Αρχην απαντων και τελοσ ποιει θεον A COMMENTARY UPON THE EPISTLE of S. PAUL written to TITUS. Preached in Cambridge by THOMAS TAYLOR, and now published for the further use of the Church of God. With three short Tables in the end for the easier finding of 1. Doctrines, 2. Observations, 3. Questions contained in the same. Eph. 4.7. Unto every one of us is gi' 〈…〉 ●●cording to t●● measure of the gift of Christ. Printed for L. GREEN. 1612. TO THE RIGHT HONOURABLE 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 Solomon, Cant. 2.2. Like as the lily among the thorns, so is my love among the daughters. By the lily is meant the Church, and the true members of it: so called, 1. Because they are planted by the good husbandman in the field of the Church, watered with the dews of heaven, hedged and preserved by his continual care. 2. They are beautiful, for Solomon in all his royalty is not clothed like one of the lilies of this field, who are covered with the robe of Christ's righteousness, who is the true Solomon. 3. They are fragrant for their smell: The smell of their garments, (that is, Cant. 4.11. the graces of God, which deck and adorn their souls, as a costly and comely garment doth the body) are like the smell of Lebanon: which in the spring by reason of the Cedars, and other sweet trees, gave a most sweet sent: even so these graces in God's children smell sweet, that is, are in much acceptation, and delightful to God and good men. By thorns are meant wicked men, hypocrites, heretics, tyrants, open and flagitious sinners, scandalous in doctrine, and life: so called, 1. because although the earth be a natural mother to them, as a stepmother to the lilies; yet Satan the malicious man busieth himself in the incessant sowing and setting of them. 2. They would for ever choke and keep under the lily, if the hand of God were not ever with it to preserve it. 3. They are dangerous to meddle withal, except a man be well fenced: hardly can a man carry coals in his skirt, and not be scorched; and as hardly run into wicked company, and not be hurt. So is my love: the faithful spouse of Christ is his love. So called because, 1. he maketh her lovely: 2. accounteth her so: 3. worketh a reciprocal love in her heart towards him: 4. desireth mutual conjunction with her, and effecteth it: 5. his love being liberal, he giveth her himself, and with himself, all things which pertain to life and godliness: even grace here, and glory hereafter. Among the daughters: not virgins, as Cap. 1.2. who make up this love of Christ; but all other assemblies in the world, which profess themselves daughters, by challenging the Catholic Church for their mother, and yet indeed cleave unto it but in outward profession only. From this place I gather two conclusions. First, what is the estate of the Church in respect of itself, it being as a lily among thorns. Secondly, what it is in respect of God, so is his love among the daughters: The former showeth, that the condition of the purest Church upon earth, is to be beset with dangerous and noisome thorns, hurtful and graceless men, who prick and annoy the lilies in their goods, names, liberties, and lives. For when there were but two persons borne in the world; one was a lily, and the other a thorn, which trod down the lily. Cain drew his brother into the field and slew him. Afterwards, when one would have thought that all the thorns had been destroyed by the flood brought upon the world to this purpose, yet was there a Cham left, of whom quickly sprowted that cursed race of the Canaanites, who were ever pricks in the sides, and thorns in the eyes of God's people. It is no new thing for jacob to be overtopped by an Esau: nor for joseph to be pricked and molested both at home and abroad: neither his father's house, nor his father's eye can safeguard him. Nay, the fairest lily that ever saw the sun, was most beset with thorns that ever was: all his innocency, wisdom, meekness, purity, and love, could not keep them off him; but they pricked him to the heart, and wounded him to the death, even the shameful and ignominious death of the cross. How was this lily beset with thorns in Egypt, in the wilderness, in Babylon, in judea, when Christ sent his Disciples out as sheep among wolves? how in the ten persecutions? how at this day? and so shall it be till the great day, in which all the thorns shall be cast into the fire. And no wonder, thorns do but their nature, which are good for nothing but to prick and to burn. It standeth therefore the lilies in hand, to be so much the more careful to fence themselves against their molestation. And this shall they do by observing these four rules. 1. Because the thorns hinder the rooting of the lilies, these must double their diligence in the rooting of themselves in the grounds of true religion: for this yieldeth hope of rising, stablishing, and continuance in the faith. 2. Because thorns seek to keep the sun from the lilies, 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 display itself. 3. Because thorns seek to prick the lilies in their names and profession: these must more circumspectly fence themselves, with innocency and godly conversation, and in nothing, in no part lie open unto them. 4. Because the lily is a weak plant to defend itself from the stiffness of the thorn, it must fortify itself partly with comfort in the presence, care, and love of God the husbandman who is ever in his field; and partly with the prayer of faith, that he would be pleased still to look unto it, to raise up Pastors and teachers according to his own heart to water, cherish, and preserve it: especially in these last days, wherein the field is overgrown with scandals, Apostasies, trials and reproaches, wherewith the lilies are daily scratched, torn, and in great jeopardy. The second conclusion is, that the Lord maketh a precious account of every faithful soul, and preferreth it above the wicked, so far as a lily is for the beauty & sweetness of it, to be esteemed above all the thorns with which it can be beset. And indeed believers are the most precious of men, the most noble persons of the earth, descended of the blood of Christ, near unto God, and next attendants to the king of glory: advanced above all the rest by the special grace of free election, of justification, of sanctification, and adoption. And who can deny seeing these are Gods peculiar, an hallowed thing, a chosen people, the Lords first fruits, his remnant called out of all nations and kindreds, the sons and daughters of God, brethren of Christ, and heirs apparent to the crown of heaven; but that they are highly advanced as the choice of God, and God's delight above all the people of the earth? And hence followeth it, that whosoever would be in this price and reckoning with God, must be sure he be a lily; 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 thread of outward profession, but by soundness of faith, and love; the former of which setteth into the head, and the latter uniteth to the members. Secondly, if he have the beauty of a lily upon him, 1. in the sight of God, by the righteousness of Christ justifying and covering him. 2. in his own eyes, by the sanctification of the spirit daily washing the conscience from dead works. 3. in the sight of other men, by an innocent life and godly conversation. Thirdly, if every where he leave a sweet smell behind him, that the places where ever he go savour of the graces of God laid up in his heart: by bewraying the humility, faith, love, patience, hope, sobriety, and the like. A lily can leave no stink behind it any where, as many in their meetings, whose speeches are, if not hurtful, yet unsavoury and unfruitful. These things I write not, as taking upon me to teach your H. who wanteth not choice men and means to bring you forward both in the understanding 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 own eyes, as also in the eyes of his children. The former, in that unto outward greatness (which is as a rich legacy given by God both to good and bad) he hath vouchsafed to add the chief good, and made your H. RICH indeed by disposing unto you the inheritance of his children: which is apparent, 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 beauty of a lily upon you; and hath graced you with a sweet smell of many precious graces, which every where you leave behind you. The latter, both in that he hath put in your heart a special care of fencing yourself by religious and innocent walking; whereby you have adorned your holy profession, in not laying yourself in any part open to the envious scratching of thorns: As also hath expressly engraven this part of his image upon you, to esteem his children as lilies among thorns; whereby a good evidence is ministered to your own heart, that you are translated from death to life. 2. That I might stir up your H. as you have cause to rejoice in, and set your heart upon this purchase which is the portion but of a few, to esteem it, as it is, your truest honour and nobility; your unperishing riches and treasure: whereas all earthly glory, and greatness, worldly wealth and abundance, abstracted from this, neither are your own, neither if they were, can they make you happy: It was an excellent speech of that noble Emperor Theodosius, Magis fe gaudere quod membrum Ecclesiae Dei esset, quam caput Imperij. of whom Augustine writeth that he was wont to say, that he accounted it more honour that he was a member of the Church, than the head of the Empire. 3. That I might add one incitement and provocation to proceed (as you have begun happily) in the love and practise of true piety: wherein whilst you profit and increase, you provide a good stock for the time of need. Let your H. give me leave to encourage you to go on in ennobling nobility itself, by being inferior to few of your honourable rank, Nec iam ferre potest Caesarve priorem Pompeiusve parem. Lucan. Humilitas virtus Christianorum, prima▪ secunda, tertia. August. as in your outward estate, so in the beautiful gifts and ornaments of your mind: such as are humility, humanity, a lowly and lovely carriage. Let Caesar and Pompey, & other gallants strive to be superiors in pomp and envied greatness: it is your honour to have learned that humility is the first, second, and third stair of Christian nobility. 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 happy, then in Godly Magistracy, and nobility. Go on in showing yourself a careful patron of the Church of God, in making free and uncorrupt choice of such Pastors, as whose holy doctrine and life, Quibus studio est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. are the counterpane one of the other: in which godly care your H. hath worthily carried the palm. These were the chief motives, which drew on this my presumption to dedicate this labour unto your H. although I wanted not some more private respects also to force me thereunto: namely, that I might give some public testimony of my love of your virtues; some appobation of my christian duty, and some signification of my thankful mind (as for other favours so also) for your Honours Christian and constant love of that worthy and virtuous Lady the Lady Russell, whom I could not but afford an honourable mention in this dedication, which I must needs confess, had been her right if God had seen good to have added unto her days. Accept I humbly beseech your H. the mind of the offerer; accept also the book offered, if not for the author of the commentary, 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 redeem many vacant hours in reading over many of the treatises therein contained. And thus craving pardon for my boldness, I commend your H. to the grace of God, who protract your days and years, according to the large graces bestowed upon you; and prosper and finish the good work he hath begun, by adding that which is▪ yet lacking to your faith and graces, till he have fitted you unto, and filled you with glory and immortality. Amen. From my house at Watford. March 16. 1612. Your H. in all duty to be commanded, THOMAS TAYLOR. TO THE CHRISTIAN Reader, Grace and peace, with all other blessings accompanying salvation. THe whole Scripture is the rich treasury of the great King of glory, wherein not one kind of precious stone or metal is laid up, or in one room, but in sundry drawers as in sundry caskets, many several pearls and precious things are reserved, Scriptura commune promptuarium bonorum documentorum. Basil. mag. in 1. Psal. and safely laid up for the use of the Church of God. In one place lieth the sum of holy doctrine, another holdeth the precepts of godly life. In one corner is the refutation of adulterate and erroneous doctrine; In another the reprehension of impure and scandalous life. And as all the parts of Christianity are distinct one from another, so lie they hear or there in these rich coffers distinct, so as every Christian may draw out instruction, direction, and consolation according to his own necessity. This Epistle breathed from the same spirit, and bearing the same superscription with all the rest, herein disagreeth not from them; Epitome Paulinarum epistolarum. but as by the learned it is called an Abridgement of all Paul's Epistles: so is it fraught with such variety of precepts sitted to all sorts, sexes, ages, and conditions of men, as whatsoever he hath in all his Epistles more largely handled, the same he seemeth to have summarily reduced into this one: wherein as in a map or model he would deliver his whole spirit, style, and understanding in the doctrine of salvation: And which he would leave to the Church as a manual or compendious sum of all Christian religion, to the end that Christians being hence instructed in the matter of faith and manners, might he made not only wise to salvation, but profitable and fit for the place which God hath in any of the societies of 1. Church, 2. Commonwealth, 3. Family assigned them unto. For if in any he enlarge the doctrine of man's misery by sin, or magnify the doctrine of the Gospel and man's diliverance from sin: If in any he clear the doctrine of free justification of faith alone, or enforce the doctrine of good works the fruits of that faith: If in any he largely propound either such duties as belong to public persons, as namely, the Magistrates, and Ministers, or such offices as are fitted to the several conditions of private men. If in any he provoke to the practice of Christian courtesy and kindness: or else (if need require) of Christian severity and sharpness: surely in this Epistle he doth with such admirable plainness and shortness all these, as no other, nor all the other show him a more skilful workman than this doth. But accounting it folly to paint a pearl, I will rather now give some taste and reason of that I have done: as also remove some scruples which may otherwise perhaps be moved against it. Gold lieth not upon the face, but in the bowels of the earth, and the richer any mineral is, the more industrious hath nature been to laid it up in the deepest veins. Prou. 3.15. Even so considering that the price of the wisdom of God cannot be found, to which the purest gold of Ophir, nor all pearls are to be compared: we may not think that the Lord is so prodigal of it, or careless as to leave it abroad for every stranger that passeth by to take up with an idle hand; or to trample under his wandering feet: but that he hath disposed it as men do their treasures which they hide and lock in their surest coffers, and that under their eye. And were it not so; needlessly should we be commanded to seek for her as for silver, and search for her as for treasures: Prou. 2.4. upon which condition only it is covenanted that we shall understand the fear of the Lord, and find the knowledge of God. For howsoever we may not ascribe darkness and obscurity unto the Scriptures, unless we will say, that the Lord hath spoken something which he would not have understood; Deus noluit taceri quod voluit scribi. August. and also falsify 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 dark place: yet the wisdom of God would have (not all but) some places more difficult to our dark understanding: not only for the dazzling of the eyes of the worst, who never care to know or comprehend any of these mysteries: but that the best also might 1. see their own dullness of conceit in heavenly things: so to keep them low in their own eyes, as who cannot attain such an high knowledge of themselves. 2. be stirred up to more diligent study, reading, hearing, meditation and prayer, that by this continual exercise in the word▪ they may profit, and proceed in the knowledge of God, and in the understanding of these mysteries, which are admirable to the Angels themselves. 3. make so much the more both of the word and the ministery of it: the Lord foresaw, that the things that are easy we easily contemn, and that things lightly come by are lightly set by. That any part of this book is clasped and sealed, it is in regard of our natural blindness, who cannot behold the brightness of the sun of righteousness shining in the Scriptures. Isa. 29.11. Dan. 12. But that this natural corruption might not reign in the elect for their hurt, the Lord jesus hath left to his Church the gift of interpretation, which is as the key to open this closet of God: and hath stirred up faithful men from time to time endued by his spirit, who in attentive and diligent reading of the Scriptures by the help of 1. Arts, as Grammar, Rhetoric, Logic, Philosophy, etc. 2. knowledge of the proprieties of words and phrases of the tongues wherein they were written. 3. comparing of Scriptures with themselves, antecedents with consequents, obscure places with plainer: and figurative speeches with more proper. 4. soundness of judgement in the agreement and analogy of faith. 5. diligent observation of predictions with their accomplishments, of types with their truth, and of the history of the Church which itself is a commentary of Scripture, have been themselves enabled to understand: as also partly by lively voice in the Ministry, and partly by their learned monuments and writings, to make the people of God understand even the darkest mysteries contained in them, so far as is necessary for the salvation of believers. Whose labours and writings to contemn, savoureth of a proud anabaptistical spirit, who while they complain of so many commentaries, despise the gifts of God, who by his servants he communicateth to his Church, and so are justly left of God in the ignorance of the Scriptures: or else in the gross and ridiculous perverting of them. Well said that noble Eunuch, How can I understand without an interpreter? Act. 8. 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 ever furnished his Church since he ascended into heaven, but interpreters of the Apostles? Well knew the Son of God commanding it, and his Apostles commending it, joh. 5.39. how behoveful it was for the edification of the Church, by interpretation of the Scriptures, 1. Thes. 5.19. to draw out both the true sense, and the true use of them (which are the two proper parts of interpretation) seeing so many things are to us hard to understand, and things which for their sense are easiest, cannot so easily of every one be applied to their proper use without this help. This is that edifying gift which the Apostle so highly advanceth, 1. Cor. 14.3, 4. He that prophesieth speaketh unto men to edifying, to exhortation, and to comfort: and, he that prophesieth edifieth the Church. This is that which the ancient Fathers since the Apostles have fruitfuly laboured in, as appear by their learned Sermons preached & written. This is that which the faithful Pastors in all ages (especially of later days since the clear light of the Gospel was restored) have so industriously and happily employed themselves in; as there is almost no place in the Scriptures so hard, whether matter of History of things past, or prophecy of some things yet to come, unto which they have not endeavoured to bring some perspicuity and clearness: as witness all the worthy Commentaries extant, which have more opened the Scriptures within this last hundredth years, then in a whole thousand and some hundreths before. Now setting before me the singular good accrueing hereby unto the Church sundry ways, I thought that myself could not more profitably be spent than in this service of the Church; nor more acceptably lay out my Master's talon 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 have examined the nature of the words; cast every branch into his proper place by an easy and familiar method; sifted out the true sense which might best stand with antecedents▪ consequents, parallel places, and analogy of faith: conferred with the best interpreters, consulted in matters questionable with the ancient Fathers, raised natural doctrines, and applied them to their several uses of instruction, reprehension, consolation, or confutation. In some whereof howsoever I aimed at the necessity and occasions of mine own auditory, yet generally I have presented general instructions; and all this in that plain style wherein it was delivered; both then and now, more aiming at soundness of matter then sounding of words, and more intending to persuade the hearts then to please the ears of men. If it be here objected that this Epistle concerneth but one person, and one more general might have been more profitably and fitly chosen. I answer, That 1. my choice was fitted to my auditory, wherein were as many young Titusses to be instituted to the service of the Church, as ordinary 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 publicly, cap. 2.15. as things of special use for all the people of God: and in all probability this Epistle was openly read by Titus to the whole congregation, whom in the end he saluteth in these words, Grace be (not with thee, but) with you all. 3. We have not only the spirit of God recording it among other holy writings to the whole Church, but sundry gracious Pastors have been delighted to be conversant in it: as M. Calvin acknowledgeth of himself to M. farrel and Virell, Per brevem scribit epistolam ut vel ex ea Titi perdiscamus virtutem; virum enim tantum ut confirmaret ha●dquaquam longiori opus erat oratione sed hunc ut paucis admon●r●●. Athan. in prologo. A●●tius. who was of them left at Geneva to finish what they had begun, as Titus was of Paul in this Church of Creta. If it be further alleged, that I have been larger by much than I needed: I answer, 1. I wish such to remember what Athanasius hath in way of apology for the shortness of this Epistle, and it will fitly serve to excuse my prolixity: Titus, saith he, was a man of great apprehension, and therefore the Apostle composeth whole lessons in every line: and I may say more, if not in every word, in the most of them, every one almost being a several and entire text. 2. I confess I want that dexterity which some of the learned writing on this Epistle profess, namely, to get through the interpreting of such a material Epistle in one month: neither did I think it the part of a faithful expositor, either wholly to neglect things pertinent, though they seem smaller, or altogether to avoid treatises which might prove more laborious. 3. Seeing corruption of manners is the rifest grief of our days, I cannot be justly blamed if I have more enlarged myself in bending my greatest forces against this most dangerous disease: and yet my hope is that my Reader shall not justly challenge me with multiplication of matterles words, who have laboured to thrust much variety of matter into as few words as possibly I could. If it be further objected, that there is no great need of writing books in this age, which rather surfetteth of them then otherwise. Although this no more concerneth me than others, whose labours merit better respect than they meet with, yet I answer, that 1. painful Ministers complain not of any surfeit of sound Commentaries of the Scriptures, especially of some books (whereof this is one) but rather have cause to wish more helps of this kind than they have, as myself did when I first attempted this Epistle. 2. be it granted that the learned have many good helps, yet ordinary Christians complain of want of savoury commentaries in our own tongue, who are in their godly desires to be respected. 3. he that observeth how thick Popish books are sent in amongst us, and what armies of Popish Priests and Jesuits are without intermission dismissed to the seducing of our simple people from their loyalty to God and their sovereign; cannot with any conscience prosecute any such allegation. 4. besides the instance of many godly friends, my own present condition helped forward this labour: for being hindered in my course of ministery, how could I better spend my silent time, then by casting such a mite as this into the public treasury of the Church. Mihi quidem huius operis Commentarij non ad ostentationem scribuntur: sed ad commemorationem senectae & ad oblivionis remedium, quo sit mihi adumbratio rerum magnificarum, divinorumque verborum quae audire m●rui à sanctis vi●is & beatis. Euseb. l. 5. c. 10. As for other sinister or self-respects in writing, God and mine own conscience shall free me, in the presence of both which I profess with Clemens Alexandrinus, that not ostentation or the vain wind of men set me forward, but chiefly the desire of doing some duty whereby I might further my own reckoning in the day of account, and help some others also forward in the same work. Wherein if I may know my labour fruitful and acceptable to God's children, I shall not be discouraged to go on in some other endeavours as the Lord shall afford me strength and life. And now Christian Reader before I dismiss thee, I would commend unto thy practice these few rules in the reading of this and all other Ecclesiastical expositions. 1. Observe diligently the difference between the Scriptures which are the primary truth revealed, Scriptura prima veritas revelata. and other men's writings which are but secondary. The Scriptures are to be read and received as such which cannot err, or speak any thing contrary to the truth, or to themselves, though we understand it not: but all other men's writings, readings, sermons, expositions, and determinations (suppose of whole Churches and Counsels) must only be received so far as they agree with the Scriptures, which are the rule to which all other divine 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 understand better both what thou readest in God's book, and hearest from God's mouth. 3. Being persuaded that no man by his own quickness or apprehension can find out the true sense and use of the Scriptures; bring prayer with thee, Psal. 119.18. jam. 1.5. that God would be pleased to open thine eyes to see the wonderful things of the law. If any man want wisdom he must ask it of God: The foot of David's song was, Teach me thy statutes: Thus shalt thou be taught of God, and not only by the ministery of man. 4. Seeing the fear of God is the beginning of wisdom, and his secret is with them that fear him; bring a teacheable, and an humble heart, turned to God, loving his truth, desirous and industrious to obey that part of his will already revealed unto thee: for he teacheth the humble in his way: and, if any man will do his will, he shall know whether the doctrine be from God or no. joh. 7.17. 5. In thy reading let not thine end be to seek out and find out curiosities and subtleties; but to find and meet with Christ: desirous to know 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 halves, but go through the author thou hast made choice of once and again: nor idly, but with attention, as painfully digging for the treasure: nor carelessly, but with dilgence trying these metals, unless thou wouldst take copper washed over for gold. Lastly, bring all thy reading into use and practise, meditate of it often by thyself, and cheerfully communicate it to others: for by using and laying out thy talon thou increasest it and know that not they which read, hear, or speak much are blessed, but those which do it. Thus come furnished to the reading of this or any other godly book, and I assure thee thou shalt not lose thy labour, but shalt so redeem thy time, as that thou shalt be able to give a good and comfortable account of it in the day of thy reckoning. If thou meetest with any doubtful things, help me with thy best construction: If with any escapes, help me with thy best counsel: If with any help hereby in thy holy course, praise God, and help me with thy prayers. The unworthy servant of God and of thy faith, THOMAS TAYLOR. A COMMENTARY upon 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 themselves cannot attain unto the occasion of their penning: but not to waste time in the particular Arguments of each several Epistle, they have all one common and general occasion, which was this: So soon as the Apostles had planted any Church of God, by sowing the good seed of the word, fetched out of Gods own garners in the field of the world; the malicious man sent his servants to sow tars in the same field, which sprouted up suddenly into the blade and ear, to the choking of the good husbandman's good seed. Hence was it that (least Gods husbandry should utterly miscarry) the Apostles were put to new travels: who having upon them the care of all the Churches which they had founded; and seeing Satan's subtleties 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 work, and with no less labour to uphold and repair that house and building of God, which like good master-builders they had formerly reared and erected. This truth is evident, not only in other Churches planted by this our Apostle, the Doctor of the Gentiles, as by his several Epistles is clearly gathered; but also in this Church, planted by himself in the I'll of Creta, 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. now called Candy: for Satan's rage containeth not itself in the continent, nor contemneth a conquest against the Church in such a small Island as this is. And therefore no sooner was Paul departed hence (although he left Titus behind him to further the work) but Satan thrusteth in corrupt teachers, some erroneous in doctrine, others in life, scandalous; both of them exceeding infectious: some of them seeking the overthrow of the doctrine, others of the government of the Church established: others would for the honour of the servant, despise the Son, by joining Moses and Christ together: all of them disjoined the profession and practice of piety; and by this means perverted many, and drew them into their own destruction. Our Apostle therefore wrote this Epistle to Titus, 1. that he might authorize and back him in his ministery against such as might otherwise carry themselves contemptuously towards him. 2. That he might direct him in redressing and repressing such disorders as began to prevail: for which end he both describeth what manner of persons he should place Teachers over the congregations; as also what doctrine he would have him particularly apply to every degree and condition of men; that by the sufficiency of the former, the false teachers might be foiled, and by the evidence of the latter all sorts of men might be sensed, and out of danger of corruption by them. 3. Because Titus was young (as it seemeth) he teacheth him how to carry his whole doctrine, how to order his life, how to deal with the tractable, how also with obstinate offenders, who studied rather parts, and ●ow to be contentious, then how to content themselves with the simple truth: and so shutteth the Epistle with some personal matters, and the Apostolical 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, unto the end of the 11. of the 3. chap. 3. The Conclusion; containing some private business enjoined Titus: and the ordinary salutation of the Apostle. CHAP. I. 1 PAul a servant of God, and an Apostle of jesus Christ, according to the faith of God's Elect, and the acknowledging of the truth, which is according unto godliness, 2 Unto the hope of eternal 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 unto me, according to the commandment of God our Saviour: 4 To Titus my natural son according to the common faith; Grace, mercy, and peace from God the Father, and from the Lord jesus Christ our Saviour: IN these four verses containing the salutation, which is the exordium, or first part of the Epistle, we have two things to consider: 1. The persons, 1. saluting: 2. saluted. 2. The form of the salutation itself. The person saluting, is described, 1. by his name, Paul. 2. by his office: 1. more general, a servant of God: 2. more special, and an Apostle of jesus Christ: which is further enlarged by the end of it, namely, either to preach the faith of God's Elect (as the Geneva translation hath it) or rather hereby to bring the Elect unto the faith; according to the faith of God's Elect: upon which occasion he entereth into a large and notable description of this faith, and thereby proceedeth in amplifying the dignity of his calling; as we shall see in the several parts when we come unto them. Paul] In this name, two questions come to be resolved. 1. How the Apostle came by this name, seeing he was a jew, and on the eight day, being circumcised according to the law, was named Saul, after the jewish manner, and not Paul? Ans. Not to stand upon the opinions of some, who think he was called by both these names, Orig. in praesa●. epist. ad Rom. because he was both a jew by birth, and a Gentile by his freedom in Rome: neither of such, as think he was thus called, because he converted Sergius Paulus the Proconsul unto the Christian faith: for we read that he was thus called before we read of the others conversion, Act. 13.9. neither of that father who thought he was called Paulus, August. lib. 8. confess. cap. 4. quasi parvulus Christi, upon his conversion: for he was called Saul a long time after his conversion. But the simple and received truth is this, That being called to Apostleship, Act 9.15. 1. Tim. 2.7. and ordained to be the teacher of the Gentiles in faith and verity, he was presently to give over his Apostleship among the Hebrews: and withal he giveth over the use of the Hebrew name, whereby he was formerly known unto them: and undertaking his office among the Gentiles, he also taketh up this name, more familiar unto them, whereby he would give them to know, that he was now appropriated and after a sort, dedicated unto the service of their faith. And this truth seemeth to be grounded in Act. 13. for before he and Barnabas were separated unto this work of the Lord, he was ever called Saul, but after this time never. Here we may observe two considerations. 1. That it is and may be lawful sometimes for a man to change his name; else had it not been lawful in Paul, nor Peter, who was before called Bar-jona: nor Solomon, who was first called jedidiah. Not here to speak of the Lords own 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 caveats must be diligently observed. 1. it may not be done to the hurt or offence of any man (as in nicknames taken up in scoff or for reproach of ourselves or others) but to the good of men. 3. rules in changing men's names. 2. it may not be done to the hiding or covering of any sin; as many felons, and jesuitical fugitives use it. 3. some good end must ever be propounded in it, wherein God may be more glorified, and men edified. Thus have sundry godly men changed their names in their writings, to prevent prejudicial thoughts taken up against their persons, that the truth might more prosperously spread itself. 2. Note hence, that such names are to be given to children, as may put them in mind of some good duty: as Paul could never hear, or remember his new name, but also be put in mind of his new office, and duty which he was to perform among the Gentiles. And so much as may be, these names must be given in the natural language: thus the Hebrews give fit names in Hebrew: the greeks in Greek, as Timothy: There was a disciple named Timotheus, Act. 16.1. his mother was a jewesse, but his father a Grecian: which last words seem to include the reason of his name: Rom. 16.22, 23. Folly to give heathenish names to them whom we desire to be godly. the Latins in Latin; as Tertius who wrote the Epistle to the Romans: and Quartus a brother: which reproveth many men, who are either too curious, or too careless in imposing the names of their children. The former being in the excess, give names above the nature of men, some drawing too near the Deity itself, as Emmanuel, and the jesuits; some of Angels, as Gabriel, Michael, etc. some of virtues, as Grace, Faith, mercy, Patience, etc. The latter being in defect, Quiddam Christiani delectantur nominibus Hectoris, A chilli●, Hannibalis, ad●o ipsis placet Gentilism●s. Polan. in cap. 1. Dan. give the names of heathen men, as though they would have them prove so; sometimes of things far below the nature of men, as of beasts, trees, etc. than whom sometimes by God's just judgement they prove not more sensible: whereas the name should not only be fitted unto the nature, but also carry some fit lesson and instruction in it. The second question is, Why this name is here prefixed? Ans. There be three especial uses of setting men's names unto divine writings. 1. to show that men were called of God unto that work. 2. that they were ready to justify and stand to that they had written. 3. to prevent the mischief of forging writings, and fathering them upon men which never wrote them. Which regards moved Paul in all his Epistles to observe two things: 1. in the beginning of each, to prefix his name: as in all his 13. Epistles. 2. in the end of each Epistle, he added the Apostolical salutation, as himself witnesseth, 2. Thess. 3.17. The salutation of me Paul with my own hand, which is the token in every Epistle. Coloss. 4.18. The salutation by the hand of me Paul. And both these, partly to show his calling which was so strange and extraordinary to be from God, Gal. 1.1. Paul an Apostle, not of men, neither by man, but by jesus Christ: as also that he might justify the truth he wrote, Rom. 1.16. I am not ashamed of the Gospel of Christ: As in the last place to prevent that mischief which was even then invented, 2. Thess. 2.2. Be not suddenly moved, nor troubled by spirit, by word, or letter, as though it were from us: he would not therefore have any go under his name, which had not his name at it. Hence learn, 1. That in the former respects it is convenient that a man's name should be set to his writings, which he commendeth to the use of the Church: after the example of Paul, Cases in which a man may forbear to set his name to his writing. who did not (as many now a days) for his name's sake set himself on writing; but for his writings sake set to his name: yet so, as there be cases when it shall be neither necessary nor wise to affix the name of the author. The principal 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 party himself: which case holdeth firm so long as he writeth general truths, and not personal: for else it may prove an hurtful slander. 2. When the high estimation and account of the penman in the Church, may cause the truth to be received not for itself, but for the writer. 3. When the contempt of the writer, through the corruption of the people, shall on the other hand prejudice the truth, that it shall have none, or less regard in respect of him. And this is thought to be the cause, why (not to insist in other Scriptures, as many of the Psalms, books of Chronicles, etc. the authors of which the spirit of God hath not discovered) the Epistle to the Hebrews (generally by the learned thought to be Paul's) wanteth both the name, Euseb. hist. eccls lib. 3. jun. par. praesat. c. 2. ad Hebr. superscription, and subscription, which all his other Epistles have: This reason is given both by Clemens Alex. and Athan. dial. de Trinit. See also Nicephor. lib. 2. hist. eccls cap. 26. not because he was the Doctor of the Gentiles, and so was out of his way in writing to the jews, but because he knew his person and name to be marvelously hated at jerusalem; and that he was grown into great contempt among the enemies of the Gospel from whom he had separated: whose fury he gave place unto, and would not excite by adding his name, being desirous that they should entertain the naked truth for itself. And howsoever it is a vain thing to be peremptory in defining it to be Paul's; yet is it more vain to conclude it none of his, because it wants his name; for by the same reason, it having no bodies name, they might conclude it to be no bodies: nay, rather upon this occasion, wanting his name, it is liker to be his. 2. From Paul's example every Christian man may learn to be ready to give his name to the Gospel, and like a child of wisdom by a bold profession, to justify it upon every just occasion: many are too indifferent herein, and loath to be known disciples of Christ: the shame it is of many professors in such a sunshine day as this, to cast themselves with Nicodemus into the night. A servant of God] This is a title which all the Apostles delight in; for thus also Peter, james, Jude, in the beginning of their Epistles, styled themselves: which is not to be understood in a general sense, as Reu. 7.3. for thus not only they, but all Christians, nay more, all creatures (even the worst) are some way serviceable unto 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. To be a servant of God is the greatest honour. Doctr. This being the first title whereby the Apostle would get himself authority, teacheth, That the very name of a servant of God, is full of honour and authority. The Apostle comparing the glory of Christ with the glory of the Angels, Heb. 1.14. advanceth them as far as possibly he can, that Christ his glory being so much more excellent than theirs there described, might be most highly exalted; and yet the highest ascent of their honour which he can rise unto is, to title them ministering spirits, standing about God: from which service they are honoured with glorious names, of thrones, dominations, powers, Rulers, principalities: and although the Scriptures most usually under this title express the low and humble condition of Christ, Philip. 2.7. who took on him the form of a servant; yet also thereby the Lord would sometime signify his great glory: as Isa. 42.1. Behold my servant. I will lea●e upon him: mine elect in whom my soul delighteth. The Apostle Paul when he would provoke himself to magnify the free mercy of God toward himself, maketh this the ground of his glory and rejoicing, that God had counted him faithful, and put him in his service. 1. Tim. 1.12. Use 1. This serves to teach ministers their duty, Ministers are admitted into God's presence chamber, and counsel table. that seeing the Lord hath so highly honoured them, as to draw them so near unto himself, as it were admitting them into his presence chamber, yea & unto his council table; they are in way of thankfulness more straightly bound to two main duties, 1. diligence. 2. thankfulness. First diligence, in wholly giving up themselves and strength in the dispatching of their master's business, whose now wholly they are: their ear is boared never to depart from him; so as now they may not seek or serve themselves, but take themselves to be (as the civil law calleth servants) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, such as sustain no person, but are become dependences and adjuncts, yea indeed reasonable instruments in the hand of their master. If motives would stir up our diligence unto the work of God, we want not a multitude: as, Reasons to stir up their diligence in this high service. 1. Tim. 4.6. Matth. 24.46. Matth. 25.30. 1. this master hath most absolute power of life and death over his servants. 2. his eye is ever over them, which provoketh even eie-pleasers to quickness. 3. the fruit of diligence is the saving of ourselves and others. 4. blessed shall that servant be whom the master shall find so doing. 5. without this thou shalt become the unprofitable servant, that shall be bound hand and foot, and cast into hell: the service is difficult, as being an harvest, an husbandry, a building, a planting; all which require labourers, and painful workmen: it is the diligent hand that bringeth these works to a commendable pass: nay more it is a sighting with spiritual weapons, against mighty and malicious enemies, and requireth quickness and courage. This business needeth not whole armies of such soldiers as we read of, 1. Sam. 17.24. who ran away when they saw Goliath a far off: one poor and contemptible David, who is as good as his word, when he saith, Thy servant will go and fight with the Philistim, v. 32. brings the business more happily forward, than a nation of the former: Matth. 25.26. in whom we see the picture of the evil and slothful servant, whose end the Evangelist recordeth to be fearful. The second duty is faithfulness. 1. Cor. 4.2. And to faithfulness. It is required of every dispenser that he be found faithful: and this faithfulness must appear, 1. in gaining disciples not to himself, but unto Christ: john was a faithful servant to Christ: he must increase, and I must decrease: and Paul, I seek not yours, joh. 3.30. but you: but this was to present them as virgins unto Christ. The law of equity concludeth, that whatsoever the servant gaineth, should become the masters. But the world is full of unfaithful servants, who when they should come in their Master's name, come in their own: Gehezi runs after Naaman for talents of gold, 2. King. 5.22. and change of raiment, and saith, his master sent him. 2. In seeking to please and approve himself unto his master, and not to other men. Thus was Moses faithful, but as a servant in all the house of God: Numb. 12.7. nay Christ himself is herein preferred, Heb. 3.2. that he was faithful to him that appointed him. But wherein was this faithfulness seen? In Moses, in that he did all things according to the pattern in the Mount: In Christ, in that his doctrine was not his, but his fathers: neither did he any thing of himself, but all that his father taught him that spoke he, joh. 7.16. and 8.28. and all that he saw the father do, that did he. This same was the faithfulness of the Apostles also: who preached only what they had heard and seen of Christ, and delivered only what they had received: 1. joh. 1.1.3. 1. Cor. 11.23. and this must be the faithfulness of us their successors, the Pastors and teachers to the end of the world. Unto which we may be moved not only in that we have such a cloud of worthy examples, but also in that we serve a good master, one full of faithfulness, ready to retribute our fidelity with infinite advantage: a far more foreceable argument to bind us unto God, then that of the Apostle to bind servants to faithful service of believing masters. 1. Tim. 6.2. And lastly, because our master standeth in need of our faithfulness, now when the most have forsaken him; I mean not only the Clergy of Rome (who have been as faithful to Christ, 1. King. 16.10. as Zimri was unto Elah,) in teaching doctrines and precepts tending to the advancing of their own estate, the enriching of that seat, the decking of that whore of Babylon, the pulling down of the kingdom of Christ, and the trampling of his testament under feet: for when the Decrees, Canons, and Counsels of men, must justle out the counsels of God: the additions and traditions of men must be (as by their doctrine) believed and received as the written word of God; how can Christ be acknowledged the only Lord and husband of his Church? But also pity it is that even of Protestant ministers, not a few may be charged with Demas his sin, in embracing this present world: which if any do, 2. Tim. 4.10. 2. King. 8.15. needs must they become as faithful unto 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. Comfort for Ministers in this service. Use. 2. This doctrine ministereth comfort unto those, that are faithful in their ministery, whom, howsoever the world esteemeth of them, their Lord highly respecteth, admitteth them into his privy Counsels, and employeth in a service, which the angels themselves desire to pry into. 2. They being his servants, they are sure of his protection: Psal. 116. David, because he was the servant of God, was bold to pray for safety: hence are ministers called stars in the right hand of Christ, not only because he disposeth of them here and there according as he pleaseth, Reu. 1.16. but also to note their safety and security; for he always keepeth them even within his right hand. 3. This master whom they serve, will revenge all their wrongs, no otherwise than David did the indignities of his servants against Hanun. 2. Sam. 10.7. 4. He becomes their paymaster, and of him they receive their wages; and they performing their duty faithfully, lose no labour, although Israel be not gathered, Isay 49.5. but are a sweet savour unto God even in those that perish. 3. Use. Teacheth people how to esteem of their Ministers: namely, People account of this service as honourable. as the servants of God; and consequently of their ministery as the message of God. Which if it be, Moses must not be murmured at when he speaks freely and roughly: and if Micha resolve of faithfulness, saying, as the Lord liveth, what soever the Lord saith, be it good or evil, 1. Kin. 22.14.27. that will I speak: why should he be hated, and fed with bread and water of affliction? Is it not a reasonable plea and full of pacification in Civil messages? I pray you be not angry with me, I am but a servant. Yet when jeremy shall say, of a truth the Lord hath sent me, jer. 26.15. his feet shall nevertheless be fastened in the stocks. Nay this consideration should not only bind men to peace, from touching and doing the Lords Prophets harm: but also urge them to have them in exceeding honour, at least for the works sake, 1. Thess. 5.13. 1. Cor. 3.9. which is the Lords, who therefore acknowledgeth them co-workers with himself. 4. Use. Let every private Christian account it also his honour, Let none be a shamed of this service. that the Lord vouchsafeth him to become his servant; and hereby harden thyself against the scorns, and derisions of mocking michal's, who seek to disgrace thy sincerity. If the ungodly of the world would turn thy glory into shame, even as thou wouldst have the Son of man not to be ashamed of thee in his kingdom; be not thou ashamed to profess thyself his servant, which is thy glory: let none take this crown from thy head; thou servest not such a Master as thou needest be ashamed of. And an Apostle of jesus Christ] Now the Apostle descendeth from the general to this special service, which was the highest Ministry in the Church; and showeth that his employment was in the most serious business of the Church, next under Christ, who had furnished him with an embassage for the reconciling of men unto God; and that not as an ordinary Minister, but 1. as an Apostle: 2. an Apostle of jesus Christ. 1. That he was an Apostle, Three privileges of an Apostle. appeareth by three properties agreeable only unto Apostles. First, he was immediately called by Christ's own mouth, Act. 9.5.6. I am jesus, arise: for this was the Apostles prerogative, to see Christ's face, and be called by himself immediately, and not (as this day) mediately by the Church. Thus Paul proveth himself an Apostle, 1. Cor. 9.1. Am not I an Apostle? have I not seen Christ? namely, though not while he was in the flesh, and in his base estate, as Peter, and the other Apostles; yet by revelation, and being now glorified; which was of his far more special grace: once in the way to Damascus, Act. 9.17. and another time in the Temple he saw Christ appearing to him, Act. 22.18. wishing him to make hast out of the City. Secondly, as he received his calling, so likewise his doctrine immediately from Christ, as the other Apostles did. True it is that being brought up at Tarsus, he was first instructed in human literature and knowledge, Act. 22 3. that he was able upon occasion to cite the testimonies of sundry Heathen Poets; and after that he was brought up at the feet of Gamaliel, a Doctor learned in the law, in which he profited so much as he became unreprovable, and lived according to the perfect manner of the law of the Fathers; and he spoke with tongues more than all the Apostles. Notwithstanding all this, when he cometh to learn the Gospel, Galat. 1.1. he had it not from man, nor by man, but immediately by Christ from heaven. This knowledge was too high for him to hammer out by his own study, God himself showed it him by revelation. Eph. 3.3. Thirdly, he was not now tied to any one certain place, but was called to carry the name of Christ among the Gentiles: Act. 9.15. and to confirm this, we read more of Paul's travels then of all the Apostles beside put together: his commission to Damascus was not half so large and general, as this he hath now received. 2. He calleth himself an Apostle of jesus 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 righteousness by the Pharisaical observation of the law, but by the faith of the Son of God. Doctr. The Apostle by joining these two together, a servant and Apostle, Chiefest offices in the Church are for service. teacheth us, that the chiefest offices in the Church are for the service of it. Was there any office above the Apostles in the Church? and yet they preached the Lord jesus, and themselves servants for his sake. Nay our Lord jesus himself although he was the head, 2. Cor. 4.5. and husband of his Church, yet he came not into the world to be served, but to minister and serve. Use. Ministers must never conceive of their calling, but also of this service, which is not accomplished but by service: thus shall they be answerable to Peter's exhortation, 1. Pet. 3.3. to feed the flock of God depending upon them, not by constraint, but willingly; not as Lords over God's heritage, but as examples to the flock. 2. wouldst thou know what ambition Christ hath permitted unto his Ministers? it is even this, that he that would be chief of all, should become servant of all▪ not as that man of sin, the son of perdition, Matth. 20.25. who while he calls himself the servant of all the servants of God, exalteth himself not only above all his brethren, but above all that is called God also: but to be indeed the servant of the least, and weakest member of the Church, furthering by all his endeavour the salvations of men. If any than be of the spirit of Zebedeus his sons, Mark. 20.37. that desire to sit at the right and left hand of Christ in this his kingdom, here is the most compendious way to rise to his thoughts: let him painfully serve the Church, as a good steward let him dispense the food to the family in due season: thus he shall get next unto Christ: the most faithful servant of the Church, Matth. 25.21. becomes the greatest ruler in it. According to the faith of Gods elect. Dixit se creatum Apostolum ut electione digni creder●nt, & pietatis ac religionis veritatem agnoscerent. Theodoret. in hunc locum. ] Hear the Apostle expresseth the end of his calling to Apostleship, namely to this purpose, to bring the elect of God unto the faith, or produce faith in the elect: the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which above other expositions I receive, because the same Apostle leadeth unto 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 observeth of all Paul's inscriptions, that in some one word or other he useth to comprise the whole scope of the Epistle, yea the whole sum of the Gospel▪ but in this, in many words, yea many verses, he enlargeth that which in others he briefly contracteth and therefore as he wisheth not to pass over the inscriptions too lightly (as which contain matter sufficient ●o oppose against all seducers) so may we not without great oversight, and hindrance of our own edification pass over the diligent inquisition of such multiplicity and excellency of matter, as is enfolded in this and the two verses following; which contain (as we may well term it) rather a large description of the Catholic faith of all Christians, than a brief inscription of a private letter passing between two friends. These words which set open the gate to pass us into such a fai●e field, contain three conclusions to be opened. 1. That God hath some 〈◊〉 are elect & chosen, and others are not. 2. That these elect have a special faith, distinct by themselves. 3. That this peculiar faith is wrought in them by the ministery of the word. For the first: Men may be called the elect of God three ways. Men may be called elect of God 3. ways. ●. In respect of some temporal function or ministery to which the Lord hath designed them: job. 6.70. Have not I chosen you twelve, and one of you is a devil? 2. In regard of that actual election and choice of some people and nations above other, unto the true means of life and salvation, so to become the people of God's election. And thus although all Israel was not chosen to life eternal, yet in regard of the means they were called an elect people. And thus whosoever give their names to Christ, and are set into him by Baptism, 1. Pet. 2.9. may be called elect in this more general acceptation of the word. 3. In respect of that eternal election of God, which is according to grace; whereby of his good pleasure he chooseth from all eternity, out of all sorts of men, some to the certain fruition and fellowship of life eternal, and salvation by Christ. These elect of God are here meant; the number of which is comparatively small, for many are called but few chosen, Matth. 7.13. a little flock, and a few that have found the narrow way. These few, I say, are chosen, 1. from all eternity, for no new thing can fall into the prescience, and will of God. 2. they are chosen of his good pleasure, even before they have done good or evil. 3. and they are chosen to the certain fruition of life eternal, as being immutably elected. For although many of both the former sorts might fall away, and manifest their reprobation, as judas, and such as the Apostle john speaketh off, 1. joh. 2.19. They went out from us, but they were not of us; yet this is the privilege of this election, that it is the firm purpose of God to save, and have mercy. Object. It will be here alleged, that seeing there is not acceptation of persons with God, Rom. 2.11. he cannot more accept one to salvation then another; or if he do, how shall it not be most unequal, that those who are equal, should not be equally dealt withal? Ans. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, translated person, signifieth not the substance of a man, or the man himself, but some outward circumstance belonging unto him; as his outward quality, appearance, or condition, which being objected to our eyes, may make a man less or more respected: such as are honour, wealth, parentage, learning, authority: 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 rejecteth any man, for any adherent quality which can commend him above another: for he accepteth not the persons of Princes, job. 34.19. nor regardeth the rich more than the poor, seeing they are both the work of his hands: but freely in his Christ chooseth such as are good in his sight, the rest being rejected. As for such as allege unequal dealing in God towards such as are equally corrupted, and lie all alike in the same mass; there being no more matter of salvation in such as are chosen, than those who are rejected: all this paveth no way to a dependent election or reprobation, which hangeth upon some outward thing without the most absolute will of God; much less maketh the strait ways of God unequal. For may not he do with his own as he will? who art thou that darest dispute with God? that presumest to prescribe laws to thy Maker; Rom. 9.19, 20. that he should deal with one man thus, or with another otherwise? or who hath spoiled him of his sovereignty over his creatures? Rom. 11.33. If thou canst not sound this depth of the riches of this wisdom and knowledge of God, acknowledge then how unsearchable are his judgements, and how his ways are past finding out. Cavil not at what thou canst not conceive, but admire it. Use. This first conclusion teacheth us, 1. To make sure our own election, and show ourselves unto others to be of this small number: namely, by holy and unblamable walking, Eph. 1.4. 2. Pet. 1.4 10. 2. Tim. 2.21. by daily flying the corruption that is in the world through lust; by the daily washing and purging ourselves from our old sins; and by the study of righteousness, becoming vessels of honour, prepared unto every good work. 2. It confirmeth us against the scandal which is common in the world, wherein most men believe not, most men repent not, nay scorn them that do: at which we may not stumble, seeing that some, yea the most are refused: there must be in every corner such as are blinded unto destruction. It is the Father's good pleasure to reveal the things of the kingdom to ● few babes, but to hide them from the most of the wise and prudent of the world. A few are given unto the Son, and brought in due season unto the faith, 2. Cor. 4.4. & many more are delivered up unto Satan to have the eyes of their minds further blinded, that so they might justly perish in their infidelity. 3. Hence we must bless God who hath chosen us, that he might put a difference between us and others; whereas he found no such difference in us, who were the children of wrath as well as others: he chose us (not when we were, but) that we might be holy and unblamable, Ephes. 1.4. that from the first to last, in our salvation all the glory might be his: yea that our joy might be more full, and our glorying in God more firm and cheerful, he hath made it known unto us, that being elected, we are sure of our happiness: joh. 20.28. for nothing shall be able to pluck us out of his hands. The second conclusion is, that the elect have a faith by themselves, being here called the faith of Gods elect: where by faith is not meant the doctrine of faith, as Jude 3. Contend for the faith once given: and 1. Tim. 1.19. but rather the gift of faith, whereby we understand, and embrace that doctrine: neither is every gift of faith here meant. For there is 1. an historical faith, standing in an assent and acknowledgement of the truth of things written, and taught. 2. There is also an hypocritical faith, which passeth the former in two degrees. First, in that with knowledge and assent is joined such a profession of the truth, as shall carry a great show and form of godliness. Secondly, a kind of gladness and glorying in that knowledge: for it is ascribed to some, who in temptation shall fall away, Matth. 13.20. to receive the word with joy. To both which may be joined sometimes a gift of prophecy, sometimes of working miracles: as some in the last day shall say, Lord have we not prophesied, and cast out devils in thy name, Matth. 7 22. and yet they shall be unknown of Christ. Neither of these is the faith of the elect here mentioned: The true difference of saving faith of the elect from all other. but a third kind called saving faith, the inheritance of which is the propriety of the elect: for the just man only liveth by this faith: which in excellency passeth both the former in three worthy properties. 1. In that here with the act of understanding and assent unto the truth, there goeth such a disposition and affection of the heart, as apprehendeth, and applieth unto it the promise of grace unto salvation; causing a man to rejoice in God, framing him unto the fear of God, and to the waiting through hope, for the accomplishment of the promise of life. 2. In that whereas both the former are dead, and not raising unto a new life in Christ, what shows soever be made for the time, the sun of persecution riseth and all such moisture is dried up: This is a lively and quickening grace, reaching into the heart Christ and his merits, who is the life of the soul, and the mover of it to all godly actions, not suffering the believer to be either idle or unfruitful in the work of the Lord. 3. Whereas both the former are but temporary, this is perpetual and lasting: the other rising upon temporary causes and reasons, can last only for a time, as when men for the pleasure of knowledge, or the name of it, by industry attain a great measure of understanding in divine things; or when, for note and glory, or commodity, true, or apparent, men profess the Gospel: let but these grounds fail a little, or persecution approach, they lay the key under the door, give up house, and bid farewell to all profession. Thus many of Christ's Disciples, joh. 6.66. who thought they had truly believed in him, and that many months: ●hen they heard him speak of the eating of his flesh, and drinking his blood, went back, and walked with him no more. But the matter is here far otherwise: seeing this faith of the elect hath the promise made good to it, Matth. 16.18. that the gates of hell shall never prevail against it. Use. This conclusion teacheth us, 1. That true faith is an infallible mark of election, Contra Concil. Trid. sess. 6. can. 15.16. assuring the believer as certainly of his salvation, as if he were already gathered up to his fathers: or as if he had a special revelation. For besides that here it is a grace impropriate to the elect, the Son of God teacheth it, joh. 6.37. All that the Father giveth me, shall come unto me: that is, all those whom the Father chooseth to salvation he giveth to the Son to save: for election is founded in Christ: and those who are thus given unto the Son by the Father, come unto the Son, that is, believe in him: for so the 35. verse confoundeth them, He that cometh unto me shall not hunger, and he that believeth in me shall never thirst. So as those that believe, are given to the Son to salvation. The same teacheth the Evangelist, Act. 13.48. As many as were ordained to life, believed: 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 objected is, Object. that a man cannot know certainly that he hath faith. But that is false: Sol. for Paul 2. Cor. 13.5. willing the Corinthians to examine and prove themselves, 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 know that he hath this faith, that so the believer may rise up to the assurance of his election? Ans. There be diverse notes and companions of it, Four notes whereby the truth of faith is discerned. more easily discerned then itself is: as first, It purifieth the heart, Act. 15.19. and will not suffer it to be taken up with unclean thoughts, or unlawful lusts: it ordereth the affections and cu●beth them, as with bit and bridle, and bendeth them with reverence to love, desire, rejoice 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 wisdom: for the good man out of the good treasure of his heart, cannot but send out good speeches. Secondly, Luk. 6.45. from the works of love, a man may conclude he hath faith, Gal. 5.6. faith worketh by love; first to God, then to man for God's sake: for it hath respect both to him that begat, and him that is begotten. Thirdly, it is plentiful in prayers and praises, which unbelievers are as heavy unto, as a bear to the stake; because they want the spirit which crieth in the hearts of God's children, abba, father. Fourthly, Rom. 8 15. it hath a lively hope accompanying it, it causeth watchfulness, and waiting for, yea, and rejoicing in the hope of the appearing of the Lord jesus: Rom. 5.2. being justified by faith— we rejoice under the hope of the glory of God. Secondly, we may hence gather a cause, why some believe, some believe not: it is not because some will, and some will not, whatsoever free-will-men presumptuously avouch: the Holy Ghost telleth us, Rom. 9.16. 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 jews believe the heavenly doctrine of Christ himself? the reason is given, joh. 10.26. Ye believe not, because ye are not my sheep: most true is it here, the elect have obtained (saving faith) the rest are hardened; Rom. 11.7. The third conclusion is, that this peculiar faith of the elect is ordinarily wrought in them, Faith ordinarily wrought in the ministery of the word preached. by the ministry of the word; this being noted here, that the end of the ministry is to bring the elect unto the faith, job. 33.23. If there be a messenger, or interpreter, one of a thousand to declare to man his righteousness: now this righteousness is no other than the righteousness of faith: for this end were the Apostles called, furnished, and sent out into the world, to teach men faith on the Son of God, as appeareth in their commission, Mar. 16.16. Go into all the world, and preach the Gospel to every creature: he that believeth and is baptised shall be saved: to this purpose is it that Paul affirmeth of the great mystery of Godliness, that it must first be preached unto the Gentiles, and then believed on in the world. 1. Tim. 3.16. Use. 1. If this be the principal end of the ministery, let ministers herein employ their first and principal pains, to bring men unto the faith; wherein they shall imitate our Apostle, not only here, but in his other Epistles; who first dealeth in the causes and means of salvation, and then instructeth in Christian manners; as one whom the wisdom of God had taught, that if the inside be not first made clean, and the heart purified by faith, whatsoever actions can proceed from men, be they never so glorious, yet indeed they are no better than glistering sins: he hath the right way of teaching in the school of Christ, that first layeth for his ground faith in Christ, and then buildeth thereon, all his precepts of Christian Philosophy. 2. The Minister ought to propound before him, God's end in performance of every ministerial duty, and that is by enlighting, converting, confirming, comforting, to bring and 'stablish men in the faith. Which justly reprehendeth such, as (forgetting themselves, their duty and people) out of the pride of their hearts, busy themselves in finding out obscure and dark mysteries, tying hard knots to untie them again: not much unlike the dog which refuseth soft meat to gnaw upon bones, and all this to get the praise of nimble heads, and sharp wits: whereas the true glory of a Minister, is the number of those that are begotten to the faith: who are gathered by the plain evidence of the word, in the words, not which man's wisdom, but which Gods spirit teacheth. 3. The Lord having set out the ministry for this use, let every hearer acknowledge herein God's ordinance, and yield themselves with all submission unto the ministery, and the word there preached; that thereby they may have faith wrought in their hearts. God will have men taught on earth, and not from heaven: by man, not Angels or dead men: let this means be despised, nothing in heaven or earth can do thee good: fast, pray, afflict thy soul, forget not to distribute, do all the good thou canst; but yet all this while despise the word offered, and thou hast forsaken thine own mercy; nay more, come to the ministery, hear the word read, preached, join in the prayers and Sacraments of the Church, if thou comest without the submission of thy heart, whereby thou art become as prepared ground, to cover the seed unto increase, all is in vain: for what is Paul? what is Apollo's? what is the minister (be he never so choice and excellent) except he be the Minister of thy faith? 1. Cor. 3.5. and so what is the ministery to thee, if it be not the ministery of thy faith? 4. Every man may hence examine himself, whether in the use of the ministery, he find saving faith, begotten & wrought in his heart; and by examination, some may find their understandings more enlightened, their judgements more settled, their practice in some things reform: but a very few shall find Christ apprehended, and rested in unto salvation, seeing so few there are that live by faith in the Son of God: for of all the sins that the spirit may and shall rebuke the world of, this is the chief, because they believe not in Christ. joh. 16.9. Howsoever many are in some things bettered by the ministery, yet very few have attained this principal end of it, which is to put men in possession of true faith, and by it of salvation. And the knowledge of the truth which is according to Godliness] The Apostle being called to beget faith in the elect, magnifieth and extolleth this his calling from the difficulty of the work: for it is not to bring forth by his travel any blind persuasion of faith, which (being too natural to men, would rise of itself fast enough, without any such manuring: but such a faith as is peculiar to the elect, as before we heard. In the which, lest men should be deceived, as easily and willingly the most be, he taketh pains to set down the whole nature of it in particular. And first, here we have the ground of faith, which is knowledge: and because the truth of faith cannot find footing upon follies, or fancies, nay, nor upon every profitable knowledge, he teacheth what kind of knowledge he speaketh of, and that is the knowledge of the truth, that is, of the Gospel, being a word of truth, yea, truth itself; so called by way of excellency or eminency, as though no other truth deserved that name: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. or because this carrieth the only undoubted truth with it. And further, because many think all cocksure, and that they cannot fail of faith if they be able to discourse of this truth: he teacheth us, that it is not every knowledge of the truth he meaneth; but such a one as is according to godliness, that is, such as frameth the heart of the possessor to true Godliness. Whence naturally arise these three conclusions: First, that the doctrine of the Gospel is the truth itself. Secondly, that the knowledge of this truth is the ground of faith. Thirdly, that where it is aright, it frameth the heart to Godliness. First, the doctrine of the Gospel is truth itself. 1. because the author of it is truth itself, and cannot lie: it being a part of his word, who can neither deceive, nor be deceived. 2. because the penmen of it were inspired by the holy Ghost, and spoke, and writ as they were moved by him, 2. Pet. 1.21. The Gospel called Truth, for 3 reasons. who is called the spirit of truth, joh. 14.17. 3. because it is a doctrine of Christ, and aimeth at him who is the the truth principally, as well as the way of our salvation: Whence it is, that the Apostles often style it by the word of truth, as, Eph. 1.13. After ye heard the word of truth, even the Gospel of your salvation: and, Coloss. 1.5. For the hopes sake whereof ye have heard before by the word of truth, which is the Gospel. True it is, that the Law is a true word, without all error; but yet never thus called: For the moral law will not now afford such a truth, as by which a sinner can be justified in the sight of God: and the ceremonial law, although it do acknowledge such a truth, yet was it a far off, and in types, and not in the truth: but the Gospel only is such a truth, as whereby we are raised to salvation. Use. 1. Ministers must rightly divide this word of truth, as such who would be approved of Christ, both the author and subject of it: for the more notable the subject is, the more care must there be in handling it. 1. Pet. ●. ●●. Which the Apostle Peter teacheth, If any man speak, let him speak as the word of God. The word of truth would be truly dealt with, purely preached, wisely applied, and so faithfully dispensed, as that both God, and good men, and a man's own conscience, may approve his work. 2. This word so purely handled shall every soul find to be truth itself, so as believers shall not fail of the salvation published in it: and unbelievers shall as surely meet with condemnation, seeing hereby they are condemned already. 3. Not to have this truth seated in our hearts, is a fearful case; for it argueth a man to be given up to error and delusion. 2. To doubt of any part of it, is to give a lie to all the rest. 3. To seek for salvation out of it, or besides it, (as the blinded Papist doth) is to cleave to folly and falsehood. 4. To despise this truth, is to contemn great salvation: for if to despise Moses law bringeth death without mercy; Heb. 10.28. how much more sorer punishment is he worthy of which treadeth under foot the Son of God? 5. But to fight against this truth is most woeful, for it is strongest and will prevail: never man lifted against the truth, but he found it too heavy for him: never man spurned against it, but to the bruising of himself. Secondly, the knowledge of this truth, is the ground of faith: for so our Apostle would have us conceive, Knowledge of the truth is the ground of faith. 2. Thess. 2.13. that the faith of the elect is raised upon knowledge of the truth as the matter of it: and in this sense, we read that faith is called the faith of truth, even for this reason, because it is begotten in the acknowledgement of the truth: and Paul in ask that question, How shall they believe, except they hear? plainly concludeth, Rom. 10.14. that no hearing of the truth, no faith in it: and how may he that runneth read in the Scriptures, that to whomsoever faith is given, they be such as are taught of God? such as to whom the holy spirit is become a schoolmaster, who openeth their understandings, that with much assurance they can see and acknowledge the truth for seeing faith is much more than an uncertain opinion, or wavering fancy; it followeth that that knowledge which is the ground of it, must be no shaking reed with every wind; but a certain acknowledgement of the truth, approving of it, and assenting unto it. Neither may we think that the spirit of truth traineth men in blind and ungrounded conceits, nor leaveth their hearts in uncertainties; but that wheresoever he worketh such an eminent grace as faith is, he maketh men able in some good measure to give a reason of the hope that is in them. 1. Pet. 3. And as little reason have we to conceive that the work of the ministery, is to build castles in the air, or the castle of faith without a foundation; but that Ministers are sent to make the mysteries of salvation clear in the evidence and demonstration of the spirit: and so lay men on that foundation, to become a spiritual house, consisting of living stones fit for the honour of the Lord. And to end the proof, notably doth the Apostle Paul prove the effectual faith of the Thessalonians from this ground of it: for our Gospel was not unto you in word only, 1. Thess. 1.3.5. but in power, and in the holy Ghost, and in much assurance: which place must be understood so to be both in the teachers and the hearers, as the context declareth. Use. 1. If knowledge be the ground of faith, Lampas fidei facile extinguitur nisi subinde infundatur oleum verbi dei. Chrysost. in parab. virg. than sleight is the faith of the most, whatsoever men profess. Numbers of most silly creatures swarm every where, who pretend, and presume upon as strong a faith to God ward, as the best preacher of them all; and yet live no better than Atheists, even without God in the world: without the knowledge of his ways, without his fear in their hearts: to love God above all, and their neighbours as themselves, is but a breath with them: to believe in jesus Christ, is so natural, as they never doubted of it all their lives; to bring forth fruits of faith (whose property is to work by love, in the obedience of the Commandments of the first and second table,) this they do, they hope as well as God will give them leave, or as others of their neighbours do: whereas, alas, even their speech bewrayeth them to be destitute of understanding, and consequently utterly void of the faith of truth. Fides explicita, implicita. 2. If the ground of faith must be a certain knowledge of heavenly truth: then hereby, 1. is overturned that fond distinction of the Papists, which masketh there more than Egyptian blindness, joined with wilfulness and obstinacy, under their modest vail of unexpressed faith, or the faith of laymen; whereby if they can profess themselves Catholics, & live, and die in the belief of their (falsely so termed) Catholic Church; although they know not what it believeth, it is sufficient for their salvation. And indeed be that professeth that religion (which like the apples of Egypt will abide no touch,) had need lean upon an implicit faith. And so some of them pretending more learning than is common among them, being pressed by argument, have thought they have learnedly enough answered, in saying that their Doctors can answer for them. But who seeth not these pharisees taking away the key of knowledge, and incurring that we denounced against such as will neither enter themselves, Matth. 23.13. nor suffer others to enter into the kingdom of heaven? for surely if little or no knowledge, little or no faith of a man's own were enough; how unwise was Paul so to trouble himself, and the people of his days, whom he would not suffer to rest in far more knowledge and proper faith then this we have in hand? Col. 2.2.5.7. how urgeth he the Colossians that having received a taste of the true knhwledge of God, nay even a kind of steadfastness in the faith of the Lord jesus, yet here they should not make any stay, but proceed on to the full assurance of understanding, in all the riches of it to know the mystery of God: yea to be further rooted, and built, and established in the faith of Christ, and never to give over till they come to be complete in him: which how they can stand with that Popish position, a weak eye may see. The like, of Peter, 2. Pet. 1.12. And 2. waverers in religion, and unsettled persons in their profession, may hence be informed to judge of themselves, and their present estate. We hear more than a few uttering such voices as these; There is such difference of opinions among teachers, that I know not what to hold, or whom to believe: but is not this openly to proclaim the want of faith? which is not only assuredly persuaded of, but certainly knoweth the truth of that it apprehendeth? Heb. 10.38. The just man (we know) liveth by his faith; but this is to withdraw himself to perdition. Let not therefore such wavering minded men look for portion in Christ, whose followers and disciples can profess unto him, joh. 6.68. Master, thou hast the words of eternal life, and whether shall we go? And though all men forsake thee, yet we will die with thee before we deny thee. Matth. 26.35. Gal. 1.8. Our precept is, that if an Angel from heaven should come and bring another doctrine (so settled and established our minds ought to be in the present truth) we should hold him accursed. But lamentable it is, that Angels from heaven need not come to prevail against the truth: for let but a blinded Papist come from Rome, & broach his vessel, and in effect affirm that all the Apostles were deceived in their doctrine; a number of Protestants may soon be turned to another Gospel: the experience whereof, hath brought swarms of jesuits and Seminaries among us, to the poisoning 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 means to be still blind, and not to see the things of our peace, is a most heavy judgement of God: for here is a forfeit of faith and salvation. Here indeed is the voice of Christ, but here are not sheep of Christ that hear it: joh. 10 ●● 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, 1. Cor. ●. ●. that they cannot behold it: here is the anointing, offering to teach all things, 1. joh. 2.27. but here are not they that have received him: here is spiritual meat▪ but here are not spiritual men to feed upon it: for if any think himself spiritual, 1. Cor. 14.37. let him acknowledge the things delivered to be the commandments of the Lord: which who so doth not, he is still in the snare of the devil, far from repentance, & prisoner to do his will. Whence are all our plagues in the Church, & in the land, but for want of not acknowledging the truths, 2. Tim. 2. which have been clearer than the sun to our eyes? and how just is it that such as will not know the voice, should know the hand of God? and that whom the vocal word cannot reclaim, the real word of the Lord should overtake? Thirdly, whosoever in truth entertain the Doctrine of the Gospel, the hearts of such are framed unto godliness. This truth highly advanced above all other. For herein this truth taketh place and pre-eminence above all other truths, and writings, in that it doth not only enlighten the understanding, but also in that it fashioneth the heart unto that which it teacheth: nay, herein this doctrine far excelleth that of the law of God; which is indeed a lantern to direct, and teacheth what to do by informing the mind in the several duties of it; but giveth no power to the performance of any of them: but this truth, besides the showing of the duty, conferreth strength acceptably to do it: for it converteth the soul. More plainly, we read of a twofold law, but in substance the same: 1. the law of God: 2. the law of Christ. Gal. 6.2. joh. 23.34. The former, is an old commandment prescribing love: the latter, a new commandment prescribing love also. The newness of this commandment then, standeth not in any new matter and substance of Doctrine, but in this new manner of delivery and propounding: in that, the law commanded love, but gave no strength to perform it: it writeth itself only in the fleshly tables of the heart, and so in the flesh it cannot be fulfilled: but in the Gospel with this commandment of love, goeth in believers the giving of Christ, and the gift of faith whereby they are enabled in the performance of it: whence also the Apostle john calleth it both an old doctrine, 1. joh. 2.7, 8. namely, in regard of the substance of it; and a new doctrine, not as latter in time, but in respect of that effectual power of renewing the soul which accompanieth it, and maketh the doctrine effectual to the believer; it being the quickening spirit, which reformeth the mind informed. In like manner doth our Apostle elsewhere oppose the evidence of this doctrine to the veiled knowledge of the law, and ascribeth unto it two things above that which the law affoardeth. 2. Cor. 3.18. 1. a clearer illumination: We behold as in a mirror, the glory of the Lord with open face: 2. reformation of heart and life: and are changed into the same image, from glory, to glory; which is the end of the former enlightening, unto which the law could not lead us: which letteth us see indeed some part of the glory of the Lord, but cannot change us (as this) into that we see. And as the property of this truth is, Coloss. 3.10. to renew men by the knowledge of it, to his image that did create us; so whosoever have learned Christ as the the truth is in Christ, Eph. 4.10. he hath cast off the old man, and is renewed in the spirit of the mind. This knowledge leaveth not men in vain speculation, but leadeth forward every Christian towards his perfection, 2. Tim. 3.16. human truths frame not the heart to godliness. Use. 1. If this be the pre-eminence of the word, to frame the soul to true godliness, then is it a matter above the reach of all human learning: and therefore the folly of those men is hence discovered, who devote and bury themselves in profane studies of what kind soever they be, thinking therein to obtain more wisdom, then in the study of the Scriptures. But in forsaking the word of the Lord, what wisdom is there? and what is their gain more than that (by the just wrath of God upon them) they are commonly turned into that they read, living in open profanes, or else at the best, are but civil men, without religion or good conscience. For let a man read and study all his days, 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 unto salvation, such an one can never have his heart framed unto godliness. 2. Every hearer of the truth must examine whether by it his heart be thus framed unto godliness, E●amine if the truth hath thus framed thy heart. for else it is not rightly learned: for as this grace hath appeared to this purpose, to teach men to deny ungodliness and worldly lusts, and to live soberly, and justly, and godly in this present world: so is it not then learned, when men can only discourse of the death of Christ, Rome 6.6. of his resurrection, of his ascension, except withal there be some experience of the virtue of his death in themselves, killing their sins, so as henceforth they serve not sin. 2. some feeling of the power of his blessed resurrection, Phil●●. 3. ●0. in being engrafted with him into the similitude of it. 3. and some ascent of our affections after him into heaven, provoking to seek the things that are above: a bare and unfeeling speculation, Coloss ●. 1. is here not only unprofitable, but much more dangerous and damnable. The jews could boast that they were free borne, and of Abraham, as many among us take themselves to be strong believers; but let Christ come to the point with them, If the truth hath set you free, joh. 8.32.36. ye are free indeed: the truth is, that the Son hath not freed them: for they are not free from their lusts, nor are kings to rule over them, but vassals under them still. The spirit of God in the ministery (which is his chariot) hath not freed them from servitude of sin and death: 2. Cor. 3.17. for where the spiririt is effectual, there is liberty. A dangerous thing is it, that men so chained in ignorance, and manifold lusts, should overthrow themselves by overweening conceits: feeding for faith, fancies; for confidence, carnal presumption; for truth, error, bringing them into a fools paradise for the present; but the end will be the sinking and sorrow of their souls. He is a good scholar indeed, and raised into the highest form of this school of God; (not who can talk well, and give religion some good words, which are good cheap) but he that hath so far profited in sound godliness, as that he hath attained unto faith, the fear of God, humility, endeavour in obedience, thankfulness, uprightness: 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, reverencing his sanctuary, loving the image of God in his brethren, and such like: such a man showeth that the truth hath sanctified him; joh. 17.17. that pure religion and the power of it possesseth his heart. These things seek and find in thyself, thou hast profited in this truth; else whatsoever may seem a body of religion in thee, is turned into a shadow without substance, without truth. v. 2. Under the hope of life eternal] In these words the Apostle commendeth his ministery, partly from the end of it, in that it leadeth (by the truth preached) the believers of it unto the hope of eternal 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 happiness, adding unto the faith of the elect, such an hope as maketh them not ashamed. And they afford two instructions: 1. That the end of the ministery, is to draw men's minds upward, from earth towards heaven. 2. That true faith never goeth alone, but attended with other excellent virtues, and namely, with knowledge, hope, etc. The aim of a faithful ministry is to bring men to heavenly mindedness. Doctr. Every faithful teacher must conceive it to be his duty, to draw men's hearts from things below, to the contemplation of things of an higher strain, and from seeking the things tending to a temporal, unto such as belong to life eternal. Reasons. 1. Reasons. 1. This was the aim (not only of our Apostle here) but of all the men of God, whose faithfulness the Scriptures hath recommended unto our imitation. All that pedagogy during the law, was only to train men unto Christ, and to salvation by him. But that rudiment being abolished, and the truth further breaking out, the chief doctor of his Church (setting himself a copy to all teachers) called men to no other thing, than first to seek the kingdom of God, and to labour (not for the perishing food) but that which abideth unto eternal life. And after him his holy Apostles made no other use of those main articles of our faith, the truth of which they left confirmed in all their writings: as if they were occasioned to speak of the death of Christ, it was to the end that believers should die to the world, that henceforth they should use it, as not using it, or as men crucified unto it: if of the resurrection of Christ, it was to the same purpose, that men should be raised with him henceforth to seek the things which are above: if of his ascension, it was that men might in heart, and affection ascend up after him. 2. All other professions further men in their earthly estates: some employed about the health of the body, 2 some about the maintaining of men's outward rights, some about the framing of tender minds in human disciplines and sciences, all which further our fellowship and society among men: only this of all other professions, furthereth men in their heavenly estate, and fitteth them, yea maketh up for them their fellowship with God, Eph. 4.11, 12. 3 3. Hereby men lay a sure groundwork of profiting men in godliness: for this expectation and desire of life eternal once wrought in the heart, it easily bringeth men to the denial of themselves, both in bearing the cross for Christ, Hebr. ●1. 26. as Moses esteemed highly of the rebuke of Christ; for he had respect unto the recompense of reward: as also in stripping themselves of profits, pleasures, advancements, friends, father, wife, children, liberty, yea, life itself. Set this treasure before the eyes of the wise merchant, he will sell all for it. Tell a man of an earthly kingdom, and let him thoroughly digest the conceit of obtaining it; it will be such a commander, as he willingly both undertaketh, and devoureth any travel for it; even so let the believing soul once conceive of reigning with Christ, it will easily suffer any hardship with him. Rome 8. 1●. Matth. 19.28. The disciples desirous to know what recompense their Lord would make them, for leaving all to follow him: Christ presently telleth them of twelve seats, on which they shall sit and judge the twelve tribes of Israel, at the appearance of the son of man: well knowing, that if this promise were once well digested, it would so feed up their hearts, as they should not after bethink themselves as overshot in leaving all things for his sake. Yea further, this course will be a sweet constraint, provoking men to the imitation of Christ, and the expressing of his virtues. Whence it is that the Apostle praising God for the faith, and love of the Colossians, Coloss. 1.5. presently pointeth to the natural mother of these virtues, of whom they both are bred and fed: for the hopes sake (that is, the glory hoped for) which is laid up for you in heaven. And the same Apostle exhorting the Philippians not to mind earthly things, Philip. 3.20. but to traffic as the citizens of heaven, noteth this the most effectual reason, because from heaven they looked for a Saviour, who would change their vile body, and make it like his own glorious body. Use. 1. Ministers must take heed of earthly mindedness, Ministers must then beware of earthliness. not seeking theirs, but them who are committed unto their trust: not only hereby to avoid offence, but also that they may feelingly speak of such points as concern the forsaking of the world in affection, a point most difficult to learn from the most sanctified teacher. Which course if a minister take not, long may he look for an harvest, yea, even till his eyes fail, but he shall never see his seed again: he hath sown to the wind, and what can he look to reap but earthliness, or atheism amongst his people. For men's minds will be working, and settling themselves upon some pleasurable, and profitable object; if not upon that which is truly good, yet at least upon that which is apparently good; and their hearts can never be taken off things below, but remain worldlings still, unless we show them better treasures elsewhere, and that in such feeling manner, as they may think we speak in earnest. And again, 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 Atheism, and contempt of God. Use. 2. People must conceive, that now in the ministery they are called to the beginnings of the heavenly life. Cleave to the ministery which pulleth thee from earth to heaven. For we may not think that the Lord meaneth only to manifest his love hereafter in heaven to believing souls: but (as love desireth present communication, and union with the thing loved) so the Lord entereth into present league with such as he striketh his everlasting covenant withal▪ & never marrieth himself into any soul, in that indissoluble wedlock, with whom he contracteth not himself even here upon earth. And seeing the Gospel in the ministery of it is the Lords love letter: every one in the hearing of these glad tidings must say to his soul, this is the suit, and offer of God unto me, calling me in this sermon to nearer fellowship with himself: oh unthankful wretch, if I refuse his love, if I still cleave unto earthly affections, and earthly conversation, on whom so much labour is spent, that I might be called out of the world. Try thy profiting under the ministery by this note. Use. 3. Hence may every hearer make a trial of his profiting under the ministery; look how much thou findest thy heart lifted up towards heaven, and heavenly things, how much thy earthly cogitations are abated, how much thou findest salvation nearer than when thou first believed, so much hast thou profited by the word, and no more. The which checketh many of our hearers, who are every whit as worldly, as earthly minded, as they were at their first receiving of the Gospel: and some professors that have much earthliness bound up in their bosoms, the following of their own ploughs, causeth them often contentedly, to pluck their hands from the plough of the Lord. And because it is common with men, to think they have attained enough in Christianity, when they have gotten a little knowledge, and may now make holiday, and go no further: it is meet that all of us should bring our hearts to some certain trial and touch, whereby we may have assurance that the word hath framed them to this temper of which we speak: and that we may do (as by many other) so especially by these three notes. Ier 9.23. job. 31.25. 1. Whereas all earthly rejoicings are condemned, as wherein men easily lose their hearts, and whereby death is made distasteful, and unwelcome; 3. notes to show when the heart is drawn up towards heaven. examine whether thou rejoicest in God, in his word, and graces, as in thy chiefest joy, and advantage. 2. Seeing in all our earthly employments we may not while we use the world, become worldlings: whether by all earthly things we be drawn to the love of heavenly: for although God hath appointed but one Sabbath in seven days, yet to a Christian, every day is sanctified to be a rest, from all the deeds of the flesh: wherein he is to walk with his God, and show forth the religious keeping of his heart, and good conscience, in every action of his whole life; so making every action of his particular calling, a part of Christian obedience and duty unto God. 3. Seeing a well ordered heart hath nothing in earth in comparison of God; search thy soul whether it findeth more sweetness in the service of thy Lord, then in his outward benefits: as there is great reason seeing these must leave 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 greedy appetites have sought them, and purchased them, shall find them far from countervailing that good which they forfeited for them. By these notes gauge thy heart, sound the depth of it, and thou shalt doubtless find such deceit, as shall occasion thee to cleave to that ordinance, which he that framed it at the first, hath in his wisdom appointed for the further reformation of it. Doct. 2. The second instruction out of the words is, That true faith never goeth alone; but as a Queen, is attended with many other graces, as knowledge, love, fear of God; among which hope here mentioned, not only adorneth, and beautifieth, but strengtheneth and fortifieth the believer, and as an helmet of salvation, Eph. 6.17. causeth the Christian soldier 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 eternal: so doth the Apostle john, 1. joh. 3.2. We are now the sons of God: here is faith, making us the the borne of God: and we know that when he shall appear, we shall be like him: there is hope: and, whosoever hath this hope purgeth himself, as he is pure: there is the strengthening of the believer in obedience. Notable for this purpose is that place in Rom. 5.1, 2. etc. where the whole train of graces attending and following faith, are fully and excellently described. Now this hope is a gift of God, whereby the Saints patiently, and firmly expect good things to come already believed, especially their resurrection, A true description of Christian hope. and life eternal, provoking them in the mean time to all duty. In which description, diverse things are to be considered. First, the original of it. It is a gift of God, and obtained by prayer, as faith also is: whence the Apostle prayeth that the God of our Lord jesus Christ, Eph. 1.17. would give the Ephesians to know, what the hope is of his calling. Secondly▪ the subjects in whom it is, The Saints: for as the practice of believers before Christ to wait for his first coming in humility, as we read of Simeon, Annah, Luk. 2.37, 38. & many others; so now believers as constantly wait for his second coming, and the comforts of it, Reu. 22.17. And that it belongeth only to the Saints is clear: 1. In that it is joined with the faith of the elect in this text. 2. Because it ariseth from faith, is nourished by it, and is proportional unto it. 3. The thing hoped for, belongeth only to the Saints: they only have right in the tree of life, and only they enter in, through the gates into the City. 4. That which meriteth the thing hoped for, Rev. 22.24. that is, the righteousness and obedience of Christ, belongeth only to them; for them only he prayed while he was on earth, for them only he died, he rose again, ascended into heaven, and now maketh requests at the right hand of his Father. Thirdly, the object of this hope; Things to come, and namely after the resurrection, life eternal. In which regard the Apostle calleth it an hope laid up in heaven: which is all one with that in the text, hope of life eternal; unto which it lifteth up the heart and affections. Where the excellency of the grace may be conceived, from the excellency of the object: it is not conversant about momentany and sleeting matters, not insisteth in things below; 〈◊〉 looketh at things within the ●a●le. but about durable, and eternal things to come; and not only comforteth the soul here below in earth, but crowneth it hereafter in heaven. 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 heaven, than that happiness they enjoy here upon earth: the other look upward, and outward, and see a far off; and are such as wait for the adoption of sons, and the redemption of their bodies, which is the full harvest of those first fruits which they have already received. Fourthly, it is added in the description, that this grace of hope doth firmly and not waveringly expect this eminent object: and this it doth, both because it is grounded not (as the Papists teach) upon man's merit, power, or promises, but upon the most firm promise of God, (more stable than 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 up unto the heart, as it can never make ashamed: it may indeed be tossed and shaken with many kinds of temptations, Hope the sure anchor of the soul. yet in the patient attending upon the Lord, it holdeth out, and faileth not. Fiftly, the fruit or effect of it, is in the last words expressed, namely, that it provoketh unto all holy duty, yea and continueth the believer in it. Thus Abraham by faith obeyed God, and held out, looking for the recompense of reward: whence it is, that as true faith is called in the Scriptures, Coloss. 1.5. 