe which is proper to the thing signified , and so baptisme is here said to saue , as also 1. Pet. 3.21 . which is indeede the proprietie of the blood of Christ , 1. Ioh. 1.7 . but by the neere affinitie of these two in the Sacrament it is said so to doe , to note vnto vs , 1. not to conceiue of the Sacramentall elements as bare and naked signes , so to growe into the contempt of them . 2. as vve may not conceiue them idle signes , so neither idoll signes , by insisting in them as though they vvere the vvhole Sacrament : for they are but outvvard , vvhereas the principall matter of a Sacrament is spirituall and invvard . 3. that then we trueliest conceiue of a Sacrament , when by looking at the one of these we see both ; neither making the signe a vaine symbole , nor yet ascribing any thing to it transcending the nature of it ▪ such as are the peculiars and prerogatiues of God : but in the signe and action , which is outward be led to those which are spiritual and inward . Doctr. God in baptisme not onely offereth and signifieth , but truely exhibiteth grace , whereby our sinnes are washed and we renewed by the holy Ghost : for therefore is it called the washing of the new birth , both because it sealeth vp the washing away of sinnes by the blood of Christ , Act. 2.38 . Be baptised for the remission of sinnes , as also in that it betokeneth , and is a meane of an other washing by the spirit of Christ ; and this is the sanctification of a sinner , imperfect in this life , but which shall be perfected in the life to come . But the doctrine will remaine obscure , if we shall not open two points before we come to make vse of it . 1. how , 2. to whom baptisme is the lauer of regeneration . For the former therefore , 1. how it is not . 2. how it is . First , this effect is not ascribed to the worke wrought , as the Popish doctrine teacheth . 2. Neither by any extraordinarie eleuation of the action , whereby it is made able to conferre the benefit of renouation : for this were both to make euery baptisme a kinde of miracle ; as also to encroach vpon the clause following , wherein the worke of renewing is ascribed to the holy Ghost . 3. Neither that the waters of baptisme haue in themselues any inherent power or force to wash the conscience , as to wash the filth of the bodie : they wrong conceiue it that shut vp any such power in it , as is in a physicall instrument , as thogh it as properly washed , as an hearb healeth if applyed . 4. Neither because grace is tied by any promise , or meanes vnto the action , so as God who is most free in his gifts cannot either otherwise distribute , or cannot otherwise but dispense it with the action . For 1. grace is not tied to the word , therefore not to the Sacrament . 2. They were separate in the first and greatest minister of baptisme Iohn himselfe , who confessed that he indeede baptized with water , but it belonged to him that came after him to giue the grace . 3. If these opinions were true or any of them , then should euerie baptized partie be truely regenerate ; the contrarie whereof appeareth in Simon Magus , in many manifest wicked ones , and close hypocrites in all ages . 4. The falshood appeareth , in that some are iustified before baptisme , as Abraham was , before he receiued the seale of circumcision : Cornelius , Act. 10.47 . the Eunuch , Act. 8.37 , 38. some after baptisme , as numbers who are daily conuerted , some out of Poperie , some out of profanenes : Yea , whereas onely two sorts of persons were baptized , either infants , or men of yeares : in the latter was faith euer required before their baptisme : so Phillip to the Eunuch , If thou beleeuest with all thy heart , thou maist . And for infants , if they be of belee●ing parents , they are holy in the roote , and to them belong the kingdome of heauen , euen before they are presented to this water . 5. This opinion of tying grace to the Sacrament , ouerthroweth , 1. the highest and most proper cause of our saluation , which is Gods free election to which onely grace is tyed . 2. the only meritorious cause of our regeneration , which is the blood of Christ properly purging vs from all sinne . 3. the most powerfull , next , and applying efficient , which is the holy Ghost ▪ to whome our renewing is here ascribed , and not to the Sacrament of Baptisme in this our first sense . Secondly , how is baptisme then the lauer of regeneration ? Answ. In diuerse regards . 1. As it is an institution of God signifying the good pleasure of God for the pardoning of sinne , and accepting to grace in Christ : for as the word signifieth this , so doth also the Sacrament which is a visible word . And thus is it truely said of the word and Sacraments too , that they saue and sanctifie , because they signifie the good pleasure of God in sauing and sanctifying vs : euen as we say a man is saued by the kings pardon , not that the pardon properly doth it ; for that is the meere mercifull disposition of the King , but because the pardon ( written and sealed perhaps by an other ) signed by the king , is the ordinarie instrument to manifest the mercifull minde of the king in pardoning such a malefactor . 2. As it is a seale or pledge of our sanctification and saluation , as certenly assuring these to the soule of the beleeuer , as he is or can be assured of the other : that as a man hauing a bond of a thousand pound sealed him , may truely say of it , here is my thousand pound , that is , a securitie , as surely confirming it vnto me , as if I had it in my hands , or as I haue this : euen so may the beleeuing partie baptized say of his baptisme , here is my regeneration , here is my saluation . 3. As it is a meanes to excite and prouoke the faith of the receiuer to lay hold vpon the grace of the Sacrament , and apply it to these purposes : in which regard it may be as truely said to renewe , as faith is said to iustifie ; and that is onely as it is a meanes or hand to lay hold on Christ our righteousnesse : so Baptisme is a meanes helping forward our renewing , by the true vnderstanding and conscionable and serious meditation of it . 4. In that in the right vse of it , it giueth and exhibiteth Christ and all his merits to the fit receiuer : for then Gods grace putteth forth it selfe , and after a sort convaieth it selfe , in and by this instrument into the heart of the worthie receiuer . And thus principally it is the lauer of regeneration ; because in it and by it as a meane and organe , the holy Ghost freely worketh his grace in such as in whome he delighteth : and thus are we fitly lead to the second point propounded concerning these persons . The second point , namely the consideration of the persons to whome baptisme is the washing of the newe birth , will more cleare this difficult point : for we must not conceiue it thus in euery partie baptized , but in such as haue the gift of faith to receiue the grace offred : Ioh. 1.12 . so many as receiued him , he gaue them power , &c. Eph. 5.27 . clensed with water through the word ▪ namely , beleeued : for whence else can water haue power to wash the soule ? It is not then the washing of the bodie with water , but the receiuing and applying of the promise by faith , which bringeth grace into the soule , without which faith both word and Sacraments are vnprofitable . This Christ we knowe required in baptisme , he that beleeueth and is baptized shall be saued . The Apostle in the supper requireth a worthie receiuing ; and who can denie but if grace be conferred in the Sacrament , it must be receiued also : and if it must be receiued I would knowe how any thing which is spirituall can be receiued but by this hand of the soule . Whence it is necessarily concluded , that vngodly and vnbeleeuing ones receiue nothing in baptisme but the element , and that as a naked signe : example whereof we haue in Iudas , who are the Passeouer , but remained a deuill : In Simon the sorcerer , who was baptized but remained chained in the bonds of iniquitie , and in the gall of bitternes : In Ananias and Saphira , who no doubt were among other Christians baptized , but not washed from their hypocrisie ; In all which neither was grace conferred , nor wickednes weakened . And what meruell if vnto vngodly ones the Sacrament he as an emptie boxe , without oyntment , or as a dead letter without spirit ? for nothing is promised them in the word , seeing all the promises goe with condition of faith and repentance , which they want : and can we meruaile if the seale doe him no good that hath no name , no right in the couenant . Quest. But howsoeuer in men of yeares faith is required vnto baptisme , yet we are most to respect it as administred vnto children in whom we cannot expect faith , and therefore vnto them either faith is not requisite , or by the former answer their baptisme is vnprofitable . Answ. This well is deepe , and we want wherewith to drawe certentie of resolution : but will assay in some propositions to deliuer summarily that which may be extracted out of the Scriptures and expositors , as most probable for the vnfolding of this difficultie . To which purpose let vs first distinguish of infants ; of whom some are elected , and some belong not vnto the election of grace . These latter receiue onely the element , and are not inwardly washed : the former receiue in the right vse of the Sacrament the inward grace ; not that hereby we tie the maiestie of God to any time or meanes , whose spirit bloweth when and where he listeth ; on some before baptisme , who are sanctified from the wombe ; on some after : but because the Lord delighteth to present himselfe gracious in his own ordinance , we may conceiue that in the right vse of this Sacrament , he ordinarily accompanieth it with his grace : here according to his promise we may expect it , and here we may and ought send out the prayer of faith for it . Obiect . But they want faith ? Answ. 1. They want indeede actuall faith , which presupposeth hearing , vnderstanding , &c. neither could it be that if they had at that time such an habituall faith , that they should so vtterly loose it , as neuer after to make shew of it , vnlesse it be attained by newe instruction . Secondly , they want not all faith , Christ himselfe reckoneth them among beleeuers , Matth. 18.6 . whosoeuer offendeth one of these little ones which beleeue in me : in which respect circumcision which was administred to infants , was called a seale of faith . Thirdly , whereas some diuines thinke that this faith of theirs is no other then the faith of the parents : the truth is , that the faith of the parents is so farre theirs , as that it giueth them right to the couenant : for the couenant is made to Abraham and his seede , and to the faithfull and their seede : and the beleeuing parent also laieth hold on the couenant for himselfe and his seede , thereby intitling his child to the right of the couenant as well as himselfe : euen as in temporall things he can purchase land for himselfe and his heires . This truth confirmeth the Apostle , If the root be holy , so are the branches ; and the one parent beleeuing , the children are holy : to this purpose saith Musculus , that children may be called faithfull although they haue no faith . Fourthly , but because this may seeme not so proper a faith , beeing wholly imputed . 1. in that all children saued are not of beleeuing parents ; yea we may in charitie presume of some perhaps without the Church , whome the Lord mercifully saueth out of most wicked progenitors for many generations : and 2. because the iust shall liue by his own faith : It is verie probable that elected infants haue a spirit of faith , that is , the spirit of God working inwardly and secretly ; but diuersly in infants dying before discretion , and those which shall surviue : to the former giuing that spirit which worketh either faith , or something proportionable for their iustification , regeneration , sanctification , and saluation : in the latter working the seedes or inclination of 〈◊〉 , which in due time shall fructifie vnto eternall life . And hereunto the Scriptures giue insinuation in shewing how after a merueilous and secret manner , the Lord can and hath effectually wrought in infants euen in the wombe , as in Iacob , Ieremie , Iohn Baptist , and others : neither doth it any thing hinder that infants haue no sense of any such thing , no more then it prooueth them not to liue , because they knowe not that they doe so . And not only the Scriptures , but that auncient and common distinction of baptisme 1. into that of water , 2. holy Ghost , 3. martyrdome , seemeth to him that well considereth to giue some ground of it . Howsoeuer it be if we cannot attaine the manner of this secret working in infants , we know that Adams corruption is not more effectuall to pollute the infants of beleeuing parents , then Christs blood and innocencie is to sanctifie them : and beeing so , his wisedome wanteth not meanes to apply it vnto them , euen in their infancie , yea in the wombe to make it their owne , although we cannot reach vnto them . So much of the faith of infants . Here one scruple remaineth to be remooued , namely , if men of yeares must beleeue , and children of beleeuing parents must be faithfull and holy before baptisme , what shall baptisme be good for , or what profit can it bring to any ? Answ. First , in regard of Gods commandement which Abraham , Cornelius , Paul , beleeuing obeyed without reasoning , and so manifested their faith in obedience . 2. That such as haue receiued inuisible incorporation into Christs bodie , must be also visibly incorporated , that whom God tooke for a member of the Church , the Church also might accept as one . 3. That the grace receiued might be augmented : for by the worthy vse of the Sacrament , those graces which are weake receiue more encrease , faith is incited , loue quickned , hope confirmed , and obedience bettered daily . 4. That the partie himselfe may be strengthened and confirmed both in the graces receiued , as also in regard of that grace and glorie which he expecteth to receiue in the resurrection ; both which are more firmely sealed in the Sacrament of baptisme : wheras otherwise it would be with men here , as in their temporall tenures , in which if their leases or indentures want a seale , they like their hold much the worse . Vse . 1. Ministers must deliuer this doctrine plainly , and not as we may obserue some , who either not vnderstanding it , or not willing that others should vnderstand them ; generally tie a certaine grace to this Sacrament of baptisme , but not explaning these two points , how , and to whome ; leaue their hearers laid open to many dangerous errors : of which I will giue some examples . 1. To conceiue of an absolute necessitie of baptisme , and hence cruelly and impiously denie vnto Infants dying without it , the saluation . But we must beware of running backe into this point of Poperie , which at this day thrusteth the soules of such babes into a place very neere hell , and their bodies out of Christian buriall ( as they call it ) into an vnhallowed place : and conceiue aright of the point thus . As for inward baptisme which is to be within the couenant , and regenerated ; to hold it absolutely necessarie vnto saluation : Ioh. 3.5 . Except a man be borne againe of the water and the Spirit , he can not enter into the kingdome of heauen : but as for outward baptisme the seale of the former , to hold it necessarie but accidentally , as 1. in regard of Gods commandement , 2. of our owne weaknes , 3. to auoid the danger and appearance of neglect , or contempt of so holy an ordinance : but to hold it so necessarie , as that he that steppeth not ouer this threshold can neuer get into heauen , is directly both against the grace of God in the Scriptures ; which affirme the children of the faithfull to be holy before they come to this baptisme : as also the examples , of children dead before the eight day , the day of their circumcision ; of men and children for the space of fourtie yeares wanting circumcision in the wildernes ; of Dauids child dying before the eight day , the damnation of which he feared not ; of the thiefe on the crosse , who wanted the outward baptisme , although not the inward . Surely our Sauiour Christ where he had good occasion , maketh no such necessitie of it : He that beleeueth and is baptized , shall be saued ; but marke in the opposition he saith not , he that beleeueth not , and is not baptized , shall be condemned : but that we should not conceiue of such a needles necessitie , he purposely leaueth out the latter clause of the former sentence , onely affirming that he that beleeueth not shall be condemned . And what an vnequall thing were it , that if parents should neglect to bring children seasonably vnto baptisme , that the child not offending should for the parents fault be condemned ? Let vs therefore send backe this cruell opinion to the Papists among whome it was first hatched , and better beseemeth Duraeus or some such other hard hearted Papist , affirming that God is able to saue infants without baptisme , but we know his reuealed will to the contrarie well enough ; then any Protestant minister , among whome it were ashame that such Popish notes should be recorded . 2. The darke deliuerie of this doctrine , hath bred vp another no lesse Popish , that seeing grace is so tied to the Sacrament , therefore the infant baptized , is washed from all originall sinne ; and that by the concomi●ant grace of the Sacrament , euery infant is so pure as there is nothing in it which God can hate . A doctrine fearefully derogatorie from the blood of Christ ; and contrarie to the Scriptures , which teach that originall sinne is taken away to those that are set into Christ by baptisme , 1. in regard of the forme , the guilt . 2. the fruit , the punishment . 3. the raigne and dominion of it . 4. in that the remainders and relliks of it are in daily consumption : but in regard of the matter of it , of the act of it , of the molestation of it , it is present in the most sanctified nature the earth beareth . The Apostle saith of such there is no condemnation to them , but he saith not there is no damnable thing in them . 3. From the misconceit of this doctrine , and the extolling the outward worke of baptisme , the which imposters and deceiuers of mindes haue still delighted to dwell in , hath sprung vp that dangerous error of baptizing by women ; as also the priuate nimbling vp of the matter in corners by some Priest or minister . Whereas for the person we know that the Minister in his ministerial actions sustaineth the person of Christ , which a woman cannot doe . Againe , those that are called to baptize , are called also to preach , for the Sacrament without the word is a dumb ceremonie , and as a seale to a blanke . And Paul who would not permit a woman to teach ministerially , would much lesse suffer her to baptize . If any woman haue beene accessarie to this grieuous sinne , let her seriously and seasonably humble her selfe for it , in that without , yea and against the commandement of God , shee hath polluted such a sacred ordinance . If any man should set the Kings broad seale to any instrument but the Lord-keeper , his fact were no lesse then high treason ; and shall we think there is lesse danger in counterfaiting the great seales of Gods couenant ? As for the due place of baptisme , it is the publike assemblie , as beeing a part of publike worship annexed vnto preaching , Matth. 28. Circumcision in the law was nothing so excellent as this the successor of it ; yet might it not be administred in priuate houses , but the partie must be brought before the Lord : and much more here , where after a more glorious manner the partie is to be receiued , not into his fathers family , but the family of God the visible Church . And is it not a farre greater indignitie for the Sacraments to be brought into priuate houses , then for ciuill iudgement , the nature of which is to be open and publike in the gates ? As for the pretended case of necessitie , there is no such as vrgeth is to transgresse the commandement , and to make priuate places publike . Why should we not rather with the auncient , who euen in most ignorant times could conceiue that in defect of baptisme with water , if it could not conueniently ( as without the debasing of Gods ordinance ) be had , a sufficiently supply might be made by the other two , either of the holy Ghost , or of martyrdome , and that God in case of necessitie accepteth the will for the deede ; which also some of the auncient applyed to this purpose : and that not the want , but contempt of baptisme is damnable . Fourthly , from the doubtfull deliuerie of this doctrine ariseth an other error and opinion of falling from grace ( for marke the man that staggereth in the former , he will be nibling and fumbling at all these as far as he dare ) for if euery child receiue grace as a thing tied vnto baptisme , what becommeth of that grace when children growing in yeares , growe also extreamely flagitious and wicked ? necessarily it must be lost and vanished : which is both against the Scriptures , and the doctrine of our Church . For if the child be borne of God in baptisme , he sinneth not because the seede of God is in him : and if the infant be come vnto Christ in baptisme he neuer casteth him off , Ioh. 6.37 . he shall neuer hunger , ver . 35. he shall not be lost , 39. he shall liue for euer , 50. If the infant be once of the Church , it remaineth in the Church , and can neuer be a limbe of Satans synagogue . Lastly , as all error is fruitfull , so hence also is grounded that fancie of Popish penance , which they make a Sacrament to restore such by as are fallen from the grace of their baptisme : and a second table to saue such , as by vertue of their first couenant cannot be restored ; as though the couenant of God were not eternall and vnchangeable , or as if God married vs not to himselfe for euer : or as if the force of baptisme lasted not beyond the action and administration of it . Vse . 2. To teach parents , 1. to be present , to present their children with ioy vnto holy baptisme . What a comfort is it for a father to see his child washed with the blood of Iesus Christ ? cleansed from sinne ? set in to the visible Church , yea , into the bodie of Christ , in the right vse of this Sacrament ? wherein a parent ought more to reioyce then if he could make it the heire of the world . 2. diligently vpon the occasion of their childrens baptisme to examine themselues , whether they be in couenāt with God or no , that so their children may be entred into the same couenant : yea and seeing their often faylings with God , to enter now a newe league , and renew their couenant with him , by renewing their faith , by making vp againe through true repentance their former breaches : yea by solemne prayer and invocation to vrge the Lord to call to minde his couenant made to the iust and their seede , and make it good vnto himselfe and his child now to be entred into the Church . But what a generall fault of Parents is it , to content themselues in bringing their children , that the outward worke may be performed vpon them , spending no small time in circumstances of solemnitie , as costly banquets and feasting ( which in moderation I condemne not ) but take little or no time in preparing themselues and their children to the receiuing of the inward grace of baptisme ? which great error is worthy reformation in the most , in the best . Vse . 3. To the congregation , that seeing this is such a solemne ordinance , as wherein the Lord signifieth , sealeth , and exhibiteth sauing grace to euery worthie receiuer : that therefore euerie on in the congregation continue together vntill the ende of the Sacrament , and not runne out as the manner of most is . For 1. it is an ordinance not belonging only to the infants , parents and sureties ( who are often left in a manner alone with the Minister ) but to all the congregation : seeing Baptisme is a receiuing of a member into the congregation , and in this regard meete to be done by the whole . 2. Euery one ought to tarrie to helpe the congregation in prayer for the infant , and to ioyne in the praise of God for the ingrafting in of another member into the bodie of Christ. 3. Euery one ought to helpe himselfe both in calling to minde his owne baptisme , his promise , and ingrafting into Christ ; as also to examine what fruit he reapeth of the death and resurrection of Christ into which he is set , and so to be either humbled or thankfull , as he findeth his estate . 4. Lastly , how much so euer vsed , yet is it a most vnreuerent part towards this ordinance : what an vngodly contempt were it to runne out from hearing the word : and why is it not also in running from the Sacrament , which is the seale of that couenant ? as if men were loath to be present where the blessed Trinitie presenteth it selfe to such a gratious purpose as this is , namely to seale such benefits to one of that congregation . And more , it is a disordered thing : for the good of the Church requireth that the Congregation should come in together , and goe out together : wherein the Lord is so strait that the King might not depart till all was ended : Ezek. 46.10 . He shall goe in when they goe in , and when they goe forth , they shall goe forth together . Let euery man make more conscience of this dutie hereafter , and seeing Christ himselfe disdaineth not to come to Iohns baptisme ; let vs take heede of running from Christs . And the renewing of the holy Ghost , ] Now we come to speake of the inward means of our saluation , wherby the Lord setteth vs into this new condition , here called the renewing of the holy Ghost : wherein to vnderstand it better , we will consider two points : 1. what this renewing is . 2. why it is called the renewing of the holy Ghost : and so come to the instructions . For the former . It is a grace of God , whereby the corruption of nature in beleeuers , is by the power of the holy Ghost daily renewed vnto the image of God. I say , 1. it is a grace of God : 1. Pet. 1.3 . Who according to his abundant mercie hath begotten vs to a liuely hope . 2. by which the corruption of nature : which is the proper obiect of it , called in Scripture the flesh , the old man : not the substance of bodie or soule , which were not decaied or perished ; but the corrupt qualities , which by the fall tooke place in them . 3. is renewed : this is a word of relation , and opposed to that olde corruption drawne from the old Adam : for so is the new birth by the spirit , opposed to that old natiuitie which is of the flesh , Ioh. 3. Againe , the word importeth a compleat worke vpon the whole subiect : for as in the birth of a child , not one or moe parts and members , but the whole child is borne ; so in the new birth , the whole man must be borne againe , the whole man must be a new creature : in which is not the framing of something out of something but of something out of nothing : For if the Popish doctrine were true , that there were some power in nature , whereby ( the holy Ghost a little freeing it ) it could of it selfe will and performe that which is truly good ; then were man but in part new , and so could not be called a new man , a new creature , or be said to be borne againe ; neither raised vp from the death of trespasses & sinnes , but reuiued and recouered as out of a swoone or some desperate disease ; nor renewed , but a little repaired and mended . But because the corruption of nature is gone ouer the whole man , as we haue a little before heard : so this renewing must be in the whole man , and in the same order . 1. It must begin in the spirit of the minde , Rom. 12.2 . the first worke in this new creation also must be to make the light to banish the darknes and blindnes of minde ; vnder which are comprehended the vnderstanding , will , and affections . 2. It must proceede to the outward man and conuersation , that euen the members of the bodie may become the members of Christ , and obedient vnto the law of the mind renewed ; and so the whole may become a liuely , reasonable , and acceptable sacrifice vnto God. In these two standeth the renewing of the whole man , required 1. Thess. 5. The God of peace sanctifie you throughout : and I pray God your whole soule , bodie , and spirit be kept blameablesse : where is mention of the spirit , as the very soule and life of a renewed person , and is no other then the grace of sanctification , opposed to the corruption of nature , which is seated both in soule and bodie . 4. I adde , In beleeuers , because regeneration is the vndeuided and inseparable companion of faith , which is called the faith of the elect , as we haue heard : 2. Thess. 2.13 . Chosen you to saluation through the sanctification of the spirit , and the faith of truth : whence it followeth , that as faith is not of all , no more is regeneration ; neither is this grace further tied to the Sacrament , then where it meeteth with a faithfull receiuer . 5. I say daily , for although the beleeuer be renewed in euery part , yet all is but in part , it is so compleat in the subiect , as that it is yet a continued worke , and not consummate vntill we all meete in the vnitie of the Sonne of God , when that perfect is come : for so long as we are here below , this righteousnes of God is revealed from faith to faith , and we are changed from glorie to glorie , and we walke from strength to strength : In all things growing vp in him which is the head : he that is iust must be iust still , and he that is holy must be daily more holy ; and thus encrease vntill the perfect day . 6. I adde , vnto the image of God : Eph. 4.24 . Put on the new man which after God , that is after Gods image , is created in righteousnes and holines : see also 2. Cor. 3.18 . We are changed into the same image of God : for as Adam was created in the image of God , so must euery beleeuer be renewed vnto that blessed condition . In a word , looke what the image of God was , which was giuen vs by our creation , vnto the same must we be wrought now by the grace of the second couenant ; but that stood not in the substance of the soule and naturall faculties of it so much ; such as vnderstanding , free will , memorie , &c. but 1. in the knowledge and illumination of it , Colos. 4.10 . Put on the new man which is renewed in knowledge ; 2. in the righteousnes and integritie of the whole man , Eph. 4.24 . Put on the new man , which after God is created in righteousnes and true holines . The second point in the meaning is , why this is called the renewing of the holy Ghost . Answ. Not that it is not wrought as well by the other persons , beeing a worke without themselues : for the Father reneweth as beeing the foundation and fountaine not of the Deitie alone , but of all diuine actions and good things whatsoeuer : and the Son reneweth as the Mediator and meriter of it . But it is here ascribed to the holy Ghost , because he is the immediate and next applyer of it to the conscience , and therfore is more properly said to renew . And yet wher I say that in regard of the other persons he doth more immediatly applie this grace ; it must not be so conceiued , but that he ordinarily doth worke it by meanes , vnto the which also often the Scriptures ascribe the worke of renewing . As 1. the Ministers are his instruments by whome he begetteth men vnto God : so Paul , I haue begotten you by the Gospel , that is ministerially . 2. The word and Sacraments are outward meanes which the Spirit vseth to the same purpose : And the word is hence called the immortall seede of regeneration ; and baptisme called the washing of regeneration in the words before , because the Spirit in these outward meanes washeth and regenerateth . 3. Faith is the inward meanes , which the holy Ghost working and exciting in vs , vseth by it to bring home to our hearts that which properly reneweth vs : Act. 15. by faith he purifieth our hearts . Thus we see how both the Father , the Sonne , the Spirit , the ministers , the word and Sacraments , and our owne faith renew vs : and how in their seuerall senses they are to be truly and plainly conceiued . Doctr. 1. All the worke of inward grace , in , or out of baptisme , is from the holy Ghost . The thing that giueth force vnto washing by water , is the renewing of the holy Ghost , and this is regeneration indeede , 1. Pet. 3.21 . Baptisme saveth , but not the washing of water , but the interrogation of a good conscience : that is , the answer of a beleeuing heart , acknowledging these sacraments to be seales and pledges of the righteousnesse of faith , and that inward baptisme which indeede saueth : Act. 2.38 . Amend your liues , and be baptised euery one in the name of Iesus Christ for remission of sinnes : but all this will not serue the turne , vnlesse the promise following be made good ; and ye shall receiue the gift of the holy Ghost : 1. Cor. 6.11 . Such were ye , but ye are washed , ye are iustified ye are sanctified : but by what meanes , by the waters of baptisme ? No , they will not serue to iustification or sanctification , but by the spirit of our God : and if we would see this truth of both the Sacraments in one place , we haue it propounded , 1. Cor. 12.13 . By one spirit we are all baptized into one bodie : therefore not the water but the spirit setteth vs into the bodie of Christ by baptisme : and wee are all made to drinke into one spirit : and therefore the efficacie of the cuppe in the supper is to be ascribed to the spirit of God ; which spirit when he withdraweth himselfe , we may truely say of the water in baptisme , as the Apostle speaketh of the blood of bulls and goates , that they cannot take away sinne . The true materiall cause hereof , is the blood of Christ , the holy Ghost inwardly applying it vnto the soule , and so inwardly indeede baptizing and washing the conscience . Vse . 1. This doctrine further ouerthroweth that Popish doctrine , that the water in baptisme carrieth in it a force and efficacie of washing and sanctifying the soule . And as for all those figures which Bellarmine produceth to this purpose , we shall in few words see them conclude directly against himselfe . Out of Gen. 1. The spirit of God mooued vpon the waters , he concludeth , that as the waters concurred necessarily to the making of all naturall things ; so the waters of baptisme necessarily concurreth to the conferring of the grace of regeneration in this second creation . But who seeth not , that these waters were dead without the spirits moouing ? and who seeth not , that the spirit it is in baptisme which regenerateth , and not the element , vnlesse a bodily thing could properly worke vpon a spirituall . 2. As for that in Gen. 7.17 . The waters bare vp the Arke : whence he concludeth , that as the waters had a proper power to saue Noah and his familie , euen so the waters of baptisme properly saue . Besides the generall answer , that similitudes prooue nothing but illustrate ; could Bellarmine , if he had looked into the text , so boldly haue detracted from the glorie of God ? which saith , that Noah found grace in the sight of the Lord , Gen. 6.8 . with thee will I stablish my couenant , verse 18. that the Lord bad him goe into the Arke ▪ cap. 7.1 . that he shut him in the Arke , 16. that he remembred him in the Arke , and brought him out of the Ark , cap. 8.1.16 . all is ascribed vnto the grace , couenant , commandement , hand , and remembrance of God , and not to the water : and if Noah had beene saued by the clemencie of the waters , and their power of sauing , Noah was mistaken when he built an altar to the Lord , vers . 20. for hee should haue built his altar to the waters . And if we would follow here the Iesuite , we might make him wearie of his comparison : If we should say , 1. that the waters of the flood did for euery person and creature that they saued , drowne a million , therefore the waters of baptisme for one they saue , drowne and damne a number , which will not stand with their deuise of opus operatum . 2. Noah was found righteous before he entred into the Arke , cap. 7.1 . and therefore both children and men of yeares , may be sanctified before baptisme : whence will follow , that children of beleeuers , dying before baptisme , haue right both to the kingdome of heauen , and Christian buriall vpon earth . 3. It is said , Heb. 11.7 . By faith Noah prepared the Arke , not which saued , but to the sauing of himselfe and his houshold : and that by faith , he was made heire of righteousnesse ; without which faith , neither the waters , nor the Arke had done him any good ; and therefore neither without faith do the waters of baptisme saue or regenerate . Lastly , a poore reason it is of a Cardinal , that because Moses or Noah is saued out of the waters , therefore the waters saue him . A third instance is in the waters of Iordan , which ( saith he ) truly healed Naaman , and was no seale of the promise : and euen so the waters of baptisme truly confer grace . But the truth is , that water had no such power of healing of and in it selfe , but only at that time , in that institutiō , and from the word of God ; which appeareth euen in Naamans indignation , who neuer knew any more vertue or power in it then in Arbanah or Pharphar . Againe , Naaman being healed , acknowledged not the vertue from the water , but from God ; and therefore professed that he would henceforth neuer worship any other then the God of Israel : and if it be lawfull for any Sophister from euery resemblance to conclude what he pleaseth ; why concludeth he nor ( for he may aswell ) that we must be baptised seauen times ouer , for Naaman must wash seauen times ere he be cleane . In a word , the very scope of this washing in Iordan , directly concludeth against that Popish collection of his : for why doth the Lord command him to goe and wash in Iordan , rather then ( as he expected ) that the Prophet should lay his hand vpon him , or by a word heale him ? Surely , no stronger reason can be giuen then this , that he should not attribute any power or vertue of the cure to the Prophets hand , bodie , or person ; but seeing he must doe that in which there is no such power at all , but is so vnlikely a meanes of cure , as Naaman almost scornefully reiected ; the whole glorie of the worke might returne to the God of Israel . As vnlikely , yea more , that water should wash the leprosie of sinne from the conscience , as the outward leprosie from the bodie of Naaman : and indeede the worke in both is from the spirit of the Lord. The like may be said of the poole of Siloam , wherein the blind man must wash : and for that place in the 5. of Iohn , concerning the poole of Bethesda , which healed all manner of diseases , the text saith plainly , that it was the Angels stirring of the water ; and without it nothing was done , and if the power had beene proper and naturall , or inseparably tyed to it , it would haue healed the second and third that had stepped in as well as the first . So we say when the spirit of God mooueth these waters of baptisme , there followeth a cure , without which if a man were euery day baptized , it would be vnavaileable to regeneration and sanctification . Thus not to followe the rest , and wast time in them , we may see that when men willingly blind themselues , it is iust with God to giue them vp to all delusions , that in seeing they might not see , nor vnderstand . Vse . 2. As to magnifie and reuerence these sanctified waters , as the outward meanes in the right vse of which , the spirit worketh and exhibiteth that which they represent : so also to beware least wanting this inward worke of the spirit , which giueth all efficacie and comfortable fruit of baptisme , it become not a barren and a naked signe : the rather , in that the Lord himselfe obserued this corruption among his owne people , that they stood too much vpon outward institutions , as the Temple , the law , circ●mcision , the fathers , &c. and therefore in many places charged them , not to trust in such lying words , but to get the foreskinne of their hearts circumcised , as well as the foreskinne of their flesh ; and not to rest in the title of a Iewe , which was to be one but outwardly , and in the letter , nor that they were descended of Abraham according to the flesh , except they were Iewes within , and descended of Abraham according to the faith also , so as by doing his workes they might resemble him . So when we see Christians stand so much vpon outward baptisme , and are well contented without the inward vertue of it : when we see them glorie in the bare title , without the power of Christianitie ; it is our part to imitate the Lord and his Prophets , and call our people to get the circumcision not made with hands , but by the finger and spirit of God : which is more then to wash the foulenesse of the bodie ; for it is to put off the sinfull bodie , euen the wicked corruption of the heart : for so it is expounded to be the resemblance of Christ in his death and buriall first , and then in the life of grace and glorie , to which he rose againe . Boast not then of thy baptisme , without this change of thy heart and life , for then thou boastest of a broken vowe : call it not thy Christendome , vnlesse by it thou beest set into Christ , and transplanted by it into the similitude of his death : thou art no better before God , then an heathen o● Turke , notwithstanding thy bodie hath beene washed in this lauer , if thy heart still remaine foule and filthy : and as good neuer a whit as neuer the better . And this I speake of good ground and in the language of Scripture . Do we not see the Iewes charged as not circumcised , although they had the skinne of their flesh cut ? Isai. ●4 . 57.3 . and Steuen goeth not , as we say , behind the doore to call them st●ff●necked and vncircumcised ▪ so why may not we speake the truth ( retaining in our hearts and stile the reuerence of that holy ordinance ) that the water in baptisme further then ioyned to the word and applyed to this holy ende authentically to seale that which God hath engrauen vpon it , is no better vnto the vnbeleeuer then ordinarie pumpe water . It is too Iewish , and yet too common , that the religion and profession of Christiās standeth for most part in outward shewe and glorie , and such things as are made by the hands of men , wanting that spirit and truth , which is indeede the crowne of Christianitie : and yet alas , what will the representation of Christs death and resurection doe good , if the vertue and power of it be wanting in the soule . Vnto thy outward baptisme , get the heauens opened ( as in the baptisme of Christ ) and see that the spirit hath descended vpon thee to the conuerting of thy soule , and begetting thee to a newe life ; for this is the soule of baptisme , without which it is a dead letter , and a fruitlesse ceremonie . Vse . 3. As it is with baptisme , so is it with all other ordinances of God , no outward meanes of saluation can be effectuall , vnlesse the inward worke of the spirit be added . We haue power to come and heare the word , but vnlesse the anoynting teach vs , we shall remaine vntaught : yea let the Apostles themselues preach , the Lord must worke with them also , or nothing will be done . These two , the spirit of the Lord vpon vs , and his word in our mouthes , make vp a sweete harmonie . And how is it else that men after so long powerfull preaching , and frequent hearing , remaine ignorant , hard hearted , rebellious ? surely the reason is , because the Lord giueth not an heart to perceiue ; and because the spirit bloweth not there , to giue the seeing eye , and hearing eare ; which where it is wanting , a man may sit out as many summons as Pharaoh did , and neuer the better , yea the more hardned . So in afflictions and corrections , which are durable and lingring on many , why do men profit so little , why doe they not open the doore of discipline , why are not the roddes of correction the tree of life to a number ? surely because the spirit boareth not the eare , he teacheth not the right vse of them . Obiect . But what can I doe withall , if the spirit teach me not ? Answ. The spirit would not be wanting , if men would come preparedly to be taught . But 1. men come without beleefe and mingle not the word with faith ; and so it becommeth vnprofitable : or 2. without repentance , whereas the humble shall be taught in the way onely : or 3. without praier , and the spirit powreth not out these waters of grace , but vpon thirstie grounds : or 4. laden with lusts , and then the spirit will not sowe among thornes . And thus all the meanes of saluation enioyed out of their holy vse are turned to greater condemnation . Who art thou then that contentest thy selfe to come to Church , to heare , to pray , to reade , keepest the Sabbaths , professest the Gospel , to haue the countenance of religious persons , whereas in the meane time thou wantest the inward master , the spirit of supplication , the power of the Gospel ? All is wrong with thee : thou hast embraced a shadow for the substance , and found a● it were the cloathes of Christ , but the bodie is risen and gone . Begge at the hands of God therefore in all thy duties publike and priuate the presence of the spirit , who alone can worke thy heart : wait for Gods teaching , for this is the way to become vvise to saluation . Doctr. 2. God in sauing vs from our miserie , reneweth vs vnto his own image of righteousnes and holines : for he saueth vs by giuing vs vnto his sonne : and if any be in Christ he must become a new creature : which new creature is called the new man which after God is created , and which must be renewed on vs in knowledge after the image of him that ereated him : Colos. 3.9 . The Apostle Peter teacheth vs that great and precious promises , namely of life and saluation , are made vnto vs. But how come we to ●nioye them ? the next words shew , by beeing made partakers of the diuine nature , and flying corruptions which are in the world through lust . This diuine nature is nothing else but the renewing of vs vnto the image of God , by which beeing freed from the corruption of the world , we become of earthly and fleshly , heauenly and diuine like vnto our Father , practising those heauenly qualities which God by his spirit createth in vs , such as are the hatred of sinne , loue of pietie , the contempt of the world , and the breathing after life eternall : by all which we seeme and after a sort put on his nature and image . The same truth haue we confirmed by Zachariah in his song , where he maketh this part of Gods image standing in righteousnes & holines a fruit of our redemption and iustification . Vse . 1. This doctrine letteth vs see the absolute necessitie of our renewing , without which there can be no saluation . Ioh. 3.5 . Except a man be borne againe of water and the spirit he cannot be saued . And the reason is , because by it as by an inward meane , the Lord setteth vs into the state of saluation . That washing of the Disciples feete was not only an example of humilitie , but a symbole and representation of this washing away of sinnes in this our renewing by the blood of Christ : and therefore Christ saith vnto Peter , If I wash thee not , thou hast no part in mee . And indeed who can haue part in Christ that will not part from his foule sinnes that he may be cleane ? which if it be true , how farre doe men delude themselues , who thinke they can walke with Christ and haue part in him , and yet haue neither hand nor foote ▪ head nor heart washed from guile . Euery Simon Magus will thinke to haue part in this businesse as well as Simon Peter , and yet inwardly nourish a bitter gall of iniquitie . But let no man henceforth deceiue himselfe , for the sinner that will not be washed , hath no part in the kingdome of God and of Christ. 2. It affoardeth a triall whether a man be in the way of saluation or no ; hee that is a new creature is in the way of life . Obiect . But this is a secret worke of the spirit , and how can we know it . Answ. First , thou must be borne againe , to which is required that God become thy Father in Christ ; the Church thy mother ; the word the immortall seed of which thou art begotten ; there must be a conception wherein Christ must be formed in thee ; a birth wherein by the helpe of Ministers as midwiues thou must be brought into this spirituall world ; a desire of the sincere milke of the word drawne out of the two Testaments the brests of the mother : and after a desire of stronger meat to grow stronger by . Now thou art borne vnto God : but what a parable is this to many euen old men , Masters and Teachers and Rulers in Israel , who know no natiuitie but one of Adam and Eue , no progenie of God and his Church : know no parents but such as beget earthly children vnto naturall life ; base borne , sonnes of the earth not knowing any heauenly Father , neither principall nor ministeriall , begetting them to any heauenly life of grace or glorie . Secondly , after this birth all old things must passe away , and euery thing must become new ; he that is washed is all cleane . And therefore there must be , 1. a new light in the minde and vnderstanding , conceiuing the things of the spirit of God. For as the further blinding of men , is a note and brand of a reprobate ; so is it a note of one begotten to God , to be renewed in knowledge , Col. 3.9 . Secondly , there must be a newe qualitie in the will , readie to heare the voice of Christ in all things and obey it . The Scripture noteth it a marke of an vngodly wretch , to be further obdurate and hardened ; but he that is borne of God heareth his words , Ioh. 8.47 . he carrieth a flexible heart vnto the word : and 1. Ioh. 2.29 . he that doth righteously is borne of him . Thirdly , there must be a new conuersation manifesting the workes and fruits of the spirit : a life lead in the practise of raigning sinne , and making shewe of the works of the flesh , is a note of him that is lead by the flesh , but he that is borne of God sinneth not , 1. Ioh. 3.9 . he hath sinne in him , but not raigning , Rom. 6.4 . he doth sinne also , but 1. it is not he , but the sinne in him . 2. it is against his heart and intention . 3. he lyeth no● in his sinne , but his course is according to the commandement , and a walking after the spirit . Fourthly , There must be new affections , as the loue of God , hatred of all sinne especially in himselfe , loue of good men , of pietie , of puritie , of the light : the whole first Epistle of Iohn bea●eth vpon this point : for it is a note of one in darkenesse to hate the light , to hate the brethren , &c. men thinke it a sound plea , when they ouershoote themselues in affections , speaches , or actions , to say they are flesh and blood , and they must hate , and speake their minds , &c. but if thou beest no more then flesh and blood , thou shalt neuer come in heauen : Christians are of the blood , and flesh , and bone of Christ , and therefore must subiect themselues in all things to be ruled by his spirit . Fiftly , there must be meanes vsed to preserue all these , as namely , the spirit of prayer and supplication , Zach. 12.10 . a child new borne into the world crieth presently , and that which doth 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 ●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 m●re in the next ve●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 abundāce thē 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 . Secōdly , 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 we see the glorie of Christ with open face , all vailes are rent , and the earth is filled with the knowledge of God , euen as the waters couer the sea . And to this our Apostle hath reference , doubtlesse casting his eye vpon that plentifull grace of regeneration , which euen in baptisme was , and is conferred vnto beleeuers . The fourth thing in the meaning , is the person procuring this abundant grace for vs , and that is Iesus Christ our Sauiour : for what good thing soeuer can be deriued from God vnto vs , it must be by a Mediator , and such a one as must be humbled for sinne , and raised from sinne : the former in his death and passion for sinne , the latter in resurrection and ascension from sinne : and in both these regards the Lord Christ obtaineth for his Church these graces , 1. as a redeeme● by the merit of his passion . 2. as an intercessor by the efficacie of his requests , which now after his ascension he m●keth for the Saints : therefore is it said , that the Father sendeth the Spirit in the name of his Sonne , Ioh. 14.26 . whom the Father will send in my name : that is , the Father sendeth the Spirit through the Sonne , both as a Mediator , and as an Intercessor : both which workes so soone as he had accomplished , it was no meruaile if the Spirit through such merit of passion , and efficacie of intercession , was so plentifully powred out vpon his bodie the Church ; as wee reade accomplished , Act. 2.2 . Doctr. 1. The graces of the spirit are plentifully powred out vpon vs , as out of a full and rich mercie . For 1. we haue the accomplishment of many prophesies and promises , as , Isai. 11.9 . Dan. 12.4 . many prophesies were then sealed , and the booke shut vntil the tearme of time : but then many should run to and fro , and knowledge should be encreased . 2. We haue the truth of many types and resemblances , as of the waters running from vnder the threshold of the sanctuarie , still rising to encrease : and of the proceedings of the new Testament , typified in the cloud which at the first appearance was no bigger then a mans hand , but after rise to that greatnesse , as to couer the whole heauens . 3. If we compare our Church with that of the Iewes , we shall obserue , that the Lord did but droppe and sprinkle these graces here and there vpon a few persons where he pleased ; but now hath powred out his Spirit , and opened a fountaine of grace to the house of Iudah and Ierusalem , euen for all true beleeuers . And here that speach of Iohn , 7.39 . is verified , the spirit was not giuen yet , because the Sonne was not yet glorified : that is , in comparison he was not giuen before , but so sparingly , as in respect of this powring out , he might seeme not to be giuen at all : so also is that place of Peter to be vnderstood : of which saluation the Prophets haue inquired , searching and prophesying of that grace that should come vnto you ; not that themselues had no consolation of that grace , which by the eie of prophesie they foresawe to light in abundance vpon the Church of the newe Testament , but because in comparison it came to vs , and was not accomplished vnto them . To this purpose Christ himselfe pronounceth blessednesse vpon his hearers , whose eares and eyes heard and saw things which many Kings and Prophets desired to heare and see , but could not . And Paul saith , that our ministerie farre passeth theirs in glorie , who were but vnder rudiments and in principles , and elements , if compared with vs. Obiect . But the best of vs are but children in knowledge , faith , obedience , to Abraham , and the rest of the Prophets , and sundrie beleeuers among them . Answ. If we compare person with person , it is true in many of them ; but compare Church with Church , they were but children vnto vs. Obiect . But a number of men haue no grace at all , and others a verie small measure , and the best not so much , but they finde themselues still to stand in neede of more . Answ. This preiudiceth not the generall truth : for 1. God powreth out his grace abundantly , though most men let it fall to the ground to their deeper damnation . 2. The Church of the new Testament hath abundance , to which while men will not ioyne ▪ themselues in soundnes and sinceritie , but hang themselues to it by outward profession alone , as a sient tyed to a t●eee by a threed rather then grafted into it ; what meruell if they be emptie of grace . 3. He that receiueth the least droppe of true grace hath abundance , not perhaps in regard of his meanes ; but the smallest measure is in it selfe abundance : for the least droppe of these waters shall be as a well springing vp to life eternall ; which if it kindly sinke into the soule , out of such a mans bellie shall flowe riuers of the water of life : which things ( saith Iohn ) spake Christ of the spirit , which they that beleeued in him should receiue : so that although some haue more , some haue lesse , yet he that hath any , he that hath the least true grace hath abundance . Vse . 1. If such plentie of grace be powred out vpon vs ; our care must be to be found answerable thereunto , that according to our proportion our encrease may be : for we may not thinke the returne of one talent sufficient , if we haue receiued fiue or ten ; seeing where much is giuen , much will be required . Hath the Lord so richly shed out his spirit , that whereas the most excellent Patriarchs saw Christ only a farre off , the most simple of our age may see him in the word and Sacraments euen crucified before his eyes ; and will it not be expected , that in all things we should be made rich in him ? And thus haue we ministred vnto vs a ground of examination , whether we finde the fruits and worke of these waters vpon vs. When Ioel prophecied of the powring out of this spirit , marke what wonderfull effects he foretold should follow : That sons and daughters , seruants , and maids , old and young should prophesie , should see visions , should dreame dreames : and accordingly at the first accomplishment of this prediction , what vnderstanding ? what illumination ? what tongues ? what miracles ? what conuersion to God followed ? sometimes many hundreds , sometimes many thousands wonne at one sermon ; and how violently was the kingdome taken ? We now haue the powring out of the same spirit , and more plentifully then they or any age or countrie euer since : but where be these fruits and effects ? where or to whome in comparison , is the arme of God made bare , or shineth that excellent reuelation of the mysteries of saluation ? where is that faith and acknowledgement of Iesus Christ , which passeth all prophesie , tongues and miracles ; yea are but dongue to that excellent knowledge of Christ , which passeth all knowledge ? We behold indeed the glorie of the Lord with open face , but how fewe are transformed into the same image ? Looke any way vpon the liues of most men , and we cannot but demurre of the truth of the doctrine . If we obserue in the multitude the high atheisme , contempt of God and his word , his Sabbaths , Sacraments , Ministers , and his whole worship , if we listen vnto the cursed oaths and imprecations , if we cast our eyes vpon the iniustice , pride , riot , hatred , and earthlinesse , which dwelleth euerie where with men : can we now conceiue other , but that the wicked spirit which ruleth in the world of the disobedient , is abundantly powred out , rather then this pure spirit here mentioned ? And if we behold the numbers of men who scorne and powre contempt on such as haue receiued the smallest measure of these graces ; can we thinke that such abundant grace is powred vpon men on earth , seeing the most seeke vnder the titles of schisme or heresie , to hunt it and banish it from off the face of the earth ? Or yet if we further looke vpon men , that make shew of receiuing competencie of these waters , who are yet neuer a whit washed , nor euer a whit the cleaner ; they come to Church and heare , they seeme to like good things and walke in ciuill conuersation ; but in regard of the soundnesse of their hearts , we wash bricks , or Aethiopians , and loose all our labour : may we not now well aske , where is the abundance of this grace we speake of ? Or if we looke at such as haue receiued true grace , howsoeuer the Lord will bring it to something in the ende , yet we can scarse see on them or in them any such abundance , but like strait necked vessels they receiue it but droppe by droppe , although it be powred on them with full buckets . We seldome see professors like trees of righteousnesse laden with the fruits of the spirit , or walking or standing in Gods orchyard of the Church in a constant course of fruitfulnes : but now and then in good moodes some works of pietie and mercie may be fou●d in their hands : and the best of men come farre short of their watring in their encrease . If the spirit were powred out from aboue , would it not make our wildernesses fruitfull fields ? oh let vs bewaile our owne vncapablenesse in the sence of our wants , and euerie man vrge his owne heart . Is the spirit powred out on my soule ? he is the spirit of light and illumination , I should then be filled with all knowledge of God : he is the spirit of grace , compunction , and compassion , I should therefore be much and often in the exercises of repentance and a broken heart : he is the spirit of sanctification , I should therefore abound in all holy conuersation : he is the spirit of consolation , I should therefore exceede with true and sound ioy and peace of good conscience : he is the spirit of loue , and therefore I should powre out workes of loue and mercie aboundantly , if he were abundantly powred out on my soule . Thus should euerie man examine his owne heart . 2. If vpon this examination we feele not this plentie of grace , we must ware of accusing God , but condemne our selues in whom all the fault is , as who refuse and despise so great grace . If any aske how it can come to passe that such excellent grace should be refused . I answer , there are three maine causes of it . 1. ignorance and blindnesse of minde . 2. hardnesse of heart . 3. securitie : which three destitute vs of so abundant grace as is offered . First , we see not , know not , and therefore affect not these graces , Ioh. 4.10 . If thou hadst knowne the gift of God , thou wouldst haue asked , and he would haue giuen thee waters of life . Water is so necessarie a creature , as nothing can be more dangerously or vncomfortably wanting to the life of man : this euery man seeth by the eye of his sence : and so are much more these spirituall waters of life vnto the heauenly life , which because men cannot discerne with the same eie , they neuer affect , nor thirst after them : whence it commeth to passe , that ( as the Poet in the fable ) men stand as it were vp to the chinne in these waters , and yet die for water , euen in the midst of those sweete streames die eternally for want of them . If we want them therefore it is because we thirst not after them : for onely he that thirsteth is called to them , and Christ will giue onely to him that thirsteth to drinke of them . Enlarge thy heart therefore , wait vpon the Lord , open thy mouth wide and he will fill it ; Samson readie to die for thirst , called vpon the Lord , and the Lord opened a chawbone , and a riuer came gushing out : so if thou seeing the necessitie , and that there is no way but eternall death without these liuing waters , and thirst after the Lord , and call earnestly , he will before thou shalt want euen by miracle abundantly supply thee : but if thou esteemest of grace as a thing thou maist best want , there is good reason thou be without it . The second let is hardnesse of heart , and worse then the former : for that cannot affect because it knoweth not ; this will not though it know , but keepeth the soule drie and barren , without the least droppe of grace : powre a sea of water vpon a rocke , it remaineth a rocke still , neuer a drop sinketh in ; and so is it with many a man , he setteth himselfe by yeares together vnder the preacher , he heareth gratious doctrine ; but the invinsible hardnes of his heart , suffereth not one droppe of these dewes of heauen to sinke into his soule , but as the light of the sunne shineth onely on the outside of a tree , so doth this sunne of the Church on such a man , but neuer getteth within him . The third let is securitie , ioyned with extreame neglect of meanes , wherein the spirit vsually conveieth these graces . A man that meaneth to be rich , will not neglect his calling nor the meanes ●e seeth offered ; but he that meaneth to die a begger casteth vp al , foldeth his hands together , putteth them in his bosome , care away , let the squares goe as they will. Art thou minded to bee rich in grace , then must thou vse the meanes , frequent the places and pipes , where these waters flowe . Quest. Where shall we haue them ? Answ. They runne from vnder the threshold of the Sanctuarie , and the ordinarie pipes wherein the Lord in greatest abundance conueieth them , are the word and Sacraments in their right and reuerent vse . The Prophet Ioel hauing spoken of these abundant waters , leadeth his hearers by the hand to the quickspring wher they rise , In that day shall all the riuers of Iudah runne with waters , and a fountaine shall runne out of the house of the Lord , and water the valley of Sittim , where the choice Cedars were , betokening the trees of righteousnesse within the pale of the Church of God. Here then is the place where thou maist drawe with ioy waters out of the wells of consolation : all in the plurall number , waters , wells , because here is promise made of more abundant blessing . And yet while thy plough goeth abroad , thou maist not be idle within doores , for the Lord would 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 dea●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 deserued , or good things which we would abuse ; or els positiue : and these either generall and more common , as giuen to elect and reprobate , such as the gift of tongues , learning , prophecie , miracles , &c. or more speciall , whereby onely they that are to be saued are distinguished . As namely , that first and eternall grace of election ; and that second grace whereby such as are elected and giuen to the Sonne , are in due time by effectuall vocation , iustification , and sanctification , lead vnto glorie and saluation . All these are of his grace , whome Peter calleth the God of all grace . But there is yet another grace of God , which is no gift infused into vs , but resideth in God himselfe ; which is his free fauour and grace , by which he loueth and accepteth his elect in Christ his beloued : and this is the first , and cause of all other subsequent graces . Which is both to be distinguished from the former , because the Scripture doth alwaies distinguish them in the doctrine of iustification , Rom. 11.6 . If of grace , then not of workes ; and more plainly , chap. 5.15 . much more the grace of God , and the gift by grace hath abounded to many . As also must be applied to this text ; not only , 1. because it is the proper sense of the word in all such places as treat of the iustification of a sinner before God : but 2. because the Apostle by mentioning of grace againe , secludeth all that prevision of works formerly mentioned , which might be motiues vnto God for the bestowing of his grace , that all causes and occasions of the free grace of God out of God might be excluded : and 3. to free the text from that corruption which by Popish doctrine is fastned vpon it . For how doth the Papists wind themselues , when they meete with this and such like places , that with them they may hold their blasphemous doctrine of iustification by workes , and humane satisfactions ? you shall haue the latter Iesuites affirme the same thing verie confidently with the Apostle , that we are iustified freely by his grace , as though they were of his minde and of ours , and as if no difference were betweene vs in this maine matter ( which I dare say if we were agreed in , we should not long dissent in any matter of great moment ) but they speake in their owne sence , and retaine a tricke of their mentall reservation , which both destroyeth the text , and ouerthroweth the foundation of religion . For 1. by Iustification , they meane not that compleat righteousnesse of Iesus Christ , which the Lord imputing vnto vs , accepteth vs in ; but a kind of righteousnesse , which God putteth into vs , to make vs iust : which is nothing else but a physicall change of the heart from euill to good , or a motion from iniustice to righteousnesse , at the first imperfectly begunne , and needeth a second iustification to eke it out . 2. By Grace , they meane nothing lesse then this fauour of God in Christ , accepting his elect ; but certaine gifts of grace bestowed of fauour , or habituall graces of faith , hope , and charitie , which are daily perfected by the daily exercise of them . And what is this els then to say that we are iustified , that is , made iust before God by the inherent righteousnes which he bestoweth vpon vs ; the which righteousnes ( not of Christ but ) of our owne infused into vs ( not imputed vnto vs ) doth formally iustifie the sinner in the sight of God. But this evasion , 1. offereth great violence to the text , wherein as we haue heard , the Apostle opposeth these two , grace and good workes , as his vsuall manner is in all those places where he handleth this doctrine as in the seat of it ; and it is to be marked , that what the Apostle here calleth grace , he giueth three titles vnto it in the former verse : all of them without our selues , and peculiar vnto God himselfe : 1. bountifulnesse , 2. loue , 3. mercie : and not only this place , but sundrie such paralel places shew plainely , that by grace cannot be meant any thing infused into vs , but only a free fauour in God accepting vs as righteous : 2. Tim. 1.9 . Who hath saued vs , and called vs with an holy calling , not according to our workes , ( marke by the way that exclusiue ) but according to his owne purpose and grace giuen vs ; but when ? before the world was . Let now any man of common sence say , whether this grace whereby we are saued , be any gift of grace infused vnto vs , vnlesse it could be infused before the world was , or we were in it . Secondly , this conceit confoundeth two distinct things , namely , our iustification , and sanctification : which the Apostle distinguisheth , 1. Cor. 6.11 . and Rom. 5. are noted two things which befell vs by Adams sinne , 1. the guilt of that sinne . 2. the natiue corruption or pronenesse and propensitie to any other sinne , as a iust punishment of the former : and accordingly he distinctly noteth two things , that by the second Adam are restored vnto vs : the former is freedome and absolution from that guilt , which is our iustification before God : and the latter is the repairing of Gods image , which is called regeneration , which is here imperfect , but shall be hereafter raised to that legall righteousnesse from whence we fel : implying vnto vs , that as we must retaine the distinction betweene the guilt and corruption of sinne , so also must we betweene the freedome from the one & the other : which this popish interpreattion confoundeth . Thirdly , this interpretation of the phrase by the Romish teachers , maketh the iustification of a sinner faile against those two maine rules which in Scripture are ascribed vnto it . 1. whereas the righteousnesse of God is made manifest without the law , Rom. 3.21 . this shall be false , for the law reuealeth that righteousnes which is by inherent qualities , gifts , of grace , or the habit of loue . 2. whereas the iustification of a sinner , is by a righteousnesse which satisfieth the iustice of God : such a righteousnesse as this cannot doe so : for our best inherent righteousnesse is mingled with corruption , is verie imperfect , farre from that which the lawe requireth , and 〈◊〉 from that which God accepteth ; who neuer accepteth but such as bring perfect righteousnesse , either of their owne , or of the Mediators . All which I haue propounded for the right interpretation of this phrase , because it nippeth in the head all that Popish deuise of iustification by workes , so derogatorie to this Apostolicall iustification by grace , as they can no sooner be reconciled , then can fire and water , light and darknesse : and that abandoning such tricks of mens braines , we might come to conceiue the truth of this fundamentall doctrine , as the Scriptures haue taught vs to conceiue of it . Doctr. The righteousnesse of a sinner before God , is not any qualitie in the beleeuer , but that which the Lord imputeth and accepteth through his sonne . For , 1. the Apostle here speaking of renewing of beleeuers inwardly and in truth , yet ascribeth not their righteousnesse thereto , but attributeth it wholly vnto grace . And if we speake of the righteousnesse of a 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 , o● 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 obedienc● 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 iustification of the person himselfe before God , but of the faith of the person before men : for if any worke iustifie before God , of necessitie it must bee a perfect worke , and proceede from a person perfectly iustified and sanct●fied ▪ as Abraham himselfe when he offered his sonne was not : the true meaning of that place is this , Abraham was iustified by workes , that is , he restified by his workes that he was by faith iustified in the sight of God. Vse . 2. We learne hence further where our righteousnesse is laid vp for vs , Isai. 45.24 . In the Lord I haue righteousnesse and strength , the whole seede of Israel shall be iustified and glorie in the Lord. Of ou● selues we are desperate bankrupts , and haue not one farthing to make straight withall ; which the Lord seeing , he dealeth with vs as with those two debters who had nothing to pay , he forgiueth vs all . Behold then the Sonne of God , set out thy propitiatorie , Rom. 3.25 . get the lintels of thy soule sprinkled with the blood of this immaculate lambe , and thou shalt escape the stroake of the reuenging angel : cast away thine owne ragges , and if euer thou wouldst get the blessing , wrap thy selfe in this garment of thy elder brother , and when thy father shall sauour the smell of thy garments , he shall bless● thee , and say , Behold th● smell of my sonne is 〈◊〉 the smell of a field , which the Lord hath blessed ▪ feare not to be compleat in him , this long white to be needeth no eeking , ne●deth no pa●ching : say with that holy Martyr , and liue and die with it in thy mouth , onely Christ , onely Christ. Vse . 3. Seeing here falleth to the ground whatsoeuer can be ioyned in the worke of iustification with the merit and obedience of Christ , as any matter or meanes demeriting the sauour of God , we must beware of euer ioyning with the Popish religion , who by their doctrine of merits and humane satisfactions , abrogate the death of Christ , and are abolished from him : see Gal. 5.2.4.11 . If we can any way iustifie our selues , or satisfie for our selues , the death of Christ was vaine : It is therefore as safe ioyning with the Turkish religion as theirs . If it be said , the difference is not so great as you make it ; I answer , that we differ not in circumstances , but in such a fundamentall point , as if the Apostle may be iudge , one of vs must needes be fallen from Christ , and haue no part in him : what then will it availe to professe the articles of faith , and to be the Church of God ? vnl●sse that can be a true Church which is abolished from Christ , and fallen from grace . Should be made heires according to the hope of life eternall . ] In these words is laid downe the second ende of that newe condition into which beleeuers are brought . In which for the meaning two parts must be considered . 1. The right and priuiledge of beleeuers , who beeing once iustified by faith are made heires of life eternall . 