1. Pet. 1.3. a living faith, so found hope is also called a lively hope, that is, such an one as is effectual in the heart of the believer, to stir him up unto all heavenly conversation. Use. This doctrine teacheth us what a rare thing this grace of hope is among men, and that the thing itself is not so common in the world as the opinion of it. Ask any man how he meaneth to be saved, the answer will be; ●. infallible properties of Christian hope. he hopeth well, and he trusteth in God, that hoping well, he shall have 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 few in comparison of the multitude. And is a companion of faith, which is not the portion of the most. It casteth anchor in heaven, and striveth not to become the heir of the earth, as most men do, whose whole studies are to plant and build, and call the houses after their own names, and raise their families, and make themselves great in the earth: of whom we hear the holy Ghost speaking, that their hope is only in this life, and they have no hope in their death. It is also accompanied with many graces, which are not the garlands of every head, not the beauties of any, but the spouses of jesus Christ. It is not found but in an heart humbled with the touch for sin, and yet possessed with true peace in God, grounded on that promise which is made to the poor in spirit: for of these two it is engendered. It procreateth and preserveth heavenly mindedness, lifting up the heart to wait, and wish for their masters coming, so as that day never cometh unawares upon them, as it doth on those who are yet in the night, and in darkness. It suffereth not a man to walk in the ways of sin, either in hope of mercy, or presuming of repentance; but he that hath this hope purgeth himself, and avoideth the corruptions that are in ●he world, through lust. It upholdeth the heart in obedience and duty, both by exciting the will, Voluntatem spes facit. and the diligent hand to undertake and perform, and strengthening the whole man in temptations, dangers, and distractions, unto all perseverance in the ways of God. So that although when pleasure or profit is to be cast off, or when crosses and losses betid the hypocrite for his obedience, all his hope perisheth, and vanisheth as the dew before the sun; yet this hope maketh not ashamed; but comforteth in this life, and crowneth in the life to come. Let blindness therefore make fools bold, whose property it is to believe every thing, Prou. 14.15. yet the wisdom of the wise will cause him to understand his way, and not suffer him to nourish for hope, either a doubtful desire of something, which with Balaam, he may naturally wish, Vigilan●●um somnia. ●lato. or a dream in the slumber of conscience, deluding with a persuasion 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 pronoun relative (which) some, from whom I would not easily depart, refer rather to the word [truth] then [eternal life] because of that in the 3. ver. But hath made his word manifest: and thence indeed might our Apostle justly have defended his doctrine from suspicion of novelty, being the same which was looked for, even in the first ages of the world, and now made more manifest: by which, occasion were offered to overthrow sundry new broached novelties of the Popish doctrine, not savouring of ancient antiquity. But I rather incline to that other construction; referring the relative unto life eternal, immediately going before: which as we have heard it to be expected by hope; so is it here said to be promised by God: for in the promise hope hath his steadfastness. And this promise is described, 1. from the stability of it, in that the author of it is God who cannot lie. 2. from the antiquity of it, gathered from the circumstance of time, before the world began: both which considerations most effectually commend this promise of God, and also confirm this our hope which leaneth upon it. Quest. What kind of promise is this he●● mentioned▪ Ans. The word signifieth such a promise, as is merely free, and most absolute, as the learned have observed: D●fference between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Budaeus. and is opposed unto all legal promises, which are not free but conditional, and made good to the keeper for the keeping of the law; for the man that doth the law, shall live by the law: but evangelical promises (whereof this is the principal) are no such compacts or bargains, 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 allege: the answer is, we receive nothing for our faith, nor the worthiness or work of it, but by it as a hand or means we receive the free promise of eternal life. Quest. But how could God promise before the world began, that is, from everlasting, Res decreta ponitur pro ipso decreto. meton. seeing there was none then to promise unto? Answ. By an usual figure of speech the thing decreed, is put for the decree itself: 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 find, 2. Tim. 1.9. He hath called us with an holy calling,— before the world was. Eph. 1.4. we were chosen before the foundation of the world, that is, God decreed then to choose us. Neither will this speech seem 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 certainty and assurance of such a main promise, of such use and expectation. Out of which words we note three lessons. 1. That life eternal is ours by free promise. 2. That God cannot lie, and therefore the promise is infallible. 3. The admirable care and love of God to man, tendering his eternal good before he, or the world was. Doctr. 1. That eternal life is by promise, appeareth by that usual metonymy in the Scriptures, Life eternal is ours by free promise. whereby it carrieth the name of the promise itself, although indeed it be the thing promised. Heb. 6.12. be followers of them, who through faith and patience attain the promise, that is, life promised. This truth was lively typified both in the sons of Abraham, as also lively shadowed in that earthly Canaan. The sons of Abraham were Isaac and Ishmael, two sons, but one heir, and he the son of promise: by which title alone he held his prerogative, whereas Ishmael was the first borne. Hence was it usual with the Apostles to oppose the sons according to the flesh, to the sons of promise. And as it was then, Rom. 9.8. so now is there a seed of promise, even all faithful men and women, who are raised out of faithful promises, faithfully apprehended, called elsewhere not sons only, Heb 6.17. but heirs of promise, that is, not only such, as to whom the promises belong, but such as claim their inheritance only by adoption and promise, and not otherwise. In like manner, the earthly Canaan was called the land of promise, Deut. 8.17.18. not only because it was long before promised to Abraham and his posterity, many of whom for many generations only so enjoyed it: but also because those that were brought to the possession of that good land, had it not for their own worthiness: they were charged to beware of such thoughts; for God gave them this power by stablishing his covenant with them: Eph. 1.13. figuring unto us 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 virtue of the promise, neither here nor hereafter: add hereunto that whatsoever grace the Lord poureth into the hearts of the elect, they all (being not only steps and degrees, but pawns also and pledges of eternal life) look out unto the promise: faith apprehendeth it, hope expecteth it, love thankfully entertaineth it, yea, and all the rest are quickened and strengthened by it. Nay in this regard, the holy spirit of God from whom these streams of grace do flow, is called the spirit of promise, not only in that he was promised to believers, as joel. 2. I will power out my spirit: but also because he sealeth up unto their hearts, the certainty of this main promise touching their salvation. Object. But life eternal is called a debt. Ans. It is so of his promise, not of our desert. Herodias craved john Baptists head as her due, Non debendo sed promittendo deus se debitorem f●cit. August. but not because by dancing she had deserved it; but because of the King's promise. And that these promises are free, may appear in the first and main given to Adam, when he was far from deserving it, in whom was nothing to move to the Lord, but to the clean contrary. Use. Than not by desert. 1. Whosoever pretend any other title to the inheritance besides the promise of God, are of the bondwoman, and Ismaelites descending of Agar. The Apostle showeth how we receive the promise of the spirit [that is, freedom from the law, sin, death, hell, Gal. 3 14. 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 have life eternal repaid to the merit of works, for their condignity: which is all one with the renouncing of the promise of mercy, evangelical promises are made to the worker, not to the work: nor for his work, but for Christ's merit in which both his person and work are accepted. Hope cannot lean upon mer●t; but the promise. and to fly for relief unto the justice of God. Whereas the whole new Testament draweth us from that legal righteousness, and suffereth us not to behold our best works, but God the promiser, and Christ the mediator, and our birth which brings our inheritance, and ourselves in the gifts of righteousness and remission of sins, only receivers: and in the matter of our justification before God, mere patients, and no agents at all. Use. 2. The strength of our hope standeth not upon merits, but upon 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 above hope, but because he knew who had spoken, Rom. 4.18.20. he doubted not the promise through unbelief. Object. 1. joh. 3.19. If we love indeed and in truth, we know that we are of the truth: And therefore hope of salvation is to be fetched from the works of love. Ans. The scope of the Apostle is to teach, that true faith cannot stand without a good conscience: not that the persuasion of it either only thence ariseth, or thereupon only dependeth, or cannot be without works: but that then we have more full persuasion of our conjunction with God, and soundness in faith, when together with the inward testimony of the spirit, the same spirit effectually produceth such fruits as outwardly freeth our profession from falsehood and feigning, which is the thing there condemned by the Apostle. More plainly we may consider a twofold assurance, on which our hope may be confirmed. The former is the assurance of faith, flowing from our justification: 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 weak christians, young converts scarcely yet experienced in their own change, yea such as can object such things against their faith as themselves cannot easily answer, yet even in this is there an assurance of faith, which can only lean upon 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 own sanctification: the use also of which is not to make us so, but to try our soundness in the former; yea to seal it to ourselves, and clear it unto others: this is that the Apostle john speaketh of in the place alleged. Yet notwithstanding that we may meet with an error on the other hand in the practice of Protestants, we affirm with our Apostle, that true hope relying upon the promise goeth with faith, knowledge, godliness, and groweth up in these, and therefore those the tenure of whose conclusions runneth thus, Because grace hath abounded, we may do as we list; because Christ hath blood enough, God hath mercy enough: we have promises enough, we may be the boulder in our sins: these I say turn God's grace into wantonness to their own destruction: thus indeed to lean or bolster a man's self on the promises, is an high presumption. The reasonings of the spirit in the Scriptures are of another kind: Doth grace abound? Tit. 2. oh this must teach me to deny ungodliness & worldly lusts: hath God mercy? mercy is with him that he may be feared: hath Christ blood? Psal. 131. it is to purge me from all my sins, both the guilt, and the dominion: 1. joh. 1.7. 2. Pet. 1 4. have I promises? such precious promises are given me, that being partaker of the godly nature, 2. Cor. 7.1. I should fly the corruptions that are in the world through lust: and seeing then I have such promises, it is meet I should cleanse myself from all filthiness of flesh, and spirit, and grow up to full holiness in the fear of God. Use. 3. We must often have recourse to the promises, Acquaint thyself with these promises. and acquaint ourselves with the Scriptures, wherein we may peruse our privileges, and thus ever be laying surer hold of eternal life, by the applying, & bringing the promises home to our own hearts: otherwise faith shall be easily shaken, hope quickly foiled, and the rest of our graces in a continual wane and decay. Cast anchor out of the ship, if it sound no bottom, the ship shall be at no steadfastness in the storm, but be in danger of shipwreck by every surge and billow: in like manner, the anchor of hope if it pitch itself upon promises, it keepeth the soul in stability and constancy in well-doing; but impossible it is that in stormy temptations or afflictions, the hope of the heart should strengthen and uphold that man, that is not acquainted with the promises. Doct. 2. The next instruction out of the former words is, God cannot lie. that God cannot lie: which showeth the promise to be stable, and infallible. That God cannot lie, appeareth both by testimony of Scripture, and reason. Balaam himself uttering his parable could say, God is not as a man, Numb. 23.19. 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 soon cease to be God, as once to do it: truth is of his nature, yea he is truth itself: truth in all his promises, which are yea and amen: truth in all his threats, for shall he say it, and not do it? wicked Nebuchadnezar having good experience of both, in being cast among the beasts, and after raised up again above men, could confess, Dan. 4.34. 2. Tim. 2.13. jam. 1.17. that his words be all truth: yea, in this nature of his, he is unchangeable, he cannot deny himself, there being in him no shadow of change. Now to ascribe a lie unto God, were to impute not only change, but contrariety to that most simple nature of his: for what is a lie, but to utter something contrary to the known truth, and that with an evil intention: which wickedness seeing it implieth a contrariety between his will, and his word: seeing he hath condemned it in his law, as not enduring it in his creature: seeing this of all other is such an odious iniquity, as that the phrase of the holy Ghost, includeth under this title all manner of unrighteousness; & opposeth it unto all holiness, Zeph. 3.13. how can it be ascribed unto the high majesty of God? unless we will blasphemously say that he hath enacted laws against something which standeth with his nature and will; or at least that he hath changed his will, to love that which once he hated. Quest. But why may not God change his will, which even a creature may do without sin? or if he cannot, how can he do all things, and remain omnipotent? 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. Ans. 1. To change the will, were an argument of weakness and impotency, for even so is it in man, whether he freely do it, or forcedly. If freely, it is because some second deliberation seemeth sounder than some former, which argueth want of foresight, and wisdom: if forcedly a man change his mind, it argueth want of power, which suffereth the former deliberation to be letted by some cross accident: neither of which can befall that most simple, and immutable will of God; who neither of his own accord, nor yet by constraint, can be forced or hindered: because he seeth all things in their causes and consequents together in one act; & as soon 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 thwart his will, nor his arm disappoint his mouth: Impossibile est deo, non quod virtuti arduum, sed quod naturae est contrarium. Ambros. lib. 6. epist. 37. nor either of them go against his nature. That God than cannot lie, deny himself, change his purpose, proceedeth not of weakness or infirmity: but of wisdom, power, and majesty; to whom only that is impossible, which is contrary to his nature. Object. But God hath spoken many things in the Scriptures, some of which imply change in him, and some seem altogether untrue; the former appears in such places, as where he is said to repent him that he made man, Gen. 6. 1. Sam 15.17. Exod. 32.14. that he made Saul King, that he changed his mind from the evil which he threatened to do to his people. Ans. All such speeches as these, are to be understood not properly, but figuratively, improperly, and according to man's apprehension: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. for in proper speech 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 himself to our weakness, not as he is in himself, but as he can be known of us: for as man speaketh like a man unto God, so God speaketh like a man unto man, who else could not be understood of man. We must therefore meeting with such speeches, hold these grounds: 1. That all those things which we cannot do without motion, and change of ourselves▪ the Lord doth them without motion, and change of himself. 2. That God may change his action but not his counsel and will: Mutatio non est in deo sed in rebus neque Deus mutatur cum in opere apparet mutatio. Calvin. for before all worlds he did so decree to change his action. When he deposed Saul to 'stablish the kingdom in David, he did from all everlasting dispose so to depose the one, and set up the other: so as here was no change in God himself, 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 utterly unmindful of; he threateneth things which never come to pass: as Hezekiah with death, but presently retreats it: the Ninevites with destruction after forty days, but destroyed them not: yea he seemeth to feign, by uttering things clean contrary to his mind; as when he biddeth Moses let him alone that he might destroy the Israelites, whereas he never meant to destroy them. To which in general I answer, 1. That all promises are made with condition of faith, and repentance, as also with the exception of the cross. 2. That all threats are made with exception of conversion, and repentance, in neither of which the condition is expressed often, but ever included: and being added to that threatening against the Ninevites, and against Abimelech, Deus non murar consilium 〈◊〉 sententiam: non arcanam voluntatem sed patefactam. Gen. 20.3. dissolveth the objection. 3. That the Lord never changeth his counsel and secret will, but sometime his revealed: and that then, when it includeth some condition depending upon some event: which condition had it not been included in the denunciation against Ezechias, the decree of God had been 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 never decreed to do, and yet neither lie nor feign: as in deliberative propositions, such as that was against the Israelites, Let me alone: for had Moses taken it for a simple interdiction, Exod. 32.10. I see not how he could have without sin proceeded on in his intecession for them: but he perceived the Lord carrying this matter as one in a deliberation what he might best do in it. Again, although the Lord cannot speak contrary to his will, yet he doth and may speak something diverse, and besides it: as here both to teach Moses what it was that withheld his wrath, even his prayer, which was whetted hereby; as also to quicken the people to speedy and unfeigned repentance. Object. But in the Scriptures we meet with many parables, and hyperbolical speeches, which never were, nor can be true: as the conference among the trees; judg. 9 joh. 21.25. and that the world were not able to contain the books of Christ's words and works: which we see not how they can stand with the truth of God. Ans. In the Scriptures are some speeches diverse, and some contrary to the truth, and yet neither lies, nor sin. judg. 10.14. 1. king. 22.15.18. Mark. 7.9. 1. Cor. 4.8. For God speaketh sometime by 1. contraries, as by ironies or speeches of derision: which are not always vicious in man, never in God, but carry with them most severe reprehensions against sin. 2. sometimes by parables, in which not falsehoods, but by feigned things, unfeigned truths are taught and delivered. 3. sometimes by excess of speech, speaking of infinite and incomprehensible things, so as we may comprehend and affect them. But in all such forms of speech, we must hold these conclusions: 1. That they tend to the instruction and edification of the Church. 2. There can be no purpose on God's part, to deceive (as in a lie) but to profit, by a more powerful, and forcible manner of teaching the truth. 3. He intendeth nothing but the truth itself: for he conceiveth not one thing in his mind, and utter another, but only omitting the proper speech, in figurative and tropical, he more elegantly, powerfully, and profitably explaineth the same truth. Thus having proved and cleared the doctrine, we descend to the uses of it. Neither can his Ministers speaking from him lie. Use. 1. If God cannot lie, than whatsoever his Ministers promise or threaten from him, and out of his word, is above all exception; seeing he hath spoken it, who cannot lie▪ deceive, or be deceived: which should stir up every man to give glory unto God (as Abraham did) by sealing to his truth; that is, by believing and applying unto his own soul every word that proceedeth out of the mouth of God: for whosoever thus receiveth his testimony, hath sealed that God is true: than which no greater glory can be given unto him. Whereas not to believe him on his word, is as high a dishonour as any man can cast upon him: for it is to give God the lie: he that believeth not, hath made him a liar: which in manners and civility we could not offer to our equal, and which even a mean man would scorn to put up at our hands. Hath God made thee any promise that he will be with thee in six troubles, and in seven? hath he promised that he will dispose of all things to the best to thee that lovest him? Isa. 43.2. Rom. 8.28. hath he said that no good thing shall be wanting to thee that fearest him? Psal. 34 10. do thou lean and hang upon these promises; and give God the honour of truth by believing him. Thou wouldst trust a man, whom thou thinkest will not lie, though thou knowest he can lie, and deceive thee: much more mayest and oughtest thou the high God, who is as far from the power as the will; and as far from both, as from ceasing to be God. Yea, but I see no means, no hope, but all things are rather clean contrary to the promise: and the common order of things carried against it. Be it so: yet must thou depend upon the naked promise, which is true and not lying, as john speaketh of the anointing. Thus have the servants of God done before us: Hezekiah knew not what to do; but his eyes were to the Lord: Abraham hoped above hope: yea then when all means failed, and the order of nature was set against him, did be not doubt of the truth of the promise, but gave glory unto God: the victorious conquest of whose faith, is often in the Scriptures recommended unto our imitation. And this lesson must be laid up in our hearts, especially against the times of our deepest distresses and afflictions by persecution, or otherwise; wherein if they be either more smart, or more durable, we shall not want Rabsakes, who will not stick to revile the God of heaven. For either Satan by his suggestion, or his instruments; or which is more to be feared, Isa 35.10. we shall hear the whisperings, and mutterings of our own flesh saying, Where is the God, in whom ye trusted: let not thy God deceive thee any longer: and with jehoram, Is not this evil from the Lord, ●. King. ●. 33. and shall I wait on him any longer? to all which, let us be bold to answer with the Apostle, I know whom I have believed: even him whose bare word is above all bonds, who never promised more than he was able to perform; and never performed less than he promised: faithful is he that hath promised, and no unfaithfulness of man can make him unfaithful. The like truth and steadfastness carry 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 judge, which cannot fail of execution. True it is, that the Lion hath often roared, but the beasts of the field have not trembled. The Lord hath uttered his terrible voice against the unrighteousness of men, but his threatenings have met with mockers, who say every vision is deferred, Isa. 5.19. Ezek. 12.22. 2. Pet. 3 4. and where is the promise of his coming? with swarms of Atheists, who say there is no God, but deny heaven, hell, and immortality of the soul: in the mean time making leagues, and covenants with hell and death: with beastly Epicures, who live unmooveably from their carnal delights, and sensual pleasures: with heavy and dead hearted professors, with whom they have been but as a blast: all which sorts of men promise to themselves life, although the Lord hath said of them, they shall die: and is not this to charge God expressly 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 vain to worship him; so he letteth his enemies often feel even before their death, that all his words fall not to the ground: when he meeteth them at every corner with sundry plagues, and judgements in their souls, bodies, estate, name or friends: all which are the accomplishment of his word, which shall not pass away, when heaven and earth shall be dissolved. Use. 2. Seeing God cannot lie, Express in every thing this part of God's image. let every one of us labour to express this virtue of God: first and especially the minister in his place, seeing he speaketh from God, nay God speaketh by him: he must therefore deliver true sayings, worthy of all men to be received, that he may be able to say in his own heart, that which Paul spoke of himself, I speak the truth in Christ, I lie not: and justify that of his doctrine, 2. Tim. 2.7. which Paul did of his writings, the things which now I write unto you, Gal. 1 20. behold I witness before God that I lie not. Now then is a minister a liar, when he either speaketh false things, as every where the false Prophets are charged; jer. 28.1, 2. & cap. 29.21. an example whereof we may see in Hananiah the son of Azure, and Abab the son of Roliah, and Zedekiah the son of Maaseiah, who are said to prophesy lies in the name of the Lord, in that when the Lords Prophets were commanded to carry yokes about their necks, these would break them, and so caused the people to trust in a lie: or else true things falsely, misapplying that truth, which they could not but utter: for this was ever the note of a false Prophet, to make their hearts sad, who should have been cheered, and to speak peace to them, against whom the Lord had proclaimed open war: so falsifying the word of the great God, which injury no earthly King would suffer unrevenged. If a king should sign and send out his letters of death and execution against some archtraytor; and the officer betrusted with them should serve them upon some faithful counsellor, who is near and dear to his Prince; so as the innocent and well-deserving shall be put to death; and the traitor suffered to live in honour: should not the life of this man so betrusted, go for the life of the other? In like sort doth be, who in God's place whetteth his tongue against the righteous of the land, and disgraceth the most forward in the ways of God: let him discourse against them in Scripture phrase, and speak things in themselves never so true; yet is he a loud liar in the false applying of them, and wresting them against them, upon whom the eyes of the Lord are for good: and with liars shall be kept without the gates of the ●oly city: and that most justly, in that he hath not lied of men, but of God himself: whom (so far as his malice could extend) he hath endeavoured to draw into his sin, in making him a liar also like unto himself. Eph. 4. ●5. 2. Every private man must take up that exhortation, to cast off lying, and speak every man truth unto his neighbour, and that because it is a piece and sparkle of God's image, and a part of the new man which is to be put on. Which reason the Apostle urgeth sundry times in the epistles. Coloss. 3 9 And indeed no man can more lively resemble the image of his heavenly father, then by the practice of truth: in which one word is included that whole image of God, which standeth in righteousness and holiness: as joh. 8.44. the angels stood not in the truth. As on the contrary, no man can more lively resemble the devil then by lying, for he is a liar from the beginning, and the father of lies. True it is, there be many defences made for sundry sorts of lies, which we shall have better occasion to scan in the process of this Epistle: verse. ●●. but let all such as would have themselves marked with the stamp of God's children, know, that they only can have assurance of the pardon of sins, in whose spirit is no guile; and those only shall rest in the holy mountain that speak the truth from their hearts: and they alone shall stand with the lamb on mount Zion, Psal. 15. Psal. 32. Rom. 14.5. and sing the new song before the throne, who have no guile found in their months. Doctr. 3. The last general observation out of the former words teacheth, God's grace is from everlasting, and therefore most free. what an infinite and free love the Lord embraceth his elect withal: in that be decreeth from everlasting whatsoever he doth for them in the due season of it. Hence it is, that not only in this place, but through the Scriptures we may read, that all the stairs whereby we climb to heaven were laid by God before the world began. If we look at God's predestination and election, the names are written in the book of life from everlasting: jacob was loved, not only before he had done good, but before he was to do it. If to the end, which is the kingdom, that is prepared from the foundations of the world. If to the means, Matth. 25.34. Rev. 13.8. which is Christ, he is the lamb slain from the beginning of the world: both 1. in regard of God's counsel; and 2. of the promise to Adam: and 3. of the efficacy of his death, the saving power of which was the same to all believers, yesterday, to day, and for ever: Heb. 13.8. and thus even Abraham saw his day. If to the Gospel, which is a peculiar doctrine concerning Christ, it is called an eternal Gospel: not that it was eternally preached, for it was a mystery kept secret, since the world began, Rev. 14.6. Rom. 16.25. but 1. because it proceedeth from the eternal counsel of God: 2. it containeth the word● of eternal life: and 3. it remaineth for all eternity. Finally, if to our effectual vocation by this word, yea and our whole salvation: he gave us of grace, and purpose, salvation, 2. Tim. 3.9. and effectual vocation before the world began: that is, in his counsel and decree. Use. 1. Hence we see, that the Popish doctrine of justification by works, was prevented even before the world began. For, No faith or works foreseen as motives. if God laid all the degrees of our blessedness up in himself, before the world; much more before we were in the world: who seeth not that all our salvation is freely coming unto us, both in the promise, and execution, or accomplishment of it, not according to our works, but according to the good pleasure of his will? If it be here alleged, Eph. 1.5. Object. Sol. that God in electing us foresaw our faith and works, and therefore elected us. The answer is, that that is unsound; seeing faith in Christ is a fruit, and effect of election, not going before but following after it. Whence Paul saith, that God had mercy on him (not because he foresaw that he would be faithful) but that he might be faithful. And, we are elected before the foundation of the world, that we should be holy, and without blame. If yet it be said, 1. Cor. 7.25. Eph. 1 ●. read also Act. 13.48. that God might as well foresee the faith and works of his elect, as their salvation: I answer, he did foresee them as means and ways which himself prepared for them to walk in to their salvation; and so did decree them: but the decree in regard of the beginnings and motives to election, cannot be otherwise then free and absolute, Rom. 3.24. Gratis per gratiam. if that of the Apostle be true, that we are justified freely by his grace. And if God cannot elect men to life, except he foresee that they will use their freewill well (as the Pelagian) or that they will become faithful and righteous: necessarily must this decree of God, which is the first and eternal principle of all things, depend upon some other external beginning out of himself: contrary to that of the Apostle, who saith, that he predestinated us to be adopted, through jesus Christ in himself, Eph. 1.5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Beza well observeth, that is, finding no cause, neither present, nor to come out of himself, of this his most just counsel and decree. Besides, salvation being but one, and one way unto it, and Gods decree but one, how should by the former doctrine any infants be saved? in whom the Lord could not foresee either faith or works: So that as the former doctrine called upon us, to give God the honour of his truth: so doth this, to give him the glory of mercy: in that it is his good pleasure, even before all times, to give his a kingdom freely: to which purpose he giveth faith freely, works of faith freely, the end of faith, which is the perseverance of it unto salvation freely; and in a word, as the decree before all times, so grace and glory in due time most freely. Much more will God love us now when we are, and are reconciled unto him. Rom. 5.8. Use. 2. Did God thus freely love us when we were not? much more will he now, being reconciled unto him by the death of his son. If while we were yet sinners and enemies, he set his love upon us, much more now being justified and friends, will he save us from wrath. Thou mayst be sometimes frowned upon, yea buffeted, and under the rods of God to the breaking of thy heart: but yet all these proceeding from this love, are far from breaking it off to thee, who hast ever tasted how good the Lord hath been to thy soul. Well mayst thou cheer up thy heart and say, why art thou cast down my soul? what is it that can separate thee from this love? which hath two excellent properties, namely, to be free without desert, and constant without end? nay trust in God rather; yea, repair with the boldness of a child to thy father, that loveth thee never the less, because he correcteth thee: and strengthen thy prayers herein, that his love will not suffer thee to want things meet for thee. Use. 3. What an heinous sin were it to requite such a free love with hatred, Return love for love. repaying evil for good: which consideration alone should make us smite our hearts, & be ashamed of our unthankful sins: & it is a note of one, who hath tasted of this goodness, to be grieved for his sin, in this respect, Express this ver●ue towards thy brother. that it displeaseth one who hath been such a good God unto him. Use. 4. Let us express this virtue of God, towards our brethren, not so much weighing their deserts, no mote than God doth ours; but be ready to repay good for evil, love for hatred, blessing for cursing: Reasons. knowing, 1. that it is the grace of a duty of love or mercy, when it is free. 2. that the heathen can do one good turn for another. 3. that hereby we shall be sons of our heavenly father, who suffereth his rain to fall, and sun to shine upon the just and unjust: doth good for evil, yea overcometh evil with good. Secondly, as God laid not the foundation of the world, so soon as the foundation of our salvation, but prepared a remedy before the malady; it is our parts not only to magnify this grace in him, but to imitate it by labouring to cover the faults of our brethren when they are committed: and not as the manner of many is, to amplify every circumstance of offences done, whereas we should make the best of the worst, even in the worst: the meekness of spirit must ever temper our zeal against their sin, and prepare covers and cures as fast as they breed offences: but especially if in good men, and professors of the Gospel a weakness break out, woe to that man, who with open mouth is ready by that occasion, to disgrace not them only, but the whole profession by reason of them. v. 3. But hath made his word manifest in due time by preaching] Having seen how the main promise of life eternal hath been 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 means 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 being explained, we shall more profitably descend to the several doctrines. 1. By the word, is meant either Christ himself, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. so called joh. 1.1. being that inbred word, even that person by whom the father revealeth all things: for none knoweth the father but the son, and he to whom the son revealeth him: so as the father by this word his son maketh himself and his will known to men, as one man revealeth his mind 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 indeed were revealed in due time, and both may be truly meant: but this rather, this more properly, because the words contain a reddition, and have reference to the former verse, which speaketh of promises; which promises by the doctrine of the Gospel preached are fully revealed to be accomplished. 2. By the manifestation of this word, is meant, such a clear revelation of it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. as unto which is required a great light: for the word noteth so much. Before this coming of Christ, there was an appearance of this word, but not a manifestation: some light there was, but dark and obscure in types and shadows, and like to that of the dawning of the day, compared to the brightness of the sun in his strength. But now the sun of righteousness being risen (as he was newly and not long before the writing of this Epistle) there is a clear publishing of the Gospel: at what time, not a few Prophets were sent to one people to promise the future performance of ancient predictions; but that great Prophet, and Christ doctor of his Church, both by his appearing, his preaching, his life, his death in his own person, cleared unto the jews: as also by sending out his disciples, and Apostles into all the world, proclaimed unto the Gentiles, the present, and perfect performance of whatsoever was written of him. This is the doctrine here meant, and elsewhere so magnified by the Apostle, who comparing it with former shadows, calleth it the Gospel of glory, 1. Tim. 1.11. 2. Cor. 3.9. and a ministery of righteousness, which exceedeth in glory. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 3. The word translated, due time, signifieth, the proper time of this manifestation, that is, that very time which the Lord in his counsel appointed for this purpose, called elsewhere, fullness of time: that is, such a full time, as whereof all the parts and periods are expired. More plainly, this fullness of time is, when after the sceptre is departed from judah; and after daniel's seventy weeks, the Messiah is borne, is put to death, and raised unto glory: then must he be preached to all the world. In fullness of time he was borne. Gal. 4.4. when fullness of time was come, God sent forth his son made of a woman. In fullness of time he died, 1. Tim. 2.6. he gave himself a ransom in due time: and, in this fullness of time he openeth the mystery of his will, to gather into one all things, Eph. 1.9.10. Quest. But why doth the Apostle so carefully add this circumstance not here only, but also in so many other places of Scripture? Ans. To stay the curious minds of men, who would be enquiring into the cause why God did no sooner manifest this word in the world, but suffer 4000 years to pass in such obscurity. Why did not he reveal things before? why did he then? the reason is, no time was God's time but that, who hath put all times and seasons in his own power, who is most wise to dispose to all things their fittest seasons. Again no time but that, was their due time; their fullness of time was not till then; their proper time complete in all the Articles, and periods of it was not till then. Whereof the Scripture affordeth us some grounds: as 1. between the time of promise and performance must intercede a time of expectation for sundry causes, that both the wisdom 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 walk in their own ways, before the time of calling an holy seed from among them, Act. 17.30. 3. There must be a time of bondage and servitude of the Church under the elements of the world, and rudiments of the law▪ before this liberty and freedom was to be procured, Gal. 4.4. 4. If Christ and these promises had been exhibited and accomplished to the Father, the end of the world had been before we had been borne: but because God would not have them perfect without us, the promises were deferred. Heb. 11▪ 4. These words thus explained, afford us these 3. instructions. 1. That the doctrine of salvation is more clearly manifest then in former times. 2. That the Lord effecteth every thing in the due season of it. 3. That the evidence of the doctrine of salvation is to be sought and found in the preaching of the word. Doct. 1. That salvation is more clearly revealed then in former ages, appeareth in that all the time of the law was but the infancy, The doctrine of salvation is more clearly revealed then in all former age●. and nonage of the Church, which then was as a child under Tutors and governors: 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 unfolded. Yea even Kings and Princes who had the greatest means of knowledge, desired to see the things which we see, and could not, and to hear them, but yet could not, as Christ himself witnesseth. To which purpose the Apostle Peter saith, that of this salvation, the Prophets have inquired, and searched▪ 1. Pet. 1. 1●. and prophesied of the grace that should come unto you, not that the Prophets themselves had no comfort of that grace; but in comparison it may be said to have come unto us, as being so eevidently accomplished unto us, as it was not unto them: the waters from under the threshold of the Sanctuary reached but to their ankles, which now is become a stream which cannot be passed: the cloud at the first appearance to them was no bigger than the palm of a man's hand, which now covereth the whole heaven. Thus had the old believers ●he like precious faith with us; and Abraham saw the day of Christ, but a far off, and more darkly. But not to insist in the proof, See chap. ●. ●1. and 3.6. because we shall meet with the point more fitly, we come to the use of it. Use. 1. How blessed were we if we could see our blessedness to whom such means of blessedness are offered? Let thine eyes be opened to see thy blessedness. how is the land in many places filled with the knowledge of God? but would God that even in such places men knew the day of their visitation: and that the things of their peace were not hid from their eyes. The light is out of request with a number; others think there is too much manna; many look back into Egypt, to the darkness of Popery and superstition: to whom I only say, let them beware least with the Israelites, they have their longing too soon. Walk answerable to the light: increasing in Luk. 12.48. Use. 2. Having these blessed means of salvation, our part and duty is, to endeavour to be answerable unto them: for to whom much is given, shall much be required: and according to the increase of means, the Lord looketh for increase of 1. knowledge, 2. faith, 3. obedience. A less measure of knowledge was accepted in the ancient believers, 1. knowledge. then will or can be in us; seeing where there is a clearer light, men of right sight, see more distinctly: & here above all places and persons in the land, we that live in the right eye of our Realm, must look to ourselves: for if to any of us, the word of God be a clasped book, a parable, or if the Gospel be after so long teaching hid, it is so to them that perish. Mark that when, 2. faith. or wheresoever Prophets were sent to blind a people, destruction was always the next. Again, unbelief in these days is far more sinful, then ever in any age before us: for if they believed not, they might plead that they saw not, or not distinctly: but we have evidently seen, and yet have not believed: the Prophet's complaint standeth in force against us▪ Isa. 53.1. Who have believed our report, and to whom is the arm of God revealed? 3. obedience. Finally, in former ages many things might better be borne withal, and were so: for to stumble in the dark, is no great shame: but to stagger and fall at noon day, argueth either blindness or wilful heedlessness: yet how do a number live, as though the light had discovered no sin? what a fearful condemnation hangeth over the heads of men so ignorant, so unthankful against the light? some love darkness more than the light, because their deeds are evil: some plead against the light: some fight against it, whose case is most fearful: and all this while if men were invincibly ignorant, though their sin were not none, yet were it not so great: but in saying they see as well as the best their sin remaineth. Libertines (who by the abundance of grace have a straighter bond laid upon them) turn all this grace into wantonness: but if they escaped not, who sinned against the word spoken by Angels, how shall they escape that neglect so great salvation: Heb. 2.3. and cap. 12.25. and if to neglect salvation shall be so fearfully revenged, how certain and just shall their damnation be, that despise it by refusing him that speaketh from heaven? God's providence guideth all actions and their circumstances. Eccles. 3.1. Doctr. 2. The Lord (who doth not only by his wisdom order his greatest works, but every circumstance of them) effecteth all his promises, and purposes in the due season of them. To every thing, saith Solomon, there is an appointed time: that is, whatsoever is in the world done, or suffered, or enjoyed by man, it hath his time wherein it is beautiful: Nothing is so great, nothing is so little, whether it have a natural proceeding, or whether it be voluntarily undertaken, or involuntarily & necessarily sustained; but it hath an appointed time, wherein it is timely and seasonable: the infinite wisdom and eternal providence of God, hath fitted and set the due season wherein it shall be done or suffered, not contenting himself to create, govern, and dispose of all his creatures, but even all the circumstances of them, as time, place, manner: The deep and bottomless sea of God's wisdom. all which are determined according to his disposition, who is wisdom itself. In like manner, the Prophet Habakuk pronounceth of all visions and words of God, whether of promise or threatening, every vision is for an appointed time: Habac. 2.3. let them seem to lie lea and void never so long, yet shall they be not only certainly fulfilled, but in that period of time, which the wisdom of God hath impropriated unto them. Use. 1. This doctrine condemneth that heathenish idol of Fortune, Than not fortune or chance. or chance, which some of them called by the name of God, and worshipped as God; especially the soldiers, who took him for their patron, and unto him referred all the doubtful events of war. But if the Lord have appointed to every event, 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 providence of God: for example, If a man hew a tree, and the head of his hatchet fly from the helue, and hit his neighbour so as he die, though we call this chance-medley, yet the Scripture calleth it expressly, Gods giving a man into the hand of another: Exod. 21.13. and opposeth it to lying in wait, and wilful intended murder. Object. Time and chance fall to all things, Eccles. 9.11. Ans. Solomon speaketh out of the opinion of the Epicures, and in their language: who because they saw not the race always to the swift, nor the battle 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 blind Fortune, rather than by an occulate providence: whereas indeed things in the world are thus by a special providence disposed of, sometimes for sin, sometimes for trial of faith and repentance in the godly; and for the hardening of the ungodly. Object. Luk. 10.31. By chance there came a certain Priest: that way. Answ. 1. It is a parable, and being uttered in the common received terms, cannot be stretched so far beyond the scope of it. of the Hebrew charah, and the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, both signifying, to fall. 2. the Greek words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signify properly, it fell out, or came to pass; namely by the providence of God, so overuling the matter. 3. it fell out casually to the Priest, who expected no such event: but determinately in regard of God, who sweetly disposeth all his means to his and their proper ends. Thus we need never doubt, and demur with the Philistims, 1. Sam. 6.9. whether God or fortune smite us. Whatsoever befalleth thee is now come to pass in God's fittest season, and do thou so account it. Use. 2. If that be the proper and fittest time of things wherein they are done or suffered, because they are so by the determined counsel of God, we must hence learn to make our accounts just with Gods. Which will afford us firm ground, of 1. the patient expectance of the hand of God, both in releasing us from the tediousness of present evils, and fear of future: as also in procuring any good thing, which we stand in need of. Art thou in trial, temptation, persecution, want, sickness, or other sorrow? lay hold upon the promise of deliverance: 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 end of which, and not before thou shalt find relief and release: stay thy heart for the time, exercise thy faith, quicken thy hopes and affiance in his mercy, wait his leisure, and make not haste: flesh and blood is in this case short and hasty: it will be unyoked and free, though by Satan, sorcery, and all unlawful means: but that is not God's time of thy release, but thy own: thou hast not stayed, but prevented the proper and due time of thy deliverance. And what is the issue of it? surely thou hast escaped a bear, but a lion meets thee: thou art leapt out of the pan, but into the coals: thy very breaking of prison hath made thy case more hopeless and desperate then ever it was before, thy durance had been far less miserable, than thy escape. Standest thou in fear of any evil, or hard measure from Satan or men? moderate also hence that fear, seeing there is an hour for the power of darkness to work in: and till that hour come, an hair shall not fall from thine head. joh. 10 39 and chap. 7.30. Let the jews take up never so many stones against Christ, yet he shall escape out of their hands: let them seek to take him, yet shall none dare to lay hands upon him, if his hour be not yet come. Let Herod seek to kill him: he will not stick to send that fox word, that he must work so many days in despite of him, Luk. 13.32. to day and to morrow, that is, now for the present, and afterwards until his consummation. Again, standest thou in need of any present good, whether any spiritual mercy or temporal favour? lift up thy heart and hands unto God in invocation, but prescribe no time, leave that to him, who alone knoweth the proper time of making his blessing seasonable and wholesome. Thirty years after the promise (notwithstanding many prayers in the mean 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 himself, till the third. Thou must have a time to sow thy prayers, and water them with tears of repentance; and then in due season thou shalt reap▪ if thou faintest not. 2. Hence we have a ground of strength in temptation. Do we see the days wherein iniquity aboundeth? the wicked flourish? the godly perish, and eaten up of the wicked as bread? well, wait a while: Psal. 14. God hath a due time to convert so many of them as belong unto him: and to make of them, of persecuting Saul's, preaching Paul's: or otherwise, a set season to overtake them as birds in an evil net. Eccles. 9.12. Both the days of the Lord are set: the day of refreshing; and the day of retribution. The former is the day when Joseph's head shall be lifted up; the latter is that convenient time of the Lord, Psal. 75 2. Exod. 12.41. when he shall execute judgement against the wicked ones of the world. The same night, which expired the 400. years, the armies of the Lord were delivered out of Egypt, and Pharaoh and his armies drowned. The same night that dated the 70. years, appointed for the jews captivity, was Baltazer slain, Dan. 5.30. compared with jer. 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 own hands: but it shall not be long, before he will throw them into the fire. Use. Entertain Gods due seasons, and time of grace. 3. We are taught further wisdom in entertaining the seasons which God hath allotted to every purpose: some of which, he hath hid with himself: and some, he hath made known to us: I speak not of the former, for it belongeth not to us to know the times and seasons which the Father hath put in his own power: such secret things belong not unto us: as to inquire of the time and day of judgement, which the very Angels in heaven are ignorant of. But things revealed, belong to us, and our children, to inquire into, and make our best benefit of. Let us therefore imitate the wisdom 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 us our day of grace, & time of our visitation: it is our duty to betake ourselves to seasonable conversion and repentance: the due time of which, is the present time; because God this day calleth, and if to day we hear his voice, let us not harden our hearts. There is a time when God is near, and may be sound, and that is the fit time to seek him, and then is he nearer: and then must we seek him when he seeketh us by his gracious inviting of us 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 door is shut, and all the foolish virgins excluded. A time there is when the blessing may be obtained; and a time when Esau shall not get the blessing, although he seek it with tears. Now is the fit season for all these duties. Now learn to know God in Christ or never: now become a believer, or eue● an Infidel. Enter fellowship with God now, or never partake with him hereafter. Love the communion of Saints here, or never shalt thou enjoy it hereafter: begin to live eternal life here, or thou shalt never see life hereafter, but abide in death. Men are wise enough in outward things, to strike while the iron is hot, to watch their best winds, which blow them profit, to foreslow no time in striking up gainful bargains; but here as though the wisdom of men were not in them, are without all providence, and have cast care away: and yet how hath the Lord a long time manured us, that like good trees of righteousness, we should be laden with fruits of righteousness, and repentance in our due seasons? yea how hath his pruning knife of correction followed us for the same purpose? hath not he taken many from the means? and doth he not many ways threaten to take away the means from those that are left? doth not the time of his mercy seem to be dated and full expired upon us, in that though he hath most fearfully smitten us with durable and lasting judgements, yet he cannot satisfy his justice, but his arm is stretched out still? and seeing that as his hand is against us, our hands are still against him; may it not be thought that the period of his vengeance is upon us, and that the vision of wrath and burden of England cannot long be deferred? It is high time then to meet the Lord, if after such provocations yet his wrath may be turned away. Wisdom yet crieth in our streets: God's word in the mouths of his messengers; his works of mercy, and judgement which run into our own eyes, all of them call us to be wise hearted, to know the season of our fruitfulness. Let us presently answer the Lords present call. Say not with thyself, when I have dispatched this or that business, or purchased this or that pleasure or profit, or have overgrown such a trouble and distraction; as though repentance stood in the change of the outward estate, and not in the change of the mind: but know it that no time is thine, but the present: and it is little better than Popery, to profess free will in this matter: it is too much thou hast been deceived in the time past; deceive not thyself 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 reserved in his own hands. Doct. 3. The manifestation of salvation is to be sought for in the preaching of the word. Which point is plain, in that the preaching of the word is an ordinance of God: 1. to make Christ known, in whose name alone salvation is to be had: 2. to beget and confirm faith in the heart, by which alone as by an hand, we apprehend and apply him with his merits to our salvation. Preaching is the silver trumpet appointed by God to gather the elect. The former the Apostle affirmeth, Ephes. 3.8. the unsearchable riches of Christ was by preaching made known to the Gentiles: and, Coloss. 1.27. God would make known what is the riches— which riches is Christ in you; whom we preach. For the 2. that faith is wrought by the word preached, see Rom. 10.14. and 1. Cor. 1.21. By the foolishness of preaching, it pleaseth God to save such as believe: in that herein he both offereth Christ unto us, and giveth us faith by which we receive him. 2. This truth appeareth in that wheresoever the Lord had a people to call to salvation, there he sent his Prophets, and Apostles, whom he appointed so long there to stay, till his work was finished: and then sent them elsewhere: when Paul was resisted, Act. 8 6 9 and blasphemed by the jews at Corinth, he pronounced them guilty of their own blood, and purposed to turn to the Gentiles: but the Lord suffered him not, but caused him to stay there a year and six months longer, because he had many people in the city: so Paul and Timothy having gone through Phrygia and Galatia, were forbidden by the holy Ghost to preach in Asia, Act. 16.6.9. 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 restraining them from other, argued that they carried with them the means of converting 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. delivered by exhortation and doctrine, vers. 13. in this embassadge is it called the the word of reconciliation: and thus preached, 2. Cor. 5.19. is called the Gospel of the kingdom of God: Mark. 1.14. john came preaching the Gospel of the kingdom of God, powerfully raising up men thereunto: and, the Gospel of our salvation, Ephes. 1.13. Use. 1. It must needs then be the greatest blessing that any people can enjoy. The preaching of the word is the greatest blessing that the Lord bestoweth upon any people; and such a one as God in his anger deprives that people of against whom he intendeth a plague: the former appeareth in that great care of Christ himself, who before and after his ascension, providing for the good of his body the Church, as the special gift and love-token he could leave behind him, appointed Apostles, Evangelists, and after them Pastors and teachers to continue to his coming again. The effects also show 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 revealing of jesus Christ. The latter is evident in Amos 5.13. that when the Lord is about to bring evil times, he maketh the prudent to keep silence. Both which show unto us, that the Lord hath opened unto us in this Church and land his chiefest treasure: in that he hath put the bars into the rings of the Ark, whereby his glory is carried throughout our country; and in that he hath lifted up his cloud in the sight of all our people to direct us in all our journeys: he hath not dealt so freely with every nation, Exod. 40 38. neither have they known his laws, Psal. 44. last. Use. 2. Those people are bound to much thankfulness and duty, among whom the Lord hath planted a preaching ministery, And those who enjoy it are bound to more thankfulness. by which men may be directed in the path of salvation. It is a blessing we are to wish and pray for to all God's people: and bewail their want that have it not. The former we are enjoined by the express precept of Christ, considering the greatness of the harvest: The latter by his example, who mourned to see people as sheep scattered without a shepherd. Object. But people may do well enough if they have the word read publicly, and they can read it at home. Ans. My purpose is not by establishing preaching, to derogate from reading, the manifold fruit which accrueth by reading the Scriptures, hath otherwise taught me, together with the custom of the Prophets, Apostles, and Christ himself (of which I have elsewhere expressed the principal: Beauties of Bethel. ) But the things which God hath joined together, let no man separate. In the old Testament the Levites must read the book of the law, Nehem. 8.8. give the sense, and cause the people to understand the reading. In the New: after the reading of the law, Luk. ●. 16. there was expounding: Christ himself after the lecture of the law, had a book given him, found the prophecy, closed the book, sat down & 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 ordinary, and principal means, to beget faith, and repentance, and to lead men along unto salvation by a more full manifestation of the promise of life, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. which is here said to be by preaching, that is, by explaining and applying things read to the heart and affection. This is the labour in word and doctrine, 1. Tim. 5. ●7. commended unto us that are the Lords builders and labourers: who in raising the spiritual walls must imitate Nehemiahs' builders, every one of whom in repairing the walls of jerusalem, must hold the trowel in one hand, and the weapon in the other: in like manner should every Minister exhort with whose some doctrine; there is the use of the trowel, and improve the gainsayer, which is the use of the sword: to want which ordinance, is to want that which the wisdom of the Lord thought most necessary for the welfare of his Church: who would not have his people stick in the outside, but pierce into the depth of his wisdom revealed; neither content themselves with a bulk of corn, but to get it trodden out: nor with bread in the lump, but divided. Whether therefore their estate may be good in such a want or no, we are not so much to sit as judges upon them, as become petitioners for them, that their want may be supplied: seeing the word hath taught us, that where vision faileth, people perish. And for private reading; would God men were better acquainted with it then they are: yet although the jews had the law privately at home, Deut 5.7. the priests must notwithstanding publicly not only read but expound it. Which is committed unto me, according to the commandment of God our Saviour. Our Apostle insisteth still in the justifying of his calling, and showeth how he came to be a dispenser of such great mysteries as these are of which he hath spoken: it was not ambition which made him thrust himself in for a Pastor: neither necessity or want, which urged him to take up this calling (as many base wretches now a days make it as a city of refuge) for whilst he went with commission against Christians, we never read, that he was glad to work with his hands to minister to his necessities: neither was it ease or honour which solicited him; for ever after the undertaking of it, he was in disgrace, in perils, in pains, and labours above all the rest of the Apostles: neither was it a voluntary motion taken up of his own head, which moved him unto this function of preaching: But first it was a business or charge committed unto him of trust, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. or wherewith he was betrusted: Secondly, he received it by commandment, the nature of which commandment showeth, that he was so far from undertaking this office of his own will, that it was rather forced upon him: the word in the original is properly a martial word taken from the wars, wherein the Captain hath a power to press soldiers, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and to place them in the forward, rearward, or wings at his pleasure, from whom or from whence they may not start, under pain of martial law: to which he seemeth to allude, when he saith, that he had fought a good fight. 2. Tim. 4.7. And how Paul was extraordinarily pressed into this field, even against his heart, and (as we say) the hair, appeareth, in that he must be beaten down to the ground, struck stark blind, eat and drink nothing in three days: that of an extraordinary waster of the Church, he might become an extraordinary chosen vessel to publish the doctrine he had persecuted: And thirdly, he receiveth no more commandments from the high Priests to afflict the Saints, but a commandment of a fair contrary nature, from the high Priest of our profession; even from God our Saviour. Which may be meant either of the son, to whom the title of jesus or Saviour, is properly ascribed in Scripture, (whence is notably proved the divinity of Christ, who as God meriteth man's salvation:) or else rather here of the Father, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. the epithet being truly referred unto both: for the Father saveth by his Son, and the Son by his flesh in reconciling us unto the father. Again, the father is called a Saviour as he is the God of life imparting to the elect, through his Christ the life of grace and glory: which message of life, the Apostle was to publish by virtue of this commission, and commandment: which is said (to show this order) to be received both from the Father our Saviour, and the Lord jesus Christ, 1. Tim. 1.1. If here it be asked whether Paul was called only by the commandment of God: The answer is, yea only: for herein is the difference between the Apostles, and ordinary Ministers: the propriety of the former was to be called immediately by Christ; of the latter to be called of God, Analys in Levit. 8.3. Prior est de ESSE consecrationis: posterior de eo quod dicunt BENE ESSE. but by men: being general to all ordinary Consecrations that there is required a twofold presence; 1. of God; 2. of the Church; as junius out of the Schoolmen learnedly observeth: but not so in extraordinary 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 whosoever undertaketh, must find himself pressed by this calling and commandment of God. 3. A direction from the Apostles example, how and when, ministers may and must, insist in the commendation of this office. Office of preaching is an office of trust. Doctr. 1. That every minister called by God, is one of Christ's commits, unto whom he betrusteth now after his departure, the care and oversight of his spouse, who is dearer unto him than his own life, appeareth; in that they are called stewards of this great house, having received the keys to open the kingdom of heaven, and to distribute to the necessity of their fellow servants: Act. 9.15. chosen vessels, as Paul, not to contain, but to carry the pearl and treasure of the kingdom: feeders, as Peter: husbandmen, to whom the vineyard is let out till his return. Of the doctrine much more afterward. Use. 1. The honour of a Minister, is faithfulness in the diligent and careful discharging himself of that trust committed unto him: And therefore requireth faithfulness, care, and diligence. the principal part of which repose, standeth in the faithful dispensing of Christ's legacies to his Church, according to his own testament: which as it is his duty enjoined, 1. Thess. 2.19, 20. 1. Cor. 4.2. so is it his crown, his joy, his glory, that by his faithful pains, he hath procured the welfare of his people: and bringeth with it a great recompense of reward: for if he that showeth himself a good and faithful servant in little things, shall be ruler over much; what may he expect, who is faithful in the greatest? Happy is that man that out of the uprightness of his heart, can say with Paul, that nothing, Act 20. no not his life is so dear unto him, as to fulfil his course with joy, and the ministration he hath received. If any man ask, how he shall come to this? I answer, he must take the course that Paul did: 1. he must teach the whole counsel of God, and keep nothing back, v. 27. and 2. he must dispense it sincerely: not handling it deceitfully, nor making merchandise of it: 2 Cor. 2.17. and chap. 4.2. but, 1. as of sincerity, as in the sight of God. 2. in the declaration of the truth, approving himself to every man's conscience: here by he shall become a sweet savour to God, even in them that perish: whereas the false and foolish Prophet, hath a cup of gall and wormwood tempered by the hand of the Lord, Ez●●. 23. ●●. jer. 23. and the Prophet Ezekiel showeth both the head and tail of this unhappy condition, the first entertainment of him is a woe, and his farewell a curse: and therefore I say to every one present, whom it doth or may concern, as Paul to his Timothy, O Timothy, keep that which is committed unto thee: and, 1. Tim 6. 2●. 2. Tim. 1.14. That worthy thing which is committed unto thee, keep it: yea, I charge you all in the sight of God, who quickeneth all things, that you keep this commandment. Use. 2. The ministery is no calling of ease, And is no matter of ease. but a matter of great charge; nor contemptible, as many contemptuous persons think it too base a calling for their children: but honourable, near unto God, of great trust, a calling committing unto men, great matters, and worthy things, which not only the Angels themselves have dispensed sundry times, but even the Lord of the Angels, jesus Christ himself all the while be ministered upon earth: the honour of which calling is such, as those who are employed in the duties of it, are called not only angels, Malac. 3.1. 1. Cor. 3.9. Cooperarij in ministerio non conversione. Every minister must exercise his calling by virtue of a commandment of God. but co-workers with Christ in the salvation of men. Doctr. 2. Whosoever would find comfort in themselves, or clear and justify their callings to others, or do good in that place of the body wherein they are set, must be able to prove that they are not intruders, but pressed by this calling and commandment of God: that as Paul performed every duty in the Church by virtue of his extraordinary calling, so they by virtue of their ordinary. For can any man think that a small advantage to himself, which our Apostle doth so dwell upon in his own person, and that in every Epistle? making his calling known to be committed unto him, not of men, nor by men, but by jesus Christ? See Gal. 1.1. and cap. 2.7. Eph. 3.2. 1. Thess. 2.4. The necessity of this commandment appeareth: 1. because it implieth a fitness in the persons so commanded, for the Lord sendeth not a message by the hand of a fool: for this is as he that cutteth off the feet. A Prince would not send an ambassador, who is only able to read his message out of a paper, every post might do that; but one of parts and gifts, by whom the message might carry all the grace it possibly could. Even so the Lord sendeth the tongue of the learned, some Ezra, some Apollo's, men mighty in the Scriptures, and full of authority in regard both of life and doctrine. Levit. 8.3. In the consecration of Aaron and his sons, we read that they must be sitted two ways: 1. they must be washed with water, that is, purged from the evils which might corrupt and blemish their callings: 2. instructed and furnished with gifts: and they two sorts: 1. of graces, as wisdom, understanding, etc. signified by the garments with which they were to be arrayed: 2. of sweet smell, the which both by holy doctrine and life, they were to diffuse in the Church; signified by the sweet oil powered on their heads, v. 12. These only are sanctified, and set apart by the Lord to serve before him, Exod. 29.4. 2. This commandment imposeth a necessity to perform the duties of the calling, the acknowledgement of which breedeth conscience, and willingness therein, not for the profit and commodities, but because the dispensation is committed unto him: Paul seeing that necessity was laid upon him, denounced a woe against himself if he should not preach the Gospel; 1. Cor. 9.16. not for the vain applause of men, but to please God which trieth the hearts, 1. Thess. 2.4. 3. This commandment maketh the function and works of it powerful, & fruitful in the hearts of all men, even the greatest: and whereas such as have not their commission sealed from the Lord, find not their sacrifices burnt by God, but often labour all day, and all night, and catch nothing, yea themselves with their work perish together: the tongues which the Lord armeth from above are chains unto authorities, links of iron to bind Nobles and Princes, and bridles even to the devils themselves: yea not seldom by virtue hereof, Princes and people may stand up in apology and just defence of a poor man whom the Lord reporteth: as jer. 26.15. He is not worthy to die, for he hath spoken to us in the name of the Lord. 4. This commandment bringeth much comfort in all troubles raised up against men, whilst they endeavour in the faithful execution of this most thankless office amongst men; which otherwise might well be taken for so many plagues wherewith God followeth him who runneth unsent: for such is God's grace, as he never commandeth, but includeth also a promise of blessing to the observer; and namely of special protection, which is so necessary for such as are dispatched to encounter against Satan and the wickedness of the world: so as hereby the heart is fenced and strengthened against the malice of Satan and men: which while the sons of Seeva wanted, we see how mightily Satan (who easily espied their want of commission) prevailed against them. Use. 1. Let no man presume to take upon him any office in the Church uncalled: He●. 3. ●. no man taketh this honour to himself: Christ himself must be appointed of his Father. Use. 2. Let none content himself with the calling of man, separated from God's calling; for this was the guise of the false Apostles, against whom our Apostle opposeth himself and calling almost every where, who were called of men, but not of God. Use. 3. In all other callings let men be assured they have God's warrant, both in the lawfulness of the callings themselves, and in their holy exercise of them; passing through them daily in the exercise of faith and repentance: not forgetting daily to sanctify them by the word & prayer. Doctr. 3. Ministers may be more or less in the commendation of their calling, as their people be. Ministers may and aught to be more or less in the commendation of their calling, as the nature, and necessity of the people to whom they write or speak, do require. As the Apostle here magnifieth his authority in that he is a servant of God: 2. an Apostle of jesus Christ: 3. that he received his Apostleship by commission and commandment of Christ himself: and 4. all this while hath by sundry other arguments amplified the excellency of his calling: the reason of all which is not so much to persuade Titus, who was before sufficiently persuaded of it: but partly for the Cretians sake that they might the rather entertain this Doctrine, so commended in the person of the bringer: and partly because many in this I'll lifted up themselves against him and Titus, as men thrusting in their sickles into other men's fields too busily; or else if they had a calling, yet taking too much upon them, both in correcting disorders, and establishing such novelties among them as best liked them: so as here being to deal against false Apostles, perverse people, and erroneous doctrines (as in the Epistle we shall further see) he is more prolix and lofty in his title: otherwise where he met not with such strong opposition, he is more sparing in his titles, 1. Cor. 15.10. 2. Cor. 11.12. as in the epistles to the Coloss. Thessaly. etc. 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 vain: and, they are Ministers, I am more in labours, more abundant, etc. Use. In our days when the basest of men account so basely of the ministery, as the most abject, and despised calling; will it not be thought very seasonable to insist upon the just excellency and dignity of this calling? can it be thought unequal, if we take more care then usual of freeing it from contempt, which is more than ever? The faithful Ministers of Christ can, and do think as basely of themselves as any man can think or speak of them: and if they advance their calling, it is not pride nor pleasure unto them; but they are compelled unto it: as Paul, I was a fool to boast of myself, but ye even compelled me. 2. Cor. 12.11. Others do it because their love to the ordinance of God doth constrain them: others considering how the world was drowned for despising Noah and his ministery; and how God departed from his own City and house at jerusalem, because they despised his Prophets, and mocked his messengers: and fearing least the like befall our Church and land for the same sin, most profitably and justly both by word and writing magnify this function. If men were like the Galatians, Gal. 4.14. who would have plucked out their eyes for Paul, and received him like an angel, yea, and Christ himself: if men would know them that labour in word and doctrine among them, to have them in singular love for their works sake: then where we labour to magnify, we would and might endeavour to abase ourselves, and become weak to the weak, and all things to all men: but to free God's ordinance from contempt, we may and must challenge such titles, as the Lord hath honoured us withal, who hath for our encouragement styled us by the stewards of his house, disposers of his secrets, disbursers of his treasures, keepers of his keys and seal, secretaries, ambassadors, angels. v. 4. To Titus my natural son according to the common faith; Having spoken of the person saluting, whose high calling hath hitherto detained us: Now are we come to the person saluted: and so afterward are to proceed to the form of the salutation itself; both of them being 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 son according to the common faith. 3. by the adjunct of his sincerity, my natural son. First, for the name: It showeth 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 uncircumcised: and it is probable that he remained so unto his death: yet such a one as was without God in the world, without Christ, without hope, is begotten by the Gospel, not only to be a believer, but to sincerity in the faith: and thus he becometh a true Titus, that is, truly honourable, yea so far honoured, as that he was a chief pillar and instrument in the Church, and much employed in the Church's affairs by the Apostles themselves. What an undivided companion of Paul's he was in his peregrinations and travels appeareth, Gal. 2.1. what great delight Paul had in him, 2. Cor. 7.6. how he used him as a Legate unto diverse Churches, and betrusted him with the gathering of the alms for the poor Christians in judea, 2. Cor. 8.6.16. how he graceth him with the title of a companion, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and a fellow-helper in the Lord's business, v. 23. yea, he vouchsafeth him the title of a brother, 2. Cor. 2.13. nay more, of that which is much nearer, even of a son, in this place. Doctr. Note hence the freedom, and power of Gods calling to grace. For what merit or dignity? what works of preparation appeared in Titus, being of heathen parents, country, and education, whereby he should be raised to such services, so near unto God? or what worthiness was in Paul himself? he was indeed an Hebrew of the Hebrews, circumcised the eight day, of the tribe of Benjamin, brought up at Gamaliels' feet, and a great scholar; but by all this he was armed to waste the Church, and he acknowledged himself such a tyrant, and persecutor of the Church of God, as that he was unworthy to be an Apostle: and being one, he was in that regard, the least of them all, 1. Cor. 15.9. and for the latter, the power of God's grace breaketh through the strongest opposition, even Gentilism, and Paganism itself: yea, he whose honour it is to produce light out of darkness, and quicken the dead, doth often where sin hath abounded, make grace abound much more: and of the greatest and notorious sinners, raise up such special instruments of his glory, as shall strip and go beyond a number that have always lived more civilly than they, before their calling. Use. 1. Meritum meum est miseratio domini; non sum plane meriti inops quamdin ille miserationum non fuerit. Bern. in Cantis. serm. 61. Hence is confuted all that Popish doctrine concerning works of preparation and disposition before grace: and of merit and supererogation after: God's grace is free, not man's will, his mercy is man's merit. 2. Consider thy own baseness and indignity before thy conversion to be humbled by it, yet let not Satan go beyond thee in it. He will be alleging against thy faith, after this manner: Would God show mercy on thee, who wert so desperately drowned in thy sin? or can thy calling be sound, who so long a time didst fight against the truth? here thou hast answer for thyself: I was never worse, though I was as ill as an heathen and Publican: I was not worse than a blasphemer, or a persecutor, yet God had mercy for such, and sound called such, and why not for me? But he will object further, Indeed if thou hadst lived a civil life, and not have been so outrageous and desperate in thy sinful course, there had been more hope of thee, as of one who wert not far from the kingdom of heaven: but the case was not so with thee. To which thou mayst truly answer, That there is no more disposition to grace in a mere civil 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 less hope of such, then of greater sinners: for they are often hindered from seeing the truth of their estate, by reason of their civil virtues: and by comparing themselves with men notoriously wicked, conclude (with the Pharisie) themselves 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 own consciences, and are sooner brought to say with the Publican, Lord be merciful, and so go away more justified: yea, and much more may be added hereunto, namely, that there is much more hope of great sinners, then of many who have (not only civility, but) a show of religion, and want the power and life of it: of whom the speech of Christ is true, that Publicans and harlots shall go into life before them. The seven devils in Marie Magdalen resisted not her conversion so much, as their conceit doth theirs, who think that all devils are cast out, if Belzebub the prince of the devils do not discover himself: greater hope there is of the cold Laodicean, then of the lukewarm: and experience, and good reason from the Scriptures teacheth, that such as have been before their conversion, either more outrageous in their sin, or zealous against the truth, when as once their change came, have proved far more eminent instruments of God's glory, than such as before their change never so highly dishonoured him: both because those affections which were so violent in sin, are turned in their vehemency against sin: as also because the sense of much love in forgiving many sins, doth greatly constrain and enforce double thankfulness: all which I have spoken that no man be discouraged (otherwise then to lead him through his course with constant humility) for his estate past, if for the present he find a change; but rather break forth into the magnifying of that marvelous power of God, and that free grace of his, who is the mover and perfecter of our whole salvation. The 2. point in this description of the person of Titus, is the title of relation, my son according to the common faith: that is, my son, not whom I have begotten according to the flesh, but to the faith: namely, both to the gift of faith, for Paul was his spiritual father, by whose means, and ministery he was converted: as also to the doctrine of faith; not to believe and profess it only, but also become a teacher of it. Which doctrine is called the common faith, Doctrine of the Gospel called the Common Faith why. 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 believers. 3. in regard of the common object; which is Christ and all his merits, which belong to all the faithful. 4. in respect of the common profession of it: it being the badge of every Christian. 5. of the common end of it, which is salvation, the end of every believers faith. Out of this title note two lessons. 1. That Ministers ought to be spiritual fathers to beget children to God. 2. That faith is one and the same in all the elect. Ministers are under God spiritual fathers. Doctr. 1. That Ministers are spiritual Fathers to beget children to God, appeareth in that the Hebrew phrase not only styleth them by the name of fathers: 1. who indeed are so properly by the way of blood & natural generation: 2. neither only those who are in a right descending line, though never so far off: 3. neither only those who adopt others into the room and place of children: 4. but those also that are in the room of fathers, either generally, as all superiors, in age, place, or gifts; or more specially such as by whose counsel, wisdom, tenderness, and care, we are directed as by fathers; who in these offices and not in themselves (for sometimes they be inferiors otherwise) become fathers unto us. Thus was joseph an inferior, called a father of Pharaoh: that i●, a counsellor: job for his tenderness and care, called a father of the poor: Gen. 45.8. job 29.11. Scholars of the Prophets, called sons of the Prophets: Elisha saith of Eliah, my father, my father: and jubal was the father of all that play on haps. But much more properly is the Minister called the father of such as he converteth unto the faith: because they beget men unto God, as Paul did Onesimus in his bonds: in which regeneration the seed is that heavenly grace whereby a divine nature is framed: the instrument by which it is conveyed, is the word of God in the ministery of it. The mother of these children of God is the Church, which conceiveth them in her womb, which traveleth of them and bringeth them into this spiritual world, Gal. 4.27. which bringeth them up in her bosom, and nourisheth them at her breasts, first with the milk of the two Testaments, and after with stronger meat till they be strong men in Christ. Object. Matth. 23.9. Call no man father in earth: and God is the only father of spirits, Hebr. 12.9. Ans. The place doth not simply and absolutely forbid the calling of any man father, for than had the Apostle sinned in calling himself the father of the Corinth's, and Timothy and Titus his sons: 1. Cor. 4. yea the Lord himself goeth before us in example in giving this title not only to the fathers of our bodies, but all superiors besides in the first commandment. But the scope of that place is, 1. to condemn the ambitious seeking and boasting in the titles of father, doctor, etc. 2. to teach that no man should depend upon any other, as the principal efficient cause of his birth, either natural or spiritual: for God is properly the father of us all, not according to our spiritual birth only, but even our natural also: for he formeth in the womb, he bringeth out of the womb, and in him we live, and move, and have our being: and what Ministers or fathers of our bodies act herein, they do it as instruments, by whom the Lord worketh. True it is that the Lord hideth his work by instituting such means, as have in them some show of inherent power, to produce such effects; and for their further reverence ascribeth to these instruments his own work, and his proper titles of fathers, saviours; yet is no man for this to ascribe the principal power of begetting him, whether in the flesh, o● in the faith, to any man, otherwise then as a subordinate means under God, that the whole praise of the work, and of our life natural and spiritual, may be ascribed unto the God of life, and the spirits of all flesh. Thus we see how Ministers are fathers, and so to be accounted. The soul must hau● a father as well as the body. Use. 1. No man can be saved in an ordinary and visible Church, where the ministery of the word is settled, but by a second begetting, and birth: for that which is borne of flesh, is flesh: and therefore he must have another father besides the father of his body: for no spiritual father in earth, none in heaven: every child borne into the world hath a father, although many sons 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 sons of the earth, earthly and base minded men and women, professing themselves to be the sons, and daughters of God, know neither father nor mother, besides those of their bodies: and conceive no more of this heavenly birth than Nicodemus, who although Christ himself 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 deceiveth the most men and women in the Church? surely the repressing of wickedness of nature, that it break not out into excess of riot: and perhaps not the restraining only, but the reforming of some gross vice, or vices; which may be, and generally are, where is no renewing, nor birth into the Church. judas so lived as no man could say, black was his eye, but yet was a devil: out of which example we evidently see, that even the supernatural decrease, and restraint of vice in the reprobate, is far from the new birth of the elect. Let him then that would not be deceived in this weighty matter, look he be renewed, that he be a new creature, a new man complete in all his parts: for as the soul is whole in every part of the body, so is the believer renewed in every part; that although there be no lust but may assail him, yet none shall dwell peaceably with him. Carry a childlike affection to these spiritual fathers. Use. 2. This near relation worketh special affection between the Minister, and people converted by him: I say not there ought to be, but there is also a special affection of love between them. The Minister loveth him that is begotten by him, as if he were his natural son, and the issue of his body, nay even above him; seeing it is a more ardent and lasting love which is grounded in grace, then that in nature: the love of women is not comparable unto it. The people have such in singular estimation for their works sake. The Galatians tasting the sweetness of the Gospel, Gal. 4.14. did receive Paul as an Angel of God: yea, as Christ himself, and would have plucked out their eyes, that is, departed from their dearest things to have done him good. Act. 16. The jailor being converted, was as ready to wash the wounds of the Apostles, as ever 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 only their service, but even their own selves unto them. Let Ministers feel this fatherly, yea this motherly affection, Gal. 4.19. towards their people, and like tender mothers rejoice when they prosper and thrive in grace, mourn when they are sick: but when they are like to die, be ready to die for them and with them: such a tender mother was Paul, that wished himself rather accursed, than his countrymen should be cast away. We have many teachers every where, but few such fathers: too many Ministers resemble the mother of the dead child, who care not what become of the living one, whom the true Solomon shall in the end discover to be no natural mothers of his children. And justly may we call for childlike affections at this day in our hearers, especially seeing a number challenge the Church for their mother, but deal with their fathers, as Simeon and Levi dealt with their father jacob, so far as they can, making them to stink among their inhabitants: or like another cursed brood, with Cham, seek to discover their father's nakedness: well may we wish such to become children in maliciousness: 1. Cor. 14.20. and seriously to consider of this truth, which informeth us, that whosoever they be that find not that those Ministers feet are become beautiful, who perhaps before were strangers in their hearts: whosoever for their works sake receive them not into the inward closet of their souls: whosoever in their departure mourn not after them; as King joash after Eliah, my father, my father; such may be allowed to make question of their conversion, as he may of his legitimation, 1. king. 13.14. who could never come to know who was his father: for were the Gospel powerful in a people, a most proper fruit of it would be, the converting of the hearts of fathers unto children, and of children unto their fathers. Malac. 4.6. Now if any be desirous to carry themselves towards their Ministers, as children toward their parents, they must perform unto them these duties. 1. They must give them double honour, Duties to spiritual fathers. 1. Tim. 5.17. reverencing their persons, their places. 2. They must partake in all their goods, as the Levites in the law did, yea, if need be, lay down their necks for their sakes, Rom. 16.4. in way of thankfulness. 3. No accusations must be received against them, under two or three witnesses: a dutiful child will not hear, 1. Tim. 5.19. much less believe evil reports of his father. 4. In doubtful cases of conscience resort unto them for counsel, as children to their father. 5. Obey them in all godly precepts, endure their severity, be guided by their godly directions, as those who have the oversight of souls committed unto them, even 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, Faith of the elect is but one. Eph. 4.5. there is one faith which is true, whether we understand it of the doctrine of salvation, which in Athanasius his confession is called the Catholic faith of all Christians, because it is a doctrine received and believed by the Catholic Church: or if we take it for the gift of faith, whereby we believe to justification. Which grace is but one, and common to all the elect, notwithstanding there be diverse measures and degrees of it peculiar to some. Hence the Apostle Peter calleth it, 2. Pet. 1.1. the like precious faith, 1. in respect of the kind of it, being a justifying faith, by which all that believe, have power to be the sons of God, joh. 1.12. Gal. 3.26. 2. of the object of it, which is one Christ, the same yesterday, and to day, and for ever: who dwelleth in the hearts of every believer, Fides una▪ respectu non subiectorum graduum: sed specici, obiecti, finis. Eph. 3.17. whom although the fathers of former ages beheld him to come, and the latter ages already come; yet both rejoice in seeing his day, with the same eye of faith: the difference is, that one seeth it somewhat more clearly than the other. 3. of the same end of it, which is salvation, common to all believers; called therefore by Jude 3. the common salvation. If but one faith, but one way to heaven. Use. 1. To confute such as foolishly imagine and teach, that there may be as many faiths and ways to salvation, as there be nations and peoples: that the jews must be saved by the law of Moses: the Gentiles by the law of nature: Christians by the Gospel, and every man by the religion he professeth: to prove which vanity they allege, Habac. 2. The just shall live by his own faith. But we that have learned that there is but one Christ, one way to heaven, and one common faith, evidently perceive that every man cannot be saved in his own way: except some can come to the father, and not by the son. The Apostle Peter having learned the doctrine of faith from Christ's own mouth, writing to the dispersed jews, calleth that his faith the same precious faith with that of the Gentiles: teaching thereby, that the faith is but one, and that published in the Gospel, whereby both jew and Gentile can be saved. As for that place of the Prophet, the scope of it is only to urge the special application of that one and only true saving faith, which every man is to labour for, that he may live by it: and further is no ground for such fancies. And if the common faith be this way, than not common works out of the Church's treasury. Use. 2. This doctrine affordeth us another way to salvation then the Popish Church, and guides manifest unto us. For 1. here is no mention of common works out of the Church's treasury; the Apostle reacheth that the common treasury of the Church is the common faith: which excludeth all merit; seeing to believe, is not to merit, but to apprehend (not another man's, but) Christ's merits; yea the Scripture itself speaketh cautelously in this matter, Four main differences of this Apostolical faith from the Romish apostatical faith. Per fidem, ex side, non propter fideru. lest even our faith itself should come in the shoal to be poised with the grace of God, when it speaketh so often that we are justified by faith, and of faith, and through faith, but never for faith. 2. This apostolical faith is not a faith of two or three, but a common faith which every believer hath: but the apostatical Popish faith (falsely called Catholic) is not so: for it is the faith of the teachers of the Church only, which their hearers may safely rest in, although they have no special faith of their own; neither indeed know what their Church or teachers do believe: but who seeth not that this gross faith in the lump cannot be either saving or Catholic? saving can it not be, for the saving faith of the elect goeth with the knowledge of the truth, v. 3. neither can it be Catholic or the common faith, no more than that can be a common commodity which is engrossed into some few men's hands, and never seeth the open market; or rather which is a monopoly: for to believe, say they, as the Pope believeth (although they know not what he believeth) is sufficient. 3. This apostolical common faith purifieth the heart, cleanseth the conscience from dead works, and worketh by love: but the apostatical Romish faith, is a pragmatical fancy working by rage, fury, violence, and blood: filling their hearts and hands with detestable resolutions and attempts, fouling their consciences with most impure, and impious works of the flesh, and such as the issues of death follow, as often experience hath been their mistress. 4. This common faith is most ancient, it is the old and the good way: but so is not theirs; let them term it the old religion as long as they will, it is a strange doctrine, a new devised faith, not savouring of apostolical antiquity: as will appear plainly to him that compareth that which they now profess, with that which was professed, when Paul writ the Epistle to the Romans. Hence will it follow, that their faith not being the common faith, I say not that they must amend their faith, but change it, if they will be saved by it: it is not all the patching and daubing, and refining of their points will help them; nor all the balm in Gilead can so supple their positions, that we may join with them, until they begin again and lay the same foundation with us, which is to seek to enter into life by the door, and not as thieves, seek to creep in at the window: till this be done, the joining with them will be the departing from the common faith: till this be done, we may not give them the right hand of fellowship. Let them first shake hands with Christ (which is our hearty prayer to the Lord for them) & we will gladly and heartily reach them ours. Use. 3. If the faith be but one, we must all then study to keep the unity of faith in the bond of love, Study to keep this unity of faith. 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 mind in the profession of this one common faith, which maketh communion between the highest and lowest, rich and poor, Master and servant; Preacher and people: for in jesus Christ all are one, jew, and Gentile, bond and free: Paul was Titus his father in the faith; but yet this common faith made him his fellow & brother; 1. Cor. 4.6.15. 2. Cor. 8.23. so he calleth himself the father of the Corinthians, and yet them his brethren: as Onesimus a poor servant by virtue of this common faith, became the son of Paul, and yet his faithful and beloved brother: Philem. 10. so as howsoever in earthly relation, we have our difference, and inequality; yet in regard of this common faith, believers may say (as they in the Prophet) we have all one father, and one mother, yea one meat, and cloth, one education, and one inheritance. The Ministers must therefore so acknowledge himself a father, as that he is a son 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 heaven, and that his servant in regard of the common faith, is or may be, his fellow servant, and if he be a religious servant, he must be counted more than a servant, even an Onesimus, a brother in the Lord. The Magistrate must so rule, as a subject under Christ, and not altogether stand on authority; but cast an eye upon the common faith. The husband must not altogether stand on his headshippe, but like a man of knowledge, 2. Pet. 3.7. dwell with his wife, as one who is with him a joint heir of the life of grace: so in other relations. Which consideration, were it observed, it would cut off much discomfort in families, cities, societies, Church and common wealth: it would keep men from offering occasions of unbrotherly strife and contention, as we see in Abraham and Lot, it would cause them to forgive and forget old injuries, as joseph, Gen. 50.17. if they would conceive that they are all brethren in the faith. The third point in the words, is to consider of the adjunct of sincerity by which Titus is commended, my natural son: that is, not illegitimate, or base borne; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. but my rightful true, and (as we say) lawfully begotten son, one that both resembleth myself, and is a right follower of me. The same word is used, 2. Cor. 8.8. where the Apostle persuadeth the Corinth's, to the cheerful relief of the poor brethren in judea, by this reason that he might try the naturalness of their love. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Which commendation was of good use: 1. for Titus his encouragement, whom so great an Apostle so esteemed: 2. that the Cretians might with more respect and reverence receive him thus highly commended. 3. to distinguish Titus from some other of his sons, who a while fathered themselves upon him, but after falling from the faith, proved 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 poureth not out his commendation of Titus, neither this but upon good ground: We must be wary whom we commend, for what, and how far. observe how wary every man should be both whom, and to what end, and how far they commend another, and yet this more especially, if their judgement be required or esteemed. Thus Paul commendeth Titus, 1. one well known to be worthy, and not out of partiality. 2. for a good end; the benefit of the Church, that his person and doctrine might be more lovingly embraced: and that this was his end appeareth, 2. Cor. 8.23. If any inquire of Titus, he is my helper and fellow: or of our brethren, they are messengers of the Churches, wherefore show towards them the proof of your love. 3. he commendeth him sparingly, and is not lavish beyond the truth: Neither is he general in such elogyes, for scarce any else but Timothy received such a testimony from him. Use. In this Seedplot of the ministery, whence young Titusses are to be commended unto the use of the Church: it standeth those in hand, who are to dismiss them with letters testimonial, not hand over head to give a rash testimony to every one that requireth it: but know the party to be worthy, and one who shall not be found inferior to the testimony given of him: not because he is a friend or kinsman, or one whom thou wouldst prefer, neither for form or fashion; but because herein thou shalt discharge a good duty in faith to God, and his people. Reasons. 1. Because the judgement of men in the places of Masters & Fellows of Colleges, are much esteemed and relied on. Letters testimonial not to be given rashly, why. 2. it is a matter of much moment, to commend a man to be set over 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 sin the Apostle forbiddeth Timothy, not only in his own person, but even the communication with it in the persons of other men. 4. this rashness draweth not only thyself into the sin of false witness bearing, and that against the Church: but also it draweth others into the same, as Patrons, Prelates, being the collaters and Instituters to benefices: beside, it is a confirming of the insufficient party himself in his insufficiency, and a special patron of idleness; seeing every insufficient person by friends or favour, may procure an ordinary form; and be as far commended as the diligent hand. All these reasons, besides the example of our Apostle, should provoke our care in this, which is more than a matter of ordinary favour: and to imitate the circumspection of the Apostle john in the 12. of his third epistle; Demetrius hath a good report of all men, and of the truth itself; yea and we ourselves bear record, and ye know that our record is true. Doctr. 2. All are not natural sons that are so accounted; many that seem to be begotten to the faith, All that are in account sons are not natural. are no better then base borne, begotten only after the flesh as Ishmael, and still remain a strange seed. The Apostle had a clear eye, who perceived many false challenges, and unjust claims to be made to the inheritance by a number who were never natural sons, but only made a flourish, as though they had been the next heirs: and hence every where we are taught, that all are not Israel, who are of Israel, and he is not a jew, who is one without: and though Ishmael seem a long time to have the right of the first borne, yet in the end he is cast out of the house, and proveth disinherited. Use. It standeth then all of us in hand, to look to our legitimation, lest we lose the inheritance. The adopted sons of God are the natural sons of his ministers. It is not outward shows that will entitle us; he that will be the adopted son of God, must be the natural son of his ministers, and such an one as standeth not in the ceremony, but feeleth in his heart the sincerity of religion: it is more to be the natural son of the Church, then to come to Church there to hear, pray, and receive the Sacraments; it is more than to give good words to religious persons and exercises, which are good cheap: for a man may perform these outward services, and get praise of men, and yet want the praise of God: these things than must be done, but not insisted in, if we would have God to praise us. Quest. But what may we do to get approbation of God? Ans. Because the Lord who loveth, praiseth also truth in the inward parts, we must beware of guile; become nathaniel's, men without guileful spirits, get our hearts circumcised, that we may be jews within, and not in the letter only. Examine then thy spirit into which the eye of flesh cannot pierce; T●ie thyself by these sparkles of God's image. but that spirit which is all an eye doth discern, and inquireth whether thy heart be his Temple, in which the Christian sacrifices of prayer and praise be daily kindled. Whether thy soul be his Ark keeping the Tables, and pot of Manna: that is, treasuring the word as a pearl, and thy portion. Whether that precious jewel of faith, the cleanser and purifier of it be there? Whether his fear, that vigilant Centinel of thy soul, cause it to depart from every evil way? Whether a good conscience like a Cynthius or monitor, be ever watching thee, and pulling thee by the ear in thy slidings: he looketh how his spirit is entertained, whether fruitful in his graces, quenched in his motions, or grieved by thy sins: he seeth how thy heart affecteth his Ministers, whether thou with Timothy, Philip. 2.22. as a natural son with thy father, servest in the Gospel. These are things which must commend thee to God, as being lively sparks of his own image, far passing all shows and semblances, which are but as a painted fire, not any whit warming the heart, but leaving it frozen in the natural dregs of sin. Grace, mercy, and peace, from God the Father, and the Lord jesus Christ our Saviour. In these words is laid down the form of the Apostolical salutation. Which is a prayer containing two parts: 1. the enumeration of the graces he wisheth for Titus, and these are three, Grace, mercy▪ peace. 2. the persons of whom he craveth these, who are the first causes of them: and they be, 1. God the Father. 2. the Lord jesus Christ: further described by his proper office, our Saviour. In the words, 1. of the meaning, 2. of the doctrine. By grace, is meant the free favour of God, accepting us in his Christ, and not any gifts of grace, which are the fruits and effects of it. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉. I call 〈◊〉 a free favour, because else were it not grace, if it were not freely given. By mercy may be meant the former, and that not idly added, because the freedom of this grace might be more lively expressed, and confirmed; and yet because mercy hath ever an eye to misery, I rather understand hereby some fruits of that former grace of God in Christ: such as are remission of sins, justification, sanctification, and life eternal, by which we are freed from all misery of sin and punishment, in pa●t here, and in whole hereafter. By peace is meant the effect of this mercy, and that is peace with God through Christ who is our peace: peace with the creatures, and peace with ourselves inward and outward: so as in these three terms, in this order depending one upon another, is requested whatsoever can make to the accomplishment of happiness, temporal or eternal. From God our Father] This title of Father is attributed unto God, either, 1. essentially, or 2. personally: when essentially, it is taken for the whole Trinity, as Deut. 32.6. Do ye reward him, O foolish people? is he not your father? In this sense God is a Father two ways: 1. generally of all nature, and natural things, in that he frameth and governeth all his creatures, yea, men and angels. Thus he is called the father of spirits, Heb. 12.9. and thus is Adam called the son of God, Luk. 2.38. and angels the sons of God, job. 1. and of both may be spoken that of the Prophet, have 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 heaven, and no man is to be called father in earth. Secondly, when God is personally called father, than it is to be taken for the first person: and this title is given principally to the first person in Trinity: The first person called Father, why. 1. because he is the Father of the second person the word, by nature, and by eternal 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 personal union: the human nature subsisting in the person of the word. 3. because from both these followeth, that by Adoption he becometh the father of all the elect being members, and making up the body of Christ. And this is the respect wherein God is termed Father in this place, both because it hath relation to the second person here nominated; as also because in prayer we must repair to God the Father, in Christ our head and Mediator. And our Lord jesus Christ] Christ is Lord in himself, as God and Lord over all, blessed for ever, both in that he giveth essence, and sustaining to all things; as also possesseth all things; and ruleth even the most powerful and glorious of all creatures, and is called Lord of the Angels; much more over the Devils themselves. Christ our Lord, why. Again, he is our Lord, 1. as Mediator, we being his inheritance given him of his Father. 2. as a Redeemer, purchasing us being captives, and thralls to Satan. 3. as a head of his Church, quickening and governing the whole body of it, whether militant or triumphant. 4. in regard of his power and dominion: for to him all power is committed in heaven and in earth, who hath put all things under his feet; in him we hold all things, as in capite, and to him we owe all homage and subjection in all obedience, both active, and passive. Quest. But how can Christ be a Lord, seeing he is every where called a servant? Ans. Christ considered in the office of Mediatorship, is after a special manner a servant of his Father: and so his Father calleth him, for my servant David's sake: Isa. 37.35. and chap. 42.1. and, Behold my servant: because he faithfully served him in the work of redemption, in that he was made man, came into the world, fulfilled the law, prayed unto his Father, and was made obedient even to the death: yet all the while of his service, he remained a Lord in himself, and by his service became the Lord of his Church, & redeemed ones, in a special manner. Our Saviour.] There is no other name given but this. Object. The Father and the holy Ghost save also. Answ. Although all outward works of the Trinity, 1. joh. 5.7. which make for our comfort and salvation, are undivided, as being one, and coworking; yet in performing them, we must observe an order among them: the Father is the fountain from whom, the Son for whom as a meritorious cause, the holy Ghost by whom we communicate of all blessings: so all three save, but the Father by sending the Son, the Son by paying the ransom, the holy Ghost by applying it: so all create, redeem, sanctify: yet observing this order and manner of working; when the works are more personally attributed unto them, creation is ascribed to the Father, not excluding the son, and holy Ghost, redemption to the Son, and sanctification to the holy Ghost. Which order is rather here to be observed, because our Apostle expresseth it in his prayer for these graces, when he craveth them both from the Father and the Son, not excluding the holy Ghost: whereby we are taught, how to direct our suits also, namely, that the Father, by the Spirit, through his Son our Lord jesus Christ would enrich us with grace, and the fruits of it. Object. But there are other saviours; as joshua, and other judges, and Kings: yea, Prophets, and Ministers, Men called saviours 3. ways. are called saviours. Ans. 1. These all were men, and as men saved▪ But of Christ it is said, Behold our God, he shall save us. 2. Some of them, as judges, were typical saviours, saving, 1. the bodies, 2. of one people the jews, 3. from temporal death and oppression; but Christ saveth the bodies and souls of all believing jews, and Gentiles, from hell and condemnation. 3. Others, as Prophets, and Ministers, are only ministerial and instrumental saviours, not properly: only for sundry causes the work of the efficient, is ascribed to the instrument, whom the Lord useth in publishing this salvation: but Christ alone saveth by meriting and paying the price, and bringing home to the heart this redemption. Object. But we have yet sin in us, and therefore are not saved from it. Answ. We are saved even for the present, from the wrath and poison of it in part, & for ever from the damnation of it, so as the strength of it is gone. This is the meaning of this salutation, which being a prayer, showeth us, both of what kind our salutations ought to be, in which we would testify our love, to whom we write, namely, to wish them the best blessings: as also in what manner; not sending formal salutations without feeling, abstracting courtesy from conscience: but they must proceed from a religious and reverent affection of the heart: for every prayer ought to come from the heart, and as having God himself a witness of the truth of the spirit in such wishes; as Rom. 1.9. and Phil. 1.8.9. Now the principal lessons in this prayer are two: 1. That the free and everlasting grace of God in Christ, is the foundation of all blessings spiritual and temporal. 2. Peace is the fruit of the grace and mercy of God. Doctr. 1. The grace of God is the whole sufficiency of his people: God's grace the foundation of all other blessings. the first, middle, and last cause of every good thing, conveyed unto them or issuing from them: not once did the Lord enforce this point upon his own people, teaching them by things temporal, their spiritual estate and condition: Deut. 7.7. The Lord set his love upon you, and chose you, not because you were more in number, for you were the fewest, but because he loved you: &, cap. 9.4.6. Say not in thine heart, because of my righteousness, the Lord hath given me this good land: for thou art a stiffnecked people: and were they not yet further off from meriting and procuring to themselves spiritual blessings, and that heavenly Canaan, and everlasting rest prepared for the people of God? and if we consider our condition, before this grace be revealed and shine upon us, are not we in our blood, when the Lord first covereth us with his skirts? and no eye but his pitieth us: he calleth us with Adam out of our thickets, when we run from him, and are hiding ourselves, then finding us, when we would not be found. Use. 1. To confute the Popish doctrine, which depresseth this grace of God, Not cooperation of man's will with grace. and endureth not that the castle of a man's salvation should be altogether founded without himself, or builded without his own strength: God's mercy is man's merit. while it teacheth, that there are some meritorious works, which serve to prepare men to their justification: and that there is a cooperation of man's will with God's grace in the first act of conversion: a doctrine full of pride, and vanity; as though the Lord did not first by setting his love upon us, make us lovely, rather than find us so. Besides, if our justification & salvation were partly by grace, & partly by our own dispositions & preparations; grace were not every way grace, & consequently no grace at all. The Prophet Hosee showeth the nearest reason that we can reach unto of this grace of God; Hose. 14.5. I will love them freely: but wherefore? 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, Zach 4.6. notwithstanding the high mountains, that is, the strong opposition of the enemies: and this he must do, not by army or strength, but by his spirit: so in this living Temple (which we are) the Lord himself both foundeth the lowest, and layeth the higest stone, not by our arm or strength; nay we rather have mountains of impediments to hinder this great work, and ourselves are the greatest enemies to our own building; but by the power of his spirit, which maketh all plain before him. Yea further, whereas the abstaining from the least evil, is good, though the least good; even this is denied to our power, and laid out of our own reach, and must be given us from the father of lights. Let the Papists therefore sacrifice to their own nets, and burn incense to their yarn, as though their own hand had made them rich, and their own arm happy: but let us labour to see, 1. how woeful creatures we are by nature, and be ashamed of ourselves, and sins: 2. fly to this infinite grace and mercy, which is the living fountain of our welfare: 3. return the praise and honour of all our good, to the right author of it: which is the right use and end of all the doctrine of free election, justification, vocation, and salvation: all which are noted by Paul, to tend to the praise of the glory of his grace; yea and of all the Gospel, which is to stop every mouth, and cause all that would find salvation and happiness, Eph. 1.6. to seek, and find it only in God, and the riches of his grace. Use. 2. This free grace being the fountain of all blessing, Seek grace in the first place. it behoveth every man to seek it in the first place for himself, and others to whom he wisheth any good: get grace for thyself or another, thou hast gotten peace: a lesson observed of few Husbands, Fathers, Masters, who whilst they beat their heads till thy quickly become hoary with cares for the purchasing of outward things for themselves, and theirs, scarce dream of the best blessings, and of purchasing (by laying hold of the covenant for themselves and theirs) the grace of God in Christ, which is the portion of very few. Many say, who will show us any good, and can rejoice when their corn, and wine, and oil is increased: but to say, Lord lift thou upon us the light of thy countenance, is the voice of the smallest number. Thus it is too plain 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 fountain which is God's grace, and mercy in Christ: and no otherwise do they crave for others, than they have done for themselves: in these distempered prayers resembling sick persons, both in that they have more sense and grief for the fits of their sickness, then for the cause: as also that they most desire that which standeth with the feeding of the vicious humour, which should rather be purged and expelled. The spirit of God is the spirit of wisdom, and directeth to a more compendious way of prevailing with God; and so teacheth us to ask, as that we obtain far more than we have asked, or that which is far better. Doctr. Only they that are by grace and mercy accepted of God, Only by grace we come to true peace. have their portion in this peace here mentioned. Reas. 1. Peace, that is, all kind of prosperity is promised only to the godly, Psal. 1. they shall prosper in every thing: and the Apostle pronounceth it, only upon the Israel of God. 2. it is accordingly bestowed upon those only, Gal. 6.16. that are justified by faith, Rom. 5.1. seeing they only have peace with God, which is the principal part of it. 3. to show it to be a fruit of God's grace, sundry phrases in Scripture might he alleged, Pax haereditas Christianorum. Aug. de tempor. ser. 200. 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 worthy to be observed, between the salutations of the old and new testament. In the old Testament, grace and peace are never joined: the ordinary form of salutation was, Peace be with thee, peace be to this house, go in peace: but the Apostles after the mystery of redemption was revealed and perfected, before the ordinary salutation, prefix this word, Grace, or mercy, or both; that as they are never joined in the old Testament, so are they never separated in the new, to show that we cannot look to have one of them alone, or separate them, no more than we can safely sunder the branch from the root, or the stream from the fountain. Use. 1. Here is an other motive to stir up every man to seek to partake in this grace, If thou wouldst have peace with men, get peace with God. even as he desireth sound and settled peace. Who is the man that desireth to see peace and good days here upon earth among men? let him lay the foundation of it above with God. Wouldst thou not offend men, nor that men should offend thee? be careful that thou offendest not God. Wouldst thou be at peace with the creatures, and have a league stricken with the stone in the wall, and beast of the field? the way is, by being at one with their Creator, whose hosts they are: then shalt thou walk safely upon the lion, & tread the basilisk under thy feet: wouldst thou find inward peace in thine own heart & conscience to 'stablish thee in thy combat against terrors of sin, and temptations of Satan? thou must serve under the Prince of peace, and become a subject under him; who will possess thee with such peace, as shall make thee in mourning and suffering persecution for righteousness rejoice, not only in the promise, but in thy possession of a present happiness: wouldst thou have all enmity subdued under thee, and thine enemies become friendly? then let thy ways please the Lord. In a word, wouldst thou enjoy all prosperity? job 22.21. acquaint thyself with God, make peace, and thou shalt have prosperity: Isa. 54.13. become a child of the Church, for much peace shall be to her children. Humble thyself, sue for mercy, else thou shalt never see peace, and the rather, because desperate sinners have neither peace with God, nor themselves: secure sinners have peace with themselves, but not with God; only repentant sinners, who in hungering have obtained mercy, are at peace both with God and themselves. The wicked wanting grace, want pence also. Isa. 57.21. Use. 2. If peace be the daughter of Grace and mercy, 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 mercy: necessarily therefore do they want, 1. grace with God: for they are as tenants that live out of the favour of their landlord. 2. Peace with their own consciences, for howsoever they may slumber for a time; or be benumbed, and past feeling, or feared and cauterized as by an hot iron: yet if God touch them never so little their conscience is like a wild beast hastily wakened, which having laid couchant a long time at the door, is now gotten in upon them, and ready to pull out the throat of their souls, as restless as cain's, or judas, forcing them to fly when none pursues them. 3. not with the creatures, who are all armed against him, Prou. 28.1. who by sin taketh up arms against their creator. Object. But none have more peace than the wicked man, he prospereth in the world, all things go with him according to his hearts wish. Isaac goeth to slaughter, while Ishmael sitteth secure at home. jacob keepeth sheep, while Esau hunteth and taketh his pleasure: none of all Joseph's brethren are sold and bought, cast into the pit, and prison, but himself: how is it that even the godly have almost slipped and fallen at the wicked man's prosperity, if he have no peace? Ans. They have indeed a kind of peace, The peace of the wicked is crazy in three respects. job 20.5.7. but 1. it being all outward, not inward, nor grounded on peace with God, nay abstracted from it; let it seem never so fair and flourishing, yet is it deceitful, unsound, and vanishing: job compareth it to a dream, and affirmeth that the wickeds joy is but for a moment: so as let his excellency mount up to heaven, and his head touch the clouds, yet shall he perish for ever like his dongue: elsewhere the Holy Ghost compareth it to the crackling of thorns under a pot, which make a fair blaze, and a great noise for the time, Eccl. 7.6. but all is done almost as soon as kindled: it deceiveth them when they most lean unto it, the Lord snatcheth it from them, or them from it suddenly, which maketh the Prophet say, that the Lord will make their sun go down at noon day: as balthasar sunk down at his banquet, Amos 8.9. Dan. 4.2. As it is uncertain, so is it unsound while it lasteth, being a rejoicing in the face, not in the heart, 2. Cor. 5.12. like that of the thief who laugheth on the ladder: even in their laughter their heart is heavy, Prou. 14.13. and of all their rejoicing, a man may say as Solomon of laughter, separated from the fear and grace of God, I said thou art madness, and the end of it is heaviness. 3. That their rejoicing hath such a sudden end, is a misery; but to be waited on with such a woeful end, is fullness of their woe: for according to that of the Prophet, not only while they seem to be blessed, the Lord curseth their blessings, but in the end he taketh them in fetters, Malac▪ 2.2. who have so long walked on snares, job. 17. and bindeth them under that everlasting curse: the way seemed right unto them, but the issues thereof are death. Stolen waters were sweet, but now they know that the dead were there: all this while their prosperity deserved nothing less, than the name of peace: it was rather a truce for a time, which once expired, the Lord is up in a●mes, for further revenge against them. job 21. 1●. Affect only that peace which i● an effect of God's mercy in Christ. Let us therefore say with job, Let the counsels of the wicked be far from me: of whom, some are never so quiet, as when their sins cry loudest for vengeance: others extol the peace and prosperity of that people, that have no means of grace and mercy: some shamelessly 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 us only affect that peace, which is an effect of God's mercy in Christ, which ariseth from sorrow for sin, and which is a fruit of righteousness: for so it shall come to pass, job 18.7. that when the wickeds own counsel casteth him down, we shall be able to say, There, there are they fallen, but we stand up, because their peace was in the face, ours rooted in the heart: theirs was an heritage hastily gotten, and suddenly foregone and forgotten, but our peace and joy, shall none be able ever to take away. Verse. 5. For this cause left I thee in Creta, that thou shouldest continue to redress the things that remain, and shouldest ordain elder in every city, as I appointed thee. Now we come to the second part of this Epistle, which containeth the narration, and the subject matter of it. Wherein partly to authorize Titus, and partly to encourage him: 1. the Apostle maketh a declaration of the place and duty to which Titus was destinated, and unto which he was incited, from the final cause [being therefore left in Creta.] 2. he giveth him direction, how to carry himself in it. The duty enjoined Titus, is twofold. 1. General, to correct things that remain. 2. Special, to ordain elders, that is, to institute Ministers, and Pastors, and that in every City: that is, where there was a body of people to set them over. The direction is also twofold. 1. more general, As I commanded thee. 2. more special, If any be unreprovable, etc. Before we come to speak of the 2. branches of Titus his duty; we are to consider the entrance thereto, in these words, For this cause I left thee in Creta: which words offer unto us some worthy considerations. 1. Note. That the Apostle himself 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 faithfulness appeared, in the diligent performance of his own administration: for the office of the Apostle was to plant Churches, and to leave them to others to water: to found the house of God, as master builders, but other labourers must build it up: to travel in birth till the Churches of God were form, but left them to others to bring up; 1. Cor. 3.10. Matth. 28.19. to make Disciples, but others must confirm them. Which lets us see the difference between the Apostle, and the Pastor. The former is as the Lord's lieutenant to set Christ in the possession of his kingdom; The difference between an Apostle, and a Pastor. the latter is as a deputy to keep him in possession. The Apostle gathereth a flock of the wild beasts of the forest, the Pastor must stay to feed, and attend upon that flock: the Apostle must change his place upon immediate commandment; the Pastor may not: for he must be ready at all assays to feed the flock depending upon him, 1. Pet. 5. he must always present himself as a pattern and example unto it, 1. Tim. 4.12. except we will say that the ordinary ministery of the Gospel, is not as straightly bound to duty, as the ordinary Minister of the law: for the Priests must always be ready in the Temple to answer all doubts, as Ely, 1. Sam. 1.9. to keep in the holy fire, and lights; to receive 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 far from the Temple, but their houses were builded close to it, according to the pattern of David, 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 provided for) either to gather a Church, or reduce such as have gone astray. See 2. Chron. 17.7.9. 2. Note. That Paul departing from Creta, leaveth them not at six & seavens, neither neglecteth the business, and work he had in his hands; Every child of God must wish and endeavour that the Lords work go forward every where. but leaveth Titus to perfect that which he had begun. Herein teaching us, that every man whom the Lord hath called to do good in his Church, and whose conscience stirreth up his care; must find in himself this holy desire, that the Lords plough be ever followed: his building ever reared: his work ever furthered by all, but especially so far as lieth in his power by his own means; and that both in the places abroad, as also where he liveth. Paul careth not only for the Churches where he becometh, but where he hath been; and this was the ground why he left Timothy at Ephesus, 1. Tim. 1.3. and Titus here at Creta, upon which occasion he wrote both these Epistles. So should every man in his place, whom God honoureth to be the beginning of any good thing imitate that worthy Nehemiah in his care, Remember me, O God, Nehem. 13.14. & blot not out my kindness: that is, suffer not thy worship restored by my means in jerusalem to be defaced, and much less abolished. In like manner, if a man be called from his place, so as he must leave it to another, his care must be, that it be furnished with a fit man. Eliah when he was to be taken up, walking with Elisha, whom he knew was to be his successor, 1. king. 19 16. 2. king. 2.9. by prayer obtained for him an hard request; namely, the doubling of his own spirit upon him. Memorable is the speech and practice of Moses, who when the Lord had bid him go up into the Mount, and see the land, and then die: he neglecteth himself, and forgetteth after a sort, his own present death, and breaketh out into prayer for the people: O Lord God of spirits, appoint a man over the congregation: 1. that he may be instructed to go in and out: 2. lest this people be as sheep without a shepherd: Neither would Christ himself the mirror of grace, ascend up into heaven, before he had appointed furnished men for the building up of his body: his earnest charge to Peter, and in him to all the Disciples, and their successors, that if ever they lou●d him, they would feed his sheep, showeth the care of this great shepherd of our souls. Men need not be provoked to provide for their children, while yet they are with them, that it may be well with them after their departure: and should not spiritual fathers do the like for their children, to whom they are tied by a straiter bond. Fearfully sin they against this example, who while they craple and couple livings together, that they may fill their own bellies, and have there portion in the fleece and fat, neither stay themselves, to teach as they ought, nor yet leave any Titus behind them (of whose sufficiency we heard before) to redress things that remain: but offer the sheep of Christ to the wolf, and sell souls for pieces of silver, and morsels of bread. The men of God were wont to extend their care for God's people (with neglect of themselves) even to the time of their departure; yea and after, 2. Pet. 1.13.15. although they might seem to be loosed by remoovall, or at least by death: but these feel no weight of such an heavy burden, which presseth them even for the present. A chief wisdom in the beginning of any business, to consider the end. 3. Note. That the Apostle thus sending Titus, he will have him consider the end of his calling and placing, both to provoke himself to diligence, as also to obtain for him more liberty, and authority in that Church where he had left him: and it was no more than needed, for to go about to innovate and reform a whole Island, having an hundredth cities in it, and bring new offices and officers among them; might both exasperate the one, and altogether discourage the other, & to both seem a thankless business. But now if Titus shall think with himself, This is the end of my calling, wherein God requireth my faithfulness: and if the Cretians shall conceive within themselves: for this end was Titus placed amongst us; both to settle things that are wanting, and to reform things that are amiss: this consideration could not but move and persuade both of them to a mutual, and comfortable consent in the business of Christ, and a loving entertainment one of the other. Which teacheth, that that man who would Christianly, and comfortably carry himself through any calling, must ever have the end of it in his eye. Rom. 13.4. The Magistrate must set before ●is eye, that he is the Minister of God for men's wealth, and that therefore he must not carry the sword for nought; but necessity lieth upon him to execute the judgements of God. The Minister must propound before him his end, which is the gathering together of the Saints; hence a necessity is imposed upon him, Eph. 4.12. and woe to him that not aiming at this end, preacheth not the Gospel. The private man must set before him the public and common good, and in his whole course aim at that. The efficacy of which argument is such, as that the Lord himself most usually urgeth it in stirring up men, to the right receiving and use both of spiritual blessings, as also the holy fruition of temporal mercies. How doth the Lord urge his people to the pure use 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 avoiding of fornication: 3. from the comfort of a fit help, and a comfortable companion, Mal. 2.14. compared with 1. Cor. 7.2. and Gen. 2.18. So as look what Mordecai said of hester's advancement, Hest. 4.14. Who can tell whether thou art come to the kingdom for this time? let every man say of his own gifts: why hath God given me learning, wealth, advancement; surely for some good end in the Church or common wealth: and how dangerous a thing is it to pervert God's end in giving his gifts? And further from hence, let him that would take a compendious way, to entertain the ministery, always behold with one eye, the end of it: for otherwise it will often seem harsh, and intolerable: flesh willingly abideth not the handling of the Minister: oh no, meddle not with mine eyes, my dear and tender sins: the body abideth not the pulling out of eyes, or cutting off of hands and feet: so as let the Minister come to saw or fear 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 ministery. If they could thus reason; for this end is this man set here, to be the watchman over the house of Israel, to sound a trumpet against the sins of judah, to redress our disorder, to plant God's graces amongst us, to beat down sin, superstition, ignorance, profaneness; then should we not here such graceless speeches, as Corah and his company utter against Moses the man of God; Who made him a controller? he is very busy to meddle with such and such things, which concern him not; come let us smite him with the tongue: and much a do is there to keep Zidkiahs' fist from Michaes face. Whereas if they could think them the Ministers of God for their wealth, (as the Apostle speaketh of the Magistrate) or if they could conceive them to have the watch of their souls committed unto them: either of these arguments▪ by the judgement of the spirit of God, would be strong enough, to enforce reverence unto their persons, and obedience unto their doctrine. Now to the duty and office of Titus: the Apostle reduceth all his labour to two heads. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1. the reforming of things that remain. 2. the appointing of elders in every city. In the order of which precepts, the Apostle showeth, that the way to plant God's ordinances, is first to redress and remove such disorders as make most opposition: for Dagon and the Ark will not stand together, He that would lay the foundation of a house, must first remove the rubbish. but one will fall down on his face. As it is in the natural body, so is it in the Ecclesiastical, if there be a predominancy of some peccant humour, that must necessarily be first purged out, before any means can be to purpose used to breed good blood and humours. Never did any of the kings of judah any great matter for the establishing of true religion, till they had rooted out Idolatry, and broken down the altars and groves of their Idols: Asa took a right course, to bring the holy vessels, and things dedicated to the Lords house into the temple; 1. King. ●5. when he broke his father's idols, took away the Sodomites, put down his mother Maacha from her regency for her idols, and burned them by the brook Kidron. See the like in Hezekiah, 2. Chron. 31. who gathered all Israel to break down altars, cut down groves, cast down the high places; and then made the divisions of the Priests and Levites, according to their ministery in the Temple. Of josiah, see c. 34.1. ad 8. Yea, jesus Christ the wisdom of his father, could not, nor did establish any thing until in his first sermon he had reform the gross expositions, and Pharisaical glosses, whereby they had corrupted the law: teaching the same truth with our Apostle, that the redressing of disorders is but a way and means of planting the Lords ordinances. Use. We pray that God's kingdom may come every where, and that the Lords ordinances only may take place in his Church; now that this may be effected, we must also pray, that he would overthrow the man of sin, and disperse the mists of darkness in all countries, which trouble the shining brightness of the Gospel: that the whole bondwoman may be cast out, which standeth against the right of the right heir; that the head and tail of Antichrist may be cut off, and that no stump of Dagon may remain to keep out the institutions of jesus Christ. For the former of these two: It will first be asked, what power Titus had to control disorders in this Island; and if he had any, whether it did not derogate from the power of the civil Magistrates? Ans. Titus had a ministerial power, which no more derogated from the sovereign power of the Magistrate; then if the Gospel were now established in it again, would it weaken the power of the Venetians, Ministerial power weakeneth not, but st●blishet● the power of the Magistrate. in whose hands now it is: nor no more than the power of the Gospel, doth weaken the states and sceptres of Christian Princes, which indeed are established by Christ's sceptre. The reason is, because the power of the word and sword of the magistrate and Minister, are of a diverse nature: for although both of them have their power from God; and one general scope, which is the good of men; yet in them is it far different. 1. In their object. Difference of these two in 3. things. The one hath power over all men, and all the things of men. The other hath power over all men, but only in the things of God. The one bindeth the outward man, his body, goods, life, conversation: The minister only may execute ministerial office and power. the other the inward man, his soul, conscience, and spirit, of which God only is the Lord: the one ordereth causes Ecclesiastical according to the w●●d, the other only may execute them. 2. In their manner of commanding. The civil power may command obedience to itself in it own name, as having under God, the power in himself: but the ecclesiastical or ministerial power, is not in the person of the Minister, but in Christ, neither can he command obedience to himself, but unto Christ, nor come in his own name, but in Christ's: as being (not his Lieutenant as the Magistrate, nor his vicar, for as he is Mediator he hath not any, but) his Minister only. 2. the civil power may absolutely compel the outward man, but the ministerial can only persuade and exhort. 3. In their means of enforcing. The civil hath the use of the sword, to arrest, imprison, make war, execute the sentence of death upon malefactors: the ministerial can only either by admonition cure, or excommunication cast out the obstinate offenders, and esteem them as Publicans and heathens. The weapons of this warfare are spiritual, as doctrine, exhortation, admonition, reproof, good life, etc. This latter then while Titus exercised, he encroached not upon the civil Magistrates power, nor weakened, but strengthened it. Christ himself although the rightful King of the jews, would not so much as divide an inheritance; but subjecteth himself to all tributes, and hard sentences; and yet all his life and death was nothing else, but the establishing of his own sceptre: one of these powers is the ornament, and muniment of the other: and therefore let none commit Moses and Aaron together, but esteem it as a sweet union when David and God consult together: jehoiadab and joash; and when josiah standeth with Huldas the Prophetess: and for a man to oppose the ordinances of Christ, with this human ordinance, is to set the body and soul together by the ears. Not therefore the faithful Ministers of Christ, but such as stand with the beast and his ordinances, and with the Antichrist of Rome, are enemies unto magistracy, and weakeners of the power of Princes, while they teach, that all Ecclesiastical persons are to be exempted from the civil power; while they bind their hands, in freeing their subjects from all obedience, even in civil commands, and while they highly dishonour them, in giving the Pope a power over them, to set them up, and depose them at his pleasure, and that in thei● own dominions, where they are only under God. And here first may be noted, that after the Apostle had taken great pains in the planting of this Church of Creta: yet were many things wanting and defective still: He saith not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. for Titus is left behind him, to redress things defective, which must not be conceived, as that the Apostles either through ignorance, forgetfulness, or carelessness, omitted any thing; but because they were cast into straits of time, and could not every where finish every thing, at least effectually and executionally, but only by way of direction. Which is a ground of sundry considerations: Comites Apostolorum. First, it noteth what was the special work of an Evangelist; namely, that being the companions of the Apostles, they were to bring on the work of the Lord to perfection, both by establishing that foundation they had laid, & building on further by their direction, where they left off. The office was middle between the Apostle and the Pastor, the calling was immediate from the Apostles, as the Apostles was immediate from Christ. Where by the name Evangelists, are not meant those, who in a straighter sense are so called, as whose help the Lord used, to write the history of Christ, and beginnings of Christian religion; two of which were Apostles, and other two their companions, as Mark, and Luke: but those whom we call vice-apostles, or pastors forerunners, who were in preaching the Gospel, planting the ministery, and administration of holy things, to be (as hands and feet) wholly at the Apostles appointment, to call and recall, whether and when they would: such as Timothy, Titus, Mark, Tychichus, serving now in one Church, now in an other, as the Apostles pleased to use them; whose office because their calling was from the Apostles, and their work serving 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 governors: yet was it neither neglected by Paul, nor separated from by Titus, as a cage of unclean birds: teaching us, Ex iis quae in Ecclesia Christiana requiruntur ut partibus suis omnibus constet, solam doctrinam videri nobis absolute & sine ulla exceptione necessariam. Beza de Praesb. & excom. not presently to condemn, a number and society of men (much less of Churches) for want of some laws, or government (for no Church is not wanting in some) if they join together in the profession of truth of doctrine, and worship: for so many of the Churches, planted by the Apostles themselves, might have been refused for wanting some officers for a time, although they were after supplied. How much better were it that the spirit of meekness should lead into a patient expectation, when God will further beautify his Zion, to make her become the praise of the world; then that the spirit of pride should hurry us into a rash and peremptory sentence against even whole Churches? Did not Paul when the Church of Galatia had revolted from the Doctrine of free justification by Christ, yet call and account it a Church still? Let them show any of our errors of this nature. Object. But those Churches, and this in Creta was in constituting; but yours after a long time by public laws, and common consent, have refused the laws of Christ, and that after you have been convinced not to be the Church of Christ. Ans. But where is this sufficient conviction? If it be said in their books; the truth is, although they have pointed us to some wants, yet none of them have sufficiently concluded us no Church at all: and suppose our case were altogether as ill as they would make it, who are they that they should give us a bill of divorcement? If a private man err and offend, must he not first be admonished, and then censured, and judged? but by whom? by private men? no, but by the Church: and shall not a whole Church, or many Churches challenge the same form of proceeding? and therefore seeing this is not done by our neighbour reform Churches, which no doubt are the true Churches of God: we remain, and shall truly retain the name of the Church, and people of God; and leave them to the reforming of their error, both in the matter of their plea, as also in the manner of their proceeding. Thirdly, we learn hence, that no Church is hastily brought to any perfection. The Apostles themselves the master builders, No Church can suddenly be brought to perfection: why. with much wisdom, and labour, and often in long time, made not such proceedings; but that, had they not provided labourers to follow them with a diligent hand, all had been lost. Much a do had they to lay the foundation, and prepare matter for the building: and yet this they did, by converting men to the faith, and baptizing them: but after this to join them into a public profession of the faith, and constitute visible faces of Churches among them, required more help and labour, and for most part was left to the Evangelists. So as the building of God's house, is not unlike to the finishing of other great buildings: with what labour are stones digged out of the earth? with what difficulty depart they from their natural roughness? what sweat, and strength is spent ere the Mason can smooth 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 every man's heart in the natural roughness of it, is as hard as a stone; his will and affections like the crabbed and knotty oaks, invincibly resisting all the pains of God's masons, and carpenters, till the finger of God in the ministery come, & make plain, and smooth way, working in their conversion. And yet many converts (although they belong to the Catholic Church) make not a particular visible Church, till they join in some public service, and worship of God, according to the laws, and orders appointed by himself. 2. Besides this inward ineptitude and resistance, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. never had any building (except Babel's towers, which had Gods own hand from heaven 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 Christ's, false Apostles, Heretics, Tyrants, all standing against Christ, and making war against his body. In all which regards, if Solomon in the days of peace without all opposition, 2. C●r. 2.17. having an hundredth, and three and fifty thousand and six hundred workmen, cannot under seven years finish the material Temple: how hardly (think we) must this spiritual house, standing of living stones, go up? how slowly is it reared, having more enemies (and those no weak ones) than Solomon had workmen: even as many as there be natural men in the earth, unmortified lusts in men, or devils in hell; all of them with all their power, resisting the proceedings of the Church, and Gospel. Use. 1. This doctrine lets us see, what great things God hath done for such a people, A great work hath God done for that people among whom he hath settled his ordinances. as among whom he hath planted h●s ordinances: many strong holds, and oppositions hath he brought down, many enemies hath he subdued, many engines of Satan and his instruments hath he broken, before he could settle his glory, and cause it to dwell among his people. For as it was at the first breaking out of this light to the world by Christ's own preaching, never was the world on such a fire, never was any age so fruitful in tyranny, and heresy: so hath it been proportionally ever since, in the several parts of the world, where this grace hath appeared. Witness in these parts of Europe the stirs, and tumults in all the countries against the light restored by Luther: witness also the fires, and flames consuming the bodies of God's servants in our own country, in and since the days of King Henry the 8. of worthy memory: that had it not been the truth of God, it could never have come to this where we see it: for which mercy all the land should be moved to much thankfulness. Use. 2. Let every man hence be moved to help forward, and lend a hand to the beautifying and perfecting of this spouse of Christ; Every man set hand to this work to help it forward. that as it were by many hands, this difficult work may become the lighter. Among the jews every man brought somewhat to the Tabernacle, and so it was reared, some more, some less, but every man something: so let the Magistrate bring his authority, 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 poor good affections▪ and all hearty prayers, that we may once see Zion in her perfect beauty. Thus even very mean men shall be honoured so highly as they shall become assistants to the Ruler of the whole earth; as some so understand the place of jehoshuah, Zach. 4.14. and Zerubbabel. Use. 3. A ground of moderation, Bear with meekness some wants whi●h thou canst nor help. to bear so far as good conscience, and a man's calling will permit, the imperfections of any Church: and in the wants of it, carry ourselves as peaceably as may make to the honour of the God of peace; and the manifestation of ourselves the sons of peace, as well knowing, 1. that it is not to be expected of any Church militant upon earth to be unblemished, which is a prerogative of Christ's glorious body in heaven: 2. by peace small things thrive, and arise to their greatness: even smoking flax cherished, groweth to a flame: 3. that contention and division hindereth and overturneth those good things which have gone forward but slowly when they went fastest. Yet so, as according to the extent of our callings, we aim and labour for the pure and perfect estate of the Church. For it was a wicked speech condemned by the Prophet, to say, It is not yet time to build up the house of the Lord: Hagg. 1.2. & therefore content ourselves to dwell in seiled houses, and sleep in sound skins, although the Lords house lie waste. And hereupon, that the Church afore time hath a long time been wanting in many things tending to the perfection of it; to ground a perpetual imperfection, is a piece of Satan's sophistry: and argueth the want of that most dutiful affection of children toward such a mother, pleading rather for her blackness then beauty, and not rejoicing to see this spouse bedecked with all her ornaments. The second point in this first duty of Titus, is gathered out of the word translated, to redress: but properly signifieth a continual and instant straightening of things which grow crooked in the Church. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Whence we learn, that there is a continual bending, and inclining of good ordinances in the Church, even in their best estate. God's best ordinances in their best estate are continually bending. After that sin got once into Paradise, and took the hold of our first parents innocent hearts, not the best ordinances that ever the Lord instituted, could so fence themselves, as to keep it from them: how soon after had all flesh corrupted their ways? how were his laws engraven in the tables of men's hearts so forgotten, as he must be forced to write them in tables of stone? after that, how was that law written by his own fingers, generally corrupted, and violated? as appeareth by Christ's reformation of them: how his own polity was violenced of Priest and people, all the Prophets as with one voice and mouth complain: how all the ordinances of the new Testament were soon overturned, and by degrees clean shaken out of the Church by the rising and growth of Antichrist, who even in the Apostles days began to work; appeareth in the history of the Church. Hereunto add the readiness of the malicious man to sow tars; the unwillingness of the flesh to endure the Lords yoke; the business, and curiosity of man's wit and fleshly wisdom, which will be adding, detracting, or depraving his institutions by a restless turkising of them: the state of the Church militant, now here now there, exercised with continual vicissitudes, and changes (as of day and night) so of prosperity, and adversity, according as God gives Kings over it, either in mercy, or wrath, protectors, or persecutors: all these plainly prove, that which is not obscurely implied, that the best things in their best estate, are on the bending hand, and inclining unto corruption. Our perfection here is a sense, & strife against imperfections. Aug. de temp. serm. 49. Use. 1. This point letteth us see our imperfection in this world, and that all our perfection standeth in two things, 1. in sight of imperfection: 2. in strife unto perfection. For that the Church cannot be perfect, is manifest in the continual declinings of us that are the members. Which should make us ashamed, when we see our turnings back daily reproving us. The Lord if his pleasure had been such, might have as perfectly beautified and established his Church in earth, as ever it shall be in heaven: but he seeth it fitter for us, to be brought to an humble walking before him, in sense of our infirmity; as also daily to repair unto him, who is both the author and finisher of our faith; that he would be pleased to lay as the first, so the last stone of this his building, that the whole praise of it may be his. No Church on earth so well ordered as that it need not further reformation. Use. 2. They may hence see their error that conceive of any Church in earth so well settled, and ordered, that it needeth no further reformation: little know such the necessity of the Church, and the continual bend even of her strongest towers. See we not that almost every year requires a new parliament for the ordering of the commonwealth, that new disorders may be restrained, or redressed by new laws? do we see any man let his house, but from year to year, but he will surely bind the tenant to constant reparation, as often as need shall require? and yet inconsiderate men can boldly, and bluntly bolt out; they marvel what men mean that seek for more, and further reformation, and they cannot tell what they would have. But alas, are we so near God as we cannot possibly be drawn nearer? what mean then the common blaspheming, drunkenness, fornications, riots, Sabbath break, & what sins not? committed almost without all fear? what meaneth it that such dens and breaches are unmade up, but that hog and swine may enter into the presence chamber of the great King? Let the strong man keep these holds, we shall see all the earth fit still enough. But easily may we in every particular member see the necessity of daily strengthening the whole against such daily declining, as the first and purest Primitive Churches planted by the Apostles themselves could not free themselves from; and much less any since. The second branch of Titus his duty, is the placing of Elders in every city: 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, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost hom. 2. & Hieron. in hunc locum. Ministers, Pastors, Bishops: for those who are here called Elders, are called Bishops, v. 7. true it is that sometimes the word is used generally for any that bear any Ecclesiastical function, in which sense the Apostles themselves are sometimes called Elders, yet here I take it, it must be understood of those who labour in the word and doctrine: 1. Pet. 5.1. for such are described through the Chapter. The reason of the name is taken from their age, not as though they always were the oldest men: for wisdom is not tied to grey hairs; and Timothy was one of them, and yet a young man: but in regard of the wisdom, experience, and staidness, 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 years. For how meet is it that the man of God should be furnished with gravity and authority, that every way he may be worthy of double honour, both in regard of his person, as also of his gifts, place, and works sake. The Papists every where translate this word Priests, and make praesbiteri, and sacerdotes all one. Wherein although the word cannot be more unfitly translated; yet would we be loath greatly to strive with them about names and titles (as having matters of greater moment and difference, more than we wish) were it not that the very name were a supporter of that horrible Idolatry of theirs, so infinitely derogatory to the only sacrifice of Christ. And therefore, seeing the Ministers of the new Testament, are never so called in the new Testament, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and never 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it were good and safe to keep ourselves to the titles the Gospel hath given us. Est diligentia digna pijs propter concordiam loqui cum Ecclesia recte sentiente. Chem. de utilit loc. theolog. 1. Pet. 2. Rev. 15. Patres non nunquam abusione quadam nomen sacerdotis tribuunt ministris evang. sijs. Whitak. contr Dur. pa●agr. 48. And seeing that the Papists impiously not only retain the name in the proper signification, but also an office of Priesthood, flatly opposite unto the Priestly office of jesus Christ▪ it is no less than our duty to oppose ourselves against both such an office, and such a title. Which in the proper signification is so peculiar, as it is attributed to none under the Gospel, but unto Christ himself. I deny not but in the common acceptation of the word, it is ascribed to all Christians both Ministers and people, who are called an holy Priesthood, and believing are made Kings and Priests unto God. Neither is it denied, but that some of the Greek and Latin fathers called the ministers of the Gospel Priests, but this was by improper and translated speech: partly in that by their ministery they do daily offer, and sacrifice men unto God, Rom. 15.16. and partly, because they held the places in the Church which the Priests and Levites did before the coming of Christ: imitating herein the Prophets themselves, as Isay 66.21. prophesying of the glory of the new Testament, saith, that the Lord would take of their sons for Priests, and for Levites: not that they were to be such as were to offer typical and figurative sacrifices of that only sacrifice, Nec hoc loco permisisse se ●it Tito ut libera & quasi regia potestate ministros Ecclesiis praesiciat, sed ut salvo iure & potestate eligendi sive praesentandi quae est penes Ecclesias, & collegia sacerdotum, moderator ipse accedat, & ordinator. Magalianus jesuit. ad Tit. cap. 1. sect. 5. annot. 2. Antequam diaboli instinctu studia in religione fierent communi Praesbyterorum consilio gubernabantur. Hier. in locum. Omni actu ad me perlato placuit Praesbyterium contrahi ut firmato consilio, quid circa personam eorum observari deberet omnium consensu statueretur. Cypr. lib. 3. epist 11 ad Cor. as the jewish Priests; nor yet commemorative, as the Romish (seeing all sacrifices but only the spiritual oblations of Christians were ceased) but he calleth them by that name then in use, noting them only as the successors of the Priests and Levites, but not ascribing any proper work of that office unto them. 2 The person placing these Elders, is Titus, who hath commission given him, that as the chief governor and moderator of this action, should establish teachers of sound doctrine in all the cities throughout the Island: and because the whole action was to be chiefly ordered by him, it is wholly ascribed unto him: as the Consul is said to create Consuls, when notwithstanding there was a court or assembly of Consuls at the choice or appointment of them. Which if it be not thus to be understood▪ I see not how Elders could be appointed by election, as the manner of the Apostles was, Act. 14.23. and Timothy must neither lay hands on any man rashly, nor yet partake herein with other men's sins, namely, such as were used to be joined with him in this business, 1. Tim. 4.14. 3 The place where, is, in every a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, subaudi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. city: that is, wheresoever 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 every b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 No religion can thrive or continue if the ministry be unsettled and discontinued. Church. For even in the Apostles days there was a certain kind of distinction of Churches, and congregations: for the Elders had their flocks, over which the holy Ghost had made them overseers, and which depended on them, 1. Pet. 5.2. Act. 20.28. Doctr. Even there where the Church is planted, is such an absolute necessity of a settled ministery, as without it, it is impossible that religion can either thrive or continue: and therefore as the Lord had formerly dealt, in planting his polity among the jews, so doth he here in planting Christian religion among the Gentiles: no sooner was his law given concerning his Tabernacle, but Aaron and his sons, and the tribe of Levi must be sanctified to the office of Priesthood, to attend on holy things, to teach and offer, and perform their several duties according to the Lords direction, else had the former labour been lost: in like sort in vain had the publishing of the Gospel been (although by the Apostles themselves) had they not established such ordinances every where, as served for the strengthening and proceeding of it: of which the settling of the ministery, and appointing Pastors over people, is the principal. Reas. Reasons. 1. How necessary was it for the whole administration of God among his people to have a set place of abode, that they might ask counsel at his mouth? offer sacrifices ilastical, and Eucharistical? put up their prayers unto him, and receive from him instruction and special direction? and hence was it that the Lord sometimes settled himself at Siloh, and sometimes his dwelling was in Zion: and no less, nay far more full comfort, may we receive in our assemblies and Bethels, where the Lord as the sun, by his Ministers, as by so many clear lights, not only dispelleth darkness and errors in mind and manners, but directeth us in all our ways we have to walk: answereth us in all our doubts, in all our petitions, raiseth us in our falls, supporteth us in our weakness, and provoketh us to cheerfulness in all the paths that are good in his sight. 2. Our weakness is such that notwithstanding all the benefit of standing ministries, we are ever recoiling and falling backward more and more: our bodies are not more prone to pine away for defect of daily food, than our souls, if by the means of the heavenly Manna they be not daily repaired: no eye seeth not the need of daily directions to guide us to daily duties; and those which must be often done, we must often be put in mind of. 3. Experience showeth, that in such places, where such ministries be not settled, we need not seek for adulterers, swearers, drunkards, thieves, and liars, such soils are fruitful of such imps, that a man would think the old Sodomites were returned from hell: yea the malicious man slacketh not to sow these too thick, in such fields as good seed is cast into continually. 4. The ordinance itself speaketh for it own necessity: being the means whereby those, who by it are brought to the faith, are also preserved in it; the milk whereby babes begotten grow to strong meat, and are led from their infancy, to their full age in Christ. Eph. 4.11. For we may not always be babes and weaklings, but there is a perfection of Christianity which hereby we must be led unto, Heb. 6.1. not that any perfection of knowledge or holiness can be attained of us, as Anabaptists foolishly dream; but partly in respect of that further degree which we ought ever to contend unto, for in the school of Christ we may wax old daily learning, and the greatest scholar shall yet be far from perfection: and partly comparatively, men of grace and knowledge may be called perfect, and have attained a further degree of perfection, than such as are rude and ignorant, subject to be carried about with every wind, and are not yet gotten out of the elements of religion: a man is said to be of perfect wisdom, strength, and other gifts of body and mind in comparison of a child, or one not come to man's estate; a Master of Arts may be called a perfect scholar in respect of a schoolboy: and to this perfection of Christianity are we led by means of this ordinance. Every man standeth in as much need of daily bread for his soul as for his body. Use. To reprehend such as conceit themselves, that when they have gotten a smattering of knowledge, they must needs have faith also, and afterward need no ministery nor sermons: but mark where the life of God is, it will make the soul crave the daily bread, as the natural life doth the body: neither seeth that man any thing of God, and the mysteries of his kingdom as he ought, that presumeth of his knowledge so far, as that when he hath begun to build, and laid a foundation, like the fool giveth over, and never cometh to lay the roof. Perfection of true knowledge is the sight, and sense of imperfection, and religion in the heart, espieth daily wants and decay in the soul: and repaireth to the ordinary ministries, for the daily repairing of them. Which ordinances whosoever contemptuously forsake, great scholars they may be, but they were never good men. Bless God for thy own liberal supply. Use. 2. Let us rejoice, that the Lord hath so liberally supplied us in this necessity, and testify our thankfulness in diligence and subjection under the settled ministery, that our judgements, wills, and affections may be settled in the truth: for to the observer it will appear, that such for most part are wavering and variable, who content themselves with a variable ministery, now hearing one, now another, now here, now there, without fixing themselves to some one. As for such as under a settled ministery come and go at their pleasure, now they hear one Sermon, than another, slipping in and out as they list, to them I say, little is their conscience, great is their sin, and manifest is their fickleness and inconstancy in their religion. Pray that others in want hereof may be supplied. 3. Hence is a ground of petition that God would place Pastors in every congregation, that his kingdom might come every where, that every candlestick might carry a burning and a shining light: seeing we see here that it is God's ordinance, that so it should be. And the greater the harvest is, the more ought we to apply the Lord of it, that he would thrust forth labourers into his harvest, removing whatsoever impediments he seeth to hinder such a blessed and glorious work. As I appointed thee] After that the Apostle had declared Titus his place and duty; he cometh to the second point, namely, his direction therein: not giving him leave to add any thing of his own invention, or alter any thing which Paul himself had done; but bindeth his hands from doing, or undoing any thing, in his whole administration, but as Paul had commanded and appointed him: the tenor of his commission reacheth no further. Whence we may learn, that Doctr. The ordering and governing of the Church, The ordering of the Church is not left free, no not to an Evangelist. is not left arbitrary, no not to an Evangelist, but Apostolical direction must go before and guide him. The Church is the house of God, and must not be ruled by man's inventions, but by the direction of the great housekeeper: and seeing the father hath committed all the government of it to his Son, who hath purchased it with his blood: the charge and burden of it now lieth upon his shoulders, and his prerogative it is to give laws and orders, and by his voice to rule the house of jacob. The whole Tabernacle to the very pings, must be framed according to the pattern; and yet that was a movable in comparison of our most stable administration, which shall continue to the end of he world: and the Lord in describing the parts thereof severally, still remitteth them to the commandment, to the pattern, and form showed in the mount: See Exod. 25.9.26.30. & cap. 27.8, etc. twice 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 go and stand in all their journeys; so have we in the new likewise a watch of the Lord to keep, namely, the will of God expressed in his word, which must be the beginning of every motion and rest in the Church. Use. Let the bold Papists come and say one by one, I have a vision, or I have a dream, No traditions or impositions under Apostolical authority warrantable. I have found out this or that tradition concerning prayers for the dead, fasts, or feasts, confirmed by some diabolical delusions: let them pretend their rules of perfection, standing in the observation of evangelical counsels, such as concern chastity, voluntary poverty, etc. let them obtrude to us the Church, the Church, and the Church must be heard; and hereby thrust upon us, what laws 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 Apostolical authority, we will receive all such traditions; but if they be under Apostolical power, who are they? or what have we to deal with them, or they with us? seeing that neither an Evangelist may take upon him, nor we take from him any impositions under Apostolical authority. Object. They allege Luk. 10. He that despiseth you, despiseth me. Ans. So long as they speak according to their commission, which is, teach them to keep all that I have commanded you, Matth. 28.28. Object. Matth. 18. Tell the Church, if he refuse to hear the Church, let him be to thee as an heathen. Ans. But the Church must be in their Ecclesiastical jurisdiction tied to some certain rule, which is described in the word. Ob. But Paul and Timothy delivered some decrees ordained by the Apostles and Elders, to be kept, Act. 16.4. Ans. 1. They must know their power subjecteth and inferior to this Apostolical. 2. even the Apostles themselves gave no decrees, but such as were comprehended in the written word: as in Act. 15.29. It seemeth good to the Holy Ghost and us, to lay no other burden, but in these necessary things: wherein besides that in ordering the Church we see they had such an immediate assistance of the holy Ghost, that they could not err: so also the things decreed were according to the written word: As the things offered to Idols, and fornication were condemned in the moral 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 soul is purged: and partly, to avoid the note of inhumanity and cruelty. And things strangled were before the Apostles times prohibited for the former reason, lest blood not let out should be eaten. Which two latter, although their nature were changed and free in themselves after Christ: yet the Apostle in the time of gathering the Church of the jews and Gentiles, because he would have no bones of dissension cast between them, and avoid the scandal; for a time required them, and forbore to abrogate them: but would have them for the time retained without all opinion of worship, necessity, and much less of merit: by all which bonds the Papists would fasten upon us all their human inventions: so that all their allegations are too weak to remove us from this hold, so immooveably grounded upon the Scriptures. Vers. 6. If any be unreprovable, the husband of one wife, having faithful children, which are not slandered of riot, neither disobedient. In these words the Apostle entereth that particular direction, how Titus should behave himself 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 main either beauty or blemish of any Church, either to be graced, or dishonoured with gracious, or graceless Ministers; they being as captains or leaders to the people in whatsoever ways themselves take up; therefore that Titus should not lay rash hands upon any, but after trial make choice of such men, as should be found worthy every way for that worthy work: and that he should not be deceived in his choice, Paul taketh pains to draw him a pattern, and give him a lively 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 espy, he hath found the man he sought, and whom the Church needeth. Now these qualities, as they concern either his life, and conversation; or else his ability and fitness 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 general, that he be unreprovable, and that both at home and abroad, as we shall see: 2. more specially for his further beautifying, he must both be furnished with certain virtues, which must positively shine in him: and these are such as concern his private life, and family: described in their kinds, and partly in this 6. verse, and urged by reasons in the 7. as also he must be freed from many particular vices, which are reckoned up, and amplified by the opposition of the contrary virtues 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 general in the life of him that is to be set over a people as their pastor, and teacher, that he be unreprovable. By which the Apostle meaneth nothing less, than one that is without fault, or infirmity, or sin: for there is none that liveth, and sinneth not: and the high priest, though a special type of Christ, and the chief Minister of the ancient Church of the jews, must first offer for his own sins, and then for the sins of the people: yea, and Christ himself teaching his Disciples (the chief Ministers of the new Testament) to pray; taught them to say daily, Forgive us our trespasses: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neither doth the nature of the word here used, require any such angelical purity: but meaneth such a one as no man can justly call into question, or taint with any infamy, and crime. justly, I say: for otherwise it is not the privilege of the best, Nunc bene vivitur si sine crimine: sine peccato autem si quis vivere se existimat, non id agit ut peccatum non habebat, sed ut veniam non accipiat Aug. Quis e●i● innocentest accusasse sufficiat. julian. to keep them from tribunals: before which the Prophets, the Apostles, yea, and Christ himself had such crimes intended against them as proved capital, but all injustly: 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 Devil, that all the most conscionable Ministers in the world should soon be suppressed. And as the charge must be just, so it must not be frailties, or infirmities that hang upon our nature commonly corrupted; but gross and open sins, yea and enormous crimes in the sight of the sun: the just challenge and proof of which, disable a man from this function by this Apostolical Canon. And howsoever he that is the cleanest, and hath washed himself in snow water, hath his own clothes that will pollute him: yet read we of diverse in the Scriptures, that have attained to walk without reproof, as job, Zacharie, and Elizabeth: Sine querela, non sine peccato. August. contr. Coelestin. and many even private Christians at this day, through God's mercy, live without crime▪ though not any, save the Son of God himself, ever lived without sin: All which open to us the meaning of the precept. A man of scandalous life is unfit to be a Minister. Reasons. Doctr. How able soever a man be to teach, yet if he be of corrupt conversation, 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 upon the life of him that is to be chosen, and afterwards in fewer words requireth his fitness for doctrine: and so in his charge to Timothy that he should lay hands on no man rashly, 1. Tim. 5.22.24. addeth, that some men's sins go before hand, and some men's sins follow after judgement: as though he had said more largely, Use all the circumspection thou canst, yet some hypocrites will creep into the ministery: some are inwardly profane, and such close sinners thou canst not discern, till afterward they manifest themselves: others are open sinners, of which thou mayest judge aright: these latter thou art to hinder; the former reclaim, or seasonably remove, and so salve up the sore again: for how requisite is it, that such a sweet and savoury doctrine, should be matched with a sweet and savoury Christian conversation? 2. That such an high calling is to be graced with an unreprovable life, was typified in the law sundry ways, as after we shall more clearly see in the positive virtues required: especially in that prohibition, that none of Aaron's sons, or seed, that had any blemish in him, might once press to offer before the Lord, Leuit. 21.17. neither come near the vail, nor stand by the Altar. 3. A scandalous and obnoxious person, shall never do good in his calling. For although the things of Christ, as the Word, Sacraments, and Doctrine, depend not upon the person of the Minister, but on the ordinance of Christ; neither in themselves are the worse in bad men's hands; no more than a true man's piece of gold in the hand of a thief: yet by our weakness, in such a man's hand, they are weaker to us: 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 chair (be he Pharisie, be he hypocrite) must be heard; yet can it not be, but that the wickedness of Helies' sons, will make the people abhor the offerings of the Lord: which what a grievous sin it was before the Lord, see 1. Sam. 2.17. Again, how can he benefit his people, whose hands are bound, whose mouth is shut, and cannot utter the truth, without continual galling and sentencing of himself? and when every scoffer shall be ready to say to him; art thou become weak like one of us? Isa. 14.10. and the word shall be still returned upon himself, how can it be expected that he should do good amongst them? Christ prevented that scoff, Luk. 4.23. Physician heal thyself: and Paul showeth the duty of every Minister, namely, to minister well: and the fruit of it, he getteth a good report, and great liberty in the faith. Wherein let a Minister be wanting; if he were able to speak with the tongues of men and Angels, 1. Tim. 3.13. Ministri est verba vertere in opera Hierom. ad Paulinum. yea, if he had a fiery tongue sitting on his head, he shall never be able to prevail with ignorant persons, who must be sensibly taught, and that aswell by their eye, as by their ear. 4. It is a most dangerous condition to himself to be a good teacher of a bad life: 1. Tim. 3.7. for such a one is in the snare of the devil, that is, when he seeth his life still more and more exprobrated, and himself more despised every day than other (for it is just with God, that with the wicked should be reproach) than he begins to grow so bold, and impudent, as that he casts off all shame, and care, and as one desperate and hardened in sin, prostituteth himself remorselesly unto all lewdness and ungodly conversation. Use. 1. Hence may we see the reason, The devil hath reason therefore both to deprave the best, and thrust in the worst into the ministery. why the Devil so mightily laboureth to slander the most faithful 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 ministery, he can disgrace it: If he cannot discontinue it, he can continue a devil still: that is, both an adversary, and an accuser of it: for either Christ's Disciples wash not, or fast not; or Christ himself is a good companion; or john Baptist is too austere and precise; or some natural infirmity (as Elishaes' bald pate) shall be cast as a rub in the way to make the Doctrine less welcome. And all this because long experience of many ages hath taught this old serpent, that the most wretched miscreant, even Herod himself, will hear gladly john Baptist, if he conceive him (as he is) a good and godly man, carrying himself without reproof and exception. The self same is the ground why he setteth himself in all ages to shove in, and hold in the ministery such persons as (like unsavoury salt) are too base for the dunghill; every way for the overthrow of this apostolical direction, using and urging most impregnable arguments, drawn from affinity, affection, some base and servile demerit, letters, and requests of great men, or gifts, which blind the eyes; by which and many other means, Satan's Ministers (for the Apostle calleth them no better) keep out the Ministers of God. 2. Cor. 11.15. What mischief these stratagems of Satan have wrought in the Church we may see and bewail, and provoke thence our prayers that the Lord would so let his kingdom come every where, that such main pillars of Satan's kingdom, may be shaken and broken, especially in reformed Churches, which profess, The most commendable conformity is to join to uncorrupt doctrine ●n unblamable life. and avow the lifting up of the sceptre of jesus Christ. Use. 2. Note hence what conformity is most urged by Christ in all his Ministers: namely, the ●●iting to uncorrupt doctrine, an unblamable 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 only of Ministers from other men, but even of Ministers among themselves, and the main and intolerable inconformity of Ministers, is the suiting of Jacob's voice with Esau's hands. The Minister hath not done his duty when he hath pointed to others the way to heaven, and himself either stand still like a statue in the way; or else like the crevice, goeth backward: but he must in nothing give offence, lest his ministery be blamed: 1. Pet. 5.3. yea more, he must be an example to the ●●ocke: so Paul enjoins Timothy to be to them that believe, 1. Tim. 4.12. an example in word, conversation, love, spirit, faith, pureness, even as he set himself an example to Timothy, 2. Tim. 3.10. But thou hast known my doctrine, manner of living, purpose, faith, long suffering, love, and patience: for this example hath the force of a rule either good or bad: Peter's example constrained the Gentiles to do like the jews: Gal. 2.13. and Barnabas was drawn in with him: see also 1. Pet. 3.1. Now not needing further motives to provoke Ministers to labour after good life, we will only mention some means, whereby every of them may become unreprovable. Rules to keep a man unreprovable. 1. Labour with thy heart to set itself still in the presence of God, and this will be a means to keep it order; whereas otherwise an unruly heart will break out one time or other. 2. Have a care of a good name, as well as a good conscience; not so much for thy own as for God's glory: neither because thyself, but others stand much upon it. 3. Avoid occasions of sins, appearances of evil, seeing thy motes become beams. 4. Study to do thy own duty diligently, meddle not with other men's matters. 5. Curb, and cover thy own infirmities, buffet thy body, and bring it in subjection. 6. Daily pray for thyself, with desire of the prayer and admonition of others. Thus oughtest thou that art a Minister set thyself a copy unto men; howsoever the most rend such copies out of their books, as too precise and exact. Use. 3. How men are to conceive of Ministers, not as of men without sin, or infirmities, as the Apostles confessed they were mortal men, subject to the same infirmities with others: Act. 14.15. and to acknowledge the goodness of God in keeping them altogether not from all sin, yet unreprovable, that is, untainted of grievous crimes, whereby his name and this calling should be highly dishonoured: which were it well considered of men, we should not hear such outcries against every infirmity in the person of the Minister, as though the very calling could exempt him from sin, which we see the calling of the very Apostles could not do. Husband of one wife] Having ●eard what is generally required of every Minister that he be unblamable: Now we are with the Apostle, to descend to those private virtues which concern his economical administration. And those in this verse are two; the former concerning himself, in preserving his own chastity: the latter respecteth the persons within his family, namely, his children, over whom he is to exercise Christian authority, governing them as a father, who is a Minister: framing them to duty towards God, and himself, and training them up carefully in the doctrine both of faith and good manners. For 1. concerning their religion, it is required that they be faithful 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 slandered of riot, which is a lavish wasting, and a needles spending of goods. 2. Not disobedient, but such as will endure the yoke. These two virtues must especially be exercised of every one that is to be a Minister of Christ: the former of which beautifieth his own person; the latter graceth his family; and both of them adorn his calling and profession. To understand the former aright, we must first remove the false interpretations: and 2. propound and establish the true sense, and then come unto 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 allegory, affirming that Paul's meaning is, that an Elder must have 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 have two Churches or no; but what a one he ought to be for the government of himself and his, that is to be set ever any people. 2. What meaneth it that this husband must have faithful children; if he may not have a wise other than the Church? If it be said, that by these children must be meant the faithful and the children of God begotten in the Church: I answer, that the same Apostle to Timothy, cutteth the sinews of all such cavils: where he expoundeth the same precept necessarily to be meant literally, and not in this allegory; by the reason of it annexed, ●. Tim 3. ●. for if he cannot govern his own house, how shall he govern the house of God? Secondly, others say, he must be the husband of one wife only, and that after the first he may not have a second. Which opinion Montanus and Tertullian extended to all sorts of men: the Grecians after restrained it to the Clergy: and the Romanists were ready enough to take it up, and still reserve it among the rest of their rubbish. But that also is as gross and false exposition. For 1. he that marrieth a second wife after the decease of the first▪ (if he keep himself faithfully unto her,) is still but the husband of one wife, seeing the law of the former is by God dissolved. 2. It is a general commandment, that if the brother die without children, Deut. 25.5. his next brother was to marry his brother's widow, and raise up seed unto him. Now as in the other tribes, so doubtless happened it among the Levites, and therefore the Levite although a widower, was to marry his brother's wife. Object. If it be here said, that we now are in precepts delivered to Ministers of the new Testament; and are not to square ourselves unto that special administration of the old: I answer, that the general precepts of the new Testament affirm no less: as, He that cannot contain, let him marry: and to all widows the Apostle giveth leave to marry, 1. Cor. 7.39. so in the Lord: and that that is of general & perpetual equity to men, as well as women, and to all sorts of men, as to one kind, is plain 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 she take another man. To which truth many of the father's accord. Thirdly, an other sleight of the Papists must be avoided, who have thus corrupted it: If any have been 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 supplied 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Lastly, neither must it be understood, so as the Minister must of necessity be the husband of one wife, and may not live single: for though all cannot receive Christ's speech concerning continency, yet some there are to whom it is given, Matth. 19.11, 12. and to them his counsel is, he that is able to receive this, let him receive it. But the true meaning is, that the minister ought to be content with one wife at once, and not defile himself by polygamy: and this precept was not without ground: for among both jews and Gentiles, the custom of polygamy had so far prevailed, that it was become as natural, to marry many wives at once: now the Apostle perceiving that custom, had taken away the sense of the sin, and placing Titus to redress things amiss, he beginneth at this great enormity, and prohibiteth him to choose such into office in the Church, as had given such note of an inordinate life. Quest. But was it lawful for other men to have more wives than one at once, seeing the precept is given only to ministers? Ans. No: and yet the minister here only inhibited directly, as whom he dealeth with: but the people herein also, so far as his example was propounded to their imitation, in the observation of the whole law of God. For here we may fitly observe these 2. rules for our directions. 1. That all the virtues which are required of common Christians, must be much more in the minister, as every thing in the sanctuary, was double to that which was common, as the cubit, the shekel of the sanctuary. 2. That all the moral virtues required and expressed in the life of the Minister, must be imitated of common Christians; who must follow him so far as he follows Christ: and in his general duty see their own; both of them having but one way to heaven. So much of the meaning. The doctrines are two. 1. The marriage of ministers is a lawful, and holy ordinance of God. 2. Polygamy was ever a thing blameworthy, even in the best. Doct. 1. Seeing that we are cast into the last times, Marriage of Ministers lawful. 1. Tim. 4 1.2. wherein the spirits of error shall be more rise than ever: and 2. that many shall depart and give heed unto them: and 3. that it is enjoined every faithful teacher to arm his people against them: it is no less than our duty to warrant out of this place the marriage of Ministers, against all the impious decrees of Papists: who that they should not want that note of Antichrist fore prophesied, namely, the contempt of women under a semblance of sanctity, Dan. 11. and chastity, as Hierome expoundeth it: and lest their doctrine should not otherwise appear to be as it is, a doctrine of devils, 1. Tim. 4.1.3. have prohibited marriage to all orders of their Clergy, and admit none into their orders, without a vow of perpetual single life; from which if they ever after depart, they deprive them of all dignities, cut them off as apostates from the faith, and adjudge them if they justify that opinion, even to death itself. Quest. But why should they deprive themselves of their liberty, and the comfort of that estate? it seemeth to be mere conscience that should lead them to undergo such a burden. Ans. I hope to make it appear that it is nothing less than conscience, informed by the word, by the answer of their chief allegations. Reason's why the Papists resist this doctrine. In the mean time among sundry other, observe three main beams which bear up the this Popish roof. 1. gross hypocrisy, causing them to make a show of greater holiness and chastity than all others, in which regard we may as well yield them the title of Puritans, as they challenge the thing itself. 2. presumptuous pride, for by th●ir doctrine, hereby they seek for a further perfection then that which the Law requireth of them. 3. the main of all is, human policy: for hereby they keep their wealth together, which 1. maketh them able to maint●ine their royal estate. 2. it maketh the world to admire them, such is their ●ompe, and glory. 3. by their great promotions and dignities they a●●●re, and ally unto them the greatest nobles of the earth, by whom they strengthen their estate: so as never could man's wit devise a surer way to keep their wealth; which every eye may see to be the prop of their greatness, and which by the marriage of all their orders might quickly be dissipated and dispersed. 2. by this policy they have their vassals and instruments, whom they must dispatch with death and deadly things about them into all countries, more free and prompt to the undertaking and accomplishment of any mischief. 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 shows and pretences, and sandy grounds of foolish builders, as now we are to manifest. Ob. First, out of the old Testament they allege diverse things, as Leu. 11. Be ye holy, Three main objections briefly answered. for I am holy: and, ye that carry the holy vessels of the Lord, be holy: and, the Priests and Levites in ministering their turns before the Lord, must abstain from their wives: and Abimelech would not give David's young men hallowed bread, unless they had abstained from women: and, they that eat the Passeover had their loins girt, which is the seat of lust. Therefore none in orders may marry. Ans. 1. In such allegations they are long and tedious, but of which I may truly say, as the Stoics of diseases; if they be long, they are light. And to begin with their last symbolical argument, we will lightly pass it, as worthy of something else rather then an answer: both because symbolical divinity will bear no argument, but also in that they have not proved, nor can, that all they that eat the Passeover were Priests: Exod. 12▪ 11. neither regard they that they were presently to depart out of Egypt, and therefore needed to truss up their long and loose garments. As for that of Abimelech, 1. David's servants were soldiers, not Priests, and therefore is it impertinent. 2. they were such as had wives, how can we conclude from them, 1. Sam. 21.4. that other men ought to have none. 3. it was a question which the Lord would have Abimelech ask David, and that by oracle, as appeareth, v. 11. concerning some legal defilement; which even by touching some wo●en, might debar them from touching the holy bread. 4. let them ● so conclude that no Israelites might marry, because at the giving of the law, they must abstain 3. days from their wives. In the three former allegations they are not unlike an inexpert physician, who harpeth altogether upon some one jarring string, and so mars all the music: for all of them are laid upon this unsound and ungodly position, which they take for granted, that marriage is an unclean and unholy thing: They forget that they make marriage a Sacrament. for this is the tenor of all their conclusions, be holy, & therefore abstain from marriage. Which heresy of Montanus and the Manichees▪ Pope Syricius and his successors have fought manfully to maintain 〈◊〉 of that place of the Apostle, Those that are in the flesh, cannot please God: as though they had never read, that God was the institutor of it, and not as a remedy, but when there was no malady, Rom. 8.8. Of all the works in the flesh reckoned in Gal. 5.9. marriage is none. in the state of innocency, between 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 upon it to Noah and his children, as though they had forgotten that the Son of God had sanctified it by his presence; graced it by his first miracle; called it a conjunction of God, whom God hath joined, Adeo honorabile est coniugium, ut cum eo possit quis eti● ad sanctam fidem asc●ndere. Chrysostom. in locum. etc. as though they would not know what the Apostle had said, that every 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 believing wife, and the unbelieving wife in the believing husband: and that the woman through bearing of children shall be saved if she continue, etc. But what should I light so many candles in such sunshine, were it not to discover their monstrous delusion. Secondly, are none commanded to be holy but the Priests, and not as well all the Israelites? or was that sanctity any other, but that which standeth in pure heart, good conscience, and faith unfeigned, in innocency and love towards God and men? Now if all such as thus must be holy are inhibited marriage, where should we seek an holy seed? Thirdly, Nec ratione nec authorita●e probatur, quod absolute loquendo sacerdos peccet contrahendo matrimonium nec ordo in quantum ordo, nec ordo●in quantum sacerest impeditivus matrimonij. Card. Caiet in epist. Tit. 1. tract. 27. if the Priests had some legal purifications which must be used before they appear and approach before the Lord; were they not all typical representations of that spiritual holiness, wherein even we ought to resemble them? and being so, are they not all dated? or if we consider them as they were also antetypes of Christ's purity, the high Priest of a better covenant, are they not expired? or if the Popish Priests will be so exact in imitating them, let them give us a reason, why they follow them not in all such rites of that kind, as well as in some? for when the Priests entered the tabernacle, they were prohibited the use of wine, Leu. 10.9. neither must they at any time meddle with the exequys and funerals of the dead, neither must they be shaven, 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 never concluded that Priests and Levites might not have their wives: but if any found reason may be gathered from their example, it might rather be thus framed; Even the Priests and Levites had their wives, and much more may the Ministers of the new Testament. As for that they object out of Isay 56.4.5. The answer is ready and plain, that the Prophet speaketh not of any that had vowed continency; but of such as had been made Enuches involuntarily, to whom that comfortable promise is made, not for their continency, or being Enuches, but for keeping the sabbath, choosing the thing which was pleasing to God, and taking hold of his covenant. Object. Further out of the new Testament they allege many things, especially out of the 1. Cor. 7. as where Paul wisheth men to be without distraction, ver. 5. to abstain for a time to give themselves to fasting and prayer, 7. where is concluded that this estate hindereth the exercises of piety, and therefore intolerable in a Minister: and further, where he saith that the unmarried careth for the things of the Lord, but the married rather care how to please one another, v. 32. and, those that are unmarried, it is good so to abide: and, he that giveth not his daughter doth better: and, the widow is more blessed if she so abide, ver. last. Ergo. No Minister may marry. Ans. Do not these men bewray the nakedness and poverty of their cause, when they are glad to snatch here and there a word, to wrest against the author's meaning, without due regard: yea, with utter 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 lawful for any man or woman of that city to be married. 2. what times writ Paul in? was it not in times of most heavy persecutions; which in all that chapter he had a special eye unto? 3. In what manner writ he? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. doth he not say, that he writ this by permission, & not by commandment? v. 6. doth he not affirm that every man hath his proper gift, according to which he is to walk? v. 7. & 17. doth he not profess that he speaketh for their commodity, as giving them an wholesome counsel, and not to entangle them in a snare? v. 35. and that which he speaketh is in regard of the present occasion and necessity: v. 26. notwithstanding all which, no married persons may defraud one another, v. 5. and much less depart one from an other, v. 10. 4. For the matter alleged. Because the Apostle would have all Christians as free from distraction as might be; and because they must abstain too extraordinary fasting and prayer, which those dangerous days, and tyrannical times called upon them for, (the place not being meant of ordinary prayer) can it be wr●ng out of the place, that marriage therefore must be vowed against, either of them, or much less of any other sort of men? Again, because the Apostle speaketh of some carnal persons matched together, that they regard the things of the world, and the pleasing one of another above the pleasing of God: can any show of argument evince, that therefore either marriage is unholy, or is of any sort of men to be disavowed? for that the place must be so understood, is evident: else what shall we think of Abraham and Sarah, Isaac and Rebecca, Elcanah and Annah, Zacharie and Elizabeth, Aquilla and Priscilla: shall we think that these faithful couples cared not for the things of god? and if they did, why cannot other believers? and if marriage were such an enemy to prayer, and hindrance of piety in itself, as they would make it, why are all Christians commanded to pray continually? to possess their vessels in holiness, and honour? how is it that we read of families called Churches? how could any man say, I and my house will serve the Lord? how doth the wise man say, that by a wise woman the house is built up? And indeed where God giveth such a one, a man is freed from many distractions, and findeth his wife a fit help made unto him; whereas it was not good for him to be alone. Finally, as all married persons neglect not; so all single persons seek not the things of God: for we read of many foolish virgins. Furthermore, where the Apostle affirmeth it to be good to abide single, either in virginity or widowhood; and not to give the daughter in marriage, etc. and that only in regard of the present times; shall no time afford lawfulness for some sort of men to marry? And that those precepts are so to be understood, the Apostle himself expresseth: for if good were opposed to evil of sin; then had the Apostle contradicted himself, when he said, that he that marrieth (not only doth not evil) but doth well: but good is opposed to that which is incommodious, or inexpedient: so is the word also used Matth. 19.10. and this is that the Apostle saith, it is not good for the present necessity: that is, it is not conducible, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. expedient: for that it is more joyous for a man to drink his own cup of trouble in troublesome times, then to be vexed with the miseries of a destitute wife and children. The like precept was given upon the like occasion to the jews, that they should not marry, nor get children: Why? jerem. 16. some Papist would hence affirm, because marriage is an unclean thing, and a sin: No: but in regard of those most heavy times of war, exile, and captivity; wherein they should have less sorrow and grief who had none to care for but themselves: and this is the reason expressed by the Apostle, where he saith, that such as are married shall have sorrow in the flesh: verse. 28. Many more places they abuse, but these are the chief. Against all which, this place of the Apostle may settle the judgement; where is avouched, that the Minister may be the husband of one wife, and the qualities of this wife described, 1. Tim. 3.12. the evidence of which two places collated, none but such as are willingly blind can resist: which with some other places have so pressed them, as that they have been driven to, and from many poor shifts. As 1. they allege against this place, that in the Apostles days indeed while the Church was rude and deformed, there were fewer precepts given, and there being but few converted, it was permitted to the Clergy to marry: but afterwards the Church growing more confirmed, and better ordered, this precept of chastity was added. Ans. But who but Satan could teach them so to distinguish, Ecclesia tanquam ADAMVS prima origine integertima fui●, quo longius pergit▪ plus sordis contrahit. Brightm. in Apocal. and determine that which was lawful in Paul's time, to be now a sin so capital as must be prosecuted with no less punishment than death itself? again, how basely do they deem of Apostolical constitutions, in regard of their own devices? 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 reform many things in this Island already, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and left Titus to absolve the rest, and proceed in the reformation thereof still? and yet in that his finishing and perfecting things begun, this rule is delivered, if any be unreprovable, 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 look as the Master of a family hath it in his power to entertain none but single men servants in his family; the like power hath the Church if she please, to admit none into this service or Ministry but single persons. Ans. But to follow them also into that starting hole: 1. They must prove their Church to be this family of Christ: and the Pope to be the master of this family. 2. Let them improve that the Master of this family is the Lord jesus, who hath already prescribed a certain form, by which he will have his Ministers chosen: and for the use of the Church to the end of the world hath recorded it in the Scriptures, of which this is a special branch, if any be the husband of one wife. 3. Others have 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 marry a wife: so that if the worst fall, the vow of chastity at the consecration of a priest shall still stand in force. Ans. But what a miserable shift is this? for can it be lawful 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 use his Magistracy; but yet it is not lawful for any man to become a Magistrate: or when we are commanded to fear God, a man might thus reason: God bids him that hath his fear exercise it; but yet he enjoins us not to use the means to come by it. Surely notwithstanding all these follies, it must needs be as lawful to become an husband, Sacerdotium non dirimenre contractum matrimonij, etc. Caietan. in loco supra citato. as be one: and he that can without sin have a wife, may without sin marry one: we will therefore conclude with their Cardinal, that priesthood dissolveth not matrimony, whether before or after ordination contracted, if we seclude all other laws, and stand only to those which we have from Christ and his Apostles. Use. Seeing then this is one of the laws of nature, Every man that hath nature 〈◊〉 him hath right in this law of nature. every one that hath nature in him hath right unto it. In the state of innocence, marriage was instituted as a further perfection, than man had by his creation: since the fall, it is also a remedy of his imperfection. 