2. their present tenure of this their inheritance , by hope . For the former : The word heire in the first and proper signification betokeneth a lot , and is vsed sometimes in the new Testament with allusion vnto the twelue tribes , whose portions were deuided and distributed vnto them by lot , as Eph. 1.11 . whence that people was more peculiarly called the lines and heritage of the Lord , as whom himselfe made partakers of all the good things of that land : and by proportion those also who by faith laid , or shall lay hold vpon his couenant , for all those spirituall and eternall good things shadowed out thereby . But commonly it signifieth those who after a mans death succeed him in his goods and possessions ; especially children , whose right it is to inherit their fathers lands and possessions : and thus must we become heires by becomming the sonnes and children of God. Now whereas children are either naturall or adopted , our title to this inheritance commeth in by the grace of adoption , seeing Christ is the onely naturall sonne as we confesse in our Creed ; and the phrase of the text is obseruable , which saith , we are made heires , but not so borne : so as this inheritance belongeth properly vnto Christ the naturall sonne , the heire , and first borne of many brethren : and consequently through him communicated vnto vs , who are sonnes by adoption : Ioh. 1.12 . whosoeuer receiued him , to them he gaue power , that is , right , title , prerogatiue , to be the sonnes of God. Now if we would distinctly knowe the manner and meanes of our title , in a word this it is : All the right of our sonneship is by Christ , for the foundation of it is Gods loue embracing men in his beloued , who beeing the naturall sonne of God , must become our brother by taking our flesh , that therein we beeing vnited vnto him , might also after a sort be vnited vnto the Father , and the blessed spirit : the which vnion , because it could neuer be knit so long as our sinnes were in sight , necessarily in our flesh must the Sonne of God giue himselfe vp vnto the death to satisfie the iustice of his Father , to remooue all the guilt and curse of our sinne , and to giue vs beleeuing in him perfect righteousnesse : that thus beeing iustified , we might become heires no otherwise , then if we had beene borne of God himself : and that thus by Iesus Christ beeing set againe into the liberty of sonnes , the inheritance might as certainely belong vnto vs , as it doth to himselfe beeing the naturall Sonne . Thus we see how we come to be heires , now if we would knowe of what we are heires , the text telleth vs , of life eternall : which what it is , because it standeth in immediate fellowship and coniunction with God , we are not able to conceiue , for it neuer entred into the heart of man. This we know of it , that beeing the state of the elect with God hereafter , that beleeuers haue a right vnto it , yea and by faith haue entred into some part and degree of it alreadie , hauing receiued as it were a turfe to assure them of the possession of the whole . It is called life , which is the most pretious thing a man can desire , farre aboue goods , and lands , or any other comfort : Satan said , that skinne for skinne , and all that euer a man hath will he giue for his ( euen naturall ) life . And eternall , Heb. 9.15 . of the eternall inheritance : 1. Pet. 1.4 . an inheritance which is immortall , vndefiled : it hath indeede in regard of the godly a beginning , but it hath no ende , for it fadeth not away , but is reserued in the heauens : neuer was there such an inheritance vpon earth ; for as it falleth not by the death of our father as others doe , so it faileth not vs by our owne death , but wee are thereby rather put into more full state of it . And because if it were an vncomfortable life , the continuance of it were the greatest miserie of it , therefore elsewhere the Scripture calleth it Paradise , a place of all delight and pleasure , yea where the Saints enioy fulnes of pleasures at Gods right hand , alluding to that Paradise planted by Gods own hand , to make it a delight for the innocent estate of man. And Abrahams bosome , wherein the Saints receiue refreshing : which is a borrowed speach , taken from fathers , whom as they carrying and cherishing their little ones in their bosome : euen so the elect freed from the miseries of the world , are cherished as in the bosome of the father of all the faithfull . And the ioy of the Lord , into which the faithfull seruant shall enter : And for the glorie of this estate , Paul can scarce tell how to expresse it , but calleth it the riches of the glorie of the inheritance : it is called a kingdome of the Father prepared for his children , and neuer was there such a kingdom wherein all the subiects are kings and heyres of the whole , and all of them partakers of the same incorruptible crowne of glorie , as here they be . 1. Pet. 5.4 . Secondly , the present tenure of this inheritance is by hope : for our inheritance is not so much set before our bodily eyes , as the eyes of our faith , which is not of things present , but of things to come . And yet although it be an estate to come , the Lord would not leaue vs without such graces as beeing conuersant about it might serue vs in this life to retaine our hold and comfort therein : such as are faith , hope , and patience . Now hope signifieth two things , 1. the thing hoped for , Rom. 8.24 . hope which is seene is not hope . Eph. 1.18 . What is the hope of the calling . 2. For the gift whereby we hope and expect good things promised : and this must of necessitie here be meant , because life eternall of which we haue spoken , is the thing hoped for . This grace hath the Lord for our incouragement and comfort in and for the state of this life onely put into the hearts of his elect , that they might hereby haue a certaine hold and expectation of all that good which God of his mercie through the merit of his Christ hath promised : the which shall cease when they come once to see that which they now hope for : seeing hereafter can be no hope , not in heauen , for the godly shall enioye all blessednesse their hearts can wish : not in hell , for the damned can neuer hope for any good . Doctr. The blessed condition which the elect are raysed vnto beeing once absolued from sinne , is , to haue the priuiledges of Gods children , and to become heyres of eternall glorie . This honour haue all his Saints , whō he rayseth from the dust and dunghill to set them among Princes : and the reason is , because he hath giuen them his Sonne , in with merits for their righteousnesse : he hath giuen them the gift of faith which is the very portall of heauen : and the grace of hope which is as a staffe to vphold them vnto the end of their pilgrimage . The doctrine beeing the verie words of the Apostle here and in so many places , we will rather labour in the excellent vse , then in the further proofe of it . Vse . 1. That which the Apostle specially aymeth at , is that heauen is not merited but a free gift : here it is called eternall life , which is the gift of God , Rom. 6.23 . It is called here an inheritance in that the elect are called heyres : it is against the nature of an inheritance to come any way but by free gift : legacies we know are most free without desert , without procurement , and what an absurd thing were it for a child to go to his Father to offer to buy his inheritance ? it is said here further that we are made heyres , that is , adopted , not borne to the inheritance , and therefore it is so much the more free . And lastly , it is here called an eternall inheritance , which if it so , be how can it be merited , beeing so far disproportionable to any thing we can doe . What place in the Scripture can more effectually exclude the merit of life ? and yet what part of Apostolicall writing is it not most consonant vnto ? The Apostle Peter speaking of this inheritance , calleth it the grace of life , 1. Pet. 3.7 . The Apostle Paul through the whole Epistle to the Galatians opposeth these two , to be heyres by the law , and heyres by promise , and faith whosoeuer are Christs , are Abrahams children and heyres by promise : that is , we who are Gentiles must receiue the inheritance no otherwise then ▪ Abraham did , and thus become Abrahams sonnes , but he was heyre by promise and not by merit , and so must we . Obiect . But we are Gentiles , how can we become Abrahams sonnes ? Answ. Christ was Abrahams sonne , and we beeing in Christ are one with him , and so in him become Abrahams sonnes , and therefore must inherit by promise as he did . The like we read Rom. 4.4 . Those that will be heyres by the law , make the promise of none effect : as the Papists doe by their two iustifications , the former of mercie by grace , the latter by the merit of workes . Obiect . But life eternall is a reward , great is your reward in heauen . Behold I come shortly and my reward is with mee . Moses looked for the recompense of reward . Answ. Not to stand vpon that why it is so called , namely , by resemblance , beeing giuen in the end of the life and labour , as the reward in the end of the worke : It may truly be called a reward ; but 1. a free one in regard of vs , due no other way vnto vs then by vertue of Gods promise , for God is no debter further then he promiseth . 2. Neuer due to any worke for the merit of it , but vnto the worker for the merit of Christ in whom he is , and through whome the imperfection of his obedience beeing couered , his person first and then his work findeth acceptance . 2. It teacheth vs if we would haue right to life eternall , to become the sonnes of God , and consequently heyres : seeke to be resolued that thou hast a childs part in heauen . Quest. How shall I come to know this ? Answ. A man may know himselfe an heyre of grace by two things . 1. by the presence of faith , for this intitleth into the Couenant , Heb. 11.7 . Noah by faith was made heyre of the righteousnesse which is by faith . Faith in the sonne of God is it which maketh thee the Kings sonne , and free borne : this is the meanes of thy freedome , here commeth in thy title , if thou reliest only vpon the mercie of God in Christ for thy saluation : which proper worke of faith casteth out the bondwoman with all her sonnes , who shall not be heyres with the sonnes of the freewoman : for whosoeuer will be iustified in whole or in part by the workes of the law , as Turkes , Iewes , and that Romish Agar with all her obstinate children , are by this one doctrine , if there were no moe in the Scripture disinherited . 2. By the presence of sanctification of heart , and sanctimonie of life : for as only iustified persons are intitled and written heyres of heauen ; so only 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. Ye● , but goe on sincerely in a good course , let it be neuer so weakely or faintly , he will not breake a bruised ●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 wil● be a prevailing motiue with him , oh this is mine heire , I may not denie him that which is so good for him . 4. Whatsoeuer losse may befall thee , beeing the child of God thou loosest not thine inheritance . Thou maist loose thy libertie , thy living , thy friends , thy life , but thine inheritance is reserued in the heauens : thou shalt cease sooner to be a man , then an heire : yea when other by death loose all , thou shalt by it be entred into thy full estate . This expectation of a durable substance caused the Saints to endure with ioy the spoyling of their goods , Heb. 10.34 . 5. In the enduring of afflictions comfort thy selfe herein , thy Father may frowne , chide , buffet and scourge thee , but he will neuer disinherit thee . Other fathers sometimes out of their owne displeasure , and sometimes out of their sonnes misdemeanours doe disinherit their heires , but the Lord cannot growe into such displeasure with his children , as ●ue● to cast them out whome in his Christ he hath once admitted into his house . If his sonnes sinne against him , he will visit their sinnes and scourge them with the rodds of men , but his mercie and truth will he neuer take from them . Now of the tenure by which we hold life eternall , namely of hope , I haue spoken twise before in this Epistle at large , chap. 1.2 . & 2.13 . to which the reader may looke backe : onely in a word note , that it is a mark of a man set into this new condition , to hope and wait for the blessed inheritance in heauen : 2. Cor. 5.2 . We sigh , desiring to be clothed with our house from heauen : 2. Tim. 4.8 . the description of the godly , to be those that loue the appearing of Christ. And if all creatures groane with vs for the time of their deliuerance , how ought we much more for whom such things are prepared . Hence it followeth , 1. that it will not stand with a conuerted heart to linger after the things of this life , or to make his heauen vpon earth , or to haue equall affection to earth as heauen . 2. nor to neglect the meanes whereby this hope is confirmed : whether outward offring , as the Gospel , ministerie , word , Sacraments ; or inward receiuing , as faith vnfained working in obedience . Ver. 8. This is a faithfull saying , and these things I will thou shouldst affirme , that they which haue beleeued in God might be carefull to shew forth good workes . The first words of this verse beeing as it were a finger pointing to some excellent matter , some take to be a preface making way and winning attention to the sequel of the verse : others thinke it to be an epiphonema , or graue shutting vp of that matter which immediately goeth before ; as giuing consent and acclamation vnto the most weightie and necessarie doctrine of free iustification by the grace of God in Christ : which doctrine because the Apostle by the spirit of prophesie did foresee , would be most strongly opposed , he purposely by a vehement asseueration strengtheneth : as also the doctrine of Christian hope , which although it be not of things seene , yet is it of things so faithfull and firme in respect of the promise , as the Christian soule may without wauering and doubting , relie and leane it selfe vpon the faithfull accomplishment of it . But I take it , the words may not vnfitly be referred to the whole doctrine propounded both before and after , there beeing the same scope of both : for what new thing is the Apostle to teach which he had not taught and vrged before ? and what particular is expressed in the verse , which formerly hath not beene deliuered to young and old , men and women , servants and other ; all which estates after their conuersion vnto the faith , are in speciall called to readines in euerie good worke , vers . 1. and to what other ende are those large descriptions of our twofold estate , but to strike on the same string , that howsoeuer we could not in the former attaine to any fruitfull conuersation ; yet now in the latter it were a shame not to adorne our profession and calling ? and what other end learned we of the appearing of grace , but that vngodlines and wordly lusts beeing denied , we should liue soberly , and righteously , and godly in this present world ? So as I say , the Apostle setteth a seale vnto his whole doctrine ; that it is true and faithfull , most vndoubted and certaine in it selfe , and most worthie of all our credit and faith ; seeing nothing can be truelyer spoken , nothing more profitably beleeued , nothing more comfortably practised , then the truth here deliuered vnto vs. Quest. But are not other doctrines true and faithfull , yea as true as this ? and is not all Scripture of diuine inspiration ? Answ. Yes , neither doth our Apostle oppose the truths of Scripture , as though one were more or lesse true then another , but in more necessarie or more questionable truths , he setteth here and there a marke or pointng hand , both to vrge the authoritie and necessitie of the one , and also to force men more easily to yeeld vnto the truth of the other . Example hereof we haue , 1. Tim. 1.15 . in such a fundamentall point as is saluation onely by Christ , to be opposed by so many hundreth heretikes , it is no maruell if we see some starre set by it , or a light held ouer it , that none may passe by it , vntill they haue diligently waighed , and fully resolued vpon the truth of it . In like manner beeing to entreat of the difficult labour , care , and work of the ministerie , from which women as not beeing capable of it are interdicted , and of the excellencie of the function , which no man might either rashly take vpon him , or negligently execute beeing lawfully called : and beeing further to set downe a certaine rule , vnto which all the lawefull callings in the Church are to be conformed . In such a waightie matter as is the preseruation of the Church and pietie , he prefixeth a worthie preface , 1. Tim. 3.1 . This is a true saying , if any man desire the office of a Bishop , he desireth a worthie worke . But where the Apostle doth all these things ( as in this place ) he could with lesse reason depart from his ordinarie manner . Doctr. The Ministers of God must teach euerie truth , reueale the whole counsell of God , and keepe nothing backe ; but some truths must be dwelt vpon and more auouched then others , and namely , such as are either more necessarie or more contradicted . This is the wisedome of the spirit of God himselfe , who by his penmen distinguisheth of truthes , and hath neither prefixed Behold , in the beginning of euerie sentence ; nor affixed his Selah in euerie ones ende , but onely in truths more observable and remarkeable then the rest . Which point may receiue a generall confirmation from this obseruation , that the penmen of Scripture beeing to write the historie of things past , because they were of facts more vndeniable as things running into the sences of men ; they stand not so much vpon ratifications and asseuerations ; yea a number of historicall books there are , the authors of which are not known to the church . But when they come to write prophesies of things to come , and things in reason more improbable ; then the authors name , his kinred , his calling , with other circumstances of time , place , and persons seruing to confirme and conuince the truth of prophesies are registred . And if these truthes were either more necessarily then ordinarie concerning the Church , or more liable to opposition and exception , then was much more caution and confirmation vsed . To avoide multitude of examples whereby this point might be strengthened , I will onely insist in that prophesie which more neerely concerneth vs that liue now in the newe Testament ; namely of the Reuelation : The which booke because it describeth the state of the Church from the time of Iohn the last of the Apostles , vntill Christs comming againe : and especially the proceedings , pride , and fall of Babylon the great whore , with all the kingdomes of Antichrist : the holy Ghost could not but foresee , what labours and trauailes Satan and his instruments would take to weaken and impaire the credit and authoritie of this aboue all other books , wherein he preuailed so farre , as euen some true Churches called the truth and authoritie of it into question : and therefore it is worth the marking with what a number of confirmations this booke aboue all other in the Scriptures is backed . First , the author of it is set in the forefront or face of it , The Reuelation of Iesus Christ , who professeth himselfe to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the first and the last , the beginning and ending , which is , which was , and which is to come , euen the Almightie : so in the seuerall Epistles to the Churches , in seuerall stiles he challengeth them to be his ; Thus saith he , 1. that holdeth the seauen starres in his right hand . 2. he that is first and last , which was dead and is aliue . 3. which hath the sharpe two edged sword . 4. which hath eyes like a flame of fire , and his feete like fine brasse . 5. which hath the seauen spirits of God , and the seuen starres . 6. he who is holy and true , who hath the key of Dauid , who openeth and no man shutteth , and shutteth and no man openeth . 7. he who is Amen , the faithfull and true witnesse , the beginning of the creatures of God. Secondly , the instrument or penman , his seruant Iohn the Euangelist , the Apostle , the Diuine ; who for the further and more full authority of it repeateth his name at least fowre times saying , I Iohn . Thirdly ( to omit many ) in the last chapter are fiue testimonies heaped together , that if it were possible no man might be found so obstinately wicked as euer to doubt of it , but that he that shold stād against the truth of it might euen gainsay the shining of the sunne it selfe : 1. of the Angel 2. of God himselfe the Lord of the holy Prophets . 3. of Iesus Christ , Behold , I come shortly &c. 4. of Iohn , I Iohn heard and saw all these things . 5. the protestation of Iesus Christ , vers . 18. I protest — if any man shal adde or diminish from these things of this booke , God shall adde all the plagues of it against him , and take away his part out of the booke of life . Now had this booke neuer to haue bin oppugned , there had not needed such strong and frequent confirmations : neither would the holy Ghost haue bin so earnest in a needles matter . The like we might teach out of particular examples . How earnest is the Apostle in the poynt we haue in hand beeing the very foundation of Christianity , not here only but elswhere in his writings ? when he saw that men would ioyne the law and gospel ; circumcision and baptisme , Gal. 5.2 . Behold I Paul say vnto you , if ye be circumcised Christ shall profit you nothing : and vers . 3. I testifie againe vnto you : and 4. ye are abolished from Christ , and fallen from grace : he could not satisfie himselfe in his vehemencie against such a doctrine as this was . Nay , the sonne of God himselfe hath left vs his owne example in this point of wisdome , who was wont in his teaching vnto diuerse more necessarie truths to prefix his Amen , Amen I say vnto you ; which is in sence all one with this of our Apostle if we consider the speach , though in the speaker and manner of speaking was wonderful difference ; himselfe beeing the author and Amen it selfe , euen the faithfull and true witnesse , and all other so farre only true as they testified from him . And so he often shutteth vp his speach with , he that hath eares to heare let him heare : and then let him that heareth or readeth consider , such sayings carrie salt with them , and for such the Lord planted the eare more especially . Vse . 1. To teach Ministers in matters of weight to deale so soundly , as the conscience of the hearer may be as firmely stablished in the truth taught and perswaded , as if an angel from heauen should come and teach an other doctrine he may be held accursed ; so as the verie hearts of the hearers may say , this is a faithfull doctrine and saying : for thus as the Gospel is the word of truth , so shall it be held in much certenty by the professors of it . And it is a fault blame worthie in many Ministers , who when they are occasioned by the place in hand to speake of some controuerted or most necessarie truth ; either for idlenes because they will not so much trouble themselues , or for vnfaithfullnesse avoide , by declining and shunning such truths the displeasure of the times , which godly Ministers must swallowe , that the truth opposed may be setled in the hearts of men : not to speake of such as are infamously guiltie of some vices vnrepented of and vnreformed , which maketh them balke and betray necessarie truths , which in that regard they dare not mention . 2. It is a great fault of hearers , and worthie amendement , who cannot well indure to heare of points in controversie , especially betweene the Papists and our selues , whereas their vnderstandings and iudgements are so farre from beeing stablished in the certaine truth of such things , as euery winde or blast of the skulking Iesuite or Papist is able to vnsettle them in great matters , and turne them off their grounds . Now if it bee the teachers part to insist especially in such needefull points as are most opposed , and hardlyest yeelded vnto ; it must needes be the hearers to provoke themselues to the right discerning of such differences : for neither doe the contentions of the teachers so much concerne themselues as their hearers ; neither ende they in themselues , but in the hearer . See we not how if neuer so grosse or slender a point of carnall libertie be contended about , it will carrie the applause almost of all men with i● ? Is it meete then that any Saint of God be a looker on ? and not rather according to the commandement , that euerie one should contend for the faith once giuen ? and can they contend vnlesse they be taught how , and here instructed with weapons ? This admonition is the more needfull in these dayes so full of danger by the seduction of Papists , separators , libertines which swarme euerie where : the daily encrease of all which is not more incredible then lamentable . 3. We learne hence how to conceiue of the point and doctrine in hand , seeing the wisedome of Gods spirit vseth to speake to the worth of the thing , and by such prefaces and markes of speciall worthinesse pointeth to some weightie and needfull point ; vsing here another stile then if he should speake of mint and cummin , and some smaller points of religion . We meet not in euery precept with an oyes , or warnword , but where we do , we must conceiue such not the motes , but the beames of our religion , requiring our best attentions , and diligence in the entertayment . And therefore we must yeeld more then ordinarie audience to this Apostolicall doctrine , not passing by it as a thing which long since we haue learned out of Catechisme , and so are past it ; but seeing the Lord doth so solemnly recall it into our eares and vnderstandings , we must call together and summon our best sences and affections to heare and receiue it . And the rather , because two things are implied . 1. That it is a most true and necessarie doctrine , because the holy Ghost is so earnest in it . 2. That it is not so soone learned as men may thinke ; for although it be not much contradicted in the mouthes and by the words of men , yet is it exceedingly in their practise and conuersation . And these things I will thou shouldest affirme , ] In this Apostrophe vnto Titus , and the words following , the Apostle after a sort dwelleth in the commendation of his doctrine : for not contenting himselfe to call it a faithfull doctrine , he turneth himselfe presently to Titus , and wisheth him in this verse to be instant in teaching i● , as in the next to be diligent and vigilant against the contrarie . And here 1. he commandeth , not exhorteth Titus , I will that thou teach these things , that is , both which I haue formerly deliuered , and now presently follow . 2. Hee prescribeth the manner how Titus shall teach them , That thou affirme : that is , as it is a most true and faithfull doctrine , so do thou by all meanes most constantly , and vndoubtedly perswade and maintaine it . The originall word is a borrowed speach from those that giue or sell a thing to an other , who are bound to defend the title , gift , or sale of it against all claimes , suits , and entanglements : wherein is insinuated , that although it be a faithfull word ▪ yet it shall not saile to be called into question , and meet with strong opposition , and therefore Titus must the rather bend himselfe to make it good , against all cauill● and questions that can be mooued about it , or against it . 3. Hee enterla●●th againe the summe of the doctrine which he dwelleth in the commendation of , That beleeuers be carefull to shew forth good workes . The Greeke word is a militarie word , taken from such as set themselues in the foreward or front of the battaile , and manfully march before the rest , so encouraging the whole band following to the like valour and diligence as they see in them their leaders . This word would our Apostle translate to Christians and conuerts to the faith , whom he would not only haue fruitfull in good workes , but ardent , forward , and the first in them ; going before others as leaders , captaines , patrons and examples . 4. Hee affixeth a reason why he doth so vrge him to the teaching of these things , These things are good and profitable vnto men . The streame of expositors conceiue these words , as the iust praise and commendation of good workes by our Apostle immediatly before mentioned , including a reason why beleeuers should be fruitfull in them : But I rather conceiue them as an enforcement of the dutie vpon Titus , for these reasons . 1. had the Apostle applied them to good workes , it is not likely he would haue seuered them from the former words by a full point : hee might sooner and aptlier in that sence haue said , which are good and profitable , or ( as in the end of the next verse ) for they are thus and thus ; rather then after so full a stoppe so suddenly haue returned to that matter which seemed absolued and finished . 2. These words in the other sence giuen , seeme to make an easie entrance , and beat an high way to the next branch of Titus his dutie , namely to set himselfe against the contrarie doctrine . 3. The opposition in the end of the next verse clearly leadeth me to this exposition , which is , as this kind of doctrine is good and profitable , so that other forme of doctrine which standeth vpon idle questions and genealogies is vaine , and vnprofitable . Thus then let vs take the entire sence : This doctrine which I haue and doe deliuer vnto thee for the vse of the Church , is a faithful word , do thou therefore affirme it boldly , and confirme it vnto beleeuers : the which if thou dost , thou shalt propound things which are good and profitable : good , that is , wholesome and sound in their owne nature : and profitable , that is , of exceeding good and necessarie vse thorough the whole life of man. Doctr. 1. In that such as beleeue in God , must be carefull to shew forth good workes , we may obserue from whom a good worke can onely proceed ; namely , from beleeuers . For in vaine had it beene to haue vrged the doctrine of good workes vpon wicked ones and vnbeleeuers ; there i● an other doctrine more proper to them ▪ namely that doctrine which may strike them with sorrow for sinne , sence of damnation , prickings of heart , and terrors of conscience , so as they might be prepared vnto faith , and these workes of repentance , the fruits of amendment of life . Therefore that we might know this doctrine of good workes proper to beleeuers , our Apostle calleth for them of none other ; well he knew that no other could do them , he knew that men cannot gather grapes of thornes , and that till the fountaine were pure , the issues and streames must needs be troubled and corrupt ; he knew that first the tree must be good , and then the fruit , and that the inside must first be made cleane : In a word , that whosoeuer hath not his heart purified by faith , is an vncapeable hearer of this doctrine . Obiect . But are not vnbeleeuers as well bound to good workes as beleeuers ; i● not the law vniuersall , and the commandement , to doe good , and abstaine from euill generall ? Answ. Yes , they are bound to bring forth such good workes as are the fruits of faith , which before regeneration is an impossible commandement : for euery tree which bringeth not forth good fruite , shall be hewen downe . Quest. But what if an vnbeleeuer doe that which God commandeth , as giue almes , build Churches , colledges , heare the word , pray , maintaine the ministry , &c. Answ. We cannot here fitlier speake then with the Apostle , whatsoeuer is not of faith is sinne : & without faith , it is impossible to please God. Obiect . But then if I be not assured that I am a beleeuer , it is al one to doe good or euill , to sit at home or come to church , to pray or not to pray , &c. Ans. It is not all one , seeing the action commanded is good in the matter , and may doe good vnto others , and may bring some temporall blessing , or remooue some temporall euill from the partie himselfe , as appeareth in that semblance of repentance in Ahab without faith and truth : although in the doer , in the forme , and in the ende it faileth . But the action forbidden is euerie way , and out of measure sinnefull and damnable . Obiect . But it is not all one to be condemned for doing an action forbidden , and to be condemned for doing an action 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 hims●lfe setteth himselfe a worthy example hereof to all teachers and preachers : Isa. 48.17 . I am the Lord thy God which ●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 lea●ning is , but only to shew that the Lord 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 libe●a●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 ●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 his genealogie Phares the incestuous sonne of Iudah , and Bathsheba that was the wife of Vriah . And in these vses these genealogies may be still with sobrietie read , taught , and heard . Quest. What is it then the Apostle condemneth ? Answ. Not any such as serue to the edification of the faith of the Church , whereof this of Christ a publicke person and Sauiour of the world is the cheife of all ; neither the keeping of the descent , so farre as serueth to the preseruation of right , iustice , and ciuill peace . In which respect Kings and Nobles , yea and other inferiour persons may enquire into that right which their ancestors haue made their due : and must so hold their genealogie , as they may hold their right against all claimes . But here is condemned all that recounting of kinred and petegree in all sorts of men , which proceedeth from a vaine minde , and tendeth to worldly pompe and vaine-glorie . For this was the sinne of the Iewish teachers , that whereas now by Christs appearance all distinction of families was in religious respect abrogated : and now was no such need of genealogie as before , vnlesse it were before Infidells , and such as were not perswaded of the right descent of Christ : yet they out of their pride would be much and often in extolling of their tribes and kinred ; and so not only for these accessories let goe the substance of religion , but as if they would build vp that politie again which now was abolished , to the great hurt of their hearers , would much busie themselues in such fruitles discourses . These genealogies must Titus withstand . By brawling and contentions about the law , are meant those hote contentions which yet many Iewes and Iudaizing teachers did trouble the puritie of religion withall ; striuing still to bring backe againe the obseruation of Iewish ceremonies ; such as was circumcision , differences of meats , and daies , and garments ; as though Christ were not yet come , wherewith the Church in that tender age was much molested . But now our Apostle pointeth to another end of the law , namely , to institute the life , contain in obedience , and lead vnto Christ ; but not to shadow Christ to come as before , who by his comming hath put an end to all such ceremonies . Of all these endlesse questions , idle genealogies , and brabling contentions , the Apostle giueth this censure ; that although they may seeme to haue a puffing kind of knowledge , and be stood for as for fire and water , as if the whole substance of religion were placed in them : yet are they vnprofitable and vaine , farre from instruction and edification of men in true godlines ; yea indeed great hindrances thereto , as taking vp time and labour , and wits of men which should better be imploied ; which as we said , is a forceable reason to auoid and represse them . Hitherto the meaning . Doctr. 1. The Deuil is readie in the purest Churches to corrupt the puritie of doctrine , by stirring needles & endles questions , either in substance of doctrine , or in ceremonies ; wherein men will be as hote as if all religion were placed in them : And thus shall the peace of the Church be troubled , the free passage of the Gospel hindred , the godly teachers greeued , and all for things vnnecessarie and idle : things sometimes so farre from profiting the Church , as that they much hinder it , and obscure the doctrine of true religion . All this appeareth plainely in this our example . The malicious man is euer sowing tares in Gods feild , and if he cannot extinguish all the light of Christian doctrine , if he cannot pull downe as he would the substance of truth , he will doe what he can ; he will make dissention in smaller matters , whereby many shall be offended , many cast backe that were comming on , and many other kept back , who might come on in time . So when the Disciples of Christ and Iohn consented in the substance of doctrine ; yet could he make them quarrell in washings , and fastings , and such ceremonies . Paul and Barnabas consented in substance of doctrine , yet for a verie trifle and indifferent thing , ( the companie or leauing behind of Marke ) were so exasperated and deuided , that they did seperate one from the other . And if he be so forceable in good men that he taketh the aduantage of flesh in them , much more doth he effectually worke in vnconscionable men who are all flesh , and all corruption . Easie were it in all ages to discouer this eminent note of Satans mallice in false teachers , namely , that they were euer more earnest in vrging and constraining of men in their owne deuises , then to the duties of the morall law . Christ charged the Pharisies that they placed more religion in washing potts , cuppes , and beddes , then in keeping Gods commandements . These Iewish teachers , Act. 15.29 . are branded that they troubled the Church with words and combred mens minds ( euen in the Apostles daies ) with things dead , and vnnecessarie , with circumcision and ceremonie . And is not Gods iudgement come vpon the Papists at this day to the vttermost , who haue called backe all these Iewish ceremonies againe , and so long contended for them , that they haue lost the substance of pure religion , and the truth hath betaken her to her wings ? Their schoole diuinitie is turned away from Christs bodie , to his garments : their maine disputes are taken vp about workes of preparation , free-will , merit of workes , workes super errogatorie , purgatorie , differences of garments , meats , dayes , vowes , pilgrimages ; which are such things as Christ wrapped vp together and left in his graue , when himselfe rose againe . And their doctrinall diuinitie to the people , as we read it in the postills , but schoole distinctions , and legends fables ; or of latter times , bitternes against the first restorers of religion , who oppose their former false doctrines . And for their heat in vrging these things aboue all the commandements of God , none is so blind but may see that they more seuerely punish him that fasteth not their lent , then such as are manslayers ; more him that keepeth not one of their Saints dayes , then him that keepeth neuer a Sabboath thorough the yeare : that they make it a greater sinne for some sorts of men to marie a wife , then to liue in secret filthinesse all their liues long . Thus the deuil hauing gotten in his head , easily thrusteth in all his bodie ; and if he get a Church or people at this aduantage , that he can comber mens mindes with needlesse things , and stirre vp brabbling contentions about vnprofitable and vaine deuises of men ; he is in great hope and probabilitie ere long to put out that light , which he hath al●eadie so farre darkned . Vse . Let vs acknowledge the worke of Satan , when we see men who are all of one sound iudgement in the substance of religion , and so should be brethren ; to be at such hote strife and opposition for matter of ceremonie , and for things in comparison vaine and vnprofitable . 2. Let vs not count it a strange or new thing , to be too much offended at it . 3. Let vs pray the Lord , who can rebuke Satan , to dissolue such workes of the Deuill , least in the ende too late we lament the losse of the truth . Doctr. 2. In Titus his example , euery Minister is bound not only to teach profitable things , but to resist the contrarie . He that would be faithfull in the house of the Lord , must behaue himselfe in building these spirituall walls , as Nehemiah did in building the materiall wall of Ierusalem . He must be readie with his toole in one hand , and his weapon in the other , both to build , and defend his building . He must be so farre from vaine teaching in himselfe , as he must not suffer it in another , if it lie in his power to hinder it . The doctrine beeing so plaine , as it is to be read out of the words of the text , we will spend no labour in the proofe , but reserue it to the vse , which is , 1. To reprehend sundrie sorts of teachers . 1. Such as wearie themselues and hearers with knotty questions , which are as parables to the people , wherein while men exercise their wits , to get a name of profunditie , they do no little hurt : for they fill the heads and hearts of their hearers with intricate doubts , often leading them into such labyrinths , as they cannot wind them out of ; and then the deuil hath matter to worke vpon ; for either he taketh vp their minds with such needlesse questions , which hinder matters leading to true pietie : or else maketh them wauer in the truth , or bringeth them on to open profannesse , when they see that euery truth may be called into question , and probably oppugned ; and so they care for no truth , as hauing none to insist in . Preaching is not a tying of knots to vntie them againe , nor a schoole probleme , but a building vp of men in the obedience of saith and repentance . 2. Such as tyre themselues with curious questions , to which corrupt nature is verie prone in vnsanctified teachers and hearers ; and these as vnprofitable and vaine as the former : teachers would find out the equalitie and inequalitie of glorie in heauen : would haue vs know whether we shall know one another in the life to come ; would instruct vs in the yeare and time of Christs comming to iudgement : would find vs out the cause why God reiecteth Saul the King , and electeth Saul the persecutor . But here it were good to remember the woman of Samaria her answer to Christ , The well is deepe , and I haue no vessell to draw with . Hearers likewise would faine know where Moses his bodie was buried ; how and whither Elias was carried : what God did before the world was made : they will no longer stand in the outward court , but presumptuously with Pompey , thrust into the sanctum sanctorum , to prie into Gods secret place : yea although it be sequstered from the rest , and vailed , couered , and shadowed with the wings of the Cherubins . But let such beware they buy not their presumption as deare as he did his ; there is danger in climbing , and our lesson giuen vs is , not to be ouerwise , but wise to sobrietie . It is a fearefull taking of Gods name in vaine , to take his word to make a ground of our owne deuise in things not reuealed . It is an high presumption to seeke to discouer that which God hath not vttered , whose glorie it is to keepe somethings secret to himselfe . In a word , it is a point of extreame folly , wheras the Lord hath deliuered such high things in the Scriptures to exercise our vnderstandings ; that ( as the ancient speake ) were we elephants we might swimme there ; that we should leaue these and wast out our time in things not reuealed . True it is that knowledge is profitable , is sweet , and profound : But what then ? although it be profitable to warme a mans hands by the fire , it is no wisdome to thrust ones hands into the fire ▪ to vse the beames of the sunne is profitable to perfect the sight ; but vnlesse we were eagles , to gaze vpon the body of the sunne is to destroy it . So likewise hony is sweet , but we must so much the more beware we eate not too much . And there is a knowledge too high for Dauid himselfe : an humble ignorance is an high learning where God would not haue vs to know . Now the better to restraine our selues herein , 1. Labour to see the corrupt disposition of the best in this point : the deere children of God haue had their idle and curious questions : Daniel a man greatly beloued would be enquiring concerning the ende . The disciples bewrayed their weakenesse both before and after Christs death , Ioh. 8.1 . Master , who sinned , this man or his Parents ? whereas Christ wisheth them to looke at Gods scope in all his actions , which is his owne glorie : so after his resurrection , Lord , wil● thou now restore the kingdome to Israel ? and Peter of Iohn , Master , what shall this man doe ? Secondly , acknowledging it a fruit of pride , let vs compose our hearts to humilitie , as Dauid , Lord I am not high minded , I walke not in things too high for me , but as a weigned child : it is a spice of pride of heart to seeme to knowe more then others . 3. Consider the vnprofitablenesse of such knowledge , it puffeth vp , it edifieth not ; one compareth such curious questions to Creuises , which haue more picking then meat . 4. The danger of it , for hereby men grow to scorne the simplicitie of the gospel , and so forfeit their saluation . This mother and daughter we reade of in Libanius Iulians schoolemaster , who meeting with a Christian , asked him in skorne this question , I pray thee seeing thou holdest on the carpenters sonne , tell me how he is now occupied , what is he doing ? The Chrstian answered him , he is on his trade , making a coffin for thy Master and scholer Iulian , who shal haue a cast of his office ere long , as a little after Iulian was slaine in battaell , carried to Antioch in a coffin and there buried . Note the fearefull ende of curiositie in Gods matters . A third sort of teachers offend in wringing allegories so farre as in stead of milke blood commeth , and in studying for quaint tearmes , as fit for their message as Sauls armour for Dauid : wheras the wisedome of a man of God , is to speak● things agreeable to the analogie of faith , and in the stile of the holy Ghost , vnlesse any man thinke he can speake in a better , which were to take vpon him to teach the Lord to speake ; or defend that the Scriptures want light to expresse themselues . And indeede such teaching is in it selfe like some stuffes starcht and stretcht , and set out with a faire glose , but come to the wearing or wetting it shrinkes and shriules like cobwebs : and in the hearers effecteth an admiration of the man , but no sence of the matter : aske common people , what learned you at the Sermon ? oh he is a proper man and a good scholler , and this is all that the most haue learned : a iust hire of such vaine and vnprofitable things , the worke is consumed before it come to the fire . Vse . 2. People must not desire such doctrine as Ministers may not teach . Nature desireth to change pasture often ; and the eare so farre as vncircumcised is Athenian , itching after nouelties : children would be in newe lessons before the old be halfe learned ; so Christians cannot away to dwell in that pure doctrine which would lead them in true godlinesse : whereby often by the iudgement of God , they forfeit their faithfull Pastors , and in Gods wrath haue hirelings set ouer them that feede them with wind : they desire fine words and profound matter , and are wearie of plaine doctrines ; and they haue a pickt language and vaine speculations , they aske and haue . But no sooner is Manna loathed , but quailes are rained , but with vengeance : it is flesh , but a meat that rotteth in the mouth , euen betweene the teeth . Vse . 3. In priuate conferences man with man auoid these vaine questions ; that all our priuate cōmunication may tend to edification : fathers must teach their children with Abraham in Gods wayes : children must depend vpon their fathers , and aske them of such things , see Psal. 44.1 . Mothers must teach their young children the Scriptures , as Eunicha did Timothie : Masters of familyes should make their families petty schooles and nurseries of diuinitie : we reade how Apollos a great man proceeded a doctor in Aquilaes house : our priuate houses should be Churches or Chappels ; therefore such idle and vaine questions should find neither time nor place in these our priuate Churches . Vers. 10. Reiect him that is an heretike , after once or twise admonition . 11. Knowing that he that is such is peruerted , and sinneth beeing damned of his owne selfe . The fittest dependance of these words with the former , I conceiue to be this . Paul hauing exhorted Titus both to teach the truth according to godlinesse , as also to resist all such foolish and vaine doctrine as might do hurt in the Church of God : Titus might obiect , This indeede is my dutie wherein I entend to exercise my selfe with diligence ; but when I haue laboured and done all I can , many there are who will not yeeld to the truth , nor submit themselues to this ordinance of God ; how am I to carrie my selfe toward such ? Ans. The Apostle carefull to preuent all such things as he foresaw might be hurtfull to the Church , giueth direction in these two verses how to proceede in this businesse also . The former giuing direction and laying downe the dutie , and the latter enforcing the same by moment of reason . In the former are three things to be considered . 1. the persons against whom Titus is to deale , here called heretikes . 2. The direction how he is to behaue himselfe towards them , reiect them . 3. The orderly manner of proceeding , after once or twise admonition . The latter verse containeth the reason of this seueritie , because such persons are incurable and incorrigible : which is prooued by two arguments . 1. such a one is subuerted , that is , turned or cast off the foundation . 2. he sinneth against his owne conscience , beeing damned of his owne selfe , that is , he wittingly and willingly spurneth against that truth of which his conscience is by the former admonition convinced . For the first , who is an Heretike ? Answ. He that professing Christ , yet inuenteth or maintaineth any errour against the foundation of religion , and that with obstinacie . For the opening of which description three things are to be noted . First , that an heretike must professe Christ. For Iewes , Turkes , or Pagans cannot properly be Heretikes , although they fight against Christ and all religion in all the foundations of it . These are more properly called Heathens , Infidells , and Atheists without God in the world . But the person whom Titus hath here to deale withall , is one within the Church , and cast off from a foundation vpon which he seemed to stand . Secondly , he must maintaine an error in doctrine ( for if men erre in practise they are rather hypocrites , and profane wretches ) and this error must be fundamentall , that is ouerturning some ground or article of our faith : for it will not make a man an heretike , not to beleeue the fables of Saint Francis , although Pope Benedict 4. so determine . Nay if a man should hold something wherein the Scriptures are his aduersarie , as that an oath is not to be taken , and warre is not to be made by Christians : such a one were in a grosse error , but not presently sunke into heresie . But if any man shall maintaine iustification by works , a daily sacrifice for satisfaction for sinne , or any other righteousnesse or worke to stand before God in besides Christ ; the defence of this will easily prooue heresie . And hereby the Popish doctrine is clearely prooued hereticall . Thirdly , this error must be willfully and obstinatly mainteined ; for he must reiect admonition , and striue after conuiction : and this properly maketh an heretike . For euery one that holdeth an hereticall opinion is not an heretike : a man may by simplicitie , leuitie or rashnes , or gentlenes of nature be drawne into such an opinion : but if admonished of his error he contend not , but is readie to yeeld vp himselfe to the perswasion of truth , he is no heretike . For these three things make vp an heretike . 1. error . 2. conuiction . 3. obstinacie or weddednes to his opinion . Hence first note by the way , what an heauie thing we charge him with , whom we brand with the title of an heretike : for we charge him to be one who resteth not in the wholsome word , but maintaineth such an error as hath turned him off his foundation : one that contemneth the iudgement of the Church , despiseth wholsome admonitions : continueth in his damnable opinion against the light of his minde , against the check and accusation of his conscience ; and beeing condemned of himselfe , heapeth vp sinne vpon sinne : All which censure if we shall hastily passe , we shall hardly auoid rash iudgement : for if euery error in diuinitie presently made an heretike , the Apostles themselues had beene no other then heretiks , who at first were so erronious and ignorant in many things of the greatest moment in religion . What a false witnesse then , hath that Apostate Church of Rome passed against ours , and all the reformed Churches ; whose teachers in all their sermons and writings stile vs by no other name then heretikes ? whereas they cannot shew wherein they haue conuinced vs to haue departed from the Catholike and Apostolike faith : and much lesse that we haue with pertinacie , and against our owne consciences maintained any falsehood . Indeed if our rule be their Canon law ( which iudgeth him an heretike who speaketh against the Romish Church , or obeyeth not whatsoeuer the Pope decreeth ) we cannot auoid that name . Or if we should teach ( as they doe , and that after conuiction ) that the Saints in heauen are mediators by their merit and prayer : that prayer is to be made to Saints and dead men ; that we can be iustified by the merit of our workes , by fasting , prayer , pilgrimage , or any such obseruance ; that concupisence is no sinne in the regenerate , that a man can perfectly fulfill the law : that Saint Dominike performed more miracles then Christ , and all his Apostles , and was farre greater then Iohn Baptist : we could not auoid but be heretikes indeed : because these and a number such are contradictory to the canon of the Scriptures , reuerse the foundation of religion , and yet are obstinatly defended by them . And further , let men see hence how inconsideratly they cast the names of old heretiques to the blemishing of the liues and waies of many godly and worthy men : as when Christian and religious men are tearmed by the name of Puritans , an auncient sect of heretikes , with whom these haue but small acquaintance . The like may we say of that reproachfull title of Scismatikes , who quickly degenerate into heretikes , who rent the coate of Christ , and make division in the Church : sometimes for some opinion , but more vsually about some orderly rites and ceremonies in the Church . Now then to challenge men of scisme : 1. the Church must be prooued to agree , and to haue the vnitie of truth both for doctrine and rites . 2. men must be conuinced by the word , that the doctrine is the wholsome word , and the rites and ceremonies are edifying , orderly , inoffensiue , and not superstitious . Obiect . But some are so peeuish they will neuer be conuinced and satisfied . Answ. The reason hereof seemes to be , because the Church is sometimes a partie in such a question ; and therefore it were wisedome to bring vpon such parties the iudgement of other reformed Churches , to make vp such a conuiction . And then when all such good meanes are vsed , if men separate from the Church , let them lie iustly vnder the reproach of their sin . But farre be it , that euery one who carrieth a diuerse iudgement concerning some rites in the Church wherein he liues , should presently become a scismatike ; for such a one may still cleaue in heart , in affection , and in personall presence vnto the Church , and be farre from interrupting the vnitie of the Church . Yea farre be it that euery departure from those that call themselues the Church , yea in maine points of doctrine , should be scisme . Were Elias , and Elizeus Scismatikes , because they departed from Ieroboams worship ? were our Sauiour Christ and his Apostles scismatikes in departing from the doctrines of the Pharisies and Saduces ? No , it was Ieroboam ; it was the Preists and Pharisies ( who pretended themselues to be the Church ) departing from the truth , and so from the true vnitie , that were the authors of Scisme herein . And so for rites , how can we stoppe a Papists mouth , if we shall say that those men who depart from rites tending to the weakning of faith and doctrine , or offensiue and superstitious ; are presently to be ranked amongst Scismatikes ? for haue not we our selues thus departed from an hundred Romish ceremonies , and yet we say they are the authors of Scisme therein . Let this rectifie our iudgements , and keepe vs from rash censures in matters so capitall , and so difficult . If any Catholike spirit will still reproach vs as Scismatikes ; surely we will reioyce herein , that we are not of them , whose canon hath taught vs , that if Christ and his Apostles would not subscribe to all their decrees , they should escape no other tearmes but be reputed Scismatikes at the least , if not burnt for heretikes . Secondly , note that there haue bin , and shall be to the end heresies in the Church . Christ was no sooner ascended , but that blessed doctrine of his ( euen while the Apostles yet liued ) was oppugned by heretikes : which seemeth to be the ground of this precept . Nay no sooner was there a Church , but heresie the disease and corruption of it , beganne to discouer it self ; and truth ga●e only the start , & was before heresie ; yea the ●a●es came vp with the good seed in the feild of the Lord. The reasons of this doctrine are , First , so long as the causes of heresie remaine , it selfe must needs continue : but the causes shall be and euer haue bin in the Church ; and these are ignorance of God , pride of heart , selfe conceit ; ouerweening of gifts , want of loue to Christ and his truth ; Satans mallice , ambition , couetousnesse , flattery and many moe : in a word , so long as there is a mixture between good and badde , there will be a fight between them . Secondly , the Lord in his prouidence suffereth false prophets and heretikes to rise vp among his people , to prooue & try them , whether they will cleaue vnto him or no : Deut. 13.3 . they are the Lords fanne brought into his floa●e , to separate betweene the faithfull and vnfaithfull : whereby the wicked fall off , as beeing thrust away from the Lord , vers . 7. and the godly , who are by Satan and his instruments accused to be hypocrites , are manifested ●ound at the heart , and faithfull to the ende . So the Apostle , 1. Cor. 11.19 . There must be heresies , that those who are approoued of God , may be knowne : he saith not it is possible , but necessarie that heresies be , as fire to trie and purge the gold . Thirdly , the Lord in his iustice punisheth by such the contempt of his truth , and the careles and vnaffected intertainement of his word . For iustly are men who will not receiue the truth in the loue of it , giuen ouer to strong delusions in the beleeuing of lies : If Christ and his Gospel cannot be receiued , Antichrist ( when he commeth with all lying wonders , and preuailing errors ) shall . If the truth in Michas mouth be contemned , 400. false Prophets shall preuaile with their lie . So haue we seene that where a faithfull Pastor hath beene lightly set by , the Lord hath one way or other remooued him , and after his departure sent in some grieuous wolfe or other , that hath not spared the flocke . Fourthly , the wisdome of God permitteth it : for although it seeme to poison vtterly & destroy the truth ; yet indeede he turneth it to the clearing and confirming of it , it beeing an occasion that the truth is further sifted into ; that as sparkles issue out of the striking of two flints together , so the truth discussed and disputed , becommeth more lightsome , and more victorious : yea the gold commeth no brighter out of the fire , then the truth out of the triall of opposition and contradiction . Vse . 1. Whensoeuer Sathan according to his accustomed mallice against sinceritie , stirreth vp any troubles to stay the course of the Gospel , to obscure the shining brightnesse of Gods glorie , and to bring confusion into the most wise orders , and ordinances of God , then the Lord so ouerruleth the matter , as that he alwaies bringeth light out of darkenes glorifieth himselfe , purgeth his floare , prooueth his people , quickneth their zeale , and traineth them in humilitie and obedience . Let vs not then be discouraged , if our eyes see many trials , and in them many fall off , if we see the truth oppugned , doctrines of libertie broached , backed , and zealously maintained : for surely , although the Lord herein may iustly correct our manifest contempt of the truth , yet can he not , nor will forget his owne glorie . 2. We ought to be so farre from troubling or hindring , as that wee must affect , pray for , and to our power procure the peace of Ierusalem : yea so farre herein to straine our selues , as that onely peace and truth may abide vndiuorsed . But well saith one , that hee who hath magnified his truth aboue all things , Psalm . 138.2 . hath also aduanced it aboue peace . 3. Vse meanes to avoide heresie , and keepe out of the degrees of such a distastfull fruit of the flesh , Gal. 5.20 . The cheife of these meanes are , 1. to lay thy ground in humilitie , which onely cu●●eth off contention , the eldest daughter of pride , and hath the promise to be taught in the way . 2. to be diligent in the hearing and reading , but especially in obeying the word ; for this is the readie way to attaine and containe thy selfe within the bounds of truth , Ioh. 7.17 . If any man will doe his will , he shall know whether the doctrine be of God , and whether I speake of my selfe . And whosoeuer embraceth the counsell and wisedome of the word , he walketh safely , and his foote shall not stumble , Prou. 3.21.23 . where note , with what conscience any Papist dare say , that the Scriptures are the causes of heretikes . Thirdly , to growe vp in the affecting and loue to the truth : for so shalt thou growe in the hatred of falshood , Psal. 119.113 . Dauid had neuer come to such an hatred of vaine inventions if it had not beene for his singular loue vnto the lawe . Fourthly , beware of hereticall bookes and companie : for thou canst hardly get good out of the former ; and as hardly doe good vnto the latter ; but most easily receiue harme from either ; both of them beeing leauen and infectious . The like may be said of sticking vnto Philosophie in matters of faith : for euen this will easily breede an heretike . Fiftly , content thy selfe with thy estate and portion , be it more or lesse , couetousnesse and ambition haue throwne downe a great number of the starres of heauen , from their former shine , and beene the seedes of most heresies , as in Ecclesiasticall storie appeareth : yea in our dayes not a fewe haue growne into dislike of their estate ; who in hope of better preferment , haue betaken themselues vnto the heresie of Poperie , and therewith haue drunke in all manner of deadly poysons ; that treasons , parricides , murders of kings , blowing vp of whole states , with all such desperate attempts , are most resolutely vndertaken , and as vnnaturally acted by them . Now hauing cleared the first point who are heretikes , we come to the second , namely , how Titus must carrie himselfe towards them : and that is , he must after once or twise admonition reiect them . Now because admonition is first in nature and order of proceeding , though it be not so in the placing of the words , we will consider of it somewhat in the first place . And first it will be demanded what kinde of admonition this is , I answer , that this is not meant of that priuate admonition , whereunto both priuate Christians and the Minister as a Christian are bound towards those that erre , and are knowne so to doe ; but of that publike admonition in the face of the Church , which is a seruant and maketh way to the publike censure of excommunication . For it maketh way to the Churches reiection of such a one , as the next verse sheweth incurable , both because he is cast off the foundation , as also is condemned of his owne conscience . Further , this admonition must be once or twise , namely , when the Pastor hath priuately conferred with him for the conviction of his conscience , and admonished him to the reuoking of his wicked error : if now he still stand out , then generall warning is to be giuen two seuerall sabbaths , of such an offender in the congregation , not yet naming the person , or cause in particular , but threatening the sentence of excommunication , vnlesse the delinquent come in in the meane time , and yeelde himselfe vnto the truth . And thus shall he see that all gentle and good meanes are vsed with him , before the Church descend to such a grieuous censure . Obiect . But Christ requireth three admonitions , Matth. 18.17 . why doth the Apostle vrge but two : yea Paul himselfe admonished the the Curch of the Corinths three times , 2. Cor. 13. 1. this is the third time . Answ. Those places speake of the processe of priuate persons in priuate offences , which goeth before the publike notice and proceeding of the Church . 2. Paul dealeth by Epistle in a louing and fatherly manner , and prescribeth not to the Church how to proceede in their publike censures . 3. In such questions of fact , for the manner of processe , much is left to the wisedome and iudgement of the Church ; which may so proceede as may make most for the good of the partie ; and may vse two or three admonitions at their discretion : but so as admonitions must not be multiplied ( as we say ) toties quoties , nether on the other hand must be vnder the number of two , for two must be the least . Doct. Hence we learne that euen heretikes and enemies to the church , must be tenderly and louingly dealt withall , so long as there is any hope that they may be gained and wonne . Neither must they be seuerely or suddenly proceeded against by the Church , but vpon due warning and threatning . For herein , 1. the Church beeing the daughter of God , shall resemble God himselfe ; who still admonisheth before he strike . 2. the commandement is , that those that are spirituall must euer labour to restore offenders by the spirit of meekenes : and neuer to remooue till all meanes of restoring haue beene assayed : so that seueritie at first in those that are spirituall were meere crueltie . 3. This softnesse in the proceeding of the Church , bewrayeth her loue of the partie , maketh his sinne better knowne vnto him ; letteth him see the danger of it : and if all this be scorned and contemned , it heapeth coales vpon his head , and maketh the ensuing censure more iust and heauie . 4. Hereto ioyne the examples of Paul , who turneth not to seueritie till gentlenesse doe no good ; nor vseth the rodde , so long as the spirit of meekenesse can preuaile : yea of our Lord Iesus , who pronounced not his woe against Corazin and Bethsaida , till other great meanes vsed with them were reiected by them . Vse . 1. Hence may wee gather the meaning of sundrie places in the Scripture : as Rom. 16.17 . Brethren , I beseech you marke them diligently which cause divisions and offences among you , and avoide them : 2. Io● . 10. If any come and bring not this doctrine , receiue him not : these and such like places must be vnderstood by this our text , namely , after admonition , and good meanes vsed for their reclaiming , they must be avoided and reiected , and not before . 2. If heretikes must be thus dealt with , how much moree are we to deale louingly with brethren , who fall not wilfully , but of frailtie ? how carefull should we be to set them in ioynt againe tenderly ; couering the bitter pill of reproofe with sugred perswasion ? how should the spirit of Moses coole and moderate the spirit of Elias towards brethren ? surely here must be louing admonition , not once not twice , but so often as they offend , so as it be not with contempt and scorne of religion and discipline . Reiect him ] There is a twofold reiecting of a man ; the one more priuate , whereby euery Christian is bound to forbeare the familiar conuersing with such as are openly wicked & scandalous in doctrine or life : but especially the Minister or Pastor , whose life is more remarkeable and exemplarie must be more carefull to avoide the companie of such . And this is by some thought to be here meant , as if they advised Titus , that when in his course he should meete with such a person , who after admonition and good meanes of reclaiming him , should still adde pertinacie to error ; he should thenceforth leaue such a one to himselfe : neither familiarly conversing with such , least he should occasion others also so to doe : nor yet to neglect the Church in striuing against the streame with such a one : for all that labour were but lost ; which were it taken against weaknes and ignorance , it were hopefull ; but beeing against malice and obstinacie , is desperate ; and therefore avoide him , make not nor meddle with him , let him alone to Gods iudgement ; what hope is there in washing an Ethiopian ? to build one that is cast from his foundation , were to hang an house in the aire ; and therefore vnlesse thou canst hope that he who will not yeelde vnto the voice of the Prophets and Apostles , will yeelde to thy priuate perswasion , meddle not at all with him . But as I noted in the former point , there is more included in the precept ; which is to be extended to a more publike reiection of an incurable person who will receiue no good ; but is likely to do much harme in the Church by infection if he be suffered . And this the word noteth , which properly signifieth to be drawne out of a citie as an outcast : and translated to the Church to betoken the casting out of a man by excommunication ; or a cutting him off from the societie of the Church . And whereas there are two degrees of excommunication ; the former separating from all brotherly societie with the members of the Church : and the latter cutting off from the bodie of Christ : which is nothing else but that fearefull anathema , and curse pronounced by the Church against him , who is discerned to haue sinned against the holy Ghost . The former of these two is here meant , called of old , a thrusting out of the synagogue ; and is a casting out of an obstinate sinner out of the companie and communion of beleeuers , who are the members of Christ : and this is the censure which heretikes are liable vnto . Quest. Who must avoide them ? Ans. The whole Church , but especially the Pastors , least their remisnesse or familiaritie with such make the people more bold with them : for it is meete that the whole Church should haue knowledge , approbation , and consent in that which concerneth the whole . Quest. But how farre must they be avoided ? Answ. Our Sauiour sheweth in generall , Matth. 18.7 . when he commandeth vs to account such as will not heare the admonition of the Church , as Publicans who were known by the name of sinners and wicked men , Luk. 15.2 . or as Samaritanes , with whom the Iewes meddled not , Ioh. 4.9 . and the reason was because they were heretikes 2. King. 17.33 . vnto this day they doe after the olde manner they neither feare God , nor doe after their ordinances , nor after their customes , nor after the lawe , nor after the commandement which the Lord commanded . The Apostles more especially in sundrie particulars expresse the nature of this censure , 2. Thess. 2.6 . withdrawe your selues from euery one — 1. Cor. 5.11 with such eate not : 2. Ioh. 10. receiue not such into house , nor bid him good speede . In which places although it seeme , that such persons are to be vtterly cast out of euerie Christians affection ; as those who are iustly to be hated and reiected , and to whom common humanity seemeth not to be due from Christians ; yet must we obserue herein sundrie cautions , if rightly we will conceiue of it . For 1. this censure infringeth not any of the bonds of ciuill right and societie ; but that an excommunicate Magistrate remaineth a Magistrate still , and must of all Christians be so acknowledged , and all such offices performed him as are due to a Magistrate . Thus Ambrose obeyed Theodosius whom and when himselfe had excommunicated : Yea Christ himselfe and his Apostles willingly obeyed the heathenish and persecuting Emperours . This censure then may make them as heathens , and no Christians ; but not as no Magistrates . 2. An excommunicate person is not loosed from the bond of common humanitie ; but euery thing must be ministred vnto such a one , as is necessarie for the preseruing of his life : Rom. 12.20 . If thine enemie hunger , giue him meate , and if he thirst , giue him drinke . Hence is it lawfull to sell him commodities , and consequently to buy of him , and bargaine with him : and if he be before a partner with vs in any ciuill businesse , as in matter of inheritance , trust , or commoditie , we are not by this censure loosed from that fellowship , which is no nearer then we may and do contract with verie strangers . I say not now we may contract familiarity with him as a freind , but fellowship as being a man of our own mold . Obiect . 2. Iob. 10. Bid him not good speede , which is the least curtesie we can shew any man : and , 1. Cor. 5.9 . Paul wisheth the Corinths not to mingle themselues with fornicators . Answ. In the former place it is no part of the Apostles meaning , that Christians should shew themselues any way vnciuill or inhumane , whose carriage must be such towards offenders as may winne them , rather then set them further off : but would not haue them so courteously to salute such a one as a familiar or freind , but rather as a stranger , least they should seeme any way to giue the least approbation vnto their errour . The latter place is to be vnderstood of priuate and familiar contracts also in freindly societie , which such open sinners are to be debarred of , least they be made more obstinate in their sinne : and thus in the verses following the Apostle expoundeth himselfe , with such a one eate not . And if we should stretch the place to more necessarie publicke contracts in bargaines ( besides many other inconueniences which we might name ) we should hereby come too neare that Popish position ; that faith , promises , and oathes are not to be kept with heretikes ; who haue right to all ciuill equity from vs , for although they remaine not brethren , yet remaine they citizens . 3. This censure looseth not the bands of naturall right ; but such as are of the family in consanguinitie or affinitie must performe all duties to such a one , which such a relation hath made his due . The husband to the wife , and the wife to the husband : the child to the father , and the father to the child ; the seruant to the master , and the master to the seruant : the kinsman to the kinsman : nay in these nearer societies , euen that entire familiaritie , which the auncient ascribed to the identity of three things , namely the house , the bedde , and the table , must not be denied of those from whom it was due before this censure : for he that was a brother before , remaineth a naturall , although not a Christian brother . 