2. The Apostle calleth it, honourable among all: the new Papists shift, in all things, is a senseless cavil, and full of folly: beside, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. the words following restrain it to persons: But whoremongers, etc. Object. But if among all, saith Bellarmine, then among them of consanguinity, and affinity. Ans. If he had looked to the words following, and the bed vndesiled, he would have saved that objection. 3. The priests of the law, yea the high priest that was to offer before the Lord twice every day, and the Levites, and the Prophets, and Prophetesses: and the Apostles, and most of their successors, till 1070. years after Christ, Till the time of Pope Hildebrand. were married men. Famous and very remarkable is that confession of Polycrates Bishop of Ephesus, who affirmeth of himself that he was the eight Bishop all descended of Bishops: Euseb hist. eccls lib. 5. cap. 24. which history me thinks might blank them, or cause them to blush. 4. But if that do not; the curse of God upon this their constitution, if they were not given over to strong delusions, might cast dung upon their faces in this defence. Well observed Luther, that this one law brought in among them all the sins of Sodom: Rev. 8. johannes a Casa Bishop of Beneventum, wrote an Italian Poem in commendation of Sodomy. Zeged Mutius did the like, whose book is approved by the bull of Pope julius 3. Pope Sixtus 4. built a Stews at, Rome for the same unnatural lust. Contra Origin. haeres. 29. de quibus August. Isti sunt nefanda facientes, sua corpora corruptioni tradentes. for which no doubt the spirit of prophecy calleth Rome by the name of Sodom, for the sodomitical filthiness of it: for the defence of which unnatural and monstrous sin (not to be thought on, much less without blushing named) some of them have written and published sundry books. If the monasteries in other countries came aswell to the rifling as ours did in the days of King Henry the 8. of famous memory therefore; no doubt but many Bales might be set on work to write many centuries of their filthiness. Or if some of their fishponds come to the casting, as that in Gregory the greats time, it may be that some of their own would not stick to write of 6000. heads of infants found in the mud of some one of them. But because it is a shame to speak in public of the things they shame not to do in secret, I will forbear further to move and stir in this sink, which sufficiently stinketh in the nostrils of God and men; and conclude the point with Epiphanius his speech; They have refused marriage, but not lust: no true● of the Originians then of all the Popish orders. Doctr. Polygamy was ever a thing blameworthy, and evil in itself, notwithstanding much used of jew, and Gentile. Reasons. 1. The first matrimony was instituted between two persons only; Polygamy is & always was unlawful. of whom the Lord said expressly, they two, (not they three, or more) shall be one flesh. In which first institution are two grounds overturning this sin. 1. God's action of creating one man, and one woman, and no more. 2. His injunction and straight charge to all posterity, that one man should cleave to one wife, who must be his wife and no stranger; and not to many wives 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 wives sister is forbidden by proportion even in monogamy: no not after the sister's death, seeing consanguinity and affinity agree in duration alike. Besides that the phrase in Hebrew is commonly so used: as Gen. 26.31. Exod. 26.3. and the reason of the precept is, that such a one must not be taken to grieve the other, and seemeth properly to be meant of wives in polygamy, aemulae. Gen. 30.1. who in the Scriptures are called adversaries. 3. The Prophets themselves reprove it upon 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 seed: wherefore keep yourselves in your spirit, and let no man transgress against the wife of his youth: where the Prophet proveth it to be not only against the first institution, but wisheth all posterity carefully to avoid it. 4. Christ himself taxeth it as a violencing of the first institution, Mat. 19.4.5. Have ye not read that God made them at the beginning male and female? and for this cause shall a man leave father, and mother, and cleave to his wife, (not wives) and they twain shall be one flesh. 5. Christ's Apostles condemned it, Eph. 5.31. the same speech of our Saviour Christ repeated: 1. Cor. 7. Let every man have his own wife, not wives: and here the Apostle accounteth it such a blot, as hindereth the admission of any such into the ministery. And thus polygamy being condemned by the first institution of marriage before the Law, Objections answered. The first coming in of Polygamy seems plainly to overturn the contrary opinion of Aquinas, whose words are these, Fieri potnit dispen●a●io à Deo per inspirationem internam. Supplem. 3. part. qu. ●●. art. 2. and also in the Law, after the Law by the Prophets, after them by Christ himself, and by his Apostles, it followeth, that it was ever an evil condemned even from the beginning. Object. But the example of the most of the patriarchs is alleged for the lawfulness of it, for else all they would not have used it, being the best men that ever lived. Answ. The canon law saith, that a common error may not prejudice the least truth: true it is, that after that most savage tyrant Lamech had first depraved God's ordinance, it greatly prevailed 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 never read of any of them (no not the best) well carried it: but what fruit had it between Hadah and Sillah at first, it still retained: For what molestation brought it even to good men? what a stir had Abraham to compose Sarah and Hagar to peace; and in their children Isaac and Ishmael, what a number of sparkles of contention were kindled? what heartgrief was it to jacob to see such daily emulation between Leah and Rahel? and what other was the fruit of their envy, but an occasion further to draw him into sin, in taking first one of their maids, and then another's, and all to please both; to say nothing of the do he had doubtless about their children. When Moses speaketh of Esau's 2. wives, he added, they were an heart grief to Isaac and Rebecca, Gen. 26.35. when the Scripture speaketh of Gideons' 70. sons begotten of his own body, with the reason, for he had many wives, jud. 8.30. the very next chapter showeth how Abimelech slew all these 70. sons on one stone, save jotham. How was Elcanah troubled to satisfy and recompense his wife Hannah, for the reproach wherewith Peninnah her adversary vexed her sore? In the inclining of Salomon's prosperity, 1. Sam. 1.6. the first exception the Lord took against him was, that he loved many outlandish women, 1. king 11.1. which sin brought him to all the wickedness that was found in his hands. 3. Whereas it is said that the patriarchs were carried hereunto not by fleshly lust, but in desire of increase of that holy seed which was in that one people: I answer, we may so religiously and charitably conceive of them, and in that regard of the Lords more special indulgence and connivance, yet can it not prove lawful; it may make it in them a less evil, but not no fault: for if it had been lawful for the fathers in regard of multiplying the Church, and filling the earth, it had been much more lawful and fit for our first Parents, for to them was said, increase and multiply, and fill the earth, and yet God permitted it not to them, but it crept into the world against that first institution. Object. 2. Sam. 12.8. He gave thy Lords wives into thy bosom; therefore David had many wives both of his own and Saul's, the Lord being the author. Ans. Those words (into thy bosom) indeed often signify the near conjunction of marriage: yet here, as in some other places, it signifieth only, that they were given under David's power and hand, namely, into his subjection; and so it signifieth sometime nothing else, but to have something with a man: as elsewhere David saith, he bore the reproaches of the mighty in his bosom; Psal. 89.50. so here David had with him his Master Saul's wives. 2. If the phrase should not so be here taken, incest would be defended in David; seeing the consanguinity of the wife is in the same degree to the husband as to the wife: and therefore David could no more marry the stepmothers of his wife Mical, then if they had been his own. 3. We never read that David took any of them that were Saul's, to become wife unto himself. Object. Deut. 21.10.15. there are two laws which seem to favour it. If a man cast his affection upon a woman, etc. And if a man have two wives, the son of the hated, if first borne, shall inherit: and therefore the Lord at least permitteth polygamy. Ans. Neither of these two were simply lawful, nor by the law approved to be done: but after it was done, the Lord provideth a law to avoid the greatest confusion, by tolerating and not dissolving it: neither is the law unrighteous herein, seeing it neither approveth it, nor simply permitteth the fact, but (supposing such a disorder may be done) showeth what is best in such a confusion: so the Lord tolerated the bill of divorce, but never as agreeable to his will: but as observing a wise rule of lawgivers, Videndum & quid debeas, & quid possis. that in public corruptions, special evils are then to be tolerated, when they cannot be cured, without a more grievous public evil. If it be here said, that the wisdom and power of God might have amended or cut off such disorders, if he had so conceived of them: I answer, it is a vain allegation of men, not considering that the Lord then sustained the person of a lawgiver to a people whom he chose above all the nations of the earth, and not of a judge. Object. Deut. 25.5. The law was that a brother dying without issue, the next brother (who perhaps was married) must marry his brother's wife. Ans. We shall not need to answer with some of the learned, that the widow was not to become the wife of the brother surviving; but that he was to go in to her and do the duty of a husband in raising seed to his brother: but that it was a special commandment, for those times, for certain persons, and causes. For it was not so general as some may take it: seeing 1. it must be meant of brethren dwelling together, that is, such as had not planted themselves in some other family. 2. and not if any brother should die, but if the eldest or first borne, whose name and family must be preserved and reared; see Matth. 22. both in type and signification of the prerogative of Christ, the first borne of many brethren; as also for the preservation of inheritances to families, and by families the polity and ordinances of God amongst his people. Now these special considerations, cut off all pleas for polygamy, and the rather seeing Christ hath since put an end to all ceremonies and shadows, and called us unto his first institution. Use. 1. In that this practice was ever condemned in the word, and yet come to such an height, even in Gods dear servants, that scarce they retained any sense of the sin, Principalis prudentiae est omne malum initio opp●imere. Concil. Chalc. act. 3. learn to break off every sin in the beginning: a crooked custom quickly groweth to a rule: the instance showeth that not only believers of old, but even Ministers, who should have hindered the sin in others, were themselves entangled in it. There are two great mischiefs in the admission of sin; the first is the treasuring up of God's wrath against the soul of the sinner, Consuetudo peccandi tollit fensum peccati. who while he hatcheth sin, the Lord hatcheth judgement: the second is the senselessness of sin, through the repetition or custom of it, for the heart is by little and little stolen away: and the sinner becometh like Ephraim, Hos●. 3.11. as a dove without heart: that is, without understanding of the sense and danger of sin, through too near acquaintance with it: he that liveth in a mill (we say) hardly discerneth of sounds, and he that hath been in a noisome place is stuffed; even so many a one we see who a while will strain courtesy with some sin, as drunkenness, swearing, riot, wantonness, gaming: but after the second or third greeting, grow so familiar, as they seem in their eyes to be virtues, at the least necessary vices. Thus by God's judgement the heart is hardened, and sin riseth to his regiment: men are of too good nature, too soft, and gentle in the case of this acquaintance, and too loath to offer it the least discourtesy: which is a main cause why the Prince of the air, the patron of it, worketh so mightily in the sons of disobedience. Let us therefore apply our hearts to learn the Apostles exhortation, Let no root of bitterness spring up to trouble you. Let us beware of rooted sins, shut the door of the heart, Heb. 12.15. that Satan may find no entrance, whose manner is where he finds the least welcome, to bring in seven spirits worse than himself: and if he can sow a seed if it be no bigger than a grain of mustard seed, he hopeth the next harvest for a great tree of it: sin seemeth very reasonable in the beginning, and the tempter saith, is it not a small one? But if the Lords Samsons suffer themselves to be bound with small cords at the first, which they may think to break from at their pleasure, the enemy will ere they be aware bring on them the two new ropes which will hold them fast enough, Lex divina curat de minimis. till they be made a prey for the spoiler. Use. 2. Never let examples of men prejudice the truth of God. Impudens oratio est dicere sic factum est, non enim si quid contra leges factum▪ est id imitari licet. Demost. contr. Aristog. If we see a good man fall, we are ready to think that vice no longer a sin: espcially if we see not the sin required upon the commission. We see Abraham himself led into a sin and overcome: 1. by common custom: 2. by the motion of Sarah, enticing him through infidelity, to take Hagar: so in other patriarchs, we see how ready the children were to take the colour & die of their parents. And therefore 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, jacob married two sisters also at once, and by as good reason so may we. Noah was drunk, Sarah lied, jacob had many wives, and why may not we? and so think they have a sufficient cover. As for all the Israel of God they walk by another rule, then that of the world, the guise of which is to lie in wickedness, and giveth none but crooked directions: nor by the naked examples of the best men, who have their wanderings; but that of the word, which is as the cloud and pillar to guide them in all their journeys. Quest. But how shall we profitably behold the examples of the Saints? Ans. By observing two rules. 1. If we make their falls and infirmities, a glass to behold the same in ourselves either for the present, or else suspect them in ourselves for time to come. Non numeranda suffragia sed appendenda. August. in Psal. 39 2. If with judgement we weigh examples by the word, I say not, number them, but weigh them in the balance of the sanctuary, and try them by the touchstone of the Temple. It is very liable to exception to say, others that are learneder, wiser, greater, graver, do so and so, and teach thus and thus: but what if the author be blinded, as every man may become a liar? or what if he will not speak the truth, because he will not be a meddler, or bear the times displeasure? this is such an argument as whereby Christ himself should have been denied; for did any of the rulers believe in him? Solomon saith, that he that believeth hastily is light in his heart: and the reason why examples overcarrie men into evil, is because they can easilier give credance unto the persons of men, then sound judge of the actions of them. Having faithful children] After a man's own person, respect must be had of his private government and carriage, whom the Lord will have called so near him, as to serve in holy things before him: and because it is meet that such a one be a man of experience and government, the Apostle would have him observed in the private ordering of his family, whence an aim may be taken, how he is likely to behave himself in public: that if his fitness & skill 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 enquiry, is plain in 1. Tim. 3.5. For if he cannot govern his own house, how can he govern the house of God? We know that he that is not able to guide a boat, is not able to govern a great ship: and he that being married, cannot rule two or three of his own children, so near him: much less can he govern a whole Church, men and women, who in comparison of the other are as strangers, and few of them fully known unto him. Quest. But in ordering the family, the first care must be had of the wife; why doth the Apostle utterly omit that both in this place, and that of Timothy, and in both places only mention the government of the children? Ans. 1. That care is not excluded. 2. The wife is not so absolutely put under government as the children; but are partly governors in the family with the husband; and being the wife of a Minister, is presupposed to be of that grace and wisdom, as that she is able to take up her own duty without such enforcement: and therefore the Apostle thinketh it sufficient to show what a one the Ministers wife ought to be, 1. Tim. 3.11. But 3. and especially, because in the government of his children there is a more lively resemblance, of such duties of government, which he is to dispense towards the Church. And if we look a little nearer the words, we shall see that there is nothing enjoined the Minister as a Father of children, which belongeth not unto him as he is a spiritual father of the children of God. For if we respect matter of instruction and doctrine, he must have faithful children: so in the Church, by diligent teaching of the doctrine of faith, must he bring men unto the faith: or if we look at matter of manners, he must do two things: 1. displant vices, and plant the contrary virtues, that they may not be accused of riotous or other ungodly courses; which also he must publicly perform 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 upon the obstinate. Now in the children of Ministers are required two things: 1. for their institution, that they be faithful children: 2. for their conversation, they must not be, 1. riotous: 2. disobedient. By faithful children, are meant such as being instructed in the faith, are at least in external conversation, answerable to the profession of the faith they make. Quest. But is it in the power of any Minister, or man to have faithful children: may not a good man and a Minister too, have most graceless children? Ans. There is no man but he is to endeavour that his children may have even the grace of faith; which is further laid out of his power then by getting himself within the covenant. 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 profession, so long as they abide under his roof. And if the Lord afterwards for some unknown, and secret cause by leaving them, show he hath no delight in them; such a father may herein comfort his conscience, that to his power he hath used the best means for their good. Doctr. 1. He that must reform others abroad, must first begin at home. For as true love beginneth at home, and then disperseth itself abroad, Right reformation of others beginneth at a man's self. so true religion reformeth at home first: and conscionable reformation begins at a man's own heart. The tenor of the 101. Psalm showeth, that David coming to his kingdom, 1. reformeth his person: 2. his Court and family: 3. his country. The same course took joshua, I and my house: and Hester, I and my maids. And indeed sound reformation cannot correct in another what itself cherisheth, neither can teach another, and itself abide untaught. As if it be a zealous reformation, proceeding from pure zeal; it hateth disorder most of all in the own bosom: it less spares sin in the own heart, then in the house; and less 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 himself, can never endure it in another; and he that suffereth vanity, prophannes, irreligion, and disorder in his house, he can never hate these in the house and Church of God: and therefore maketh it a sufficient cause to debar such a one from the ministery. 2. How dangerous a thing it is for a man unreformed in himself, or family, to take upon him in public the reformation of other, we see in Moses himself, Exod. 4.24. whom as he was going down into Egypt to be the guide and deliverer of the Church, the Lord met in the way to have slain him: and the reason was, because his son Eliazer was not circumcised, and so his own house was unreformed. Whence we may gather, how indignly the Lord taketh it, that any man should come to govern his house, that governeth not his own. If Moses himself be to plant circumcision among the people, much more must all his own males be circumsiced: and this must be done, or he shall die for it, before ever he come where he must serve the Church of God. Begin not with others till thou hast done with thyself. Use. 1. Let every man know the due season of this weighty duty: and that is, when he hath done with himself. For than he shall better see the mote in another; he shall the better discern the danger, and discover the shifts of sin: he shall more patiently and pitifully deal against it; he shall more watchfully prevent it; he shall more zealously purge it: which not being first done, many have sweat in redressing their wives, children, servants faults, altogether fruitlessly, because they never in earnest dealt against their own. Private men would feign see public reformation of disorders, (and who can blame them) but they must begin, by giving religion a room in their own houses, and hearts, else shall they never see that they desire their eyes may behold. Who ever saw whole Churches or countries reform on the sudden? No: this is a work which must first be performed by several persons, and so brought into families, and so into towns, and so into countries. For otherwise let never so good laws be enacted for common welths, never so pure orders in any Church, the labour is no less than lost. But especially let the Minister look to this, that first himself, than his house, and then God's house be reform. Use. 2. Here is a note to know a true professor by, not to deem him as he appeareth abroad; but if thou wouldst have the just length of his foot, 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 servants be like Cornelius his servants; Psal. 101.2. and in a word, whether he and his house at home serve the Lord. Doctr. 2. He that would have the blessing of gracious children, Whosoever would have gracious children must begin at religion. Reasons. he must begin at religion; planting it in them as their tender years will bear, training them in the institution and reformation of the Lord, seasoning them with the words of piety, distilling and by little and little dropping into them seeds of holiness, and the fear of God: and providing that they might if it were possible suck in godliness with their mother's milk. For this is the way to have his house a little Church, and house of God, besides the approbation of his own faithfulness. And that this is the duty of parents, we might be plentiful in Scriptures, and reasons: but briefly let every father consider, 1. that he is one cause of his child's evil; he hath helped him into sin, and hath begotten him in his own image: the heathen could say that there are two main causes in a lewd father of a lewd child, 1. the evil nature and disposition of the parent, 2. evil education: now seeing the best of us bring too much misery upon them by the former, we had need be means by the latter to draw 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 them want this one discipline, thou leavest them to the curse of God; the end of their lives is perverted, and in stead of being the staff and joy of thine age, they shall perhaps become thy greatest scourges. True it is which Solomon uttereth, and which every parent in some measure shall say, My son, if thy heart be wise, I shall rejoice: whereas, by the just judgement of God, Prov. 23. 1●. many lewd sons never come to know or perform duty to parents, because parents have had small or no care to teach them duty towards God. 3. Mark how the Lord looketh upon this duty, and accordingly blesseth or curseth fathers and children. Abraham was to be a mighty nation, etc. and the Lord would not hide his secrets from him, because he knew he would teach his family, Gen. 18. On the contrary, Ely, otherwise a good man, how severely was he with his whole house corrected, for neglect of this duty? see the history, 1. Sam. 2.29. 4. Every Christian must extend his care even to posterity, and be a means to leave his children the true worshippers of God, in the places where he hath lived or shall live abroad in the world: for as if we would have the Church of God, and his truth continue amongst us, we must then bring it into our houses; so if we would have it continue after us when we are gone, we must leave it with our children, that they may continue it in their houses also. Quest. But wherein especially doth this duty consist, and how may we perform it? It standeth in two things. Ans. It standeth in two things, 1. in acquainting them with the grounds of truth necessary to salvation, and this must be done by private catechising. 2. by bringing them to the public assemblies so soon as they are able to sit either fruitfully or reverently: and in both these, watch over their profiting. Thus mayst thou and oughtest to teach, even a child in the trade of his way. Prov. 22.6. Object. But this is a vain thing to trouble children, alas what would you have children to do? Answ. But although it may seem to be fruitless while they are young, yet will they remember it, saith Solomon, they are old: teach thy child to speak well while he can but speak, and when he will conceive afterwards the sense and meaning of it. 2. Thou shalt not lose thy labour, for by this means thou shalt displace, at least restrain natural folly which is bound up in their hearts, if thou dost nothing else. 3. Look upon the examples of godly parents, Hannah brought Samuel to Heli his instructor, so soon as he was weaned, 1. Sam. 1. Solomon was but a tender child, when David his father taught him, and said, Prov. 4.4. let thy heart hold fast my words: Eunica the mother of Timothy, taught him the Scriptures of a child: and what excellent fruits and testimonies appeared in these, of their timely instruction? Use. Let every parent resolve of the timely instruction of their children; that as he hath begotten them in the flesh, he may be a means 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 souls also: and let the mother be a nurse to the soul of her little ones as of their bodies, and both fathers and mothers use means that as their children wax in bodily strength and stature; so also they may grow to some strength and age in Christ jesus. But this duty is not discovered in the fruits of it: nay, the practice of our youth without, and on the Sabbath, pointeth with the finger to that rule that is within doors throughout the week: and if to profane the Sabbath, swear, rail, curse, game, contemn superiors, be notes of faithful 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 have them so rife amongst them. And what other is the next cause of the general profaneness and dissoluteness of our age; surely, because men content themselves to send their children to Church (and yet some scarce that, and many that for a fashion,) that if they can meet with knowledge of God or religion there, so it is, but they banish it out of their houses. And how infinitely do we hereby disadvantage ourselves? The Papists confess that all the ground we have got of them, Preface of the Catech. of the Council of Trent. Euseb. hist. eccls lib. 10. cap. 32. is by catechizing: and it is to be feared, we shall lose our ground again for want of it. julian himself cannot devise a readier means to banish Christian religion, then by pulling down schools and places of education of children by catechizing: And when lost the Church of Rome the soundness of religion, but when they put down chatechisme, and set up idols and images, the books of laymen and children? Considering therefore the corruption of the heart, which needs reformation with the soon; even as the body must be framed at the first swaddling, and weeds plucked up at the first peeping up; together with the commandment of God, which enjoineth the parent to whet precepts upon his children; the practice of Christ calling babes unto him, and instructing his family: and lastly, the benefit which hence shall redound to thy child, thou leaving him the only pearl and treasure, which is likely to abide with him; be not wanting in thy endeavours, but give all diligence whereby thou mayst be the father not of children only, but of faithful children. Not slandered of riot] As the Apostle requireth that the children of Ministers should be taught in wholesome doctrine; so now by removing the contrary, would he have them suitable in their manners and behaviour: that even in the Christian carriage of the children, the father's fitness to govern may be approved, scandal may be avoided, & neither his doctrine, nor life may be justly excepted against. Whence in general may be noted, that the carriage of a man's children is a great credit or disgrace to his profession, which as it is true in every professor, so especially in the Minister: for either the father's glory is seen in his government; or the profaneness of the children is the father's blemish. A wise son, saith Solomon, is the crown of his father: but lewd children are like Simeon and Levi, Gen. 34.30. which make their father (otherwise a good man) stink among his inhabitants. There was a law enacted that if any man laid slanderous things to his wife; as that he found her not a virgin: Deut. 22.19. the woman herself may not follow the action, in clearing herself against her husband, lest the marriage should seem to be dissolved 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 duty in watching over her virginity: and accordingly as the matter was found in issue, the father was dealt withal: for if the defamation proved untrue, the party must make the father amends, by giving him an hundred shekels of silver: and yet shall he not be troubled with his daughter: and if the daughter was convicted, she must be brought to her father's door, and all Israel must stone her: and the reason is added, why she must be there stoned, because she hath wrought folly in Israel, and played the whore in her father's house, that is, for transgressing the law of God, violating her parent's authority and credit, and defaming her father's house. But an especial law beside was made for the daughter of a Priest. If a Priest's daughter play the whore, Lev. 21.9. she polluteth her father, and therefore she must be more severely dealt with then any other, she must be burnt with fire. Object. If it be said that whosoever of other tribes were deprehended in the same folly were also put to death: I answer, yea, if they were espoused or married: but if virgins (except a Priest's daughter) were not. And well may the Church esteem of a man according to the government of his children, seeing the Lord himself goeth before in this example. How was Abraham honoured in his eyes, in that his children were so instructed, and ordered? how was jonadab graced by the Oracle of God himself, jer. 35. promising that he should not want a man of his seed to stand before God for ever: and all for the obedience of his sons, testified in following their Fathers so straight injunctions. And on the contrary, how were good men blemished and dishonoured for the profanes of their children: 1. Sam. ●. 29. as Eli is said to honour his sons above God. More specially we are to consider in the precept, 1. The special vice prohibited. 2. the hatefulness of it. 3. the use. 1. Riot is a prodigal and lavish waist of a man's substance, in eatings, drink, intemperance, voluptuousness, uncleanness, or any other filthy lust. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The word in the original being taken from a certain people, who were wont to spend their whole days in feeding, and stuffing themselves, and this was the greatest part of their care and calling: whom for this cause the Grecians called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, such as cannot be saved from a most desperate misery: or else such as save nothing for themselves, and their family, but in the end being brought to extreme want and penury die most miserably. Riot an hateful sin. Reasons. 2. The hatefulness of this sin appeareth, 1. In that it is a note of all profanes, and irreligion; for the text opposeth it to faithfulness. 2. It is branded to be a course of the unconverted, yea the very knot of all the lusts of the Gentiles: and called excess of riot: see 1. Pet. 4.4.5. 3. It is not only an enemy to religion, but even foileth all civil virtues: as justice, temperance, sobriety, peace, chastity, humility, ●●uth, etc. For what is the ruffling, and roisting life of a number of our gallants, and l●stie bloods; but an intemperate, an unpeaceable course? being men of a word and a blow, breathing out nothing but big words, loud lies, fearful oaths: having so far forfeited all their truth and credit, as they may justly be suspected, lest when they speak truth, they (as their father the devil) do it to deceive: not at any time conceiving or acting, but what may stand with their brutish appetite. And yet these men call themselves, and one another good companions, and good fellows; but if ever the Lord open their eyes to see their ways, their own tongues shall confess, that all this while they were so far from the suit of Saints and good men, that they were unfit company for honest civil men. 4. Such an hateful sin this is, as where it riseth to any height in children, the Lord will have the parents themselves, Deut. 21.20. to become both accusers and witnesses against their children: and prosecute them till they see them stoned to death: whereof the Lord giveth two reasons, 1. to take away the evil of sin: 2. to take away the evil of infection: that all others may fear by his example. 3. The use. 1. Let no man that would be counted religious, A note of irreligion in parents to suffer it in their children. uphold riotousness in his children, it being a note of unfaithfulness, irreligion, and a tainted heart. How can such parents' be counted faithful, that suffer their sons and daughters to run into the infamy of pride, prodigality, excess; not using means to reclaim them, but rather fitting them by outward means with fuel to these flames? Shall God command thee to bring out thy riotous son to stoning; and wilt thou rather strengthen him in this sin? 2. If the sin be so hateful in all men's children, Especially in a Minister's child, staineth the labours of his father. much more in the sons of Ministers, against which our Apostle leveleth. And let all our youth, especially Ministers sons, of whom there are such s●ore in these schools of the Prophets consider, that by their riotous and unthrifty courses, which are taken up by too many; they not only stain their father's doctrine, calling, and profession; but call his fitness into question; and put it also out of question, that themselves are altogether unfit for the Ministry. And further, if it be so hateful in Ministers children, it is altogether intolerable in Ministers themselves: would God a number could as easily wash their hands of it, as it is odious and hateful in them. To be bewailed, that so fearful a sin should be so general. 3. It ministereth us occasion to bewail the riotous days we live in: True is that speech of one, The liberality of the world hath hurt the inhabitants: but the plenty and abundance of our country, hath set Antonius and Cleopatra again at strife, who can be more prodigiously profuse, and riotous: yea it seemeth that men can scarce devise how to spend them fast enough in excess. See we not that the dishes of our fathers were nothing so costly as our sauces? their Nobles not better appareled, than some of our grooms; that our Nabals feasts, though but farmers, are like the feasts of a King? where shall a man sit down in the meetings of men, where a man shall not trulier apply that question, than he that uttered it, What meaneth this waist? but in some entertainments the idle and sinful waist of God's good creatures is such, as set by that of Caligula, who must have his bread guilded; it is justly suspected that all the world of the Gentiles themselves would fail us of such precedents: and what is this other than the nurse as well as the mother of infinite other evils? what marvel is it that the hearts of men are so heavy, and oppressed, as that no sense and feeling of religion can be fastened upon them? How do men's mouths run over with impure o● unseemly speeches? how do other escapes pass from them exceeding scandalous and offensive to the Church of God which are in these ways: sometimes losing the holiness and chastity of their souls and bodies; sometimes striking up most graceless matches in this their forgetfulness, rashly overshooting themselves so far as bringeth just matter of repentance all their days: as Herod in his riotous feast, passed his word against john Baptists life: a fearful fruit of this sin. The godly must moderate their affections, to contain themselves within the golden mean. 4. Let every Christian learn hence to moderate his mind, and keep it within the mean and measure in the fruition of all earthly delights: and the rather, because even God's children are so prone to be carried after the fashions of the world, and to exceed in diet, apparel, both above their calling, and beyond their ability: which is a blot to be repent of, and that the more timely, because the further the child of God goeth from the mean, the more grace he looseth, and the weaker is his soul: and it cannot be but voluptuous living will choke the word, even in the best: Luk. 8.14. and therefore it is not unseasonable to exhort Christians, and converted ones, To gird up the loins of their minds, and be sober. Even as the jews and Eastern people at this day, 1. Pet. 1.13. tuck up their long garments to make them more expedite and free to a journey or business; so Christians journeying towards heaven, must take short their minds from earthly delights, and hasten themselves homewards with so much the more neglect of these things, as they have better in their eye. Now the rules which will help us in this duty, Rules to help forward in this duty. are these three. 1. Before the receiving of any comfort of any creature, acknowledge God the giver, the blesser, the looker on. 2. Look to thyself, and watch thy own heart in the use, that it be not withdrawn from the love of the Creator by the creature. 3. after the use, take up the practice of job, who after his sons had liberally and a long time banqueted together, he sanctified them, and offered prayers and oblations to God according to the number of them all. job 1.5. Not disobedient. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ] The word in the Greek is a Metaphor taken from unruly and untamed beasts, such as know not the yoke, but are refractory and headstrong: and in this one word two things are alike condemned, as well the sin of the child, as the cause in the Parent. The former is always a note of irreligion, disobedience in the child: the latter for most part, a note of indiscretion, and that is remissness in the father: both of them unbeseeming common Christians; but in a Minister's house may raise a just suspicion, that he is not a fit man to order and govern the house of God: for if every family of common Christians be, or aught to be a little Church; is it more than just and mere that the family of the Minister be not only, not a conspiracy of rebels, sons of Belial, and disordered and licentious mates; but such as may join together in the worship of God, and holy conversation, for the good example of others? Here note these two points. First, that disobedience of children is a note of irreligion. Even as we noted in the former vice, Disobedience of children to parents condemned. Rom. 1.30. which the Apostle also maketh a note of one given up to a reprobate mind, and full of all unrighteousness, and marketh for one of the courses wherein the Gentiles walked to destruction: and prophesying of the last and worst times, he setteth in the beadrole of ungodly men, which should make the times so bad, those that are disobedient to parents. 2. Tim. ●. 2. And this consideration may be of good use to all that would be esteemed gracious and religious children, to learn to become obedient unto their Parents in all things, with that only exception, or rather interpretation of the same Apostle, in the Lord. Coloss. 3.1. And this obedience must bewray itself, bo●● in doing all their lawful commands, Eph. 6.1. seem they never so base: for God hath set a stamp on them: Wherein obedience to parents must be showed. and this with such cheerfulness, as that so far as they can come to know them, they may even prevent their good desires, not deferring till their duty be demanded: and 2. also in suffering, 1. themselves to be disposed in their lawful callings, and in their lawful marriage, as Isaac: 2. to be rebuked, corrected, and chastened, so yielding them all reverence, as Heb. 12.9. Reason's enforcing the duty. Neither is the Scripture wanting in motives unto this duty. 1. It is a duty well pleasing to God, Col. 3.1. 2. It is a just thing, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. saith the Apostle, Eph. 6.1. that being in the power of their parents, they should perform all dutiful obedience towards them: It is right in regard of God's law, the law of nature, and the laws of the Gentiles themselves: ●o say nothing of that instinct ●hich the Lord (for the conviction of graceless children) hath put in some of the bruit creature's themselves towards their breeders. 3. this is the first commandment with promise, that is, with special promise of blessedness to the observer. The second commandment hath a general promise to the keepers of the law in general; but no commandment hath a special promise annexed but the fifth; and therefore the Lord looketh it should more especially be respected. 4. the taking up of this duty will be a way and means to wipe away the future tears and grief of their parents in their own ruin, yea a foundation and ground of the glory of their father, and the joy of their mother; and besides a seed of the obedience of their own children to themselves if in time to come God shall vouchsafe them any: for it is just with God that lewd children who have been the rottenness of their parents bones, should themselves be plagued with rebellious and lewd children. 5. Look upon examples. Solomon bowed to his mother though he was a king, and above her in the throne, yet he set her at his right hand: nay, the true Solomon Christ himself is said to be obedient to his parents: Luk. 2.51. notable was the obedience of Isaac even to the knife in the hand of his father, and a lively type of Christ, who was obedient to his heavenly father, and that unto the death. Philip 2.8. Whereas on the contrary, disobedient children never escaped unpunished, as in the examples of Cham, Absolom, Reuben, Ophni, Phineas, Abimelech, and many others, as we might plentifully explain. And look what duty the Lord requireth to natural Parents, the like also is due to those who are in stead of fathers and mothers, as stepfathers, tutors, masters; Ruth loved Naomi her mother in law, and clave unto her as unto her own mother: the sons of the Prophets obeyed their masters as their own fathers; Elisha spoke of Eliah, my father, my father, 2. Kin. 2.12. this lesson if it were so heedfully regarded as it might, would be of special use in this place above all other in the land beside, wherein so many youth miscarry, even for this; because they cast off the yoke, and willingly know no duty nor subjection to superiors, tutors, and those who are in stead of parents unto them. The second point here to be noted, is, that the cause of lewdness of sons is for the most part, The cause of lewdness in sons is often the indulgence of parents. the indulgence or other want of government in the parents: for this the Apostle implieth, when he measureth the fitness of the father's government by the carriage of the children: for can fathers let their rain loose to liberty and licentiousness, and the sons feeling the rain in their necks not run riot at their pleasure, and fling out and kick like a colt in a fat pasture, knowing neither owner nor feeder? and do not many fathers deserve, to have their eyes plucked out by their children, who for want of government, cause their children's eyes to be picked but by the ravens of the valley? some never had the fear of God themselves, and cannot teach their children the ways of God; nay many hate God's fear in themselves, and in their children, and in all God's children: whence by a secret judgement of God it is, that as they taught them no duty towards their heavenly father, so they deny all duty not seldom to their earthly pa●ents. Others may not displease their children, and so either are fond and loose their authority, not chastening them while there is hope; or else they pamper them, as men do the beasts they would feed up, and not seasonably break them; or else by mild reproofs they rather cocker and bear them in their sins, then correct them, 1. Sam ●. as Eli did: or else if they be but crept out of childishness, oh then they are passed the rod; Parents must have their children counted men, when they are but boys, and never so fit for the school and discipline: by all which means, they bring in the end mischief on their children, and shame upon themselves: this indulgence in David was the overthrow 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? 1. king. 1.6. Yea, but parents say, what would you have us do? they be but young and youth must have a time, and we may not ever be dulling them with correction; their own rod will beat them well enough in time, and soon ripe will be soon rotten. To whom I say, I would have you to consider the state of your children, and the great measure of folly that is bound up in their hearts, which the rod of correction only can drive out. 2. To know that if children get head while they are so, they are likely to hold it when they are stronger: note the speech of Solomon, Even a child maketh himself known in his works, Prou. 20.11. whether his work be good and pure: that is, you may read and guess in a child how his course is likely to prove afterwards: we read of good children that became good men, seldom or never of wicked children altered: it is not more commonly then wickedly said, young Saints old devils; but truer it is that seldom do young devils become old Saints. 3. That it is the note of a fleshly mind in thee, to love nothing but thine own flesh in thy children, and to carry no love to their souls: nay, it is not love but hatred which spareth the rod: or call it love if thou wilt, it is a cruel love, cruel I say, 1. to thy child, 2. to thyself. 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 country; or else takes him into his own hand to control, or else cut off: whereas thy rod might have given him wisdom, and thy timely rebuke might have delivered his soul from hell, that is, his life from the grave. 2. to thyself, for we seldom read, but that the darling child, Prou. 23.13, 14. was the sorrow and shame to the parents; according to that of the wise man, a child let alone to himself shameth his mother: Prou. 29.15. and God hath most crossed his children, in their children best beloved, to teach them to love all of them in good measure. Neither in all this would I have parents to provoke or exasperate their children, as Saul did jonathan: 1. both by an unjust commandment, to deliver his friend, and an innocent to death: as 2. by an undeserved reproach, calling him the son of an harlot: and 3. by a furious action, of casting his dart at him to slay him: which made jonathan rise and leave him. Neither yet do I here exact the forfeit of every offence in the child (as neither the Lord doth of his children) knowing that the child is the fathers own bowels; and that the parent after a sort suffereth with the child: and sometimes God himself threateneth, and forbeareth, and warneth his own children: as Exod. 32.34. But yet this precept enjoineth parents so seasonably to break their children's corrupt desires, as that they be far from disobedience, to God, or themselves: and therefore that is a worthy precept of Solomon to every parent, read according to the best translation, Be thou great in the fervency of thine anger in forgiving a fact: Prou. 19.19. that is, show thy great indignation against that sin, the correction of which, for the present thou forbearest, saying, that is, threatening, that if thou shalt deliver him, thou wilt further punish him afterwards. And thus training them in obedience at home, it will become thy glory, and their beauty abroad. Whereas the cause that now they swagger, and are masterless abroad, is because they were never well mastered at home: and the reason why now in man's estate, perhaps under a faithful ministry, they are so incorrigible, is because in their youth they bore no yoke, were not enured with corrections. Fathers afforded no help to the Ministers, by their good education, and therefore now good means cannot prevail with them. Verse 7. For a Bishop must be unreprovable, as God's steward, not froward, not angry, not given to wine, no striker, not given to filthy lucre. The Apostle in the former verse, having spoken of those positive virtues required in the private life of every Minister: in the former part of this verse he enforceth them by reasons; and in the latter part reckoneth up many vices, from all which he must be free, if he will be unblamable. 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 God's steward. In both which regards his care must be doubled, that he may walk unblamable before his people. For the former of these, to understand it the better, we must consider two things: 1. the signification of the name: 2. the force of the argument. By the name Bishop, Tunc temporis adhuc Prae●byteris & Episcopis vocabulum erat common. 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. he meaneth those whom before he called Elders: and throughout the new Testament it is indifferently given to all teaching elders, that is, Pastors and Ministers; and so is here to be taken. A title well known in the Apostles days in the tongue then commonly used, to betoken a painful office, and a diligent labour; borrowed from such as are set in the watchtowers o● 〈◊〉 o● camps, to espy, and by a loud voice, or sound of a trumpet, or otherwise by a bell, or warning piece, to discover and signify, the approaching of the enemy: for such were properly called [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,] Bishops or watchmen: and from hence the name was by the Heathen translated, to signify such gods as they conceived the patrons of their countries, or cities: yea by the spirit of God in the Scriptures, to signify Magistrates; so calling them, to put them in mind of that care and charge which heavily lieth upon them. And yet more frequently and fitly, it is attributed to the Pastors and teachers of the Church. Not only the great Pastor and Archbishop of our souls, 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, 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. to descry, and with the voice of Christ in the word, as with so many silver trumpets at their mouths, give warning of those most cruel and fierce enemies, and spiritual wickednesses, which seek the utter subversion of the Church, the City 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 city Philipi: and Act. 20.28. speaketh to many Bishops in one city of Ephesus: and here the Apostles argument, and context can admit no other acception. How this general title came after to be restrained, it is not so pertinent, and profitable to discourse. The learned may see it in Jerome upon the place. As for myself (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 fasteneth upon every Minister this main duty, namely, to keep watch in his charge over the souls of his people, & to discover unto them both God's affection unto them, and their estate with God. Thus the Prophets being the Bishops of the old Testament, All true ministers are Gods watchmen. are called not only watchmen, Ezech. 3.17. and Seers▪ 1. Sam. 9.9. but God's Trumpeters, Isa. 58.1. and their successors in the new Testament are called not only eyes, and light of the body▪ Matth. 6.22. but also voices▪ as john Baptist was the voice of the 〈◊〉, Mark. 1.3. joh. 1.23. And yet the word considered 〈◊〉 the composition of it, betokeneth a more intent watchfulness, instantly considering the wants, and necessities of the Church for the seasonable supply of the same: by feeding, and by ruling, which we read seldom separated in the Scriptures. See Act. 20.28. Heb. 13.17. 1. Tim. 5.17. 1. Pet. 5.1. Thus must every Minister whom the Lord hath made an overseer of his people, watch their souls 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 Christ's holy institution: there blood shall be required at the Pastor's hand: for look what charge Ahab had concerning Benhadad; the same hath every Minister concerning every soul committed unto him: Keep this man, if he be lost and want, namely by thy default, 1. king. 20.39. thy life shall go for his life. See also Ezech. 3.18.19. Use. 1. Whence it will follow, that look how unfit blind, or dumb men are for a watchtower, so unfit are unlearned and unpreaching Ministers for their places. A blind e●e is a blemish & burden in the natural body, much more in the Ecclesiastical. How can he be called an eye that hath no eye? how can he be called a voice that is dumb? how unfaithful is the sleepy watchman who that he may have ease careth not to betray an whole city? How dangerous are they both? for if the eye be dark, how great is this darkness? 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 flock of sheep: the Priests and Prophets to shepherds, and shepherds dogs: the enemies of the Church to wolves and wild beasts: and being offended with his people, he calleth all the beasts of the field and forest, to devour and ravine, that is, the Chaldeans, Assyrians, Antiochus, and the Romans; by all whom they were diversly oppressed; and the reason is added because the watchmen were all asleep the dogs were sleepy, and greedy, dumb and barked not: ease took up some, covetousness others; and therefore no remedy, if those that should drive away enemies from the Lords folds cannot be at leisure to espy the danger, but a fearful spoil and destruction most needs befall such a people. Which if it be so, then let every Minister stir up his watchfulness and care, and though the faithful discharge of his duty cannot but purchase him the malice of many▪ y●● let him be con●ent to make exchange of such friends and friendship with the favour of God, who as he hat● committed his flock unto him, ●o let him resolve and say to the Lord as jacob to Laban: I will feed and keep thy sheep. In like manner let every congregation to whom the Lord hath given a pastor according to his own heart, Gen. 30.31. testify their thankfulness herein, in being contented to have their ways looked into and spoken of, as well conceiving the miserable estate of sheep without shepherds; not saying to the Seer see not▪ least that plague befall them pronounced against the men of Anath●th: ●er. 11.21. praying also that the kingdom of God may come every where, and his lightsome countenance shine on them that want such means, 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 over others must of necessity watch over himself, and his own in private, note a general rule to be observed in all elections, and furnishing of any place and office: namely, Doctr. 2. In designing men to places the first care must be of such gifts as the function requireth. 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, seek out for learned men: if wisdom, seek out wise men: if gravity, sobriety, conscience, and diligence: seek out for grave, sober, conscionable and diligent men: and thus the Lord dealeth whensoever he placeth any man: If he have a curious sanctuary to build, he seeketh out some B●zaleel, some Aholiab, or other, filled with excellent spirits of wisdom and understanding, and knowledge to work in curious works of gold, silver, etc. Exod. 35.35. If he set Solomon to build a glorious temple to himself, he directeth him to send to Hieram for a cunning man, a wise man, and of understanding. If he be to bring his people out of Egypt, he furnisheth a Moses, and an Aaron. If to take the land by fight, he fitteth some valiant captain, as joshua: if to bring them out of captivities, he raiseth some Darius, or Zerubbabel, or Nehemiah, even suiting persons unto places: yea the Son of God being to gather his Church among the nations, and to plant his own ordinances to bring men out of their nuzzled idolatry and Gentilism to serve the true God: if he had not aforehand considered the difficulty of the work, and accordingly furnished such as he dismissed for this purpose: how had it like ever to have been effected? Use. The cause of all corruptions in elections, It is a general corruption to begin where God endeth and designments to offices and places lieth here, that men look not to the quality 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 body and mind, or by such and such commended, or furnished to perform such expectations and contracts, or an ancient, or a kinsman, etc. this mars all, and often setteth fools on horseback, when wise men walk on foot by them. Let every man whom it concerneth learn wisdom 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 have we a fit man for it: if to choose a Magistrate, this requires one able to execute the Lords judgements: where have we a man of courage fearing God, and hating covetousness? If a fellow of a college, this requireth learning, judgement, and one able at least to bring up youth in knowledge and godliness, where shall we find such an one? but if a minister, oh this requires one able to build up the body of Christ, and who is sufficient for this thing? Reasons for the duty. The reasons hereof are, 1. the external election of the Church ought to follow the internal of the spirit: see 1. Sam. 10.24. 2. it ever argueth corruption, to prefer private respects before the public good. 3. the ends of every calling are, 1. and principal God's glory, 2. nearer and inferior: 1. the helping of the communion of Saints, 2. building of the Church, which he who is likely most to prefer, is principally to be preferred. As God's steward] Here are likewise to be considered two things. 1. the signification of the word. 2. the force of the argument. First, the word implieth thus much, that God is a great householder, Matth. 21.33. that his house is his Church, where he as a great parsonage keepeth his residence; more stately and honourable than 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 ministery: 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 govern it according to the mind of the Master, and unto his greatest honour and advantage. Ministers called stewards, why. And these stewards are the ministers, so called 1. because as the steward in an house is to dispense all necessaries unto the whole family, according to the allowance and liking of his Lord; even so the Minister receiveth from God power to administer according to the necessities of the Church, all the things of God, as word, Sacraments, prayer, admonition, etc. 2. As the steward receiveth the keys of the house to open and shut, to lock and unlock, to admit or exclude out of the house: for so is it said of Eliacim, Isa. 22.22. even so every Minister receiveth the keys of the kingdom of heaven; to open, and shut heaven, to bind and lose, to remit and retain sins, as Matth. 16.19. 3. As the steward sitteth not in his own as an owner, or freeholder, Luk. 16.2. but is to be counteable and to give up his bills monthly, or quarterly, when the master shall call for them; so every Minister is to be counteable of his talents received, and of his expenses, and how he hath dispensed his master's goods. Heb. 13.17. They watch for your souls as they which must give accounts. Doct. From which similitude, we may learn that it is the duty of every Minister, to see that he have both the calling, and also the properties beseeming him, who is the steward of God. And for his calling, he must be God's steward: the Lord must set him in this place of service so near him; or else he is but a thief and intruder: of whom it cannot be said, that the Lord hath made him ruler over his house. Luk. 12. ●2. The properties of God's steward are principally two, 1. Wisdom, 2. Faithfulness. So we find them in the place alleged: who is a wise and faithful servant, The properties of a good steward. 1. faithfulness in 3. things. whom the Lord may make ruler over his house? And first of the faithfulness of this steward: as the chief Doctor of his Church hath gone before in example, who was first appointed, and then faithful unto him that appointed him, Heb. 3.2. so is it required of every Minister of Christ; 1. Cor. 4.1.2. and disposer of the secrets of God, that he be found faithful. Now this faithfulness standeth in, 1. distributing, 2. all, 3. his master's allowance to those of his household. For 1. he is called to be a distributer to distribute their meat unto his fellow servants, as it was the manner in those times wherein our Saviour lived, for the chief servant to divide unto the other servants their portions of meat; and this not as a Lord over them, but as a superior servant with them: and the steward every where is as the hand of this economical body, to take in and give out; the which hand if it should not for ease or idleness be plucked out of the bosom to feed the body, that body must needs starve and perish. 2. He must distribute his Lord's meat and allowance, according to his Master's mind: that is, the pure word of God, without mingling or corrupting. Wholesome food, not drawn out of the poisoned puddles of Popish Friars, or postillars, of Poets, or Philosophers, neither of his own or any other men's inventions or traditions: but out of the store of the Prophets and Apostles, which is a sufficient treasury whence he may bring out abundance of things new and old. For herein the mind of the Master must be the square of his servant, who himself would not, neither suffer others to give for bread, stones; nor serpents for fishes: but as the master calling his servants to employment, delivereth them his own goods, so also calling them to accounts, Matth. 25.14. requireth the return and gain of his own. Whence also every Minister is here called God's steward, and the dispenser of God's mysteries. Who if he speak, he must do it as the words of God: if he minister, he must do it as of the ability which God ministereth: if he have received the gift, 1. Pe●. 4. ●1. let him minister the same gift as a good disposer. And thus speaking, ministering, 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 upon man, but God for the food and life of their souls: and thus in all things shall God be glorified. Such faithful stewards were the Apostles: Paul delivered to the Corinth's what he had received of the Lord: and john in the name of all the Apostles, 1. joh. 1.1. That which we have heard, 1. Cor. 1●. 23. seen with our eyes, and with our hands handled, declare we unto you. And, We preach not ourselves, but the Lord jesus, and ourselves your servants for jesus sake, 2. Cor. 4.5. And if we cast eye upon the arch-type and unfailing pattern of all faithfulness, we shall clearly see that herein he approved his faithfulness to him that appointed him: for his whole doctrine, himself affirmeth it was not his but his Fathers, joh. 7.16. and that he gave to his Disciples, and so by them to all believers, the words which his Father gave to him, joh. 17.8. And for his works, he did nothing of himself, but as his Father taught him, joh. 8.28. and for both, he set himself an inimitable copy unto all the servants of his house. Moses indeed was faithful in all the house of God as a servant, and herein his faithfulness appeared, that he did and caused all things to be done in the tabernacle according to the pattern: Heb. 3.5. but Christ as the Son, was faithful not in another's, as Moses was, but as a Lord in his own house, goeth before Moses and all other his servants. 3. He must distribute all his master's allowance, else is he a thief and an unjust steward. He must keep nothing back, but deliver the whole counsel of God; and than if any within the house die for want of meat, the fault is not in the steward, who measured them out their portion; and delivered faithfully that whole truth of God necessary to salvation; but their blood is upon their own heads, Act 20▪ 27. in that they refused that food which the steward dispensed unto them. All which branches of faithfulness if they be not performed, assuredly the day cometh wherein the unfaithfulness of every such offender shall be discovered. Many eyes are upon thee for the present who art unfaithful in God's house. Satan's eye to accuse thee, the eye of thy own conscience to condemn thee: God's eye to revenge thy sin upon thee: Psal. 139.12. all these eyes are waking enough to discover thee; yea as many voices in that day of the Lord shall be lifted up l●ke so many trumpets against thee, who by unfaithfulness hast wronged so many: oh that men would remember & before hand consider what a fearful cry and loud noise, the voice of the blood of whole towns, and congregations perished and famished for want of the food of their souls, will make in the ears of the Lord, crying for vengeance against idle, and nonresident Ministers, whose sin shall not be hid, if either such watchful eyes, or such loud voices can discover the same. Secondly, this steward of God must be wise as well as faithful: this wisdom standeth principally in two things. The second property of a good steward: Wisdom in 1. forecasting. 1. In a wise forecast and provision 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 contriving to put forth his Master's goods to the best profit: for else although he intent never so much faithfulness, yet shall he not avoid the accusation of a waster of his master's goods. 2. In a wise dispensation of things so provided; 2. Dispensing in due 1. sort. and this 1. in due sort. 2. in due measure. 3. in due season. First, in due sort, providing courser meat to servants then to sons: stronger meat for men of years then for children. No wise steward would set milk before strong labourers, and beef bones before sucking children: so the minister as a wife steward must consider the age of men in Christ, whether men be weak or strong Christians; and accordingly apply himself to feed them with milk, or lead them to stronger meat: so whether he be to deal with men wicked or godly, that he may set courser meat of threats and judgements before the former; and finer and sweeter dainties of promises and blessings before the latter: so also whether they be sick or sound, that if they be diseased or of sick consciences, he may heal them; if dangerously wounded by Satan's temptations he may salve them; if broken hearted he may help to bind them up. Which point of wisdom where it is wanting or neglected by the Minister, he layeth himself open to that fearful woe, Ezech. 34.4. Secondly, in due measure, some need more promises some more threatenings, 2. measure. he must be wise not to exceed the measure in either; for thus he shall make such wanton who should rather be kept under, by speaking peace to whom it belongeth not; as also make their hearts heavy and sad, whom the Lord would have lightened and comforted. And this is made the work of the faithful and wise steward to give every man his portion, both for quantity and quality. Thirdly, 3. season. this portion must be given in due season: Luk 12.42. 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 month, nor so often as men shall say they need, who for most part have lost their stomach and appetite hereunto; but even so instantly, as his master can never come but he may find him so doing, Luk. 12.43. and blessed shall only such servants be: whereas on the contrary, Non fidelis haec dispensatio sed crudelis dissipatio est. Bern. if the master shall command to give his family their daily meals in order, and the steward of the house should give them but one meal in a month, & so starve up his Lords servants, were he not worthy to lose so many lives, (if he had so many) as he suffered to perish by starving them? Use. 1. The Papists mistake this calling, who in the ordination of their Priests, make mention of offering, massing, and daily sacrificing, but not a word of this main duty of feeding, distributing, and dispensing, which is the proper work of a steward. 2. This doctrine showeth what a square and furnished man he had need be, who must stand under such a burden as this is, It is not every one that can get a living that is fit for this calling. which made the Apostle ask the question, who is sufficient for these things? not every one that can run and ride, or can make means to get a living, nor he that cannot devise ways enough riotously to waste the Church's patrimony; but such as are fitted with the calling of God, and gifts of faithfulness, and wisdom: let our sons of the Prophets consider what they are to be called unto, and apply God by their prayers, for their fitness thereunto. Men must so account of them as dispensers of God's mysteries. 3. Let people hence learn how to esteem of Ministers; even as of God's stewards, 1. Cor. 4.1. Let men so esteem of us, etc. neither too highly, lest God's glory in the ministery be obscured; nor too basely, lest the ministery itself be contemned. They are not the light, but such as testify of it: not the authors, but such as people must seek unto, and depend upon for the food of their souls: that look as when the famine was over the land of Egypt, joseph opened all the king's storehouses, and sold to relieve the Egyptians: even so must the ministers in time of spiritual dearth, set open the Lords granaries to relieve his people from the famine of their souls. Thus this title teacheth men to conceive 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 under his hand, and holdeth them under lock and key, so as without him no man can come to any thing. But how many thus esteem of them? the silly sheep dependeth on the shepherd, for else could they not sold, feed, and fiend themselves: yea the ox and ass know their owner, and crib: but men generally are without understanding to acknowledge these feeders. And not rest till they have their masters whole allowance from them. 4. Let men learn with more diligence to attend on the ministery, and not be satisfied, till they have the whole counsel of God necessary to their salvation, revealed unto them: let them call upon their stewards and urge them to faithfulness. There is no servant 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 heavenly things also, or that they would receive it, being forced and thrust upon them. But the Lord seeth the contempt of this manna, and therefore he hath withdrawn it from many places: and in other have made it to rot and consume, even in the mouths of many, to their further hardening and damnation: and yet withholdeth it from many people, who are not wise-hearted to inquire after it; who if they could call unto the Lord with faith and feeling of their want, that grace of his which feedeth the very ravens when they call upon 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 every Minister is called to a place so near the Lord as to be his steward, therefore he must be unblamable. Where we have the ground of another instruction. Doctr. Every man as he is nearer unto God in place, must be so much the more careful of his carriage: that he may both resemble him in his vettues▪ dignify his place, The nearer any man is to God in his place, the more careful must he be of his carriage. and walk more worthy of him that hath drawn him so near himself. Besides that, every master looketh to be graced by his servant: and much more will the Lord be glorified, either of or in all those that come near him, Lev. 10. For as the master quickly turneth out of his doors, such disgraceful persons as become reproachful to the family; even so the Lord knowing that the infamous courses of the servant, reacheth itself even to the master, turneth such out of his service, which are the just subjects of reproach. Whereof we have an excellent example in Ezech. 44.9. to the 15. for the Levites which had served before idols, were thrust from the Ministry of holy things; yea although they were of the house of Aaron, yet could they never be received into the priests office to come near the holy place, but at most must keep the doors, or do some other inferior service: So as such as come near unto God, whether Ministers or professors, may not say, they do but as others do; much less as many servants abuse their Princes, or Lords cloth to the privilege of their disordered courses, and to face out their bad matters: but the servants of this house, as they must have a special representation of the image of their master; so may they not do many things which are lawful for other men: the Priests, who must come into the inner Court, may not marry widows but maids, nor such as were divorced, verse 22. both which were lawful enough for others. Use. 1. Let every Minister make this use, Ministers must think that it is for the honour of God to have the stewards of his house unblamable. in considering the excellency of his calling above others. When he shall begin to say in himself, with joseph, there is none greater in the house than I, follow the matter as he did: Shall I do this sin? shall I sort myself with wicked persons in wicked practices? shall I defile myself with unlawful stolen pleasures? so should I be a swearer? a taverner? a drunkard? a riotous, perfidious, idle, or unclean person? seeing my master hath thus advanced me, how can I do this? God forbid I should thus sin against God. I am the steward of God's house, and it is for the honour of God, to have the steward of his house unblamable: my place is to blame and censure all disorders in the family, and can myself be so disordered. See and consider an excellent example in Nehemiah, Nehem. 6.11. when he was warned by a prophecy (though a false one) to fly into the Temple for his life from before his enemies: he answered, shall such a man as I fly? this were neither glorious to God, nor honourable to myself: he set me about this business, and he can and will deliver me: and myself am the captain, and set over all the people, and can I fly? who is it that being as I am, would go into the Temple to live: the fact then being in this, and other respects, against the law of God, and against my conscience, I will not for the saving of my life do it. Such as draw near unto God in profession, must be careful to beautify it. Reasons. Use. 2. Every professor of the Gospel, being drawn much nearer unto God, than the common sort of men, must endeavour to walk worthy of God, Colos. 1.10. and worthy of the calling to which he is called, Eph. 3.1. namely, both the general calling of Christianity, which must be beautified and adorned: as also the special calling and condition of life, unto which the Lord hath disposed him: for even that must be holily and wisely managed. And such force hath this reason drawn from our caller and calling, to move believing hearts to watchfulness over their ways, as that the Apostles most frequently urge it upon Christians: As where we are commanded to be holy, because God is holy: to walk in the light, as God is light: to walk in love, as God is love: to walk in the truth, as God is the truth; by all which, and many more like precepts, what else is enjoined a Christian man, but that the life, the nature, the goodness, and holiness of God revealed 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 us, 1. Thess. 2.12. And further, if we consider unto what we are called, the same place of the Apostle showeth, that we are called to be very near unto God: walk worthy of him that hath called you, to his kingdom and glory: to a kingdom; we were indeed far off, alients, and Gentiles, 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 poor Hester was called: And seeing many may be in the court of a Prince, and yet some of them abide in base offices, and not many of them glorious, or gracious, as the Queen, and children are: God hath called us to a kingdom and glory; that with the residue of the Church, we might become his own spouse, and so partake of his own glory and majesty. Now how much are such beggars as we, (called to such advancements) bound to walk worthy of such a condition, as to which in Christ we are called? 2. Let every professor consider, that the falls of such as are nearer God, more dishonour God, and more hurt the Church, than grosser sins of other men, and therefore the Lord can less bear their falls uncorrected. David took it more heavily that such as did eat bread at his table should despise him, then others further off: and that Absalon his own bowels should seek his life, then that Shemei should rail on him. Professors of Christ must think that they dip in the same dish with Christ, and therefore they of all should be far from dishonouring him. Which one consideration, should enforce them the rather both to sorrow for sin past, and breaking off sins present; as also the preventing of sins for time to come. 3. Whereas Solomon saith, that the righteous falling before the wicked, are as a corrupt well, and troubled spring; that is, they trouble, offend, Prou. 25.26. and after a sort poison many: let the godly be more careful to make right steps unto their feet: and the rather in these days, which so much the more call for our watchfulness, by how much the wicked are more ready maliciously to disgrace our profession: that before we shall go away unreproved, they can cast reproaches on us for well doing: yea and for our sakes, even upon civil conversation, often in such as have no grace, neither show, or substance of religion in them. And therefore seeing we are so sure to suffer, let us be sure we suffer not as evil doers. Not froward] Now followeth in the rest of this 7. verse, the enumeration of the vices which must be far removed from that man, who is to be chosen for a Minister, that he may be unblamable: and they are five in number: 1. frowardness: 2. anger: 3. wine bibbing: 4. contention, and fight a fruit of it: 5. covetousness. The first of the five, is frowardness. The word signifieth one wayward, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. stiff, inflexible, stubborn: and carrieth with it two properties; the one, that such a one pleaseth himself, yea settleth, and resteth himself wholly in his own invention, counsel, opinion, or action: the other, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. that wayward and peevishly he rejecteth, and despiseth others in their opinions and actions: an instance of which we have in Nabal, who was so froward as their was no speaking to him, so hardened he was against all counsel or persuasion. 1. Sam. 25.17. Doctr. Frowardness in whomsoever, is a matter of evil report, and such a spot as must not appear in him, Frowardness most dangerous in a minister. who is to be chosen a Minister. Reasons. 1. It is the mother of error in life, and doctrine, yea of strange opinions, schisms, and heresies themselves; Reasons. and it cannot be otherwise, seeing the ear of a self conceited person, is shut against all counsel, without which, thoughts come to nought; Prou. 15.22. as where many counsellors are, is steadfastness. And as every where almost the wicked man is termed a froward man, and a wicked and ungodly heart, a froward heart, so is it generally true which the wise man observed, that such a froward heart can never find good, but evil and woe cleaveth unto it: Prou. 17.20. and therefore David when he would shut the door of his soul against much evil, said, a froward heart shall depart from me: I will not know, that is, affect, Psal. 101.4. and act evil. 2. Whereas men think it a note of learning and wisdom, not to yield an inch in any opinion they take up, the spirit of God brandeth it, with a note of folly: and it is no other than the way of the fool, which seemeth good in his own eyes. Indeed neither Minister nor ordinary Christian, may be as shaking reeds, tossed hither and thither with every blast of wind; but yet is it a wise man's part to hear and try, and not stick to his own counsel; as a man wiser in his own conceit then seven men that can give a reason: for there is greater hope of a fool then of such a one. 3. There are many necessitudes and occasions between the Minister and people: he must admonish the inordinate, raise with comforts the afflicted, restore those that are fallen, and set their bones again tenderly by the spirit of meekness: and privately encourage those that do well. Again, they must consult with him, ask him sometimes of his doctrine, lay open unto him their grief, as to their Physician under Christ, and seek for particular direction in special cases from him: in all which and many more mutual duties, they may not by this inordinate humour be deterred, and hindered: but rather with all meekness and lenity be alured, lovingly entertained, and contentedly dismissed from him. Use. This doctrine may be profitably applied both to Mnisters and people. The Minister must learn to be 1. docible, 2. affable: the former fitteth him to learn of others, the latter to teach others: for none can be apt to teach others, who is not apt to learn 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 howsoever. Elihu joineth learning and teaching together, Let a man of understanding tell me, let a man of understanding hearken unto me: job 34.34. and every one will think it fit, that young joshua should minister unto Moses, young Samuel to Eli, Elisha to Eliah, Baruch to jeremy, Titus to Paul; yea the disciples to Christ; & think it unreasonable that the blind should offer to lead the blind. But this is the fault of many Ministers, that conceiving they are now fitted to teach others, they disdain to be taught by others, and think it too base for them to hear such as they conceive meaner and weaker in gifts then themselves: Great scholars may and must be taught by meaner than themselves. Reasons. whom I wish they would remember what a dangerous thing it is to have the faith of God in respect of persons, and to receive the word as man's word, and not as Gods whose indeed it is. 2. That the Apostle Peter thought it meet that even such as had knowledge, and were established in the present truth, 2. Pet. ●. 1●. should be put in remembrance of such things as they knew, and stirred up to the practice of them. 3. That all have not the same gifts, nor the same gifts in the same measure, that no man might say of any man's gifts, I have no need of them: joseph can expound a dream when he heareth it, Gen. 41.25. Dan. 2 ●●. but Daniel can declare a dream which the King hath forgotten, and expound it also, which is a double knowledge: yea, that jethro in some things may see more than Moses, and Naamans' servant more than himself. As for the other virtue opposed to frowardness, namely, affability, which teacheth to entertain the talk of others with signification of our good will unto them in our speeches and gestures, it is a great grace, and a profitable ornament in a Minister, that can graciously and wisely wield it. 2. So hearers (seeing frowardness is such an impediment to instruction) must learn to cast it from them: which in many (otherwise well affected) is a disposition hard to please: in some making them seldom contented with the pains, matter, or manner of their ministery: but having a bed in their brain of their own size, whatsoever is longer they cut off, whatsoever is shorter they stretch and rack it, for their own opinions may not yield, not knowing to give place to better. Others are secure, and therein grown froward against the word: being mourned unto, they weep not: being piped unto, they dance not: if their Minister be a companion, they reject him as he is, if he be not, he is too austere and too precise: yea, numbers are so superstitiously froward, and so settled in their superstitions and old customs, that let the Minister speak out of the mouth of the Lord, they say plainly they will not hear him, as the jews did against jeremy: jer. 44.17. oh that the tractableness of our people were so come abroad, as it might be both their own praise, and their ministers joy; Rom. 16.19. whereof we should soon see fruits well beseeming the people of God: for while it attributeth unto God, his truth, and men teaching it that authority which is due unto them, it freeth the mind from ignorance, delivereth from the bands of delusion and errors, and openeth a large entry into the treasures of wisdom. Not angry] Quest. Is it not lawful for a Minister to be angry at all? Answ. We must know that all anger is not condemned in Scripture. How far anger is warranted in a minister. For 1. anger is a natural affection, which may be used as well as others, both calmly and in heat also, of holy men in an holy manner: as Moses the meekest man in the earth, as appeared both by the Lord's testimony, as also by bearing such reviling speeches of his brother and sister, Numb. 11. yet is he said to be very angry, yea his fierce anger caused many to be slain, Exod. 32. 2. The Prophets and Apostles were very angry oftentimes, and therefore commended, as Phineas: and Paul calleth the Galatians, foolish Galatians: nay, Christ himself is said to be angry, Mar. 6. and called Peter, Mark. 31.5. joh. 2.17. Satan, Matth. 16. 3. It is an affection commanded, Eph. 4.26. and, Eccles. 7.5. anger is better than laughter: so as it is sin, not to be angry against sin. 4. When the Scriptures condemn anger, they use such restraint, as that the sin of it, rather than itself as sin should be condemned: as Matth. 5.22. whosoever is angry with his brother unadvisedly, shall be culpable of judgement; yea, and when we are commanded to be angry and sin not, it is plain that not anger, but the sinfulness of it is condemned. Quest. In what respect then is it here prohibited? Ans. So far as it is not rightly grounded, or not rightly bounded and moderated: for in the right ordering of this affection diverse offend diversly. How far it is prohibited. Some there are who are not so soon moved to anger, but being so, their anger is bitter and long abiding, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. the passion working in them as fire doth in iron, which is long in heating, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and longer in cooling. Some are implacably angry, whose patience being once moved and broken, they are hardly ever reconciled: the passion in these is as fire hid in some mouldering matter, but never bewraying itself, without the ruin and waste of the thing it hath caught: neither of these two rightly bound their anger, but it resteth in the bosom of fools. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. There are a third sort of men, who are easily overcome of the passion, not moved hereunto upon just cause, as when God's glory is impaired, or the cause weighty: but suddenly for every trifle, and upon every dislike, whose passion worketh as fire in stubble, soon in and soon out: these are here noted in the word used by the Apostle, men of short spirits, so hasty, and tasty as they seldom look to the right grounding and footing of this affection. Neither natural, nor sanctified, but corrupt anger condemned. Eccles. 7.11. The thing then here condemned, is not so much anger, as hastiness to anger, which is a disorder not only reproved in the Minister (for every where it is a vice) but Solomon speaketh generally to all, Be not of an hasty spirit, to be angry. Hastiness to anger a great blot in a minister. Doct. Hastiness or proneness to anger is a great enemy unto the ministery, and such a blot as may not appear in him, who is to be admitted into that calling: which proposition must not so be understood, as that every hasty man is to be debarred from the ministery (for this infirmity will dwell with the best) but showeth that he that ordinarily is so fiery and furious, as even small trifling occasions inflame him; and herein is so far from crossing and curbing his corruption, as that he rather followeth and fostereth it: this man is utterly unfit for the ministery. Reasons. For 1. whereas a minister ought to be a man of judgement, knowledge, and understanding (for these are most essential unto his calling) yea, a man of such wisdom, as whereby all his actions ministerial and common should be ordered; this flashing anger overturneth for the present, yea and drowneth all his judgement: for what other is it then a little fury and a short madness? which the wise man had well observed, when he said, that whereas the wise man ordereth all his works with judgement, anger resteth in the bosom of fools: and where it resteth it ruleth, so as there is no place for wise deliberation; but a rash carriage of matters according to the heat and heady violence of the distempered affection. Not unfitly therefore doth the same Solomon note, that he that is slow to wrath, is of great wisdom, and that he that is hasty to anger, committeth folly. Prou. 14.17.29. Secondly, the pestilent effects and fruits of anger, and the natural daughters resembling the mother are such, as in a Minister of all men are intolerable: as, swelling of the mind so high, and so full, as there is no room for good motions, and meditations (which should wholly take up the ministers heart) to dwell by it: the often arming of God's enemies, and harming and wounding of his friends: for anger is cruel, and wrath is raging: it cares not for any, nor spares any that come in the way of it; Prou. 27.4. for who can stand before envy? And from this indignation of heart proceed usually, impiety against God, for all prayers and parts of his worship are interrupted: contumely against men, for the bond of love is broken: clamour of speech, violence of hands, temerity of actions, late repentance, and many more such symptoms of this desperate disease: for he hath lost all the bridle and moderation of himself: Rage blindeth reason's eye. I had almost said his reason, for I think Solomon saith no less, affirming that such a man as cannot refrain this revengeful appetite, is like a city broken down, Prou. 25.28. and without walls. Now what government is he worthy of, especially in the Church of God, that ordinarily looseth all the government of himself. Thrirdly, the Minister standing in the room and stead of God, ought (if he would resemble him) to be a mortified man: for till he have put off this filthy fruit of the flesh, can he never lively express the virtues of God, who is a God of patience, meekness, much in compassion, Gal. 5.20. slow to wrath: and much less can he fitly stamp and imprint that part of his image on others, yea or teach them to withstand such hot and hasty affections, which so suddenly surprise and inflame himself. Fourthly, as the Minister is to be a means of reconciling God unto man, so likewise of man unto man, which commendable duty an hasty man can never to purpose perform: nay rather be stirreth up strife, and marreth all: whereas Solomon observeth, that only he that is slow to wrath, appeaseth strife: Prou. 15.18. for this unruly passion will disable a man to hear the truth of both the parties indifferently, nor abideth to hear the debate, but it will be thundering threats before time serve to take knowledge of the matter. Fiftly, this vice preiudiceth all his ministerial actions. 1. in his own world. For the Minister shall often meet in his calling with those both at home and abroad, who in many things are far different from him both in judgement and practice; yea some of weakness, and others of obstinacy, loathing even his wholesome doctrine. Now his calling is, and consequently his care should be, to gain these to the love and liking of the truth: to which end he is not presently to break out into anger; for thus he sets them further off, and scandalizeth such as otherwise he might have won; no more than the Physician is or may be angry, though the weak stomach of his patient, loath and cast up his wholesome physic; for that would set the patient into further distemper: but such must be restored by the spirit of meekness. Gal▪ 6.1. 2. in his people's hearts, by alienating their love and affection, which are easily worn away with the distasteful fruits of this hasty anger: let him instruct, admonish, reprove, every one findeth this evasion, one he doth in anger, an other not in love, and so his whole work is lost and become fruitless: whereas by loving usage he might have pierced his people with a permanent and lasting affection, and won better entertainment to all his proceedings. Use. 1. All this must teach the servant of the Lord, to be gentle to all men, 2. Tim. 2.24. apt to teach, suffering the evil, and instructing with meekness the contrary minded. Where the Apostle seemeth to conclude him not to be apt to teach, who is not inclined to a gentle and meek disposition; not that they are to show irreligious mildness in God's matters, nor to exercise such patience as can bear all things, nor such lenity as men should be flattered, No mildness may betray the glory of God. or endured in their sins. For there is a vice which shrowdeth itself under the mask of a virtue, and that is a stockish senselessness, or a sufferance of any evil, without any great sense of it, condemned in the Angels of the Church of Thyatira, Rev. 2.20.14.15. suffering the woman jesabel, 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; Rev. 2. ●. I know thy works and patience, and that thou canst not endure and bear with them that are evil: but thou hatest the doctrine of the Nicolaitans, which I also hate. The Minister then must be patient and suffer the evil: But what, when he heareth them flout at the word, blaspheme, rail on the Ministers? No: but he must instruct them, and so far only use meeekenesse as may lead them unto amendment: ●. Thess. ●. 7. so were the Apostles, gentle as a nurse with her little ones, tenderly handling them, but not suffering them to harm or mischief themselves. Use. 2. Seeing anger is not only an enemy to the ministery in the Minister, jam. 1. ●●. but in the hearers, let such as are swift to hear, be slow to wrath, as being a great enemy to a teacheable mind; causing men to cast-off all such instruction as cometh near them, or wageth war against any affected lusts. And this not only it doth in the wicked, but often in the godly themselves: as Asa (otherwise a good King) yet was wroth with the Seer, and put him in prison. And true it is, 2. Chr. 16.10. that rash anger against the teacher, never accomplisheth the righteousness of God, but causeth men to cast off the care of that righteousness which God in the ministery enjoineth and urgeth upon them. Wherefore laying apart all filthiness, and superfluity of maliciousness, let us receive with meekness, that is, with silence, moderation of mind, and teacheablenes, the engrafted word: for upon whom else can that holy spirit of God rest, but upon the humble and meek? Isa. 66.1. Psal. 25.9. and none but these doth the Lord teach in his way. Use. 3. Let no man minister, nor people give place to this unruly and troublesome affection of rash anger, which must be pleased in every thing, be it never so unjust, or else the whole man is inflamed with the unnatural heat of this raging fever 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 Father's Concubines: what, faith he, 2. Sam. 3.8. am I a dogs head, that thou shouldst say thus unto me? and yet every man saw the unrighteousness of the action besides himself. Besides that, the dangerous fruits of it are daily discovered in sudden quarrels, and barbarous mischiefs. Notorious was the effect of it in Theodosius, otherwise a good Emperor, who upon occasion of a seditious tumult, Theodor. l. 5. & August. de Civ. dei. l. 5. c. 26. wherein a few of his officers were slain, called all the citizens of Thessalonica into the theatre, as though he had had to show them some solemnity: and there commanded his soldiers to fall upon them, and slew of them both innocent and guilty, to the number of about seven thousand: for which fact Ambrose excommunicated him, and brought him to public 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 upon themselves? How fearfully did David forget himself, in vowing the death not of Nabal only, who was churlish towards him, but of all his guiltless family, who were so well affected towards him? Object. Oh but I am of such a nature that I cannot but be angry: would to God I could bridle mine hasty anger. Ans. 1. A Christian must have more than nature in him: grace must teach him, when, and how, and how long to be angry: Vivere secundum naturam non est credentis. Iust. Martyr. it breaketh not meekness for trifling occasions, but in causes of importance, especially in case of God's dishonour; in our own great damages of name, goods, or estate; and the injuries of others, especially the Saints of God: in all which cases the Scriptures are plentiful in examples. Again, grace must moderate anger, and suffereth it not upon any pretext to degenerate into rancour and malice: not to wrack itself upon the person, but the sin: nor for one person to hate any other, (as commonly for the weakness of some one professor, all are hated) nor to puff up, but to humble himself in the weakness of another; nor to rejoice, but sorrow in their falls; nor to revenge, but compassionately to correct, considering himself. And for the time, grace suffereth not the heart to give place to the devil, nor the sun to set upon our wrath, much less to make it our bedfellow. Means to repress rash anger, of two ●orts. 1. Meditations. 2. The means to bridle and stay this rash and unadvised anger, stand partly in meditations, partly in practices. For the former: 1. Meditate on the providence of God, without which not the least grief or injury could befall us: for even the least is a portion of that cup which Gods hand reacheth unto us to drink of. And this would be as water to quench this inflammation: as may be seen in David, when Shemei railed on him, God hath bid him rail: and job looked not at the Sabeans and thieves, but the Lord hath taken away, blessed be his name: and joseph accused not his brethren, but comforted them after their father's death, and said, The Lord sent me into Egypt before you. 2. On the patience and lenity of God, who with much mercy suffereth vessels ordained unto destruction. How long did he suffer the old world? how loath was he to strike, if in an hundred and twenty years he could have reclaimed them. And add hereunto the meekness of our Lord jesus Christ, who hath commanded us to learn it of him: his voice was not heard in the streets: a bruised reed he would not break: how long bore he with judas, being no better than a Devil within his family? that even when he was meditating his sin, he was loath to discover him plainly to be the man; but he that dippeth with me, and one of you shall betray me; not expressly noting judas: and when he was acting his sin, Christ refused not to kiss him, but called him friend, and uttered such words, as might have wrung out not tears, but blood, out of the most rocky heart of any, but the son of perdition. 3. On the unbounded measure of God's mercy, whose virtue his child must endeavour to express. God forgiveth to that man which iniureth thee much more than thou cansts; he forgiveth him infinite sins, and canst not thou pass by one offence? and thou hast more reason, for thou knowest not his heart, nor his intention; it may be he meant better unto thee: neither art thou acquainted with the strength of his temptation, which perhaps was such as would have overthrown thyself; nor the reason why the Lord suffereth him to be overcome, and fall by it. And yet if all this cannot bridle the headiness of this vile lust, apply this mercy of God to thyself: thou standest in need of a sea of God's mercy, for the washing of so many foul offences; and wilt not thou let one drop fall upon thy brother, to forbear, and forgive in trifling wrongs. 4. Upon the danger of retaining wrath, which is an high degree of murder: thou prayest to be forgiven, as thou forgivest: the promise is, forgive, 〈…〉 you: the threatening is, that judgement merciless shall be to him that showeth not mercy: and be sure that what measure thou meetest unto others, shall be measured to thee again, and returned into thine own bosom. And for the practices: 1. In thine anger, make some delay, 2. Practices. before thou speakest, or dost any thing: which point of wisdom, nature hath taught her clients to observe. That of Socrates to his servant is better known then practised, I had smitten thee, but that I was angry: and memorable is that answer of Athenodorus to Augustus, desiring him to leave him some memorable document and precept, advised him that when he was angry, he should repeat over the Greek Alphabet before he attempted any speech or action. But although this be a good means, 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 jesus Christ, who as he was crucified, so they that are his have also crucified the flesh and the lusts of it. Gal. 5. 3. After the inward disposition use outward helps: as, 1. avoid occasions, as chiding, contentions, multiplying of words, which though they be wind, yet do they mightily blow up this fire. 2. depart from the company of the contentious, as jacob from Esau, Prou. 22.24. and jonathan avoided the fury of his father, by rising up and going his way. 3. drive away with an angry countenance whisperers, talebearers, flatterers, who are Satan's seedesmen, by whom he soweth his tars every where; and his bellows by whom he bloweth up these hellish sparkles, desirous to bring all things into combustion and confusion. 4. Pray for strength and grace against it, especially for the contrary virtues, of humility, meekness, love, and a quiet spirit, which is of God much set by: and having obtained strength and victory against the assaults of it, forget not to be thankful; but break out into the praises of God, as David when he was turned back from his rash vow of destroying Nabals' family, could not contain himself, 1. Sam. 25. 3●. but testified the gladness of his heart in these words. Blessed be the Lord which hath sent thee this day to meet me, and blessed be thy counsel, and blessed be thou which hast kept me this day from coming to shed blood. Not given to wine] In this precept the Apostle prohibiteth a vice, which is as great a let unto ministerial duties as any other, namely, the drinking of wine and strong drinks: for under one kind all the sins of that kind are forbidden. Wherein all use of wine is not inhibited the Minister, it being a good creature of God, and pure unto the pure: and in weakness of the body, or grief and heaviness of heart▪ permitted to his cheering and 〈◊〉: How far a minister may lawfully use wine. 〈…〉 unto them that have grief of heart, and let him drink that he may forget his misery. And Timothy himself may and must drink a little wine for his health sake: yea and besides this case of necessity, it is not unlawful for a Minister sometimes to take his more free liberty herein, for his honest delight and pleasure: as in Christian and religious feasting, at marriages, or other meetings of friends: seeing Christ himself at a marriage feast, not only not prohibited use of wine; but by his first miracle of turning water into wine, furnished the same with great plenty and abundance. But here these rules must be observed. 1. this free and delightful use, must not be ordinary and customable. 2. the heart must always be watched, that it be not oppressed, nor made heavy to godly duties, Luk. 21.34. 