4. This censure looseth not the bands of all spirituall societie , but that notwithstanding it , we may and must 1. loue the excommunicate in the Lord. 2. admonish and rebuke him . 3. pray for him , though not with him . 4. vpon his repentance , receiue him like a brother as before . Quest. 1. Wherein then standeth this separation ? Answ. 1. From all those spirituall good things which the Lord communicateth in the Church , as the word , sacraments , prayer ; for these are holy things , and the priuiledges of the faithfull , out of whose societie the other beeing cast out , they are as swine , to whom such holy things may not be cast , and as dogges , to whom the childrens bread belongeth not . Obiect . But if you shut them from the word , you barre them from the meanes of their repentance . Answ. Both the word , and the nature of the censure shutteth them out of the congregation of Gods people , and the practise of the auncient Church , which suffered them not to enter within the doors , of the Church . The Iews permitted not the Publicans in their sinagogues , but accounted them as Heathen ; neither would Ambrose suffer Theodosius the Emperour while he was excommunicate , to enter into the Church of Milleyne . But that now such persons are admitted to heare the word , it is by an indulgence of the Church , which I will not now stand to examine . 2. From familiar conuerse in the outward life , so farre as necessarily we are not bound vnto them : as in the examples of the Primitiue Church I could be plentifull , both in teachers and in beleeuing Christians . Famous is the practise of Iohn the Evangelist towards Cerinthus when he found him in the bath , and of Polycarp towards the heretike Marcion ; who as Irenaeus testifieth , would flie from the place where the heretike stood or sate , as fast as he could , least he should here any heretical speaches . Now the reasons why we are thus to auoid the excommunicate , are these . 1. That the offender may be brought to soundnesse of repentance ; for whatsoeuer power is giuen to the Pastors and Churches , is giuen to edification and not for destruction , 2. Cor. 10.8 . And therefore such an offender must , 1. haue his conscience terrified , by beeing deliuered vnto Satan : that is , cast out of the Church : out of which Satan ruleth , and setteth vp his throne . 2. Another end in regard of the partie , is to shame him , both by the publike rebuke of the Church in proceeding against him ; as also the auoiding of him as one of another societie : 2. Thess. 3.14 . Withdraw your selues — that he may be ashamed . 3. To worke sorrow in him for his sinne , for the destruction of his flesh , and fleshly corruption , which is the ground of true repentance : see 1. Cor. 5.5 . 4. To effect a desire to be reconciled first vnto God , and then vnto the church , against which he hath offended . And thus , 5. his spirit shall be saued in the day of the Lord. 2. There are other reasons in regard of the church . First in generall , that it heare not ill , as a maintayner of vile persons : and much lesse as if it selfe were a sinke or stie of filthy swine ; who professe themselues washed by the iustification of Christ , and the sanctification of the spirit . The Apostle Paul aymeth at this , 1. Cor. 5.1 . It is certainely heard that there is fornication among you : and maketh this bad report the first ground of their proceeding against the incestuous person , as though he had said , these things ought not to be heard amongst you : no not once named among Christians . Secondly , in respect of the speciall members . 1. That they may be safe from the infection of such open and obstinate wicked ones : which is also the Apostles reason , 1. Cor. 5.6 . A little leaven , sowreth the whole lumpe : a little sparkle kindleth an vnquencheable flame : a little pitch defileth the whole man , yea their verie word , ( and much more their conuersation ) creepeth and corrupteth as a gangreene . Worthy is it here worth our remembring , how when the Emperour Theodosius senior was desirous to conferre with Eunomius the Arrian Bishop ; his wife Placilla the Empresse very earnestly disswaded him , least he beeing peruerted by his speaches , should beginne to like of his heresie . 2. Least partaking with his sinne , he should also partake of his punishment ; as all Israel did for Achan : one rotten membe● not cut off endangereth the whole bodie , and threatneth perill to the whole . The iniunction of Moses hath here place , Depart from the tents of these wicked men , and touch nothing of theirs , least yee perrish in all their sinnes . 3. For examples sake , least any of the rest grow to the like boldnesse , and obstinacie in sinne ; but rather by such separation be terrified therefrom : 1. Tim. 5.20 . Them that sinne openly , rebuke openly , that the rest also may feare . All which ends beeing so necessarie , as by the Scriptures they appeare to be , we see what a maime it is in any Church , when this rod is either not vsed , or not aright . Quest. But whether may priuate Christians auoid an open notorious sinner , before the Church haue reiected him ? or what must we doe while the Church winketh , and will not doe her dutie in casting them out ? Answ. We may and ought to auoid the familiar societie of scorners , and open wicked men for the former reasons , euen before the Church haue cast them out : but not as excommunicate persons , or members cut off ; that we abstaine from the word and sacraments because of such , vntill the Church haue cast them out : for else a way is easily beaten and paued to Scisme and rash separation . And if the Church do not ( as she ought ) cut off such rotten members ; yet is no doore opened to personall excommunication , seeing this censure is the common action of the whole Church , and not of any priuate person , or persons . We must then beare them as we doe festered members with paine , and sorrow , yea and complaints to such as can helpe vs : but not breake our patience for that which our selues cannot , and others will not cure for vs. And thus ( as one very well answereth the like case ) shall we be blessed euen in hungring and thirsting after righteousnesse ; and the sinne shall not lie at our doores , but where it is committed , and abetted . Quest. But it seemeth if heretikes must onely be avoided , that it is not lawfull to put them to death . Answ. This beeing a matter of fact , is most properly belonging to the Ciuil Magistrate : who wisely considering both of the qualitie of the person offending ; as if he be a leader , a seducer , or wilfull in his error ; as also of the degree of his offence and error , as if it be a direct ouerthrowe of the foundation , or an high blasphemie , or such as may turne to the ouerthrowe of pure religion established , or the disturbance of publike peace , or otherwise according to the nature of the fact , may and ought to proceede to a proportionall degree of punishment : whether by mulcts , or imprisonment , or banishment , yea in the extremitie of euill , to the extreame remedie , euen of death it selfe : for there is no remedie but if a soare prooue a gangreene it must be cut off . True it is , that the charitie of the Church must aime at the cutting off of errors , rather then mens persons . but if the nature of the error so require , euen the last punishment by death , as it is in the hand of the Magistrate , so will it be most iust and proportionall . That it is in the power of the Magistrate to cut off incurable and invincible heretiks is cleare : 1. by precept , Deut. 13.5 . of slaying the false Prophet : and Deut. 17.5 . of stoning the idolater . 2. by example : of Moses , Exod. 32.35 . slaying 3000. of the Leuites for the idolatrie of the calfe : of Helias , 1. Kin. 18.40 . who slewe 400. of Baals Priests when there was no Magistrate to do it : so of Iosias , 2. King. 23.6 . of Iehu , 2. King. 10.25 . yea wicked Nebuchadnezzar made a decree , that whosoeuer blasphemed Daniels God should die the death . The same might easily be prooued out of Imperiall constitutions and iudgements of Fathers and Councels . Now that this is the fittest punishment for some heretikes , we may gather by the instance of Arrius , whom Constantine the great banished indeed : but how much better had it beene for the world , if he had taken such a monster from the face of the earth ? how much better had that sparkle beene with himselfe extinct , before it had come to set the whole world on fire ? and if he that reuileth his Prince deserueth death as a traitor , how much more he that blasphemeth the name of God , or any part of his truth . Obiect . But Christ biddeth vs beware of false Prophets , but not to slay them , yea wisheth to suffer both to growe together till the haruest . And Paul neuer giueth other commandement concerning them then to avoid them , and withdrawe our selues from them . And Musculus expounding the place , in 1. Cor. 5. concerning the incestuous person , hath these words , he commaundeth not to kill him , but to remooue him from among them . Answ. 1. Some such places are such precepts as are di●ected vnto the Churches , whose weapons are spirituall , and hath no such power of life and death ouer the bodie or outward man. 2. Some other institute and informe the Pastors of the Churches how to carrie themselues towards such offenders as this in hand , and the like to Timothie , but intend not to speake any thing of the Magistrates dutie . So Bullinger affirmeth that here Paul enformeth Titus , and not Sergius Paulus , how to carrie himselfe towards an incurable and desperate heretike . 3. These precepts were deliuered when there was no Christian Magistrate to performe the dutie , and therefore the Chuches were more carefully vrged vnto theirs . 4. They must all be vnderstood with respect , 1. of the qualitie of the persons and offences which must be distinguished . 2. of the Church , as whether such tares can be plucked vp without apparant hurt of the Church ; for else they must be let stand ; and so must that place be meant , least ye also plucke vp the good wheat : and this is agreeable also to the doctrine of the auncient ; who aduised rather to tollerate some lesser euill , then that a greater good should be hindered , or a greater euill occasioned . Vse . 1. Seeing excommunication is such a grieuous censure , it is not to be inflicted rashly , or for trif●les ; but delibe●ately in matters of waight and much moment ; yea heauily , and not without inward griefe , that the Church is vrged to such seueritie . For , 1. if it be a greiuous thing to be disfraunchized and cast out of a wel ordered common wealth ; how much more to be cast out of the church & the commonwealth of Israel . Which made some of minde , that this censure is not to be vsed but in such cases as wherein the Iewish lawe condemned to the death : the which strictnes ( in that it may seeme to confound the Iewish Iudiciall lawe , with Euangelicall discipline ) howsoeuer I will not maintaine ; yet surely as Musculus well noteth , I thinke it ought not to be vsed but in such cases as more expressely shut out of the kingdome of heauen , and such as the Apostle mentioneth , 1. Cor. 6. because it is a declaration of that which is by God done in heauen , who for a non apparance , or not paiment of a trifling fee thrusteth not out of heauen . Secondly , it must be vsed as a last and desperate remedy ; euen as the Surgeon trieth all gentle meanes before launcing , seating , or cutting off . Thirdly , it must be done with griefe and sorrowe of the whole Church , euen as a member in the bodie cannot be cut off without extreame paine to the whole . This is a fitter affection then anger , couetousnesse , or any other such sordid and base selfe seeking in dispensing the iudgements of the Lord. Fourthly , It must be done verie sparingly in wisedome and moderation ; whereof we haue a notable patterne in the Church of Geneva , wherein such was the power of the word , and wisedome of the Pastors in restoring offenders by the spirit of meekenesse ; that in the space of whole tenne yeares ( as M. Beza himselfe confesseth ) onely two persons were stricken with this censure . Now of the fearefull abuse of this censure ; whereby it is daily turned into an idle scarecrow , sold and bought at a vile price , I neede not speake any thing , seeing the thing it selfe speaketh so loud : would God it were as well reformed , as it is by a number of the godly learned discouered . Vse . 2. If heretikes must be avoided then it followeth , that Protestants ought to avoid all communion and mixture with hereticall Churches & persons : & namely with that hereticall & Apostaticall Church of Rome and the members of it . To prooue it an hereticall Synagogue I shall not neede to spend time after those two famous lights , our learned D. Whitakers , and Reynolds : the former of whome hath prooued that the present Church of Rome is no particular Church , but hereticall , and ouerturning the foundation and grounds of faith , as by eighteene seuerall points he instanceth , and concludeth that whosoeuer would be saued , must necessarily forsake her as an antichristian and Satanicall synagogue . The other in his fifth Thesis of his learned booke defendeth , that the Romane Church is neither Catholike , nor a sound member of the Catholike Church : in explaining the tearmes whereof , he saith that the newe Romane Church is tainted with a gangrene of most pestilent heresies , which euerie way spreadeth further and further , and subverteth the faith of verie many : and concludeth , that no otherwise then the contagion of the most mortall diseases , as the plague or leprosie or such like , euen so the infection of Poperie is as diligently to be shunned of all the faithfull . This truth out of the mouthes of such two worthy witnesses we may the better beleeue , not onely for the strength of arguments they haue vsed , as yet vngainesaied by any aduersarie ; but also in that we haue some of her owne children confessing her the mother of all heresies . I will not light a candle to the sunne in the former point , but briefly shewe wherein especially they are to be avoided ; and that for more perspicuitie in two questions . Quest. The former , whether Popish religion may be tollerated in a countrie professing the truth of Christian doctrine , as ours by Gods blessing doth ? I answer , No , if by any lawfull meanes it may be banished . For beeing an heresie which 1. disannulleth the death of Christ. 2. abolisheth the humane nature of Christ. 3. destroyeth the substance of the Sacraments . 4. taketh away the solace of the elect of God. 5. the honour of the sonne of God sitting at his Fathers right hand . 6. almost all religion , ( all these beeing the expresse words of D. Reynolds , and prooued in that thesis ) it followeth that it may not be suffered in a countrie which can abolish and cast it out . For , 1. Euery worship must be sutable to him that is worshipped . If he be diuine , so must it : if he be ciuill it must also be ciuill : if he be simple , pure , without mixture , so must that worship which is or can be acceptable vnto him . 2. We know out of the word that Samaritane worship ( when men will feare God but worship him according to the rites of the countrie ; 2. King. 17. vlt. ) was euer hatefull to God ; who will not haue his feild of the Church sowne with diuerse seeds , nor plowed with an oxe and an asse . The Iewes meddle not with the Samaritans , but must hate the workes of the Nicolaitans . And indeed to halt between two , to be neither Gods nor Baals is to be of no religion at all ▪ and the Church of Laodicea sheweth that the Lord can neuer digest two contraries neuer so well mixed or wisely tempered in matter of religion . 3. The approbation and blessing of God on those Kings , gouernments , and Churches , who went through-stitch in pulling downe all the high places : as Dauid , Salomon , Hezekiah . But memorable was the worthy act of Iosia , who made a couenant before the Lord , and called all the inhabitants of Ierusalem , the Preists , Levites , and all the people from the smallest to the greatest , and caused them all to stand to it . See 2. Chro. 34.31 . ad sin . But whereas others , otherwise good Kings , are reprooued and blemished , because either they left the high places standing , and proceeded not to a through reformation ; as As● ▪ ● . Kin. 15.14 . Or if they did fully reforme their countrie , yet that they did not so zealously hate Idolatrie , but that they would enter into league and affinitie with Idolaters : as Iehoshaphat Asas sonne , Who lifted vp his heart vnto the waies of the Lord , and took away the high mountains and groaues out of Iudah . But yet Iehu is sent to reprooue him for his societie with wicked Ahab , saying , Wouldst thou helpe the wicked , and loue them that hate the Lord ? A worthy commendation was it of the Angel of the Church of Ephesus , that he could not beare them which were euill , Rev. 2.2 . 4. Consider the danger and hurt in tolerating heresie in these particulars . 1. It is a breach of Gods commandement , Deut. 29.18 . There shall not be among you , man , woman , nor family , nor tribe , which shall turne his heart from the Lord , to goe serue the gods of these nations : There shall not be among you any roote that bringeth forth gall and wormwood . 2. This mixture layeth open to Gods revenging hand , and is called by no lesse title then Rebellion , Iosh. 22.17 . 3. There is most apparant danger of infection ; for heresie is called in the Scripture leauen , and a gangreene : and here also consider the weaknesse of flesh , which is as readie to be plucked away with euery error of the wicked , as the most drie tinder is to receiue the sparkle of fire cast into it . Hence also are Idolaters called stumbling blockes , snares , thornes , whippes , and destruction : See Iosh. 23.13 . 4. This mixture in religion threatneth ruine vnto Church and Commonwealth ; it hindreth or corrupteth publicke iustice by partiallitie , or too rough and exasperate proceeding : it causeth distraction of affections , and prepareth to tumults and massacres , as the experience of many ages hath taught . A kingdome or Church deuided against it selfe cannot stand . Which Ieroboam well conceiuing , that he might bring the people to vnitie in religion , set vp two calues , one in Dan , and the other in Bethel . How both Iewes and Gentiles wickedly resisted Christ and his Apostles , vpon this same ground that two diuerse religions were vnsafe in one countrie , and long could not continue , but the one would eate vp the other , the historie of the Gospel , and the Acts of the Apostles euidently shew . From whom we may frame a good argument , that if they were so vigilant to keepe out whatsoeuer might disturbe their errour ; how much more carefully should the truth be preserued in the puritie of it , of all such as haue any care of the continuance of it ? nay more , shall the mention of a toleration of our religion in Rome or Spaine be capitall ; and should we by connivence at their knowne Idolatrie , giue them as good as a tolleration ; and so strengthen their hopes for an alteration ? These reasons if I should now in particular applie vnto the Romish Church for the further euidence of them , I know better where to beginne then to make an end : and should dwell too long on the question , which I purposed rather to point at , then fully to handle ; as more largely out of the Scriptures , Fathers , and councells I easily might . But from them all as they lie , in one word may be concluded , that the toleration of Poperie in a reformed country , where it may be cast out , is vtterly vnlawfull . The second Question is , whether Protestants may marrie with Papists ? Answ. For the right resoluing of this question , two things must be considered . 1. Whether the person that now professeth Poperie , will yeeld to be wonne to the embracing of true religion : which if he do , then caseth such a one to be a Papist , and may be maried withall . ●hus Isaac married Rebecca the daughter of Bethuel ; and Iacob the daughters of Laban , who was an Idolater as appeareth , Gen. 31.53 . On the same condition Boaz married Ruth a Moabitisse woman , but who was first conuerted to the Iewish religion . And thus the Lord himselfe yeelded vnto the mariages with Heathnish women taken in warre , but heauily after a sort , and by indulgence , but on no hand vnlesse they would first entertaine the true religion , as by those many ceremonies enioyned might more specially appeare : and by Iacob we may iudge of the other Patriarkes , who would not giue Dinah to Hemors sonne , vnlesse the whole family were circumcised . Secondly , it must be considered , whether the partie be an absolute Papist , or onely Popishly affected in some points ; as namely , whether he or shee erre in maine and fundamentall points of faith ; or in lesse dangerous opinions . If the partie prooue tractable and erre onely in smaller points ; as suppose some superstitious obseruations of daies , meates , foolish and rash vowes , or such like , suckt in by reason of corrupt education ; although I would wish a man to make a better match for himselfe , yet I cannot condemne it as vtterly vnlawfull , neither in this question commeth such a one vnder this commandement of the Apostle . But if the partie be a limbe of the Pope , drinking in with greedinesse the poysoned cuppe of his heresies ; and such a one as is turned off the foundation , by holding iustification by workes , freewill to good , Popish traditions of equall authoritie with Scripture , and such like : here the precept holdeth . A Protestant may not marrie with such a partie : The reasons are these . 1. The nature of marriage ( much more then of friendship ) is a communion and fellowship in diuine and humane things . Now what communion can be betweene truth and falsehood ? Secondly , Gods example , who in the beginning ioyned not two of diuerse religions : besides , the commandement is , not to be vnequally yoked : and , to marrie alwaies in the Lord , not against him . And if a Christian may not by bodily coniunction become the member of an harlot , much lesse of an idolater , who goeth an whoring from God after many lovers . Thirdly , marriage is called the couenant of God , both because he maketh it in heauen , and watcheth how it is entred and carried by married persons in the earth . Now how can he thinke his marriage to be made by God , who hath a limbe of Satan and Antichrist laid by his side ? or rather that himselfe hath not wilfully profaned the name and couenant of God : as Iudah did , by marrying the daughter of a strange God ? Malac. 2.11 . Fourthly , there is certen danger of seduction by such a partie , and therefore it is a presumptuous tempting of God , to match with ●●ch a one . And can there be a stronger reason giuen then this which is the Lords owne for the strengthening of his owne prohibition ? Deut. 7.3 . Thou shalt not make marriages with them ; for they will cause thy sonnes to turne away from mee : and the same reason is rendred in renewing the precept , Iosh. 23.11 . Plentifull is the Scripture in examples to this purpose : Salomon to whom the Lord appeared many times , fell by meanes of his outlandish wiues to idolatrie : and who thinketh himselfe wiser then he ? Ioram at the instigation of his wife forsooke the Lord ; he had the daughter of Ahab to wife , and he did euill in the sight of the Lord. But most pregnant is that example of Israel , who marrying with Moab , was presently ioyned to Baal Peor , and for this sinne were slaine in one day fowre and twentie thousand , Num. 25.9 . And let him that thinketh himselfe to stand on the surest ground , consider whether his disposition be not such , as standeth in neede of such a companion , as may rather further him in pietie , then any way alienate him from the wayes of God. Fifthly , ordinarily the Lord followeth such matches with visible plagues : sometimes without the family , sometimes within : according to that threatning by his Prophet , that he wil cut off master and seruant that shall doe this . A publicke execution hereof we see in the flood , which for this sinne drowned the olde world , Gen. 6.2 . and Ezra confesseth with weeping , mourning , and ren●ing his haire , that for this sinne especially ( Master and seruant ) We , our Kings , and our Priests haue beene deliuered into the hands of the Kings of the lands , vnto the sword , into captiuitie , into spoile , and into confusion of face . And within the family by Gods iustice it often commeth to passe , that the wiues of Esau , the daughters of Heth , were not more grieuous to Iacob and Rebecca , then the persons so vnequally yoked are betweene themselues . Sixtly , such persons as thus contract themselues bewray , 1. That they more regard other vaine things , as wealth , beautie , friends , then the feare of God , and practise of pietie ; which onely hath the promise of prosperitie . 2. That they want that godly affection which delighteth in the godly , and abhorreth the familiar conuerse ( and much more mariage societie ) with the wicked : and proclaime to all men ( howsoeuer they would seeme to be ) what indeed they are . 3. That they are destitute of godly zeale , which professeth hatred to idolaters and idolatrie : yea of all other most hateth that sinne , and the appearance of it , as the Lord himselfe doth . 4. That they want wise consideration , and due respect of themselues , in not caring to whome they become one ; what a griefe and burden is it to think , that the husband or wife is as yet the child of the deuill ? & that I am a member of this person who is not a member of Christ ? 5. The Church of God is little beholding vnto them , for bringing in an idolater among them , and so polluting the bodie of Christ , and blemishing the congregation of God , among whom such a thing should not once be named , as becommeth the holy and vndefiled spouse of Christ. 6. If that be true which our Church affirmeth , that vsually spirituall and carnall fornication goe together ; let him blame himselfe , who finding vnfaithfulnes in the couenant of marriage , did not duely consider whether euer that partie would be true to him , who playeth false with God : or whether the faithfulnesse and loue to God should be the breeder and nurse of true loue and faithfulnesse to himselfe . Obiect . But all this while you compare the Papists with the heathen or Cananites , betweene whom there is no comparison . Answ. The Popish idolatrie is as grosse as euer was any : for they worship the wodden crosse , and peices of bread with religious worship : and why is Rome called Egypt , Sodome , Babylon , but because it is a source into which all heathenish idolatrie runneth : and why is it called an hibitation of deuils ? if any thing can be spoken worse of any heathenish idolatrie , it shall not be the worst . 2. Our danger is more from them , then any or all the heathen . 3. The endes of avoiding them are the same with any other heretike , namely , to preuent infection and seduction . Obiect . But the Papist professeth the same faith with vs. Answ. In word he doth , but in deed he renounceth the whole foundation of religion , and this is a more reall deniall . Obiect . But so doe many hypocriticall Protestants , and yet you dare not say but we may match with them . Answ. Many there are who ( as we haue heard ) professe they knowe God , but in their deeds denie him , but this is not that which is in our question ; which is of diuersitie in religion , and not of infidelitie or hypocrisie where the same religion is professed : the former is a barre of marriage , but not the latter . Obiect . But then you will say , that such marriages made , ought to be dissolued● I answer , 1. that marriage is an externall thing and properly hindereth not faith and saluation of it selfe : and 2. that it is not against christianitie to keepe contracts made with Turks and heathen . 3. Besides in the Apostles dayes , the faithfull beeing married to an infidell , he was not to put her away , 1. Cor. 7.12 . if she would abide with him . But as M. Zanchius after he had learnedly discussed this question , and propounded reasons out of the Scriptures , Fathers , Councels , and ciuill lawe , that such mariages ought to be disanulled , yet doubtfully leaueth it to the iudgement of the Church : so will not I be too bold in defining this great question . Vers. 11. Knowing that he that is such , is peruerted , and sinneth , beeing damned of his owne selfe . Hauing in the former verse , shewed both the persons to be proceeded against , ( called heretikes ) and the manner of proceeding against them ; namely , after once or twice admonition to auoid them ; Now in this verse our Apostle discendeth to giue some reasons of this seueritie ; which are two in number . First , he is such a one as is subuerted or turned off the foundation . Secondly , he wittingly and willingly , spurneth against the knowne truth , sparkling , and shining in his conscience , and therefore is remedilesse and desperatly incurable . For the former . By beeing peruerted , or turned off the foundation , is not to be meant any falling off from the foundation of Gods election , which abideth so sure , as that not any one of Gods elect shall euer fall away , as Hymencus and Philetus did : but a falling off from some fundamentall points of Christian religion , held and maintained by the Church , whereof this partie yet seemeth a member . As for example : The maine foundation aymed at in the writings of the Prophets and Apostles is , to teach ; that Iesus Christ , God and man , is the alone and perfect Sauiour of his Church : and whosoeuer teacheth or holdeth any doctrine tending to ouerthrowe , either of his natures , or anie of his offices ; he is truely said to be turned off that foundation . Againe , the maine grounds of all our religion , for matter either of faith or manners , are the commandements of the law , and promises of the Gospel : and whosoeuer either directly , or by direct consequent ouerthroweth any of the commandements of God , or articles of our faith , he is truly said to be turned off the foundation . Now this cannot euery error in religion doe . For ( to keepe our Apostles allegorie , comparing the profession of religion to the building of a great house ) some errors are lesser , and as it were besides the foundation ; such as may be thought as the breaking downe of some window ; some greater as the breaking downe of some side of the house , and yet the house standeth , although much defaced . But some are such as ouerturne the whole house , and rase the verie foundations of all : such as is the doctrine of iustification by workes , which point alone putteth men quite out of their estate in Christ ; and shutteth them out of the kingdome of heauen . Gal. 5.2.4 . Whence might be obserued , how needfull a thing it is for euery one to be well grounded in points of Catechisme , which is a thing most dangerously neglected by the most : and beeing so grounded , to looke well to themselues , least they be turned off from them , and so depart from the holy commandements : for thus the end of such would be far worse then the beginning . But we will come to the latter degree of this sinne . Hee sinneth , beeing damned of himselfe , that is , he wilfully sinneth or addeth sinne to sinne : not only by maintaining an errour , but 1. against the light of the word shining in his conscience . 2. against the wholesome admonition of his faithfull pastor , yea and of the whole Church , the voice of which he will not heare . 3. euen against ( besides other convictions ) that of his owne conscience ; whereby he is resolued to take part with the wickednesse of his heart , and persist an heretike in his heresie . This man if he had no other iudge , is iudged and condemned of himselfe , and sheweth that he is damned of himselfe . Obiect . But there is no man so monstrous and gracelesse , that will persist in error against the light of his conscience . Answ. Yes ; and this commeth partly by the naturall impuritie of conscience ; which can excuse not only intentions vnwarrantable , but euen sinnes committed against the law . As in the young man , Mar. 10.20 . who boasted that he ( though he had liued in the breach of all ) had kept all the commandements from his youth : and 2. partly by the increase of that corruption through a sencelesse numbednesse , and vnfeelingnes , which springeth from a custome of sinne : and 3. especially by the iust iudgement of God , who striketh them with a reprobate sence ; by withdrawing euen the very light of nature from those who would faine put it out , or deteine it in vnrighteousnesse : and by deliuering them vp to strong delusions , that they might beleeue lies , who would not embrace the truth in the loue of it . Now he that is such a wilfull offender , and knowne so to be , must be auoided . But it is hard ( will some say ) to know any man thus to sinne . Answ. Because we speake not now of the iudgement of certaintie which is proper to God , whereby he alone can iudge of the finall estate of a man , but only of the iudgement of humane wisedome , which is giuen to the Church , who iudgeth only for the present by the present fruits , it is not so hard to doe : for such a man hath beene brought to conference , to the tryall of the Scriptures , to the analogie of faith , and to the admonition of the Church : by which his reasons haue bin refelled , his iudgement informed , his conscience conuinced , himselfe forewarned of his danger ; but he obstinately hath refused all these good meanes , and persisteth in his error . Where note , 1. What patience the Lord vseth in his iust proceedings , euen against the worst men , whom he will not haue condemned , nor cast out of the Church vpon suspicions , or surmises ; no nor presently after an open sinne is committed : but their must be a time between , wherein the Church must rightly informe her selfe , that she may know the nature , and degree of the sinne , before she turne her to any censure or sentence . Yea and further , the sinne beeing apparant , she must not reiect any , till all good meanes of reclaiming haue beene in vaine vsed . Which may teach vs , that to heape or hasten excommunications ipso facto ; or ( as it is often ) before the partie can come to the knowledge or suspition of any such proceeding , is to swarue from the rules of the word , and those weightie reasons also vpon which they are grounded . As namely , 1. some offenders are curable : and what man in his wits will cut off his arme or legge so sonne as it beginneth to ake and paine him , and not rather vse meanes of surgerie and cure ? is any member in the bodie so despised ? 2. Our selues must not be so vncharitable , as presently to dispaire of any mans conuersion : God may in time raise the most desperate sinner vnto repentance . 3. The meanes vsed are not lost : for if it attaine no other end , yet shall it make them more inexcusable ; the censure more iust , and the Churches proceeding more equall and moderate . 4. Adde hereunto the Lords example , who neuer striketh before he haue sufficiently warned : he neuer precipitateth either sentence or execution , but first commeth downe to see , Gen. 18.21 . and hearkneth and heareth , Malac. 3.16 . and accordingly passeth sentence . 2. Note , that when a sinner is knowne to sinne of obstinacie , the best way is to auoid him , and cast him out . For 1. labour is but lost on such a one . 2. He doth but tread holy things vnder his feete ; of which holy things the Church is the keeper , and must be faithfull . 3. He sinnes not only of iudgement and reason , but of affection : and this is the reason , why verie few heretikes are conuerted , when many vnregenerate men and outragiously wicked in other kinds are ; who sinne not of affection and wilfulnesse , but of corrupt iudgement onely . 4. The Lords example , Hose . 4.17 . Ephraim is ioyned to Idols , Let him alone , he is incurable . Obiect . But if he be thus left vnto himselfe , am not I accessarie to his condemnation ; or might not I by still following him , be a meanes of his conuersion at length : and ought not I to waite still when God will giue repentance . Answ. No , he so sinneth as the text saith , himselfe condemneth himselfe ; and his sinne is vpon his owne head , who wilfully and laboriously destroyeth him . 2. As the ordinances of God are deare vnto himselfe , so ought they to be also vnto vs , so as we may not expose them to the contempt of a scorner . 3. Thou hast not left him till he be apparantly desperate , no otherwise then a Phisician hath left a desperate patient ; whose disease is not worse then his froward disposition in refusing all meanes of health and safetie . 4. Euen the neglect of him may ( by bringing him to enter into himselfe ) prooue a nearer way of winning him , then any familiar course or conuerse with him . 3. Note hence also , what vse the Lord maketh of a wicked conscience , euen in desperate sinners . It shall be the accuser , witnesse , and iudge to pronounce the sentence of death against his owne soule ; and so shall make way vnto the Lords most righteous iudgement . Iudas himselfe beeing surcharged with conscience of his sinne , read the sentence against himselfe ( there beeing no other to doe it ) saying , I haue sinned in betraying innocent blood : and then went and hanged himselfe . For this purpose the Lord hath put into the soule not only a knowledge , whereby naturally euen the wicked can discerne between that which is honest , and dishonest ; yea between good and euill so farre as to make them excuseles ; but also an application of that knowledge vnto the seuerall actions of life . From which two issue two other faculties , which are the verie nature of conscience : 1. A testification that such an action is done or not done , yea although a man would not haue it so to testifie . 