3. Joseph's affliction must not be forgotten, Amos. 6.6. The thing therefore condemned in the precept is, when a minister is given to the wine, a quaffer, or a wine bibber; one that sits at it with pleasure swilling in wine or strong drink, and such a companion as the Prophet speaketh of, who continueth at the wine or beer till it inflame him. A vice which in common men hath many woes denounced against it in the Scriptures, Isa. 5.11. but most hateful in a Minister, as it is also the greatest let to the faithfulll performance of ministerial duties: both which the Lord himself hath proved true, in that one strange judgement inflicted upon Nadab and Abihu: Lev. 10.8. upon occasion of which, the Lord maketh a general law, that seeing they (as some think) in their drunkenness, had offered strange fire, The minister may not be one that sitteth at the wine. and were burnt with fire: whosoever therefore should come to minister before the Lord, should upon pain of death carefully avoid all lets and hindrances, whereby they might be unfit unto their duty and service: all which by Synecdoche are comprehended under that one kind of wine, & strong drink; as those which most disturb the minds and senses of men from their duties. And where our Apostle affirmeth that God's steward may not be given to wine, nor a striker, what else doth he then second that of our Saviour in the parable teaching, that of all men the steward may not sit with drunkards, Luk. 12.45. nor smtie his fellow servants. Reasons. 1. To be addicted to the wine or strong drink, taketh away the heart, Hos. 4.11. that is, troubleth the understanding, confoundeth the senses, and equalleth a man to the bruit beast without understanding: and thus disableth the man of God in all the practice of his calling. As the wise man therefore saith, Prou. 31.4. It is not for kings to drink wine, nor Princes strong drink, lest he drink and forget the decree, and change the judgement of the children of affliction: so much less is it for the Minister and Pastor set over God's people, lest he forget Gods decrees, & change his judgements, as Aaron's sons did. And hence is it that the Lord delivereth a double reason of that former law, both to the same purpose. 1. From the end: Aaron's sons might not drink wine or strong drink, that they might be able to put difference between the holy and unholy; clean and unclean: and so rightly discern of the severals 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 abstain from wine, they could not but be interrupted in both these. To the same purpose may we observe how aptly the Apostle joineth these two precepts together, understand what the will of the Lord is: and, Eph. 5 17. be not drunk with wine: for commonly such as give themselves over to this lust, are by the Lord, given up to sottishness, that what gifts they have had are withered and taken from them: of which, examples are too frequent. Secondly, this sitting at wine calleth him from the duties and means of his fitness unto his calling; he cannot attend to reading, exhortation, doctrine, which is straightly enjoined every Timothy, 1.4.13. Thirdly, such a man is so far from performance of any faithful duty, that he cannot but become rather an enemy to those that do. For the manner is, that when the servants of God call men to sackcloth, ashes, mourning: these invite to the pots & banquets, still strengthening the hands of sinners: when God by his Prophets calleth to weeping, mourning, Isa. 22.12, 13. baldness, sackcloth: these call to joy, gladness, s●aying oxen, killing sheep, eating flesh, drinking wine, eating and drinking and saying, to morrow we shall die. Such Priests we read of Isay, 56.9.12. when the Lord calleth all the beasts of the field to devour and spoil, what say these fellows? Come, we will bring drink, and fill ourselves with strong drink, and to morrow shall be as this day: Thus the love of wine makes them fail in vision, and the sitting at wine lulleth them a sleep, see Isa. 28▪ 7. even on the top of the mast, (as Solomon speaketh of the drunkard) that in times and places of most present and desperate dangers, they see none, nor fear any. 4. It disableth all the duties that such a one in his most sobriety can perform: (suppose them never so commendable) seeing he hath made himself and calling so contemptible: for what authority can an oracle have, out of a drunken man's mouth, Prou. 23.33. which is so accustomed to speak lewd things? and one who hath shaken hands with the most base and wicked companions in a country: which is an other inseparable companion of this sin: Hos. 7.5. In the day of the King, the Princes made him sick with wine: and what followed? he stretched out his hand to scorners: so the Minister being himself mocked with wine, he gives his hand of fellowship to mockers of God, of all good things, and all good men. Besides with what face or fruit can he dissuade from idolatry, julian himself commanded the heathen priests at least to sergeant the lives of the Christian ministers, that the Christians should not cast in the teeth of the Gentiles the wicked lives of their teachers: and hence he especially forbade them to go into taverns. Trip. hist. l. 6. c. 28. ●ph 5.18. who is tainted with the vilest kind of it, having made his belly his God, more diligently serving it then God himself? How can he persuade to the sober and temperate use of God's creatures, who himself continually abuseth them to surfeiting, and intemperance? how can he call others to the mortifying of lusts; to break through the rule and tyranny of sin; to the fostering of the motions of the spirit, to the adoring of their profession by walking as the children of light, who himself strengtheneth his lusts which fight against his soul: who hath made himself such a slave to his drink, as he cannot well sit but between the wall and the cup, or not without the cup at his elbow: who being drunk with wine, cannot be fulfilled with the spirit: and who delighteth in such works not of the day, but of darkness 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 sin then being every way so vile in this subject, it appeareth how justly it is forbidden by our Apostle. A lamentable thing that this sin is so rife in the ministery. 1. Tim. 5.23. Use. This fearful sin is exceedingly crept into the ministery, which no doubt is a great cause why it aboundeth so among the people. For although Timothy's and Titusses ought to practise exemplary temperance and sobriety so far as their health will suffer: yet many here pass all bounds, and go beyond not only their credit and ability; but even that which their health and life can well endure: to whom that precept were vain, drink no more water, but a little wine for your health's sake; but rather drink no more wine for thy life's sake; so immeasurably are a number addicted hereunto that they make their bodies like runlets o● wine casks, and come too to near M. Bezaes' emblem of a Dutchman. Object. But what may not a man be merry, and what was wine ordained else unto, and if any other man, why not a Minister? Ans. If a man were ready to perish, and had grief of heart, such a question were seasonable: then Solomon himself would call for wine or in some other solemnities more liberty may be taken; but a painful Minister hath other more serious employments, then to feed up his hear● in merriments: and what a sober and grave carriage befitteth him, we sha●● after see. 2. The Hebrew phrase as lesning the sin, so speaketh 〈◊〉 plain drunkenness, which indeed is not the true mirth of the heart, but 〈◊〉 oppressing, and deading of it unto duty. Thus was Ammon's hea●● made merry with wine: 2 Sam. 13. 1. Sam. 25. and Nabals' heart was merry within him. But the●● merriments had a woeful end: the former was slain instantly, and the 〈◊〉 by the Lord ten days after. Object. But why should men stand upon such precise points, such fellowlike men maintain good company, and win the hearts of their people? Ans. It is to stand upon points for a Minister not to drink and quaff till he knows not where he stands, or how to stand: but such as stand not upon such points, I know where (without repentance) they shall stand in the day of judgement: they have been good fellows in sin, and so are they likely to be in damnation: they have kept company so long together, as now they shall not part companies, but be cast together to hell. Object. But I drink not to drunkenness, I would be loath to take more than I can well carry away. Ans. But it is too much for a Minister to lie bezelling in the delight of his taste, in beholding the colour, and remembering the mixing; and yet much more to be mighty to drink, and strong to power in strong drink: and though thou be not so dead drunk, that thou canst not stand on thy legs; and be thou never so able to carry drink, and lay others underboard; yet shalt thou not escape the woe proclaimed against thee; seeing not only drunkenness, but drink are condemned as one of the ways of the unconverted, Isa. 5.22. 1. Pet. 4. Object. But it seemeth no such great matter; honest men are sometimes overtaken, many men's brains are weaker than other, and such infirmities the Lord will not be so strait in. Ans. True it is, that (as in Germany, so) with us the custom of the sin hath taken away the sense of it: but yet the less it crieth out in the ears of men's consciences, the more noise maketh it in the ears of God. And can that be a small sin in any man (and much more in a Minister) which the Lord usually so fearfully revengeth, both here, and hereafter, and that with the sharpest arrows of his quiver, and the greatest plagues that the treasure of his wrath can afford? for it is plagued with many attendant sins, Many arrows of God's wrath shot against this sin. even the violence of the whole law of God. For 1. it steals away the heart from God, and his worship; for where the cups are attended, there can be no care of sanctifying his name, observing the Sabbaths; but the mouth is filled with oaths, the heart with lewd things, and the whole man with profanes. 2. It kills the body against the sixth Commandment; weakeneth the members, corrupteth the senses, inflames the liver, annoys the stomach, suffereth neither head nor feet to do their duties: it is full of quarrels and desperate strokes, beating out of doors servants, children, and her whom he should lay in his bosom. 3. It fireth and inflameth all manner of lusts against the seventh commandment; it destroyeth modesty, and chastity, and make the eyes to look upon strange women: Noah's daughters were sure that unnatural lust would follow their father's drunkenness. Prou. 23.33. 4. It wasteth the goods, iniureth the family, and maketh him worse than an Infidel: it defraudeth the Church, robbeth the poor of their alms: wrongeth the common wealth, making himself unfit for office and service in it: yea both himself and his a burden to others, and clotheth himself with rags. These plagues of God accompanying this sin, Prou. 23. cannot but hinder any sound judgement from deeming it small: so as I shall not need to add those many bodily plagues whereby the Lord in all ages hath testified his displeasure against it: in miserable casualties, and sudden death, some falling into the fire, and burning themselves; some into the water, and downing themselves: some upon stones, and breaking their legs, arms, or necks: some killing one another, by causeless wounds, desperate stabs: and every drunkard killing himself by insensible wounds: and true it is, that wine kills more than the sword. As for the plagues wherewith the Lord pursueth this sin after this life, they are unutterable, only let the sinner of this suit know, that it banisheth him from the suit of the Saints, and excludeth him out of heaven: 1. Cor. 6.10. Let Ministers and people therefore consider well, what a number of sins and plagues that man thrusteth himself into, that is given to wine and strong drink, and sitteth down with drunkards: and yet how hath this sin as a deluge overflown the land? yea and that height of it seeketh not corners whereby one man sporteth himself in making another drunk: see Hab. 1.15.16 oh woe unto that man that maketh himself merry in another man's sin, which should be as a dagger at his heart: and woe worth that devilish rejoicing, which triumpheth in putting out God's image, and bringeth a man to the condition of a bruit beast: whereas our rejoicing should be in removing blocks from before the blind, rather than in laying them. Alas, that these should be the fruits of the Gospel: will not such things force our God to remove the hedge of his vineyard, and break down the wall? nay is not the hedge trodden down already: seeing such & so vile sins, unheard of among the heathen, like so many wild beasts, depopulate and waste this Garden of Eden, planted by the Lords own fingers? that unless the Lord of hosts return and visit this vine, and return us unto him by repentance, we that have been envied for our happiness, shall come of all nations to be pitied: when the long patience of our God shall be expired, with a sudden ruin and a woeful downfall. And yet further, we who live in the Goshen of our Country, if darkness covered the face of all the land, we should be light: the sun is upon us, we are in the sun: let us walk as in the noonday: those that are drunk, are drunk in the night: let us be ashamed of such works of darkness, that we may be answerable unto our light: should Gilead be a city polluted with such a bloody sin? Hose. 6.8. especially let the school, and the sons of the Prophets (as to whom it is more especially directed) meditate of this precept, that a Bishop must not be given to wine. No striker,] This fourth vice seemeth fitly to be set after the former, as being an usual attendant of them. The right meaning of which that we may better conceive, we must know that we may not so understand the precept, as that at no time a minister may lawfully strike another; for there be times, In what cases a minister may lawfully strike. and cases when it may be not only lawful, but necessary. For 1. it detracteth nothing from his private economical right, whereby he may and ought moderately (as occasion is offered) exercise his power of correcting his servants, and children. 2. It derogateth nothing from his common right, in case he be set upon, and cannot call for the Magistrates help; in which case by a just and common law, he is armed and warranted to become a Magistrate to himself; and may not only strike, but even 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 enemy, and to defend himself, rather than hurt the other: in which case Christ allowed the Disciples (whom he could have miraculously preserved) the use of swords, Luk. 22.36.38. except we will allegorically understand those places, as Beza doth: and Peter had a sword ready to draw and smite at Christ's apprehension. 3. Some Ministers may be present in a just and lawful war, to teach soldiers to fight the Lords battles after the Lord's mind, to pray for prosperous success, to comfort and animate the camp. Thus Moses prayed in the camp; and we read of Ambrose in the camp 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 than is, that a Minister may not be a man of a martial heart and spirit: such a one as in his private matters, will stand out with every man at the slaves end in contending; A minister may not be a swashbuckler, or a man of a word and a blow. or a man of a word and a blow, an hackster or cutter: but one of a patient spirit, meek, long-suffering, following peace with all men: yea propounding himself a pattern of peaceable disposition to the flock. Reasons. 1. Because the weapons of our warfare are not carnal, but spiritual. The Apostle denieth not, but that the calling of a Minister, 2. Cor. 10.4. is a fight and warfare, 2. Tim. 2.3. but they fight not against flesh and blood, but spiritual wickednesses: and the weapons are suitable to the war, and to the enemies; not such as wound the flesh, but which subdue Satan and sin, and wound the consciences of men, and cast down high cogitations which fortify themselves in strong holds, and exalt themselves 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, being wisely wielded, is sufficient and powerful, against all enmities besieging the soul. Besides, they have prayers, Arma Episcopi lachrymae & orationes. Ambr. tears, faith, zeal, love: if Ministers will strike, they may with these, and aught: and the effect will be proportionable, that is, not to bring men's bodies into subjection unto themselves; but their souls and consciences unto the obedience of Christ. This castle is not won by fists or clublaw; neither with the strokes of the tongue, by bitter and fierce railing speeches: nay the servant must not thus strive, but be gentle towards all men, apt to teach, suffering the evil men patiently. 2. Tim. 2.24. 2. The Minister is the Surgeon of men's souls, who must heal wounds, Minister medicus est, is curate vulnera non ipse verberat. Chrysost. but not make them, except for cures sake: And as a good Physician who beateth not his patient, no not when through distemper perhaps he may fall upon him; but considereth his case, and goeth on in his course of cure: so must the Minister (after the example of Christ) being smitten, 1. Pet. 2.23. not smite again: being reviled, not revile again; being in passion, not threaten. For if such had been fit means to build his kingdom, how easily could Christ have been avenged of his enemies? nay which is more, if Peter shall in the love and zeal of his Master, and that in the defence of his life, draw a sword; Christ will bid him put it up again into his place, for he is now out of his own element, and newly stepped out of his calling: not without indignation threatening 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 lest any man for his cause sustain bodily harm, he will heal Malcus his ear, who surely deserved nothing less. Whence easily we see that those fiery men, who with those two Disciples would for every injury call for fire from heaven, know not of what spirit they are of. Luk. 9.55. 3. The Minister is to watch over men's manners more than others: now if espying (as he shall) contempt and rebellion in some; malice, deceit, dissembling in others, and unkindness and unthankfulness in every corner: what a life should he lead, if he should be always ready to draw? if he should not bear with some faults, and take none at the worst? yea, if he should not resemble God himself, whose room he standeth in; who striketh not for every escape, but is slow to wrath, and grieved for the evil? Let none here allege Christ's whipping the buyers and sellers out of the Temple, for he was not only a Minister, but the Lord of his Temple. Nor the Apostolical rod wherewith Peter struck Ananias dead, and Paul Elimas' blind, which was a gift extraordinary, and temporary. We must walk by this ordinary canon, which prohibiteth a Minister to be a striker. Use. 1. What an happy change of things should our eyes see, if this one charge of the Apostle were duly observed? how might brethren live together in unity, although they retained some difference in judgement in things circumstantial and of lesser moment? then such as are too hot, might be wisely cooled without chafing and storming: such as are weak, might be by softness and gentleness suported by the stronger: such as have strayed, might by the spirit of meekness be reduced into the fold: and such as are loath to step awry, should be encouraged in their godly care. And surely this is the means used by Christ, and his Apostles in the building up of his kingdom, and maintaining of his causes; who while they had power to command, did rather choose to beseech men, and not only practised in their own persons, but prescribed to all those who were to succeed them in their labours, and to continue the ministry unto the end. Whereas chose, what is it that hath upholden Antichrist so long, and quickened and preserved life in bad causes, but violence, cruelty, and rage, against the servants of God. The strongest arguments in Popery were ever fire and faggot, and if they could not take away the reasons alleged by the word, this they could do, even take away their lives by the sword of the Magistrate. 2. Here are reprehended many Prophets, and the sons of the Prophets, who perhaps in the school of the Prophets are no better than swashbucklers, fitter to receive pay in the field, than pension from the Church's patrimony: resolute Lamechs' who readily revenge an injury seventy times seven fold: whose glory is to quarrel, and stand out at swords point with any man: that which is God's glory they deem cowardice, namely, to pass by an offence. How do these consider that they are either dedicated unto, or dismissed with the tidings of peace? that they are to serve under the Prince of peace, even the head of our profession? who in his own person bore all injuries, rebukes, and buffetings of sinners, and commanded his disciples to turn the other cheek to the smiter: not that it is not lawful for them to stand upon their lawful defence, but to be so far from offering or returning injury, as that they must rather suffer twain then revenge one. 3. The same duty belongeth to every Christian, for the Apostle speaketh not a word in all these ministerial directions, especially in the manner and carriage of the life of the Minister, but it concerneth every man in his place, and may be his glass of whatsoever condition he be: And who seeth it not unlawful for any of God's people to live in wrath and enmity, or as we say like dogs and cats? but as the children of one father, members of one body, maintainers of one faith, and expectors of one glory. Isa. 11. The subjects of Christ's kingdom are no longer cockatrises, basilisks, Lions, but lambs, and as sucking children harmless and innocent; so saith the Apostle, the wisdom which is from above is gentle, peaceable, jam. 3.17. etc. Which meeteth with a number of men marked as Cain was with the devils 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 stab: caring no more in their fury to spill a man, then to kill a dog: such a black image of the devil is stamped upon them, as they are professed enemies to the image of God, and care not in how many they can extinguish it. But such bloody men whose valour and sport it is to fight it out and quarrel, are for most part hit home in earnest: and as they are the enemies of the common societies of men, are by God suddenly rooted out of their society, and seldom go to their graves in peace: for the Lord scattereth the people that delight in war, and the cruel and bloody man liveth not out half his days. Psal. 63.3. He that sheddeth man's blood, by man commonly his blood is shed: Abner slayeth Asahel, joab slayeth Abner, and Solomon slayeth joab. Not given to filthy lucre] This vice of covetousness is the fifth and last reckoned by the Apostle, of which he would have the Minister free. The word noteth such a one as being greedily set on gain, and outward profits, bendeth the greatest part of his study that way: or else one that will take any course, use any means lawful or unlawful; refuse no occasion, but out of every thing never so base and mean can carve his own commodity: no matter what wind it is that bloweth in his profit. But to show that all is not gained which is thus gotten, the Apostle calls it filthy gain or lucre. 1. because this immoderate and unnatural affection maketh a man most base and sordid in getting; servile in keeping, and illiberal in expending. 2. because by getting or keeping this gain, some filthy sin or other will cleave to the fingers: as in Achab and judas, covetousness and murder were coupled: in Achan and Gehezi, covetousness and lying were combined. In the Priests and Prophets of jeremy's time, jer. 6. 1●. covetousness, and all manner of injustice, from the greatest to the least; every one is given to covetousness, from the Priest to the Prophet they deal all falsely: and no marvel if the root of all evil, be so fruitful in all iniquity. Covetousness is a most base sin, especially in a Minister. Reasons. Doct. 1. The Minister of all men must be free from such a base sin as this is, the man of God must fly earthly mindedness, as a sin most dishonouring his high calling, and disabling him from the dutie● of it. Reas. 1. This vicious 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 work of the ministery to a warfare, and inferreth this same reason against this vice in the person of a Minister; 2. Tim. 2.4. that as he which goeth a warfare doth not implicate and entangle himself with the affairs of this life, but having received his press money, that he may please his captain forsaketh all the care of wife, children, house affairs, and calling, and wholly fixeth his mind and eye upon the business and victory: even so the Minister serving not under a Cyrus, or Alexander, but under the eternal son of God, ought also to divorce himself from the distractions for the things of this life, which in comparison must be utterly neglected. He is in this warfare rather to expect dangers, blows, wounds, to forecast these, to provide for these; and prepare how to encounter against Satan, sin, his own, and others sinful lusts: following his captain at the heels; and encouraging himself hereto, both with assurance of victory, and the expectation of his pay & penny of life eternal. It was the greatest policy, that ever the devil watched against the Church (as the woeful experience of many ages hath taught us) to heap excessive wealth upon the Clergy: then was the study of the Scriptures, and the care of the calling laid aside, and was diverted into plotting and policy, 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 joined with pomp and state, is that Davus which troubleth all the parts of the Christian world, both the Churches and civil states, as in many instances might be declared. Secondly, this vice will make a minister falsify the word, turn the truth into a lie, and take such a course in handling the word, as shall bring meal to the mill. This was noted in the false prophets to be the main cause of false vision: Isai speaking of greedy dogs, who could never have enough, maketh this their property, Isa. 56.12. every one looketh to his own way, and accordingly prophesied for his own purpose and advantage: so jeremy joineth these sins together, jer. 5.31. The Prophet's prophesy lies, and the Priests receive gifts in their hands: and Ezekiel telleth us, that this filthy lucre made the Prophets so base minded, that for very handfuls of barley, and pieces 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 sin: and others against their knowledge and conscience, pouring themselves out through the deceit of Balaams' wages. Hence is this sin branded justly to be the seed of heretics, and spawn of schismatics, false teachers, and apostates. What other was the white which the authors of schism, and heads of faction aimed at? Rom. 16.17. they served not the Lord jesus, but their own bellies. And no other God served the false Apostles, Philip. 3.19. who were enemies to the cross of Christ, but their belly 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 turn round into square. In their doctrine, join circumcision with baptism, and so both jew and Gentile were contented. In their lives, they would suffer nothing for Christ: but howsoever the squares go, their state and pomp must be upheld. And at this day, what other is the God of Popish Priests? who for their belly have turned all religion into gain; and almost all essential truths into lies; both which are readily to be proved in particular: whereas the true Apostles were most careful to remove from themselves even the suspicion of this fearful sin: who professed that both the Churches knew, and God bore them record, that they were far from using flattering words, or coloured covetousness in their doctrine: and for their practice, when they might have been chargeable to the Churches, they rather wrought with their hands, that they might be eased. 3. If a Minister should speak the truth, yet in this tainture, how powerlesly, how fruitlessly? for is he a fit man to raise others to heaven, whose own heart is rooted in the earth? how coldly shall he persuade others that godliness is great gain, whose gain is all his godliness? with what heart can he pull other men out of the world, and the love of it, when it hath won the strongest and most inward hold of his own heart? with what experience can he teach that the truest delight is placed in heavenly things▪ or that God's kingdom is first to be sought, when his thoughts are taken up (as the disciples were once) in dreaming of a temporal kingdom? with what face can he teach the doctrine of God's providence, when himself calkes and layeth about him, as though he had no father to provide for him? how can he curb in others these unnatural desires, which (as the dropsy) proceed most of fullness and abundance, when as they are so settled in himself? Thus this one lust unfitteth him to all his duties. Use. This confuteth many base minded men in the ministery, whose thoughts, Many ministers aim at no other end. study, pains, and labour, are altogether bended and set upon this conclusion, That they will be rich: to which purpose they heap up living upon living, cast their largest extent, and contrive the building of their own houses, although in the mean time the house of the Lord lie waste. Hagg. 1. Which grievous sin, if it were so fearfully accursed in the common people of the jews; what a grievous plague hangeth over the head of that Minister, whose calling layeth a further necessity upon him, not to build a material house made with hands; but a spiritual habitation for the Lord, consisting of living stones in the hearts of men: and yet all this work is neglected, that his own nest may be well feathered. And from the same fountain floweth it, that some are known usurers, others are farmers, and husbandmen, rather than Prophets; others merchants, Episcopus aut Praesbyter aut Diaconus nequaquam saeculares curat assumat, sui aliter dejiciatur. Canon Apost. 7. buyers and sellers of Churches, people, and inferior commodities; others in marketting, and yet in far base affairs, spend their time and waste themselves: which pitiful fruits of this filthy lust, are so rife and so ripe, that if old father Latimer lived in these days, he would boldly avouch, that if covetousness were lost, we might find it in the Clergy: some judas or other would have the bag. Now there is no great hope of the recovery of those who are already clasped in the windings of this sin; they are desperately endangered to be drowned in perdition, so sweet is the morsel, and so pleasant is the booty, that they will not let it go. To them therefore I will say no more, but as Peter to Simon Magus; Pray to the Lord, that if it be possible, the iniquity of thy heart may be forgiven thee. I will rather turn my speech to every young Timothy and Titus, beseeching and exhorting them all, timely to prevent this sin: 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 have office in the Church by ordinary calling, as the Prophets and men of God of old had by extraordinary; Thou, who after a special 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 special service about God, fly these things: that is, preserve thyself from these noisome lusts, the breeders of most filthy and detestable cogitations and practices. And if any Timothy should ask, But how may I fly these? Apostolical directions for the avoiding of so noisome a sin. Paul giveth direction in the same place. If thou wouldst avoid such noisome guests as these are, than 1. follow righteousness, deal justly, give every man his own, as covetousness reacheth to itself the things of another. 2. piety: covetousness is idolatry; practise thou piety, which is great gain, and giveth good contentment. 3. faith: a ground of covetousness is unbelief, but faith is a main fruit of piety: follow faith, and thou shalt not distrust God's providence, nor carry thyself as one cast off, and left to shift for thyself; but shalt look up to thy father, and wait upon that hand which feedeth the very sparrows, yea the ravens when they call unto it. 4. love to men, a fruit of faith: self love occasioneth covetousness, but Christian love seeketh not her own things, much less other men's. 5. Meekness, waiting and expecting Gods coming to the supply of our want: opposed to the pride and arrogancy of the covetous, and rich. 6. Fight the good fight of faith: strive by faith, patience, and prayer, against all these lusts of infidelity, distrust, earthly mindedness, and such like. 7. Lay hold on eternal life: being called by faith and hope, lift up thy heart and affections to heavenly conversation: thy treasure being there, let thy heart be there also. Let scholars set apart to the ministery, meditate often upon this place. Let Ministers consider they cannot both perform their duty, and make tents as Paul could, and therefore they must lay aside such secular business as distract them from fitting themselves to teach their people: and in teaching so to carry themselves, that out of the testimony of their consciences they may be able to say with Paul, Act. 20. I have desired no man's gold, silver, or garments: yea and their people also may see and say of them, that they have sought them, and not theirs; yea not their own private profit, but the profit of many that they might be saved. Priests and Jesuits are content to venture life and limb to win men to Romish religion, and how much more should Ministers of God be content with any condition to gain men unto God. Doctr. Out of the epithet added to withdraw the hearts of men from covetousness, calling that a filthy lucre, which is gotten by it, we will note two more general instructions. First, That there is much filthy lucre and gain, which every Christian must abhor: which is the rather noted, because men of filthy and corrupt minds think any gain cleanly and sweet enough, Dulois odor lucri. let it be gotten by hook or crook, or blown in by any wind. But we are to know, that much gain is filthy, on which the Lord will one day so blow, as the third heir shall have little cause to smile in it. Now according to our former interpretation, whatsoever gain it is, the prosecuting whereof may argue a base, and filthy mind; or whatsoever is joined with any sin, that is a filthy lucre. But because men are loath to take knowledge of such a sweet sin in such generality, I will in particular give some taste hereof, and then use some motives against it. For the former I will comprehend it in three rules. Sundry kinds of filthy lucre. First, all unjust gain in dealing, whether in bargaining, or out of bargain, is filthy lucre. In bargain: as selling things, 1. unprofitable for the Church or common wealth. 2. unsaleable: as, 1. Church-patrimonie, as Symonists: 2. liberality, as usurers: 3. time, as most Chapmen and Merchants: 4. lies, as lawyers of knowledge defending bad causes. Thirdly, things known to them to be defective, either in substance, or use, whereby they become of unjust price, either in that they are not of that profit to the buyer they ought; or that quantity, because of unjust weights or measure: but most of this is confessed filthy lucre. Out of bargain; 1. That gain which any man taketh for some duty which he neglecteth, or omitteth: the sin of Nonresidents, idle or idol and insufficient Ministers. 2. That gain which is taken by underhand corruption; as bribes, which blind the eyes of the wise, to the staying or perverting the course of justice. 3. That which accrueth by unwarrantable or unjust policy; as for a man to break, and become bankrupt to enrich himself: an usual course, but dishonest enough, yea an horrible theft, in many deserving no less punishment, than our laws inflict upon theft. 2. Rule. All that gain that is gotten by gaming for money, as by carding, dicing, bowling, wherein men seek to benefit themselves by other men's loss, is a filthy lucre. For every penny must be accounted for, and if it be not patrimony or gift, aught to be gotten in the sweat, and labour of a lawful calling. And consequently all such gain as comes in by partaking and abetting in these sins; as to make gain by converting their houses into gaming houses, stageplay houses, or tippling houses, all which are the receptacles and roostes of filthy and vicious persons; and the gain therefore cannot be but filthy: the last of which three, although there have been and might be a necessary use of, yet such is the common disorder of them generally, that in stead of alehouses we may call them hell houses: for a Christian man need no other hell, then to be next neighbours unto them: but if there be any better ordered, I speak not against them. 3. Rule. All that gain that goeth hand in hand with the violence of any of God's laws, is filthy gain. As that which is gotten by needles oaths, true or false; against the third commandment: or by riding out on the Sabbath day, or staying at home by employment in the ordinary calling, out of very extraordinary necessity, against the fourth: or the price of an harlot, against the seventh: or by stealth and veils, whereby men unconscionably shape out their own commodity out of another man's cloth: or by any manner of oppression, and grinding the faces of the poor, as by monopolies, enhansing, engrossing, and regrating corn 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 diverse other kinds, almost against every commandment, are filthy lucre. Of all which the Apostle speaketh, 1. Thess. 4.5. Let no man oppress or defraud his brother in any thing: and addeth two reasons; 1. because the Lord is the avenger of all such things: 2. because we are not called to uncleanness, but unto holiness: implying that these are practices, far unbeseeming that holiness unto which a professor of Christ is called: as in Eph. 5.3.5. he reckoneth up these kinds of sins among those which for the uncleanness and filthiness of them, ought not to be named among Christians. 〈◊〉 thy gain that it be not filthy. Now it becometh every man to examine his gain, and try by these rules whether it be filthy gain or no; that if he find it so, it may no longer cleave to his fingers, but he may cast it away from him, as Zacheus did: and for time to come beware of such a foul blemish, wherewith not only the soul and conscience, but even that holy profession which every one (even the worst) make of obedience unto the Gospel, is blemished and dishonoured: and the rather for these considerations. 1. In regard of that holy commandment, Philip. 4.8. whatsoever things are honest, just, pure, worthy love, of good report, in which are any virtue, any praise, think on these things, and do them, v. 9 Object. But it is impossible to live by true and honest dealing. Ans. Mark the promise of God made to such dealing in the words following; the peace of God shall be with you, that is, his favour and love in Christ shall embrace you, and all that outward prosperity and success as his wisdom shall think meet for you. God cannot bless that which his law hath cursed. Prou. 10.22. 2. Consider that it is not every gain that makes rich; every gain may bring in wealth and abundance, but man's life stands not in that, but in the blessing of God which maketh rich, and he addeth no sorrows with it: and therefore a Christian man should not purse that penny which he seeth not made his by God's blessing, and which he cannot crave a blessing upon. Now can God vouchsafe a blessing upon that, which his unchangeable word hath blasted already? Prov. 10.2. for treasures of wickedness shall not profit: and can his hand bless that which his law hath cursed, as sin or joined with sin? which dishonoureth the person and profession of a Christian? far be it from the Lord to be so contrary unto himself. 3. Consider that such filthy gain, is for most part put in a broken bag; or if it stand a while with a man, All is not gotten which is so gained. the justice of God raiseth him up some fool or unthrift for his heir, who shall as fast and sinfully scatter as ever the father gathered, to the ruin of himself, and not seldom of the whole family: as our eyes have seen many great heirs, who have consumed themselves and all their substance above ground, long before their father's carcases have been consumed under ground. Who hath not seen the curse of God in the house of the liar and thief? or who of reason is so young as he could not daily observe it? Here is alleged providence and care of wife and children, etc. but consider aright of the matter, and thou shalt see no just reason why the care of wife or children, should cause a man to give up himself to filthy lucre: for this is the way to bring the greatest curse and want upon his house and children; for so runs the threatening, The curse entereth into the house of the liar and thief, and cursed shall his children be after him: and job observed that the offspring of the wicked are not satisfied with bread, job 27.14. although himself often be: the promise to the just 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 spew out the ungodly possessors. Doctr. 3. The very phrase of Scripture speaking of riches should pull our hearts from them. Eccles. 5.12. The Scriptures speaking of riches for most part joineth some such epithet with them as may be a back-bias to withdraw the hearts, and affections of men from them: as here filthy lucre. Solomon observed an evil sickness under the sun; or such an evil as bringeth grief with it, namely riches reserved for the hurt of the owner: then riches are not always heaped up for good. The Prophet Micha observed much wealth in the house of the wicked, Micha. 6.10. but it was treasures of wickedness. And therefore all treasures and store are not iustifieable, nor comfortable. Habacuk calleth the increase of wealth, Abac. 2.6. the lading of a man with thick clay. Christ termeth the care of them, thorny cares: and themselves deceivable riches. Matth. 13.22. Paul styleth them by the title of uncertain riches, according to that of Solomon Prou. 23.5. Riches have wings, 1. Tim. 6.17. and fly away like an eagle. For what other cause doth the Scripture of purpose every where speak of them, that we can scarcely read two words together of them, but the one shall be as a curb to restrain our desires from them; but to abate our fiery edge, and wean our affections from the immoderate hungering after them? And further, because the spirit of God seeth what is in man, and well perceiveth the hardness and knottines of our mould in this behalf; he hath prepared other wedges as hard as this, to subdue these covetous lusts. As, 1. By giving them the name of the most grievous sin: covetousness which is idolatry, Coloss. 3.5. There is never a covetous man but would be loath to be counted of but as a Christian, and a good neighbour, etc. but indeed if he look his face in the Apostles glass, he is no better than an Idolater: for his heart is quite withdrawn from God. Eph. 5 5. job in his time knew some that made Gold their hope, and heard some say to the wedge of gold, thou art my confidence. job 31.24. And Satan knew that either this temptation would bring Christ to idolatry or none; his last and forest temptation was, all these will I give thee; which if it be resisted, Matth. 4. it is time for him to depart. Secondly, by ascribing unto it an invincible power to hold men in the practice of all impiety, discovering it to be an enemy to all religion, and opposing it unto piety and godliness: 1. Tim. 6. It keepeth out the word where it is not, it choketh the word where it is: it maketh of professors, revolters, and Apostates; who in their beginnings could with judas, teem to forsake all as the other disciples did; yet long before their end have with Demas forsaken the truth, and embraced the present world: that (as the young man) they came not so hastily, as they departed heavily. It hath caused many discontented students to grow up to resolution, in heresy, popery, treasons, and most desperate attempts. And it is no less enemy to righteousness then to religion, being an unmerciful and cruel sin, often with some one stroke, destroying fathers with their children, orphans, widows, families, and whole towns. For whence are oppressings, ●ent-rackings, usuries, monopolies, thefts, robberies, and murders? are they not especially from these covetous lusts, which fight in the members? 3. By showing the black tail of this sin, which causeth the Lord in his anger to smite with grievous strokes; Isay 57.17. for his wicked covetousness I have been very angry with him, I have smitten him, and hid myself from him: and is one of the sins for which the wrath of God cometh upon the children of disobedience, Coloss. 3.5. teaching that such persons as disobediently go on in this sin, and will hear no counsel against it; God's wrath bursteth out against them, and tumbleth them to hell: for no persons of such vile affections shall enter into that holy city, into which no unclean thing can enter: a truth of such certainty, that the Apostle assureth himself, Eph. 5.5. that there is none but knoweth that the covetous person which is an idolater, hath no inheritance in the kingdom of God and Christ. Let the covetous person then conceive of his estate as he will, God taketh him for his enemy: for he shutteth none out of heaven but his enemies. Quest. But how shall I know this disease creeping upon me? Answ. The proper symptoms of it are; The symptoms and signs of this craving sickness. 1. A greedy desire and thirst, like that of the horseleech, which saith always, give, give: yea the more a man hath, the more he wanteth; as the dropsy person, the more he drinketh, the more he thirsteth: so the more riches increase, the more is the covetous heart set upon them. For if God possess not the heart, it can never be satisfied: the whole circle of the round earth, can never fill up the square corners of a covetous man's heart: only godliness can give contentment. 2. A niggardly heart to himself: Eccle. 6.2. there is a man to whom God hath given riches, and treasures, and honour, and he wanteth nothing for his soul of all it desireth: but God giveth him not power to ea●e thereof. Although he hath abundance, yet the covetous heart keepeth the key whereby he hath locked it from himself: such a man (grudging the very necessary use of his wealth to himself) can be most base and sordid, in his diet, apparel, and whole course, and is loath to bestow any thing that is good on himself. Thus he hath the things, but little or no good of them: for what is the goodness of a thing, besides the use of it? the possession is but a title beyond the use. And this note brandeth a number of men, whose whole life hath been nothing but a gathering of goods, and a saving from himself of goods gathered, until he hath so abounded, as he can see no bottom nor end of his wealth, and then the most niggardly person can be content to set out himself and his, even to riot and prodigality: as it was observed in the covetous rich man, Luk. 12.19. when his ground was so fruitful, that he had no more place to lay it: and when he had laid up goods enough for many years, than he could say, soul live at ease, eat and drink, but never before. 3. A withdrawing of the heart and hand from good duties, and neglect of the good of the Church, and of the poor. Good words indeed are good cheap, and feign would they do some thing so far as mouth-mercie can extend: but the truth is, Lazarus can scarce get the crumbs; but their dogs are dearer unto them, than the poor members of Christ: see james 2.16. or if they part with any thing to any godly use, it is wrung from them, as water out of flints; delays are made either till the present opportunity be ommitted; or till there be no remedy: whereas the Lord loveth a cheerful giver: and Solomon saith; say not to thy neighbour, Come again to morrow, if now thou hast it. 4. A grudging of confidence in them, as in a strong hold: Prou. 10.15. The rich man's goods are his strong city: Luk. 12. the rich man said to his soul, soul take thy rest: & whereupon should it rest? thou hast enough for many years: but what a fool proved he himself thus to reckon without his host: he could gather riches together, but he could not tell who should enjoy them. So what other is the covetous man's confidence, than the leaning upon these staffs of reed▪ which while they think to sustain themselves by, they shiver into pieces, and pierce 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 ready to dream of an unshaken prosperity: as David, I said in my prosperity, I shall never be moved, and this wealth cannot decay; but from this ground, that the heart is withdrawn from God, and set upon the creature: oh these goods will stand by me, what dearth, what sickness, what changes soever come, I shall be able to shift & send for one: and thus whereas the bountifulness of God should lead us to himself, it keepeth down the heart from being raised towards him, who is the portion of his people; so as it is too well contented to live without him, as finding more sweetness in the pownes of his love, then in himself. Means to forbear such covetous desires. 1. Meditations. Quest. But by what means may I subdue, and keep under this covetous desire? Answ. 1. Meditate, 1. on God's Commandment, Pro. 23.4. travel not too much to be rich: and, Matth. 6.25. Care not what ye shall eat or drink: and, having food and raiment, let us therewith be content. And reason there is, that seeing distracting and solicitous thoughts are the ground of covetous practices, the care of a Christian must be to walk diligently in his calling, but leave all the success and blessing of it unto God. 2. On God's promises, assuring thee that whilst thou thus leanest unto him, his providence shall become a plentiful portion unto thee: Psal. 55.24. Cast thy burden upon the Lord, and he shall nourish thee; 1. Pet. 5.7. Cast all your care upon him, for he careth for you: make these promises thy purchase, and possess them by belief, We ought to be content with things present, because God is always present with his. and they shall be in stead of a bridle unto all covetous and greedy desires of gain. And thus the Apostle dissuadeth it, Heb. 13.5. Let your conversation be without covetousness, and be content with things present. They might ask, but how shall we attain hereunto: have we not cares, and charges upon us? True: but you have where to lay them: for he hath said, I will not leave thee, nor forsake thee. 3. On thy own deserts: whereby jacob in want stayed his mind, I am less than the least of thy mercies. 4. On the inordinacy of thy desire: for how little is nature contented with? and a very little above a little choketh it: and yet grace is contented with much less: it careth not how little it see about it, for it believeth the more, hopeth the more, trusteth the more, prayeth the more, and loveth the more. All the labour of a man (saith Solomon) is for his mouth; Eccles. 6.7. the mouth is but little and strait, soon filled, yet the desire is not filled: noting it to be an unnatural desire in many men, who labour not as men that were to feed a mouth, but a great gulf, fit to swallow whole jordan at a draft; or such a mouth as the Leviathan, which receiveth the cart and drawers of it. 2. Practices. 2. Practise these rules following. 1. Carry an equal mind to poverty and riches: and aim at Paul's resolution, I can want, and abound, I can be full and hungry, in every condition I can be content. If the world come in upon thee, use it as not using it: if it do 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 give it up into God's disposition; as Abraham by offering up Isaac to the Lord, kept him still. 2. Turn the stream of thy desires from earthly to heavenly things; making with David, God thy portion, then shalt thou be better without these, than ever thou wert or canst be with them. Zacheus when he had Christ was rich enough, although he had not a quarter so much as he had before▪ and for his graces esteem them above goods, craving with Solomon, wisdom before wealth; the blessing of jacob before Esau's pottage. Especially labour to feel the want of Christ above all things; for this hunger would starve the other, and work this effect, that while the fool gathereth riches to himself, and is not rich in God, thy conversation shall either be without covetousness, or if at any time thou covet, Luk. 12.21. it shall be certain, not uncertain riches, which thou mayst treasure up in heaven, and then send thy heart after them: while the other are fit only to fix the hearts of the possessors in the earth. Hereunto agreeth that of Paul, to rejoice in the cross of Christ, by which the world shall be crucified to thee, and thou unto it; for once begin to rejoice in the things which he hath done and suffered for thee, and thou wilt begin also to account of all things as dung in comparison of him: hereupon the world will begin to frown 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 seek the things that are above. 3. Thou must go one step further, daily to cross the affection directly. 1. by daily seeking the assurance of the pardon of sin. 2. by daily prayer against this sin especially. 3. by daily reading the Scriptures, which are the sword of the spirit to cut off such lusts; wisely observing and applying such places as most cross it. 4. by being ready to do good, and distribute, and exercising liberality upon all good motions and occasions. So Paul counseleth rich men to become rich in good works, 1. Tim. 6.18. The earthly mind will say these are hard tasks: but let such a one consider, how hard it is for a covetous rich man to get into the kingdom of heaven. Vers. 8. But harberous, one that loveth goodness, wise, righteous, holy, temperate. Now the Apostle proceedeth to make enumeration of those virtues, which in the Minister are to be opposed to the former vices, of which we have spoken at large: and these virtues are opposed either specially, as to covetousness, hospitality; to frowardness, love of good things, and men; to drunkenness, wisdom and sobriety: or else more generally two other virtues are set against them all; namely, righteousness in regard of men, and holiness in respect of God. Whence before we come to the particular handling of them severally as they lie in the verse, Doctr. The minister must not only be free from vices, but for the honour of his place shine in positive virtues. 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 positive graces, to the glory of God, and the gracing of his glorious Gospel, which they teach and profess. 1. Tim. 6.11. But thou O man of God, fly these things, and follow after righteousness, godliness, faith, love, patience, etc. which truth is evident in an inferior office, even in the poor widows which were to be admitted to the service of the Church, cap. 5.10. And for the common Christian the commandment is not only to eschew evil, but do good: and the general reasons are these. Reasons. 1. Every commandment in Scripture hath two parts, the affirmative, and negative, and one of these still included in the other. God in his law commanding any good, forbiddeth the contrary evil, and this even men's laws do: so in prohibiting any evil, he enjoineth the contrary good, which men's laws do not: for example. Forbidding to take his name in vain, he commandeth the holy use of it: and forbidding to steal or kill, he commandeth truth, & charity; the ground whereof is this, that God's law is not only a bridle to restrain vice (as men's be) but also a rule and direction, and way, whereby and wherein to walk. 2. The true knowledge of Christ is effectual, & operative, for to know Christ right is to be a true believer: Now every true believer, is 1. God's new creature, and such a workmanship as is created unto good works, Eph. 2.10. 2. God's peculiar to set out the virtues of him that called him out of darkness into a wonderful light, 1. Pet. 2.9. 3. God's planting, to grow up as by the rivers of water, to a tree of righteousness, laden with the fruits of the spirit: for this is the blessing of the Lords plants, Isa. 61.3. 4. a member of Christ's body, and therefore (as a member in the body) must not only be harmless, but of good use for the service and benefit of the whole. 3. The danger of fruitlessness in Christianity: for not only the ground that brings thorns and thistles is near a curse, nor only the tree that bringeth forth bad fruit is near the burning, but if it bring not forth good fruit, it shall be hewn down and cast into the fire. The rich glutton was sentenced for not relieving Lazarus; he did him no wrong, one would think, nor took nothing from him; but he did him no good, and so detained his right from him: so the tenor of the sentence shall run at the last day, not against them only who reviled, reproached, condemned, or crucified Christ, but those also who clad him not, fed him not, harboured, and visited him not. Use. 1. This doctrine fully answereth a common plea which is made for the justifying of many drones, It is no sufficient justification of a minister to say he is an harmless man. insufficient, and ignorant ministers: they are every where received in the minds of most, as honest simple men, well meaning, peaceable, and harmless, and such as would be loath to do any man injury: and all this is well, but what fruits of the spirit have they? what wisdom of God shineth in them? what sufficiency to do the duty of their calling? what love to God's people? what diligence in preaching, and making known the ways of God? oh no, here we cannot say much: then I say, thou sayst not so much as would have moved our Apostle to have either admitted, or permitted such in the ministery: who requireth that such should not only be not graceless, and wicked, but gracious persons, shining in the robes of piety and righteousness. 2. This doctrine discardeth also a number that go under the name, and in the number of Christians; who think it Christianity enough to be harmless, civil, or neighbourly men▪ or if they can say with the Pharisie, I am not thus and thus, an oppresser, an usurer, nor as such and such precise and nice fellows, who are as much hated of them, as ever were the Publicans of the pharisees; I pay my Church duties, and give every man his own: and this is the religion of the common Protestant. But suppose thou wert thus guiltless as thou sayst; yet art thou not yet half a Christian: for the Apostle Peter writing to believers, enjoineth them not only to fly the corruptions that are in the world through lust; 2. Pet. 1.4.5. but moreover to join virtue with faith, and with virtue knowledge, and with knowledge temperance, and patience, and godliness, and brotherly kindness, and love: and addeth two reasons, 1. If these things be in you and abound, etc. teaching that without these positive virtues, all the knowledge of jesus Christ, and consequently his profession, is idle and unfruitful. 2. If any have them not, he is blind and cannot see a far off▪ and hath forgotten that he was purged: that is, such a one seeth but a little in heavenly things, and little regardeth that covering, and curing of sin go together: nor that remission and purging of sin go with sanctification of life and study of well doing, and consequently can be no Christian: which agreeth with Christ's own possession, joh. 15. that if any abide in him, he cannot choose but bring forth much fruit. Again, it shall not be inquired in the last judgement, what thou art not, nor judgement pass according to that thou hast not; but what art thou? what hast thou? hast thou received the spirit of jesus Christ? if thou hast not the spirit of Christ, thou art none of his: hast thou received the fruits of that spirit; such as are love, joy, peace, long-suffering, gentleness, goodness, Gal. 5.22. faith, meekness, temperance? If any have the spirit of Christ, it is life in him unto righteousness: these shall show the faith of thy heart, Rom. 8. and that thou art a sound Christian, and not in show, as the most content themselves to be. Now to come nearer the virtue itself: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. the word signifieth one friendly to strangers, and ready to lodge and entertain them: a duty much commended in the Scriptures unto all Christians, as a sweet fruit of liberality; but unto the Minister especially, as a father and precedent unto the flock. In the precept consider four points. 1. The occasion of it. 2. whether it bindeth every Minister, and how far. 3. the reasons enforcing it. 4. the use. First, the ground of it was the distressed estate and condition of the Church, which by reason of many tyrants and persecutors was driven into many straits, partly perceived in present, and partly foreseen by the prophetical spirit of the Apostle: not only in the ten persecutions then imminent, but also in the several afflictions in the world, in which they were to find tribulation even to the end of it. For as it is in this aspectible world, which is subject to so many changes and mutations, because it standeth in the vicissitudes of years, months, days, & nights: so much more is it in the spiritual world of the Church; which in the earth is acquainted with her winter as well as summer, her nights as well as days: sometimes the sun of righteousness most comfortably shining, and imparting his heat and light, by his near approach unto her: yea, and sometimes there be two suns in this firmament: for together with the sun of the Church, the sun of the world affoardeth warm and comfortable days, for the full beauty, liberty, and glory of the Church. But sometimes again this sun departeth in displeasure, and carrieth the sun of the world with him: then is a black winter of the Church, nothing but storms and tempests, persecutions, and trials one in the neck of another, and scarce one fair gleam between. Now in such times the poor Church is driven to travel for rest, and the innocent dove of Christ cannot find in her own land any rest for the sole of her foot; well may she fly abroad to seek her security. In all which times every Christian is bound by this and such like precepts, to give her harbour and safe conduct, till the dash and storm be over. Besides, suppose the Church in general at her best estate; yet the particular members of the Church, are for most part poor and needy: and even then subject to many troubles, for keeping the faith and good consciences, by means whereof they are often driven 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 devotion of Christian men; and bindeth them to the cheerful receiving and relieving of them in such necessity: let them be strangers, yet if they be of the household of faith, they have right to harbour and relief: and in the practice of this duty, the Apostle requireth that the Minister be the foreman. Secondly, It will be inquired, whether every minister must be harbourous and hospitable? and if he must, what shall become of them whose livings are scarce able to harbour themselves; and much more of the swarms of our tenne-pound men, and very many scarce half that to maintain their family: it seemeth that every Minister ought to be a rich man. Ans. It is not for me to prescribe any thing in the Church constitutions concerning Impropriations and nonresidency, Every minister even the poorest may be harbour●es. the former whereof were they restored to the Church, and the latter removed out of the Church, no doubt there were, but that sufficient ministers might be sufficiently maintained & furnished to hospitality through the land. But this I say, that the poorest Minister may not exempt himself from this duty, neither is altogether disabled from it: a poor man may be merciful, and comfortable to the distressed some way or other, as if with Peter and john he have not money, nor gold, nor meat to give, yet such as he hath he can give: he can give counsel, prayers, and afford his best affections: Act. 3.5. such cups of cold water shall not be unaccepted nor unrewarded of him, Matth. 10.42. whose property is to accpet a man according to that he hath, and not according to that he hath not, where he seeth a ready mind. 2. Cor. 8.12. Thus must that place, 1. Tim. 5.10. be understood, such widows as were to be received into the service of the Church, were to be chosen of such as had been hospitable and harberous: Now in all likelihood many of them, if not the most, were very poor, and had no great matters to be liberal of: & therefore the Apostle seemeth in the next words to declare wherein this hospitality might be showed, even by such as had known want; namely if they had performed bodily labour unto them, washed the Saints feet, bestowed their best affections, and cheerful labour for their relief: and thus might these poor widows (like that widow, Luk. 21.2.) casting in their two mites into God's treasury, find more acceptance with him, than many rich men in giving greater benevolences to the distressed Saints. Thirdly, the reasons enforcing this precept upon the Minister especially, are these. 1. In regard of strangers, he must take up this duty, whether they be strangers from the faith; that hereby he might win them to the love of true religion, which they see to be so merciful and liberal: or else if they be converted much more, that he may comfort and confirm such as are banished, or otherwise evil entreated for the confession and profession of the truth: for if every Christian, much more must the Minister be affected to those that are in bonds, Heb. ●●. ●. as though himself were bound with them: and consequently look what kindness he would receive, if he were in their condition, the same to his power he is to bestow upon them. 2. In regard of his own people, upon whom by this means he sealeth his doctrine sundry ways; but especially if he keep open house for the poor Christians in want, he bindeth the souls of such receivers to obey the word; and encourageth them by his entertainment in their entertainment of the Gospel. Which is the reason rendered by Hezekiah, why the people must give the Priests a portion of their offerings, to encourage them in the law of the Lord. 2. Chr. 31.4. And thus by both these means the Minister by receiving the poor members of Christ, becometh a great help unto the truth: which duty is imposed even upon every Christian, by the Apostle john▪ 3. Ep. 8. Fourthly, the use. 1. It teacheth that it were to be wished that the maintenance of every Minister were competent, certain, and proper unto himself, that he might have wherewith to perform this so necessary a duty. 2. In regard of poor strangers, to stir up ministers and people to a liberal heart towards them all, but especially if they be such, as the land of whose own possessions being unclean, come over unto the land of the possession of the Lord, josh. 22.19. wherein the Lords tabernacle dwelleth. Pity it is that having such a cloud of examples in the Scriptures to lead us in this duty, yet that it should be so far out of request. How few children hath Abraham the father of our faith among us, who sit in the door of their tent, Gen. 18. to watch for and enforce strangers to receive their best entertainment? Few be our Lots, who will undergo any loss, any indignity, before strangers shall sustain any harm at all: he will offer his own daughters to their violence, he will use reasons, they had known no man, and that which would have persuaded any but the Sodomites he used last, that they were strangers, and were come under his roof. Few jobs who will not suffer the stranger to lodge in the street, job 32 32. but open their doors to him that passeth by the way. Rom. 16.23. Gaius hath few followers who was Paul's host, and the host of the whole Church: he was no innkeeper, but his house was as open as any inn to receive distressed Christians. Few women of account imitate the Shunamite, who constrained Elisha as he passed by to turn in, and eat bread; that consult with their husbands to trim up some little room for the men of God, and to set them up a bed, and a table, a stool, and a candlestick: nay, I wish that even the old Gentiles themselves might not be induced to the shame of Christians: who so religiously observed this duty, that of all other virtues they made their greatest god jupiter the patron of it, and called him therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Reasons to be hospitable to strangers. And as we abound with examples, so we might be plentiful in reasons and motives to provoke our hearts hereunto; but to avoid prolixity I will name these four. 1. It is a notable fruit, and testimony of faith, which worketh by love unto all, but especially towards the household of faith. So soon as Lydias heart was touched and she baptised, mark how heartily she inviteth Paul and Silas to her house: If yea have counted me faithful, come into my house, and abide with me: and she constrained us, Act. 16.15. 2. It is a fruitful and gainful course of Christianity; never any lost by it. Some hereby (saith the Apostle) have received Angels, as Abraham, and Lot: Heb. 13.2. and with them the one had beside the promise of a son, the destruction of Sodom revealed unto him; and the other had deliverance from the same. And surely such strangers as of whom we speak, namely poor Christians, bring no small good with them. That woman of Shunem that received the Prophet, had above a Prophet's reward; the promise and gift of a son when she was old: and the raising of him to life, when he was dead. jacob being hunted from home, Laban receiveth him, and is blessed for his sake. Rahab entertaineth the Spies sent from home; and not only she but all her family is saved in the sacking of jerico. joseph being sold from home, Egypt receiveth him, and all the Land was preserved by him. Gaius his love was testified to the Church in his time, but is commended in the Church through all ages. What good ourselves have gotten by strangers amongst us, we should be unthankful not to acknowledge; the blessing of the poor hath light upon us, and we have a long time fared better for affording harbour to the poor Saints of God which have come a far unto us. 3. Consider that ourselves may become strangers, for the earth is the Lords; and he may give our Land to other inhabitants, and make ourselves stranger's: and then we would look for more kind entreaty, than a number show toward strangers. And lastly, if that be a strong reason of the Lord, Lev. 10.19. Love the stranger, for ye were strangers; it bindeth us much more, who all of us are strangers and pilgrims here upon earth, not having here any continuing city, but we look for one to come, Heb. 13.14. Object. But some may be dissemblers and wicked men, whom we may receive for brethren and Disciples; and not knowing a man, I may be abused, and lose both my gift and reward. Answ. Christian wisdom, and Christian love, must go hand in hand. But here is a case in which charity must overrule the matter, and that is not suspicious, but hopeth the best of every one, where there is no evident proof or presumption to the contrary. And if thou receive a Minister distressed in the name of a Minister, or a private distressed man in the name of a righteous man, and give 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 own peril, thou losest neither gift nor reward: Christ hath undertaken to repay it thee; & thou performest a fruit of faith, which shall further thy reckoning. Use. 3. If strangers by this precept may challenge harbour, much more may the poor members of Christ amongst ourselves. If a stranger, who is cast out of house and home for the profession of Christ, aught to be relieved, much more our own, suffering in good causes, whether bonds or imprisonment, loss of living, banishment, or whatsoever they suffer, if for keeping good conscience. And the like is to be said of our aged, feeble, and impotent poor; who have been in many places of the Land pittilessely neglected and despised, so far as (notwithstanding the wholesome laws provided in that behalf) some of them have been suffered to pine and die in the streets, for want of harbour and relief. The Lord lay not this sin (among other) unto our charge. Now when we call rich men to reserve some portion of their wealth to such godly uses, oh no they will cast their bread on no such waters, and they find no ability to do any thing this way; this were to weaken their estate, and to strain themselves so as they should not be able to hold out. Which no doubt were the reasonings of the Corinth's, whom the Apostle, 2. Cor. 8.9. that he might stir them up to beneficence and liberality towards the Saints, wisheth them to consider what Christ had done for them: he strained himself, and was content when he was rich to become poor for them: Christ weakened another manner of estate for us, than any man can for him: he left all his glory for us: but how few will leave their shame, their trash, their covetous and voluptuous lusts for him? and to such as ask where they should have to hold out if they should be so ready to distribute, he answereth in the 9 chapter, following the same argument, that the Lord findeth seed to the sour: and he maketh men rich to all liberality, vers. 10, 11. Others object and say; but such a one hath offended me, or I know this or that by him, or he deserveth no such thing at my hands. Answ. But take heed this be not a churlish Nabals answer to David's just request, spoken out of partial covetousness, rather than as the truth of the thing is. Again, let the person be what he will, look thou on God's image in him, this offends thee not, injuries thee not, is not undeserving of thy love, Reasons to be ready to distribute to the poor members of Christ. and the fruit of it: and if thou give not to the man, give 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 abroad, he unweariably giveth good to good and bad: strain thyself so thou express this virtue of his. 2. Cor. 9.9. 2. What thou givest to Christian men, thou givest to Christ himself. If Christ were on earth again, doubtless rich men would send to know his wants and store him with presents. Now we have not himself with us, but the poor we shall always have to show our affection to Christ in: who hath said, in that ye do it to one of these little ones that believe in me, ye have done it unto me. 3. An hard man had rather lend to one that is able to repay him, then give to such an one as is not. If thou wilt not give any thing to Christ, by giving to the poor, lend unto him, and he will become thy paymaster. 4. Because many would give unto others, but for fear of wanting themselves, mark the promise of blessing; Prou. 11.25. The liberal person shall have plenty; and, he that watereth shall have rain: and, vers. 24. There is that scattereth, and is more increased: on the contrary, he that spareth more than right, cometh to poverty: and he that turneth his ear from the cry of the poor, himself shall cry, and not be heard: and, judgement merciless belongeth unto him that showeth no mercy. I would to God all this would bring on our rich men, who will do nothing for the honour of God, 2. Cor. 8.3. but half the way that the Macedonians were come unto: who bestowed to the use of the poor Saints to their ability, yea even beyond their ability: vers. 5. but till men learn to give themselves first to the Lord, and then to his Ministers (as they did) it will never be done: that is, till they give up themselves to obey God, teaching them such duties in the mouths of his Ministers. A lover of goodness.] Having exhorted to the doctrine of beneficence and liberality to the poor Saints: Now the Apostle persuadeth unto the ground, from whence that must rise, for otherwise it will prove rather a shadow, or carcase of a virtue then a virtue or true grace itself, which perhaps may profit another, but not one's self. This ground is true Christian love: of which the Apostle speaketh, 1. Cor. 13.3. If I give all my goods away to the poor, and want love, it profiteth me nothing: and therefore I think it is rather to be read, a lover of good men: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. seeing the word in the original beareth well either reading. True it is, that these two are never to be abstracted one from another, for good men are to be loved for their goodness; and whosoever loveth goodness, loveth good men; as he that hateth good men, hateth goodness itself; yet of these two, the context seemeth to favour and carry us to the latter. For as the Apostle would have the Minister harberous, so would he have his house an harbour not for idle, and voluptuous, much less vicious persons; but for good men: and beside, there is another word more fit to express the former sense, as Beza observeth. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. By good men, Whether only good men are to be loved. are understood those unto whom the Lord hath imparted, and communicated his goodness: not general goodness, which he extendeth over all his creatures: but his special grace in Christ, whereby he embraceth a small number in comparison of the whole mass of mankind; whom of the children of wrath, he chooseth to the adoption of sons: on whom he stampeth his own image, and so maketh them both lovely to himself, and worthy to be loved of us also. Now for the better understanding of the precept, two questions are to be resolved. 1. Whether good men only are to be loved, and not evil? Answ. As God is good unto all, Psal. 145.9. but especially to Israel, and those of a pure heart, Psal. 73.1. yea as he loved us when we were enemies, but much more now being reconciled by the death of the Son: so is the commandment directed unto us, to love, and do good unto all, but especially to the household of faith, Gal. 6. Besides this word seemeth to eye such an inward affection, as draweth into the fellowship, company, and conversation of another, in whom for some goodness appearing, it delighteth: and unto whom it would still draw some degrees nearer. Whence thus we may fasten the duty more surely upon ourselves; I am indeed bound to love all men, in respect of God's image, humanity, and common nature, and the common law of nature; seeing I myself, were I never so bad, would be loved of all: yea, and in regard that they may participate with me in the same grace of life: but how much more than such as are not men only, but good men, who have God's image renewed upon them, Saints by calling, such as excel in virtue: how should not all my delight in comparison be set upon these? If I must manifest my love to all men, these may well challenge brotherly kindness: see 2. Pet. 1.7. Whether only ministers must be lovers of good men. 2. Quest. Whether this precept belongeth only to Ministers or no? Ans. It is here directed unto the Minister, and commended to his practice in the first place: as a special both help and ornament to his calling and person; both to show himself a friend, and familiar companion of all them that fear God, (for such as a man's companion is, such is himself) as also to confirm, encourage, and whet up himself and others in all the ways of God, not only by his public ministery, but in his private course, and conversation. For by this means Pastor and people would not live estranged, but by mutual conversing together, and receiving mutual knowledge one of another's course, gifts, and wants; might receive also mutual admonition, instruction, strength. And thus the work of God would thrive in all their hands. And what an encouragement would it be to piety and virtue, if public persons would cherish those who are coming forward? Surely, if the Magistrates eye be on them that are faithful in the land, as David's was, Psal. 101. and if the Minister be a companion of all them that fear God, as every Timothy ought to be, we should see men fly as clouds for multitude, and as the doves for swiftness unto the windows of the Church. But yet this commandment being no other in the own essence, than that old general commandment given to the whole Church from the beginning; as also that new commandment, that is, renewed by Christ's appearing (by which although many laws were antiquated, and reversed, yet this law of love of the brethren was revived and diversly enforced) it of necessity belongeth to every one that professeth the Lord jesus in the most inward closet of his heart and affections, to carry such as are members of the body of Christ, sons of God, temples of the holy Ghost, and heirs of the kingdom of glory. Now the reasons enforcing it upon both Ministers and people, are these. Reasons to enforce the duty. 1. Because the Lord hath dearly loved such, as here he commendeth to our love: for these he hath given his only beloved Son, unto these he hath given his spirit; for these he hath prepared glory and immortality, he walketh with them, protecteth them, provideth for them; in a word, will not be in heaven without them. 2. There is no man so vile, but he professeth he loveth God: now it is certain that whosoever delighteth in God, he delighteth in his image wheresoever he see it: for he that loveth him that begat, cannot hate him that is begotten: and he that loveth not the brethren, 1. joh. 5.1. Love me, love my dog: much more my child. knoweth not God, is in the darkness and not in the light, and in saying he loveth God he lieth, and the truth is not in him: neither can a man cleave any otherwise to the body of Christ, then by love to the brethren. 3. Consider how lovely the society 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 have the use of all the graces God hath bestowed upon them; his own grace is preserved with increase, his inward peace and joy more settled▪ here is the communion of Saints, which is the beginning of heaven itself. Use. 1. Many Ministers herein fail, who being men of corrupt minds and affections, oppose themselves against good men; if there be any in their parishes more careful of their ways, more conscionable, more forward in religion then other, these are as beams in their eyes; the objects of most bitter invectives: in the mean time they give their right hands of fellowship unto loose and base fellows, who ought to be as vile in their eyes, as they are in themselves: whom I wish timely to consider, that it was always noted for an infallible property of a false prophet; to strengthen the hands of sinners, & cast down such, as they ought to have spoken peace unto from the Lord. 2. Although the Lord hath by most strait injunctions provided for the welfare of his children, not only in regard of their safety, but their loving entertainment also in the world; with acknowledgement of all such offices of love done unto himself, and of which himself will become the rewarder: yet notwithstanding according to the prophecy of the Lord of the holy Prophets. In the world good men do, and shall sustain affliction; their good shall be returned with evil to the great affliction of their souls; and the world which knoweth not but to love her own, 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 have such in all ages, were they Prophets, Apostles, or Christians, of whom the world was unworthy, been thought burdens unworthy to be borne, or live in the world. Here one Cain casts down his countenance upon him whose works he seeth better than his own, he cannot give him a good look. An other wags his head at such a man, as the jews did against Christ, in derision of him. An other is ready to burst for anger and rage, as those wicked ones against Steven. Sometimes superiors breathe out slaughter and threatening (as Saul) against the Church. Sometimes equals, yea and inferiors, try them by scorn and mockings: so as jeremy himself shall hear the revilings of many against him. Nay, the base multitude shall tell Christ himself that he dealt with a devil. And Satan's malice is so like itself in his instruments, that if it be laid in their power, they proceed to draw the sword, and stretch out their hand (as Herod against james) to take away their lives; and even in killing them think they do God good service. But how good were it for them to have nothing to do against such just men? for who deal they against? or against whom do they rise up? against simple men? no surely, but against God himself, him they persecute, him they blaspheme, the apple of his eye they poare in. Now who ever rise up against God, and prospered? or who ever kicked against such pricks, and bruised not himself? Is not he eternal, to outlive all his enemies? Herod the Archenemie of Christ dieth, but the enemy of Christ's enemies is ever living. And is not his wrath the messenger of death? cannot his power grind his enemies to powder? or shall not his right hand find them out? Again, thou art for the present a cursed man, that lovest not good men: Gen. 12. mark the terrible threatening, I will curse them that curse thee: so as what thou intendest against them, shall fall upon thine own head: thy sword shall pierce thine own heart; Goliahs' own sword shall sunder his head and body; Haman shall handsel his own gallows; the Madianites that little feared to be slain by the Israelites, shall be slain one by another. For it is just with God (saith Paul) to render tribulation to those that afflict his Saints, 2. Thess. 1. that as they secretly hatch mischief against the godly, so the Lord should secretly devise and prepare righteous judgement against themselves. 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 body, some in his soul, some in himself, some in his, with which he struggleth and toileth, and turneth himself to many causes and means of his harms, and it may be to some sins as causes; but never espy this curse passed from the mouth of God against his malice toward good men, and so toileth himself altogether in vain. 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 enough) to curse where God hath blessed? 3. Let us learn to see our inbred hatred of good men, at least our want of love unto them: and seeing it, bewail it, and bewailing it, reform it. Let our loving affection cause us to join ourselves to their society among whom good is to be gotten. Object. Oh but this is a toil indeed, if we go amongst them, they are so precise we may not take the least liberty, 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 son or daughter of God: it would be thy meat and drink to meditate, speak, and spend thy thoughts and time in holy things: and think such times happily gained from thy vanity, yea from thy lawful calling: or if thou didst favour the things of the spirit, as thou dost the things of the flesh; that which is indeed the freedom of a Christian, would not be such a yoke and burden: the spirit of Christ would make thee willing thus to spend thy time, and become in no company neither idle nor unprofitable; and much less vain or licentious: and take this withal, that gracious words, are never unwelcome, but to a graceless heart. Object. But I see no such good in their meetings. Ans. Thou mayst want wisdom to draw it out of them: or else thou seest it not, because thou wantest eyes; as the soldiers sought Christ even in speaking unto him: or else they seem simple and weak men, as the Church is black but comely: the sun looks upon them, and their infirmities, falls, and afflictions make them outwardly appear as the tents of Kedar; and upon these thine eyes gaze altogether: yet as the Church is glorious within, so are the members in respect of sanctity and ornaments of the soul, which weighed in thy balance are found very light. I exhort therefore all those that would increase in grace, that they link their souls to such as fear God: so David made himself a companion of all them that feared the Lord; and the next words seem to include the reason, and which keep thy statutes: the statutes of the Lord are in their hearts, in their mouths, before their eyes, and in their hands. This will keep them from entering into the way of the wicked, and from being so easily plucked away with the error of the wicked. But to such as would feign be acquainted with an hellish life before hand, let them frequent other companies than this: where God is not present, nor his spirit nor his love; but the spirit of mischief, of swearing, swilling, uncleanness, and all hostility against God: where in stead of men, are Devils incarnate: in whose minds a● in a shop Satan is ever framing, and forging unholy and unclean thoughts and desires: and according to the abundance of their hearts their mouths speak lewd things, and their hands act all manner of wickedness: hardly canst thou come near them, but they will infect thee, but keep with them, and thou wilt be like them: thy body is not fitter to receive the infection of the plague from a person that hath a plague sore running upon him, than thy soul to be deadly poisoned and infected by such society. Wise] The Papists out of their vulgar translation abuse this word to improve the marriage of Ministers, and most improperly turn and translate it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. chaste or continent: whereas the word properly signifieth, a man of a sound mind, that is, prudent, circumspect; one that carrieth a continual consultation within himself for the guiding of his whole course in such moderation, as wisdom may appear in his speeches, gestures, countenance, and whole life. Besides that, the Apostle requireth the self same virtue of married wives, 1. Tim. 3.11. and of all young men of what profession soever, Tit. 2.6. whom I hope they mean not to debar of marriage. How wise and circumspect a man, the Minister need to be, will appear, if we consider either the works of his calling, or his person, and place itself. For the former, what wisdom is required of him, who is to utter the word of wisdom, whereby both himself, and his people should be made wise to salvation: and so to speak this word as becometh him to speak, Coloss. 4.4. that in nothing he may be blamed? what a wise steward must he be, that must give every servant within the house of God his own portion, and that in due season? how experienced had that man need to be, who is as Gods own mouth to separate between the precious and the vile? how circumspect and wary, lest his people being as lambs among wolves, should fall into the adversaries hands, Coloss 4.5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. W●y the minister must be w●se. and (being beguiled by words of human wisdom) so perverted? And for the latter, their very persons and places require even the wisdom of serpents, to walk circumspectly, as persons watching unto every step where they mean to set their foot. 1. Because they are lights set upon hills, the eyes of the world are upon them, every thing in them is marked: as they are eyes to espy other men's manners, so are other men's eyes much more upon them, either for imitation or calumniation. 2. A sober and circumspect carriage, not only shutteth the mouth of the enemy, who seeketh occasion to blaspheme the glorious Gospel, and through the sides of the Minister to smite Christ himself: but removeth a just scandal whereby many are contented to abide without the Church, namely, the dissolute, and disordered course of the teachers of religion, which maketh even the religion taught by such stink, 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 walk, as that by their honest conversation others may be won; ought not men much more, and yet most of all Ministers? 3. Such a wise and grave carriage getteth reverence to his person, and consequently winneth authority to his doctrine, not only of the best, but even of the basest: such carriage in job caused the young men when they saw him to hide themselves; and the aged to arise and stand up, and all sorts of men to listen unto his words: job 29.8. and all ears that heard him to bless him. In all which regards, how careful was the Lord himself, that none but such qualified persons should serve before him in that walking and elementary worship in the time of the law. He will have none but wise hearted men to work in the building of the Tabernacle, Exod. 35.10. and no doubt aimed at the self same thing, when he made that law in Numb. 4.43. that only they of 30. years old and above even until 50. should serve before him in that tabernacle after it was builded. For herein he required necessarily two things, first and especially gifts of mind, as wisdom, judgement, gravity, experience, and diligence, which most appear from 30. years upward: secondly, strength of body. When he releaseth such as have served until 50. young men might bring strength before 30. but being without judgement, gravity, experience, the Lord refuseth it: old men above 50. might bring with years experience, and judgement, but the Lord requireth the body to be answerable unto the mind in some proportion. And to this observation that giveth light in Numb. 1.3. that howsoever in the tabernacle and Temple none might serve under 30. yet in civil things they might, for they must count their warriors from 20. year old and above. Use. 1. This doctrine bendeth itself against such light, and childish young men, Lightness in ministers condemned. who are so forward to thrust themselves into this great calling, before they have cast (as we say) their colts coats, 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 jerusalem, Zeph. 3.4. Her Prophets are light and wicked persons: for these two in this calling go together wherein every thing is aggravated. Lightness in some calling may bear a lower note, and be termed weakness: but in this cannot be but wickedness: and why so? because it will follow, that they pollute the sanctuary, and wrest the law: the former by joining themselves to every light companion, in every light or lewd practice: the latter, because whereas the judgement of the most controversal matters was committed by God to the priests, together with the interpretation of the law, such was their levity and rashness, that they passed their matters inconsiderately, and answered insufficiently and often falsely 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 Timothy, That the Lord would give them wisdom in all things: 2. Tim. 2.7. not carnal and fleshly policy, a thing too much studied of many of them, for such wisdom the Lord never justifieth in them; but setteth such a cursed brand upon it as that for most part it turneth to the overthrow of the Church, and the whole work of the ministery; but such wisdom as is grounded in the word of God, the study of which would make them wiser than the ancient: even wise to raise not only their own estate but others also with them, not unto earthly preferments; but unto life and glory immortal, reserved in the heavens: to such wise men is the promise made, that they shall shine as the brightness of the firmament, and in that they have turned their wisdom to the turning of many to righteousness, they shall shine as the stars for ever and ever. Dan. 12.3. Righteous▪] By righteousness here, is not meant that evangelical righteousness which is Christ's fulfilling of the whole law for us: Neither that infused gift whereby believers have an imperfect conformity begun in them, according to all the parts 〈◊〉 the law; although not according to all the degrees of them: but here is meant that which is called a particular justice, more external looking out unto other men to give them their due: observing equality both in contracts and exchanges, which we call commutative; as also a just proportion in distributing offices, rewards, punishments, which we call distributive justice. So as this justice is an equal and upright dealing with men fearful to offer the least wrong unto any▪ but ready to do good unto all: grounded on love, which seeketh not all her own things, much less other men's, and in a word is the sum of the second Table. Now as this virtue is in the text set between wisdom, and piety, or holiness, so may it not be divorced from either of them for wisdom, our Saviour willeth all his followers to join with this innocency of doves the wisdom of serpents: for wisdom without innocency, were but fleshly, and from below; and innocency without wisdom, were but reproachful silliness. Again, it must go with holiness, which is ever mixed with piety, that it may be a fruit of that inward righteousness which is by faith, for else it is gross hypocrisy. All our justice must begin in Christ's justice, reckoned unto such as practise piety, and are entered in some degrees of sanctification. All our obedience must proceed from the inward renewing of the spirit of our minds by the finger of God, that he may know it for his own work. All our outward conformity must proceed from inward sincerity: for if we must approve our actions to the consciences of good men, much more to the Lord, who is greater, and a most occulate witness of all our ways. join these two loving friends, which sweetly accord in a Christian heart and life; then mayst thou with Paul, call God and man with boldness to witness, that thou art unblamable: see 1. Thess. 2.10. But to speak briefly of these two virtues so far as they concern the Minister, seeing we are to speak of both of them as prescribed unto common Christians, cap. 2.10. let every Minister be exhorted as Timothy was by Paul, But thou O man of God, follow after righteousness. 1. Tim. 6.11. For hereby, 1. He giveth testimony of his righteousness before God. Reason's why ministers must be righteous in their dealings. Luk. 1.6. Zacharie and Elizabeth were just before God, and walked without reproof. job a just man fearing God, and abstaining from evil. 2. He shall be able to set his foot against his adversaries, and the enemies of the truth: and say with Samuel, whose ox or ass have I taken, etc. 3. He giveth evidence that he professeth and teacheth the true religion, 1. Sam. 12.3. in that he keepeth himself unspotted of the world: which the Apostle james maketh one property of pure religion and undefiled: by which means he both gaineth those that are without, and confirmeth such as are within. 4. It shall not boot a man to say in the day of judgement, Lord, Lord, have we not preached and prophesied in thy name, if Christ can make answer; yea, but ye were workers of iniquity, and therefore depart from me. Holy] This holiness respecteth God himself, his worship, his holy things, as the word, sacraments, prayer, his sabbaths, his sanctuary, in all which the Minister ought to be an example of holiness, and yet not only in these, but in his whole conversation also. The commandment is general to all God's people, be ye holy, for I am holy, Levit. 12.44. which requireth both the internal sanctification of the heart, and the external symbols and profession of the same. But more necessary is it yet for the Minister to be clothed with these robes of holiness, both that inward which standeth in getting and keeping faith and good conscience, Ministers must be arrayed with robes of holiness. and that outward which consisteth in a religious and strict course of life. And yet this must not be so taken, as that holiness is so essential to a minister, as that he cannot be a Minister that wanteth it, for judas may be a disciple and a devil too: but that it is a dangerous estate unto himself, and hurtful to others for him to be destitute of it. How necessary it is for men to put off their shoes, that is, their unsanctified lusts and affections, before they come to stand upon such holy ground, I will take a little pains out of the Scriptures to demonstrate, and then make some use of it. To omit the extraordinary ministery and Ministers of the old Testament, as the Prophets, some of whom were sanctified in the womb, and others had their lips touched with a coal from the altar to remove their pollution: jer. 1.5. Isa. 6. the ordinary Ministers in the sanctuary and temple were 1. Levites, This virtue was lively and largely shadowed out in the old Testament: in the 1. Levites. 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 removed from God, whose seat was in the Sanctuary: but many more to the sanctification of the higher, and those that approached nearer or next of all. As, first the Levites were inferior to the Priests, as whose office was to serve under them, to help to carry the tabernacle and utensils of it, to keep watch for the safety of it, together with the holy vessels and instruments; to help them in killing the beasts for sacrifice, although they might not meddle in offering them unto the Lord: yea as inferiors to the superious, they paid unto the Priests the tenth of their tenths. And yet what a number of rites and ceremonies did the Lord enjoin to be performed, before these could be admitted to these inferior services, first in the tabernacle, and after in the Temple? As, first they must be of one peculiar tribe, peculiar by Gods own election for the first borne of all Israel, Numb. 3.13. 2. Whereas the congregation was not numbered but from 20. years old and above, Num. 1.3. for till then they were not apt to go to war: the Levites must be numbered every male from a month old and above, Num. 3.15. not because they were then fit for service; but that they must then be brought before the Lord, and set apart to his service even from the beginning of their days. 3. They must not be presented before the Lord before the 33. day of their age, for till then they were legally impure and unsanctified, Leu. 12.3. but after this time they must grow on to the thirteth year, which was the first year of this service, 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 upon them. 2. by washing their clothes. 3. by shaving the hair of their whole bodies. 4. by preparing two bullocks, the one for a burnt offering, the other for a sin offering for them: see for these, Num. 8.8. Their consecration stood likewise in four things. 1. After all this preparation, in drawing them nearer to the Lord, v. 9 2. In the imposition of the Israelites hands upon them, freely giving them from themselves to the Lord and his service, vers. 10. 3. In Aaron's receiving them of the people, and shaking them before the Lord, v. 11. as such as now being mancipated to his service, were to go and come at his beck: as also such as who daily were to shake off that corruption which hindered them in their callings. 4. By laying their hands on the heads of the two bullocks prepared; acknowledging the expiation of their own sins, and in way of thankfulness now wholly offering themselves unto that service. When all these rites were performed, they were admitted to administer, and not before. Secondly, 2. Priests. the Priests the sons of Aaron whose office was to teach the people the doctrine received from God, to pray for themselves and the people, to bless 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 near unto the Lord. 2. In his consecration he must not have his garments washed (as the other) but must have new garments put upon him, Exod. 28.41. neither must he be sprinkled (as the Levites) with holy water, but with holy oil and blood from the altar: and thus must he be consecrated seven days, Exo. 29.30. 3. In his office he may not lament for the dead of his people, no not for the Prince, but only for those that are nearest of blood in his own house, Leuit. 21.3. he may not marry a whore, nor a woman divorced, 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 have more cleansing then many other men, before he can be admitted unto his service: for his sin cannot be put away without a whole bullock, Leu. 4.2. and no more was required for the expiating of the sin of the whole congregation, v. 14. and the blood of the bullock must be sprinkled seven times before the Lord for the Priest, as well as for the whole congregation: implying that the Lord requireth as much sanctity in one Priest, as in all the people. Thirdly, 3. high Priest. 