2. A iudgement after triall , whether it be well done or no : the fruits of which iudgement are either , ioy , peace , and glorying in things which the conscience saith are well done : or else horror in soule , as in Caine : trembling in bodie , as in Faelix : fearefull dreams and visions , as in Baltazer : or despaire , as in Iudas in the sence of sinne committed . To this agreeth that of Salomon , Prov. 20.27 . The light of the Lord is the spirit of man , and searcheth all the bowells of the bellie : in which words mans conscience is compared to the Lords lanthorne , that discouereth things to a mans selfe , which are as secret as his owne bowells . This obseruation affoardeth vs sundry speciall vses . As , Vse . 1. It letteth vs see what an intolerable torment a wicked conscience is , euen a gibbit , and a rack set vp within the wicked to vex and torment them withall : and as a fearefull hue and crie euery where ouertaking them ; that let them runne or ride where they will , they follow themselues with a writ of apprehension ; which draggeth them will they nill they , before the face of the iudge . No sooner was Adam fallen , but his conscience heard the voice of God ringing through Paradise ; which made him flie from God , and hide himselfe . No sooner had Cain slaine Abel , but the voice of the blood filled heauen and earth , and made his countenance fall . No sooner did Paul dispute of iustice , temperance , and iudgement to come , but Felix trembled . And whence is that fearefull looking for of iudgement , and violent fire , which shall deuoure the aduersarie ; but from the worke of conscience , fitting the wicked for the iudgement of the great day ? What meruaile is it then , if the wicked would faine stifle and choke the noise of their conscience ? but that they cannot still doe it . Which beeing so , let euery one feare to sin against the light of his conscience , and not dare to venture vpon , or foster the least sinne : for howsoeuer we may for the present thinke some sinnes light and little ; if the Lord neuer so little touch the conscience ( as the time commeth apace when he will awaken it ) we shall feele euery sinne ( euen the smallest ) to lie as heauy as a mountaine vpon our soules : little do we thinke that that sinne which now we account as light as a feather , should prooue so heauy vpon our shoulders , as that our hearts shall not be able to sustaine vs from oppression vnder it . And further , howsoeuer men may thinke to carrie their sinne so close , as the eye of the kite cannot pry into it ; yet know whosoeuer thou art , that thy conscience is Gods booke , take heed what thou writest in that booke : for it carrieth a light in it selfe whereby it shall be read and discouered . Vse . 2. This further teacheth vs not to neglect the checks of conscience , nor our owne hearts reproouing vs of our wayes ; as those men who are resolued to hold on their lewde courses , let the word and spirit , yea , their owne spirits suggest what they will or can against it . For the time commeth when thou canst not set the voice of thy conscience so light : & then that conscience which hath checkt thee shall iudge thee , and that heart which hath reprooued thee , shall torment thee ; and thou shalt neuer be able to turne off the charge of it , but shalt by it be accused and conuicted to haue been a wilfull chooser of thine owne destruction . This is that which is secretly implyed in the text , that if these heretikes had listened but to the checks of their owne conscience , they had neuer runne on so farre into such an incurable condition . Vse . 3. This consideration also teacheth vs to looke that in euerie thing we keepe good consciences before God and all men : the vse of which will be manifold . 1. To keepe vs from errors and heresies , and containe vs in the profession of the true faith : for let good conscience be put a way ; there must needes followe a shipwracke of faith : as is to be seen in all heretikes . Hence are we counselled to make pure conscience as the coffer to keepe faith in , 1. Tim. 3.9 . keepe faith in pure conscience : neither indeede will it be kept without : For by the iust iudgement of God punishing sinne with sinne ; it comes to passe , that corruption of iudgement and practise , of doctrine and manners goe hand in hand , and for most part vndiuorsed . 2. In doing any action lawfull in it self , a good conscience only maketh it good to the doer : for to doe euen the will of God against my conscience is sinne to me ; be the same in it selfe neuer so materially good . 3. In suffering or enduring any thing for well doing ( as not the paine but the cause maketh a martyr , so ) not the cause so much as the conscience of the sufferer worketh out his boldnesse , and peace in the middest of the combat , and giueth him securitie in his conflict ; whereas a bad conscience will betray the best cause . 4. In inioying any condition of this present life , a good conscience is a sweete companion : euen a drie morsel with peace of heart , is better then an house full of sacrifices with strife and warre within . In outward afflictions there is inward reioycing , for let the heart be pacified in God , it can reioyce in tribulation . The disciples can go away reioycing from the Councel , that they were counted worthie , to be beaten , and suffer rebuke for Christ , Act. 5.41 . The Martyrs can kisse the stake , embrace the fire , & sing in the midst of the flames . 5. Yea , it doth not onely through the whole life minister ioy and comfort euen in the remembrance of death , as 2. Tim. 4.7.8 . but it followeth a man after death , when all things else forsake him ; and as a most faithfull friend it goeth with him before Gods iudgement seat , and pleadeth for him at the barre of Iesus Christ : yea testifieth with him , and cleareth , and quite acquitteth him from the iudgment of the great day . All which beeing so , what paines and labour can be thought too much , in the getting and keeping of such a iewel which bringeth in so rich a recompence for so little labour ? and how worthily doth he forfeit all these sweet fruits of it , who will be at no costs nor paines for it ? Vers. 12. When I shall sende Artemas vnto thee , or Tychicus , be diligent to come vnto mee to Nicopolis : for I haue determined there to winter . Our Apostle hauing finished all such common precepts as respected the whole Church in Creta , he now passeth to some priuate businesse , which more specially respected the person of Titus , and commended to his practise : and it standeth of two branches : the former touching Titus his comming to Paul , in this 12. vers . the latter touching the louing intertainement which he should shewe towards Zenas , and Apollos , in the next verse . Concerning Titus his iourney to Paul , he is directed both for the time , when I shall send Artemas vnto thee , or Tychicus : as also for the place where , to Nicopolis : with a reason rendred why he must come thither , because Paul had a determination there to winter . First , Titus is enioyned to come to Paul , who as he had power to place or displace him at his pleasure , so he wanted not sufficient reason at this time to call him vnto him . 1. that he might visit Paul whose affection longed to see him , and to be refreshed by him . 2. that he might further instruct him in the doctrine of faith , and the discipline of the Church . 3. that he might elswhere send him to preach , and confirme some other Church planted by the Apostle . 2. As for the place Nicopolis , whether Titus must come : we reade of three cities called by this name ; but this was in Thracia neer Macedonia : and the reason added is not needlesly affixed to the Apostles iniunction , but to encourage Titus vnto so long a iourney ; for els he might conceiue with himselfe , that the Apostles calling beeing to goe from place to place to plant Churches ; he might happily misse of him there , and so loose his iourney : therefore Paul telleth him , that if God let his purpose stand , he shall be sure to finde him there ; seeing he had determined there to winter . And from both the precept and reason it is plaine , that Paul was not now at Nicopolis , nor writ this Epistle there , nor sent it thence ( howsoeuer the subscription of the Epistle boldly , but heedelesly affirmeth it ) for then he would haue said , be diligent to come to me hither : and I haue determined here to winter : and not ; come to Nicopolis for I haue determined there to winter : the mistaking of this adverb in the text was the cause of the erroneous subscription added by the scribe who copied out the Epistle : the like whereof in sundrie other Epistles is confessed both by Protestants and the Papists themselues . 3. But when must Titus come : not before Artemas or Tychicus were sent from Paul , to supply his place in Creta . Of Artemas we reade not so much as of Tychicus , who accompanied Paul into Asia , Act. 20.4 . and by whome the Apostle sent his Epistles to the Ephesians , 6.21 . and to the Colossians , 4.8 . in both which he is called a beloued brother , a faithfull Minister , and fellowe seruant in the Lord : and euerie where verie respectiuely spoken of . But yet seeing he is here mentioned before Tychicus , and set apart for the worke and seruice of the Church by the Apostle himselfe , it is certaine he was a faithfull and sufficient man : for else would not the Apostle haue committed a matter of such trust and charge vnto him . Doctr. Out of this prouident care of the Apostle for the Church we learne , that it is verie dangerous and hurtfull to the Church , to be left destitute of their Ministers and teachers , although for a verie small time . Paul had an earnest desire to see Titus ; and as is likely some other speciall worke more commodious for the Church to employ him in elswhere : and yet he must not come til an Artemas or Tychicus come in his roome to take charge of his people : he saith not , come thou to me , and I will shortly send Artemas or Tychicus ; but come not till I send them . Well knewe the Apostle , 1. the weakenesse of faith without continuall support ; and that if there be not watering as well as planting , whatsoeuer is best begunne will easily decay , and beeing once decayed is hardly recouered . 2. the subtiltie of Satan , together with his malice , who vncessantly seeketh reentry ; who if he 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 sta●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 Mos●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 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 . 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 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 i● 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 scarce berries : trees of righteousnesse are laden with the fruits of the spirit : and herein is the Father glorified , that yee bring forth fruite , Ioh. 15.8 . 5. Christians must continue fruitfull , and growe daily more fruitfull ; where there is any soundnes , the Lord purgeth that branch to more fruit , Ioh. 15.2 . and it is the propertie of them that are planted in the house of the Lord , to bring forth much fruit in their age : and their iust praise is , that their workes are more at last , then at the first , Rev. 2.19 . The second point , is the consideration of the reasons to moue Christians to this fruitfulnesse . The principall are these ; 1. Gods paines and costs with vs : he hath bought vs at a deare ra●e from our vaine conuersation ▪ to serve him all our daies : he hath brought vs from that Romish Egypt where we grewe not well ▪ to make vs his owne vineyard : he hath planted , hedged , & manured vs , he hath watered vs with the dewes of his word and Gospel from heauen : he hath t●immed vs with his pruning knife of iudgements and corrections ; and what could he doe more to his vineyard ? doth he not now iustly expect for sweete fruits answerable to his labour with vs ? if we set before our eyes our talents , our accounts , Gods trauels , together with his ●auour● spirituall ▪ and temporall ; wil not all these bind vs to fruitfulnesse ? 2. If we consider our time , we shall confesse it more then time to yeild vp our fruits : our Master hath suffred vs our first yeare already , yea & our second , nay we are in our third yeare ( or rather beyond our third score of yeares ) if this be not the yeare of our fruit , can we look to stand longer , & not be stocked vp ? Furthermore , this is our summer , our Autumne : neuer had our fathers before vs such a season , so fitted to fruitfulnesse , as this our day is , euen the day of our visitation . Oh let vs therefore consider , how much time we haue alreadie lost , and how little remaineth behind , and this cannot but be as loude voice in our eares vnto fruitfulnesse . 3. Heauenly wisedome which is from aboue , is full of good fruits : which if it haue taken vp our hearts will bewray it selfe , in loue , in ioy , peace , long suffering , gentlenesse , goodnesse , faith , meekenesse , temperance , and such like : and as naturally we reioyce to see euerie thing about vs fruitfull , our fields , our cattell , our orchyards ; euen so this supernaturall wisedome would make it the delight of our soules , to see our hearts and liues laden with the best fruits . 4. The barren condition hath little comfort in it , and the danger of vnfruitfulnes is verie great . For Gods fearefull displeasure disburdeneth it selfe , and seaseth on such persons by sundrie degrees . 1. The Lord reiecteth them : for if the Lords labour be not answered , he will pull downe the fence , breake downe the wall , leaue his owne vineyard to wast , owne it who will : and what can be more fearefull , then for a man to be left by God , to become a lodge for deuills , and lusts , and wasting sinnes ; which yet is the state of many a man , who is vtterly vnfeeling and sensles of it . 2. Degree of Gods curse on such fruitlesse branches , is the withering , which presently followeth their casting forth : and this the Lord bringeth on them two wayes ; sometimes by remoouing meanes of fruitfulnesse ; and so hauing laid his vineyard wast , hee threatneth in the next place , that the clouds should not raine vpon it , Isa. 5.6 . And sometimes by blowing vpon the gifts he had giuen ; he shall loose his sappe and greennes he once had : the vnprofitable seruant after conuiction must haue his talent taken from him : and this curse is so eminent vpon many men , that comparing them with themselues not long since , a man may say as the disciples of the figge tree , against which the curse was passed from the mouth of Christ , how soone is the figge tree withered ? 3. An other degree is , that no meanes shall be able henceforth to doe such a person any good ; but the curse being passed against him , this is one branch of it , that he shall be like the heath in the wildernes , which shall not see when any good commeth . Now the heath it hath good comming vpon it , the raine falleth , the sun shineth , the spring and summer season returneth vpon it , but it seeth none of this good , but remaineth a drie and parched heath still : euen so is it with a barren soule , which God hath begunne to curse , the raine , the sunne , the season , the word , Sacraments , dayes of grace , Iesu● Christ himselfe doe him no good ; he sees no good towards him in all those : nay , the word iudgeth him , the Sacraments are poyson vnto him , and Christ himselfe is a rocke of offence to him , on whom he breaketh the necke of his soule . Hence was it , that after the Lord had reiected his vineyard , he sends his Prophet with his word among them , but to what ende : Goe , make the heart of this people fat , and their eares heauie , and shut their eies , least they see with their eies , and heare with their eares , and vnderstand with their hearts , and conuert , and I heale them : so as the good meanes of saluation doe such persons no good . And let no man thinke that this message onely concerned the Iewes ; for it is repeated sixe times in the newe Testament , that we should not slightly passe it ouer , but feare the like iudgement , if we be found in the like sinne . 4. After all these commeth the heauie sentence , vnto which by all these this sinner hath beene prepared ; Cut him downe , bring now the axe , for the pruning knife hath done him no good ; hewe him downe by death from the ministerie vnder which he hath beene so long fruitlesse , bind him hand and foote , make a faggot of him , and cast him into hel fire : cast I say that vnprofitable seruant into vtter darkenesse , there shall be wayling and gnashing of teeth : and this is the wofull hire of vnfruitfulnesse . The third point is the hindrances of this fruitfulnesse , the cheefe of which are these . 1. superfluitie of lusts , and inordinate desires which are as dead branches , and therefore must be lopped off before fruit can be expected : the deniall of a mans selfe so farre as corrupt is the first lesson in Christianitie . 2. The vnfitnesse of the soyle , as if it be stonie or neere vnto a rocke where it cannot take deepe roots ; the hard and stonie heart suffereth not any good seed to take roote , and much lesse rise vp to fruite . Or if the soyle be a drie ground on which the raine falls not , or an hie and hillie ground on which the raine staieth not ; so the haughtie and proud heart shutteth off the raine as fast as it commeth , it moisteneth the crust and outside a little , but it staieth not to get within it to prepare it to fruitfulnesse . Or if the ground be shaded that the sunne cannot or seldome looke vpon it : if the minde and affections are otherwise distracted , that seldome men set themselues vnder the meanes of instruction ; the sunne of righteousnesse shining in his Church , not enlightning , not warming nor cherishing them , not bringing backe a new spring vpon them , how can we expect fruit from such vnlesse we can looke that a tree which hath beene fruitlesse all the summer , should be laden with fruit in the midst of winter . 3. Sundrie vaine conceits suggested by the Deuil , and assented vnto by men to keepe them in vnfruitfull courses . As 1. many will not sticke to obiect , I hope notwithstanding I haue not beene hitherto so fruitfull as you speake of , yet I haue done well inough all this while , and why may not I doe so still ; and thus resolue because God hath vsed patience and spared them , he will therefore spare them still in their vnfruitfulnesse . But this is the Deuils logicke : the cleane contrarie whereof is the conclusion of the Scripture . Hath God spared thee the second and third yeare , and art thou still fruitles , he must now needs call for the axe ; & this is that which thou must expect . 2. Another saith , oh but I am a mēber of the Church , & what talke you to mee , I heare the word , receiue the Sacram●nts , and though I be not so forward and strict , I hope I shall doe wel inough . Which is all one , as if a fruitles tree should reply to the master and say ; I hope master , thou wilt not cut mee downe , I am in thy orchard , and stand neere thy house ; if I were in the wast I should thinke thou should care lesse for me : but will not the master reply and say , that thou must rather goe downe becase thou standest vnprofitable in mine orchard , I cannot endure thou shouldst keepe any part of that ground barren : if thou wert in the wast thou mighst haue stood longer ; but mine eye is next my house ; if thou wilt be still vnprofitable get the into thee wast , here is no more place or roome for thee . 3. Others replie and say , oh but we are not so fruitlesse as you take vs , and what desire you more ? whereunto I say , that such haue great need to desire better euidences to alledge for themselues then this , if this be all : it is not inough if a tree could say , I bring no bad fruit as thistles , and thornes ; and therefore must needs be a good tree : no , for a good tree constantly bringeth much good fruit . So is it not inough for thee to alleage what thou hast not , or what thou art not ; thou must not be a priuate but a positiue Christian laden with the fruits of the spirit , else hast thou lost all thy labour . Vse . 1. It is not sufficient to be harmelesse men , which many rest in as sound fruits of religion ; seeing that for all this they shall be cast out as drie branches , and men shall gather them to the fire : there goe two things to the beeing of a good Christian , 1. to eschew euill : and 2. to doe good ; and the sentence of condemnation in the iudgement day shal run against not only those that haue done euill , but those also who haue done no good : see Matth. 25. 2. It will not goe for payment to be a Christian by profession if fruitlesse : it is the constitution , and I may say the destynie of the Church to haue in it painted sepulchres , such as the Prophets in their times were troubled with , who had nothing in their mouthes but the Temple , the Temple ; and yet remained in their liues most wicked men : and others there were that pretending outward holinesse aboue others , would ioyne fasting to their prayer , but yet rotten and withered branches : such were they that were Iewes without , in the face , and in the lette● : But the sound Christian is discerned not by leaues but fruits of the spirit : and they are the true Israelities who are so within , whose praise is of God and not of men . The figge tree had leaues inough ; and by the flourishing & greennes seemed to promise great store of fruit : but when Christ drew neere , looked for fruit and found none : he said , neuer more fruit grow vpon thee . Let vs take heed in time of such a wofull sentence . 3. Euery man must by this doctrine take occasion to enter into the examination of himselfe by the fruits of his faith and profession : and by vnpartiall sifting of themselues . Some will doubtlesse say ; I find some fruites in my selfe ( I praise God ) but so much corruption as vtterly dismayeth me , that I know not what I may thinke of my estate . But let such be of good cheare , seeing the promise is , that if there be any fruit at all God will purge that branch , and helpe it against corruption , so as it groane still vnder corruption , and after grace ; the least bud of t●ue grace shall shoot vp to ripenesse and fruit in due time : the smoaking flaxe shall not be quenched , but dressed to clearnes . Others by ex●mination shall find that they haue had better fruits then now , that they are become copper Christians , now compared to their former golden times ; and beeing fallen from their first loue , may say with shame in their faces , and sorrow in their soules ; alas I was thus and thus . But let such be aduised to looke well to their standing ; for sure it is that either such were neuer ingrafted into the stocke by effectuall calling , but rather tyed ( as a science to a tree ) by a threed of outward calling and profession : or else a dangerous disease hath seased on them , which threatneth the death of the soule , if it be not timely preuented . True grace is not as nature which beeing past the vigor decayeth : but a man in grace is still growing and can be a child no more . Others by examining shall find themselues laden with bitter clusters of couetousnesse , pride , contention , and sundrie other lusts ; who notwithstanding they professe the Gospel are resolued to grow sowrer and sowrer , more loathsome to God , and loathing goodnes ; but these are strange fruits of their profession , and argue them to be but seare and rotten wood already , and are not far from burning . Vers. 15. All that are with me salute thee : Greete them that loue vs in the faith . Grace be with you all , Amen . This verse ( containing nothing but mutuall salutations , and the Apostolicall conclusion ) hath nothing in it but what we meete withall almost in all the Epistles ; we will therefore imitate our Apostle in the briefe winding vp of the Epistle therewith ; contenting our selues to obserue some short grounds of further meditation from them as they lie . All that are with mee ] In these words our Apostle would haue Titus to knowe , that all the Christians that were with him , embraced him with all Christian and louing affection , and would haue their mindfulnesse of him witnessed by a kind and familiar salutation . The vse whereof was , 1. to testifie their loue towards him . 2. to knit the bond of it more firme and closely . 3. to encourage Titus in his godly course ; when he should heare from the Apostles mouth , that for the same all good men approoued him and wished him all good proceedings . And hence we may note , 1. what is the vse of this most auncient and approoued custome of saluting one another by writing ; namely , to signifie a louing remembrance of the partie saluted , with an earnest desire of their good and welfare : for that is a common affection to all salutations to signifie such a desire . And yet there is great difference betweene one salutation and an other , which riseth from the difference of the persons saluting . Whereof some are meerely ciuill men without all religion ; and these could not reach to wish their friends the best blessings , although they wished them the best they could reach ; as the ordinarie formes both of the Greekes and Latines testifie . Others haue more in them then humanitie , in that they apprehend the higher graces of God in his Christ reuealed in the Gospel ; and hauing their owne parts therein , they most freely & feelingly in their salutations wish their friends to partake with them ; first in such graces as may accompanie their saluation , and then in all that outward prosperitie that shall make for their good : and these are the salutations of the Apostles , and of good Christians ; they be no court holy water ; nor salutare libenter , from teeth outward : but heartie and vnfained testimonies of loue , much making for the encrease of mutuall loue , yea and the strengthening of the bond of the communion of Saints . Now if this be the vse of salutations ; we may see how grossely the Papists are besotted in martyring ( that I may vse Luthers word ) the Angels salutation to Marie . For , 1. whereas a salutation is a ciuil thing , they haue turned this into a deuout praier . 2. not to Marie whome the words concerned alone , but vnto God at whose hands the repeating of it meriteth pardon of many sinnes . 3. whereas salutation is to be done to a partie present among vs , this saluteth one absent . 4. whereas it was the angels dutie to carrie this message once to Marie ; they thrust euerie man and woman into the Angels office , to carrie the same message euerie moment ; as if it were a thing not alreadie accomplished . 5. what further good can they wish to Marie now in heauen : But they haue despised the wisedome of God ; and what wisedom can be in them ? 2. Note what a great incouragement and comfort it is for the godly to haue the hearts , the commendations , the good words and wishes of them that fea●e God : it is an excellent support against the disgraces of the times , and reproaches of vngodly men , when Gods people reach vnto a man the right hand of fellowship : little neede he care for the causles curses and reproaches of the wicked ; that hath the blessing of the Saints with him : although therefore we haue another rule to walke by then the iudgement of men , and in doing our dutie we may say with the Apostle , I care not for the iudgement of any man : yet it will be good for a man to conceiue how he is esteemed of the best , to whom ordinarily God giueth a spirit of discerning ; that if it be possible with a good conscience he may ioyne a good name , which is not onely sweete as a pretious oyntment , but will supple and asswage such wounds and stroakes as the ●●icked will be still inflicting : Neither can these two things be easily disioyned , the approouing of the heart vnto God ; and of the wayes vnto Gods people . 3. Note from the Apostles example , what a good office it is to be a peace-maker , and to knit the members of the bodie of Christ close together : this argueth men to be endued with that wisedome which is from aboue , the properties whereof are to be pure , peaceable , full of mercie , and good fruits : especially the Ministers of God must account it a part of their office , not onely to reconcile man to God ; but euen man to man. And let euerie man conceiue and remember , that our Lord Iesus maketh it one of the pathes and rules of true happinesse , when he saith , blessed are the peacemakers . 4. Note , how the Saints of God ought to embrace one another , and especially such as are of the best desert in the Church for their labours and gifts ; euen as the Saints with Paul did Titus : many of whom doubtlesse had neuer seene his face , but had heard of his faithfulnesse : euen such should be our loue to the godly , as we should affect them that are absent as well as present ; and wherein we can testifie that affection to those whom we haue heard well , although by face we neuer knew them . Greete them that loue vs in the faith . ] Quest. May we not salute any but beleeuers ? Answ. There is a common salutation , which is due from euery man to euery man ; and that is a ciuill curtesie and kind of honour which is to be shewed to all men : our Sauiour Christ commanded his Disciples whensoeuer they entred into an house they should salute the same , Matth. 10.12 . and gaue them a forme of salutation which they must vse whether the sonne of peace were there or no , saying , peace be to this house . Yea if men be our enemies and will not vouchsafe to salute vs againe , yet we must not omit this branch of courteous behauiour towards them , Matth. 5.47 . If yee be freindly to your brethren only , what singular thing doe yee ? doe not euen the Publicans the same . The word tra●slated be freindly , is the same with this here , & signifieth such freindship as was in those countries testified by salutations , and embracings ; which euen the worst could well inough performe to their freinds : but Christ sheweth that we must doe more , we must not expect to see whether we be saluted first , but kindly salute our enemies , although we be not saluted againe . And the reason is , because it was counted a signe of hatred not to salute a man. 2. Sam. 13.22 . Absolon said neither good nor bad to his brother ; for Absolon hated Amnon . Whereas Christians on the contrarie must thinke on such things as may preuent offence , procure loue , and winne if it may be euen estran●ed affections . But yet howsoeuer this salutation is generally due from equall to equall ; yet there are some excepted cases in the Scripture . 1. such a one as lyeth in some open sinne , and hateth to be reformed ; not yeelding to godly counsell out of the word : a superiour here may forbeare to speake to such a one by way of correction ; but so as he must haue care that he aime at the fault , and not at the person , and make it so known to the person , that he testifieth not the hatred of his person but of his sinne . Thus Dauid banished Absolon from the court for killing Amnon . 2. There are open enemies of God , and of his truth , & of his Church , who haue sold themselues to maligne it ; such sworne enemies wee may not thus embrace : 2. Ioh. 10. If any man bring not this doctrine , 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 salutatiō 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 straitlye● 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 tye● 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 ●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 o● 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 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 prof●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. 566 Euill speaking ranged into the sundry ranks of it . 567 Meanes to avoide euill speaking in 5. rules . 571 Cases wherein a man may contend and strike , 5. 573 Rules to avoide the sinne of Quarelling , 5. 577 The fruits of Christian equitie , 4. 579 Necessi●ie of Christian equitie in sundrie points . 581 Three things in the description of Christian meekensse . 584 The vse of Christian meekenesse in three points . 586 Motiues to meeknesse 3. 587 Notes to discerne the change of a mans selfe by . 592 The corruption of the minde standeth in 3 degrees . 594 Foure main properties of folly most natural to the naturall man. 597 The deceit of the heart putteth forth it selfe in sundry vngodly practises . 602 Fiue seueral sorts of men in seuerall paths , and neuer one of them in the right . 605 Grounds out of Scripture against the Popish doctrine of freewill , 5. 613 Notes to trie a mans present happinesse by . 632 Essentiall parts of a Sacrament three . 639 Baptsme the lauer of regeneration fowre wayes . 641 Baptisme hath 4. vses in them that beleeue alreadie . 644 The congregation must stay the Baptisme for fowre reasons . 647 Sixe things considered in the description of regeneration . 648 Notes to tr●e the truth of our regeneration 5. 656 Graces of the spirit compared to waters in three things . 658 The spirit is said to be powred out in three respects . 658 Of barrennes of heart three maine causes . 663 Sundrie consolations to those that are heires of life . 677 Rules to helpe vs to forwardnesse in good works , 5. 687 People that come to heare the word must pray for 4. things . 691 Vses of Genealogies in the Scriptures . 694 Reason to auoide curiositie in Gods matters , 4. 699 To make an heretike 3. things required . 701 Meanes to avoide heresie , 5. 705 Two degrees of Excommunication . 707 Excommunication how far it stretcheth in 4. points . 709 Reasons why we are to avoide excommunicate persons . 710 Excommunication must not be inflicted for trifles , 4. reasons . 713 Gods children must imitate their heauenly Father in vsing great patience euen to the worst for 4. reas . 721 Open and obstinate sinners must be avoided for fowre reas . 722 The benefit of a good conscience in 5. particulars . 725 Non residencie condemned by many reasons . 727 Faith doth fiue things to the producing of a good worke . 734 Many necessarie vses of good workes referred to their seuerall heads . 736 Conditions of Christian fruitfulnes , 5. 740 Reasons to prouoke Christians to fruitfulnesse , 4. 741 Lets and hinderances of fruitfulnes . 743 The ordinarie salutation added to euerie Epistle for 5. reasons . 750 An other briefe Table of the most of the Questions resolued in this Commentarie . HOw and why Pauls name was changed . 3 Why Pauls name is prefixed before his Epistles . 5 How farre a man is bound to set his name to his writings . 5 How a man may knowe that he hath faith . 15 How could God promise any thing before the world began . 30 Whether God can change his will. 33 Whether there he chance or fortune . 45 How Christ is a Lord , seeing he is euery where called a seruant . 68 How Christ is called a Sauiour , seeing the Father , and holy Ghost saue also , and we reade of sundrie other Sauiours . 69 Whether the wicked haue more peace then the godly . 73 What power Titus had to redresse disorders in Creta . 78 What and wherein consists the difference betweene Ciuil and Ecclesiasticall power . 79 How it is in the power of ministers to haue fait●full children . 109 Why in the care of the family the first precept concerneth the children and not the wife . ibid. How far anger is forbidden in a Minister . 134 How farre it is lawfull or vnlawfull for a Minister to vse wine . 140 Whether good men onely must be loued and not euill . 168 Whether the Scriptures be perfect without tradition . 190 Whether the Scriptures be obscure . 192 How false teachers vse to deceiue mens minds . 209 How may the mouths of heretikes bee stopped . 220 Whether a man can be saued that erreth in a fundamentall point . 225 Why God suffereth seducers among his people . 228 Why Paul calleth Epimenides a Prophet . 235 How the Prophets of God were distinguished from those of the Gentiles . 236 How the knowledge of God is ascribed vnto the natural man. 239 How farre we may alleadge humane testimonies in sermons . 242 Whether any kind of lie be lawfull . 246 What are meant by Iewish fables . 271 Who are meant in the scriptures by pure persons . 281 How any thing may be said to be pure or impure . 287 How all things are pure to the pure . 291 Whether recusant Papists may be compelled to Church , seeing it doth offend thē . 293 Whether a man with safe conscience may eat flesh at times prohibited by the Magistrate . 294 Whether can any Magistrate make lawes to bind conscience . ibid. How we can stand to our Christian libertie , if we suffer the Magistrate 〈◊〉 restraine vs in it . ibid. Whether a man may pray for more wealth then necessaries . 303 How any Minister may attaine the ende of his calling . 334 Why it is no needeesse precept to exhort younger women to loue their husbaands , and children . 376 Whether the wife may dispose of her husbands goods without his consent . 399 How may a man carrie himselfe that the word of God be not euill spoken of . 402 How seruants must please their masters , & yet not be man pleasers . 426 How farre Christ is said to die and giue himselfe for all men . 507 How the short death of Christ could free from infinite and eternall euills . 510 Whether Magistracy be now lawful , against Anabaptists . 545 Whether Mordecai did wel in denying Haman reuerence . 553 Whether Naboth did lawfully denie king Ahab his vineyard . ibid. Whether the people might warrantably resist Saul in rescuing Ionathā his sonne from death . 554 Whether Ioab did well in numbring the people at Dauids commandement . ibid. Whether hee did well in slaying Absolon against his commandement . ibid. How God can be said to be so good , and a louer of man , seeing so many vessells are prepared to destruction . 624 How we can be said to be saued already , seeing we carry about vs the body of sinne and death . 628 Whether grace 〈◊〉 tied to the sacrament . 640 What is the ●aith of infants . 643 Whether the water in baptisme carrieh in it a 〈◊〉 and efficacy of washing the 〈◊〉 : where Bellarmines instances are examined . 650 What is meant by iustification , and what by grace in the controuersie betweene the Papists and vs. 665.666 , &c. How faith is said to iustifie vs. 671 Whether there be any teachers among vs that teach any thing saue the truth . 690 How the Apostle condemneth genealogies of which is such necessarie vse in the Scriptures . 694 Whether priuate Christians may avoide an open notorious sinner before the Church hath cast him out : or what t●ey must do in this case whilest the church winketh at such a one . 712 Whether heretikes may be put to death , seeing the Apostle onely commandeth to auoide them . ibid. Whether Popish religion may be tolerated in a countrie professing the truth which can cast it out . 715 Whether Protestants may marrie with Papists . 717 Whether Popish idolatrie be any whitte lesse dangerous and odious then that of the heathen . 719 Whether any man be so monstrous or graceles as to persist in error against the light of his conscience . 721 Whether we may greete any but such as loue vs in the faith . 747 Many other things worth obseruation might haue enlarged these Tables ; but I contented my selfe with these briefe collections , which with the text of the Epistle will easily lead the Reader vnto them . FINIS . J entreate the curteous Reader to passe ouer some lesser escapes in the printing ; and among others to amend these which I haue obserued , most altering , or hurting the sense . Pag. 5. in the margent for quiddam , read quidam . p. 40. line 7. for eternall . r. internall . p· 59. l. 26. f. first , r. fifth . p. 79. l· 31. f. God , r. Gad. p. 99. in the margent , f. fidem , r sedem . p. 112. l. 20. wanteth when . p. 135. l. 39. f. world , r. worke . p. 121. margent . f. superioris , r. superius . p. 144. l. 2. f. Noahs , r. Lots . p. 142. l. 9. f adoring , r. adorning . p. 143. l. 36. f. members , r. memorie . p. 148. l. 32. f. heart , r. heat . p. 151. marg . f. sui aliter , r. ●in aliter . p. 163. ● . f. ha●bourles , r. harberous . p. 213.25 . f. they might ▪ r. they might not contract . p. 210.1 . f. pace , r. pale . p. 217.11 . f. them , r. Cham. p. 300. l. 24. f. argueth , r. aimeth at . p. 326.23 . f. forte , r. foote . p. 327.36 . f. persons , r. purses . p. 328. ●0 . f. him , r. them . p. 329. l. 5. f. others , r. oathes . p. 343 ▪ marg . f. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and f ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 350.5 . put in hold on Christ. p. 354.18 . f. desolation , r. dissolution . p. 362.6 . f. cannot , r. can . p. 366.31 . wanteth , to vtter . Notes, typically marginal, from the original text Notes for div A13535-e120 Cant. 4.11 . Magis fe gaudere quod mēbrum Ecclesiae Dei esset , quam caput Imperij . Nec iam ferre potest Caesarve priorem Pompeiusve parem . Lucan . Humilitas virtus Christianorum , prima ▪ secunda , tertia . August . Quibus studio est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Notes for div A13535-e1020 Scriptura commune promptuarium bonorum documentorū . Basil. mag . in 1. Psal. Epitome Paulinarum epistolarum . Prou. 3.15 . Prou. 2.4 . Deus noluit taceri quod voluit scribi . August . Isa. 29.11 . Dan. 12. Act. 8. Ioh. 5.39 . 1. Thes. 5.19 . cap. 2.15 . Per brevē scribit epistolam vt vel ex ea Titi perdiscamus virtutem ; virum enim tantum vt confirmaret ha●dquaquam longiori opus erat oratione sed hunc vt paucis admon●r●● . Athan. in prologo . A●●tius . Mihi quidem huius operis Commentarij non ad ostentationem scribuntur : sed ad commemorationem senectae & ad oblivionis remedium , quo sit mihi adumbratio rerum magnificarum , diuinorumque verborum quae audire m●rui à sanctis vi●is & beatis . Euseb. l. 5. c. 10. Scriptura prima veritas reuelata . Psal. 119.18 . Iam. 1.5 . Ioh. 7.17 . Notes for div A13535-e2100 Rom. 16.17 . 1. Cor. 3. 2. Cor. 10. Gal. 1.6 . Eph. 4.14 . Phil. 3.2 . Coloss. 2 4 8. ● . Thess. 2.2 . Notes for div A13535-e2180 Orig. in praesa● . epist. ad Rom. August . lib. 8. confess . cap. 4. Act 9.15 . 1. Tim. 2.7 . 3. rules in changing mens names . Act. 16.1 . Rom. 16.22 , 23. Folly to giue heathenish names to them whom we desire to be godly . Quiddam Christiani delectantur nominibus Hectoris , A chilli● , Hannibalis , ad●o ipsis placet Gentilism●s . Polan . in cap. 1. Dan. Cases in which a man may forbeare to set his name to his writing . Euseb. hist. eccl . lib. 3. Iun. par . praesat . c. 2. ad Hebr. This reason is giuen both by Clemens Alex. and Athan. dial . de Trinit . See also Nicephor . lib. 2. hist. eccl . cap. 26. To be a seruant of God is the greatest honor . Philip. 2.7 . 1. Tim. 1.12 . Ministers are admitted into Gods presence chamber , and counsell table . Reasons to stirr vp their diligence in this high seruice . 1. Tim. 4.6 . Matth. 24.46 . Matth. 25.30 . Matth. 25.26 . 1. Cor. 4.2 . And to faithfulnes . Ioh. 3.30 . 2. King. 5.22 . Numb . 12.7 . Ioh. 7.16 . and 8.28 . 1. Ioh. 1.1.3 . 1. Cor. 11.23 . 1. Tim. 6.2 . 1. King. 16.10 . 2. Tim. 4.10 . 2. King. 8.15 . Comfort for Ministers in this seruice . Reu. 1.16 . 2. Sam. 10.7 . Isay 49.5 . People account of this seruice as honourable . 1. Kin. 22.14.27 . Ier. 26.15 . 1. Thess. 5.13 . 1. Cor. 3.9 . Let none be a shamed of this seruice . Three priuiledges of an Apostle . 1. Cor. 9.1 . Act. 22.18 . Act. 22 3. Galat. 1.1 . Act. 9.15 . Chiefest offices in the Church are for seruice . 2. Cor. 4.5 . Matth. 20.25 . Mark. 20.37 . Matth. 25.21 . Dixit se creatū Apostolum vt electione digni creder●nt , & pietatis ac religionis veritatem agnoscerent . Theodoret. in hunc locum . Men may be called elect of God 3. waies . 1. Pet. 2.9 . Matth. 7.13 . 1. Ioh. 2.19 . Iob. 34.19 . Rom. 9.19 , 20. Rom. 11.33 . Eph. 1.4 . 2. Pet. 1.4 10. 2. Tim. 2.21 . 2. Cor. 4.4 . Ioh. 20.28 . Matth. 13.20 . Matth. 7 22. The true difference of sauing faith of the elect from all other . Ioh. 6.66 . Matth. 16.18 . Contra Concil . Trid. sess . 6. can . 15.16 . Obiect . Sol. Foure notes whereby the truth of faith is discerned . Luk. 6.45 . Rom. 8 15. Rom. 9.16 . Faith ordinarily wrought in the ministerie of the word preached . 1. Tim. 3.16 . 1. Cor. 3.5 . Ioh. 16.9 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 2. Pet. 1.21 . The Gospel called Truth , for 3 reasons . 1. Pet. ● . ●● . Heb. 10.28 . Knowledge of the truth is the ground of faith . 2. Thess. 2.13 . Rom. 10.14 . 1. Pet. 3. 1. Thess. 1.3.5 . Lampas fidei facile extinguitur nisi subinde infundatur oleū verbi dei . Chrysost . in parab . virg . Fides explicita , implicita . Matth. 23.13 . Col. 2.2.5.7 . Heb. 10.38 . Ioh. 6.68 . Matth. 26.35 . Gal. 1.8 . Ioh. 10 ●● 1. Cor. ● . ● . 1. Ioh. 2.27 . 1. Cor. 14.37 . 2. Tim. 2. This truth h●ghly aduanced aboue all other . Gal. 6.2 . Ioh. 23.34 . 1. Ioh. 2.7 , 8. 2. Cor. 3.18 . Coloss. 3.10 . Eph. 4.10 . Humane truths frame not the heart to godlinesse . E●amine if the truth hath thus framed thy heart . Rom 6.6 . Phil●● . 3. ●0 . Coloss ● . 1 . Ioh. 8.32.36 . 2. Cor. 3.17 . Ioh. 17.17 . The aime of a faithfull ministery is to bring men to heauenly mindednes . Reasons . 1. 2 3 Hebr. ●1 . 26 . Rom 8 . 1● . Matth. 19.28 . Coloss. 1.5 . Philip. 3.20 . Ministers must then beware of earthlines . Cleaue to the Ministerie which pulleth thee frō earth to heauen . Trie thy profiting vnder the ministerie by this note . Ier 9.23 . Iob. 31.25 . 3. notes to shew when the heart is drawne vp towards heauē . Eph. 6.17 . 1. Ioh. 3.2 . A true description of Christian hope . Eph. 1.17 . Luk. 2.37 , 38. Rev. 22.24 . 〈◊〉 looketh at things within the ●a●le . Hope the sure anchor of the soule . Coloss. 1.5 . 1. Pet. 1.3 . ● . infallible properties of Christian hope . Voluntatem spes facit . Prou. 14.15 . Vigilan●●um somnia . ●lato . D●fference between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Budaeus . Res decreta ponitur pro ipso decreto . meton . Life eternall is ours by free promise . Rom. 9.8 . Heb 6.17 . Deut. 8.17.18 . Eph. 1.13 . Non debendo sed promittendo deus se debitorem f●cit . August . Then not by desert . Gal. 3 14. Euangelicall promises are made to the worker , not to the worke : nor for his worke , but for Christs merit in which both his person and worke are accepted . Hope cannot leane vpon mer●t ; but the promise . Rom. 4.18.20 . Tit. 2. Psal. 131. 1. Ioh. 1.7 . 2. Pet. 1 4. 2. Cor. 7.1 . Acquaint thy selfe with these promises . God cannot lie . Numb . 23.19 . Dan. 4.34 . 2. Tim. 2.13 . Iam. 1.17 . The Papists teach that the Scriptures are variable and fitted to the times , so as if the Church change the sense , so doth the holy Ghost also . Cusan . see hence how truly . Impossibile est deo , non quod virtuti arduum , sed quod naturae est contrarium . Ambros. lib. 6. epist. 37. Gen. 6. 1. Sam 15.17 . Exod. 32.14 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Mutatio non est in deo sed in rebus neque Deus mutatur cum in opere apparet mutatio . Calvin . Deus non murar consilium 〈◊〉 sententiam : non arcanam voluntatem sed patefactam . Exod. 32.10 . Iudg. 9. Ioh. 21.25 . Iudg. 10.14 . 1. king . 22.15.18 . Mark. 7.9 . 1. Cor. 4.8 . Neither can his Ministers speaking from him lie . Isa. 43.2 . Rom. 8.28 . Psal. 34 10. Isa 35.10 . ● . King. ● . 33 . Isa. 5.19 . Ezek. 12.22 . 2. Pet. 3 4. Expresse in euery thing this part of Gods image . 2. Tim. 2.7 . Gal. 1 20. Ier. 28.1 , 2. & cap. 29.21 . Eph. 4. ●5 . Coloss. 3 9. vers . ●● ▪ Psal. 15. Psal. 32. Rom. 14.5 . Gods grace is from euerlasting , and therefore most free . Matth. 25.34 . Rev. 13.8 . Heb. 13.8 . Rev. 14.6 . 2. Tim. 3.9 . No faith or works foreseen as motiues . Eph. 1.5 . Obiect . Sol. 1. Cor. 7.25 . Eph. 1 ● . read also Act. 13.48 . Rom. 3.24 . Gratis per gratiam . Eph. 1.5 . Much more will God loue vs now when we are , and are reconciled vnto him . Rom. 5.8 . Returne loue for loue . Expresse this ver●ue towards thy brother . Reasons . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1. Tim. 1.11 . 2. Cor. 3.9 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Heb. 11 ▪ 4. The doctrine of saluation is more clearely reuealed then in all former age● ▪ 1. Pet. 1 . 1● . See chap. ● . ●1 . and 3.6 . Let thine eyes be opened to see thy blessednesse . Walke answerable to the light : encreasing in Luk. 12.48 . 1. knowledge . 2. faith . Isa. 53.1 . 3. obedience . Heb. 2.3 . and cap. 12.25 . Gods prouidence guideth all actions and their circumstances . Eccles. 3.1 . The deepe and bottomlesse sea of Gods wisdome . Habac. 2.3 . Then not fortune or chance . Exod. 21.13 . of the Hebrew charah , and the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , both signi●ying , to fall . 1. Sam. 6.9 . Whatsoeuer befalleth thee is now come to passe in Gods fittest season , and doe thou so account it . Ioh. 10 39. and chap. 7.30 . Luk. 13.32 . Psal. 14. Eccles. 9.12 . Psal. 75 2. Exod. 12.41 . Entertaine Gods due seasons , and time of grace . Preaching is the siluer trumpet appointed by God to gather the elect . Act. 8 6 9. Act. 16.6.9 . 2. Cor. 5.19 . It must needes then be the greatest blessing that any people can enioy . Exod. 40 38. And those who enioy it are bound to more ●hankfulnes . Beauties of Bethel . Nehem. 8.8 . Luk. ● . 16 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1. Tim. 5. ●7 . Deut 5.7 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 2. Tim. 4.7 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Analys in Levit. 8.3 . Prior est de ESSE consecrationis : posterior de eo quod dicunt BENE ESSE . Office of preaching is an office of trust . Act. 9.15 . And therefore requireth faithfulnes , care , and diligence . 1. Thess. 2.19 , 20. Act 20. 2 Cor. 2.17 . and chap. 4.2 . Ez●● . 23. ●● . 1. Tim 6 . 2● . 2. Tim. 1.14 . And is no matter of ease . Malac. 3.1 . 1. Cor. 3.9 . Cooperarij in ministerio non conversione . Euery minister must exercise his calling by vertue of a commandemēt of God. Levit. 8.3 . 1. Cor. 9.16 . He● . 3. ● . Ministers may be more or lesse in the commendation of their calling , as their people be . 1. Cor. 15.10 . 2. Cor. 11.12 . 2. Cor. 12.11 . Gal. 4.14 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Meritum meum est miseratio domini ; non sum plane meriti inops quamdin ille miserationū non fuerit . Bern. in Cantis . serm . 61. Doct●ine of the Gospel called the Common Faith why . Ministers are vnder God spirituall fathers . Gen. 45.8 . Iob 29.11 . Gal. 4.27 . 1. Cor. 4. The soule must hau● a father as well as the bodie . Carrie a child-like affection to these spirituall fathers . Gal. 4.14 . Act. 16. 1. Cor. 14.20 . 1. king . 13.14 . Malac. 4.6 . Duties to spirituall fathers . 1. Tim. 5.19 . Faith of the elect is but one . 2. Pet. 1.1 . Fides vna ▪ respectu non subiectorum graduum : sed specici , obiecti , finis . If but one faith , but one way to heauen . And if the common faith be this way , then not common works out of the Churches treasurie . Foure maine differences of this Apostolical faith from the Romish apostaticall faith . Per fidem , ex side , non propter fideru . Studie to keep this vnitie of faith . 1. Cor. 4.6.15 . Philem. 10. 2. Pet. 3.7 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . We must be warie whom we commend , for what , and how farre . Letters testimoniall not to be giuen rashly , why . All that are in account sonnes are not naturall . The adopted sonnes of God are the naturall sonnes of his ministers . T●ie thy selfe by these sparkles of Gods image . Philip. 2.22 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 . The first person called Father , why . Christ our Lord , why . Isa. 37.35 . and chap. 42.1 . 1. Ioh. 5.7 . Men called Sauiours 3. waies . Gods grace the foundation of all other blessings . Not cooperation of mans will with grace . Gods me●cie is mans merit . Hose . 14.5 . Zach 4.6 . Eph. 1.6 . Seeke grace in the first place . Onely by grace we come to true peace . Gal. 6.16 . Pax haereditas Christianorum . Aug. de tempor . ser. 200. If thou wouldest haue peace with men , get peace with God. Iob 22.21 . Isa. 54.13 . The wicked wanting grace , want pence also . Isa. 57.21 . Prou. 28.1 . The peace of the wicked is crasie in three respects . Iob 20.5.7 . Eccl. 7.6 . Amos 8.9 . 2. Cor. 5.12 . Prou. 14.13 . Malac ▪ 2.2 . Iob 21 . 1● . Affect onely that peace which i● an effect of Gods mercie in Christ. Iob 18.7 . 1. Cor. 3.10 . Matth. 28.19 . The difference betweene an Apostle , and a Pastor . Euery child of God must wish and endeauour that the Lords work goe forward eeuery where . Nehem. 13.14 . 1. king . 19 16. 2. king . 2.9 . 2. Pet. 1.13.15 . A chiefe wisdom in the beginning of any busines , to consider the ende . Rom. 13.4 . Eph. 4.12 . Hest. 4.14 . 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . He that would lay the foundation of a house , must first remooue the rubbish . 1. King. ●5 . Ministeriall power weakeneth not , but st●blishet● the power of the Magistrate . Difference of these two in 3. things . The minister onely may execute ministerial office and power . He saith not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Comites Apostolorum . Ex ijs quae in Ecclesia Christiana requiruntur vt partibus suis omnibus constet , solam doctrinam videri nobis absolute & sine vlla exceptione necessariam . Beza de Praesb . & excom . No Church can suddenly be brought to perfection : why . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 2. C●r . 2.17 . A great worke hath God done for that people among whome he hath setled his ordinances . Euery man set hand to this worke to helpe it forward . Zach. 4.14 . Beare with meeknes some wants whi●h thou canst nor helpe . Hagg. 1.2 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Gods best ordinances in their best estate are continually bending . Our perfection here is a sense , & strife against imperfections . Aug. de temp . serm . 49. No Church on earth so well ordered as that it neede not further reformation . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysost hom . 2. & Hieron . in hunc locum . 1. Pet. 5.1 . Est diligentia digna pijs propter concordiam loqui cum Ecclesia recte sentiente . Chem. de vtilit loc . theolog . 1. Pet. 2. Rev. 15. Patres non nunquam abusione quadam nomen sacerdotis tribuunt ministris Euang. sij . Whitak . contr Dur. pa●agr . 48. Nec hoc loco permisisse se ●it Tito vt libera & quasi regia potestate ministros Ecclesiis praesiciat , sed vt salvo iure & potestate eligendi sive praesentandi quae est penes Ecclesias , & collegia sacerdotū , moderator ipse accedat , & ordinator . Magalianus Iesuit . ad Tit. cap. 1. sect . 5. annot . 2. Antequam diaboli instinctu studia in religione fierent cōmuni Praesbyterorum consilio gubernabantur . Hier. in locum . Omni actu ad me perlato placuit Praesbyterium contrahi vt firmato consilio , quid circa personam eorū obseruari deberet omnium cōsensu statueretur . Cypr. lib. 3. epist 11 ad Cor. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , subaudi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 No religion can thriue or continue if the min●sterie be vnsetled and discontinued . Reasons . Eph. 4.11 . Euery man stādeth in as much need of daily bread for his soule as for his bodie . Blesse God for thy owne liberall supplie . Pray that others in want hereof may be supplied . The ordering of the Church is not left free , no not to an Euangelist . No traditions or impositions vnder Apostolicall authoritie warrantable . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nunc bene viuitur si sine crimine : sine peccato autem si quis viuere se existimat , non id agit vt peccatum non habebat , sed vt veniam non accipiat Aug. Quis e●i● innocen●●t accusasse sufficiat . Iulian. Sine querela , non sine peccato . August . contr . Coelestin ▪ A man of scandalous life is vnfit to be a Minister . Reasons . 1. Tim. 5.22.24 . Leuit. 21.17 . Isa. 14.10 . Luk. 4.23 . 1. Tim. 3.13 . Ministri est verba vertere in opera Hierom. ad Paulinum . 1. Tim. 3.7 . The deuill hath reason therfore both to depraue the best , and thrust in the worst into the ministerie . 2. Cor. 11.15 . The most commendable conformitie is to ioyne to vncorrupt doctrine ●n vnblameable life . 1. Pet. 5.3 . 1. Tim. 4.12 . Gal. 2.13 . Rules to keepe a man vnreprooueable . Act. 14.15 . ● . Tim 3. ● . Deut. 25.5 . 1. Cor. 7.39 . Matth. 19.11 , 12. Mariage of Ministers lawfull . 1. Tim. 4 1.2 . Dan. 11. Reasons why the Papists resist this doctrine . Three maine obiectiōs briefly answered . Exod. 12 ▪ 11. 1. Sam. 21.4 . They forget that they make mariage a Sacrament . Rom. 8.8 . Of all the workes in the flesh reckoned in Gal. 5.9 . marriage is none . Adeo honorabile est coniugium , vt cum eo possit quis eti● ad sanctam fidē asc●ndere . Chrysostom . in locum . Nec ratione nec authorita●e probatur , quod absolute loquēdo sacerdos peccet contrahendo matrimonium nec ordo in quantū ordo , nec ordo●in quantum sacerest impeditivus matrimonij . Card. Caiet in epist. Tit. 1. tract . 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ierem. 16. Ecclesia tanquā ADAMVS prima origine integertima fui● , quo longius pergit ▪ plus sordis contrahit . Brightm . in Apocal. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Sacerdotium non dirimēre contractum matrimonij , &c. Caietan . in loco supra citato . Euery man that hath nature 〈◊〉 him hath right in this law of nature . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Till the time of Pope Hildebrand . Euseb hist. eccl . lib. 5. cap. 24. Rev. 8. Iohannes a Casa Bishop of Beneventum , wrote an Italian Poem in cōmendation of Sodomie . Zeged Mutius did the like , whose booke is approoued by the bull of Pope Iulius 3. Pope Sixtus 4. built a Stewes at , Rome for the same vnnaturall lust . Contra Origin . haeres . 29. de quibus August . Isti sunt nefanda facientes , sua corpora corruptioni tradentes . Polygamie is & alwaies was vnlawfull . aemulae . Gen. 30.1 . Obiections answered . The first comming in of Polygamie seemes plainly to ouerturne the contrarie opinion of Aquinas , whose words are these , Fieri potnit dispen●a●io à Deo per inspirationem internam . Supplem . 3. part . qu. ●● . art . 2. 1. Sam. 1.6 . 1. king 11.1 . Psal. 89.50 . Videndum & quid debeas , & quid possis . see Matth. 22. Principalis prudentiae est omne malum initio opp●imere . Concil . Chalc. act . 3. Consuetudo peccandi tollit fensum peccati . Hos● . 3.11 . Heb. 12.15 . Lex divina curat de minimis . Impudens oratio est dicere sic factum est , non enim si quid contra leges factum ▪ est id imitari licet . Demost. contr . Aristog . Iacob married two sisters also at once , and by as good reason so may we . Non numeranda suffragia sed appendenda . August . in Psal. 39. Right reformation of others beginneth at a mans selfe . Begin not with others till thou hast done with thy selfe . Psal. 101.2 . Whosoeuer would haue gratious children must begin at religion . Reasons . Prov. 23 . 1● . It standeth in two things . Prov. 22.6 . Prov. 4.4 . Preface of the Catech. of the Councill of Trent . Euseb. hist. eccl . lib. 10. cap. 32. Gen. 34.30 . Deut. 22.19 . Lev. 21.9 . Ier. 35. 1. Sam. ● . 29 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Riot an hatefull sinne . Reasons . Deut. 21.20 . A note of irreligion in parents to suffer it in their children . Especially in a Ministers child , staineth the labours of his father . To be bewailed , that so fearfull a sin should be so generall . The godly must moderate their affections , to containe themselues within the golden meane . Luk. 8.14 . 1. Pet. 1.13 . Rules to helpe forward in this dutie . Iob 1.5 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Disobedience of children to parents condemned . Rom. 1.30 . 2. Tim. ● . 2 . Coloss. 3.1 . Eph. 6.1 . Wherein obedience to parents must be shewed . Reasons enforcing the dutie . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ Luk. 2.51 . Philip 2.8 . The cause of lewdnes in sons is often the indulgence of parents . 1. Sam ● . 1. king . 1.6 . Prou. 20.11 . Prou. 23.13 , 14. Prou. 29.15 . Prou. 19.19 . Tunc temporis adhuc Prae●byteris & Episcopis vocabulum erat commune . Chrysost. homil . 1. ad Phil. Ipsum dicit Episcopum quem superioris Praesbyteram nomina●it . P●●masius in locum . Apud veteres ijdem Episcopi & Praesbyteri fuerunt ▪ Lomb. lib. 4. distinct . 24. cap. 8. vid. Pless . de Eccl. cap. 11. Dij tutelares . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Apostoli constituerunt Episcopos sed illi vocabantur communiter Praesbyteri , & inter se aequales erant : quod vero Episcopi post● Apostolorum aetatem Praesbyteris maiores habiti sunt ; ●llud magis consuetudine quam dispositionis dominicae veritate factum est . Hier. ad Tit. 1. All true ministers are Gods watchmen . 1. king . 20.39 . A blind e●e is a blemish & burden in the natural bodie , much more in the Ecclesiasticall . Gen. 30.31 . ●er . 11.21 . Doctr. 2. In designing men to places the first care must be of such gifts as the function requireth . Exod. 35.35 . It is a generall corruption to begin where God endeth Reasons for the dutie . Ministers called stewards , why . Luk. 16.2 . Luk. 12. ●2 . The properties of a good steward . 1. faithfulnes in 3. things . 1. Cor. 4.1.2 . Matth. 25.14 . 1. Pe● . 4. ●1 . 1. Cor. 1● . 23 . Heb. 3.5 . Act 20 ▪ 27. Psal. 139.12 . The second propertie of a good steward : Wisdome in 1. forecasting . 2. Dispensing in due 1. sort . 2. measure . 3. season . Luk 12.42 . Non fidelis haec dispensatio sed crudelis dissipatio est . Bern. It is not euery one that can get a liuing that is fit for this calling . Men must so account of thē as dispensers of Gods mysteries . And not rest till they haue their masters whole allowance from thē . The nearer any man is to God in his place , the more carefull must he be of his cariage . Ministers must thinke that it is for the honour of God to haue the stewards of his house vnblameable . Nehem. 6.11 . Such as draw neere vnto God in profession , must be carefull to beutifie it . Reasons . Prou. 25.26 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1. Sam. 25.17 . Frowardnesse most dangerous in a minister . Reasons . Prou. 15.22 . Prou. 17.20 . Psal. 101.4 . Iob 34.34 . Great schollers may and must be taught by meaner then themselues . Reasons . 2. Pet. ● . 1● . Gen. 41.25 . Dan. 2 ●● . Ier. 44.17 . Rom. 16.19 . How far anger is warranted in a minister . Mark. 31.5 . Ioh. 2.17 . How ●arre it is prohibited . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Neither naturall , nor sanctified , but corrupt anger condemned . Eccles. 7.11 . Hastines to anger a great blot in a minister . Reasons . Prou. 14.17.29 . Prou. 27.4 . Rage blindeth reasons eye . Prou. 25.28 . Gal. 5.20 . Prou. 15.18 . Gal ▪ 6.1 . 2. Tim. 2.24 . No mildnesse may betray the glorie of God. Rev. 2.20.14.15 . Rev. 2. ● . ● . Thess. ● . 7 . Iam. 1. ●● . 2. Chr. 16.10 . Isa. 66.1 . Psal. 25.9 . 2. Sam. 3.8 . Theodor. l. 5. & August . de Civ . dei . l. 5. c. 26. Vivere secundū naturam non est credentis . Iust. Martyr . Meanes to represse rash anger , of two ●orts . 1. Meditations . 2. Practises . Gal. 5. Prou. 22.24 . 1. Sam. 25 . 3● . How farre a minister may lawfully vse wine . Isa. 5.11 . Lev. 10.8 . The minister may not be one that sitteth at the wine . Luk. 12.45 . Eph. 5 17. Isa. 22.12 , 13. see Isa. 28 ▪ 7. Prou. 23.33 . Iulian himselfe commanded the heathen priests at least to coūterfeit the liues of the Chr●stian ministers , that the Christians should not cast in the teeth of the Gentiles the wicked liues of their teachers : and hence he especially forbad them to go into tavernes . Trip. hist. l. 6. c. 28. ●ph 5.18 . A lamentable thing that this sinne is so rife in the ministerie . 1. Tim. 5.23 . 2 Sam. 13. 1. Sam. 25. Isa. 5.22 . Many arrows of Gods wrath shot against this sinne . Prou. 23.33 . Prou. 23. see Hab. 1.15.16 Hose . 6.8 . In what cases a minister may lawfully strike . A minister may not be a swash-buckler , or a man of a word and a blow . 2. Cor. 10.4 . Arma Episcopi lachrymae & orationes . Ambr. Minister medicus est , is curat vulnera non ipse verberat . Chrysost. 1. Pet. 2.23 . Luk. 9.55 . Isa. 11. Iam. 3.17 . Psal. 63.3 . Ier. 6 . 1● . Couetousnes is a most base sin , especially in a Minister . Reasons . 2. Tim. 2.4 . Isa. 56.12 . Philip. 3.19 . Many ministers ayme at no other ende . Hagg. 1. Episcopus aut Praesbyter aut Diaconus nequaquam saeculares curat assumat , sui aliter dejiciatur . Canon Apost . 7. Apostolicall directions for the auoiding of so noisome a sin . Dulois odor lucri . Sundrie kinds of filthy lucre . 〈◊〉 thy gaine that it be not filthie . God cannot blesse that which his law hath cursed . Prou. 10.22 . Prov. 10.2 . All is not gotten which is so gained . Iob 27.14 . The very phrase of Scripture speaking of riches should pul our hearts frō them . Eccles. 5.12 . Micha . 6.10 . Abac. 2.6 . Matth. 13.22 . 1. Tim. 6.17 . Eph. 5 5. Iob 31.24 . Matth. 4. Eph. 5.5 . The symptoms and signes of this crauing sicknes . Meanes to forbeare such couetous desires . 1. Meditations . We ought to be content with things present , becaus God is alwaies present with his . Eccles. 6.7 . 2. Practises . Luk. 12.21 . Doctr. The minister must not onely be free from vices , but for the honour of his place shine in positiue vertues . Reasons . It is no sufficient iustification of a minister to say he is an harmeles man. 2. Pet. 1.4.5 . Ioh. 15. Gal. 5.22 . Rom. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Euery minister euen the poorest may be harbour●es . Act. 3.5 . Matth. 10.42 . 2. Cor. 8.12 . Heb. ●● . ● . 2. Chr. 31.4 . Iosh. 22.19 . Gen. 18. Iob 32 32. Rom. 16.23 . Reasons to be hospitable to strangers . Heb. 13.2 . 2. Cor. 8.9 . Reasons to be readie to distribute to the poore members of Christ. 2. Cor. 9.9 . 2. Cor. 8.3 . vers . 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Whether onely good men are to be loued . Whether onely ministers must be louers of good men . Reasons to enforce the dutie . 1. Ioh. 5.1 . Loue me , loue my dog : much more my child . Gen. 12. 2. Thess. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Tit. 2.6 . Coloss. 4.4 . Coloss 4.5 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . W●y the minister must be w●se . Iob 29.8 . Lightnes in ministers condemned . Zeph. 3.4 . 2. Tim. 2.7 . Dan. 12.3 . 1. Tim. 6.11 . Reasons why ministers must be righteous in their dealings . 1. Sam. 12.3 . Levit. 12.44 . Ministers must be araied with robes of holinesse . Ier. 1.5 . Isa. 6. This vertue was liuely and largely shadowed out in the old Testament : in the 1. Levites . 2. Priests . 3. high Priest. Rom. 6.14 . Heb. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Wherein the vertue of temperance standeth . Meanes to attaine it . 1. Cor. 9.27 . Prov. 16.32 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The word of God is a most certen and infallible word prooued . Psal. 19.7 . Rom. 15.4 ▪ Ministers hold it ●ast . Ier. 20 2.7 . Amos 7.14.17 . 2. Tim. 4.7 . The lesse certen must confirme the more certen . 2. Tim. 6.20 . 2. Tim. 1.14 . Hold fast vnto it . Habac. 2.18 . Cusanus . Canon law a fitter rule for the Popish religion then Canonicall Scripture . Isa. 8.1.16 . Ier. 19.2 . Luk. 16.29 . Rom. 1.2 . Act. 26.26 . People must attend to the faithfull word . Hold it fast as the euidence of saluation . Be thankfull for it . Testifie this thankfulnes . The word is euery way fitted for the instruction of the faithfull . Reasons . 1. Cor. 12 7. & cap 14.3.4 . Eph ▪ 4.11 . Heb. 4.12 . There is no learning to this to edifie withall . The s●●plest ought to be exper● in the Scripture , beeing fitted to their capacitie . Wisdome is easie to him that will vnderstād . I may point with my finger , but I cannot giue the eyes to see what I point at . Aug. prolog . lib. de doct . Christ. No imperfection or want in the Scriptures . 1 ●om . lib. 3. cap. 3.4 . 1. ●om . lib. 3. cap. 1.2 . Pro re nata . Adoro plenitudinem scripturae . Tertull. cont . Hermog . 2. Pet. 1.19 . Some things in Scripture difficult how , and why . The sunne is seene by his owne light ▪ 1. Tim. 6.3 . Who be the teachers of holy doctrine . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Doctr. Euery man must become a learner of this doctrine . Heb ▪ 6.1 . An examination whether we haue beene as fit to learne , as this doctrine is fit to teach . 2. Pet. 1.8 . cap. 3.18 . The men of God in speaking of the word haue euer set some marke of excellencie vpon it . Reasons . As men seele the word in their hearts , so their mouthes speake of it . Gen. 17. Scripturas non simpliciter , id est , ad esse ecclesiae , sed ad bene esse solū necessarias , nec tamen sufficientes disputat . Bellar. de verbo dei . lib. 4. cap. 4. What to iudge of the Popish spirit , speaking basely of the Scriptures . Ministers must set an edge on their doctrine by exhortation . Pectus facit disertos . People must endure the word of exhortation . see also Coloss. 1.4 . collat . with 3.14 . Then is exhortation powerfull when it is grounded on wholesome doctrine . Act. 13.46 . Ministers must resist resisters of the truth . Notes of him that resisteth the truth . Eph. 5 . 1● . Prou. 25.12 . Act. 4.2 . Isa. 66.2 . A minister ought to be a man of knowledge . Ezra . 7.6 . 2. Cor. 3.6 . Deut. 33.10 . 1. Cor. 12.8 . A dumb minister cannot be Gods messenger . Act. 8.31 . Ier. 15.2 . If darknes be in the mountaines it cannot but be in the vallies . Chrys. Hose . 4.1 . vers . 4.5 . 2. Chr. 15.3.6 . The Scriptures furnish a man excellently to euery ministeriall dutie . 2. Tim. 3.16 , 17. Matth. 21.16 . Act. 26.22 . Act. 18 24. Veritas index sui & obliqui . The Scriptures make the Ministers mouth a sharpe sword , Isa. 49.2 . The vaile is ouer the heart of the Papist , not ouer the Scriptures . Aug. epist. 2●3 . Error in life commonly a ground of error in doctrine . 2. Thess. 2.10 . Reasons . 2. Pet. 2.1.10.12 . Act , 13.8.10 . 3. Ioh. 9. No maruaile if many ministers resist the truth , for many are disobedient . Rev. 3.2 . 2. Cor. 11.25 . They spend much labour in vaine who are disobedient to the doctrine themselues teach . Ier. 3.15 . Praecordia . False teachers deceiue mens minds 4. waies . Three properties of error . The best fence against false teachers . Vt poena peccati non vt pectatum . 1. Tim. 4 1. 2. Tim. 3.1 . Deut. 13.3 . Gal. 2.7 . Rom. 15.8 . Matth. 15.24 . Vse and ends of circumcision . Heb. 10.1 . Heb 9.22 . Gal. 3.28 . Gen. 17.10 . Luk. 1.42 . Ier. 21.21 . Coloss. 2.10 , Gal. 5 2. The greater the danger , the plainer must be the reproofe . 2. Tim. 4.14 . Conditions of plaine reproof , three . Sundrie plaine reproofes condemned . Iob 41.10 . The Archseducers of the people of God. Popish teachers their successors , prooued . Ier. 23. The holding of whole Poperie cutteth off a man frō Christ. Iam. 2.21 . cap. 3.5 . Philip. 3.2 . Poperie ought not to be tolerated where it can be abolished . Gregor . de Val. Populus Christianus tenetur obsistere arctissimo conscientiae vinculo , & extremo animarum periculo , si praestare rem possit . Creswel . Haeresi nunquā decrit ratio . cap. 3.11 . 2. Tim. 2.14 . Faithfull teachers must timely oppose themselues against seducers . 1. Tim. 3.9 . Haec si non possis , ne sis Epis●opus . Theoph. It is rather to be wished then hoped that all ministers should be of one mind . Ier. 1.18 . Matth. 10.34 . Matth. 3.12 . Act. 18.17 . 1. Cor. 15.14 . Gal. 2.21 . Whether a mā may be saued that erreth in a fundamentall point . Aliud est non credere aliud nolle credere . Implicite , & praeparatione animi . Many are called , few are chosen . Ruth 1.14 . Iob 41. Many set out of Egypt who neuer come at Canaan . Seducers secretly in●ect , & creepe into houses . Iude 3. Matth. 23.14 . 2. Pet. 2.2 . Iesuitical frogs creepe into euery blind corner . Why God suffereth such hurtfull men . Reasons . Deut. 13.3 . Error is exceeding infectious . 2. Tim. 2 . 1● . Matth. 16.22 . Gal. 2.13 . M●sters of families must keepe out popish & profane p●rsons , if they would not haue their houses infected . An heart set vpon gaine will feed it selfe by falshood ▪ Micha . 3.5.11 . Ezek. 13.18 , 19. 2. Pet. 2.3 . 2. Cor. 2.17 . Multo aequanimius decē millium animarum ferunt lacturam quam decem solidorum . Nicol . Clemangis de Pontif. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . A minister may be plaine in his reproofe . Isa. 1.21 . Exhibete vos matres fovendo , patres corripiendo : extendite vbera , sed producite verbera . Rom 9.1 . A minister must be wise in his plainnes . Hest. 4.11 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ palam ●ario . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plato . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apud veteres fuerunt fanorum antistites & interpretes oraculorum ▪ teste Festo . Cicero . What kind of prophet was Epimenides . 1. Sam. 19.20 . 2. king 9.1 . Differences betweene the Prophets of God , and the Prophets of the Gentiles . Numb . 12.6 . Rev. 1.10 . Dan. 8.27 . The Gentiles had their prophets so called to witnes against their impi●tie . So Bucer said of Seneca . Rom. 2.14 . The Lord hath a number of witnesses against hypocriticall and profane professors of Christ. Witnesse that worthie booke Catalogus testium veritatis . Not simply vnlawfull to alledge the saying of a prophane man in a sermon . Reasons . Foeliciàs & oppugnabunt & propugnabunt , qui in Gentilis sapientiae x●sto spatiis aliquot confectis , ad sacram hanc militiam , veluti tyrocinio quodam , proluserint . Tilenus . Iulian forbad the Christians the reading of heathen Poets and Orators , least they shold alledge their authoritie against the heathens . For , saith he , they thrust vs through with our owne fathers . Cautious in such allegations . 1 Cor. 2.17 . Non in coetu ecclesiastico . Augustine confesseth that while he continued in the pride of his heart , he disdained the holy Scriptures , and thought thē nothing to the eloquence and knowledge he found in the bookes of the heathen , as Tullie , and others : but after he saw himselfe , he knew also that all humane eloquence & Philosophie in cōparison of thē were no better then bladders stuft with wind . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. Falshood in word and deed condemned by the light of nature . They that are enlightened by grace must much more abhorre it . Ioh. 8.48 . Coloss. 3.5 . There can be no officiou● 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 mā 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 quodā 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 . ●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. reason● . 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. ● 34. 1. Cor. 3.18 . Ministers must not be discouraged frō their dutie , though they be to deal with a bruitish and wretched people . Exod. 4.1 . Legati à latere No reproofe may be vngroūded , 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 i●stly reprooued . Ier. 6.14 . Words sweetest to the care are not alwaies the wholsom●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 mēs 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 . 1● . 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. ● . 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 mundū●e dicere , qui 〈◊〉 operibus mundus esses , hoc solo verbo immundus fieres . Ambros. de 〈◊〉 . l. 1. c. 6. Malac. ● . 2● ▪ 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 . 2● . 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 creat●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 ta●● 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 mā 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 bonū 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 inwa●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. main● differences between the godly and the wicked : in Thoug●ts . Eze● 11.36.31 . Words . Actions . Passions . Promises . Life . Death . Mal●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 . T●●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 kno● 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 mendaciū 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. ●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 saluatiō 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. ●4 . Coloss. 