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, even into the holy of holies; he must have peculiar garments made by cunning men, filled with the spirit of wisdom, even beautiful 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 upon his forehead, must be written holiness to the Lord, that by the Lord's appointment that might be most conspicuous. Again, other Priests might not marry divorced or defiled women; but he may not marry a widow but a maid only. Neither might he mourn at all; no not for his father or mother (which was lawful for the other Priests) thereby to pollute himself, and the holy place. All which with a number more such solemn rites, betokened a singular sanctimony in such as were to be given up and dedicated to the Lords service. Whence I conclude, that if in those that ministered but in a material Temple; that served but in shadows, types, and obscurity; that in comparison were so far off from the ministery of the spirit of grace, of liberty, of life, and so after a sort from God himself, was required such legal holiness at the least: how much more is the truth of those representations requisite in us, who serve in the spiritual house of God: who carry the substance and the body; and are so much nearer drawn unto God, by how much he being a spirit delighteth in spiritual service before elementary? In Exod. 19.22. there is a special injunction that the Priests who were to come to hear the law delivered, should be sanctified, lest the Lord destroy them: much more than those that are the mouth of God in the new testament, to deliver the law and Gospel, should be careful of their sanctification, lest the Lord sanctify himself in their confusion. For else those should not be such sure consequents of the Apostle, where he dehorteth Christians from unholiness and profaneness, because of their present condition: in that they were not under the law, but under grace: and that they were not come to mount Sinai, Rom. 6.14. Heb. 12. but mount Zion. And if such arguments were strong enough to bind common Christians to follow holiness, without which no man can see God: surely far stronger are they to enforce the duty upon the minister, whose whole doctrine, meditation, speeches, and actions private as well as public, should savour of the spirit of God, and of his blessed regiment in their hearts. Use. 1. Profane Ministers are hence admonished o● their danger and unfitness: how dare they take God's name in their mouths, when they hate to be reform? How dare they rashly attempt to touch holy things with unwashen hands; when David a most holy Prophet of God, would not compass the Altar, nor participate in holy things, before he had washed his hands in innocency? 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 immediately assisted and inspired by the holy spirit of God, and freed from error in their doctrine, which privilege we cannot succed●●hem in: but also in regard of their holy and innocent lives, wherein also they shined as lights in the world, expressing and showing in life, the life of that true and pure religion they taught unto others. 2. Let such as count this holiness (which is nothing but purity of heart and life) in Minister or people too much purity and preciseness, see their error, and repent of it: if they shall not see God, who are without it; much less shall such as scoff at it. We serve a God of pure eyes, who hath pronounced blessing upon the pure of heart, and threatened that dogs and unclean persons shall stand without the gate of that holy city. Notwithstanding therefore many a fools bolt, if that be puritanism, which many so esteem; it becometh all the people of God, much more his Ministers, in that way which they so term, to serve the God of their fathers. 3. Note that marriage is no impure or unclean condition of life, nor a breach of chastity and holiness: for ●e that in the words before is permitted to be the husband of one wife, is here called also to holiness and chastity. Temperate,] The Papists to maintain the former error of single life, translate this word continentem: but the words of Scripture, which for most part are more general, and figuratively comprehend many particulars, either in commanding or prohibiting, may not be restrained to strengthen Popish error. For although all the virtues of the seventh commandment may be here included, yet the word is more general than so: seeing he is properly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that hath any thing in his power, that is Lord over a thing to command it, and enjoy it: and here one who is Lord over himself, his lusts, affections, appetite, who enjoyeth these and is not theirs: who keepeth the command of these, and they have not him at command: requiring that the Minister should be a man, that can curb and bridle himself in his will to overmaster it; in his affections, of desire, revenge, mirth, sorrow, etc. to moderate them, that they exceed not the mean and due measure: in his appetite, of meat, drink, sleep, recreation, that it be not inordinate: yea in all his parts, his hands, his eyes, his tongue, etc. so order himself, as that no unseemly kind of gesture, fashion, word, or dealing, proceed from him which may disgrace his calling: but to carry himself in such a temper, as becometh the former virtue of holiness. For even the word hath affinity with that, which we call a right temperament, or constitution; whether of humours in the body, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. or affections in the soul: which is, when none is predominant, but one of them is equally mixed and qualified by another; as strong wine is tempered and allayed with water: and implieth that the Minister by reason, wisdom, and religion especially, either allay, or break off the headiness, and violence of those troublesome lusts and affections, which may otherwise molest him, and exceedingly prejudice him in the works of his calling. Wherein the virtue of temperance standeth. This virtue then standing in the moderation of our desires, in the use of all the gifts and liberties we enjoy; as also in laying a law upon ourselves, that no inordinate lust bear sway in us: it cannot but be most nenecessarie in a Minister; who may not either in his private course unfit himself to the performance of his calling; by the immoderate affection or use of any external liberty, as of meat drink, recreation, riches: much less in his public execution may he administer holy things; as the word, sacraments, prayer, according to distempered passion or affection, as of anger, sorrow, lightness, or any such. And further, as it is a great preservative 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 freedom unto ministerial duties; which above all other require that a man should be wholly his own, and the Churches: for it bringeth down high thoughts, and proportioneth the mind unto such an estate as becometh the simplicity of the gospel: it cutteth off all affectation of state, pomp, sumptuousness, & superfluities above that which becometh a Minister of Christ: which things make rich men indeed, but poor Ministers for the most part. Means to attain it. Now the means to attain this virtue, are two especially. 1. the denial of a man's self, with a daily invring ones self to the crucifying of his affections and lusts. Paul beat down his body as with clubs, and kept it under. 1. Cor. 9.27. Prove masteries with thyself, arm thyself against thyself, make war without truce upon thyself: it is a war without bloodshed, hurting none, no not thyself: but profitable to work thy peace with God, with thyself, with others▪ remember Salomon's speech▪ He that ruleth his mind, is better than he that overcometh a city. 2. Prayer: Prov. 16.32. for neither this nor any virtue groweth in our own grounds: neither good nature, nor freedom of will can make this supply; but we must have recourse to the father of lights: ourselves are but our own burdens, of so miserable mould, as we need no other enemies than ourselves, to deprive ourselves of our good, if the Lord befreind us not: whom we must wrestle withal by our prayers, and if we would prevail, unto our prayers we must sometimes join the exercise of fasting, which (after a sort) doubleth our forces: both in strengthening our prayers, as also by disposing us to the receiving of these graces. And now (to end this large treatise) it will be asked, But what if any Minister be scandalous in any of the forenamed vices, or defective in the virtues mentioned? Ans. 1. If he be not answerable to these Canons, it is plain by the Apostle, that he is not to be called. 2. If he be called, and after prove vicious, he must be dealt withal as an Elder: 1. no accusation must be received under two witnesses at least, 1. Tim. 5.19. 2. when he is accused of a known and scandalous vice, all possible means must be used to reclaim him. As, 1. by open reproof, vers. 20. 2. sometimes by translation of him to such a place, as where are less means of that sin; as one given to drunkenness, or contention, from a drunken and quarrelous people. 3. sometime by a temporal deposition from his office, if there be hope hereby to do him good. 4. after sufficient admonition, censures, and trial, by a perpetual deposition from his place: yea and further, if he still prove incorrigible, by proceeding to excommunicate him, and cast him from the society of the Church. And the rather, 1. Because Ministers are set over a people to edify, and not destroy them. 2. Because the actions of Ministers have a secret power, not to lead only, but even compel men to the like, especially if they be lewd and wicked. 3. Weaker and meaner men for manifest vices not repent of, must be proceeded against to excommunication: much more the Minister, whose scandalous life is infinitely more dangerous and hurtful. 4. Such proceeding against notorious, insufficient, and scandalous wretches (who never came in, nor are kept in by the Apostles canons) would do good for example. Vers. 9 Holding fast the faithful word, according to doctrine, that he also may be able to exhort, with wholesome doctrine, and improve them that say against it. Having followed the Apostles meaning, and method in describing the fitness of him, who is to be chosen into the ministery, who for the innocency of his life ought to be free from manifold vices, and corruptions, which are plentiful in the world, and for the integrity of his conversation (seeing whatsoever he doth is exemplary) ought to shine with manifold graces, and virtues, as we have heard. Now we come to the second branch of the Ministers fitness; which standeth in his ability to discharge his high calling and place: unto which is required such skill and cunning in the grounds and points of Christian religion, as that he may be able to hold fast, maintain, and justify against all challengers, that truth, and doctrine, which is agreeable to the faithful word: that so whensoever any blast of heresy, tyranny, false doctrine, or flattery, shall rise against him; yet he may hold fast that faithful word: which is therefore a sure ground of sound doctrine; and thence instruct and edify the consciences of his hearers in all necessary doctrine. Whereby it shall come to pass, that he (keeping himself constantly to this truth) shall be fitted fruitfully to turn himself to any duty of his calling: that let him be to deal 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 stubborn and opposite contradictors of the truth, these he shall convince, and with manifest reason put to silence. And thus in regard of both, God's name shall be glorified, true wisdom shall be justified, God's kingdom shall be enlarged, and amplified, and Satan's kingdom shall be destroyed and damnified. This is the scope of the verse: which containeth two parts. 1. The duty enjoined every Minister, to hold fast the faithful word, according to doctrine. 2. the end, including a sound reason of it, in the rest of the verse, That he may be able, etc. For the meaning of the former part. Holding fast: the word properly signifieth such an holding as men use, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. when some other man hath laid hold on that which they will not part withal; even 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 itself slip out of a man's hand: but an holding against a contrary hold, which useth to be the stronger, and firmer: enforcing thus much, that the Minister must lay hold with both hands; surely apprehending the truth in the understanding of his soul, as also in the affections of his heart: in either of which if he fail, he holdeth not fast; seeing neither can a man love that which he knoweth not, nor hold that he loveth not. But what must he hold so fast? The word, which is not tropically, as in many other places, to be conceived, but properly. In which proper acceptation it signifieth all that heavenly doctrine, which is delivered 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 adjunct, the faithful word: 2. from the porper end 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 unto them. The word of God is a most certain and infallible word proved. Doctr. 1. That the word of God is a faithful word▪ and infallible. 1. If we look to the author, he is holy and true, Rev. 3.7. and, vers. 14. These things saith Amen, the faithful, and true witness: even 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. being of themselves, either rude and illitered men; as Amos an herdman, Peter and john fishers, Matthew a toldegatherer; so as the great clerks of those days were driven into admiration, to see the gifts given them; knowing them to be unlearned, Act. 4.13. or else they were most fierce and bloody enemies, as Paul, whom the Hebrews could not believe, that he was become a Preacher of that truth he had persecuted, until the Lord gave further testimony of him, Act. 9.26. 3. The matter of this word, is an everlasting truth: the Law an eternal rule of righteousness, as ancient as God himself: the Gospel an everlasting Gospel, Rev. 14.6. containing promises of eternal truth, which shall have their stabillitie after heaven 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 heaven should come, and teach another doctrine, he must be accursed. Moreover such divine prophecies, and predictions, together with the exact accomplishments, although some hundreths, yea thousands of years passed between: as by this one part sufficient evidence may be gathered of the faithfulness and steadfastness of the whole. 4. The form of it, which is the conformity of it with God himself, maketh it appear that if God be faithful, this his word must needs also be so: in that it resembleth him in his omnipotency, for this power and arm of God never returneth in vain, but doth all the work of it. In his wisdom, giving most perfect and sure directions, resolving all doubtful cases, and making wise unto salvation. In his purity and perfection; Psal. 19.7. being an undefiled and perfect law. In his omniscience; it searcheth the heart, discovereth the thoughts, divideth between the marrow and bone, Heb. 4.12. In his judgement; acquitting believers, to whom it is a sweet savour of life to life: condemning Infidels, both here, and much more at the last day, joh. 13.48. In his truth and verity; as here, and Coloss. 1.5. it is called the word of truth. 5. The ends show the certainty, and faithfulness of it: it being the only means 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 freedom: the only word that can supply sound and firm consolation, yea settled and assured comfort unto distressed consciences: none of which ends could it ever attain, Rom. 15.4. if itself were unsound, and uncertain. Now as it carrieth with it all these grounds: so are there without it a number more whereby we may confirm the same truth: as, 1. It is the foundation of the church▪ Eph. 2.20. against which if hell gates could ever prevail, the Church were utterly sunk. 2. Hereunto hath the Lord tied his Church as to an infallible direction; to the law, and to the testimony: without which there is nothing but error and wandering: ye err not knowing the Scriptures. 3. This truth hath been above all other oppugned by Satan, Antichrist, heretics, tyrants, yet never a whit of it was ever diminished: Salomon's books may be lost, but not these of the true Solomon jesus Christ. That the Scriptures were burnt in the Temple, and that Ezra composed a new Scripture, is to be rejected as a jewish fable: Ezra might put together parcels of Scripture scattered, and compose them into books. But where were Ezechiel, Daniel, Zacharie, hag, or what were they doing to suffer all the Scriptures to be lost in their times? or where was the watchful eye of God, could it wink, or nod, or not see, or not prevent the perishing of his word utterly from the Church? 4. This word hath been so certainly sealed in the hearts of the elect of all ages, that where it once was harboured in truth, it could never be shaken out by any kind of most exquisite torture and torment. All which confirm the doctrine propounded most plentifully. Object. But some books of the canonical Scriptures are perished. Answ. Many indeed are reckoned, but they were either not canonical, or the substance of them is still contained in the canonical. Object. But if God himself had written the whole Scripture, as he did the law, and had delivered it to men (as he did the tables to Moses) then had there been no doubt of the certainty of it: but it was written by men. Ans. Yet is it as certain as if God had immediately writ it with his own finger: for holy men spoke and writ as they were moved by the holy Ghost: not as men, but God's instruments, guided by extraordinary, immediate, and infallible assistance of the spirit. Object. In 1. Cor. 7.12. Paul saith, I speak, not the Lord. Ans. The plain sense in one word is; I give counsel in this case of marriage by collection out of the word; of which the word hath not delivered any express law: and no more can be gathered of it. Ministers hold it ●ast. Use. This doctrine is of special use both unto teachers and hearers: unto teachers it affoardeth a twofold instruction. 1. if it be so faithful a word, to hold it fast. 2. to hold themselves fast unto it. For the former, the teacher must look that he lay such hold on it, as he never suffer it to be wrested from him: no danger, no favour, no power, no subtlety, may force him to unfasten his hold: much less go back and recoil from it, or play fast and loose with it: or so carry it as one that would swim between two waters but carry it and hold it out as faithfully and constantly as becometh such a faithful word. jeremy on this ground that he had a sure word, after he had been smitten and stocked, he went not into corners, nor behind the wall to speak the will of him that sent him: but as one that had laid faster hold on it, in terms of defiance and personal application to the stoutest and proudest of them, he uttereth with much boldness and plainness, what he had in commission. jer. 20 2.7. The like we read of Amos against Amaziah. Amos 7.14.17. The like of the Apostles through the Acts, and their Epistles: and all upon this ground, that the Lord sent them with a faithful word. And if reasons will persuade to this duty, we have not a few. For 1. what sound comfort can any Minister find in life or in death, but in being found faithful? where was Paul's rejoicing towards his death, but that he had fought a good fight, and had kept the faith. 2. Tim. 4.7. 2. This faithful word was not easily purchased unto us, but by the blood of many a faithful man, both of Pastors and people, shed in our own and other countries: and should the preachers of it esteem lightly of so precious and so dear a purchase? 3. If the Pastor depart or be driven from the faithful word, how can his people hold it? he is guilty of all their Apostasy from the faith. Let the Pastor receive such a blow, the sheep cannot but be smitten. 4. Look on the danger, and Gods righteous judgement on such teachers, as esteem of men's words and writings above that is meet, in the mean time not embracing this word in the love of their hearts. God gives them over to believe and broach doctrines besides the word: all their learning hindereth not, nay rather armeth them to stick fast to falsehood and errors: and to defend doctrines of much looseness and liberty. Especially the judgement of God is come upon the Romish Church to the uttermost, who because they lay this for a ground of their doctrine; that this word is not of itself faithful and certain, The less certain must confirm the more certain. unless the Church, and Counsels, and the Pope authorise it to men's consciences; and that any other word thrust upon the Church by the former authority, is every whit as faithful as this: hence is their whole religion a mystery of iniquity and delusion: hence comes in intercession of Saints, worship of images, prayer to and for the dead, pilgrimages here, purgatory hereafter, revelations, masses, breadworshippe, propitiatory sacrifices, mixture of Moses and Christ, which is a doctrine cutting them off from Christ; who have before cut off the authority and credit of the Scriptures which are the word of Christ: which fearful judgement let it move every Timothy, and Titus, 2. Tim. 6.20. 2. Tim. 1.14. carefully to keep the worthy thing which is committed unto them. 2. Every Minister is taught hence to hold him unto this faithful word▪ for so he shall deliver not things doubtful and uncertain, Hold fast unto it. but such as men may lean unto, rest, and (as we say) write upon. And this is insinuated by our Apostle, that that is a faithful ministery, which holdeth itself unto a faithful word, such as is the sure anchor of men's souls, against which hell gates cannot prevail. Such was the ministery of the true Prophets: jeremy saith, of a truth the Lord hath sent me, and bidden me speak these things: of the Apostles, who delivered such things as they received of the Lord, and commanded us that if an angel from heaven, or a devil from hell should bring (not a contrary, but) a diverse doctrine from that, to hold him accursed: yea of the Son of God himself, who said, my word is not mine, but my fathers. What horrible blasphemy than is daily practised in the Popish Churches? whose teachers calling these faithful words a nose of wax, send men to dumb idols the teachers of vanities and lies, Habac. 2.18. yea to Apocryphal writers, to fathers, counsels, Bishops, and Popes; as though the Scriptures had lost all their faithfulness; or as though the canons, decrees, sums, and sentences of men were more stable than that eternal truth, that shall outlast heaven and earth. Was this a faithful word in Paul's time, and is it not so still? doth the son of the eternal father pronounce of his father's word, that it is not only true but truth itself, and that not one jot of it can pass or fail? and is it any other than the voice of Antichrist, which shall say that it is no certain word at least to me, unless 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 hear a wicked and lying spirit come out of hell, and say that this stability and truth dependeth upon man? whereas, let God be true and every man a liar: and that if those men whom they term the Church, change their minds or any sense in the Scripture, Cusanus. so doth the holy Ghost also. Let these owls fly the light of the Scriptures, as such as love to live in darkness: carnal religion must have carnal props: Canon law a fitter rule for the Popish religion then Canonical Scripture. like lips, like lettuce, we say, and such a Church such laws. As for us, let us as it standeth us in hand hold us unto this faithful word, and not in stead of it deliver the unfaithful words of men, whether Philosophers, or fathers, or schoolmen. And is it not good reason that we should be tied to this word, when even the Prophets and Apostles were? Isa. 8.1.16. Isai must take a role and write, and bind the testimony, and seal the law among the disciples: the commandment to jeremy was preach the words that I shall tell thee. jer. 19.2. In the new Testament they must hear Moses and the Prophets. Paul was separated to preach that Gospel which was promised before by the Prophets, Luk. 16.29. Rom. 1.2. and accordingly he witnessed that he spoke nothing besides the things foretold by the Prophets. Act. 26.26. Again what ministerial work is it, which this word doth not most naturally and happily effect: for this is a sure instrument to beget faith, joh. 17.20 and to confirm it, Act. 15.32. to convert souls, Psal. 19.7. and to save souls, jam. 1.22. Now unto hearers this doctrine affoardeth also special use of instruction People must attend to the faithful word. 1. If it be so faithful a word, every man must attend unto it, 2. Pet. 1.19. we have a surer word,— to which ye do well that ye attend. 2. To lay up this word surely, as being the sure evidence of thy salvation, and of thy heavenly inheritance among the Saints. Hold it fast as the evidence of salvation. Men lock up their evidences or convaiances of land in sure and safe places, delight often to read in them, suffer no man to cousin them of them, whatsoever casualty come, these are by all means possible safegarded: and shall any man carelessly neglect such an evidence as this is, without which he hath no assurance of salvation, nor the tenure (out of his idle conceit) of one foot in heaven? a lame man if he hold not fast his staff, falleth; and whosoever looseth his part in the word, looseth his part in heaven. 3. Here is a ground of thankfulness, in that the Lord hath not only vouchsafed us life, and glory, and immortality, when we were dead, Be thankful for it. and when nothing could be added to our misery: but hath also given us such a constant guide and direction thereunto: we might either have groped after him in palbable darkness; or have had such direction as might have afforded us less assurance and comfort; but now believers know assuredly that they were loved of the father before the foundation of the world, and out of that love chosen unto life: that the Son was sent to ransom them from sin, and present them just before his Father: that his spirit is sent out to regenerate them, and to further and finish their sanctification: that by his providence they are supplied in all their good: that by his power they are protected from all their evils. He might have brought us to heaven and never have let us know any of these comforts in earth; yet would he not so slenderly leave his Church: but as our Saviour noteth, he hath spoken and written this word that our joy might be more full: which is one general use of the whole word of God. Testify this thankfulness. Now what can we do less than in way of thankfulness, 1. yield up ourselves to be directed by this faithful word. 2. Believe it in whatsoever it commandeth, threateneth, or promiseth, in that it is such a faithful word: and hereby we set also our seal unto it. 3. Constantly cleave unto it in life and in death, and not to be so foolish as to be soon removed to another Gospel: nor so fickle as children, to be carried about with every wind 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 faithful friend tried in time of adversity; standing closest to a man in his greatest necessity. Object. There is no fear but we shall hold out whatsoever should betide, we are grounded and settled. Answ. But how many did in the fiery trial in Queen Mary's time: scarce one in Cambridge, both the University and Town; or if one poor Townsman held it out in the flames, that was all. Lastly both Teachers & hearers, must try their doctrine by this touchstone: if it abide this touch, it is gold, it is a pure and faithful word; if it be not according to this word, there is no light in it. Which is according to doctrine,] Here our Apostle both delivereth another note, and setteth another mark upon the word; as also useth another argument, why the Minister should hold, and hold himself unto the word of God delivered in the Scriptures; because it is not only a faithful word, unto which the faithful may cleave, and rest as upon a sure anchor: but also such a word as beareth the bell for the ●itnesse of it, to institute, instruct, and edify 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 God's people: but this is such a word: and therefore Ministers must hold it fast. The word is every way fitted for the instruction of the faithful. Reasons. Doctr. Whence we learn, that the word of God is his own ordinance, fitted to instruct the elect in all necessary truth, and doctrine: which is the very scope of our Apostle: and will otherwise also appear, if we consider, 1. The wisdom of God, who hath in the books of Scripture comprised, and delivered a most perfect rule of doctrine, concerning faith, and manners: to teach as both concerning God, ourselves, and others, whatsoever is necessary or profitable to be known to salvation. To the proof of which serve all those places, where we read that it is able to make a man wise unto salvation: to instruct him to all righteousness: to furnish him to every good work: 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 have hope, Rom. 15.4. and hereafter life eternal, joh. 5.39. 2. The mercy of God, who hath written mysteries above the apprehension of the Angels themselves, even to the capacity of the simplest, in things of absolute necessity: whereas if he had but spoken the word, it had been more than he ought us: but he hath written it, that we might ponder, and meditate of it: yea he hath translated it into every man's language, and so fitted it to edify the more; so as five words now are better than ten thousand if it were shut up in it own fountain, or any other strange tongue: beside he hath brought it to us by an easy price, in one portable volume, that we might conveniently exercise ourselves in it day and night. And that we might understand those hard places, which for our exercise we shall meet withal in reading: and that we might be lead beyond the letter of the Scripture, to show the life of it in the keeping of faith and good conscience, he hath appointed a Ministry in the Church: and in all ages hath raised up men of God, whom he hath furnished with the gifts of prophecy, and enabled with sundry gifts of the spirit to see and reveal the truth therein contained. For every manifestation of the spirit, is given to profit withal: 1. Cor. 12 7. & cap 14.3.4. Eph▪ 4.11. and he gave some to be Apostles, some Prophets, etc. for the edifying of the Church, and the gathering of the body of Christ. 3. The power of God, who convaieth such a power into this his ordinance, Heb. 4.12. as whereby it becometh so mighty in operation; so able to cast down strong holds, and every high thing exalted against God: yea so strong at the weakest, as that by it alone the kingdom of darkness and of the devil is bartered, and subdued, and jesus Christ the Prince of peace set up in his throne within the hearts of men. Use. Would any Minister edify his people? There is no learning to this to edify withal. 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 do it, Rom. 10. would he destroy sin in them? as David 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 speak a seasonable, and savoury word to him that is weary: in a word, if a man will take the most compendious way to bring souls to heaven, let him observe this rule of holding him to this word, which is ordained for doctrine. But if a man either for idleness, or ease neglect the reading▪ and study of the Scriptures: or according to the vanity of his heart, lay by this book, and fall to the study of Friars, or Fathers, and seek to preach matters of more applause, or to get a name of learning; is in his profundities, curiosities, and such quaint devices, as he meeteth withal in men's writings: this man leaveth the right way of edifying men in the ways of God, and is in his conceit wiser than his maker, who hath fitted this word for doctrine, and no other. 2. Hence note, The s●●plest aught to be expert in the Scripture, being fitted to their capacity. that it is God's will that every man should be expert in the Scripture, seeing he hath so fitted it for the teaching of the simplest. Which must force every man to examine himself, whether he hath found it such a fit word for doctrine: for he whose heart cannot justify the word in this property, is no child of wisdom. Many have heard this word a long time; and yet understand it not: have learned little or nothing: are ignorant of Christ, and what he hath done but in gross, and general terms: have attained no lasting comfort from the same. Where now lieth the fault? the word is fit to ●each thee, the ministery established, and sanctified to the edifying of thee, all the gifts of the teacher's are given to profit thee. Why then ha●t thou not profited? Oh the sin lieth at thine own door, in that thyself hast refused, or resisted instruction. Wisdom is easy to him that will understand. It is not the obscurity of the Scripture, but the darkness of thy blind mind, that hath hindered thy profiting. The word is as fit to teach thee as the choicest seed, is to take and grow with increase, but thy soul is unprepared: thy heart is as the stony, or thorny, or high way ground: no seed can thrive in it, all the labour of God's husbandmen is lost upon thee. Thy sin hath suffered the word to lose the virtue and power of it in raising thee to life: the vail is still on thy heart, and thou wilt not suffer it to be removed, that the glorious light of jesus Christ should shine upon thy soul. But mark thy fearful estate all this while: For whosoever thou art, that perceivest not the mighty power of the word in thy change, and conversion, be thou sure it is mighty in working thy overthrow and confusion. For God never speaketh but to salvation or perdition: the words of his mouth return not in vain, they are the savour of life, or of death: they bind or they lose: they be the sentence▪ either of absolution or of condemnation: oh than thou that lovest thy soul, deceive not thyself: for if the Gospel be hid now, being a word so fit to teach thee, and thou having been so long taught, and yet remainest untaught still, unchanged still inwardly, I may point with my finger, but I cannot give the eyes to see what I point at. Aug. prolog. lib. de doct. Christ. unreformed still outwardly: it cannot but be a fearful brand that thou art as yet in the state of perdition; and that the God of the world hath blinded thine eyes unto destruction. And ●l●tter not thyself in a course of security▪ because perhaps thou seest not thy danger: for this word cannot quicken thee, but thou shalt perceive it; but it slayeth men insensibly; so as if thou findest not the life of grace wrought by it, thou hast great cause to fear and fly thy present estate. 3. The last use is directed against the Papists, who hold that the Scriptures are, No imperfection or want in the Scriptures. 1. imperfect without tradition: 2. obscure and difficult. For the former: Bellarmine's position i●, that all necessary doctrine concerning faith and Christian life, is not contained in the Scriptures; but many things of this kind (that is, 1 ●om. lib. 3. cap. 3.4. necessary things) are to be supplied out of the traditions, either of the Apostles, or of the Church. And for the second; he affirmeth, that the Scriptures are not so plain and easy to be understood, as that they be sufficient in themselves to decide the controversies of faith without the authority and expositions of the Church: nay rather are so obscure, 1. ●om. lib. 3. cap. 1.2. that even in things necessary to be known, they cannot without the instruction of the Church be understood, no not of faithful men. Against both which blasphemous positions this one of our Apostle opposeth itself; in that the word was ever fitted to the instruction of believers, and did ever sufficiently instruct them in all ages, according to the age and state of the Church. Nay, this word being perfectly fitted, and sufficient for the instruction of the Church, when yet there were but the five books of Moses: are they not now much more sufficient and perfect, seeing the expositions of the Prophets, and the writings of the Evangelists and Apostles are added? Object. 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 never imperfect; for when the new Testament was added unto the old; it was made not more perfect, but more clear; for even 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 Baptism of children, of Mary's virginity after Christ's birth, of purgatory, or what by the Scripture we may think of the uncircumcision of women, of infants dying before the 8. day, of the saving of the heathen, etc. I answer, if the things of which they inquire be either false or fabulous, as that of purgatory; or not necessary to salvation, as that of Mary's virginity, the question is not of them; it is no impeachment unto the Scriptures to omit them, wherein we see many of the words and facts of Christ himself omitted: but if they ask of things more necessary, if they be of absolute necessity, these are taught fully and expressly, as the substance of all Christian religion. But for necessary circumstances, and inferior truth about them; the Scripture often (intending to provoke our study and diligence) is not so express; and yet is not wanting in teaching them; but by proportion and analogy. 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 administered to children, so by proportion may children. 2. Christ calleth them. 3. affirmeth that they belong to him, and his covenant, and therefore the seal belongeth unto them. 4. the Apostles baptized whole households, wherein doubtless were many children. Object. But Apostolic men who writ the Scripture, had no commandment 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 history, Pro re nata. as the Evangelists, or epistles and letters (as the Apostles) according to the condition of several Churches, or men to whom they writ. Ans. ●. They spoke and writ not by private motion, but by instinct, which is equivalent to a commandment. 2. Although they writ occasionally, yet were they so guided by God's providence, that whatsoever things the Church ought to believe, is clearly and largely delivered in their writings. Adoro plenitudinem scripturae. Tertull. cont. Hermog. So as we may conclude this point with this sure rule: That the wise providence of God hath so furnished the Scriptures with sufficiency, and clothed them with perfection; that whatsoever they can allege to the contrary, they are either contained in the Scriptures, or they are not necessary. As for the obscurity of Scripture: We grant not that the Scriptures be obscure, but that many things in them are difficult. The Rhemists upon 2. Pet. 3.16. that all Scripture is difficult, especially Paul's Epistles; whereas Peter saith, only that some things in Paul's Epistles were hard to be understood, and not all his Epistles. Again, they forget that the same Apostle Peter speaking of the Scripture, 2. Pet. 1.19. saith, that it is a light shining in a dark place. Some things in Scripture difficult how, and why. Now when we speak with the Scriptures that some things are difficult, we must take with us these three caveats. 1. That this difficulty proceedeth either from the majesty and high excellency of the things of God contained in them; or else from the lownes and weakness of man, whether unregenerate, or regenerate. The unregenerate person being in his natural estate, is endued only with a natural understanding, so as the things of God are beyond his reach and compass; they are foolishness to him, he cannot conceive of them. The regenerate, although he hath an inward light of the spirit, which the other wanteth; yet these things even to him are revealed but in part; after an unperfect manner, and in unperfect means, until that perfect come: so as the best man is partly ignorant of the nature of the things themselves, besides his failing in the means, as the knowledge of the tongues, his study, meditation, and labour herein. 2. Whereas they say▪ that this obscurity is in things necessary to be known; the truth is, that in all things necessary to salvation, the Scriptures are so evident in one place or other, as he that runneth may read the several points▪ 3. Whereas they say▪ that this obscurity must be supplied by human 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 obscurity of Scripture; but rather our infirmity and weakness, who cannot receive a perfect doctrine perfectly. Again, how were those purest Primitive Churches directed, that wanted all those counsels, decrees, decretals, sums▪ & sentences, glosses, and determinations, which the Romish Synagogue would bind us unto as rules of faith binding the conscience? surely, they dare not deny but that there was more light, more grace, more zeal and piety before such trash of theirs, which only brought in corruption and heresy into the Church, than ever was since, or is ever like to be unto the end. 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 man's impotency. 2. that the obscurity he speaketh of is in things necessary to salvation. 3. that supply must be made by human expositions: whereas the right opening of Scripture, The sun is seen by his own light. is by Scripture. That he may be able to exhort with wholesome doctrine] Now we come to the end of the former duty, which is, that he who is to be set apart to this weighty function, may be fitted and furnished to all the parts of his calling: which the Apostle reduceth to two heads, according to the several condition of the persons, with whom he is to deal: for all teaching is either the confirming and strengthening of sound doctrine, tending to the converting and confirming of the tractable: or else the infirming and weakening of false doctrine; serving to the confutation and conviction of such as are refractory, and gainsayers of the truth: neither of which can any man possibly fruitfully perform without diligence and settledness in the Scriptures, seeing that to these purposes he must hold fast the faithful word. For the meaning: we must inquire, 1. what is meant by exhortation, & wherein it differeth from teaching. And the difference chiefly standeth in these 3. things. 1. every exhortation is teaching, but every teaching is not exhortation. 2. to teach, is more properly to propound out of Scriptures, & prove by the Scriptures things to be believed or done: to exhort, is to incite & provoke the hearers to the believing or doing of things, so proved by reasons and arguments. 3. Teaching is a former work for the enlightening of the understanding, and frameth the judgement: and exhorting is a secondary work more properly piercing the affections, and so furthering the practice. 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 show the identity of them, the Apostle joineth them together, 1. Tim. 6.3. If any consent not to the wholesome words of our Lord jesus Christ, and the doctrine which is according to godliness, he is puffed up. 3. Why is this doctrine called wholesome? to which I answer, that that is wholesome doctrine, which being well prepared afore hand maketh the soul sound, and in good plight and liking: for it is a borrowed speech from the food of the body, to the meat of the soul, which is the word of God, here called wholesome doctrine: of which epithet something is to be spoken, but better occasion will be offered us in c. 2.1. Doctr. 1. In that the word is called doctrine, Who be the teachers of holy doctrine. and no doctrine is without a teacher; it behoveth every man to repair to the teachers of it. Now the teachers in the church, are either the great doctor of the chair, who fully and sufficiently teacheth every believer; and whose teaching is absolutely necessary to the conversion of men: or else his Ministers, who as so many ushers are set to teach all the forms of the Church; but so as under the Master; far wanting and short of his ability; in themselves insufficient to bring men unto the sight of their salvation, and much less unto their perfection: not because they read not the same lecture with the spirit, but because they can only teach the outward ear, not the inward: neither are they Gods to convert (although the word be able to save souls) as he is who in giving the precept, giveth also power to learn, believe, and practise it. Use. Would any man be taught to salvation? not having this knowledge naturally he must get him these teachers. First, he must go through these ushers hands, and then according to his proficiency, the spirit shall take him into his teaching. But if a man will play the truant, and sit at home when God's free-school is set open, despising the teaching in the ministery, conceiving that he may by his own study or reading attain perfection; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. he never climbeth into the highest form; he never hath the high things of God revealed by the spirit: who teacheth not now by new revelations or enthusiasms, but hath erected a ministery of the spirit, which every one must frequent that would be made wise to salvation. Secondly, as this doctrine implieth teachers, so doth it also learners, and scholars; Doctr. Teaching us that we must all of us become learners of this word and doctrine: for so long as there is doctrine and teaching on God's part, Every man must become a learner of this doctrine. so long must there be an hearkening 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 God's commandments are exceeding large: as also seeing in this school we are to become not only more learned but better men. It may not therefore be with us (who when we are at the best are but in part good) as many, who after they have learned a while, give over, as though they were both informed and reform sufficiently: but we must be still profiting and going forward, and climbing as it were from on form to an other: so long as we live, still aiming at somewhat beyond: for we may not conceive of God's school as it is in men's, which are fitter for boys and children, than men of years: a shame were it for an old man to go to school: but here whatsoever many an idiot say to the contrary, that now they are too old to learn, every man must wax old in learning something daily: seeing the best man may far excel himself both in wisdom and goodness. Thus Paul when he was an ancient scholar in Christ's school pressed hard to things that were before him. And David with other saints of God, prayed still to be taught of God, even when they were well taught; as such as who the more they saw, the less they could acknowledge. Use. In our learning of this doctrine, we must examine our profiting and progress, lest we be such dunces as Paul speaketh of, who were ever learning, and yet never came to the knowledge of the truth. And then we profit when we like good scholars have passed our grounds and elements: and as the Apostle speaketh, when leaving the rudiments and principles of religion, we are led forward unto perfection: Heb▪ 6.1. and then are we led to further perfection, An examination whether we have been as fit to learn, as this doctrine is fit to teach. when we have taken out the two main lessons of a Christian man, which Paul in every thing would be sure to keep, even faith and good conscience, by which two rules till a man be moulded and cast into this form of doctrine, he is but a novice Christian, and a superficial scholar in this school of Christ: the former of which implieth the knowledge of the doctrine, and the latter the ordering of every particular action of life by it. Now the examination of ourselves by these notes will reprove many of us as non proficients, who would be loath to be so deemed. For 1. whereas for our time and means (especially in this famous eye of the land) our profiting might have enabled us to teach others; many of ourselves 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 divers years together painfully strive with a boy, and could never get him out of his letters, what hope were there of his reading? and much less of any skill in higher mysteries of learning. It is the case of a number of us. Many years have the masters of the assemblies plainly delivered doctrines, fitted to the capacity of simple men, yea often repeated them, and often beaten upon them: yet a number that go for Christians, are extreme ignorant in the principles of Christianity. And whereas the Apostle implieth that we may measure our own ability by our fitness to teach others: how few of us be there that find any competent ability to teach even our pettyes in our families our servants and children? that cost and pains is ill spent, when after seven years schooling a boy is not able to teach an other his letters: but many of us that have been ●earers and learners in this school thrice seven years and above, and yet (to omit our unwillingness) are not able in any sort to catechize our families. Further, whereas he that is cunning in his profession, he can speak of it to good purpose, because he knoweth the mysteries of it; many of us cannot speak to any purpose, but when any speech of religion is offered are as mute as fishes; yea are grieved to be drawn to any speech of such things, because our weakness is thereby discovered. Finally, were it so that we had proceeded but a little way in our profiting here, it would be with us as with scholars or prentices, who being entered a year or two, need not always the presence of their Master or Tutor for every action, but can of themselves do something, especially in smaller matters, and of lower conceit; but many of us can go no further than our Masters are present with us: we are not come so far as to take out a lesson now & then by ourselves; we cannot meditate, pray, confer, to the increase of our knowledge: and therefore we may conclude against ourselves, that we are but very dullards in this doctrine. And what is the reason of all this, but that as negligent learners, we forget as fast as we learn? or as idle scholars we idle ou● our time otherwise, and allot the least time to this study. Which requireth so much the more time, pains, care and diligence, by how much things more excellent be more difficult: besides that our helps by nature are none at all to this, as to all other knowledge, and the benefit of it far excelleth all other. Let us therefore stir up ourselves, and be stirred up, not to a smattering in this knowledge of God, 2. Pet. 1.8. but to abound in it, as Peter willeth us. And seeing we are far from our mark, let us aim at more fruitfulness in our age, and walk from strength to strength, from faith to faith, that so growing up in grace, cap. 3.18. and in the knowledge of our Lord jesus Christ, we may in due season be lifted up unto our glory. The men of God in speaking of the word have ever set some mark of excellency upon it. Doct. 3. In that the Apostle calleth that here wholesome doctrine, which in the words before he called a faithful word, and fitted for doctrine: Note that the men of God, when they fell into speech of the word of God, they spoke not slightly of it & away; but were hardly drawn from it without leaving behind them some notable elegy or other upon it: Rom. 1.16. the Gospel, the power of God to salvation: joh. 6.68. Peter saith not, Master thou hast the word of God, but, thou hast the words of eternal life: & what a number of glorious things are ascribed unto it, see Heb. 4.12. mighty in operation, sharp, etc. Hence according to their several occasions are all those excellent epithits ascribed unto it through the Scriptures, 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 do: for, Reasons. 1. They considered that the word of God is the principal part of God's name, which never could without great sin be taken up in vain, but is to be taken up into the thought, much more into the lips with all reverence and due regard. 2. They sound the power of it so forcible and comfortable in themselves, as that they could not chose but speak of it as they felt within the abundance of their own hearts. 3. They saw the work of it so effectual upon 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 compass, as that they could not conceive of it without admiration. 4. They saw it was such a word, as was to meet in the world with most harsh entertainment, and hateful opposition; that Satan, sin, and all wicked ones, heretics, seducers, Atheists, and profane persons would resolutely resist it: beside, numbers that would account it foolishness, and that would take offence at it not a few: and therefore in great wisdom they were careful, that it should carry some majesty with it. Use. Those that find such sweetness in the word, as the Saints of old, cannot but with reverent hearts conceive and speak of it, As men seel the word in their hearts, so their mouths speak of it. ever with signification of some eminent goodness in it: yea if they conceive it in the author, the word (even of evil) will be confessed a good word, as in Hezekiah; and much more will the promises, be sweet in the taste. And if they acknowledge it in the most proper effects of it; oh how will they think and speak of it, as of a thing more necessary than fire, and water? yea then the sun in the firmament? How will they stir up others to taste also with them how sweet and good God is in it? These cannot come as men use to come, but will be reverent in the congregations, where such words are uttered, as Abraham when God spoke unto him, Gen. 17. fell on his face: they will not rush upon the reading of it in public nor private, without some lifting up of the heart, and some gesture signifying that inward reverence. 2. This argueth it a devilish and wicked practice to elevate the due estimation and authority of the word, either in the Scriptures, Scripturas non simpliciter, id est, ad esse ecclesiae, sed ad bene esse solum necessarias, nec tamen sufficientes disputat. Bellar. de verbo dei. lib. 4. cap. 4. What to judge of the Popish spirit, speaking basely of the Scriptures. or in the ministery: once said Satan, hath God indeed said, etc. So the Papists speak basely of the word in the Scripture, calling it imperfect, obscure, contentious, a waxen nose, an inken divinity, etc. and therefore well may the letter of the Scripture be with them, but the life of it is far from them. In like sort many profane wretches debase the word in the ministery, conceiving it as a vain word without profit; and boldly speak of preaching, as of talking: and others mutter because there is so much preaching, plainly showing by their speeches that they never knew the sweetness of it in their souls, and therefore as yet have 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 reaches Ministers to labour for this gift, whereby an edge is set upon their doctrine, & wherewith as with a goad they prick on the affections of those that are under the yoke of Christ. Ministers must set an edge on their doctrine by exhortation. A difficult thing it is; for teaching is an easy task in comparison of it; and yet so necessary, as that all the ministerial work is called by this name, Act. 13.15. If ye have any word of exhortation, say on. So Barnabas his whole sermon is called an exhortation: to show, that he that laboureth not in this point, faileth of all his duty. Whence are all those precepts, that the Minister should teach and exhort, 1. Tim. 6.2. and give all diligence, as well to exhortation, as to reading, 1. Tim. 4.13. For the profitable performance of which, 1. every Minister must labour for conscience of his duty: 2. for a pitiful heart toward sinners: 3. for experience of that he teacheth, that he may have a flame in his own heart to kindle others by. Pectus facit disertos. Use. Many men think they need not be taught: but if they did not, they need exhortation. Others think it sufficient to be taught in general terms, but to be urged by exhortation, were to save them whether they will or no. People must endure the word of exhortation. But it is not sufficient to know what is good, but to be led on to the practice; to which that we may be provoked, the best of us while we are in our race need spurs. For as Paul writ of Christians, the slowness and weakness of whom (he knew) required exhortation, as well as doctrine; so that Christian that ●eeth not his deadness and continual backslidings, knoweth no good by himself: yea, he that perceiveth not a spiritual heaviness and slumber, daily oppressing him; without this means, (nay and with it also) that soul is cast on sleep at least, if it be not dead in sin. Besides the truth is, there is much knowledge every 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 needful: seeing nothing was more usual with the Apostles, then to stir up in believers such graces, as they thankfully acknowledged in them. 1. Thess. 1.3. the Apostle thankfully remembreth their diligent love▪ see also Coloss. 1.4. collat. with 3.14. and yet cap. 3.9.10. by a wise rhetorical preterition, exhorteth them unto it. Doctr. 5. Whereas the Apostle addeth that exhortation must go with wholesome Doctrine, Then is exhortation powerful when it is grounded on wholesome doctrine. we note, that then is exhortation powerful, and profitable, when it is firmly grounded upon sound and wholesome doctrine; than it carrieth due weight with it, then is it agreeable to this apostolical precept, yea to that general practice of all the Apostles, whose manner was in all their Epistles; first to lay down plainly the doctrine of faith and salvation, and then to persuade and exhort unto the entertainment of it, and to testify that entertainment by the fruits of faith, and love. For example: After Paul writing to the Romans had disputed the doctrine of justification, not by works 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 works and Christian duties, unto the very epilogue, and conclusion. The whole Epistles to the Corinth's is a mixture of doctrine and exhortation. In the Epistle to the Galatians after he had disputed the doctrine of the righteousness of faith, which the false Apostles had wrung out of their hands: after his manner in the fifth chapter and sixth, he exhorteth them to the study of good works. So in all the Epistles may be observed, that after the doctrinal part followeth the hortatory. And as for the particular practice hereof in particular cases, both in prophetical writings, Christ's sermons, and sayings, and in the Apostles Epistles, it would be infinite to observe. Use. As this Doctrine affoardeth direction to Ministers, to carry their exhortations level with the doctrine truly raised from the word, that they be as goads to pierce and provoke to duty: which not observed, the speech will be verified; a sea of words, but scarce drops of matter: so doth it authorize every hearer to examine the exhortations framed unto them: that if they find the Messengers of God exhorting them from wholesome doctrine; they may acknowledge more than a speech or persuasion of man: even such a doctrine, and ordinance, as the Apostle judgeth fittest for the salvation 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 deem and repute it an impotent means to raise men to the grace of life, I can say no more, nor less of such, than the Apostle Paul to the hardened jews, that put the word from them: that they judge themselves unworthy of life eternal. One day to their cost shall they know, Act. 13.46. that all the force of the word lieth not in the Minister's tongue; and that his words are more than wind, as they esteem them, jer. 5.13. And improve them that gainsay it.] These gainsayer are of two sorts: either such as contradict the wholesome doctrine, by teaching false and unsound doctrine, whether Iewes, Pagans, Heretics, or false teachers; or else such as contradict it by their wicked manners, and conversation, as a number of counterfeit Christians, who dare not open their mouths against such a clear light, and manifest truth, but in their lives: whereas it commandeth purity, they are filthy and impure: whereas it urgeth piety, they are impious towards God; and whereas it prohibiteth all injustice, they are injurious to men: and in one word, whosoever receive not the word with that reverence and subjection as it requireth, are in the degrees of this sin of gainsaying the truth. And in the words the Apostle propoundeth three things to be considered of: 1. That all these gainsayer must be convinced. 2. that every Minister must be able to convince and improve them. 3. that he hath this ability from the faithful word. Doct. First, when the word is resisted, and gainsaied, Ministers must resist resisters of the truth. there must be no bearing on the Minister's part, who is put in trust to resist those that resist the truth. And hence are all our stirs and tragedies, in that this truth must go away a conqueror, be it even 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 lives. Many men fret, and fume, that the Ministers are so bold and peremptory, and their sermons are too to censorious, speaking in effect the language of Corah, and his complices, ye take too much upon you, Moses & Aaron: & murmur against such truths as cross their lusts: saying with the jews, they are hard sayings, and who can bear them. If the word say, they may not swear with the swearer, nor be drunk with the drunkard, nor profane the Sabbath, nor scoff at religion, and the exercises of it, but set a watch before their tongue, and keep the door of their lips from filthy, idle, and scurril speech: oh here are bonds indeed, fitter for galley slaves then liberal, and free dispositions. Come, say they, we will break these bonds, and cast these cords from us: and yet these men would have the Minister's tongue tied, and chafe and fume if they hear any thing they would not. But are you gainsayers of the truth, and must not we resist you? do you rise up against Christ in falsifying his word, and contemning his ordinances, and must not we arm ourselves against you, sound trumpets, and proclaim open war against you; yea must not we so wield the sword of the Lords mouth against you, as that we never suffer you to have peace in your sins? And if any of you think much to be called a gainsayer of the truth, because ye acknowledge in general 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 jannes' and jambres did Moses: nor as Elimas and Demetrius; Phigellus and Hermogines, Hymeneus and Philetus did Paul's preaching: but if thou secretly spurn against the word, or endurest not the guidance of it, thou art a gainesayer, and mayst not look to be pleased in the ministery. Notes of him that resisteth the truth. And to know thyself a little better, try thyself by these three notes. 1. He that cannot abide the discovery of his sin, cannot endure the light which maketh every thing manifest: Eph. 5. 1●. this maketh Ahab hate Micha, 1. King. 22.8. and the world hate Christ himself, because he testified of it that the works were evil. If thou then wantest that obedient ear which should make thee bear a reproof, Prou. 25.12. thou canst not but be a gaine-sayer. 2. He that cannot abide the kerbing of his lusts, is a resister of the truth: for what other is the scope of all divine truth, then to bring men out of their natural estate; which because men love so well, they willingly cast off the yoke of Christ? the more than thou strivest for the liberty of the flesh, the more thou resisteth the freedom of the spirit, and so becomest the more a servant to sin, and a captive to the law of it. 3. He that is not with me (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 love? or art thou one of that number that took it grievously that Peter, and john taught the people, Act. 4.2. and preached Christ? or that with Sanballat and Tobiah, who were sore grieved that a man was come who sought the good of jerusalem? Nay if thy affection be with Christ, thou canst not lightly speak evil of that way, the feet of these tidings bringers are beautiful, thou rejoicest in their light. Now examine thyself, 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 ministery. The jews held and maintained the letter of the Scriptures most accurately▪ and yet Steven telleth them that they were always resisters of the holy Ghost: and the reason was, because when it came near them, than they kicked and spurned against it. If thou wouldst not be roughly dealt withal in the ministery, resist not the word, but entertain it in thy best affections to order thyself and life by it; and than though it have been tart and bitter, thou shalt afterward find the sweetness of it, it shall be as honey in thy mouth in regard of the promises; & if it meet with any relics of thy sin in the just reprehensions of it, thou shalt be able to say, O let the righteous thus smite me, for this is a benefit unto me, this is a precious ointment which suppleth my wound, O let me not want it. This is the way to find the word sweet. Micha, 2.7. Are not my words sweet to him that walketh uprightly? oh then be so far from spurning at the word, that thou mayst rather tremble at it: & then in stead of the spirit of contradiction, the spirit of God shall rest on thee. Isa. 66.2. These things if thou dost not, but will't still rebel; blame thyself if in the word, thou be'st still under blows; for thou thyself beginnest the fray. Doctr. 2. Secondly, A minister ought to be a man of knowledge. we note what a sufficient man every Minister ought to be; namely, such a one as hath a word of knowledge in his mouth upon all occasions both to exhort, and convince: for which purposes he must have a doubled knowledge, and as a good shepherd a double voice, one to govern his sheep, which must be familiar unto them; and another to drive away wolves: one to 'stablish and persuade the truth; another to prevent errors, and heresies: herein resembling Nehemiahs' builders, who held a trowel 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 difficulty in any good sort to perform it: but both together will force the Apostle himself to ask, who is sufficient to these things? it is not every reader, nor every ignorant Preacher that can stand under this burden. No, no, if every part of the Ministers office require as complete 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, Ezra. 7.6. a man prompt in the law of the Lord? a workman indeed, and such a one as need not be ashamed? And can we think that the Lord sendeth any other: doth he use to send a message by the hand of a fool? surely if he send any, he maketh them first able Ministers of the new Testament, 2. Cor. 3.6. not of the letter but of the spirit. In the old Testament if he raised up any extraordinary persons unto this work: what spirit? what power? what deep understanding? what resolution manifested they? as that they seemed rather petty Gods than men; both in the exact knowing (although by revelation) and making known things merely to come: as also in the powerful resisting of sin even in Kings themselves and the greatest upon earth: Such were Moses, Elias, Isay, jeremy, etc. If ordinary Ministers, they also are first fitted: yea though they were but inferior Levites and Priests, both to be the people's mouth unto God, to put incense before the Lord, as also to be God's mouth to the people, to teach jacob God's judgement, and Israel his law. But if high Priests, they must be such as whose lips must preserve knowledge, Deut. 33.10. and such as who can resolve the people when they seek unto 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 have need for a time of extraordinary Ministers, such as are Apostles, Evangelists, evangelical Prophets; such are raised, and to such is given by the spirit the word of wisdom, 1. Cor. 12.8. that is, a more excellent revelation, and more special and immediate instinct and assistance of the spirit, together with more eminent authority, in explaining the mysteries of Christ. If ordinary Pastors be raised by God, A dumb minister cannot be God's messenger. by the same spirit is given to them the word of knowledge, that is, by diligence in the Scripture they obtain such knowledge, as that they are able to make Christ known unto others, although they be far inferior to the former. Where this word of knowledge is wanting, that commission is not sealed from God. The Eunuch could read well enough, Act. 8.31. even as many among our people can, and yet he could not understand without a guide: and how could he have been a guide unto him (except a blind guide) that could do no more than himself could? namely, read, perhaps without understanding also. God sent him no such guide, but a Philip, a mighty man in the Scriptures, and full of the power of God. Use. Let every man whom this doctrine concerneth examine hereby the truth of his calling; whether he hath received the word of wisdom or no: which finding he shall boldly say with jeremy, of a truth the Lord hath sent me, and runneth not before he be sent. 2. It is a great motive to thankfulness wheresoever such able Ministers are planted, where God giveth learned tongues, that can exhort according to wholesome doctrine: learned Ezraes' skilful in the law of the Lord; eloquent Apollo's, mighty to convince by the Scriptures the gainsayers. Whereas pitiful is their want, jer. 15.2. who in this regard are as men cast out of God's sight: wanting the blessed means of an able ministery: If darkness be in the mountains it cannot but be in the valleys. Chrys. for in such places godliness must needs be unperswaded, vice unresisted, truth untaught, falsehood vnconvinced; there people cannot but lie open to become a prey to the devil, a spoil to his wicked instruments, a shop for all wicked practices. In such places seducers, and wicked Jesuits, the very heads to imagine, and hands to execute all mischief lurk as in the vaults of safe conduct; practising daily to withdraw men from allegiance to our heavenly and earthly Gods and Kings: such soils lie under the heavy wrath of God, as to whom no sin cometh amiss. If there be no knowledge of God in the land; needs must there be variety, Hose. 4.1. yea an inundation of most fearful sins: and consequently of heavy judgements, into which both Prophets and people who have sinned together, vers. 4.5. shall fall together: for where vision faileth, people are nakedly laid open to all the curse of God: and when Israel had been a long season without the true God, without the Priest to teach, and without the law, 2. Chr. 15.3.6. no marvel 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 prise the blessing where it is; and so bewail it where it is wanting, as that by all good means they labour the procurement and presence of it. Doctr. 3. The Scriptures furnish a man excellently to every ministerial duty. All this ability in the Minister must be had out of the Scriptures; seeing the Apostle affirmeth that by holding fast the faithful word, he shall be able to both these main works of the ministery. In like manner our Apostle teacheth Timothy not only in general, how the Scriptures are able to fit the man of God to every good work of his ministery, but reckoneth up also all the particulars of his duty, 2. Tim. 3.16, 17. that no man might doubt but that it fitteth him unto all. And indeed the Scriptures are a rich treasury, which affoardeth abundantly things both new and old: he that would read the writings, speeches, and doings of the ancient fathers, let him read the Scriptures diligently: they be a storehouse wherein a man may furnish himself unto all, 1. doctrine, all of it being written for our instruction. 2. unto all consolation, for through the comfort of the Scriptures we have hope: and David affirmeth, that if he had not found comfort in the law, he had perished in his trouble. 3. unto all resolution of doubts, by which alone Christ himself resolved the case of divorce, Math. 19 and the Sadduces in the case of the resurrection, Mat. 22. 4. unto all strength in temptation, by which sword of the spirit alone Christ vanquished all Satan's assaults, Mat. 4. 5. And for the other branch of convincing the adversary. The Scriptures are fitly compared by the ancient unto David's scrip, whence he fetched out the stone wherewith Goliath fell unto the ground: they be the only hammer of heresies. Whatsoever controversies Christ and his Apostles met withal, they brought the deciding of them unto the Scriptures, although they might have otherwise confuted falsehoods, and by their miracles have confounded their adversaries. When the Priests and Scribes disdained Christ, because the people sung Hosanna unto him, Matth. 21.16. he presently proveth his divinity out of the Scriptures. So Peter proved out of the Scriptures, Act. 2. and 3. and Paul every where that Christ was the Messiah and Saviour of the world, Act. 26.22. out of Moses and the Prophets: Act. 18 24. Apollo's was a man eloquent and mighty in the Scriptures; but not by his eloquence did he mightily and with vehemency confute the jews, but showed by the Scriptures that jesus was the Christ. Use. 1. To move such as are separated to the ministery, unto the diligent reading of the Scriptures; & to redeem that time which they have or may otherwise spend in reading filthy, lewd, and wanton books; superstitious pamphlets, Machiavells blasphemies, or Popish errors, and heresies: unless it be 1. with sound and settled judgement, able to discern right from wrong, truth from falsehood: and 2. with this end, either more to detest them in themselves, or fore warn others of them: and thus the wise mariner need not leave the sea, if he can avoid the rocks. But let a Timothy or Titus hold him to this book, he shall hence have supply of wisdom to save himself and others: or what wouldst thou wish besides wisdom for thy calling? wouldst thou be fitted to exhortation? deceive not thyself, philosophy cannot fit thee: only the word of God worketh in all the parts and powers of the soul, mind, will, and every affection: by Philosophy thou mayst inform the understanding although but darkly, in the things of God: but did that ever reforms or alter any man's heart? read then this book, teach this, and thou shalt ransack the affections, yea and consciences of the hearers. Or else wouldst thou have a dexterity and faculty in the quick resolving of doubts? study this truth, Veritas index sui & obliqui. be ready in it, and thou shalt find truth manifesting both itself, and the contrary. And seeing this is the only everlasting verity, it will much more make the mighty to overthrow whatsoever is contrary unto it. Finally, The Scriptures make the Minister's mouth a sharp sword, Isa. 49.2. wouldst thou have eloquence added to all these former abiliments, without which they could not be but obscure? then study this truth of God, and thou shalt feel it framing thine heart; and so ministering speech: yea thou shalt speak out of the fullness 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 speak the things thou seest and knowest. 2. To confute the Popish teachers, who contrarily, 1. teach that the Scripture being so hard and obscure as they say it is, may be wrested & abused by heretics at their pleasure: and that no man can be fitted unto these duties, especially the latter of conviction of error fully by the evidence of Scripture itself, except he borrow some help and force elsewhere, 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 unto Bishops, Fathers, Counsels, Decrees, and Popes. But to the first▪ we answer, that although we are not to neglect, much less despise the light and direction of godly men's expositions and judgements, The vail is over the heart of the Papist, not over the Scriptures. nor such truths as are received by the true Churches of God: yet without them, by considering the nature of the things themselves, the conference of places, the knowledge of tongues, & the suitable correspondence of the parts of the context; we may come to attain the true meaning of the place controverted, & by that be able to convince & withstand all gainsayers. And to the latter, their practice is contrary unto Christ's and his Apostles, as we have showed. As also the practice of the ancient Churches since: as may appear by that memorable course of Constantine the Emperor, who commanded the Fathers met together in the Nicene Council, about 362. years after Christ, to refer the great controversy then in hand against the Arrians, to the decision and determination of the Scriptures. Which godly course Augustine backeth, who lived not passed 40. years after: when he affirmeth, that it was an ancient order of disputing, to have present the books of holy Scripture, and to stand to the trial thereof. If this was an ancient order of disputing in Augustine's days, Aug. epist. 2●3. surely the contrary Popish practice is but a novelty, and we justly press them to antiquity. Vers. 10. For there are many disobedient, and vain talkers, and deceivers of minds, chiefly they of the circumcision, 11. Whose mouths must be stopped, which subvert whole houses, teaching things, which they ought not, for filthy lucre's sake. The conjunction [for] showeth that the words following contain a reason of the matter preceding, namely, why the Minister should be a man so qualified with able parts both to maintain the truth, and confute the falsehood. The reason is drawn 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 down, but many. 2. By their adjuncts, which are two: 1. They are disobedient, or refractory; such as will not submit themselves to the true doctrine, and discipline of the Church. 2. they are vain talkers: that is, such as being given to ostentation, and vanity, contemn the study, and delivery of sound, and profitable doctrine, and search out words, and matters, of wit, and applause, both of them of more sweetness unto the flesh, than soundness unto the soul and spirit. 3. By their most dangerous effects, and these also are two: 1. Their deceiving of minds: for which ungodly practice, he especially brandeth them of the circumcision: that is, either by metonymy, the jews themselves circumcised: or else Gentiles judaizing, embracing jewish opinions, mixing the Law and Gospel; Moses and Christ; circumcision and baptism together: making indeed an hodge-podge of religion, by confounding things that can never stand together. The 2. effect of them is, their subversion of whole houses: that is, they poison and infect whole houses: yea and where the grounds and foundation of religion hath been laid, they overturn and overthrow all. This last effect is declared by two arguments: 1. from the instrumental cause of it, and that is by their false doctrine, teaching things which they ought not: 2. from the final cause of it, that is, covetousness, for filthy lucre's sake. Now these teachers being so many, so dangerous, and hurtful, their mouths must needs be stopped. Which is a common conclusion set between the two verses, as having reference unto them both; as a common remedy against all the mischief which any way may be let in by them: and therefore those that are to be admitted into the ministery, must be of ability to stop their mouths. Error in life commonly a ground of error in doctrine. 2. Thess. 2.10. Reasons. For there are many disobedient.] Doctr. 1. In that the first thing taxed in these false teachers by the Apostle, is disobedience, we learn that disobedience commonly is the ground of false doctrine. For, 1. it is just with God, to give up those to errors and delusion, that receive not the truth in the love of it: for wheresoever it is received in love, obedience cannot but be yielded unto it. 2. The nature of sin is ever to be excusing itself, and is loath to be crossed, although never so justly, but studieth how to defend itself as long as it can even by wresting the Scriptures, and by taking up one error for the maintenance of another. 3. The tenor of Scripture joineth these two together. What ones were the false Prophets and false teachers, which should bring in damnable heresies, but such as should live in the lust of uncleanness, and live as bruit beasts led with sensuality? 2. Pet. 2.1.10.12. and what manner of persons were they, that like jannes' and jambres, should resist the truth, but men of corrupt minds, wholly given up to live in their lusts? and not so only, but reprobate concerning the faith: such as depraved the doctrine of faith, and the pure verity of God to their own lewd affections? And if we look upon particular persons, was not this the reason why Elimas resisted Paul and Barnabas, and sought to turn away Sergius Paulus the deputy from the faith; because he was full of unrighteousness, Act, 13.8.10. and therefore he could not cease to pervert the strait ways of God? And why did not Diotrephes receive the Apostles and their doctrine, professing himself a Minister among them? john gives the reason, because he loved pre-eminence, which neither they nor their doctrine could afford him. 3. joh. 9 Use. 1. Never make any Minister the rule of truth, seeing error in life (from which none is exempted) may breed error in Doctrine: but read with diligence the holy Scriptures, whereby thou mayst be able to discern after trial, between truth and falsehood; and accept it for itself. 2. Marvel not much if thou seest many Ministers resist the truth, No marvel if many ministers resist the truth, for many are disobedient. for many in all ages are disobedient; and no mean ones, that hate to be instructed themselves, contradict the truth, and in stead of building, hinder the building of the Church; as Sanballat, and Tobiah the walls of jerusalem: yea one jeremy had Pashur and all the Priests against him: Christ himself had Annas, Caiphas, Scribes, pharisees, people, and all against him: and who were they but such as neither entered themselves into the kingdom of heaven, nor would suffer others: nay rather mark the point that is resisted, whether it fight against any of their lusts: thou mightest have seen 400. Prophets against one Micha: thou mightest have seen in Queen Mary's time all the Priests and Clergy that durst be seen, resisting and overthrowing all the foundation of religion; and condemning to death, and executing whosoever durst mute against them: there is a Synagogue of Satan as well as a Church of God, and consequently many Ministers of Satan, as well as Ministers of Christ. Rev. 3.2. 2. Cor. 11.25. 3. Whosoever would know and be preserved in the truth, must learn to yield obedience unto it: for this is a special means, joh. 7.17. If any man will do his will, he shall know of my doctrine, whether it be of God, or I speak of myself. They spend much labour in vain who are disobedient to the doctrine themselves teach. Vain talkars.] Doct. Preachers who themselves are disobedient unto the word, for most part become in their ministery no better then vain talkars. 1. In regard of themselves, being vain glorious persons, affect applause rather than godly edifying, which is a most vain thing. 2. In respect of their labour, which is all in vain, never attaining the end and right scope of the preaching of the Gospel unto salvation: for he that soweth vanity, what else can he look to reap? 3. In regard of the hearers, who also spend their pains in vain: they hear a great noise and pomp of words, and a glorious show of human wisdom, which may rap the simple into admiration, but they are left without reformation: their ear is perhaps a little tickled, but their hearts remain untouched, neither are their souls sound instructed, nor fed with knowledge, but they go away as wise as they came. These Paul calleth vain talkars, and vain janglers, 1. Tim, 1.6. and again, profane and vain babblers, and that justly: 1. Because their puffed 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 salvation of his people: 3. They are so far from the edifying of the Church, that they cause men to increase unto more ungodliness and profanes. Use. 1 Note the difference between these and godly Pastors, which are according to God's heart: jer. 3.15. these feed God's people with wisdom and understanding; the other with vanity, and wind: these as they have their gifts and calling from God; so they speak every word from him, and for him: the other like the devils cooks, are ever blending with the truth, that it may never be purely tasted: and like untrusty solicitors, speak one word for God, and two for themselves: these bring meat in their mouths, which though it be course, and served in great simplicity (like daniel's diet which was but water and pulse) yet because it is God's allowance, it goeth with a blessing, which maketh the children of god thrive by it; the other serve up more curiously cooked dishes, with greater state and ostentation of human learning, and eloquence; but for want of nourishable meat in all this variety, the souls of God's people are kept thin and lean, and rise and depart such banquets without any great saturity. Now if any would show himself a true Pastor sent from God, let him aim at these two things. 1. God's glory, not his own: for to seek himself is a note of a false teacher: see joh. 7.18. 2. the raising of the Church unto heaven, and not himself in earth. Rom. 10.1. his heart's desire must be that Israel may be saved: he must desire to fall, so that his people may be raised to heaven, Rom. 9.3. 2. Note hence a difference between the Apostles judgement, and the judgements of many inconsiderate men. Men account such preachers vain talkers, that apply the word home to every wholesome use, and the more dexterity 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 vain talkers; and their teaching is a frothy teaching: but if true doctrine be wholesomly applied, and have quickness and life in it; woe be to that man, that saith not, This is the finger of God, and that God is in you indeed, 1. Cor. 14.25. 3. Mark hence what kind of Ministers the Apostle would have put to silence: not only such as are open enemies to the truth, or broachers of lies; but such as are disguisers of the word, frothy teachers, such as seek out vain things for the people: Paul would have looked to these betime, and would (were he living) stop the mouths of such: he knew that the Church might better spare a 1000 of these, than one godly and faithful Pastor: and were this canon put in ure, for one silenced Minister we should have one hundredth. Deceivers of minds,] By metonymy of the subject, the heart is put for the mind: the ancient according to the Scriptures seating the mind therein: for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Praecordia. properly signifieth the inwards about the heart: and further by Synecdoche, the mind is put for all the faculties of it, especially the understanding, reason, and judgement: all which are deluded and deceived by these vain teachers. Quest. How did these false teachers deceive men's minds? Ans. Four ways. 1. by suppressing the truth; False teachers deceive men's minds 4. ways. for by their vain jangling and speaking liker Poets, Philosophers, historians, than Prophets, Apostles, or any successors of theirs, they made a cleanly conveyance 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 godliness, and religion in judgement and practice, and so they remained as dark in their understanding, as erroneous in their judgements, as froward in their affections, and as wicked in their lives as ever before. Secondly, by flattery, for they would not deal directly against the sins of the age, as godly Ministers do, but deceitfully that they might not displease: herein imitating Satan himself, who was wont of old to answer in riddles: as he answered Croesus, that if he would transport himself over the river Halys, he should overthrow a most mighty kingdom, namely, his own. But Micha will not deceive nor flatter with Ahab, although it stand upon his life. Thirdly, by letting men see their estate in false glasses, so as they never see the truth of it: for people taught by fables and novelties, think and are borne in hand that they are in heavens high way; their souls are brought on sleep; and coming from such frothy discourses, they sit down and please themselves in that they have done their task required; especially if they can bring home a jest or some witty sentence, when perhaps they scarce heard a word of Christ, of their justification, of their mortification, or of their glory. 4. By placing religion in bodily exercises, not in matters of spirit and truth, Colos. 2.20. thus did the pharisees in their times, the Papists in these: and whosoever more urge the decrees of men more than the commandments of God. Quest. But whose minds are deceived? Answ. First, their own and then others; for they are blind leaders of the blind, deceiving, and being deceived: and although here our Apostle expresseth not here who they be that are deceived, yet elsewhere he doth, as Rom. 16.18. they deceive the hearts of the simple: and 2. Tim. 3.6. they lead captive simple women: and 2. Pet. 2.14. they beguile unstable souls: whence we see that ignorant, inconstant, and unsettled souls, which hand over head receive any doctrine without examination or trial, whose simplicity disableth them to judge between truth and falsehood, and whose levity makes them like shaken reeds: these are the carcases on which such vultures do seize. Three properties of error. Hence, 1. note three notable properties of error. 1. it never loveth solitariness, but is a spreading leaven, shrouding itself in multitudes, and compassing sea and land to procure patrons, and Proselytes. Example we have in the Jesuits, the arch deceivers of minds, and impostors of the world. 2. It taketh the highest holds of men, even the mind, understanding, and judgement; that the eye once being put out, and the light turned into darkness; it might carry men headlong remorslesly to all cursed practices, which necessarily resemble as they proceed from the former. 3. It overturneth all God's order & ordinances: for whereas the scope of the teacher's calling is to enlighten men's minds, persuade their consciences, rectify their hearts, so as they might grow up in the saving knowledge of God in Christ, and the lively sense of their own salvation: in a word, whereas they are to set and contain men in the right way, error in their minds causeth them to draw men out of the right path, as this word properly signifieth. The best fence against false teachers. 2. Note what is the best fence against false teachers, and an hedge against seducers: namely, 1. knowledge, 2. love of the truth. The former armeth simple souls, by letting them see the difference between the right hand and left, without the which the mind cannot be good. But the latter is the surest pace of truth, and that is the love of it: for no matter it is that men know, profess, and can talk of the truth, if their souls cleave not unto it: for even upon those that receive the truth shall God send strong delusions to believe lies; if they receive it not in the love of it. Vt poena peccati non ut pectatum. Quest. But what is this doctrine to us, we all profess the truth, and love it from our hearts, and therefore we hope we are fenced from deceivers, or being deceived. Answ. But let us consider, 1. That these are the last times which the Apostles prophesied of, even perilous times, wherein many deceivers should creep into the Church, 1. Tim. 4 1. 2. Tim. 3.1. and many should give heed to the spirits of error. 2. That these deceivers of minds were such, as lived in the bosom 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 themselves descry them, and therefore the Apostle is glad to help them, and wisheth them carefully to prevent them: and therefore there may be privy impostors among us. 4. That we having set doors open for them, we shall not want deceivers: for whatsoever many men say, most men love not the truth sincerely dealt withal: nay, they desire to be deceived, while they hate with a deadly hatred such Michaes, as would let them see their estate, and help them out. And is it not God's manner of just proceeding, when men desire preachers that will preach of wine and strong drink, to send them such teachers as they desire, that he that is ignorant and filthy, may be ignorant and filthy still? Those than that care not for the truth, shall have teachers which shall be God's executioners to lead them into error: that as by the great Antichrist the Lord revenged and plagued the contempt of the light in the world: so also in particular Churches and places by false teachers, and petty Antichrists. If men will not abide wholesome doctrine, but have itching ears; they shall have an heap of teachers, after their own lusts to turn their ears fr●m the truth, and delude them with fables. Let Ahab once hate Micha; the Lord presently consulteth who shall deceive him: and if this question once proceed out of God's mouth, the devil is present, and so forward in the execution of God's vengeance, as he shall prevail against 400. false Prophets at a clap, before he shall not fall by them. This truth is as a finger in the bile, and being 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 ourselves, who so long as we give heed to the spirit of error cannot want deceivers. Let men therefore professing themselves members of the Church, look unto themselves, and labour to know the truth, to affect it, to stand unto 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: indeed if there were no hatred of the light, there would be either no deceivers of minds, or no danger by them, for they could not prevail: but seeing there is so little love of the light, these must needs abound. Hence is it that of late years such troops of jesuitical seducers of minds have entered upon us; and have been bold (notwithstanding severe laws, some enacted, some revived and quickened against them) to skulk in ignorant places: and how can it be but that such places as want sound teachers should be haunted with seducers? Would God such public persons whom it concerneth would enforce a most forcible law against them, which is the placing of faithful and furnished Pastors, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, parish by parish, who might fence them against such delusions. And for private men, let them be resolute for the present truth, and contend for it, seeing the most constant hardly hold out unto the end: and seeing the Lord sendeth false Prophets to try whether we love him or no. Deut. 13.3. If we harken to deceivers, the Lord than manifesteth that hypocrisy which was in our hearts, even then when the greatest shows were made by us. Especially they of the circumcision,] Paul thus notably describeth the jews by a principal adjunct, as elsewhere he putteth circumcision, Gal. 2.7. and uncircumcision for the nation of the jews and Gentiles, the one of which was circumcised, and the other not: in which sense also Christ himself is called the Minister of circumcision, Rom. 15.8. that is, not of the law, which he put an end unto, and absolutely fulfilled; but in that he was a Minister of the jews, within whose borders he contained himself, as he was not sent but to the lost sheep of the house of Israel. Now the Apostle not so much meaneth the people of the jewish nation, Matth. 15.24. as the jewish teachers, the teachers of circumcision, such as are mentioned Act. 15.5. with whom the Apostles were always exceedingly troubled: who, as Gala. 6.12. compelled men to be circumcised, not by any outward force or power, but forced it upon them in hope of merit, as absolutely necessary to salvation: the omission of which, they taught to be a dangerous, and damnable sin: whereas indeed by the death of Christ, circumcision was now nothing, as uncircumcision was nothing, neither any outward thing any thing available to salvation, but a new creature within. The persons then whom the Apostle painteth, were such teachers as would join Christ and Moses, circumcision with Baptism, and the faith of the Gospel with doctrine of the law to justification. And these he boldly noteth, and nameth, both because there was an apparent vice convinced; as also because it was such a one, as being permitted, would have overturned the Gospel, the faith, and salvation of men. Which we will first show that it was so, and 2. what we are hence to learn. For the former, the greatness of the error will appear, Use and ends of circumcision. if we consider the use, and ends of the institution of that legal Sacrament of circumcision. The use of it (as of all other such ordinances, yea of the law itself, by which they were quickened in their times) was, Heb. 10.1. to be shadows of good things to come: and therefore they all were to receive their date, and death, when the bodies of things themselves appeared: The which would more clearly appear in this Sacrament, if we should stand to apply that which the Apostle generally uttereth of the sacrifices of the old Testament (and as true in their ordinary Sacraments) almost all things in the law were performed with shedding of blood: Heb 9.22. and without shedding of blood, was no remission: All which the Apostle there proveth to be dated, by the shedding of a more precious blood, than the blood of bulls and goats. So as although before Christ's death, every man's shedding of his own blood was needful to fulfil the rite of the 〈◊〉▪ yet seeing Christ's blood once shed, putteth an end to all ceremonial shedding of blood, it must follow that this Sacrament must cease, because in Christ's blood the circumcision of all was celebrated. Again, consider the end of circumcision, which was either, 1. politic: or 2. divine. In regard of both these, it must needs be ceased. The former was distinctive, to distinguish God's people from all other nations, who in reproach were called uncircumcised; as David in disdain calleth Goliath an uncircumcised 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 up, they might contract one with another, especially in marriage: and therefore the sons of jacob would have this bar removed, before they would match their daughters or sister to the Sichemites: yea they might not entertain any stranger servant, but he must first be circumcised, whether he were borne in the house or bought with money. Object. If it be said, that other nations received circumcision besides the jews, as the Ismaelites, Ammonites, Moabites, Egyptians, as histories truly affirm. I answer, it was easy for the people bordering upon Palestina, to take it up from the Israelites: as the Moabites, and Ammonites: and for the Egyptians, they doubtless learned it from them when they sojourned with them 400. years. But yet ceased it not to be a distinction between them. For, 1. these received it not by the commandment of God, but of their own heads, by Satan's malice seeking to overturn God's ordinance. 2. Not as a sign of the covenant, for God made none with them. 3. Not as a profession of faith and obedience to the true God; for they clave still to their idols: in all which respects, God's people duly observed it: from whom at first they took it up 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 down this partition wall? in whom now neither jew nor Gentile bond nor free, Gal. 3.28. male nor female, but all are one. The second use of circumcision, is divine, and that is threefold. 1. To remember God's covenant made to Abraham and his seed: it being a seal of it on God's part, and a sign of it unto man: and therefore called by the name of the covenant itself. Gen. 17.10. Now in this use it must needs be ceased: for if the covenant itself be ceased, the sign of it is void and frustrate. But consider what branch & clause of it you will, this truth will appear; if that, concerning the multiplication of his seed as the stars, which was a temporal blessing, let the jews come now and say as in Christ's time, we are the seed of Abraham, and Abraham is our Father: answer may be shaped them, that whosoever do the works of Abraham, are Abraham's seed: or if that principal clause of the blessed seed, in whom all nations should be blessed, Elizabeth's speech showeth the accomplishment thereof, Luk. 1.42. Blessed art thou among all women, because the fruit of thy womb is blessed: which words she uttered being filled with the holy Ghost, ver. 41. or in general look 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 old. jer. 21.21. 2. Divine use was to signify 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, justifieth us, regenerateth us, setteth us into himself, communicateth all his merits, and benefits of them unto us: to all which purposes he once appeared in the flesh, and now in his own bodily absence sendeth out his spirit. Coloss. 2.10, This Paul calleth circumcision made without hands. Now how just is it that when the circumcision without hands appeareth, that the other made with hands should cease. 3. Divine use was to represent baptism, which was to come in place of it, in the new Testament, Coloss. 2.12. ye are circumcised, in that ye are buried with him, through baptism. Now then when baptism, which is Christian circumcision, is once instituted, necessarily must jewish circumcision which was a type of it cease. From which three ends, we may answer that main allegation for the continuance of circumcision, in that it is called an eternal, and everlasting covenant. But 1. the covenant is said to be everlasting, not simply but conditionally, namely so long as the covenant of it lasted; for gnolam signifieth not always a time without all end, 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 have everlastingness. 3. In regard of the perpetual supply thereof by baptism, which is to last as long as time, but not in the ceremony or shadow of it (as the false Apostles taught) much less with confidence in it as a meritorious cause of justification. All this hath hitherto let us see the error and sin of these seducers: Now the danger will be descried if we consider that of Paul, Gal. 5 2. If ye be circumcised, Christ will profit you nothing: for what were this other then to deny the true Messiah, and his appearing in fullness of time? what were it but to rear up again the partition wall which is destroyed? what else then to renounce the new covenant of grace? and establish again the old one of works, which was to give place to the new? so as truly saith the Apostle, by establishing circumcision a man becometh a debtor to the whole law; which cannot but be joined with the fall of all religion, faith, hope, baptism, and consequently the loss of salvation itself. Doctr. The plainness of the Apostle in deciphering the seducers so manifestly as they might be known; teacheth, The greater the danger, the plainer must be the reproof. that where there is a common danger towards the Church, by means of false teachers, we are not to spare their credit; but to lay them open, as not only their errors, but their persons may be known and taken heed of: in which regard Paul nameth these deceivers. And hereof are sundry other forcible reasons: 1. Because the salvation of the Church, and members of it, is more to be respected, than all Satan's synagogue. 2. It is necessary that such should be known for fear of infection: for false teachers may do more mischief in poisoning the flock, than a number of private men can do. 3. The Apostles took great liberty herein; as Paul nameth Alexander the Coppersmith, 2. Tim. 4.14. and wisheth Timothy to beware of him: and john in his third Epistle nameth Diotrephes for his ambition▪ and promiseth to decipher him more plainly, and so paint him out in his colours, as that the Church might abhor him. But yet this text affordeth us some conditions of such plain reproof, Conditions of plain reproof, three. which necessarily must be observed to the right performance of the same. As, 1. the error must be certainly known, as this was. 2. It must not be every small error; but such a one, as 1. greatly impaireth God's glory: 2. greatly impeacheth man's salvation, as we have proved this to do. For otherwise if their errors were either less dangerous in themselves, or more dangerous to themselves alone (although herein they must be made void of excuse: their wickedness showed them, and their prepared damnation preached unto them) if they did not hurt others with themselves, the true Pastors might with less danger dissemble their errors; and let them rot away in their filthiness: but in the foresaid cases there must be no bearing of them. 3. In the reproof, Christian love must bewray itself; as the mind and intention of the Apostle here (no doubt) was not to gall, or vex these deceivers, nor to wreck himself upon them; but carry in his eye the care of the Church, and the profit of God's people. Every good action must be done well in a good manner, and in a good intent: and here especially the manner must discover the intent, and that is, when such a spirit of meekness putteth forth itself, that even the parties openly reproved may see their good sought, in having their sin discountenanced: and their persons rather discovered, then disgraced. Use. 1. This doctrine noteth the simplicity of some, who think it very uncharitable so to note open offenders in open reproofs, as men may carry them level to the offenders, or impute it to want of discretion, or to some malicious intent of the discrediting of men; whereas besides that no such thing is intended, the property of charity is more careful to prevent the common hurt of the Church, then to save the credit of some few men of corrupt minds. Sundry plain reproofs condemned. 2. Whereas some idle and foolish heads, have set themselves on work, to paint out some worthier men than themselves in their colours, and to picture out some sort of men, better than themselves, men of sounder judgement conspiring in all the main points of true religion, and of innocent and inoffensive lives, with the black coals of envious and slanderous invectives, striving to besmear them; these have no colour of warrant for such a roving and distempered practice. For, 1. they have no calling. God never setteth any man on work to defame his servants. 2. Are such errors as are imputed to them known and convinced: or litigious and controverted? or are they such as overturn religion, and salvation? seeing they consent in the whole truth, and substance of religion. 3. Do not all eyes which look on such pictures, see the intentions of the picturers to have been gall, bitterness, vexation, and wrecking of men's persons? so far from the spirit of meekness; that the spirit of malice hath suggested them with words as sharp as swords: and as job speaketh of the crocodile, job 41.10. flames of fire go out of their mouths, and sparkles of fire leap out: the smoke they send out is like a seething pot or cauldron. 4. As the spirit of truth is a peaceable and meek spirit, so never shall a man find a bitter spirit conscionably utter pure truths, neither indeed will truth God's darling dwell with such. And what louder lie than to charge God's children with damnable heresies? Let all antiquity be searched, and we shall find three things which must concur to make an heretic. 1. The broaching of something contrary to the Articles of faith. 2. A departing from the Church upon it, with profession of drawing Disciples. 3. After solemn admonition, a stiffness in such error and faction. None of which if they can be found in such as to whom all are imputed. Let every man judge whether such boldness in any man deserve not more open reprehension and censure; whereby such might learn at length to spare the credit of such who are so far beyond the reach of their envy, as that they justly pity their weakness and folly; and not with them attempt any more the discovering of their father's nakedness, which were a good way to cover their own. Use. 3. Let none look to be spared in the ministery if they will be incorrigible, no not great ones. If any people might look to be spared, surely they of the circumcision might, being a people of such prerogatives. But 1. Paul prefers the Church's good above their credit. 2. As God hath no respect of persons, no more hath his word. 3. When great ones are more severely taxed, inferiors will fear the more. Doctr. 2. The Archseducers of the people of God. Note further who are to be reputed the chief plagues of the Church, and the archseducers of the world, even they of the circumcision, that is, such as join the law with the Gospel, and works with faith in the act of justification: 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 avoid them, for they slily glide into the extraordinary commendation of that the Scripture also commendeth, and attributeth too much unto that, which the Scripture ascribeth somewhat unto. As for example: Circumcision in the prime of it, was an ordinance to seal the righteousness of faith, and for a time was worthily in such reputation, as that death is justly threatened against the neglect of it; be it in Moses himself. These seducers taking hence occasion go one step further, and will have it a meritorious cause of salvation, and consequently will not have it dated, when the Lord hath expired it: but albeit the body hath appeared, the shadow must remain. The Popish teachers at this day are the just heirs of these seducers, Popish teachers their successors, proved. as appeareth in these particulars: the jewish teachers would profess and teach Christ, but not alone: for he must be joined with Moses, and all the former rites; and all these with Christ's merits must be jumbled to justification: Even so Popish seducers sit with Antichrist in the Church of God, and profess Christ; but together with Christ they must merit something themselves, and so make themselves debtor to the whole law. And further, they make the works of grace, alms, prayer, fasting contrition, yea their own rites, and traditions observed meritorious causes of salvation: for they promise life eternal to masses, indulgences, auricular confession, vows, pilgrimages, etc. and so tread in the very steps of these seducers. 2. Again, as the jewish teachers dealt with circumcision, so do the Papists with our Sacraments: which because by divine institution they are signs and seals of God's mercy and faithful covenant, they turn them into physical (not conduits) but causes, not containing only, but conferring grace even by the work wrought. 3. Further, as the jewish teachers lead their disciples to stand upon outward shows and prerogatives, as that they were sons of Abraham, had received the law, circumcision in their flesh, and were distinguished into diverse famous sects, as Scribes, pharisees, Sadduces, Essees, etc. The very same things in effect do Popish teachers force men to stand upon, as false antiquity, feigned succession, dissembled chastity, hypocritical orders, as of Francis, Dominicke, Benedict, and an hundred more, according to whose rules whosoever walk, mercy and peace they pronounce upon him, such cannot fail of life everlasting, but as for belief in the Son of God, & seeking life by that means, it is the least of their labour. Thus do they with those seducers publish lies, and dreams of their own hearts, jer. 23. that God's people may forget his name: that is, the grace and mercy of God in jesus Christ. Use. 1. This point letteth us see how pernicious and dangerous the Popish doctrine is, The holding of whole Popery cutteth off a man from Christ. which whosoever holdeth and maintaineth is abolished from Christ, and fallen from grace. Paul is not more confident in any thing then this, that the joining of any thing with Christ, as the matter of our righteousness, is the cutting off of a man from Christ, Gal. 5.3. Behold I Paul say and testify, that if ye be circumcised (that is, with opinion of righteousness by it or confidence in it, for else at this time the work of circumcision hurt him not, that kept himself from confidence of righteousness by it) Christ profiteth you nothing: so we testify truly against the Papists, that so many of them as will be justified by the works of the law are fallen from Christ. Now because their doctrine teacheth this, and he is not an absolute Papist that believeth it not; we truly conclude, that it is a doctrine leading from Christ, and the absolute Papist hath no part in Christ. jam. 2.21. Object. Doth not james make a cooperation of faith and works. Ans. Yea, but not in the act of our justification, nor in the matter, or work of our salvation, but only in the declaration of the sincerity of our faith and truth of our conversion, which by fruits of righteousness we show to be void of hypocrisy: so as let faith and works jointly concur in the approbation of our justification; but in case of making us righteous before God, away with the works of the law if thou meanest to have part in Christ: these will never stand together, here let Moses die and be buried, and let no man ever know where he was laid to raise him again. This point shall be clearer when we come to those words of our Apostle, cap. 3.5. We are not saved by the works of righteousness which we had done. In the mean time, dare Paul affirm of the law of Moses, God's own law, that he that holds unto it to be justified by it, is fallen from Christ: what would he have said of their desperate and irrecoverable fall, who look for justification out of their own traditions, vows, inventions, the dross and chaff of their own devices, of all which the Lord will say, who required these things at your hands? Let us beware of dogs, the property of whom is to return to their vomit, Philip. 3.2. so of such Christians as turn jews again; beware of the concision, and betake us to the circumcision, which worshippeth God in the spirit; and have no confidence in the flesh, no confidence in the law. Get Christ, close him by faith in the heart, he is the Lord and accomplisher of the law unto righteousness: and thus hast thou enclosed thy righteousness as a ring encloseth a jewel. Say with that Martyr, only Christ, only Christ. 2. Seeing Popish doctrine hath not salvation but carrieth men from Christ, it ought not to be tolerated, where it can be abolished: Popery ought not to be tolerated where it can be abolished. for the sceptres of Christian Princes must hold up the sceptre of Christ the Prince of peace: and as it is no good religion in Princes to set up a religion that would abolish Christ; so neither is it good policy, in regard both of their treacherous positions and practices. For as they teach that heretical (for so they call Protestant) Kings, may be deprived of life, Gregor. de Val. Populus Christianus tenetur obsistere arctissimo conscientiae vinculo, & extremo animarum periculo, si praestare rem possit. Creswel. much more other royalties and temporalties; so is their practice proportionable in deposing kings and Emperors, practising hellish treasons, and justifying the murdering of Princes. And therefore howsoever we should seek to pull the poor seduced ones of them out of the fire; yet if they be incurable, themselves have taught us how we should deal with them, or rather neither make nor meddle with them, by the tenor of the oath taken of the old leaguers in France, the form 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 us as wisely resolute to preserve the purity of the truth amongst us, as they are cautelously circumspect to bar it out from themselves: then should they go far enough, and stay long enough, before we should entreat their return. Whose mouths must be stopped,] The phrase is metaphorical, and betokeneth such an evident conviction of errors by weight of reason, and evidence of the Scripture, as whereby the adversary of the truth is struck dumb, and hath no more to say then if he had his mouth shut up. Quest. But how should we shut their mouths, Haeresi nunquam decrit ratio. for such commonly rage against the truth; and join malice to error, and so prostitute themselves in impudency, as that they will ever have some show 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 endeavour must take away all the defence of such errors: and then confirm the contrary truth, by such sure grounds and arguments as that all men may see, they have no sound reason; much less Scripture at least interpreted by Scripture, for their defence. And thus when the Church shall hear what such persons can say for themselves, it will appear to be but vain babbling, and multiplying of words, flowing not seldom from such as are even damned of themselves in their own conscience. cap. 3.11. And this practice is agreeable to that of Christ himself, who sometimes by the Scriptures, Matth. 22.34. sometimes by reason, Luk. 20.25.26. Give to Caesar: sometimes by a like interrogation and question, Luk. 20.7. The Baptism of john: sometimes by posing, and parling, Matth. 22.46. so set up and silenced the pharisees, Sadduces, Herodians, and others, as none could either answer him, or durst ask him any more questions. But when men are thus confuted by argument, overthrown 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 enjoin them silence: the which if yet they will not hear, they ought by the Church to be driven from the society of the faithful: 2. Tim. 2.14. if they prove gangrenes, they must be cut off. Faithful teachers must timely oppose themselves against seducers. Doctr. The duty of every faithful Minister is, when occasion is offered, timely to oppose himself against seducers, and stop the mouths of false teachers, wherein also the Church ought to back and strengthen him. For, 1. the example of Christ must be our precedent, who most boldly and freely vindicated the law from the corrupt glosses, and expositions of the pharisees, and that in his first sermon. 2. In regard of the particular members of the Church, that they may be preserved in soundness, from starting away, and forsaking of the truth. Hence did our Saviour Christ not seldom utter holy things before dogs, and swine: that is, the Scribes, and pharisees, and malicious jews: because of those that stood by, that they might be confirmed against their corruptions. And this is made one end of the precept; the madness of the false Apostles must be made manifest, 1. Tim. 3.9. that they may prevail no longer. 3. In regard of the false teachers themselves: fools, saith Solomon, must be answered, lest they be wise in their own conceit: neither shall the labour be wholly lost upon them, for it shall be a means either to convert them, and bring them to the knowledge of the truth, or else so to convince them as they shall be made excuseles. And further, the Church must strengthen every Ministers hands in this contending for the faith: and so manifest herself to be the ground and pillar of truth, which is committed to her trust, and safekeeping, against all gaynesayers. Use. 1. This ministerial duty requireth a great measure of knowledge, and a man furnished with gifts of variety of reading, and soundness of judgement; even a man who hath a storehouse in his breast. First, he must be well read, and skilful in the Scriptures, that by them in the first place he may be able to shut the mouth of the adversary; partly by the express texts of Scripture: partly by harmonical, parallel, and suitable places, as by the mouth of many witnesses: partly by the analogy of faith, arising out of the whole body of the Scripture: partly by the propriety of the speech in the fountain: and partly by the apt knitting of the context, that there may be full consent with itself, the antecedents and consequents: yea more, he must be furnished with variety of reading, even in the works and writings of men, that he may be able in good sort not only to apprehend the state of the questions, and original of controversies, but also that he may refute his adversary, partly by the consent of the Church in all ages; and partly by the help of things that are granted and confessed on both sides; and partly by the contradictions, which the patrons of errors cannot but unawares slip into: for it is true of a liar, or a patron of lies, that he had need of a good memory. Secondly, to all this knowledge is required a sound judgement, that he may be able to infer good and necessary consequents upon the granting of the truth he standeth for; and on the contrary, the absurdities and inconveniences which necessarily follow his adversaries false positions. Now alas, how far are readers, and dumb men from this one part of the duty of a Minister? how dangerous are they in their places? seducers may come, and do, with open mouths into their parrishes, they cannot stop their mouths; nay in truth they are as the keys to open them, and unlock them. Well were it, or much better with our Church, if Theophylactus his rule were observed; Haec si non possis, ne sis Epis●opus. Theoph. that he who in some competency could not do these things, should neither be admitted nor permitted in the ministery. Use. 2. Hence we further see that it is rather to be wished, then hoped, that all Ministers should be of one mind, and accord in the truth, and at peace among themselves. For seeing it is the constant condition of the Church, to have many daubars with untempered mortar, many vain talkars, It is rather to be wished then hoped that all ministers should be of one mind. deceivers of minds, enemies to the cross of Christ and the liberty of it: what must now in this case all the world sit still, and be at rest? must Christ's Ministers be silent? and the Pastors have never a voice to drive away wolves from the Lords folds? must hurtful doctrine be winked at, and suffered still to creep in to the destruction of many? No, no; there must now be opposition and strong dissension among the Ministers themselves. jer. 1.18. jeremy must set himself as well against Priests, as Princes and people. The ministery of the Apostles did spend much of itself, against the false Apostles that served not the Lord jesus, but their own bellies. Christ's own ministery, though the Prince and author of all our peace, bend itself most against the chief teachers of that age, who sought glory, and praise of men: and thus must his faithful Ministers tread in his holy steps. If Paul had not strongly opposed himself against many learned teachers, Act. 15.2. where had the salvation of the Church of that age laid? Let men learn therefore to be wise hearted, and get knowledge whereby they may rather judge of doctrines, then take offence at the diversity of judgements, and practices of Ministers. But if any one be sunk down so deep, that he voweth to believe none of them all: neither will follow any religion, till they be all agreed among themselves, to him I will say, that this rock was laid to break the neck of his soul upon: and a fearful sign it is, that Christ himself is to him a stone to stumble at. For came not Christ to make debate in the earth? Matth. 10.34. came he not to send fire, desiring nothing more than that it should be kindled? came not he with his fan in his hand to divide between the chaff and the wheat; the which shall never be wholly severed till the harvest? Matth. 3.12. And meanest thou to be a looker on till the wheat and chaff become one: or hast thou well rid thyself, Act. 18.17. by being till than just of Gallio his religion, who cared nothing for these things? I assure thee who wilt look on whilst other contend for the faith, thou shalt be a looker on too whilst other go into heaven, and have less to do in that business than thou desirest, because thou desiredst it not when thou mightest, yea when thou wast graciously invited, and desired to enter. Which subvert whole houses.] In these words is contained the second dangerous effect of these false teachers, declared by two arguments. 1. by the instrumental cause; namely, false doctrine: for they teach things which they ought not. 2. by the end of it; for filthy lucre's sake. The danger appeareth in three things. 1. in that they subvert, that is, quite overturn the salvation of men. 2. they subvert houses in the plural number. 3. whole houses. The first of these showeth that these deceivers not only shake men in the foundation of religion, but utterly overthrow them; and do as a man who not only beats down a window, or a bay, or the side of an house, but diggeth up the foundation: or as one who not only loppeth a tree, or heweth it down by the ground, but diggeth it up by the roots, and quite supplanteth it: so do these deceivers quite destroy the faith of men, and turn it upside down: that is, not only lead men away from the simplicity of the Gospel, but wholly and altogether from every part of the saving truth. Thus is the word used among the heathen, whereby they express such a raging of the sea, as casteth up and causeth to float that filth and mire which lay at the bottom. Quest. But how did they overturn men's faith and salvation? Ans. By teaching justification by circumcision; that is, the works and rites of the law. But will some say, could this being but one point subvert all? I answer, that fundamental truths are such and so linked and knit together, as break one, and many fall: yea, some are such as being denied, all of them fall to the ground. A man that pulleth down an arch of the Church, endangereth the whole; but yet the Church may stand: but he cannot dig up the lowest stones of the foundation, but all cometh to ruin. Of these the Apostle mentioneth two like the two pillars which Samson pulling down the whole house fell: the one that of the resurrection, which being denied, all preaching, 1. Cor. 15.14. and all faith is in vain: the other is this of seeking righteousness elsewhere then in Christ, who is jehovah our righteousness: for this makes grace no more grace, and Christ to have died in vain. Gal. 2.21. Whence by the way note the dangerous estate of such as live and die essential members of the Church of Rome, who by their doctrine of merit, and justification by works are subverted, and plucked up by the roots, and turned of their salvation. Quest. But if this be so, Whether a man may be saved that erreth in a fundamental point. whether may a man be saved that erreth in a fundamental point of religion, or in such a one as by consequent raseth the foundation? Ans. The things which all Christians are bound to believe may be reduced to two heads. The former are such principles as make the rule of faith, so nearly touching the matter of salvation, as that a man cannot be saved unless he know and believe them: for all will confess that he that must be ordinarily saved, must in some measure know the causes, the matter, the object, the manner, the end, and means of it. If God I say ordinarily save him, he must know the platform of Christian religion. As for example: 1. God in unity of deity, and trinity of person: for unless he know God in jesus Christ, there is no life everlasting. 2. himself in the guiltiness, and under the curse of sin; seeing Christ came to call none but sinners to repentance: and hunger after the means of deliverance, for the waters of the well of life are given only to such as thirst after them. 3. The means, as that without shedding of blood there is no remission of sin, and consequently that the Son of God must take the nature of man, suffer in that nature, pay the price, and bear the curse of sin: whose powerful victory over sin & death manifested in his resurrection & ascension unto his father, applied by faith to the believer, shall fully acquit & discharge him from wrath at his coming again to judgement. These things must be known, I speak not of the measure of knowledge, but so much as there must be an express belief of these things: for he that believeth not in the Son of God, shall not see life: and consequently in some sort what need 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 clearly deduced, as by the near dependence with the former, the consequent is necessarily seen. For example: that out of the Church is no salvation; that faith is ordinarily by the word preached, etc. all which must necessarily be expressly believed, on condition, if God make their dependence on the former to appear: For I doubt not but that God not revealing them, many thousands are saved in the ignorance of very many such truths: but we may not hereon build our ignorance, who have so many means of revelation: Aliud est non credere aliud nolle credere. our unbelief is not only damnable, because being bound to believe we cannot, or do not, but in that we will not, but refuse the means of knowledge and faith. The other kind of derived truths are further removed, and not so clear: as concerning the rest of the fathers before Christ, the local dissent of Christ into hell, etc. such as these a man may without danger be ignorant in, yea and err also, so it be without pertinacy and obstinacy. The first points mentioned, must expressly be known and believed: the former of the two latter may be unknown in particular, so as in general a man believe all things contained in the word, Implicit, & praeparatione animi. and be ready according to means offered to travel further into the knowledge of God. And the last I take it, a man may without danger, neither know nor believe. And so much of that question, which letteth us see how necessary it is to see that both publicly and privately ourselves & ours be grounded in the truth of religion, & points of catechism, which are woefully & dangerously despised. Use. In that these seducers overturn men from off their foundation, we learn, Many are called, few are chosen. that all are not chosen that are called. Many believers were here called, and seemed to be laid on the foundation, in regard of their outward profession, but are subverted again; many of them made show as though they had been Temples of the Holy Ghost, but proved to have had but sandy foundations: for the waves of afflictions no sooner bea●e them, nor the windy blasts of seducers sooner puff upon them, than they totter & shake like a leaf or reed, & at last the fall of them is great. So many launch fair forth into the sea, who never safely & happily arrive at home again: and many sailors to heaven suffer shipwreck by the way. Two set out of Moab, both Orpah and Ruth, Ruth 1.14. but one of them holdeth on to judah. We have too many Orpahs who forsaking her own people for love of God's people, traveleth on a while towards the Lord's country: but Naomi alleging but one worldly reason, she turneth back again, she must have her husband, although (with bitterness of heart) she return to her gods. Have not we those who had seemed to have forsaken the world, to have joined themselves in zeal and hearty affection to God and his people? have they not seemed to outgo, yea outrun others towards the heavenly jerusalem? would they not have been as forward in any good motion or action as the best? and yet how suddenly have they turned sail, and fallen some to the world; especially when the world came upon them, some to pleasure, some to coldness, some to hatred of such courses; that men may see and say, surely some seducer hath met with them, and prevailed against them. How many who have seemed waxe-hearted Christians, soft, and pliable, who could weep for sin bitterly; be amazed at the judgements of God threatened out of his word, stood in awe of God, and durst not sin, but are now of an other colour? make no conscience of oaths, dicing, gaming for their neighbour's money, feasting on the Sabbath day, and otherwise profaning it, & so contemning the ministery, that let all the curses of the law be now directed against them personally, they are no more moved than the Leviathan, who riseth not up when the sword toucheth him, but accounteth iron as straw, and brass as rotten wood: job 41. even so (with him) these laugh at the shaking of the spear, and the archers of God cannot make them fly. Oh therefore let us beware, seeing so many thousands set out of Egypt who never came into Canaan, that we miscarry not, Many set out of Egypt who never come at Canaan. and fall from our own steadfastness. Let us labour as much for affection now as we have done for knowledge, that with our understanding we may join the sincere love of the truth. And seeing it is no less virtue to keep the good we have gotten, than it was praise to get it, let us fence our hearts, quicken God's graces in them, and pray for perseverance. The second point whereby the danger is aggravated is, Seducers secretly in●ect, & creep into houses. that these seducers subverted houses, not one or two, but many. And hence observe what is the guise of deceivers, even to creep into houses & secretly to corrupt and deprave that doctrine which in public is taught, and acknowledged the truth of God. Jude 3. In 2. Tim. 3.6. the● creep into houses, and (imitating Satan's subtlety) lead captive simple women, assailing such as can least resist; who yet being seduced, are cunning to prevail in the seducing of their husbands. Eminent in this kind were the Scribes and pharisees, Matth. 23.14. who were the devourers of widows houses, setting upon such as had no heads to guide them; nor knowledge to discover them, and having all things in their own hands, had none to control them in their liberality towards them: these were persons fit to be overreached by their hypocrisy, and covetousness, both which our Saviour deeply chargeth them withal. The Apostles also foretold of such who should in after times bring in damnable heresies, 2. Pet. 2.2. but privily: and these are not unfitly compared to foxes and wolves in Scripture: for as these beasts come stealing and slily upon the flocks, taking the wind lest they should be wound, clapping their tails between their legs lest they should be heard, and softly as though they were friends to the flock, when as all this is but to beguile the silly sheep: so these deceivers craftily creep into houses, shrouding themselves in the sheeps clothing, whereas indeed they are ravening wolves. And the reason hereof is, 1. because publicly and directly, they dare not deny the Lord jesus, nor his holy Scriptures, nor the truth plainly delivered from that, for then the light would discover them, so as the simplest could scarce lie open unto them: and therefore they must first insinuate themselves, and then by addition, and sowing of their own, both deprave and deny the truth. 2. The very nature of error (being the child of darkness) is to fly the light: and as the adulterer watcheth for the twilight, so doth he that adulterateth the truth. jesuitical frogs creep into every blind corner. Use. 1. Not needing to apply this doctrine against the Jesuits, who like so many swarms of frogs and locusts, are sent out of the bottomless pit, and creep every where into houses (especially ignorant corners) to beguile the simple: Let it teach us this wisdom, to know whom we admit into our houses. Many dangerous men there are of corrupt minds, who dare not, nor will speak against a doctrine delivered to a man's face, nor before such as can justify it: but behind a preachers back can traduce it, and before the weak and simple offer impeachment unto it; of these there are not a few, who whether they be Popishly or profanely addicted, must be wisely discovered, and remitted for their entertainment to such as themselves. 2. We must in our private houses cleave to truths publicly delivered, Why God suffereth such hurtful men. and beware least any deceiver defeat us of such a treasure. The Lord might free his Church in an instant of all seducers, but he suffereth such hurtful men; 1. to try the faith of his, and their love to the truth, whether they will abide with him in temptation: Reasons. 2. to rouse us out of security, that the more gins and snares are laid for us, we might be the more circumspect: Deut. 13.3. for thus the Lord left the Canaanites in the Land undestroied, to exercise his people; for which with other ends, he seeth it meet that these tars should grow together with the wheat until the harvest. 3. As these wicked ones are subtle to corrupt the truth, and disperse their errors, namely by infecting, and subverting houses; so should we on the contrary learn 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 informing our houses. And surely truth will never flourish in the Church and in public, till it be more heartily, and with better welcome entertained in families. We wish good laws, and by God's blessing many there are for the Church: but were there none to our hands, every Christian should be a law to himself, and all that is within his gates. Let us make good orders and observe them in our families, and thus our houses shall become Churches. And by whetting the truth upon our children and servants, they shall be able to teach their families after us, and so we shall propagate the grounds of true religion even to after ages. The third point of the danger is, that they subvert whole houses; Error is exceeding infectious. not one or two persons in the houses, but whole houses. Where note the infection of error, which is therefore compared to a gangrene, 2. Tim. 2. 1●. or running tetter, which let it take any one part, and destitute it of heat and vital spirits, it proceedeth on unto all; and no way is there to cure the person, but by cutting off the member. Our Saviour Christ calleth the doctrine of the Scribes, and pharisees leaven, for the spreading of it. Matth. 16.22. 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 drawn into the dissimulation. Gal. 2.13. Use. 1. Teaching Masters of families to become more wary of themselves, for on them dependeth the good estate of the whole family, if they be overreached the whole family is seduced: if the devil hold in his power the Master of a family, he knoweth little good will be done in that house: except the Lord preserve some joseph in Potiphars' house, or some Saints in Nero's court to judge and condemn the rest both here, & at the great day. 2. They must be watchful over their families, to keep Popish, and profane persons out of doors, lest they corrupt the rest. We know little what mischief a little leaven doth, but the devil knoweth well enough; and therefore he seeketh to thrust into every society and family, M●sters of families must keep out popish & profane p●rsons, if they would not have their houses infected. some wretch or other, not to hinder good things only, but to spread evil and mischief, that if he can Christ's own company shall not be without a judas. W●ll knoweth he that one swearer, one drunkard, one contemner of God, and his word, will do more mischief in an house, than many religious persons can do good. Let heads of families not take their servants hand over head, not caring what their servants are, or are not, so they will be droils and drudges: but for their own sake, for their children sake, and for the more prosperous success of all their business, make such choice of their servants, as they may truly say with joshuah, I and my house will serve the Lord: and with Ester, I & my maids will fast. 3. When Satan or his Ministers go about privily to bring us out of taste with the word, or the preachers and professors of it, be wise to espy his malice betimes, and timely prevent him; for otherwise he will speedily subvert thee and thy house; for he doth his mischief by degrees: and if thou yieldest thyself but a little to hearken to his whistle, God in justice may yield thee wholly, and thy house to delusion. Thus have we seen the dangerous effects of these false teachers, which being so great, must increase the true Ministers, 1. diligence, Act. 20.28. 2. faithfulness against them. Gal. 2.11.14. Now we come to the declaration of this latter effect: by the instrumental cause, false doctrine: and the final, which is covetousness, or filthy lucre. Teaching things which thy ought not: that is, either impious doctrines, which derogate from the glory of God, & extenuate the merit of Christ: or else loose and licentious doctrine, rather giving patronage to corrupt manners, than any way improouing them. And all these they teach for filthy lucre's sake. Doctr. Where the heart is set upon gain, it will have falsehood to feed it. An heart set upon gain will feed itself by falsehood▪ Micha. 3.5.11. True it is, in all sorts of men and callings, which is here said of false teachers, filthy lucre and falsehood, are inseparable companions. The Prophet Micha telleth us, that the Priests that teach for hire, and the Prophets that prophecy for money, while they bite with their teeth; that is, while they have to bite and feed upon, all is peace to the feeders; but if a man put not into their mouths, that is, satisfy not their appetite, and desire, they prepare war against him, as if he were an enemy to God and man. Ezek. 13.18, 19 The like affirmeth Ezekiel of the false Prophets, who polluted the Lord among his people for handfuls of barley, and pieces of bread would sew pillows under every armehole: by which type they signified ease and prosperity to the people: and made veils for every head, thereby signifying God's 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 covetousness. Which plough of their own that it might go forward, they would slay souls which should have lived, and give life to souls that should not live: make the righteous sad, and strengthen the hands of the wicked, ver. 22. Such Merchants the Apostle Peter speaketh of, who through covetousness, 2. Pet. 2.3. with feigned words, would adulterate pure doctrine, and make merchandise of men; buying and selling souls for gain, 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, 2. Cor. 2.17. such as by fraud and base arts play the hucksters to enhance the price, and amplify our own gain: and, Phil. 3.18.19. speaking of false Apostles, whose belly is their God, who mind earthly things; but our conversation is in heaven. And whence can such floods of errors as daily discover themselves, flow so fast, but from such a corrupt head as this is? When Balaams' eye is upon Balaaks gold, it must needs be blinded; and when covetousness is become the conscience of men, no marvel if they dare speak, write, attempt any thing, if it will help them forward to their expected wages. It is no marvel that a graceless pompous teacher, such as glorieth in the flesh, that can put himself out far further and more boldly by the shadow, than an holy Christian man that hath the substance; for he hath a sensible spur within him; not the glory of God, good of God's people, or purity of religion; but himself, his belly, his back, his own glory; which before they shall give way or fail, let the Church sink or swim; let errors and corruptions, as a deluge flow into the Church, so he may rise by them, he will be so far from preventing and refuting them, as he can strain his wits to patronage and defend them; yea Church and common wealth shall fall too, if by it a privately minded man can rise. Further, see we not the tyranny of this sin, which hath forced so many to turn the tippet from that they have commendably undertaken in their former days? yea and in not a few who having miss of their expected promotion, have resolved to become Papists, and traitors, thrusting themselves for preferment into most desperate, and inevitable mischiefs. Use. But here above all seducers, the Church of Rome and teachers of it, lie most directly under this Apostolical observation, Multo aequanimius decem millium animarum ferunt lacturam quam decem solidorum. Nicol. Clemangis de Pontif. who (not serving the Lord jesus, but their own bellies) whatsoever they teach is such stuff as they ought not, for filthy lucre's sake: their whole religion is compacted, and contrived for gain: yea and whereas it was never heard of, that any seducers made gain of any but the living, Popish teachers above all impostors, not only exact gain of the living by pardons, masses, confessions, offerings, pilgrimages, worshipping of Saints, indulgences, and which is worse, making but a money matter of the greatest, and most barbarous sins, of witchcraft, perjury, murder even of father, mother, wife, child, infant in the womb, incest, Sodomy, bestiallitie, (in none of which I bely them) but even the dead escape them not, but pay large tributes, by means of the devise of their purgatory. In one word, the best of their religion is a mystery of iniquity. And would to God this sin were confined in the Popish Clergy. 2. Let all the Ministers of Christ learn, 1. to want and abound, and be contented in all estates. 2. think it their riches, if they can enrich the Church with spiritual graces. 3. Consider their callings, to draw men from earth to heaven: and their titles of stars, which are fixed in heaven: eyes which cannot look upward and downward at once: and imitate the eye, the sight of which because it is hindered by a little mote of earth, it fears nothing more than earth or dust, and is quick to shut itself against it. Ver. 12. One of themselves, even their own Prophet said; The Cretians are always liars, evil beasts, slow bellies. 13. This witness is true, wherefore reprove them sharply, that they may be sound in the faith, The scope of the Apostle being not only to provoke Titus to diligence in his own duty, but to a faithful care in the choice of the Ministers; and having drawn one argument to this purpose from the multitude of false teachers: Now he taketh another as effectual as the former, from the disposition of the people of Creta, who were naturally of an evil disposition, most ready to be carried away, yea, even to offer themselves to any delusion. And that it might appear so to be, he describeth their manners. 1. by enumeration of the vices to which they were naturally addicted: 1. liars: 2. evil beasts: 3. slow bellies. 2. enlargeth it by the circumstance of time, always. But least the Cretians should challenge him either of untruth, or of hatred, and uncharitable dealing with them, most wisely to avoid all their envy against his person, which would hinder them from brooking his doctrine, he useth a preface, wherein he showeth that he speaketh nothing of his own, but that which hath been before testified of them, and against them; and that by such a one as is above all their exception, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. even one of themselves, even their own Prophet, borne, brought up, and living amongst them, who therefore upon knowledge and good intelligence, writ unpartially the truth of them in that his Hexameter. The which being repeated, first, he subcribeth unto the truth of it, This witness is true: and secondly, groundeth an exhortation to Titus, that therefore he should reprove them sharply: to the end, 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 testimony. 2. The testimony itself. A minister may be plain in his reproof. 3. The Apostles subscription unto it and illation from it. But before we come to the parts, two things in the whole are to be noted. First, the plainness of the Apostle with these Cretians: he chargeth them very deeply, that a man would think he were become their enemy; or spoke of malice and bitterness to slander them: and yet he performeth a main duty of love unto them. The holy men laid not their love aside in their sharpest reprehensions: Isai charged the jews, that their faithful city was become an harlot, that the people were become murderers, their Princes rebellious, and all of them the enemies of God, Isa. 1.21. of whom he would be eased and avenged: but what was Isay now their enemy? see cap. 24.16. how pitifully affected he was toward them, and his sorrow for them was such, as even brought him into a consumption, my leanenes, my leanenes, woe is me for the transgressors have sore offended. jeremy telleth them, cap. 3.13. that they were rebellious against God, and that they scattered their ways to strange gods under every green tree▪ and were disobedient children: and yet cap. 4.19. he so taketh their misery to heart, as that he crieth out, oh my belly, my belly, I am pained at the very 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 never come among them, they being become adulterers, an assembly of rebels, and proceeded daily from evil to worse; yet to show that his soul 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 hear, his soul should weep in secret, and his eyes drop down tears for them. So for a Minister to charge a people with known and open sins, it is not ever a sign of malice, nor a sting of bitterness, Exhibete vos matres fovendo, patres corripiendo: extendite ubera, sed producite verbera. but rather a sweet wounding of love. Hardly can we persuade men of our love in this case: nay, even the Apostle himself who spoke with inevitable wisdom, was glad to use many protestations, prefaces, and apologies, to persuade men of it: as, 1. Cor. 4.14. when he had told the Corinth's plainly of their ingratitude, who suffered him to be hungry, naked, reviled, etc. is glad to add a defence for himself, I write not these things to shame you▪ but as my beloved children I admonish you. So when we deal plainly, and let men see themselves and their ways, we cannot persuade them we love them: but for ourselves, our own consciences must be our brazen wall, if we be not entertained and approved in other men's: we must do our duty, and tell Israel his sin, Ezec. 18. And although it would do many good to see us silenced, and stopped in the course of our diligence, yet would it do them no good to see us damned for our negligence towards them. Oh saith one, this preacher is ever speaking of me, he hath some spite at me: and therefore I cannot abide to hear him. Oh but whosoever thou art, learn to suffer the word of exhortation and reproof, for it is a sign of an heart in the gall of bitterness, to impute malice, and uncharitableness to such Ministers as cry out against the known sins of it, and to account of preaching (as many do) but railing. Such a one was Ahab, who cried out of Eliah as his enemy, because he findeth out his sin: such are the hearts of such brutish men, who will be at defiance with God, and the servants of God christianly admonishing or reproving them, and then they cry out, there is no love in them: which is all one to say, that unless we flatter them, and partake with them in their sins, there is no love in us. john Baptist dealt roughly with those that came to his baptism, Oh generation of vipers: and yet who durst say, that that holy man hated them? and yet with us it is no good divinity, if we cover not the sins that are as openly committed as Absalon's, in the sight of all Israel: other men may and can speak of sins and impieties; and yet God must be dumb; they can see them, but God must not: other men can openly speak of them in their houses, shops, fields, and markets, and yet we may not mention them for fear of forfeiting all our love. But we must much more take up that duty which every private man is bound unto: Thou shalt not hate thy brother in thy heart, but plainly reprove him, and suffer him not to sin: We may not hate you so much, as not deal plainly with you. Secondly, note that howsoever the Apostle dealeth plainly, yet he dealeth wisely, and useth a preface to cut off all the prejudice of the truth he delivereth: and is a grace to be imitated of all Ministers, who ought prudently to temper their zeal with wisdom, so suppling and assuaging their reproofs, as they may appear to proceed from love. When the Apostle was to write of the rejection of the jews, and the calling of the Gentiles; Rome 9.1. lest he should seem to speak of any sinister affection, or from hard conceit of the jews, he cutteth off all such suspicion, by a large preface, in which he attesteth by an oath, that he so embraced his countrymen the jews in the most inward affection of his love, as he could have been contented to have been accursed for them: and in Rom. 10.1. being to deliver the true cause of their rejection, which was the stablishing of an human righteousness, he beginneth with a protestation, A minister must be wise in his plainness. that his hearts desire and prayer to God was, that Israel might be saved. And great reason is▪ that Ministers should thus practise this serpentine wisdom commended unto them by Christ himself. 1. Because they are as sheep among wolves, that is, satanical instruments armed with serpentine subtlety, watching all advantages to deprave their best actions, undertaken with best deliberation, and on the best grounds. 2. In regard of the Gospel, which the adversary is ready to blaspheme, and smite, and wound through their sides. 3. In respect of those that are without, that they seeing the wisdom of God in the course of their doctrine and lives, may thereby be won to the love of the truth, Col. 4.3. Now this wisdom is not fleshly policy as maketh men idle lookers on, for fear of danger, but to walk circumspectly, still going on in the good way of life, and not rushing headlong, but discreetly looking to every step: which Solomon calleth the pondering of the paths. Use. 1. Let Ministers seeing they have so many eyes upon them, pray for understanding hearts, and seeing they naturally want this wisdom let them ask it of God, that it may as Solomon saith, make their faces to shine every where: showing wisdom as well as zeal in reproofs, censures, in speaking of events in the Church, and Land: and the rather, seeing even in God's causes, we may not be too forward. Hest. 4.11. Good Hester in her warmest love to herself and people who were God's 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 severely executed, by how much it was more commodious for the King's safety; also whether she was in favour and grace, not having been called of 30. days: and especially she and her people had fasted and prayed, and consulted with the Lord. Nay more, Peter must not rashly draw his sword, and strike to save Christ's own life: two worthy examples for our imitation. 2. People must also commend their Ministers to the Lords direction, and whosoever stand in good causes, that the Lord who is rich in wisdom, would give them wisdom in all things. Now we come to the parts of the verses, and first of the preface unto the testimony. Wherein 1. it is to be inquired 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 books hath this hexameter. Quest. But why doth Paul call him a Prophet? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ans. Some think him so called only by a general acceptation of the word Prophet, which as well signifieth a public declarer of some truth past or present, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ palam ●ario. as of some to come; and so he openly taught the truth, persuading to virtue, and dehorting from vice. Others think the Apostle calleth him so ironically, or in scorn, one who was a Prophet fit enough 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 divinity unto their Soothsayers, and called them diviners, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. yea the interpreters and sons of the Gods. But I take it the truth that he is so called because he was indeed a Prophet, Plato. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apud veteres fuerunt fanorum antistites & interprete oraculorum▪ teste Festo. Cicero. What kind of prophet was Epimenides. and did divine, & answer of events to come; some of whose answers and oracles are yet extant, and recorded in authors: besides that some of the Heathen confess, that he was the chief of those, who by fury prophesied of things to come. Quest. But what kind 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 being extraordinarily raised, and inspired by God's spirit, did reveal some parts of the will of God, which he intended to do in, and for his Church for time to come: such were Isay, jeremy, and many other in the old Testament until Christ the chief Prophet and accomplisher of all prophecies appeared; but very few after. The second sort of true Prophets were such as only did teach, and interpret the holy Scriptures; and ordinarily had not adjoined the foretelling of things to come, but upon some special extraordinary occasion: and of these were many both in the old and new Testament. In the old, 1. Sam. 19.20. such were the company of Prophets, among whom Saul prophesied: and the children and sons of the Prophets, who (as it is like) were such as studied, expounded, and more accurately explained the writings of Moses, and kept the doctrine delivered by Moses uncorrupt in the Church, although the masters and those which were more eminent had both these gifts, such as Eliah, Elisha; and the sons of the Prophets so far as they were employed and sent by these: as we read, that the young Prophet knew not that jehu was to be anointed King, till Elisha told him. 2. king 9.1. In the new Testament the Apostle bringeth all ministerial and ecclesiastical duties, of ecclesiastical persons to, 1. Prophecy, 2. ministery, 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 divine Prophets: both of them being raised of God, gifted by God, dealt in the things of God, and endeavoured to lead men unto God. As for the other, such as were the oracles of the Gentiles, whether that of Apollo at Delphos: or of other groaves, caves, dens▪ and woods very frequent amongst them; Differences between the Prophets of God, and the Prophets of the Gentiles. or else the soothsayers, such as were Bacchis, the Sibyls, and this Epimedes, these consent almost in nothing with the former, for they differ in all the causes. 1. Whereas the former spoke by instinct of the holy Ghost, and consequently whatsoever they spoke must needs come to pass, in that manner, and those circumstances in which it was delivered, the which the Lord maketh a note of a true Prophet: These latter spoke by instinct of Satan, who being a lying spirit from the beginning, was often a lying spirit in their mouths, but that he covered his errors by speaking in likelihoods, and amphobologyes; and the things that came to pass, seldom came to pass as they were foretold. 2. For the means whereby the Lord communicated his will, it is either more general, or more special: the former was either vision to those that were awake; or dream to them asleep: Numb. 12.6. the latter was by word of mouth, or face to face. But the devil useth all manner of tools as means to deceive; all elements, fire, air, earth, water; so beasts, birds, stars, lots, herbs, winds, and words, that look how many kinds of creatures there be, so many kinds of divination there are, so infinite is delusion. 3. Whereas the matter of the former are the great things of God, and of them the main, the foretelling of Christ the Messias and Saviour of the world: the latter commonly dealt in things of men: as public or private events, of peace, and war, etc. in which also the devil himself could but guess: but as for God and Christ, he shut their mouths, unwilling that Christ should even thus be heard of among the heathen. Or if (as may be objected of the Sibyls) some of them did utter some things concerning Christ, which Satan had snatched and stolen from the writings of Moses, these were so disguised, and coloured, as the natural face of that truth could never be beheld; nay even themselves understood not the things they uttered; and therefore could not utter them with purpose, thereby to make Christ known to the world, and much less to establish the true worship of God in Christ, as the true Prophets did. What other ends the devil had in it, it were too long here to inquire. 4. Whereas the former received their revelations into meek and wise hearts, being gracious, and prudent, and not mad men: the latter never powered out their oracles, but when they were rapt into a trance or madness; and knew not what they said or did. Whereby it appeareth, that they were mere instruments and organs of Satan, by whose tongues he spoke; the resemblance whereof may be seen at this day in some demoniacs possessed by the devil. If any here object, Rev. 1.10. that john was ravished in spirit on the Lord's day: and that the spirit also rushed on Ezechiel, on Daniel; and so this was no difference between them. I answer, Dan. 8.27. that far were these holy men from being mere passive instruments, or as blocks and stones, as the other were: they were indeed mere men, and such as when God's greatness, and glorious majesty was more than ordinarily manifest; were very much affected, and almost swallowed up of it; and almost ravished, and out of themselves, as Paul confessed of himself: but neither were they mad, nor senseless, nor foaming, nor deformed, nor ignorant what befell them; but with knowledge, faith, reverence, wisdom, and affection, received the things of God, which they were to deliver again afterward to the use of the Church. 5. Whereas the former ever served the use of the Church, and endeavoured to lead men to God, furthering them in faith and obedience: the latter only served the vanity and curiosity of men: and although they could not well lead men further from God than they were, yet they the more detained them from seeking after the true God. Thus the difference plainly appeareth, which hath given good light to the understanding of the place. Quest. But whether did Epimenides utter this as a prophecy? Ans. No, unless we conceive him as a Prophet in the general acceptation of the word. For, 1. the devil is not willing, except he gain more by it, to rebuke sin, of which himself 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 observed very enormous. And hence we may observe two instructions. Doctr. 1. The Gentiles had their Prophets, and Poets, such as was Epimenides, The Gentiles had their prophets so called to witness against their impiety. which were sufficient witnesses against their impiety. And never were any people so rude and barbarous, among whom God had not sufficient witnesses to condemn them. Which appeareth plainly thus. First, without themselves they had three things to condemn them. 1. Their Philosophers, Poets, Orators, and wisemen, of whom what vice was it which was not brought into disgrace? what virtue was unperswaded? that a man may safely say of some of them, that they left unto posterity more clearness, So Bucer said of Seneca. and prints of divinity, than all the books of the schoolmen, put together. 2. their proverbs, and voice of men publicly against them, as this against the Cretians was a proverbial sentence. 3. The works of God, Rom. 1.20. Act. 14.17. Secondly, within themselves they had two things. 1. Natural knowledge: For Paul in Rom. 1.18. saith of the Gentiles, that they detained the truth of God in unrighteousness. Where by the truth of God, is not meant every truth in general, nor yet the truth of his written word: but that light which remaineth in the nature of man after the fall, called the law of nature, and the law of nations: which light they by their injustice, impiety, profaneness, and superstition did seek to oppress, and extinguish, and so detain as a captive in the dark dungeon of their hearts. And v. 31. he affirmeth of them, that they knew the law of God by nature; that is, not the law written, but a certain general and obscure knowledge, concerning God, and themselves, whereby they were convinced of those general notions; that there is one God; that this one God is to be worshipped, the which even idolatry itself proveth; that this worship must rather be in spirit then bodily; that they might not do to others, that which they would not suffer of others; that every one should have his own given him; that adultery and unchaste lusts were to be avoided; these things they knew, called the law of God. Quest. But do you ascribe the knowledge of God to the natural man, are not many Scriptures against it? Ans. Seeing the Scripture attributeth both knowledge and ignorance of God, to the natural man, we shall understand both the better by distinguishing the knowledge of God: which is 1. either natural and general, or 2. supernatural and revealed. The former is gotten and increased by the light of nature, and things created: the latter is made known in the word: the former a man may have, and yet vanish away in his imaginations, and be no better than a flat Atheist, without God in the world: the latter is neither idle nor vanishing, but forceth to glorify God as God, by loving, fearing, invocating, and obeying him. The use of the former is only to make men excuseles in their just damnation, Rom. 1.20. of the latter, to raise up men to the sight and fruition of their salvation: both mentioned, Gal. 4.8, 9 The former the Scripture scarce vouchsafeth the name of knowledge: and so denying knowledge to the natural man, it speaketh of that supernatural knowledge, which Solomon saith is too high for a fool; which only deserveth the name of knowledge: 1. Cor. 2.17. The natural man knoweth not the things of God, nor can know them because they are spiritually discerned. The second thing which inwardly witnesseth against the natural man is his natural conscience, whereby even the heathen not only knew, but did the things of the law; Rom. 2.14. not that any of them could yield perfect obedience to the law, by the strength of nature: but that without the help of the Law written, the Gentiles had a certain kind of discipline, whereby they were restrained from many notorious vices: for he saith not, that they were just, but did certain things of the law, proceeding hence, that with the light of some common notions concerning God, they had also a sense of his justice, which was ready to return to them according to their works. Now both these, namely, natural knowledge, and conscience, were still according to the working of their corruption, either more quick and stirring in them, or more dull and deadened: and yet never insufficient to condemn them. Use. ●. Hath the Lord so many witnesses against the heathen▪ who never heard of Christ, nay, nor had the law written: what a number of evidences (besides all the light of nature, The Lord hath a number of witnesses against hypocritical and profane professors of Christ. and helps from the heathen) hath he against thousands, that profess jesus Christ, and yet are inferior to many of the heathens themselves. For, 1. what a sure sentence of damnation doth every Minister of the Gospel, pronounce against the disobedient, who having not Satan's but Gods Prophets, and the law written, and the Gospel added thereunto, and the daily ministery, and yet many will not vouchsafe to hear the call of Christ, to his supper, and many that hear him run another way? Now if those were justly damned who believed not men, even coming from the dead: how shall they escape vengeance who will not believe Moses, the Prophets, Christ himself, and his Apostles daily preached in the ministery. 2. We have the daily beholding of God's great works in the world, and in the Church, which are documents of the admirable power, and wisdom of God: the daily fruition of his undeserved mercies, the testimonies of his bounty and goodness, and think they to escape the judgement of God, that despise the riches of his bountifulness, and patience, and long suffering, not knowing that the bountifulness of God should lead them to repentance? is not this to heap coals on their own heads, which will burn to the bottom of hell? yea and to treasure up wrath against the day of wrath? unto which we may add the works of his justice, disburdening his just displeasure against the unrighteousness of men; revealed both in the Scriptures and in other histories, yea and daily running into the eyes of such, as provoke their diligence to observe the same. 3. We have the light of blessed example, both of the Prophets, Apostles, Patriarch, and above all, of the blessed Son of God, and other holy servants of God in the Scripture: and in our own age many just Lots, who will be as a cloud of witnesses to condemn our ways, and works of darkness. For thus the Lord provideth himself of witnesses, even in all ages and peoples, among themselves. Some Christians he will have dispersed among the persecutors, some Saints in Nero's house, some Protestants among the Papists; Witness that worthy book Catalogus testium veritatis. for in the darkest ages, even in their Abbeys, and Fryeries, he raised up always some one or other, from age to age, to witness against them, that their error and wickedness should not have that security on both sides which it desireth. 4. We have even graceless men taxing our wickedness as here the Cretians had, that as Corazin by Sodom, and the jews by the nations; so Christians by Turks, and Protestants in many things should be condemned by the Papists themselves: the former being so superstitiously reverent at the name and mention of God; the other so painful and industrious as Baal's priests lancing themselves for their idolatries. 5. The Lord need not send so far a● Cittim and Kedar to condemn us, but (as here) by our own proverbs as by our own mouths might be judge us: what a number of devilish proverbs amongst us bewray the ungodliness of men's hearts: as, every man for himself, and God for us all: and young Saints old Devils, and which is the worst and most general, godliness is made but a byword, and a note of reproach every where under the title of purity and preciseness. 6. And yet if men were so wilful as to be blind at all these, yet can they not (as many strive to do) put out all natural principles; but even the light of natural knowledge and conscience will wrap them under condemnation; and they shall not be able at the bar of God's righteous judgement to plead not guilty, for even their own thoughts shall accuse them. 7. But the greatest condemnation of all is, that the light of grace is come, and yet men love darkness more than the light; In which regard it shall be easier for Sodom then many peoples and towns professing the Gospel; nay Publicans, and harlots shall enter before many Christians; yea the Heathen that never heard of Christ, as soon as thousands baptised into the name of Christ: because they knew and did many things of the law, and not knowing the law, were a law to themselves; but numbers are sons of Belial, lawless persons that scorn both Law and Gospel; whom the Lord will provoke and judge by such a foolish people as the Heathen were. Pitiful is it to see the disorders of Christians, which would have made the Heathens to have blushed: if a man will not now swear no small oaths, drink his senses away, spend out his days in idleness, and jollity, in pride and riot, company and gaming, such a one is cassiered out of all company, he is a man fitter for a cloister than the common Christians of our age: the Heathens did not thus. Theirs were works of darkness indeed, but both in themselves, and the doers; but now they are become actions of the noonday, which the Heathen would have been ashamed of at midnight. Which plainly proveth that the light was given and is, that many might become more blind, more obstinate, more hard hearted and impenitent against that great day of judgement. Many will plead at that day, that they came to Church, hear the word as others did, and lived after it so near as God would give them grace. But answer will be made them, that though hereby they came to a further knowledge of God; yet God never came to take knowledge of them: for they desired not to know the ways of God but slipped in, or were by law, or for form 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 effectual to prevail against their lusts, for they still detained the truth in unrighteosnes; that is, resisted the word they heard, by lewd and graceless lives and behaviours. 2. Let no man say, my sin shall lie hid, and it is in secret, or twilight: no, no, there is witness enough to convince thee of the most secret of them all, the eyes of God, the voice of thy own conscience, which will be as a thousand witnesses; yea the Lord (who hath more ways to the wood than one) hath given to all creatures tongues, ears, eyes, and hands against sinners. The shed blood of thy brother shall call for vengeance, the timber and stone in the wall crieth out of oppression and cruelty; the rust of the gold and silver against the wretched covetousness of miserable men, and so in the rest. Not simply unlawful to allege the saying of a profane man in a sermon. Reasons. Doctr. 2. The second thing to be observed in this preface is, that this testimony was not fetched from any of God's Prophets, but from one of their own. Whence we learn, that it is not simply unlawful to allege the saying of a profane man in a sermon. For, 1. all truth is the Lords, and where it may serve for his glory, it may not be rejected; neither skilleth it so much in what ground the herb grow, or what gardener set and planted it, so as it heal: we grant that if the King of Ammon's crown be fit for the King of jerusalem, that he may take it and wear it. 2. There may be sometimes necessity of the testimony of profane writers, and quotation of Fathers: As, 1. in case of grammar, that the true sense 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 themselves; Foeliciàs & oppugnabunt & propugnabunt, qui in Gentilis sapientiae x●sto spatiis aliquot confectis, ad sacram hanc militiam, veluti tyrocinio quodam, proluserint. Tilenus. then may a Minister descend to humanity, and by earthly means teach things heavenly. 2. In case of conviction of error, whether in doctrine, or manners. In doctrine, when any controversal point is handled, well may we free the truth of novelty, by showing the consent of it with the ancient Church: for hereby, 1. the weak and new converts are more confirmed: 2. the calumnies of the adversaries are cut off, who commonly boast that all antiquity standeth for and with them. In manners, the conviction is of 1. Christians: or, 2. Heathens. If of Christians, than such allegations may be used by way of exprobration, or sharp reproof; julian forbade the Christians the reading of heathen Poets and Orators, lest they should allege their authority against the heathens. For, saith he, they thrust us through with our own fathers. so the Lord himself sendeth his people to the Isles of Chittim, and Kedar, to see if any of the nations dealt so with their gods: yea to the ox, ass, crane, stork, pismire, etc. If we be to deal with Heathens or Atheists, who are not easily moved with the authority of the Scriptures; then can we convince them no otherwise then by such testimonies of their own, which they make most account of; and so the Apostle dealing with Athenians, Epicures, Stoics, & Cretians, by the testimony of Menander, Aratas, Epimenides, convinced their wickedness. Thus for the clearing of God's glory, and his truth, as Paul saith, all things are ours: Scripture, art, nature, etc. Now because there accrueth a great hurt to the Church by the abuse of this example, Cautious in such allegations. we must carefully observe 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 books, adding unto his 14. Epistles (if that of the Hebrews be his) his sermons and defences in the Acts of the Apostles, used only three short Aphorisms; neither out of the just causes prealleadged. Neither did ever Moses, though learned in all the learning of the Egyptians, use any; nor Abraham, nor job: nor Daniel mixed any of their Chaldean knowledge, nor any of the Prophets. Nor Christ, nor any other of the Apostles, but only Paul the doctor of the Gentiles, who were better acquainted with Heathen writers, than the Scriptures, before whom alone he used them, wounding them with their own weapons. 2. These allegations must be used soberly, without affectation. Paul himself teaching us, that the right manner of preaching, 1 Cor. 2.17. standeth partly in concealment of human skill, & partly in demonstration of the spirit. And hereof he rendereth two reasons: 1. Because the doctrine of the Gospel must savour still of the cross, be abject, and despicable, and so resemble Christ himself the author of it, who never sought his own glory, but departed from it, for the salvation of his body. 2. Lest the faith of believers should be in the wisdom of men, and not in the power of God, that is, least men should ascribe that to human eloquence, and wisdom, and gifts of men, which is proper to the simplicity of the Gospel. True it is, as the Apostle observed, the more pomp, the less power, and the more earthen the vessels are known to be, the better is the treasure known to be heavenly. 3. They may not be used to prove points of Doctrine, or manners: for the word is a sufficient, and sure ground for proof of all such points; but rather illustrate, and give a more evident declaration of the truth, and more clearly to reprove, and convince falsehood, and error. For to use men's authority to prove God's truth, were to set up a candle against the sun: or as if a crier of a proclamation signed by the King's hand and seal, should say thus will the King have it, and such and such of his guard. These cautions quite overthrow the common use of such allegations at this day, wherein men are immoderate, yea infinite in every sermon, upon all occasions, and to every purpose, and people. Hence it is that Arbanah, and Ph●rphar rivers of Damascus, are more frequented than all the waters of Israel: Fathers, Philosophers, and Poets, are loud in many sermons, when the Prophets, Apostles, and the Son of God himself is silent. And all this is laid upon this one practice of the Apostle, and no other commandment or practice can be alleged in all the Scripture but his. And therefore we will look a little nearer unto it, and search how far the Apostle hath propounded himself a pattern for our imitation. And to omit that scruple, whether we may lawfully imitate him, except we had such extraordinary gifts as he had, and such inspiration, as whereby he was able to make profane sentences holy, whereas we finding a profane sentence cannot but leave it so. If we shall take liberty to use them, as the Apostle did, I take it, no man can from thence directly conclude the lawfulness of that manner of preaching, which is taken up by very many. For, 1. If we use them, as the Apostle did, they should never come in sermons in our Church-congregations, Non in coetu ecclesiastico. for he never used them but either in conferences, or disputations, or as here in a personal Epistle. 2. Never before Christians, who reject 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 every point, for he did very seldom, only thrice in many sermons, disputations, and all his writings put together. 4. Never in points of doctrine, or manners for proof, as inconsiderately they are, the Apostle never so detracted from the sufficiency of the Scriptures. 5. Never with their names prefixed to get credit and authority, or for ostentation, which every good Christian see men do: for so never did the Apostle. 6. Not at all times, and in all places, nor ever in the University, as men most do: for at Corinth the Apostle is so far from using them, that he very sharply reprehendeth the practice there, 1. Cor. 1.17. For there was most danger of all. And thus we see how far we may take liberty, or have ground to imitate the Apostle in this practice. The allegations of men for their practice are either weak, or impertinent. As 1. their large discourses in praise of human learning, wherein they fight with their own shadows, for want of other adversaries. For who discommendeth it? doth he that praiseth gold, dispraise silver? or do not we acknowledge it a necessary handmaid unto divinity, but an Agar still, who if she presume to step into Sarahs' place, must be cast out of doors. Object. None speak against them, but such as are ignorant, and not able. Answ. Not to speak of the loudest sound of emptiest vessels, they are not in themselves spoken against; but seeing there may be no composition in the holy oil; neither may the Lords field be ploughed with an ox and an ass, nor sown with diverse 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. Object. But it is lawful for the Israelites to rob the Egyptians. Ans. But it is not lawful to make a calf of those earings, and set it up for a God. Object. But these adorn a Sermon. Answ. Oh that our eyes were so spiritual, Augustine confesseth that while he continued in the pride of his heart, he disdained the holy Scriptures, and thought them nothing to the eloquence and knowledge he found in the books of the heathen, as Tully, and others: but after he saw himself, he knew also that all human eloquence & Philosophy in comparison of them were no better than bladders stuffed with wind. that we could see that wonderful beauty in the pure word of God. What an unwise man were he that would not content himself with a jewel of infinite price, all of gold, pearls, and precious stones, except he carry it to the painter to paint it. Let Christ's voice put forth itself, and his sheep will hear it, and follow him. As for the persons alleged, be they never so holy, or profound, they are sufficiently honoured in being the friends of the bridegroom, though they be not the bridegroom himself: and for the persons alleging them, let them remember that he is not praised in this business, whom men commend, but he that is praised of God. So much of the preface. Now we come to the Testimony itself. Wherein the Poet chargeth his countrymen with three main vices. 1. That they were given to lies, and falsehood, The Cretians are always liars. 2. That they were of brutish and belluine condition, void of the guidance of reason, evil beasts. 3. That they were given to idleness, and intemperance, slow bellies. For the first of these. Why he charged them of lying, although we need not inquire the occasion, that the truth of his testimony (besides the Apostles subscription) may appear in history: which recordeth that the body of this people was given over to invent, believe, and receive any fable or lie never so monstrous; and among other, one especially made them noted and hated of all the world, namely, that jupiter the chief of the gods was dead, and that his grave 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. Neither did the Poet speak of some slips of the tongues of some few; or some falls seldom overtaking them: but of an habit, and affected custom and exercise of lying and feigning, which generally, and continually they were so tainted with, as little or no soundness, uprightness, and faithfulness, but treachery, guile, falsehood, appeared in their dealings. Doct. Falsehood and deceit in word and deed is condemned, not only by the light of the Scriptures, but by the light of nature itself. Falsehood in word and deed condemned by the light of nature. Which appeareth expressly not only by the testimony of this Pagan Poet, but by other lights in nature: for the natural conscience of man accuseth and checketh for it; yea in children themselves, it maketh them blush at the report of a lie. Besides, the most graceless men of men, account it the highest disgrace to have the lie given them, the infamy of which vice is such, as none will take to it, none will confess it. And on the contrary, the heathen so extolled truth, in word, in practice, as of all other virtues it was sayned to be the only daughter of jupiter, as whom most nearly it resembled. They that are enlightened by grace must much more abhor it. Use. How should we who would be reputed Gods children, abhor that practice, which even the sons of men are ashamed of? shall the sparkles of natural light make the natural conscience of a Heathen, and graceless man accuse him of this sin; and shall not the clear light of grace force the consciences of professed Christians to reprove them? Is it justly reputed a disgrace to common men, to be taken with a lie, how disgraceful should it be to Christian men? shall the Heathen profess truth to resemble God so expressly, as that it is his dear & only daughter, and shall Christians who find in the Scriptures the whole image of God, joh. 8.48. Coloss. 3.5. styled by the title, and comprehended under the name of truth, in their practice scarce express it as a part of that image? And yet how many Christians are behind even millions of the Heathen, who although they be commanded every man to speak truth to his neighbour, yet shame they not to defend that they may lie, and forswear too for the advantage of themselves and others: and therefore they say, that though they dislike hurtful lies, yet see they not but they may (as they do) lie in jest, or for the good of their neighbour, especially to save his life; For this, say they, hurteth none, nor is against the law of charity; and they find it commended to them in the practice of the Midwives, to save the male infants of the Hebrews; of Rahab to save the Spies; and Michol, and jonathan to save David from Saul's fury; and in the doctrine and writings of some of the Fathers, as Origen, Jerome, who in regard of the profitable ends, held these no sins. To all which in few words I answer, 1. That every lie is hurtful whether in jest, or earnest, for evil or for good; because it is an enemy to truth, and against the ninth commandment. 2. For jesting or sporting lies, the threatening is general, Psal. 5.6. thou shalt destroy them that speak lies: untruths may not be spoken, although they be not thought: and, Prov. 6. Thou shalt destroy the lying tongue: he excepteth not, if it be not in sport, or for a good end. And many of the Heathen themselves saw the sillines and folly of this shift: we read of the Lacedæmonians that they would not suffer their laws to be gainsaid in jest; and yet the law of the Lord may be controlled, and gainsaied in jest of Christians. When Thespis the first stageplayer was asked, if he were not ashamed to utter so many lies in such a worthy audience, he answered, he did it in sport. But wise Solon replied, If we approve and commend this sport, we shall find it in earnest in our contracts and affairs: and even so by God's just judgement it befalls Christians, who using to lie in sport, get an habit of lying in earnest: and by his jesting lies, raiseth a suspicion of his words, that he cannot be believed, be he never in such earnest. 3. For officious lies, so called, there can be no such, There can be no officious lie, because every lie is against some office & duty. because in every lie, some office or duty is violated. But they hurt no man: yes; if they hurt not another, they hurt a man's self many ways: again, if they hurt not the parties for whom, yet hurt they the parties to whom they are told, who are abused, and urged to believe a lie: and were not this, yet they hurt and prejudice the truth, which ought to prevail. But the end of them is good. Yea, but that which is evil in the nature, Object. Sol. and constitution, may never be admitted, let the end be never so good which is pretended. The least evil may not be committed for the greatest good: to help man, we may not hurt God. Moses would rather be blotted out of God's book, than God should be dishonoured. Nay, we may not tell the least lie, for God's greatest glory, and much less for man's good. job 13.9.10. Will you make a lie for him, as one lieth for a man; surely he will reprove you. And if a lie would make to God's glory, yet he is not unrighteous to leave it unpunished. Rom. 3.7. But they be not against charity. Yes, for charity rejoiceth in truth: and if they were not, Object. Sol. 1. Cor. 13. yet are they directly against piety, which two loving friends may admit no divorce. 4. For the examples alleged, and all of that kind: we must distinguish between the facts of the faithful, and the manner of them. The facts of saving the children, and spies, etc. was commendable, and argued the fear of God, and love of his children: but the manner of putting these in execution, was never approved in the Scriptures, although the facts themselves were. Neither is it strange, that faith and sin should combat together in the same action in this condition of the infirmity and imperfection of the dearest Saints of God, until that perfect come. 5. The very heathens condemned all dissonance and dissent between heart and tongue, thoughts and speeches, the one whereof was bestowed on us by God to express the other. The Persian law for the third lie enjoined a man perpetual silence. Zeph. 3.13. Reasons to urge truth of speech. Let us therefore who profess the love and fear of the Lord, show ourselves to be of the remnant of Israel, by this, in that we neither do iniquity, nor speak lies, nor have a deceitful tongue found in our mouths. And to help ourselves in this duty, meditate on these reasons. 1. All falsehood and lies are directly against God himself, who is truth itself: so as by them a man becometh most unlike unto God, and most like to the devil, who is the father and first founder of them. 2. That therefore the liar casteth himself into the gulf of God's displeasure, seeing as he hateth all the works of the devil, so hath he testified special hatred against this. A lying tongue is one of the six things which the Lord hateth, and is abomination unto him, Prou. 12.22. and therefore doth with them as we do with the things we abhor; either removeth them out of sight, by barring them out of heaven: or destroyeth them, Psal. 5.6. 3. That although that be the greatest plague to have the face of God set against them here, and to be cast from out of his face and blessed presence of joy hereafter, yet there are other inferior evils not to be contemned, which wait at the heels of this sin. As, 1. that it maketh the sinners of this suit justly hateful even unto men, as those who are the main enemies unto human society, which is upheld by truth, and faithfulness. 2. Such deceitful and fraudulent persons are occasions of the multiplication of oaths, and perjuries among men, for which the land mourneth. 3. In themselves it argueth, the want of God's spirit in their hearts, who being the spirit of truth and light, cannot abide to dwell in a heart that is pleased, and delighted with nothing more than darkness and falsehood. 4. They lose justly their own voice and credit, and are worthy not to believed when they speak truth; and men must deal with them as with their father the devil, whose works they accustom themselves unto, suspect even the truth from them, and not receive any as from them. Now if any receive not this doctrine he is far behind the heathen, who shall rise in judgement to condemn him: if any acknowledge it as true, and yet make no bones of this odious sin, besides that he is condemned of himself, let him know, that he shall not escape the sentence of him who will take account of every idle, much more of every lying and deceitful word. Evil beasts,] This is the second imputation in this testimony. Epimenides calleth the Cretians beasts; because of their brutish conditions, and beastly practices: and evil beasts, because they are not like the creatures, who by their creation were ordained, and served for the commodious, and comfortable use of man: but such as since the fall rebelliously refuse the Lordship of man, and will not be brought unto tamenes and service: nay, rather are either fierce and cruel against man, as Lions, wolves, etc. or else poisonful, direful, and venomous, as the serpent, crocodile, with such venomous beasts: both which sorts are truly called evil beasts, not that they are not good in their substance, or not very good in their creation: but because they carry on them, the cursed marks of man's rebellion against God, being thereby subjecteth unto vanity so far, as in stead of that primary use and comfort from them, man hath just cause incessantly to fear, and often receiveth much evil by means of them. And what doth the Poet herein other, then that which the Scriptures are very frequent in? for when men degenerate, and by sin put off the nature of man, both God and nature strip them of the name of men, as unworthy of it, because they rather resemble the bruit beasts shrouding many brutish qualities under the shape of men. The Scripture calleth brutish men by the name of beasts: why. The Scripture speaketh expressly that man being in honour, became like the bruit beasts which perish. But wherein standeth this resemblance? Ans. By looking into the word of God we shall find it to stand especially in three things. 1. In becoming without understanding, and in all the things of God, by nature (which holy David in one case confessed) as ignorant as the very bruit beast: so jerimie, Psal. 73.22. 10.14. affirmeth that now every man is a beast in his own knowledge: and Prou. 20.24. How can a man understand his own way? Spiritus sanctus unum nomen eis iure tribuit qui unam rem agunt licet contratia specie. Now hereby who seeth not that hereby men lose the very thing which maketh them men, and distinguish them from the bruits without understanding? and that is the mind itself, whereby only man was enabled both to see, and consider of the things he seeth: and seeing the mind without understanding is as an eye without sight, therefore may he that is destitute of understanding be as truly said to want his mind, as he which lacketh his sight, is truly said to have lost his eyes. 2. By giving up themselves to be led with sensuality as the bruit beasts: 2. Pet. 2.12. and this property the Apostle Peter ascribeth to natural and ungodly men. Neither can it be that this should not rise of the former: for when men are deprived of understanding, judgement, reason, as every natural man is in the things of God, they must needs be led by other guides, of lusts, appetite, sense and sight, even as the beasts are. Impetu quodam in sua obiecta. For when the noble part of the mind (which should subject the inferior powers of the soul unto itself, as also guide the motions and actions of men by deliberation, counsel, judgement, and election) is deposed from his regency; the sensitive appetite which is common to man and beast, like a rebellious commons taketh the whole command, and carrieth the soul by a blind force unto any brutish lust, and to whatsoever is delectable to the senses. Notably doth the Prophet express this property in the wicked jews, saying, that like fed horses every of them neighed after his neighbour's wife. jer. 5.8. 3. By the practice of many beastly and brutish properties. For what properties have unregenerate men, which are not more beseeming evil and hurtful beasts than men? 1. If we consider the respect between God and ●im, his heart knoweth no subjection: but as was said once of Israel, he is as an unruly beiffer, he knoweth no yoke, acknowledgeth no Master, lifteth up his heel against his feeder, Hose. 4.16. and careth not for the owner of his fat pasture. 2. If we consider natural men in themselves, no beast is so unclean and foul as they, whose filthy hearts are fit for nothing, but to be stinking cages, and dens for filthy birds and beasts, wholly bespotted as the leopards, jer. 13.23. swinish men, wallowing in the dirt and mire of sinful pleasures, and revolting from every good way as dogs to their vomits: for so the Apostle termed such jews as revolted from Christianity to circumcision; Philip. 3.2. Beware of dogs. 3. Consider them in respect of their neighbour, no evil beast is so cruel and venomous as they: in regard of the former the Scriptures ascribe the property of the devil himself unto them, calling them ramping and roaring lions: such as David and Christ himself had to do withal, Psal. 22.13. such a one was Nero whom Paul had to do withal: 2. Tim. 4.17. God delivered me out of the mouth of the Lyon. And for their savageness and greediness they are called dogs and wolves, Zeph. 3.3. Her Princes are as roaring lions, Homo homini lupus. and her judges as wolves in the evening which leave not the bones till the morrow. And for subtlety and craft to hurt, they are termed foxes, Luk. 13.32. tell Herod that fox. In regard of the latter, namely their poison and venom, Christ calleth them serpents, and generations of vipers, their tongues are like stings, sharpened against good men, and the poison of adders, and asps is under their lips, Psal. 140.3. hence doth the Lord threaten most cruel and inevitable enemies under such speeches, as jer. 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 signify the implacable and virulent malice and rage of the Chaldeans. Now man being above all other borne a sociable creature, and to live in society with God and men in the family, Church, and commonwealth, hath by his hostility against God, and enmity against man, after a sort put off the nature of man, and by such degenerating, of good right hath lost even the name of man also. Doctr. Whence we learn, that such as are not led by reason renewed, Many men so degenerated as that they have cut themselves from the account of men. nor by judgement rightly informed by the word of God▪ but follow their own hearts lusts for their guide, have cut themselves from the account of men, and as worthily lost the name as the nature of men: for they are become beasts in understanding, beasts in sensuality, beasts in brutish practices, beasts in God's account, beasts in the reputation but of reasonable and heathenish men. The very light of nature adjudgeth them unworthy the name of men, being rather like the pictures or images of wood or stone outwardly resembling things, but inwardly wanting which above all could make them the things they represent. 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 eye of nature in these men perceived, that men more and more degenerated from themselves, and became daily nearer the beasts in properties, qualities, and practices, although they retained still the shape and place of men. Like Nabuchadnezzar, who was not changed into the shape of a beast (as some have thought) although God could have done that; ●odin. but his understanding together with his kingdom was taken from him, and he driven from men, ate grass, as the beasts did, till his understanding (he saith not his shape) was restored him. Hence have some other of the heathens lighted a candle at noon day, and run into markets, and throngs of men to seek a man: as though it were a rare thing even in a number of men, to find one deserving the name of a man: whereby doubtless the Lord would cast the dongue of the Gentiles in their own faces, and that by themselves, as here he did by Epimenides. Use. Seeing the light of nature and grace conspire in the illustrating of this truth, we must be more ready to embrace it, and make our best use of it, as the truth not of a vain man, but of the true God. Who among us would not be moved, and disdain to be called by any man a beast, an ass, an owl, a dog, etc. and yet have we occasioned the Lord thus to repute and account of us, and are not moved: for how few of us can show ourselves men? what a number of men and Christians in profession, hearing the word, and receiving the Sacraments, are as the horse and mule without understanding? that is, not only ignorant, but incorrigible persons, neither spur nor bridle availeth them to amendment. Such as the Prophet complaineth of, whom when the Lord had sundry ways called them to amendment, he harkened and heard, but no man said, jer. 8.4.6. what have I done? every one turned to the race as the horse to the battle: yea as horses that have cast their rider, men kick and spurn against the Lord, and his gracious admonitions, as Pharaoh, who is the Lord? and other whilst the Lords sharp bit is in their mouths, they bite it in with much discontentment, but as unruly afterward as ever before. How many deaf adders are every where, which refuse to hear the voice of the charmer? some saying in their hearts, some with their mouths, as the hardened jews to jeremy, The word of the Lord in thy mouth we will not hear. What a number of swine are abroad, rooting up, and treading under feet holy things, contemning the word, Sacraments, ministery, discipline; wallowing in their filthy lusts of uncleanness, drunkenness, fornication, pride, riot, earthliness, every one according to his own appetite? and not a few hypocrites, who not sincerely undertaking the profession of the truth, return to their own wont, as a swine after washing to the wallowing. What a number of dogs without conscience, and shame commit all manner of filthiness, even 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 never so honest a man, the dog hath sufficient cause not to spare him: and let any thing never so good be propounded or do●, if not so generally received or unusual, there is no stilling of the dogs against it. Who can tell the number of cruel and unmerciful lions? greedy gripes? covetous cormorants, wolvish extortioners, subtle oppressors, who as foxes, live by crafty conveyances, and whatsoever other noisome beast and unclean that liveth by the prey? to which add those serpentine whisperers, talebearers, busy-bodies, the vermin and venom of societies, against whom no caution can be sufficient; the number of all which kinds of cattle so amounteth, as that the world at a blush may seem rather to be made for beasts than men. Now if we would avoid this sharp censure which our nature so abhorreth, let us judge ourselves in the premises, and find out that brutish behaviour in ourselves, whereby we have forfeited even the names of men; for to this purpose are we so sharply dealt withal in the Scriptures that we should be brought to be ashamed and blush at our behaviours. We have a common saying when we see ourselves overseen, or overtaken in any temporal and outward thing; Oh what a beast was I? but well were it if we would seriously thus accuse ourselves when we have failed in our godly course; & to say, Oh what a beast was I to leave the direction of the word, and suffer myself to be led by my appetite, or by the lust of my heart, or the sight of mine eyes to this or that sin? alas that I to to whom God hath given reason, judgement, election, deliberation, yea his word and spirit, should live all this while as one destitute of all these. I understand not what the good and acceptable will of God is, but am yet like the horse and mule without understanding: I have stopped my ears at the word like the deaf adder, and have refused the things of my peace: I have barked against God and godliness: I have wallowed in my uncleaneness like a swine in his own filth: I have been unmerciful, and cruel, as any lion or wolf: I have spared no prey, and as subtle as any fox to deceive my brethrens: I have spit out my venom both to the face, and behind the backs of my neighbours, and especially against the household of faith, the professors of religion; Oh what a beast was I in all this? But now seeing my understanding is restored unto me again, I will never hereafter carry myself but like a man, not making my lusts, my law any longer, but reason shall be my guide; nay, nor that only, but like a Christian man, I will by God's grace suffer myself to be guided hence forth by renewed reason, yea, by the word and spirit of God. If I must needs in any thing resemble the beasts, it shall be the ox and ass in knowing my Lord and Master: the stork and crane and swallow in acknowledging the seasonable time of my repentance, the serpent in Christian wisdom, the lamb and dove in Christian meekness and innocency: and thus resembling them, I neither shall be nor accounted a beast, nor yet be condemned by any of them. But if any loath to leave his brutish properties will be a beast still and follow his l●st, it is fit he should see the end of his way in one of his predecessors, Prou. 7.22. He goeth on as an ox to the slaughter. Many such think and pretend they go to heaven: but deceive not thyself, no unclean thing entereth within the gates of that holy city: thou shalt stand with thy fellows without, Reu. 22.15. Without shall be dogs, and enchanters, and whoremongers, and murderers, and idolaters, or whosoever loveth or maketh lies: and one day shall by experience teach thee, Rev. 21.27. that the bread of children belongeth not unto dogs. Slow bellies.] In these words this people of Creta are by their Poet accused of habitual idleness, and intemperance: who howsoever to the duties either of the first or second table, they were as heavy, and slow as any snail; yet in the feeding of themselves, and following Epicurus his trade so diligent, and instant they were, as every man seemed rather to be a belly then a man: Synechd▪ partis. and therefore doth the Poet by an usual figure of speech thus express them. And as this whole hexameter, so much more was this part of it more frequent among the heathen, who were wont proverbially to call such persons bellies, as they saw addicted to idleness, gormandizing, and intemperance. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hesiod. Zenoph. Doct. A life led in idleness, and delicacy is condemned both by the light of nature and of the Scriptures. Idleness condemned. 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, Order of nature. every one of which are s●ill unweariably employed according to their first institutions. The celestial bodies stand not still but by miracle. In all inferior bodily creatures (if well ordered) there must be these three things. 1. An order of the parts, the feet may not stand upon the shoulders, for that is the place for the head. 1. ordo partisi. 2. symmetria. 3. functio. 2. A proportion of them, or a symmetry, for the eye may not be bigger than the head. 3. A function of each of them, for every one of them must have some distinct office which it must diligently attend unto. 2. And if we look unto the Lords institutions with man, we shall see that this idle and dronish kind of life, was banished out of paradise itself, God's institution before the fall. & from that innocent estate, to the preservation of which all the creatures offered up themselves to save man's pains: and yet even then must Adam dress the garden: then when he was a more absolute Lord over all the earth, than any man ever since was or is over any part of it, yet might be not live (as many of our gentry) out of a vocation, and calling, but must abide in that vocation whereto he was called. And even in paradise seeing the Lord instituted no more Saboaths than one in seven days, what would he else declare then that innocent Adam was no less bound, than now we are to employ the most part of the week about the things of his calling, still in the midst of them remembering to show forth the love of his creator, and the religious keeping of a good conscience? 3. And how much more now since the fall may we think is man borne to travel as the smoke to fly upward? job 5.7. for seeing that by the curse of sin the creatures have denied their former serviceableness, Much more since the fall. but upon condition of great industry, and travel: God's ordinance, and commandment is, that now in the sweat of our faces, we should eat our own bread, providing for ourselves and ours; which is (besides the pleasing of God who delighteth that man should make his calling a part of Christian obedience) a sweet fruit of our pains, carrying us more comfortably through our way in the world. 4. And yet looking nearer the matter we find this order, Most of all christian profession. and ordinance of God more forcibly fastened upon those that profess themselves Christians; every one of whom must be so far from that inordinate walking, 2. Thess. 3.6. as that he must withdraw himself from such. And if any man, be he never such a professor of Christ, will not work, 10. he ought not to eat: let him starve, his blood be upon his own head. For such as these in the profession, especially whose pride, whose ease, whose tooth, whose play bring in ar●eareges upon them unawares, are the spots and blots of religion. Reasons to move to diligence in our callings. Now therefore that such as profess the Lord jesus may the better be contained in this order of God, both for the discharge of their own duty, and the good example of others, these reasons are to be considered. 1. That God who hath set us in our callings, hath promised also to be with us, to give us good success in them, to help us to bear out the tediousness which sin hath brought upon our labour, to give us his protection in these our ways, to feed and maintain us by the blessing of our labour, Idle persons poverties prisoners. in the house, in the field, in our stock and in our store, whereas poverty arresteth the idle person: Prov. 28. the idle shall be filled with poverty. And all this is to encourage us to faithfulness, and diligence in the duties of our callings. See joshua▪ 1.8. 