2 . 2● . 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 soūdnes 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 groūd . 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 dista●●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 Scrip●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 wom●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 Scriptures of a child . Epist. 74. Prou. 29.15 . 1. king 1.6 . 1. Sam. 20.34 . The mother must thus loue all her childrē . vers . 5. A discreet cariage is a beautifull grace in a yong woman . Eccles. 2.4 . Chastitie of mariage vrged by reasons . Prou. 2.17 . Deut. 22.21 . Prou. 6.30 . 1. Cor. 6.18 . Means of preseruing this chastitie . Melius vincitur fugiendo quam oppugnando . August . 1. Thess. 4.5 . Heb. 13. Housekeeping is chastities best keeper . That women should keepe their owne houses . Reasons . Prou. 27.8 . The wife by keeping at home auoideth both suspition of euills , Prou. 7.11 . As also occasion of it . Wherein this goodnes of a woman is most conuersant . Rom. 15.14 . Act. 9.36 . Prou. 19.13.21.9 . Prou. 14.1 . Women must be subiect to their husbands , Why. Est. 1.20.22 . Mans superioritie was no part of the wiues punishment . Eph. 5.23 . Obiections to beare off the duties friuolous . Wherein must wiues be subiect . Gal. 6. Calv. in 1. Sam. homil . 90. Luk. 8.3 . 2. king . 4.9 . Husbands may not beat their wiues . Profession without practise , causeth the holy name of God to be blasphemed . Matth. 5 16. 2. Cor. 6.3 . Reasons to mooue our care of not staining our profession . 1. Pet. 2 12. Philip. 2.15 . Ethni●us quo modo aliter respondisset : 1. Sam. 22.18 . 2. king . 1. Luk. 8.22 . Thus one wittily alludeth to the Angels words : first thou shalt bear a sonne , & then call his name Iesus . Rules so to carie our selues , as we staine not our profession . Deut. 6 6. Young men must order their waies by the word . Heb. 13.17 . 1. Ioh. 2. Experience wisheth vs to strike on the iron while it is hote : straight a tree while it is a twigge : worke waxe while it is soft : and heale a sore while it is greene . Ier. 13.23 . Heb. 6.8 . Reasons to mooue young men to looke timely to their waies . Prou. 10.5 . 1 Ioh. 2.14 . 2. Tim. 1.4 , 5. Mark. 10.21 . Matth. 21.32 . Psal. 25. Isa. 38.3 . Helps to the former dutie . Prou. 22.13 . Psal. 119.9 . It was a great commendation of Origen , that like another Timothie he learned the Scriptures of a child Euseb. lib. 6. cap 3. The Pastor must sometimes entreat , where he may command . Magis docendo quam iubendo , monendo quam minando . Aug. epist. 64. Iude 23. The 〈◊〉 of sob●ie●●e very 〈◊〉 commended to young men . Eccles. 11.10 . Prou 7.22 . Seething pots cast off a deale of scumme . Reasons to enforce the duty . Meanes of practise . 1. Tim. 4.12 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Concent of good life and good doctrine make a sweete harmonie in a Minister . The priest might not come to the temple without the sound of his bells . 2. Tim. 3.10 . 1. Pet. 5 3. Ioh. 13.15 . Reasons to stir vp the men of God to care ouer their liues . Amos 3.7 . Heb. 12. ● . It is possible for a man by grace to liue vnblameably . Luk. 1.6 . Iam. 1.27 . Meanes to attaine to an vnblameable life . Faithfull Ministers shall not want withstanders . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 2. Tim. 3.8 . 2. Tim. 4. Act. 13.10 . Rev. 16.14 . Rev. 12. 2. Tim. 2.4 . Ier. 1.19 . ●er . 20.7 . ad 11. It must not seeme strange if good men be more withstood then worse . 3. Ioh. 8. Philip 1.27 . Resisters of godly ministers haue their mouths wide open with reproches against them . 1. Cor. 4.13 . Ezr. 4.13.14 . Luk. 7.33.34 . Calumniare audacter saltem aliquid haerebit . Luk. 7.35 . Euery godly mans endeauor must be to stop the mouths of Gods enemies , and make them ashamed . Reasons . Subiection of seruants wherin it standeth . The seruant must honour his master as his better . The master receiuing his authoritie from God ▪ he that resisteth him resisteth God. Gen. 16 9. 1. Sam. 30.15 . 1. Cor. 7.23 . Subiectio est servilis , vel civilis , illa vtitur praesidens subiecto ad suiipsius : hac ad subiectorum vtilitatem & bonum atque haec fuit ante peccatum . Aquin. summ . 1. part . quaest . 92. art . 1. 1. Tim. 6.1 . see 1. Pet. 2.18 . Wherein seruants must please their masters . Luk. 17.9 . The place of seruice is from the Lord , who therefore will shew goodnes to him that cōscionably performeth it to wicked & cruel masters . Eph. 6.8 . Non adorationis equalitate , sed seruirutis fidelitate . Bern. 1. Cor. 7.15 . Act. 4.5 . Masters must not be pleased in wicked commands . Exod. 9.34 . ●ike master like man. Ad aras . 1. Sam. 22.17 . Wherein seruants may answer , or not answer their masters . ● . Sam. 24.10 . 18. Iob 31.12 . vers . 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Zach. 5. Coloured theft of seruants detected . Gen. 30.33 . Gen. 31.20 . Prov. 25.19 . Gen. 31.38 . and 39 , 2● . The faithfulnes of seruants wherein to be shewed . G●● . 24.12 . 33. Gen. 39.8 . Motiues to the dutie . Luk. 16.12 . The Gospel called the doctrine of Christ , Why. Mark. 1.1 . Rom. 1.1 . 1. Cor. 1.18 . Ioh. 1.18 . Rom. 2. & chap. 16. Doctrine of God adorned two waies . 1. Pet. 2.12 . Rom. 2.23 . Hest. 8.17 . Exod. 12.38 . The meanest Christian may and must bring glorie to the Gospel . 1. difference betweene the Law and Gospel . Coloss. 2.20 . We are not vnder the law in 4. respects . Rom. 8.1 . Zach 4.6 . How a mā may know that he receiueth the grace of God in truth ▪ & not in vaine . 2. Cor. 3 6. 1. Thess. 1.5 . Rom. 7.6 . Be sure to haue thy part in grace . Call on others to partake in it . Pitie such as doe not . 2. difference betweene the law and Gospel . Gal. 3.2 . No doctrine of works can now bring saluation . 2. Cor. 1.24 . Embrace the doctrine of grace as thou wouldest saluation it selfe . Heb. 2.3 . 3. difference betweene the Law & Gospel . Rom. 9.4 . Act. 17 30. Vniuersall election can not be drawn from this place . Iob 34.19 . Rom. 3.30 . Isa. 56 3. Matth. 4.15.4 . difference betweene the doctrine of the Law & Gospel . The fathers of the old Testament had but a candle to see by , not a sunne , as we . The very euēts haue preached themselues . Isa. 11.9 . The spirit to the old beleeuers was powred out droppe by droppe , but now in abundance . Evangelium promissum . A candle is not so necessarie in a darke house , as the light of the Gospel in the darknes of mens hearts ▪ Not without great danger can we shut our eyes against the light which hath appeared . A triall whether thou receiuest this light . Ioh. 12.35 . Motiues to entertaine the light while it is with vs. 2. Tim. 1.10 . Coloss. 1.12 . Many refuse the light . Ier. 31.33 ▪ Heb. 10.26 . The Gospel a schoolemaster as well as the law . Gal. 6.2 . Concil . Tri● . sess . 6. cap. 16. can . 19.20 . The wisdom of God hath ioyned saluation & instruction together : mans fullie would disioyne them . Ioh. 6.6 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Be willing to enter into this schoole wherin saluation is offered to allure vs. Prov. 17.8 . Gen. 20.11 . 1. Ioh. 2.16 . Lusts why called worldly . Gen. 39.12 . In beleeuers the commandement is possible 3. waies . Rom. 7.15 . Act. 24.16 . Grace truly receiued hath taught to denie all vngodlines . Vngodlines branched into 4. heads . Malac. 3.14 . Isa ▪ 66.17 1. in thoughts . Ier. 43.3 . 2. Pet. 3.1 . 2. in speaches . Iob 21.14 . 3. in conuersation . Ier. 44.16 . Psal. 14.4 . Whatsoeuer shall plea● for the entertainment of lusts , a Christian must resolutely denie them all . No way can profiting in grace be better shewed , then by this resistance . Heb. 11.13 . 1. Pet. 2.11 . Rom. 13.11 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. king . 22.24 . Rom. 8.13 . Onely our religion teacheth true mortification . 2. king 5.12 . Gal. 6 14. Plato of Diogenes . Act. 17.18 . Doctrine of grace teacheth not onely to abstaine from euill , but doe good . Eph. 4. Act. 26.18 . vers . 20. Rom. 6.17 , The Gospel bringeth saluation , but looketh for an answerable returne and recompence . ● The proper worke of sobrietie . 1. in things inward . Coloss. 2.23 . 1. Cor. 4. ● . Iam. 3.17 . 2. in outward . Luk. 21.34 . Iam. 1. ● . Eccles. 2.1 . 1. Cor. 7.29 . II. Rules of practise . 1. The proper worke of iustice . 2. Rules of practise . Luk. 13.36 . Eph. 4.28 . Motiues to practise these rules . 1. The proper work of pietie . 2. Rules of practise . Ier. 9.23 . Gal. 6.10 . Many sorts of men bewray the vngodlines of their hearts . Reasons to 〈◊〉 to the exercise of godlines . Godlines must be exercised in this present world . The right ende of this present life is to learne the way to a better . Philip 3.13 ▪ Spes pro re sperata . meton . adiunct . Blessed hope why so called . Christ called a mightie God ▪ Why. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Gospel receiued in truth , lifteth vp the heart to waite for Christs second appearing . Reasons . Eph. 2.12 . Philip. 3.20 . Triall of our selues by the former doctrin . Cant. 2.5 . Cant. 2.17 . To this expectation of Christ , are required 1. a sound ground . Lumbard . 3. sent . distinct . 26. 2. sound qualities , which are fowre . Heb. 6.19 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Isa. 28.16 . Prou. 13.12 . Rev. 19.7 . 1. Pet. 5.4 . 1. Ioh. 3.3 . 3. sound effects , which are also foure . Heb. 12.2 . Numb . 14.7.10 . vers . 23. Act. 23.8 . Motiues to the expectation of Christ. Matth. 24.46 . Luk. 12.46 . Ignoratur vnus dies vt observentur multi . Curiosi ad cognoscendam vitam alienam , desidiosi sunt ad corrigendā suam . August . confess . lib. 10. The expectation of Christ is a notable meanes to prouoke men to Christian duties . 1. To attempt them . Eccles. 11.9 . Act. 3.18 , 19. Act. 24.26 . Rev. 14.7 . 2. To hold on in them with chearefulnes . Act. 24.15.16 . 1. ●im . 6.14 . 2. Tim. 4 1. 1. Pet 3 4. 1. Cor. 16.13 . 3. To hold out in them with perseueranc● . Iude 22. Luk. 22.29 . Iam. 5.8 . In that most perfidious Councel of Constance . 1. Cor 9.7.10 . Prou. 27.18 . 2. Cor. 9 ▪ 6. Heb. 11.26 . Psal. 27.13 . Christs glorie shall shine out in full brightnes at his second appearing . Matth 25.31 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 2. Thess. 1.10 . Coloss. 3.4 . Philip. 3.21 . 1. Pet. 1.11 . Act. 26.22 . We must neuer speake of God or Christ , but in a weightie matter and reuerent manner . Reasons . Ier. 10.6 . Act. 17.24 , 25. How Christ gaue himselfe for vs. Ioh. 10.18 . Luk. 2.7 . There can be now no other Priest nor sacrifice besides Christ hi●s●lfe . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . H●b 10 ● . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ioh. 17.19 . Heb. 7.23 . 2● . 26. The Popish distinction of Priests into primarie and secondarie ouerthrowne . vpon Hebr. 7. Hebr. 9.11 , 12. Mors necessarius modus oblationis , tolle mortem tollis oblationem . The Popish distinction of oblation of primarie , an● commemoratiue confuted . Sess. 6. cap. 2. Christ gaue himself & therfore wholly both bodie and soule : and why . Isa. 53.11.9 . Christs death and passion was voluntarie , seeing he gaue himselfe . Ioh. 10.17 , 18. 1. Tim. 6.13 . Christ gaue himselfe for his Church , & not for euery particular man. Reasons . Expiatio & intercessio sunt partes inseparabiles sa●●rdotij Christi . Psal. 32.1 . Eph. 2.25 . Eph. 5. How Christ is said to reconcile the world to God. Tractat. 87 ●n Ioh. How Christ is said to die for all men . 2. Cor ▪ 5.21 . Christ suffered not for his owne sinne , for he was giuen for vs. Christus praeter ●a bona quae suis laboribus peperit nobis , meru●t etiam sibi corporis gloriam & nominis exaltationem Bellar. l. 5. de Chro. cap. 9. We must receiue this gift and make our best benefit of it . We must giue our selues to him who gaue himselfe for vs. Seeing Christ hath giuen himselfe , there neede no other satisfaction for sinne . Christ redeemed his church from the captiuitie of sinne ●wo waies . How so short a suffering could redeeme from infinite euills . Mortem re , non tempore infinitam tolleravit Christus . Before this redemption we were bōdslaues ▪ vnder sinne & death . 2. Pet. 2.19 . Ioh. 8.34 . Sinne resembleth a tyrant many waies . Rom. 5.21 . Miserable is their estate who a●e out of Christ , because they haue no part in this redemption . Deale with sin as with a tyrant . The Sonne hauing set vs free great is our freedome . Bellarm. lib. 4. de poenit . cap. 2. Concil . Trid. sess . 6 c. 14. Heb. 9.12 . & 26 Christs satisfaction is not partiall , but freeth vs from all iniquitie both guilt and punishment . Matth. 18. Isa. 52.3 . Mors piorum est medicinalis non poenalis . He hath well deserued al our loue who hath paied all our debt . Beware of sin which bringeth back the former bondage . Full consolation to the godly from the former doctrine . Christ purgeth his people two waies . Hebr. 9.14 . Redemption & sanctification are inseparable companions . 1. Cor. 1.31 . Exod. 30.18 . 1. king . 7.23 . 1. Ioh. 5.6 . There must needs be much vncleannesse where is neede of continuall clensing . Philip. 3.12 . Sinne is neuer pardoned but where it is purged . Rom. 6.2 . Ioh. 13. Meanes of our purging to be vsed . Ezek. 36. Psal. 51. 1. Thess. 4.4 . 2. Cor. 7.1 . Malac. 3.2 . Zach. 13.1 . Motiues to vse carefully the former meanes . Luk. 1.71 . Iun. in Exod. 19.5 . Deut. 7. The Church is Gods peculiar sundrie waies . Cant. 6.7 . Num● . 23.9 . Eph. 3.15 . Ferendo , non feriendo . Qui in Christū credunt linguis loquuntur novis . Bern. de ascen . dom . Ier. 2 3. Many consolations to Gods people from the former doctrine . Psal. 105.14 . We must liue vnto the Lord whose we are . 1. Pet. 2 . 9.1● . Deut. ●4 . 1 . ● . Deut. 7. Loue the Saints because they are Gods peculiar . Phil 4.18 , 19. Zach. 2.3 . cap. 3.8 . The worker must be good before the worke can be so . August . epist. 120. Honorato . Rom. 3.10 . A good worker cannot but bring forth good works . Ioh. 15.1 . Heb. 9.14 . 1. Ioh. 1.7 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . What vertues must attend zeale to guide it aright . Act. 19. How necessarie zeale is to a good worke . Psal. 119.136.158 . Ier. 9.2 . Ezek. 9.4 . Nehem. 23.22 . Numb . 25. Ioh. 2.14.17 . The effects of zeale about the effecting of good things . Rom. 12.12 . Act. 20.24 . Philip. 2.17 . Rom. 9. Sundrie sorts of men bewray the want of zeale . Act 23.12 . see cap. 1.9 . ● . Tim. 3.16 . All proofes & reproofes must be fetched frō the Scriptures . The word must be so handled as the authoritie of it be preserued . Reas. 1. Cor. 14.25 . Isa. 6.6 . Matth. 7. Prov. 17.27 . Act. 26. A grieuous sin to despise Gods ministers . R●as●●s . 2. Cor. 3.9 . Rev. 6.2 . Rev. 1.20 . Exod. 16.7 . 1. Pet. 5.3 . Rev. 1.16 . 1. Tim. 3.13 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The doctrin● of subiection must be often inforced , and why . Numb 16.3 . ●sa 62.6 . The scope of the ministerie is to keep men in remembrāce of Christian duties . 2. Cor. 4.17 . Reasons . Heb. 2.1 . The memorie of Christians should be taken vp with godly instructions learned in the ministerie . Deut. 6. Psal. 119.11 . Why men can not remember the good things they heare often . Psal. 119.129 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth necessarie subiection . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie●h more free , and voluntarie obedience . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 me●o imperio ve●●●tur . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui alieno & subordinato . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1. Pet. 2.13 . Rom. 13.1 . Quis vos excepit ab vniversitate● Bernard . epist. 42. Christianitie consumeth not Magistracie , but confirmeth it . Reas. Against Anabaptists . The Gospel forbiddeth not law ▪ but teacheth how to vse it . Rom. 13 4. 1. Pet. 2 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The malice may be forgiuen where the damage is required and recouered . Hest. 3.8 . Dan. 3.12 . Ezr. 4.13 . Act. 17.18 . and 19.26 . and 24 5. Satan hath euer laboured to bring Christian religion into the hatred of Princes , as the greatest enemy to their estate . The way to bring people vnder subiection to gouerners , is to plant the Gospel , and so make them subiect to Christ. Euery soule must be subiect to the higher powers . Innocentius . Origen . omnis anima , id est , animalis homo . 1. Cor. 6.1 . Eccles. 8.2 . Vsque ad aras . Isa. 44 28. 2. Chr. 19.6 . Zach. 4.14 . Salomons throne is called Gods throne , 2. Chr. 9.8 . Deut. 17.18 . Magistracie and ministerie serue one another as the left hand doth the right . Harmon of Confess . sect 19. cap. 23. 2. Chr. 24.2.17 . 2. Chr. 26.5.16 . Eccles. 8.4 . Ordinatio divina secundum substantiam : humana secundum modum , & finem . Prov. 24 . 2● . Ester 3.3 . Deut. 25.17.19 . 1. king . 21.3 . 1. Sam. 14 45. 2. Sam. 18. ● . 2. Sam. 24.1 . Exod. 30.12 . Reasons why Christians must be subiect to Magistrates . Numb . 27.16 . Numb . 11.17 . The Lord maintaineth their authoritie 4. waies . Deut. 23.2 . 1. Sam. 26.20 . Prou. 31.4 . Exod. 22.28 . Eccles. 10 20. Iob 29 16. Dan. 4.8 . 2. Sam. 21.17 . Lament . 4.20 . 2. Pet. 2.10 . Iude 8. The Popes vassals must swear themselues enemies , yea rebels against lawfull authoritie . Satan many waies seeketh to bring this ordinance into contempt . vers . 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1. Pet. 2. ●● . Euery Christian must make account that euery Christian dutie belongeth vnto him . Matth. 28. 2. Cor. 8.7 . 2. Thess. 2.17 . Rom. 15.14 . Act. 9.36 . Rev. 2. & 3. Psal. 119. Not onely the Minister but common Christians must be ready for Christian duties . Iam. 1 . 2● . Non quantum , sed de quanto & quanto animo detur . Ambros . The Christian course must be so wisely contriued , as no dutie may hinder another . Eccles. 8.5 . Euery Christian must pres●rue in himselfe a readines to euery good worke . 1. Cor. 9.17 . 1. Pet. 5.2 . Iam. 1.19 . Eccles. 4.17 . Reasons . Notes to trie this grace by ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Coloss. 3.23 . Exod. 35.29 . Malac. 1.13 . 2. Cor. 8.4 . Rules of practise . Iob 31.16 . ad 23 The word condemneth as well vnbridled speaches as disordered actions . What cases a man may speak of the euill he knoweth by an other . Euill speaking reduced to 2. heads . 2. Sam. 10.3 . 2. Sam. 15. Euill speaking a most vnseemly sinne in a Christian. Prov. 10.18 . Eph. 4.31 . Coloss. 3.8 . Phil. 2.8 . Iam. 1.26 . Religio à religando . It is not thought so dangerous as it is . Prov. 18.21 . Prov. 25.18 . Prov. 18.8 . Meanes to auoid this sinne . The shoppe is furnished out out of the warehouse . 1. Tim. 6.4 . 1. Pet. 3.9 . Psal. 39.1 . Prou. 25.23 . Iam. 2.12 . Sundrie sorts of contention lawfull , both religious , ciuill , and domesticall . August . contra Faust. Manich. lib. 2. cap. 73. Act. 25.10 . A Christian may not be a common barrater . Pretences against this doctrine answered . Leniter qui saeviunt sapiunt magis . Prou. 12 8. Lev. 19.18 . Rom. 12.19 . 1. Sam. 15. Eph. 4. Prov. 19.11 . Isa. 56.2 . Rules to auoid the sinne of quarelling and contending . Psal. 133.1 . 2. Sam. 5.1 . Gen. 13.7 , 8. Prou. 13.10 . Prou. 26.17 . Isa. 9.20 . Iud 5.9.20 . Plinie . Prou. 16.32 . Dum patitur vincit . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Christian equitie is necessarie for all Christistians . The fruits and effects of this vertue . Iam. 3.17 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Coloss. 3.12.13 . Necessitie of this grace ▪ Philip 4.5 . Description of meeknes expla●ed . Gal. 5.23 . and 6.2 . Eph. 4 2. Col. 3.12 . This meeknes no enemie to true zeale . cap. 1.13 . The vse of this grace . Iam. 3.13 . Iude 22. Motiues to meeknes . Psal. ●7 . 11 . Matth. 5.5 . The consideration of our cōmon condition is a ground of meeknes . 1. Cor. 4.7 . Rom. 11.30 . 20. In another mans weaknes see thine owne . Rebuke anothers sinne as if it were thine owne . Let euery remembrance of sinne be a motiue to bewaile it in thy selfe , & pitie it in others . Whosoeuer is called vnto the faith , hath experience of a change in himselfe . How to come to the sense of this change . Heauenly motiues . Comfort to those that truly desire to feele it but cannot . Blesse God for it where euer thou seest it . Gal. 2.6 . 1. mente 〈◊〉 2. voluntate 〈◊〉 servi . 3. toto 〈…〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ier. 4.22 . 1. Cor. 2.14 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The course of the vnconuerted is an vnwise walking . The maine properties of folly most natural to the naturall man. Iob 11.12 . Who are wisest men . Prov. 3.16 . A marke of a man out of Christ to resist and reason against the word . Ioh. 8.43 . Iob 21.14 . Ier. 12.11 . Psal. 126.1 . Ioh. 6.60 . Before men be brought to Christ their whole life is but a wandring from the waies of God. 1. Ioh 2.11 . The deceit of the heart putting forth it selfe in sundrie vngodly practises . Zeph. 1. 1 Cor. 6. Zeph. 1.12 . Psal. 50 22. Ier. 8.8 . 9. Fiue sorts of men in seuerall paths , and neuer one in the right . Ier. 44.16 . Ioh. 16 2. Prov. 14.12 . and 16. ●2 . 25 . Ier. 7.4 . Tolluntur in altum vt lapsu g●aviore ruant . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Free will considered in the subiects . The bondage of will considered in the right obiect . Bellarmine saith we haue turned men into beasts , by taking away free-will . Praefat. de lib arb . Ob. Sol. Ob. Sol. Quae eunque agimus dum ●umus alieni à deo non possunt illi placere . Basil. de baptis . lib 2. quaest . 7. Extra Christum omnis virtus in vitio est . Hier. Vbi nulla vera religio ●bi nulla vera virtus . Augustin . Ob. Sol. Councel of Trent . sess . 6. can . 1. Tom. 4. lib ▪ 5. cap. 9. Co●nc . sess . 6. ca● . 4. Grounds drawn out of Scripture agai●st the Popish doctrine concerning free will. Video meliora proboque deteriora sequor . Rom. 1.21.28 . Diuers pleasures why so called . Our miserie enlarged in that the will is more rebellious then our minde was blind . Rom. 13 14. 2. Pet. 2.13 . 1. Pet. 1.13 . Miserrimus est qui misero servit . Eph. 4. ●● . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ Iam. 4 5· The spirit in man lusteth after enuie : prooued . 1. Sam. 18.9 . Prou. 29.17 . Gal. 5. Rom. 1. Professors must be carefull to banish all the sinnes of this suit . Gen. 6.5 . Rom. 5 . 1● . Men are naturally possessed with this point of Poperie , that this corruption is seated in the bodie , sences , and inferiour faculties of the minde onely . Timely take in hand thy crooked nature . Morbus & languor naturae . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . He calleth himselfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . How God can be so good to man , seeing so many vessells are prepared to destruction . Rom. 11.22 . Psal. 73.1 . Mich. 7. ●● . 2. Cor. 2.15 . Then are we saued when we are sanctified . 1. Ioh. 3.2 . Ioh. 3.18 . Saluation considered two waies . Alia est depositio pecca●i . quae donatur ex parte . Alia mortalitatis quae speratur . None saued hereafter who are not saued here . For assurance of saluation haue recourse to thy sanctification . Philip. 1.6 . Men conuerted are happie men , though the world see it not . Trie thy present happines by this touchstone . Before the Lord put forth his loue in his Christ , it could not be reached of man or angel . 2. Tim. 1.10 . Hebr. 1.3 . Let the Papist goe to the nobles of the court of heauen , we must goe to the Prince himself . Let it be well noted against the Papists , that euen works of iustice and grace are opposed vnto mercy & grace : and not works of nature , as they would haue it . Our saluation beginneth in election , and not after we come to faith , knowledge , or good desires and works . Both Augustine and Thomas vrge this place to prooue this conclusion . Voluntas dei occulta esse potest , non potest esse iniusta . August . ad Paul. epist. 59. Ezek. 16.63 . Dilexit non existentes imo resistentes . Bern. Qui fecit te sine te , non salvat te sine te . August . Essentiall parts of a sacrament three . The Lord in baptisme not onely offereth but exhibiteth grace . Concil . Triden . sess . 7. can . 8. si quis dixerit per ipsa novae legis sacramenta ex opere operato non conferri gratiam , &c. Grace not tied ●o the sacrament . Rom. 4.10 . Baptisme how the laver of regeneration . Non quod dicitur sed quod creditur . Aug. in Iohan. Ruccella Iudae venenum fuit non quod mala , sed quia malus male accepit . August . Faith of Infants what . 1. Cor. 7.14 . Recte dicuntur ●ideles licèt nondum imbuti sunt fide . Musc. in Matth. 18. Spiritum fidei . Zanch. ad Eph. Semen fidei . In infan●ibus qui adhuc per aetatem credere non possunt , spiritus sanctus in eorum cordibus fidei vices agit . Pet. Mart. in Rom. 6. Baptismus , fluminis , ●laminis , sangui●is . What baptisme serueth for in them that beleeue alreadie . Limbus puerorum . Durus ill● Papista . lib 8. de Paradoxis . Abluitur pe●catum in baptismo . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . No woman a fit minister of baptisme . It is against the dignitie of this ordinance to be brought into priuate houses . Ambrosius de obitu Valentiniani Imperatoris , ait illū gratia baptismi nō caruisse , licèt non esset baptizatus , quum eius desiderio flagrasset . Necessitate premente adulti voto saepe & voluntate solū fuere baptizat● . Falling from the grace of baptis● a gro●●● error . Hose . 2.19 . The congregation ought not to depart from baptisme . Reas. Regeneration what . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Rom. 1. 2. Cor. 3.18 . Rev. 22. Opus ad extra . All inward grace in baptisme is from the holy Ghost . Hebr. 10.4 . Bellarmins instances to the contrarie refuted . De Sacram. lib. 2. c. 4. 2. king . 5. Ioh. 9. Coloss. 2. ●● . 12. Act. 7. Vis regenerandi non aquae si●plici sed Sacramentali , id est gratiae ●ei qu●● mediante verbo per aquā operaturad●●ribenda est . Pola . in Analys . Catech . Basil. 1. Ioh. 2.27 . Mark. 16.20 . Isa. 59 . 21· Deut. 29.2 . God in sauing reneweth men to his owne image . 2. Cor. 5.17 . Eph. 4.23 . 2. Pet. 1.4 . Luk. 1.75 . This necessitie is not to be cōceiued of the signe but of the thing signified . Ioh. ●3 . 1● ▪ Notes to trie this secret worke of God in thy selfe . Ioh. 3.10 . 2. Cor. 4.4 . Rom. 9.18 . Gal. 5. Syn●●doche . Ioh. 15.26 . Graces of gods spirit compared to waters . Ier. 17.6 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Spirit ●aid to be powred out in three respects . Isa 11.9 . Christ was PROMISED to the Israelites , but GIVEN vnto vs. Ezek. 47. 1. Pet. 1.10 . Ioh. 7.39 . Our increase must be proportionable to the grace so plentifully poured out . Phil. 3.8 . Eph. 3.18 . 2. Cor. 3.18 . Isa. 32.15 . We haue great cause to bewaile our barrennes : whereof are 3. maine causes . Tantalus . Isa. 55.1 . ●zek . 47. Ioel 3 18. Isa. 12.4 . Christ our Lord the fountain of all our welfare . Psal. 133.2 . Ioh. 1.16 . In thy want beg grace at his hands . In thy supplie be thankefull vnto him . Iustification what . Rom. 8.33 . What is meant by Grace . 1. Pet. 5.10 . A Romish shift auoided . The righteousnes of a sinner before God is no qualitie in the beleeuer . Gratia iustificās in solo deo subiective , in nobis obiectivè tantum in est . Exod 32.33 . Rom. 5.19 . Pides iustificat non absolute , s●d relative , scil . cum obiecto . non efficiendo , sed afficiendo & applicando . Luk ▪ 7. ●● . Gen. 27. ●7 . Christ and saving graces are no circumstances , but the substance of all religion . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Haereditas est successio in vniversum ius desancti . The ciuill law accounteth the heire , and him that so maketh him but one & the same person . Eph. 1.18 . Matth. 25.34 . Eternal life being an inheritance must needs be most free . Gal. 3.29 . Voluir deus istā connexionem vt ad bona opera sequatur beatitudo non tamen vt effectus causam sed vt aliquid coniunctum cum illis ex de● constitutione . Martyr . in Rom. 2. Whosoeuer would haue right to life must become a sonne . Set thine heart vpon this purchase . Hebr. 11.8.9 . Keepe well the deedes of it . 1. king . 21.3 . Comfort to those that are heyres . All truths of God must be deliuered , but some more dwelt vpon . Rev. 1.1.11 . vers 6 7.8 . Contra solem obloqui . Greenam . cap. 1.1 . Points of contro●ersie must b● diligently heard & taught . Iude 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ A good worke cannot come from any but a good man. Opus quod qui fecerit vivet in eo non fit nisi à iustificato . Aug. de spi● . & lit . c. 29. Mark. 11.24 . Hebr. 4.2 . Professors of the Gospel must be the first and forwardest in euery good worke . Matth. 5.24 . 2. Pet. 1.8 . 1. Pet. 2.15 . 1. Pet. 3.2 . 2. Pet. 1.10 . Rom. 2.9 . Meanes to help forward the former dutie . Philip. 4.8 . Application . The Popish religion was most without for the shew , whereas none was within their walls . Many Protestants are priuatly religious , but little breaketh out . True religion is little beholding to either . Doctrine must be both true & truly dealt with . Ier. 14.13 , 14. Matth. 24.11 . What people must pray for in comming to the word . 2. Pet. 2.1 ▪ Iude 4. 2. Thess. 2. Prou. 1.30 . 2. Tim. 2.23 . Foolish questions of Papists . Proofe hereof the learned haue in Doct. Whitak . de Eccles . quaest . 5. cap. 8. Rom. 1.22 . Vse of Genealogies in the Scriptures . Satan seeketh to corrupt the purest churches by bringing in needles questions . Act. 15.39 . Ministers must teach things profitable , and resist the contrarie . Motiues to the former dutie . Dan. 12.8 . People must not desire such doctrine as the Minister may not teach . Per verba legis legem oppugnat . Ambr. Aliud est haereticus aliud h●ereticis cred●ns August de vt●l . credendi ad Honorat . An heauie imputation to charge any man to be an heretike . Errare possum , haereticus esse nolo . To charge a man to be a Puri●ane , is to call him an heretike . There alwaies haue bin , and shall be heresies in the Church : why . Ad hoc sunt haereses vt ●ides habendo tentationem habeat & probationē . Tertul. de praescript . advers . haeret . cap. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 2. Thess. 2. Per eos qui ecclesiam discerpserunt , recta fidei dogmata emerserunt . Euagr . lib. 1. cap. 9. M Greenam . Meanes to auoid heresie . Psal. 25. Scripturarum ignoratio haerese , peperit . Chrysost in homil . de Lazaro . Patriarchae haereticorum Philosophi . Tertul. This Mr. Ardesty confessed in S. Maries was the persuasion of the Papists , and the chiefe ground of his owne resolution to fly the land , and become a Preist . ●uen heretikes ●nd enemies to the Church must be louingly dealt with . Gal. 6.1 . 2. Cor. 13.2 . How much more freinds and bretheren . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ioh. 9.22 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Qui neque in svnedria recipiebantur religionis obtent● ; quòd cum incircisis 〈◊〉 vitae cons●etudinem haberent . Beza . Iosephus explaneth the cause of this contention betweene the Iewes and Samaritane● ; which was most ●ote about 140. yeares afore Christ. lib. an●iquit . cap. 6. Excommunication how farre it stretcheth . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ius diuinum quod est ex gratia , non tollit ius humanum quod est ex naturali ratione . Thom. Aquin. 2.2 . quest . 10. art . 11. Excōmunicatio est gladius non hostis perimentis , sed medici sanantis . One chief end of the Churches censures is to preserue holy things from contempt . Epist ad Florin . & Euseb. lib. 5. c. 19. Reasons to auoid excommunicate persons . ●● in regard of the party . 2. In regard of the Church . Eph. 5.3 . 1. Culpae contagio . 2. Tim. 2.17 . Zozom . lib. 7. c. 7. 2. Poenae communio . Numb . 16.26 . 3 Exempli monitio . How farre priuate Christians are to avoid open sinners not excōmunicate . 1. Cor. 5.11 . ●●pp . polit . eccl●s . l. 1. c. 19. It is lawfull to put heretikes to death . ●rrores intersiciendi non homines . August . Duritia vincenda non suadenda . Tertull. Vetus Christiana ecclesia contra Samo●aten● haereticum opē & auxilium A●driani Imperatoris quamvis ethnici imploravit . Non dicit vt tolleretur è medio , sed è medio vestrum . Muscul. Apostolum informat quomodo se gerat in officio erga haereticum deploratum : si ad S●igium Pa●lum aut praesidem aliquem scripsisset , & hinc procul dubio praescripsisset officium . Bulling . decad . 2. serm . 8. In regimine humano aliqua mala recte tollerantur , ne vel aliqua bona impediantur , vel mala pe●ora incurrantur . Aquin. 2.2.4.10 . art 11. Excommunication must not be inflicted for tri●●es . Declaratio occultioris facti in coelo . Beza de praesbyt . & excom . 1. Cor. 5.2 . In ecclesia Genevensi toto decen●io non plutes duobus proprie excommunicati . Beza de Praesbyt . De eccles . qu. 6. cap. 3. Recens Romana ecclesia laborat pestiferarum haeresium gangrena , pernagante nuper quaqua ver●um latius & longe plurimorum fidem subvertent● pag. 134. Periculosa est vna habitantibus , idcirco & fidelium castris exterminanda . pag. 193. Toleration of a diuers religiō is vnlawfull in a countrey which can cast it our , and consequently of Poperie . Reas. The tabernacle of God had the censer , s●●ffers , and besome to purge & sweep away the filth of the sanctuarie : all which haue their truth in the Church of the new testament . 2. Chr. 17.6 . cap. 19.2 . The Lord will haue the drosse taken from the siluer that there may be a pot for the siner . Deut. 21.11 . A Protestant may not marrie a limb of the Pope . Reas. Primum amoris vinculum cum pectora coniugium in Deo copulata sunt . 2. Cor. 6. 1. Cor 7.39 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , coni●gium . Quam male inaequales vent●t ad aratra invenci . Ezr. 9.2 . Longum divor●ium mandat Deus , ab id●lolatria , in nullo proxime agendum . Tertul. de cor . milit . Ne nubat femina non suae religionis viro , vel vir talem ducat vxorem Iubet deus , docet Apostolus v●runque praecipit testamentum . August lib. 1. ad Pollent . c. 21. 2. Chr. 21.6 . Nemo diu tutus periculo proximus . Cypr. lib. 1. epist. 11. Malac. 2.12 . Ezr. 9 7. Quomodo potest congru●re charitas si discerpit fides . Ambros. Psal. 128. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ Plat. de legib . 4. Homil. against perill of idolat . p. 1. pa. 16. Indicium esto ecclesiae . 2. Tim. 2.19 . Quia omne sanum iudicium in terris & monitiones ecclesiae recusat . Cypr . epist. lib. 1.3 . idem Fulg. de Christ. sacrific . ad Mon. Tit. 1.15 . Rom. 1.28 . 2. Thess. 2.11 . The Lord vseth great patience euen to the worst . So must his children . Open and obstinate sinners must be auoided . The Lord maketh good vse of the most wicked conscience . Gen. 4.14 . Act. 24.26 . Dan. 5.4 . Act. 24.26 . Heb. 10.27 . Act. 23.1 . and 24.16 . Good conscience is a sweet companion . 1. Tim. 1.19 . An euill conscience the mother of heresies . Prov. 17.1 . Rom 5.3 . It is dangerous for the Churches to be left destitute of their teachers though for a short time . Prov. 27.23 . Heb. 13.17 . 1. Pet 5.4 . Negligenter pascens convincitur non amare summum pastorem . Damas . epist. 4. Cle●●●s ne connu●neretur in d●●bus eccle●●●●●●egotia●●onis 〈◊〉 hoc est , 〈…〉 lucri proptium , & ab ecclesiastica consuetu●●●● peni●us 〈◊〉 Synod ▪ p. cap. ●5 . 1. Cor. 10.23 . Pastoris nomen significat p●rsonalem actionem sicut nomen medici . Maldonat . ex Hier. & August . Perald . 2. tom . tract . 4. in avar . part . 2. cap. 11. D. Willet in 1. Sam. cap. 14. v. 28. 1. Chr. 28.12 , 13. 1. Cor. 1.12 . Christianitie enioyneth all kind of curtesie . 1. Pet 5.14 . Such as are in the Lords work must be carefully prouided for that they want nothing . 1. Cor. 9.11 . Si non habes provideant subditi tui . Aquin. in locum . Bellarm. de iustis . l. 4. c. 15.17 . Deut. 32.4 . Vbi Christus non est fundamentumibi nullum est boni operis aedificium . Gregor . decr . Rom. 14. Heb. 11. Faith doth fiue actions to make any worke good . Gal. 5.14 . Rom. 3.8 . Gen. 19. Nemo computet bona opera sua ante fidem , vbi fides non erat bonum opus non erat . in Psal. 30. praefat . Gal. 2 16. Loquitur Apostolus de omnibus operibus tam ceremonialibus quam moralibus . Aquin . in cap. 3. ad Gal. lect 4. Tollet . instr . sacer . lib. 6.21 . Concil . Trid. sess . 6. c. 32. Rhem. on Matt. 6. sect . 2. Bellarm. lib. 5. de iustif . cap. 7. Necessarie vses of good works . 1. In respect of God. 2. Of our neighbour . 1. Pet. 3.1 . 1. Pet. 2.12 . 1. Pet. 2.15 . 2. Cor. 7.15 . 3. Of our selues . Iam. 2.16 . Opera non sunt causa quod aliquis sit iustus apud deum sed potius executiones & manifestationes institiae . Aquin in Gal. 3. lect . 4. Iam. 2.18 . Prov. 22.1 . Dan. 12.3 . 1. Cor. 15. Necessitas haec est praesentiae , non efficientiae . Cant. 4.16 . 1. Cor. 3.6 . Isa. 61.3 . Ier. 17.8 . Doctr. Christianitie is no barren and fruitlesse profession . Plin. nat . hist. lib. 2. cap. 103. Philip. 1.11 . 1. Tim. 6.18 . Conditions of fruitfulnes 5. Ioh. 15.5 . Psal 92.14 . Reasons to fruitfulnes 4. Iam. 3.17 . Galat. 5. Isa. 5.6 . Ioh. 15.6 . Luk. 19. Matth. 21.20 . Ier. 17.6 . Isa. 6.10 . Hindrances of this fruitfulnes three . Psal 34. Ioh. 15.2 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Grae. Salutem . lat . Iam. 3.17 . Matth. 5.9 . 1. Pet. 2.17 . Luk. ●0 . 5 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Philip. 4. ● . 2. Sam. 14.24 . Religion the strongest binder of man to man. Eph. 4.3 . 2. Ioh. 2. 1. Cor. 13. Verus amicus qui vere & in Deo diligit . Scribit vni sed propter totam ecclesiam . Aquin .