2. Whereas all other creatures live unto themselves, man was appointed to live aswell to others as to himself; the Church, the country, the family, the poor, every man challengeth a part in every man. A proper emblem of such a person as is here mentioned. And therefore although some other creatures be all a belly, as the crabfish who walketh with her teeth, yet a Christian man must be a hand to one, an eye to another, a foot to another, a shoulder to support another, he must not only consist of belly and teeth. Ask thyself then, what good doth my life, to Church, to Commonwealth, to family, to men? and if thy conscience answer, truly little or none; then mayst thou conclude, surely I am rather a belly then a man. But many such bellies want ears. 3. An honest calling is a school of Christianity: An honest calling a school of Christianity 3. reason's. that 1. look as little children are sent to school to keep them out of hurts, and unhappy turns; so diligence in the calling fenceth us from taking harms by Satan's temptations, we lie not so open unto his assaults: again it is a bridle to restrain our own lewd desires, abating wicked lusts, abandoning lewd company, and fitting us for the Lords appearing whose service we are in. 2. In this school of the calling, a man performing duties for the Lords sake, hath daily practise, and increase of graces, such as faith, obedience, patience, meekness, constancy, truth, invocation, thanksgiving: and hence are daily enabled to take out further lessons for time to come, from the daily experience of God's goodness for time past. 3. In this school we learn to be teachers of others, and in time come to be patterns unto others, of the right use of the world, while ourselves use it every day as not using it at all: and while we so play the good husbands, as that we keep ourselves from being worldlings, not laying by our heavenly minds in the midst of our earthly business: whereas the idle person that entereth not into this school, is out of God's protection, and never out of Satan's snares, his heart is like the field of the sluggard overgrown with thistles and weeds, his lusts so far prevail with him, that he is rather a spectacle of reproach, than a pattern for imitation; and if ever he had any good things in him, they are perrished for want of employment; for as the rust fretteth unused iron, and the moths eat unworn garments, so good things are shaken out of the heart of him that neglecteth the using of them. 4. Consider the danger of those that stand idle all day long, passing their days in all delights, one in one voluptuous lust, another in another: the Apostle saith of them all, that living in pleasure, they are dead while they live: the soul of such a one is but as a carcase, his body as a coffin, he rotteth away in unprofitableness while he liveth, and as a standing pool putrefieth: the proverb is true of such a man, Habet animam pro sale. his soul is but as salt to keep his body from stinking above gound. And think we they shall live when they are dead, who are dead while they live? no surely, but seeing they did not subject themselves to the law of all mankind, Gen. 3.19. In the sweat of thy face shalt thou get thy bread: they shall never escape that other sentence; take the unprofitable servant, bind him hand and foot: his hands and feet were bound when I called him to walk and work, now bind him hand and foot, and cast him into hell. Now for the latter of these vices reprehended in the latter word; it is worth marking to observe how aptly the Poet joineth them together (which seldom are disjoined) because the one of these is the ground of the other. Idleness and intemperance are seldom disjoined. And as it is true in all sins which we say of evils, that one cometh not alone, for they are accompanied still with their supporters; so these two sins are of such special acquaintance, that as we say of a pair of turtles, look where one is, the other lightly is within less then, a coites cast: so where the one of these is, it will not be hard to descry the other. If there be idleness, there will be intemperance; and if intemperance, there must needs be idleness. And therefore our Saviour hath combined them as near as the cause and effect, which cannot be sundered; Luk. 21.34. Take heed lest your hearts be oppressed with surfeiting, drunkenness, and so that day come on you unawares: implying that intemperance oppresseth, and maketh the heart dull and heavy; and when the heart is so aggraved, the whole man is unfit either for heavenly or earthly exercise. In like manner the combination of Sodoms' sins showeth the same truth. Ezech. 16.49. Pride, fullness of bread, and abundance of idleness. And therefore seeing a man can never sufficiently persuade diligence in the calling, till this intemperance be dissuaded: it shall not be amiss in few words to speak of this sin, and persuade the contrary virtue, Intemperance what. for the preservation of it. And because this kind of intemperance is restrained to the belly, I describe it to be an inordinate appetite, or immoderate desire, and use of meat and drink: and this is, when a due mean is exceeded, either in the costly, and excessive preparation of them for ourselves or others; or in the two liberal, and excessive use of them so prepared: a vice which is a special enemy to all good duties towards God or man; making men unfit to the word of God either to read or hear it, unfit to pray, to meditate, to remember the works of God with praise and thanksgiving: so as a man given up to this sin, is sunk down in Atheism, nay in Idolatry, having no other God than his belly, a more base idolatry of many Christians, than ever was any of the Heathen, who would worship the sun, moon, stars, and glistering metals, but to have worshipped the belly and draft, they would have abhorred. And for the duties of the particular calling, they must lie lee, the bones of such full bodies had rather be at rest; or to keep them from sleep must rise up to play, but altogether unwieldy to any more serious business. And thus by this sin men make themselves in stead of God's Temples, Satan's kitchens; filling their bodies with noisome lusts, and deadly diseases; their souls with a number of dangerous sins, 1. Cor. 6.10. which shut them out of heaven: framing their lives liker to the bruit beasts then reasonable men, and in their deaths for most part no less brutish than in their lives. Now for the better avoiding of this sin, I will propound some reasons, and after them some rules of direction. The reasons are three, Reasons against intemperance. 1. The Lord is liberal, but not prodigal of his creatures: and they are his, and not ours, but by his leave: neither doth he ever give leave to use them to our own hurt: as many riotous persons do, who (with the glutton faring deliciously every day) in their feasting and banqueting, besides the waist of many excellent creatures of God, 1. loose their time. 2. spend their goods, which ought to have been otherwise employed. 3. neglect the duties of their general calling of Christianity, and omit the necessary affairs of their particular course of life. 2. This is one of the practices of those that are in the night, Rom. 13.13. whereas we profess ourselves to be of the day, and is a weed or rather an old rag which must be put off, before Christ can be put on. 3. The time calleth us rather to fasting, weeping, and every work of repentance, then to eating, drinking, chambering, etc. For if we consider the works of the Lord, we shall see his arm stretched out, and his hand revenging among many other sins, even this of the abuse of his creatures: and this with such lingering, lasting, and sharp judgements, so variable, and so general, as hath not been heard of in the days of our fathers: read Isai. 5.11. Besides we see the afflictions of joseph, Amos. 6.6. the necessities of many of God's dear servants: the abundance of poor, their great want of relief, their miserable complaints, etc. that woe shall befall him that liveth to eat, when so many of God's children cannot get that they may eat to live. Now the rules of direction, Rules of direction against intemperance. are 1. to moderate excess in preparation for ourselves and others to know, that not abundance but sobriety is the ornament of a table: a rule which seemeth to be dead with our forefathers, whose dishes for sort, number, price, and serving out, were inferior to our sauces, and yet to show us that man liveth not by bread, they were stronger, of more constant health, and of longer life, than we are. 2. To moderate excess in the use of meats and drinks prepared, we must take out the Apostles lesson, 1. Cor. 10.31. Whether ye eat or drink, or whatsoever ye do, do all to the glory of God: the glory of God must be our white to aim at in all the actions of our life: of which none is so small, out of which the Lord challengeth not his own glory: and therefore as we live not to ourselves but unto him, so we must not eat to ourselves but unto him; and this we do, when by our eating and drinking, we fit ourselves for his service and our own duties, namely by keeping the body under, and daily subduing it, rather than by pampering and feeding it up. 3. To contain thyself in compass in both, labour still to hunger, and thirst after righteousness, that is, after that meat which the Son of man shall give; for the more thou hungrest after Christ, the less dost thou after these things: Rom. 13.14. Put on Christ, and take no care to fulfil the lusts of the flesh; Christ is the treasure unto which the Christian heart must be lifted; he is the carcase unto which our thoughts ought to fly; he is meat indeed, drink indeed, bread of life, water of life; blessed is that soul that hungereth and thirsteth after him, for it shall be satisfied; yea blessed is that hunger and thirst which is never but accompanied with a continual feast. vers. 13. This testimonis is true:] The Apostle setteth his hand and seal to this evidence of the Poet, not thereby allowing the whole fabulous poem whence he fetcheth it, Every truth being Gods, must be received whosoever be the instrument. but according to his drift, which is the just reproof of this people, he only approveth this particular report. Whence, 1. note that every truth being primarily from God, it must be received whosoever be the instrument & teacher of it: for the Apostle disdaineth not to borrow a part of the truth from this graceless and heathen man. Nay, there is not the basest of God's creatures, into whose school we cannot sometimes profitably enter: for else would not the Lord have sent us to the ox, the ass, the emmet, and much more can he who opened the mouth of Balaams' ass to reprove the madness of his master, teach by weak and feeble, base and simple men, yea if he please by gentile and heathen men. Use. This taxeth the pride of many, who think themselves too good to learn of such whom they conceive meaner or inferior to themselves: such a pride possessed the pharisees; joh. ● 34. thou art altogether borne in sin, and dost thou teach us? But if they considered the ways of God, they might see him stirring up 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 depress their high thoughts: 1. Cor. 1.26. Bretrhen you see your calling, not many wise— but God hath chosen the weak of the world, 1. to confound mighty things: 2. that no flesh should rejoice, v. 29. Let this provoke our diligence to know not so much by whom, as what the Lord teacheth, attending unto the counsel of God, and not the condition of man whom he useth; let him speak by never such abject persons if they bring the truth, 1. Cor. 3.18. it is our part to become fools that we may be wise: and then are we such fools, when we depart with all opinion of our own wisdom, that we may be wise in God, what means so ever he pleaseth to use: the Gospel teacheth us that poor women and cripples could tell often tidings of Christ, when all the great clerks knew not of him. 2. This reprehendeth the waywardness of many, who not fancying the persons of their teachers, refuse their doctrine though never so true and profitable. Would men deal thus in civil things? If fire should take a town in the night, and the watchmen being all fallen asleep, a stranger, nay a man's enemy should give him warning that his house were on fire, were it safe for a man to rush at it, because his enemy telleth him so? No, neither would any be so unwise: and if the truth in an heathen Poet's mouth, be so entertained by the Apostle himself; much more every divine truth in the mouth of the meanest Minister of the Gospel. Let the vessel be never so earthen, the treasure is heavenly; let the food be nourishable, hungry Elias stands not upon it, whether an Angel or a raven serve it. Secondly note, that this testimony being true, Titus might have been discouraged, and occasioned hereby to have meditated of his departure from them as an hopeless people; or to have repined that the Apostle should place him among such a company of beasts, rather than men. Ministers must not be discouraged from their duty, though they be to deal with a brutish and wretched people. But yet Titus must, and doth with courage go on in his work among them, and plough up to the Lord, even this stiff 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 faithful pains and travel, in begetting them to God, with extremity of wrong and violence, jer. 26.8. and little comfort find they, unless the Lord give them a breathing time by the means of some Ahikam or other, v. 24. Now what must the Minister do in this case? Surely, as he came not of his own head, so now is he not at his own hand to remove himself at his pleasure. And if he should depart upon this ground, he should perhaps meet with less comfort in leaving an uncomfortable people, then in staying amongst them. If God bid jonas arise, and go to Nineveh; but he will betake himself to a ministery of more credit, and less labour; the Lord will teach him before he get to Tarshish, that he is not his own man, and that no creature shall shelter him from trouble, whilst he flieth it as fast as he can. If Moses be called to speak to Pharaoh, he must not excuse the matter, saying, But they will not believe me. The Lord is said to hold the Ministers in his hand, Exod. 4.1. and Christ the seven stars 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 have of him before hand is, But they will not receive thee, as Moses, and some of the Prophets: and that is not all, but they must prepare brows of brass; their shoulders to bear reproaches and wrongs, their backs for stripes, their feet for ●etters and stocks, yea, their necks for the very block itself. In like manner Christ sending out his disciples, he forbids them to possess gold and silver; and wisheth them to possess patience, for they should stand more need of that then the other; and telleth them that if himself the green tree could not be spared, much less should they the dry branches: and that if the Lord and Master be called Belzebub, the servant must not look to be above his Master, and scape scotfree. And therefore Ministers called to such an uncomfortable condition, must imitate the Apostle Paul, who although he knew that bands and imprisonment did abide him in every city, yet forward he must, and provoketh his own readiness and cheerfulness not only to be bound, but to suffer also the pains of death, for the testimony he beareth: considering well, 1. That the disciples themselves sent from the side of Christ, Legati à latere must make account to be hated of all men for his name's sake. 2. That although they see no great comfort or fruit of their work with men, yet their work is with the Lord. 3. That the Lord jesus foretelling his death at jerusalem, yet went forward, and would not pity himself for all Peter's friendly counsel, but pitied his flock, his body, his Church, more than himself: a worthy example for the practice of all his ministers. All which reprehendeth all those wandering Levites, who like so many planets, or wandering stars, are ever shifting their places, and charges, and selling off their people upon the least greivances; but not without pretence and plea of sundry inconveniences, sometimes of air and habitation, sometimes of ill neighbourhood, sometimes the rudeness and churlishness, sometimes the incapablenes, and unprofitableness of their people: but in all this, the sentence of the Apostle passeth righteously against them, unto which their own consciences cannot but subscribe, that they seek themselves, their belly, their ease, their profits, but not the things of the Lord jesus, nor the winning of the souls of men to God. 3. Is this testimony true? How then are such a people as this privileged and honoured, to be among the first to whom the Gospel was offered? noting the wonderful grace and free goodness of God, not looking at desert, merit, goodness of nature, inclination of will, or any other forerunning prerogative: and is not his grace as free unto us as them? did he find us any whit better than them? were not we beasts in understanding, sensuality, and course of our natural lives, before he called and washed us? truly might be said of us, that our father was an Amorite, our mother an Hittite, ourselves in our blood, the frame of our hea●ts evil continually, the course of our lives a walking in vanity, and no eye pitying us, neither of ourselves, or others, until the Lord covered us with his skirts. And hence are we supplied with a ground of thankfulness: that being by nature the children of wrath as well as others, and every way by practice of ungodliness, as vile as this people of Creta, we should yet be admitted to the participation of so great salvation, as is offered in the Gospel. Wherefore reprove them sharply,] Now from the former testimony affirmed to be nothing but the truth itself, the Apostle inferreth that Titus not only might safely▪ but ought also to reprove and check the inhabitants of this Island, which reproof is enlarged, 1. by the adjunct or quality, sharply, or as the word signifieth to the quick, for it is a metaphor taken from Surgeons, who cut and launch, and sear to the quick, if the quality of the wound or sore so require, yea, and sometimes in desperate cases to cut off a dangerous limb, or putrefied member, which otherwise would perish the whole body: and no otherwise aught every spiritual Physician to deal with the festered soars of the souls of men. 2. By the end of this reproof, that they may be sound in the faith. Faith signifieth, 1. that whereby we believe, namely the virtue or gift of faith. 2. That which we do believe, 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 jewish fables, and commandments of men, in the next verse: and then the Apostle (following the former metaphor) wisheth the Ministers who are the Surgeons of souls, in all their lancing and cutting, to aim at the cure, that is, the conversion of their patients, that is, their people; that being freed from their corrupt diseases, that is their errors, whether in judgement or practice, they may be brought to sound health, that is soundness of faith and sincere doctrine, cleaving only unto God, and relying themselves only upon the merit of the Lord jesus for life and salvation. And yet in this exposition I include also the virtue & gift of faith, so far as without it there can be no sound Christians, but I admit it not to be the thing properly meant as some do. Doctr. In the word wherefore note, that when the truth of a fact or sin committed is certainly known, No reproof may be ungrounded, but the cause must be just & known so to be. a man thereunto called may boldly reprove; this is the reason why the Apostle subscribeth to the testimony, that Titus might have sufficient ground of sharp reproof. As though he had said, it is true, the people with whom thou art to deal are such and such▪ and therefore thou mayst sharply reprove them. And it is not every evidence which is a sufficient ground, no not for private reproof, and much less for public: but as our Apostle, 1. Cor. 5.1. It is certainly heard that there is fornication among you; and so descendeth to a sharp reproof: at the least there must be some credible information, such as the same Apostle to the same Church of Corinth mentioneth; who upon the report of the house of Cloe, 1. Cor. 1.11. sharply reproveth them for their contentions: for to that end he nameth his author, that they might not think, he would upon suspicion; or surmise of his own, neither upon suspected information from other, charge them so deeply: but from intelligence of those, against whom they could not well except. Paul stayed the reprehension of Peter, till he saw that he went not the right way, and that he was to be blamed, Gal. 2.11.14. Zeal running before knowledge, is every where a reproach, but here (besides that it marreth such a necessary duty, and hardeneth the person unjustly reproved against a just reproof for time to come) it carrieth many blots with it. Reasons. For 1. it argueth him to be a busy body, who (especially if a private person) pryeth into other men's actions, that he may catch matter of reprehension; whereas it is not the part of a prudent Christian, to seek out the sores of others, but wisely to heal those which being in his way, and calling, he meeteth withal. 2. It argueth want of love to receive hastily reports against such as we profess friendship unto; with whom a rent is made, where none was, nor needed to be: justly taking themselves injured, when they see themselves discredited in our hearts causelessly; or else their names not sufficiently tendered of us. 3. It argueth want of wisdom and great indiscretion, rashly to reprove that, whereof either the party knoweth himself innocent, or else is done secretly: now that is secret to us, which albiet it be known to others, yet is not sufficiently known to us: the note of a fool (saith Solomon) is to believe every thing; and of a slanderer to discover secrets, Prov. 10.19. Quest. But what if I hear a report of my neighbour, and I have a vehement suspicion, and some presumptions that it is true, may I not upon those reprove? Ans. In this case observe two rules. The former in Deut. 13.14. Thou shalt rather seek and make search, and inquire diligently, and if it be true, and the thing certain, than thou mayst safely reprove. 2. If thou canst not be certain, then reprove not but upon supposition; thou canst not here say directly, as Nathan to David, thou art the man. For such a plain reproof implieth the certain knowledge of a sin, which we must not suffer upon our brother, Leuit. 19.17. Sharply,] It will hear be demanded, what is this sharp reproof here mentioned? Ans. To know it the better, we may consider it either in the person of every Pastor, or that which is in the several Churches. The former belonging to every Pastor, standeth 1. in the enlargement of sin known to be committed, that it may appear unmasked, and in it own face, that thus it may appear more ugly and odious both to the understanding, and judgement 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 overtake such a party, if he fail of unfeigned and seasonable repentance: that thus there may follow a renting of the heart, a breaking up of the fallow ground, and (seeing one measure of sorrow fitteth not all sins) such a measure of sorrow in the soul of the sinner as the degree of the sin deserveth. The latter kind of sharp reproof, is that whereby the Church seeketh to recall offenders. Neither is this that of the civil sword, but is spiritual, and respecteth the soul alone: and standeth in three things. 1. Admonition with denunciation of judgements. 2. In suspension from the Lords table. 3. In excommunication, whereby the obstinate offender is given up to Satan for the humbling of the flesh, and saving of the spirit as by a desperate remedy. The error will not be great, to understand either of these in the precept: but if either more than other, I incline rather to the former; namely that Titus is here directed how to carry himself toward these vain people through the course of his doctrine, rather than in exercising the censures of the Church; whereunto both the words before, and the verse following seemeth to incline. Doct. According to the nature of sins, and sinners, we must set an edge upon our reproofs, and sharpen them: Every reproof must be tempered to the nature of the sin. Jude 22. for all sins are not of one size, nor all sinners of one strain: but some sins are more enormous than other; and some sinners are more obstinate than other. Some sins are of ignorance, some of malice; some secret, some open; some sinners are as wax to work on, some are stony and stiff-necked; some have here and there their freckles and frailties on them, others are spotted all over like the leopards, or like the Ethiopian, they never change their hue, no washing doth them good. Now we must wisely put a differnce between both. Compassion must be showed upon some, and others whom love cannot allure, fear must force: some must be saved by love, and some be pulled out of the fire: some sores need but a gentle lenitive, some a sharper drawer: Jude 22. some require but the prick of a needle to open them, others a more painful lancing, and cutting; and some a cutting off. Object. 2. Tim. 4.2. reprove with all long suffering, how can that stand with this precept of sharp reproof? Ans. Some which commit these two places together, would reconcile them again by considering the persons to whom the Apostle writ them: the one Timothy, who they say was severe, & austere, and therefore is exhorted to patience and meekness: the other Titus, who was gentle and meek of nature, and therefore spurred unto sharpness, and severity. But the context applieth itself fitlier to their answer, who draw the difference from the people over whom they were set. The Cretians were hard and refractory, 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 dealt withal. Besides more mildness was to be used with such as yet had not believed, than those who having professed the faith in word, and yet departed from it again: as the Galatians, Gal. 3.1. and these Cretians with whom Paul was so sharp: and this difference also some of the ancient put between these two peoples of Ephesus, Theodoret. and Candy. But howsoever, the places are easily accorded: for even to the worst much patience, and lenity must be used, till it be despised, and till it be clear that no meekness will serve to win men: but than it is high time that severity should terrify those, who by lenity would not be alured: according to the example of God himself, Rom. 2.4. reprove not rashly but with wisdom and spirit of discerning. Gal. 4. 1. Cor. 4. Use. 1. As all Christian duties, so this much more ought to be ordered by Christian wisdom, and therefore Ministers especially must labour for the gift of discerning, to judge aright of persons and sins. Of persons, which are of Hagars' seed, and which are free borne of Sarah: which men need the rod, and which the spirit of meekness: Of sins, 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. Add to wisdom zeal and conscience. Psal. 50.21. 2. With wisdom and love every Minister must join zeal and conscience, yea in some case vehemency & severity in their reproofs, dealing as the Lord himself doth often, in setting the sins of men in order before them. If he be to deal with Heli●s sons, the sons of Belial, it will not serve the turn to say, What is it that I hear my sons, do so no more: for this is rather a saluing and too hasty a skinning over of a rotten sore, the fester of which quickly breaketh out again with more rage and danger: but here he must put on the zeal of God, yea a just and holy anger gounded upon the love of God and godliness: wherein he hath john Baptist, Matth. 3.5. and the Son of God himself going before him, Math. 23. It is thought great wisdom in men so to carry their doctrine, as no man is offended at it: whereas (howsoever all meekness and patience in our own matters is a Christian and commendable virtue yet) zeal in the matters of God may not be wanting: and were all men Saints, or sinners but penitent, we might by tenderness and compassion raise them; but some are in the fire and must be plucked out: many are fools to whose backs stripes belong: many are festered in their sins, and must have corrasives and fretting waters to make them smart at the quick: in which cases if any of our patients cha●e, and storm, and grow never so impatient, it will be no wisdom in such as have the ordering of them to let him have his own 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 loving wounds must go before applying of salves to sound healing. 3. Let all godly hearers learn to make manifest their patience and obedience, by suffering themselves to be launched, Be willing and patient in being justly reproved. and pricked even to their hearts, by those whom God hath sent as his surgeons to cure men's souls otherwise by sin wounded to death: as knowing, that the hurt of the daughter of God's people is not healed with sweet words: jer. 6.14. but as the bitterest pill is fittest to purge, and worketh kindlier than the sweetest potion; Words sweetest to the care are not always the wholsom●st to the heart. and as the thunder and lightning more purify the air than the calmest sunnshine: even so gall and wormwood is the portion, which the Lord hath tempered for many to take off the pleasant taste of their sweet sins. As for us we take no pleasure in your smart or judgement, but that without it you cannot be cured. You cannot but confess that when sores are ripe and raging, the next way to cure is lancing: suffer us then a while, and try whether we are not as ready with the good Samaritan to power oil as wine into your wounds, Luk. 10.34. so it make to your soundness. But all will not come unto the supper by entreaty, some must be compelled, and if we bring a true word, and handle it truly, it cannot but divide between the marrow and the bone, yea between the soul and the spirits, and the joints, etc. Heb. 4.12. And can all this be done and a man feel no smart? nay surely if our Ministry work no smart, it worketh no cure. That they may be sound in the faith,] Doctr. The sharpest rebukes in the Church ought to aim at this end, The sharpest censure in the Church must aim at the recovery of offenders to soundness in faith. the recovery of diseased Christians to soundness in religion both in judgement, and practise. Which appeareth in that the greatest ordinary censure in the Church is not mortal, but medicinable. For as a surgeon cuts off arms and legs that the body and heart may be saved; so in this body, parts and members are cut off, that themselves may be saved as well as the whole body. Paul excommunicateth the incestuous person, that his spirit might be saved. Himineus and Philetus were cast out to Satan, that they might learn not to blaspheme. Those whom Jude wisheth to be pulled out of the fire by violence, must be saved thereby. If any object against this, that in 1. Cor. 16.21. If any man love not the Lord jesus, let him be had in execration to the death: and therefore edification and salvation is not the end of this censure. I answer, It is one thing for the Church to excommunicate, another to curse and execrate: the one is an ordinary censure, the other very extraordinary and rare: the one against those who may be friends of the Church, the other only against desperate enemies and open and obstinate Apostates, even such as julian whom the Church judgeth to have sinned the sin against the holy Ghost, and therefore execrateth and accurseth. So as that place nothing impeacheth the truth of the doctrine. Use. 1. Much more ought Ministers in their sharpest rebukes, aim at the conversion of men: Ministers must not reprove to disgrace men's persons but men's sins. what a sharp reproof was that of Peter to Simon Magus, Act. 8.21.25. Thy money perish with thee, and thou art even in the gall of bitterness: and yet he addeth, repent therefore, and pray unto the Lord, etc. So is it the part of all Peter's successors to whom the care of the Lords flock is committed, so to reprove, not as those who would shame men's persons, but disgrace their sins; neither as insulting over men's evils, nor delighting in their falls, nor despairing of their rising; but as imitating good Surgeons, who whilst they sear or cut, or cut off, still show compassion, and gently entreat the patient, ever persuading him that this rough course will make to his health and soundness. 2. While Ministers thus dispense Christian severity, Hearers must not mistake their ministers in their reproofs. in their reproofs and denunciation of judgements, the bearers must not mistake them (as many do) and much less say unto them, as Corah and his company to Moses and Aaron; yea take too much upon you, or as the Egyptian to Moses, who made thee a judge? who gave you the keys of heaven, to open and shut it upon whom you please? when did God make you of his counsel to foretell my damnation, etc. conceiving that in our menacies and threatening, we quite cut them off from all hope of mercy, and that we take upon us to shut the door of grace upon them, and to shorten the arm of the Lord that he cannot save them. Whereas the truth is, while we thunder out damnation against the sinner (which very many desperately rush into, while they avoid the mention of it in our mouths) it is not that we despair of your salvation, or would have you so to do; nor we do not admonish you to shame you, but you must if you will be saved by the word we preach, conceive with us, that we desire your soundness of faith: and therefore we deal with you, as with sickemen, who commonly will take nothing to do them good, but what is forced upon them: which if you do not, we are not in your hearts the Surgeons of your souls, but rather your executioners. 3. This reprehendeth those whose rebukes tend altogether to discourage godly courses in their people, A fearful thing to reprove men for aiming at soundness in the faith. and bring them from soundness in the faith, making heavy the hearts of them to whom the Lord speaketh peace. 2. Those that maliciously thunder their bolt of excommunication against those that profess Christ sincerely. Thus did the jews excommunicate whosoever durst confess Christ; as that blind man, joh. 9.34. so the Papists and others deal with such as stand with jesus Christ; and especially that great Antichrist the Pope, to testify his malice and rage against Christ and his truth, striketh with the sentence of excommunication both Kings and people, whosoever receive not his mark in their hands and foreheads. But our comfort is, that Christ is not in such counsels, no more than he was, in that counsel of the jews when the blind man was cast out, neither the spirit of Christ presenteth himself, whatsoever they brag and babble of his infallible assistance. And again, such as are cast out of, and by such counsels, if they stand with Christ and for him, he presently taketh them up 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 fearful sentence either for trifles, seeing the Apostles never used it but against Apostates, incestuous persons, blasphemers, and great offenders, or else for malice, policy, money, or any other end then to bring men to soundness in the faith. Doctr. 2. Both Pastor and people must have care and conscience, No Christian must content himself with spiritual life, unless it be accompanied with health and soundness. that they may become found in the faith, both in judgement, which is here aimed at especially, as also in practice, of which the precept is given, 1. Tim. 5.7. These things command, that they may be blameless. Neither of them must think it enough that in the spiritual life of grace they keep life, and soul together, except this life be accompanied with health and soundness: for as in our bodily life we think it not enough that we live, but we prise our health, and soundness above all earthly things; skin for skin, and all that a man hath will he give for his life: and yet of an unhealthful, languishing, and painful life men are so weary, as (with job) they would seek for death as for treasures; so much more carefully ought we to prevent and remove such spiritual diseases and infirmities of our souls, which hold us under, that we cannot become the lovely plants in the Lord's house, even fresh and well liking. And that we may be better acquainted with the doctrine and our duty, it will not be unprofitable to note the difference between a spiritual disease, Difference between spiritual disease, and infirmity. and a spiritual infirmity. An infirmity is a rellike of sin, subdued in the believer, but still bewraying itself like the grudging of a vanquished ague, whereby the child of God is prone to the practice of sin, and is made heavy, and backward in performing spiritual duties. A disease, is the ordinary prevailing of some sin or sins against grace. I say not every prevailing of sin is a disease, for infirmities may sometimes prevail, not only within the soul, but also without the body, as Noah's drunkenness, Lot's incest, etc. but that which is usually prevailing for some time, and more frequent maketh a sickness and disease in the as in the body not every distemper, or qualm, or headeach is a disease; but some distempered humour which hath been 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 root and possibility of all graces, but not the act of them: the latter, because in the wicked is no grace at all, against which sin striveth and grudgeth, none against which sin can frequently prevail, for all is corruption, all is rottenness and reigning sin, as it is not in the weakest of the regenerate. Use. Let every Christian labour for soundness against both these; the which being so necessary as whereon the comfort of all Christian life dependeth, I will shortly describe, 1. some means whereby the careful Christian may both come by, and keep this soundness, and 2. some reasons which shall serve as spurs in the flank to provoke to the more careful use of those means. Means to keep sound from spiritual sicknesses. The means which I will propound are three. 1. To be careful to get and keep a good heart: see that the heart be sound, that is, upright and sincere: for while a man is not heartsick, all other infirmities and diseases are not unto death. Secondly, when the heart is well, watch it to keep it well, carefully avoiding whatsoever would hinder or hurt the soundness of it: and especially, 1. False doctrine, which as poison speedily destroyeth the soul, whether it be Popish leaven, or libertine doctrines of some Protestants. 2. Wicked manners, which if they be in smaller things, are like those slips and slidings, whereby men break their arms or legs; or if in greater sins, are like those down falls, which threaten the breaking of the neck of the soul, and a total falling from soundness in religion: both these must be shunned, because the least sin breaketh or disjoineth something, and so hindereth Christian soundness. Thirdly, be careful to know & use the best means of spiritual health: and here those which are of daily use are especially two. 1. To keep a good diet, be constant in the word, Sacraments, prayer, keep thy hours of public and private exercises before the Lord; feed upon the purest food, even upon wholesome doctrine; not rising out of earth, but delivered from heaven. 2. By spiritual physic or surgery, daily beat down thy body, mortify thy corruptions, subdue thy lusts and swelling affections, by applying the corrasives of the law, and curse of it against the sins of thy soul: and then bind thyself up with the lenitives of the Gospel; and if thy own skill fail thee, suffer thyself, if at any time thou be bruised or out of joint, although it be painful for the time, by God's skilful Surgeons to be handled, and set in joint, and so restored to soundness again. Now the reasons or motives to the careful use of these means are five; 1. drawn from every man's necessity, Reasons to use those means. which is not so little as it is little felt and perceived. The poor woman in the Gospel tired for 12. years together with her issue of blood, spent all she had on Physicians to cure her of her grief, and the reason was, because she felt the pain and tediousness of it: but we who cannot wear out one week nor one day in bodily grief, without many complaints, can carry many bloody issues of sin in our souls, even from our cradles to our graves, and complain of no grief, no pain, and so never seek for cure: nay, because we deem ourselves sound men, we refuse cure when it is offered. We read in the Gospel of a number of people who followed and flocked after Christ, for the cure of their bodily maladies and griefs, and the casting of devils out of their bodies: but of very few who complained of their spiritual diseases and issues, or of the blindness, and deafness, and lameness of their souls; or cried to have their sins, the works of the devil cast out of their souls. And yet is there no necessity hereof, because men see it not? 1. Consider how many we have who conceive that they are sound Christians, and say they believe in Christ (they thank God) and they hope to be saved by Christ as soon as the best: and yet the life of Christ (much less soundness of soul) was never in them, yea nothing else but reigning sin: if to be daily drunk, and to be sound stakes on the alebench, to swear, to lie, deceive, boast, contend, quarrel, contemn the word and Christian practices, and men, will make sound Christians, we need not go far to seek such sound men. 2. Of such as are Christians, and of the number of believers, how are many crazy and overgrown with bad and vicious humours? some of covetousness, some of licentiousness, some of idleness, and some worse than these. The cripple that lay at the pool of Bethesda, eight and thirty years had never more need of putting into the pool than they: that should a man look wholly upon some, and not upon others with them, our congregations would seem rather spiritual spitals, than the Temples of Christians. 3. How had the best need of that counsel given to the Church of Sardis? Reu. 3.2. Be awake, and strengthen the things which remain, and are ready to die, for I have not found thy works perfect or sound before God: for the truth is, such a general consumption of grace possesseth the most; that were the bodies of many so far wasted and spent as their souls are, from that which hath been in them, long could they not look to remain in the land of the living. Secondly, it is the soundness of faith which the Lord is delighted in: for neuters and no bodies, fish nor flesh, hot nor cold, he cannot digest but speweth them out of his mouth: half Christians he accounteth no Christians: and therefore be altogether a Christian, or thou art never a whit. What, a Christian at Church, and a companion at home? a bible in thy hands at Church, and presently a pair of cards or dice at home? here in the company of Saints, and there of devils incarnate? here of them that fear an oath, Isa. 66.17. and there of them that cannot speak 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 be'st never so cunningly washed over. Thirdly, this maketh all our duties cheerfully undertaken, conscionably performed, and mercifully accepted, it clotheth all our actions with seeming and suitable affections: if they be exercises of repentance, with godly humility; if duties of love, with Christian compassion and charity, without which, they were rather as carcases without souls, than the fruits of sound and saving faith. Fourthly, this soundness carrieth assured comfort with it both in life and death: many are the trials and temptations of God's children by the devil and his instruments, and through many afflictions are the Saints passed to their glory: the least of which were able quite to overturn them, if they had not this sound prop to lean upon, to which the promise is made that the gates of hell shall not prevail against it. Again, infinite are the frailties and weaknesses of God's children, yea not only in their declinings, but in their best duties in which they are drawn the nearest unto God; the which would utterly disheart them, were it not that they knew, that is not perfection, but sincerity, and a sound endeavour unto it which is their rejoicing here below. Hezekiah in a sore brunt having the sentence of death denounced against him, as it seemed out of God's displeasure, for he wanted issue, had nothing to comfort him, although he was a king, but only that he had walked in uprightness before the Lord: showing us that with this soundness of heart possessing Christ, and walking worthy of him, we may with boldness meet the Lord in judgement, yea then when heaven and earth shall be shaken together. Fiftly, on the contrary what horrors of their fearful apostasy, have many carried to their graves? the cause of whose withering was even want of moisture and soundness at the root; and most justly, seeing even the dear Saints of God have tasted the bitter fruit of smaller declinings, and that by improvidence, out of which they have not been recovered without shame and sorrow: as in David, Peter, Noah, etc. If any yet think this doctrine more than needeth, let him further consider, 1. That the day of trial may not be far off, even our day of famine, by particular judgement, or death. 2. The general judgement cannot be far off, when only such shall be pronounced blessed, in whose spirits are found no guile. 3. That he may shrewdly suspect himself to be an hypocrite, who herein differeth from a sound Christian, that the one can be content to be called on, the other is unsound at the heart, and cannot endure to be gauged. Ver. 14. And not taking heed to jewish fables, and commandments of men, that turn away from the truth. As the Physician or Surgeon having cured some disease, or sore at his departure, forewarneth his patient of such meats, and means, as may bring the same, or worse evils upon them: so dealeth the Apostle, who having prescribed a course, by means of which this corrupt and rude people, should be brought to soundness in the faith, he chargeth, that whereas they had been formerly addicted to lies, and fables, which had been the occasions, and feeders of their unsoundness, and spiritual diseases; yet now they should no longer attend to such fables and commandments of men, which otherwise will be as powerful as ever to prevail against them, to the turning of them away from the truth, the which is now preached among them. 1. the meaning. 2. the doctrines. jewish fables. Although all fables in matter of religion be to be rejected, yet especially he mentioneth these of the jews, because they were most dangerous of all. 1. Because they directly opposed themselves, as overthrowers of the whole doctrine of the Gospel, and the merit of Christ. 2. They were persuaded under most strong pretences, for they came as from Gods own mouth, and from his own people, from such as were borne under the law; so as they were urged as things of surest ground, and strongest authority from God himself, and his greatest Prophet Moses. But what were these fables? Ans. jewish fables what. Under this head may be comprehended all the false glosses, and false interpretations of the law of Moses, urging the external, and literal, but not the internal and spiritual meaning of the law: Non legem sed legis minutias urgebant. for which corruption Christ challengeth the jewish teachers, Matth. 5.6. and 7. chapters. 2. All their fabulous invention in their Talmud, such as that concerning the coming of the Messiah, and the great feast at his coming: and of the fruitfulness of the earth, which at that time shall bring forth in stead of ears of corn, loves of bread; and a number such, of which Paul saith, they are for number infinite, and for use, unprofitable. 1. Tim. 1.4. 3. But the context in the verse following, pointeth us to expound them of some other than these: namely, of all those doctrines of the jews which concerned the legal, and ceremonial observation of days, meats, drinks, garments, washings, persons and peoples: for the jews taught that the same difference remained to be observed still as Moses from the Lord commanded it: so as yet some meats were common, and some clean; some days were more holy than others; so garments and persons much more lay open to legal pollution by issues, touchings, etc. whereas the appearing of Christ procured final freedom from all such impurity, so as according to Peter's vision, Act. 10. no man, no thing is to be called polluted or unclean. Quest. But why doth the Apostle call such doctrines fables, seeing 1. they were from God, 2. necessarily imposed upon Gods own people in pain of death and cutting off from his people in case of contempt, Why so called. yea or omission: 3. they included in them that evangelical truth whereby both they and we are saved? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. for the word is general, and Homer still useth it in the better sense. Ans. Yet for all this he termeth them so. 1. Because even these legal institutions of God himself, when they were at the best, were but actual Apologies, or shadows of things to come; carrying a show, or figure of truth, but not the body, not the truth itself: to the same effect saith Paul, Gal. 4.24. that they were Allegories, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. that is, being 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 urge them was as vain, as void of ground out of Scripture, as void of profit, as void of truth, as if they had taught the most vain fictions, and unprofitable falsehoods that men could possibly devise. And hence look as if a man should relate to us a narration, not only of suspected, but of known untruth: as for example, that such a man with whom we have eat, drunk, conversed, but whom we know to be dead and have seen buried, were alive again: and not only so, but of his perfect strength and state as ever he was; might not we be more diffident than Thomas was, and in good form of speech say, that he told us a fable? even so if a jew shall affirm the life of the ceremonies of the law, which we know to be dead, rotten, and buried so long since in the grave of Christ, although they once had a truth, yet now this is but false and fabulous: or else if a jew should come and urge (as they do) that prophecy Isay 7. Behold a virgin shall conceive, etc. as a thing which they still expect the accomplishment of; is it not evident that he leaneth unto a jewish lie and fable? for that which was once absolutely necessary to be believed unto salvation, is now become so false, as that he that believeth it, is sure to be damned. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Commandments of men,] These words if they be taken by way of exposition of the former, add something to the more full answer of the former question, implying that those ordinances of which we speak, the which while they stood in force, and till the fullness of time was come, were the commandments of God; now the truth being revealed, cease so to be, and are become the mere commandments of men. But yet I take it some difference is to be put between these two, namely this, that by commandments of men, are more properly meant (not those which were divine ordinances) but human constitutions, and traditions thrust by the jewish teachers upon the Church, to be observed with like devotion, and religious respect, as if they were the very commandments of God: such as those our Saviour found and left the Church of the jews pestered with, and opposeth them to divine ordinances, Matth. 15.9. In vain they worship me, teaching for doctrines men's precepts. Which that we may a little better conceive, it is not amiss to note, that the jews have, and do affirm that Moses received the law from God, either by writing, which was of things more obscure, more brief, and difficult; or else by word of mouth, and that was of things more large, serving for the interpretation of that law written: and for this latter sake (say they) was it that he stayed 40. days in the mount Sinai, for else in one hour he might have received the tables in which the law was written: and although they themselves were at leisure to number the laws written by Moses, and gave in the number of the affirmative to be 248. so many as there are members in a man's body, and the negative 365. so many as there be days in a year, to betoken that the Lord requireth the through observation of them with all the strength, and that all their days: which numbers added together were burdens sufficient for many even to read over; yet laid they innumerable, and more intolerable traditionary precepts on the people, which they say Moses received by word of mouth from God, and left them to joshuah: who delivered them to the seventy elders, they to the former Prophets, these to the latter, from them to the great Synagogue, from whom they were preserved to the wise men returning from the Babylonish captivity, and so from generation, to generation even 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 have the Cretians to beware, and give no more heed to them then to the former. Which turn away from the truth.] By truth is meant truth divine 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 godliness▪ to be turned from which, is to be turned from all godliness. In the word Turn away, is a metaphor, the speech being borrowed from those, who turn away their bodies from the things they dislike; and here translated to the mind, to signify an inward loathing and dislike of the truth, which is the dangerous effect 〈◊〉 attending to fables and commandments of men. A special means of soundness in faith, is to shut our ears against fables & fancies of men. Doctr. 1. Whosoever would keep themselves sound in the faith and not be turned from the truth, must shut their ears, and give no hee● to fables, and fancies of men, which have not footing and warrant in th● pure word of God. 1. Because these are things which hurt and corrupt the soul, 1. Tim. 6.20. Avoid profane and vain babblings— which whil● some profess, they have erred concerning the faith. Again, they increase ungodliness, 2. Tim. 2.16. and more plainly, 2. Tim. 4.4. men given unto fables, turn their ears from the truth. The Physicians reduce all the causes of health or disease, soundness or sickness, from the good or evil temperature of either the matter of which we subsist, or the nourishment whereby we are preserved. Now the word of God is both the immortal seed whereof we are begotten to God; & that food, which daily preserveth us 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 man's devices: if it be blended, poisoned, or leavened, hence are all sorts of spiritual diseases engendered and fed, which overgrowe the souls of men so, as they are soon brought to the gates of death. 2. The Apostle wisheth us to consider the end of the commandment, 1. Tim. 1.4.5. that is, either the moral law, or that commandment and law of Christ, joh. 15.20. The end of the commandment is love, that is, both towards God for himself, and man for God: but this love must not be unsound, not in word and tongue only, james. but in deed and in truth, from a pure, that is, a sincere heart, a good conscience, and faith unfeigned. But how is this soundness o● grace wrought in the heart? the verse going before telleth us, that fables and vanities of men are so far from this work; that fire is not more contrary to water, than those be to godly edifying; the which plausible witty conceits while men desire, they are soon turned, saith Paul, to vain jangling. And Satan hath made use of this truth, to the overthrow of many souls, whose ancient practice ever was to pester the Church with infinite toys, and tales, fancies and fables, that men's senses might be taken up therein, lest they should by the searching of the truth, get out of his chains of darkness wherein he detaineth them. 3. From the righteous judgement of the Lord the sencence hath passed, that when he hath afforded men his word to call, convert, strengthen, and direct them; but they (having wandering hearts, and itching ears) loathe that wholesome word; 2. Thess. 2. 1●. he giveth them over to strong delusions, to believe lies: and to this end according to their own hearts lusts, he sendeth them an heap of teachers, to turn them away from the truth, 2. Tim. 4.4. And what can be more just? seeing the Lord hath enjoined us to captivate all our senses unto the simplicity of his word; but we will untie them to range after strange glosses, comments, and words of no profit: he hath separated the wheat from the chaff, but we will mingle them; he hath delivered a perfect rule of faith, and life; but we by seeking out other rules from men, argue it of imperfection; he hath offered us the pure rivers and streams to drink at, but we will dig puddles to ourselves, or drink out of the cisterns of strangers: shall not men now despising so great grace, neglecting so great salvation, offering such open injury to the Lord and his ordinances, as justly as dearly buy their own woe, and be given over to delusion? Use. 1. Ministers must so teach, as they may be able to profess with the Apostle, 2. Pet. 1.16. We have not followed deceivable fables, but the power and coming of our Lord jesus Christ: that is, concerning the exhibiting of the Messiah, the accomplishment of promises, the abolishment of shadows, and his mighty power in word and action, in his resurrection and ascension; these are the things which we have opened unto you, not wearying you or ourselves in ungrounded fables, uncertain doctrines, or deceiving you with any show of words, nor any thing whereof we were not occulate witnesses. Col. 2.23. Other things have a show of wisdom, but if the word of the Lord be forsaken, what truth of wisdom can be in them? jer. 8.9. other things may seem to bring glory, but the true glory of God's messenger is that of the Apostle, 2. Cor. 1.12. namely, in simplicity and godly pureness, and not in fleshly wisdom he converseth in the world. 2. Hearers must beware lest any spoil them, Col. 2.8. or carry them away through Philosophy: the speech is taken from thieves, who come secretly to carry away sheep out of the fold, to whom the Apostle compareth vain teachers, for they are no better; to whom if thou wouldst not be a pray, keep from their snares, men's wisdom will here betray thee, kerb the vanity of thine own heart in which thou art borne: else will it make thee drink in vanity as the fish doth water: be diligent in learning and keeping such doctrine as concerneth life everlasting: hear him willingly that telleth thee of Christ, of his doctrine, of his actions, of his suffering, this shall feed thee to salvation: as for doctrines of acquaint devices, Several doctrines which as so many bad humours spread and feed spiritual diseases. and conceits of human wisdom, turn away thine care from them; 1. Of Turks. else will they breed to more ungodliness. 3. The several doctrines of Turks, jews, Papists, are so many bad humours, feeding so many diseases, among whom if there be any faith at all, yet can there be no soundness in the faith, because all of them are patched together of fables: to pass over the former as too blasphemous to be once named among Christians, the very name of their Koran is sufficiently detestable. The jewish fables whereof their Talmud is full we have seen in part, 2. Of jews. besides that their Cabala is full of human devices; but even in the things which primarily were the Lords own institutions, they are become the embracers of fables. If now they urge (as they do) distinctions of persons: he is a jew, not who is one outward or in the letter, but he that is one within. If circumcision a note of that distinction; Rom. 2.29. now that is circumcision which is not in the flesh, but in the heart. If distinction of days; seeing Christ our Passeover is sacrificed, we must not keep feasts with old leaven, neither with the leavened bread of maliciousness, 1. Cor. 5. ●. but with the unleavened bread of sincerity, and truth. If distinction of meats; that which goeth into the belly defileth not a man; and whatsoever is sold in the shambles we may eat, ask no question for conscience sake. 3. Of Papists. For the Popish fables we need go no further than there lives, and legends, of many of which delusions they are now ashamed. But if we add their Canons, constitutions, decrees, and human traditions (urged as things necessary binding the conscience) concerning days, meats, garments, orders, and such voluntary worship: we might easily see their whole religion placed in such outward observations; neglecting, and depraving whatsoever is of substance, to the true and spiritual worship of God; as though Christian religion stood in things corruptible, or in things indifferent, or bodily exercise: and not rather in things spiritual, necessary, and premanent. Hath the holy Ghost said in the Scripture that the kingdom of God is not meat, and drink, but righteousness, peace, and joy in the holy Ghost? and that meat and cloth are for the belly and back, and perish with the use, for God shall destroy both? Let the blinded Papist keep his chord and cowl at his back, cloth himself with sackcloth all his life, fast forty days if he can, or rather never eat meat, never touch money, never marry wife, he shall never find the kingdom of God in these: being things which God never required at his hands, and yet these precepts of man's brain are the rules of all his religion. But yet here is a goodly show of wisdom, what is it not profitable to abstain from flesh every friday, and all lent; that by the one the flesh may be tamed, and by the other our Lords sufferings remembered? and must not the Minister, who is to deliver the blessed body of the Lord be unlike other men, yea far more holy than they, and therefore must not he live single at home, and be seen in hallowed garments abroad? But where is the word of the Lord, to free these from being fables? The Lord looketh not to what we are bend, or can pretend for our own devices, but requireth that his will should be our rule. Oh that we could acknowledge the truth, in accounting our deliverance from this Popish Egypt, and Romish blindness, the next blessing of God to the gift of his Son; seeing in the body of their religion there can be no soundness of faith, if any faith at all; the best of it being a disease and rotennes, if we may not more truly say, it hath a name to live but indeed is stark dead. Doctr. 2. A fearful judgement of God to be turned away from the truth. It is a grievous sin and judgement to be turned away from the truth, and yet this is the fearful fruit of human devices. For the Apostle would here note a judgement of God upon such persons as were addicted unto fables and human precepts: the which judgement, is a woeful and heavy stroke of God's wrath, whether a man estrange himself from it before, or after he have received 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 itself; the light of comfort, and direction of it, as also the happy fruit of it, which is salvation; seeing all they are damned that rereceive not the love of the truth, whereby they might be saved? 2. Thess. 2.10. What a woeful delusion were it, that a condemned person for high treason going to execution should refuse a pardon offered; nay be so far from accepting it, as that he abhors to hear of it, will not turn his eyes to behold it, yea treadeth it under his feet: and yet such a spiritual frenzy possesseth all such as turn away from the word of truth, and when God calleth them, run another away. For seeing if the Son set us not free, joh. 8.32. we remain in bondage under sin, and damnation, and are every day drawing to execution (in the mean time as condemned persons being reserved in bolts and chains till the time of execution:) Now in these bands of death, the Prince of peace our Lord jesus offereth a gracious pardon, the party 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 under their feet that blood wherewith they should be sanctified, and scorn the Prince's clemency: shall not the very consciences of these men in the Lord's judgement accuse themselves as worthy of ten thousand deaths? yes surely, and shall justify the Lords righteousness, when he shall bring upon them that great condemnation of a great part of the world: who the light being come, and shining on their faces, yet loved darkness rather than light. But much more miserable is it after the embracing and knowledge of the truth, to turn away from it: a great witchery it is to begin in the spirit, and end in the flesh: an unworthy man is he of God's kingdom, Gal. 3.1. that setting his hand to the plough looketh back: after washing to return to the filthiness of the world, and to wax weary of well-doing, is far worse than never to have known to do well: this is properly called a revolt, when men depart from the gracious calling of Christ: the relapse we say is far more dangerous than the first disease, and the end of the Apostate is far worse than his beginning: the devil that hath been once cast out, and entertained again, bringeth seven spirits worse than himself, so as better were it for a man never to have known the way of truth, then after the knowledge of it, to depart from the holy commandment. Use. If men were persuaded of the greatness of this sin, it could not be they could be so indifferent in such a main matter so nearly concerning their final and everlasting estate: of whom many receive not the truth at all, others turn away and fall from their first love, after they have once received it. Did ever the world abound as at this day, with Worldlings, Libertines, Atheists, neuter, and Epicures? and was yet the truth ever more glorious and shining then at this day? Was there ever such coldness, looseness, deadness, heaviness, drowsiness, and earthlines, Men are generally too indifferent in a matter of such moment and peril. in professors? and if that added to the equity of Paul's reproof of the Galatians revolt, that Christ was described plainly, and crucified before their eyes, Gal. 3.1. may it not much more gall us, among whom notwithstanding the clear evidence, and brightness 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 wont, which hath been generally to change, and turn their religion with the times, as though the truth to salvation were not the same, but variable and alterable as the times are: and that the latter have in no small measure turned themselves from that truth, in the which they have formerly found much more sweetness than now they do: & that delusion hath possessed both; the one in whole, the other in great part? Object. But it is not thus with us, we come to hear the truth, and love it, and hope to hold it unto the end? Ans. Yet this detracteth not from that truth laid down: For 1. how many will not grant the Gospel their presence, their bodies, their ears? no man will gainsay but that these are turned away; or if any should, the pitiful, ignorance, and the fruits of it would convince it. 2. How many be there which hear, and yet in their judgements entertain not the truth? and these are thus far worse than the jews themselves, who could acknowledge that Christ taught the way of God truly. Men will not believe that the way to heaven is so strait, as we out of the word of God describe it; nor that God is so rigorously just, as to cast away those that mean well: nor so strait laced, as to exact the forfeit of every offence: neither that can be the truth to salvation, which so few embrace, and so many contemn: what do none know or go the way to heaven but a few mean men, and those perhaps more nice than 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 soberness, he is counted a mad man, Act. 26.15. Men are wiser than to bec●●e fools that they may be wise; it will not sink with them that Christ can come out of Galily, joh. 7.41. And thus by God's judgement upon the infidelity of men, themselves can lay blocks enough in the way to stumble at the truth, and desperately break the necks of their souls upon that very rock, which was laid for the rising and salvation of the righteous. 3. At how many hands doth the truth go away reproached, yea hated, and persecuted? God's graces are derided, God's children scoffed and mocked, by those who are borne after the flesh, Gal. 4.29. And why doth Cain hate and kill his brother? because his deeds were good, and his own evil. And why are Christians, yea Christ himself mocked? even for this confidence in his God, Psalm. 22.8. But here every man blesseth himself, and God forbid that men that profess Christ, or that we who are ordinary hearers of his word, should be justly ranked in this number. Yet even of us, how few are there whom the truth hath set free from lusts, and service of some sin or other? Many of us indeed have gone far in the contemplation of this truth; but our minds, and souls are no more altered, and changed, then if we had read or heard some human Histories, affecting us for the time, but leaving us where they found us at first. How few of us are sanctified by this truth, and daily proceed on to increase in sanctification by mean of it? which that it is the scope of it, Christ's petition teacheth, joh. 17.17. Nay how many of our hearers detain this truth in unrighteousness? that is, while they hear, learn, and can remember much of it; yet in their courses are as vain and ungodly as ever before. Which plainly argueth a forsaking of the truth upon the plain field, making such persons more liable to more, and more fearful strokes of God: who receiving the truth into their ears, understandings, and judgements, but turn away their affections from it, yea turn from it in their practice, in that they hate to be reform by it. And if we have not in great part turned away from the truth: where is our former courage, and resolution for it? may not the Lord justly complain of us as he did once of his own people? they have no courage for the truth. Many of us durst better have been seen in Christian exercises then now we dare; we could better bear a rebuke for our profession then now we can: we did more take to heart the damage of the truth, then now we do: we did take more pains for it, we could be at more cost for it, we could be more zealous against the enemies of it, than now we are or can be. Alas, our dasterdlines, and timidity, that faint before days of trial; nay in days, not only of peace, but of protection, and encouragements in the truth: what can we promise of ourselves, if we were called either to die with, or deny Christ? Oh therefore let us call back ourselves out of our ruins, and ●●call our former days, 〈◊〉 with them our former works: as such as mean to partake in that honourable commendation of the Angel of the Church of Thyatira, whose works were more at the last then at the first. Rules to preserve us from being turned off the present truth. Now that we may the better be preserved from being turned from the truth, some rules are to be delivered and practised. 1. Entertain it not for outward respects, neither for the laws of the land, nor the encouragement it hath, etc. as very many do: but for the love of itself: for that we affect, we easily turn not from it, no nor are driven from it; and if we love it for outward respects, as those outward respects change, so will our affections. For example: if we love it for the prosperity of it, times of persecutions will make us fall off, with Demas. If we hold it because we would hold our temporalties, the loss of it will be light in comparison of loss of goods, dignities, country, world, liberty, and life, the least of these will the heart fasten upon, although with the loss of the truth, and with it of salvation 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, Change of heart and life goeth with all saving knowledge. the more thou lovest, and the surer dost thou bind it upon thyself: and this is the surest hold, joh. 7.17. when as in religion, faith and good conscience are joined together: for such as thy conscience is, such shalt thou be found in religion; without which, hear every hour a sermon, read over the Bible as often as he did, who gloried that he had read the text and gloss also fourteen times over, Alfonsus' king of Arragon. all this knowledge will not lift thee up to heaven. 3. Call no ground of this divine truth into question, suspect not that which thou canst not reach, but accuse thine own weakness and ignorance: our first parents yielding 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 holiness. 4. Beware of indifferency in God's matters: many think it good wisdom and policy to be on the yielding hand, and as wax fit to take all forms, and the print of any religion: but the truth is, that such persons as are not rooted and established in the truth, when winds, and storms arise, or the evil day approach, they shall not be able to stand; but as they have been long tottering, so their fall shall be great. Vers. 15. Unto the pure, all things are pure, but unto them that are defiled and unbelieving, nothing is pure, but even their minds and consciences are defiled. The connexion of these words with the former is not easy to be seen, unless we conceive the words preceding in that proper sense which we have given of them; and then this verse will afford a reason of the former. For the Apostle having called these Cretians from attending to jewish ●ables, and commandments of men, that is, such fabulous doctrines as still would keep life in the ceremonial differences of days, and meats, persons, and garments, (seeing now all that partition wall was broken down) he draweth a reason from that liberty which now is obtained for Christians, unto whom now nothing was common or unclean, but might be purely used of them, who have their hearts purified in obeying the truth. And this reasons is enlarged by opposing the contrary in a similitude of the like, To the impure nothing is pure: not only outward things, but their chief and eminent inward parts are defiled, whether we consider the theorical part, that is, the mind and understanding, so as they can neither apprehend, conceive, nor judge of the truth propounded: or the practical faculty, (included in the conscience) seeing this dependeth upon the former, it must also be polluted: the which two faculties, if they be depraved and vitiated, that is, if the understanding be blinded, and the conscience led by such a blind guide, how can it be but the whole man should sink down in the puddle of all impious impurity? That is the scope; the sense and meaning followeth. To the pure, all things are pure,] In this former branch of the verse, three general 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, Who are pure persons. we must find out what purity both for kind and degree is here meant. All purity is either in the fountain, or thence derived. The former is the most simple, perfect, and immeasurable purity in the creator: the latter is some dark image, and shadow of the former in the creature, according to the measure of it, so long abiding with it as it cleaveth unto him, or he unto it. The former is not meant, but the latter which is of reasonable creatures, either angels or men, differing indeed in degree according to their capacity: but not herein, that before the fall of either, it was a purity mutable in them both. But to draw to our Apostles subject, this purity is not now considered in the Angels, but in man: Neither is it that purity which we had in our innocency: for though then we were purer than the Nazarites of jerusalem, who were purer than the snow, and whiter than the milk: Lam. 4.7.8. yet by our captivity under sin, our visage is become blacker than a coal: But a purity of an other quality▪ such a one as is renewed upon us, by the Lords beholding us, & cleaving unto us, & not that shining & spotless purity, which we had while we were able to behold him, & cleave unto him. This purity than is not set in us by nature, but made ours by grace; and being the purity of our Mediator, is imputed unto so many, as shall stand righteous in the sight of God the Father. The persons therefore here called pure, are such as by faith, are set into Christ, by whose blood they are justified, and by whose spirit through the means of the word, that immortal seed of regeneration, they are sanctified and reserved unto life everlasting. And hence to both these is the purifying and cleansing of sinners ascribed in the Scriptures. 1. Faith not only as a hand layeth hold on all Christ's righteousness, to make the sinner stand just before God; but inwardly by little and little purifieth the heart, Act. 15.9. & causeth that purity to break out to the eyes of others as well as ourselves. And 2. for the word in joh. 15.13. Now are ye clean through the word I have spoken unto you. Quest. But how can such persons be called pure, seeing the Lord findeth no purity in the Angels themselves, and how much less in those who dwell in houses of clay? job 4▪ 18. and beside Paul even a regenerate man, exclaimeth that he knew no good by himself. Rome 7 18. Answ. That place of job denieth not purity to the Angels simply, but only comparing theirs with Gods, it is as a little stream, yea a drop to the ocean, which is nothing in comparison. And for that of the Apostle, it was with him as it is with other believers; who are able to discover more dross than gold in themselves: and therefore neither he, much less ordinary and common Christians, can be called pure of the greater part, but only of the better. Hence is it, that though believers have received the spirit but in weak measure, yet are called spiritual; and being far from perfection, are yet called perfect; not by that legal perfection which is entire in all the degrees, Reason's why men sanctified in part are called pure. Cant. 6.9. joh. 13.20. but that evangelical which bringeth all the parts forward towards those degrees. Nay more, Christ himself calleth his love all fair, and saith, there is no spot in her, yea, as pure as the Sun, as fair as the Moon: and to his Apostles, that they were all clean every whit, save judas: 1. because by faith, every member of the Church layeth hold upon Christ's most absolute purity. 2. the spirit of regeneration hath washed every part, although in part only; nor so clean as it shall be, yet so as that perfect purity is sealed & assured to the soul by it. 3. the Lord doth account every such believer pure even for the present, & imputeth never a spot unto them, but reputeth in his Christ all fair. 4. hath promised them that for time to come, they shall become so absolutely clean, as though they had never been defiled. Doctr. The estate of a Christian is a most honourable estate; Christians are pure, but not Puritan. Puritas haec est justitia viatoris, non comprehensorum. because his person is pure in the sight of God, even whilst he liveth here upon earth. And this cannot otherwise be, seeing such a one being predestinated unto life, is also justified and sanctified: by the former of which a sinner is perfectly freed from the guilt and curse of sin: and by the latter imperfectly▪ and in part from the relics and service of sin: the former, in that the blood of jesus Christ sprinkled upon his conscience, cleanseth him from all sin: the latter, 1. joh. 1.7. Ezek. 36.25. in that the spirit of sanctification washeth his heart with pure waters until it be clean. Now whereas some may think, they have enough confessed to indite sincere Christians of blasphemy, or heresy at the least, as having opinion of their own purity, with a Pharisaical despising of others: saying with the jew, stand aloof, for I am more holy than thou: or with the Pharisie, Lord I thank thee, I am not as this man, etc. let them know, that we teach, and true believers hold, that their purity is neither their own, nor so in their own account: but only in regard, 1. of Gods washing of their robes in the blood of the Lamb: and 2. of his gracious acceptance of them so washed as pure and clean. far is the true believer from the damnable conceit of the Catharists (whom in our language we term Puritan) who following Novatus his heresy, were also called Novatians, who thought that the life of a just man is to be made up without sin, spot, or wrinkle, or else the Church could not be made up of them. far also from that accursed doctrine of the Papists, Tu audes Novatianes mundū●e dicere, qui 〈◊〉 operibus mundus esses, hoc solo verbo immundus fieres. Ambros. de 〈◊〉. l. 1. c. 6. who are indeed Puritan heretics, and the right successors of jovinian▪ Ebion, Pelagius; in that they affirm, that in the regenerate after Baptism, there is nothing which hath the reason of sin, or which God can hate: that they are able to fulfil all the commandments, yea, and do more than so: that they have devout men and women that can merit life eternal for themselves and others: that men may & must expect their salvation from an inherent righteousness. Why should we not then abhor these heretical seducers under this title; seeing they tread the s●me steps of the old Puritan heretics, the memory of whom let it be accursed for ever. No, no, the believer is ●aught daily to pray▪ Lord forgive us our debts: & with the Publican, Lord have mercy on me a sinner: he accounteth his own righteousness as a stained clout: well knowing, that if he should challenge righteousness from himself▪ that his own clothes would defile him: yea, let them take much snow and nitre, yet of themselves can they never be clean, but that Christ becometh as purging fire, Malac. ●. 2●. and fullers soap unto them. Now if any yet think it unreasonable to ascribe both purity and impurity to the same soul▪ the answer is, the Scripture hath taught us how to conceive it, 1. joh. 1.7.8. The blood of jesus Christ purgeth from all sin: yet if any say he hath no sin, he deceiveth himself. It is indeed God's grace and favour to account the believers his dove and undefiled, and in regard of that perfect rob of righteousness he covereth them withal, to add that there is no spot in them: but it is grace in them to acknowledge and utter of themselves that which Christ did of his disciples, joh. 13.10. Non de puritate omnimoda, & perfectione absoluta, ut job. 14.4. & Prov. 20.9. sed opposita hypocrisi & dolo. Psal. 119.1. Psal. 34.9. 1. Cor. 1.1. Scoff not at the titles by which the Lord honoureth his children. ye are all clean, but you had need have your feet washed: seeing that this purging is not wrought all at once in us, but by degrees, and that in this life there remaineth always some impurity to be purged. Use. 1. Let none dare to scoff at the godly under this title or any other which the Lord vouchsafeth them: hearest thou the Lord accounting his Church as pure as the sun, and perfect and undefiled in their way, calling them his holy ones, and saints, and thinkest thou this a sufficient ground to scoff at them? or dost thou show thyself one of this number, or rather is it not the part of an Ismaelite and a cursed wretch, to scoff at the sons of blessing, for the blessings sake? nay rather, seeing the Lord thus honoureth his servants, and testifieth his love in passing by all their imperfections, as though there were none: let such as have taken occasion to scoff at Christians from that which is their only approbation before God, even join themselves to the people of God, that as the liberties of God's people in Persia, made many of their enemies become jews, Ester 8.17. so those that have been enemies, and ready to offer them violence, seeing the favour of God towards them, may be moved to become friendly unto them. Notwithstanding these scoffs strive to further purity of heart and life. 2. If the devil do raise any scoffing Micholl to scorn our sincerity, while we solace ourselves before the Lord; and if the sons of men will not cease to turn our glory into shame: Let not those that fear God be daunted, nor give ground, much less fly back for any terms of contempt; but account this their privilege before God, a badge of Christ's profession, and their honour before all the world: and thus encourage themselves to strive on to further purity both of heart and life. 1. Of heart, because the inside must first be made clean: and 2. of life, for when the soul is purified it must work in the life, in obeying the truth, 1. Pet. 1.22. through the spirit. Thus the Christian man being like a clear crystal glass with a light in the midst, which must needs appear through every part of it, having within him the light of grace, holdeth it forth although in the midst of a froward and wicked generation. Reasons. The reasons to move us hereunto are sundry. 1. In regard of God's account and estimation of such as shall choose such clean paths to walk in, as we have heard: what need a man care if all men condemn him, so God justify, and approve of him and his ways? 2. Hereby only a man becometh capable of God's graces, who poureth not his gracious liquors into any fusty, or filthy vessel: but if any man purge himself, he shall be a vessel unto honour, sanctified and meet for the Lord, 2. Tim. 2. 2●. and prepared unto every good work. 3. All the promises of God are made only to such: David breaketh out into a resolved conclusion, Psal. 73.1. Surely God is good to Israel, to the pure of heart. Let his trials be what they will, let his person be never so mean, let his name be never so reproached, the Lord respecteth him that is of an holy conversation: there is no difference between jew and Gentile, rich and poor with God, so the heart be purified. Act. 15.19. 1. Tim. 2.8. Malac. 1.10. joh. 9 Such are only fit to approach God in prayer who can lift up pure hands, and so offer that clean offering prophesied of to be lifted up in every place. God heareth not sinners, saith the blind man. And the exhortation is, let us draw near God with true hearts, in assurance of faith, sprinkled in our hearts from an evil conscience, and washed in our bodies with pure water, Heb. 10.22. Nay more, the study of purity hath the promise of blessedness, of the blessed vision of God, Matth. 5.8. for who shall ascend into the mountain of the Lord? and who shall stand in his holy place? Even he that hath innocent hands, and a pure heart. Psal. 24.3. Heb. 12.14. Seeing then that without it no man shall see God, and that all unclean persons shall be kept without the gates of the City: Rev. 22. let this consideration added to the expectation of such pr●●ises move us to cleanse ourselves from all filthiness of flesh, and spirit, and grow up unto full holiness in the fear of God, 2. Cor. 7.1. 4. This course is a note of a true believer, who as in other things, so herein is made conformable unto Christ, in purging himself as he is pure: 1. joh. 3.3. the scope of the place is to show this to be a mark of our adoption, when knowing ourselves subject to sin, yet we desire and endeavour by all good means to cleanse ourselves daily, propounding herein before us Christ as a pattern of imitation. 5. Lastly, let us be provoked to a greater care of holiness, seeing the Lord hath not been niggardly in affoarding us means above many, by the which we might be cleansed. He hath given us his word plentifully whereby faith might be wrought us to the purifying of our hearts. He hath sent out his Son, Heb. 9.14. whose blood through the eternal spirit offered without spot by himself unto God, purgeth our consciences from dead works to serve the living God: he hath given us of his spirit to renew us, by whose blessed dews we might be besprinkled as with pure water, so as we might be justified in the name of the Lord jesus, 1. Cor. 6.11. and by the spirit of our God. He hath sent out his chastisements, and afflictions in such grievous manner, as our Fathers never saw the like, by which as by rubbing and beating, and wring, many might be purified, and made white. Dan. 12.10. He hath sought to purge his floor by sundry fans of afflictions, by plague and pestilence, famine, and dearth, violent and unseasonable winds and weathers, and by the angry distemper of all the elements, which seem hardly to contain themselves from the revenge of the sins of the Land. Against all which means, if we shall remain filthy and unclean still, bespotted and polluted with our former sins, which by such powerful means cannot be driven from us; oh how justly shall we be led with the unclean works of iniquity? Let us then search ourselves, and fan ourselves: let us set ourselves often in God's presence, who is a God of pure eyes; and ourselves at his bar, before his tribunal and judgement seat; which if we be not remediless, will make us strive in our further sanctification: and being once washed, let us beware of fouling ourselves any more. Every thing by creation good in itself 4. ways. The second general point is, how all things are pure or impure. Ans. All things may be said to be pure two ways: 1. in themselves, and in their own nature, by an inherent purity put into them by God before the fal. 2. in their use unto us by an acquisite, and purchased purity since that time. For the former, every creature by the creation was good, 1. in respect of itself, 2. in regard of others. In itself, 1. in the essence and being: for whatsoever is, so far is good as it is, and hath a being, yea be it now since the fall in other respects n●●●er so evil. 2. In the special kind and parts of it, every particular ●●ing, & every part of it, was free from all evil. 3. In the particular manner of being: 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 enlightened understandings, rectified will, sanctified affections: in unreasonable was subjection and serviceableness unto 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 themselves were. 2. Every creature was good in regard of others: whether 1. God, Every creature good in respect of others: as 1. God. 2. man.. whose wisdom, power▪ and glory, they were witnesses of. Solomon saith, God made all thing for himself: that is, first and directly: or 2. man, for whose use, commodity, comfort, and honour, they served: Psal. 8.6. He hath put all things under his feet: or 3. other creatures: 3. other creatures. for every particular creature was good, for the common good: and therefore the Lord contented not himself to pronounce upon every particular creature, the special approbation of it own goodness, Gen. 1. as he did of the works of every particular day of the six: but viewing them altogether, and delighting himself in the order and harmony of his creatures, he pronounceth of them jointly, that they were very good, Gen. 1.31. where both the generality of the proposition is to be observed. God saw all that he had made; as also the further vehemency of the affirmation above all the former, and lo they were all very good. Now although we may truly say, that (notwithstanding the vanity which is befallen every creature since the fall) all things according to their common nature, natural parts, and created qualities, are Gods good creatures, even the substance, reason, and understanding of the devil himself, yet none of this purity is here properly meant by our Apostle: But that purchased purity which cannot be so fitly declared, till we have considered how since the fall, these things became impured. Which to resolve, we must know that seeing no creature in the nature of it, neither in the being nor manner of being; not yet in the natural parts or qualities is impure; all the impurity which is upon them is accidental: and that either by 1. God's holy institution, or 2. man's corruption. By the former, creatures and actions in themselves, All the impurity upon the creature is either by 1. God's holy institution. 2. man's corruption. never so good, become to man's use impure: 1. when God by his moral law doth interdict any thing: as for example, the common use of every seventh day in our ordinary affairs; which is a necessary, perpetual, yea and an eternal rule of righteousness: under which head is included all moral uncleanness, contracted by omitting good duties, and committing evil actions. 2. When by his law ceremonial he forbiddeth to some people the touch, taste, or handling of many creatures; which in themselves, and without such a restraint are every 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 own nature, as some have grossly imagined; but from this commandment, Porphyrius. which sanctifieth this, and polluteth that; in which case, prohibited things may not in any case be meddled withal, no more than though they were evil in their own nature. Dan. 2.8. Daniel determined not to defile himself with the King's meat, and wine, not that the meat was polluted in itself, but among other reasons, because the Chaldeans ate, and lawfully, many sorts of meat which were prohibited the jews, as hares, blood, etc. And here it must be remembered, that ceremonial and significative uncleanness any way contracted, being neither natural nor moral, is neither general to pollute all men, nor all creatures, but only that people to whom, and those creatures of which the law was given; neither was it perpetual, but only for the time of the prohibition. And thus even the tree of good and evil, of what kind soever it was, was neither evil in itself, nor in regard of the fruit: but by God's institution the use of it was unclean: as appeareth both by God's exception, and interdiction of that tree, as also by the event: neither did it remain evil by that institution after the fall, it being appointed a sacrament only for the time of innocency. But the main impurity which is befallen the creatures, is by means of man's corruption: and that is either more general, or more special. The general impurity on them all was by the sin of Adam, and all mankind in his loins, whereby he both lost himself, and all things tending to his comfort: for as he set all out of frame, and defiled every thing within him, insomuch as all his thoughts are evil continually, all his words are tainted with the filthiness of his rotten heart, which sendeth them out, all his actions spiritual, civil, natural, are so many sins: even so all things without him, are impured by and to him, seeing by his sin he hath forfeited 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 unclean, impure, and so are become hurtful, and evil to man's use, as toads, serpents, poisons, venomous, fierce and savage creatures, all which the curse of God upon man's sin hath impured in their particular nature, although in their common nature they abide good still. More specially, all creatures and actions, never so good, or indifferent, are impured by man's abuse two ways. 1. when they are used or done, by any impure person; 2. or else by any person in an impure manner. When any thing is done or used by unholy men, or unholy be it never so good, it is impured: not being used or done in faith and good conscience. A thing good or indifferent in itself, spoiled in the doing 3. ways. A good or indifferent thing used or done, is spoiled and corrupted in the manner of using or doing, three ways. 1. when it is used or done in way of superstition: 2. of profaneness: 3. of scandal. 1. Of superstition, when any creature is offered unto Idols, or used or not used with opinion of holiness, merit, or worship of God. Thus the Heathen were accustomed before they eat or drunk, to offer some part thereof to their gods; which was another cause why Daniel craved that he might not be defiled with that meat, as is well gathered out of cap. 5.4. and from such meat the Apostle wisheth all Christians to abstain, 1. Cor. 8.10. Hither are to be referred all Popish separations of days, and meats, and their consecrations of water, salt, crosses, palms, to drive away devils: all their vows also, pilgrimages, orders, single life, wilful poverty, watchings, fastings, whip, in all which they place opinion of holiness and merit: add hereunto all superstitious rellikes, and monuments, which wheresoever are filthy and polluted. 2. Of profaneness, when any creature or action is used or done out of that due manner, measure, or end, which the Lord hath appointed unto it: as all use of holy things, by way of charming, or enchantment, especially good words, and those out of Scriptures to spells and sorcery: the intemperate use of indifferent things, to surfeiting, drunkenness, pride, and excess: in a word, when any thing is done or used, the carriage and end of which, is not God's glory and man's good. 3. Of scandal, either to ourselves, or others. Ourselves, when we use any creature, or perform any action with a doubtful conscience, that is, whereof either the word hath not, or we out of it, have no warrant: in which ca●e tender consciences must be tendered, rather than be racked by authority: for be the things in themselves never so lawful, be they never so generally entertained in the judgement and practice of others, they are utterly unlawful to me, without such information. Others if they be scandalised, they are either within the Church, or without: and they both in things either, 1. evil, or 2. indifferent, having on them a show of evil. For necessary things enjoined by the word, there can be no scandal given, as preaching, hearing, praying: these and such must be done, though all the world take offence at them. Thus Paul preached Christ a stumbling block, and scandal to jew and Gentile: and Daniel prayeth to his God, although the king and all the country raged against him. This offence is Pharisaical, taken, but not given. Now for scandal given, ●. in things evil is; when a man by word, deed, or doctrine disagreeable to the law of God becometh a stumbling block, and cause of offence. 1. To the wicked, whom they make worse in their evil, more obdurate, and further off from repentance. 2. To the good: whether stronger, both grieving them, and bringing reproach upon them: or weaker, who are not only discouraged from their good beginnings; but forced often to participate in that sin, whereof they have a precedent in an other. woe 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 behind him. 2. In things indifferent, scandal is given when unseasonably, and out of the rule of charity they are used: in which case the Apostle acknowledgeth things lawful, inexpedient: and professeth that he will never eat flesh, before he will offend his brother, that is, his weak brother: 1. Cor. 8.12. The strong ta●● no offence but rejoiceth in the use of Christian liberty. he that is not taught, not he that will not be taught; he that is ignorant, not malicious and is scandalised: for that he knows not the truth, and not that he hateth it, must be here respected; with the offence of whom, if the most indifferent things be used, it is the violating of the law of charity, and a rejection of the faith of Christ. Now to remove all this impurity, we must have a proportional purity purchased by jesus Christ. By whom, 1. in regard of our persons, being believers, we partake with all his righteousness, and purity, and so are again entitled to our first right in the creatures. 2. In regard of the things themselves: our liberty is procured from the bondage and heavy yoke both of the law moral and ceremonial; by whose appearance, death and resurrection are obtained. 1. ● deliverance from all evil of sin and punishment within and without us. 2. restitution to all the good, yea a further good than that was from which we fell. 3. freedom from all ceremonial pollution, and liberty in all those creatures which by ceremony was unclean. 3. In regard of our right use, he hath given us precepts and commandments in things necessary; and rules of direction in things indifferent. Now from this second point we may note sundry worthy lessons, which I will only propound, and not stand upon them, because I will hasten to the third and principal point of all. God hath engraven some part of his image upon all his creatures. 1. Seeing all things were pure in their creation, we may herein as in a glass behold the purity of God in all his creatures, admiring that goodness of his which bewrayed itself even in the meanest of them: yea provoking ourselves, to love, reverence, and fear before him, the image of whose goodness shineth out not only in angels and men; but even in the silly worm and fly, yea in the liveles creatures themselves. And further, hence we may gather our own duty towards the creatures, namely 1. reverently meditate and speak of them. 2. purely to use them. 3. mercifully to deal with them: all which we shall the easier do, if we can spy out some part of God's image in them. All the hurt of man from the creatures is first from himself. 2. Consider our misery, and the woeful fruit of our sin, which hath debarred us from all comfort in heaven and earth, from God or any of his creatures: sin hath wrapped us under condemnation, hath set God and his creatures as hosts and armies against us, hath made nothing ours but hell and damnation; so as if we meet with any evil from any of the creatures through the venom, poison, or noisomeness of the particular nature of it, or by any other accident, we are not so much to condemn the creature, but our own sins: for they were either not so made, or had not been hurtful at all to man, but by his own sin, the poison of which hath poisoned their natures, so that by them man's sin is either justly punished, or himself righteously exercised. Now then seeing our own sin hath subjecteth the creatures of God (otherwise so comfortable and sweet helps unto our lives) unto such vanity, we have great cause to abhor our sins for ever, yea, and ourselves for them, rather than drink in iniquity as the fish doth water. The sweetest sins would carry a bitter tang, if we would but remember what sweet comfort of the creatures we have forfeited for them. Not restored to our former right in the creatures, before our reconciliation with their Creator. 3. The restitution of us to our former right is only from our Lord jesus Christ, and our first right is recovered to us on this manner. First, as we were at odds with the Creator, and consequently with the creature; even so first we are reconciled unto God through Christ, and then to the creatures: for when Christ (who is our peace) hath wrought our peace with God, he bringeth back our peace: both the inward peace of our own consciences, which before could do nothing but accuse and terrify; as also peace with others, friends and enemies, yea even with the beast of the field, and the stone in the wall: and every thing striketh a covenant of peace with him who hath entered into league with the creator of it. If any man than would have any right in any creature he useth, he must not hold it by the broken title in the first Adam, but by a recovered and new purchase in the second Adam, who is the Lord of glory blessed for ever. The third general point is; How all things are pure to the pure? Ans. That we may rightly and properly conceive the Apostles meaning, we must know, 1. That the universal particle, all things] admitteth restraint, and may not be extended beyond the Apostles intendment, who speaketh only of such things as are not forbidden by the law of God, or nature: or rather only of things of an indifferent nature, which in themselves are neither commanded nor forbidden, and neither good nor evil in their substance and nature, but are to be used or not used according to the circumstances and occasions of them: such things as these are, meat, drink, apparel, recreation, sleep, marriage, single life, riches, poverty, bondage, freedom, etc. And it may not seem strange thus to restrain this general proposition; seeing we have it thus limited in sundry other places, 1. Cor. 6.4. all things are lawful, but not profitable: and cap. 10.23. all things are lawful for me, but not expedient: Rom. 14.20. all things indeed are pure, but destroy not for meats, etc. 2. By pure is meant nothing else but that all such things are free now to be used in good conscience, without scruple, by means of our Christian liberty. And 3. in that he addeth to the pure, he showeth how we come to have title in this liberty, even by becoming believers, and getting our hearts purified by faith. In one word all indifferent things, are pure, Note well. and free to be used of the pure, and believing person, with this one condition; so they be purely and rightly used. The which point leadeth us to demand and answer a great question worthy to be with judgement determined, as being of very great use through the whole life of a Christian. Quest. How may things indifferent which in their nature are pure to the believer, become so unto him in their use? How the pure may use any thing purely. or how may he rightly and purely use them. Ans. Then doth the believer use them purely when he is lead unto, and moderated in the use of them by these three virtues. 1. faith. 2. love. 3. sobriety. The first of which looketh up unto God: the second looketh downward unto man: the third respecteth the believer himself; none of all which must be offended and prejudiced in and by the use of them. The first looketh to the lawfulness of the thing to be used: the second to the profitableness: the third to the due proportion for the manner and measure. Things indifferent used in faith. Quest. When do we use them in faith? Answ. 1. When they are used both by warrant and leave from God: our warrant is from God's word: our leave is obtained by prayer before, and thanksgiving after: for every creature of God is good, 1. Tim. 4.4, 5. thus sanctified by the word and prayer. The word giveth us warrant that the creature is made free and lawful for us to use with good conscience; not only 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. Object. But how can the word warrant in these things which are neither commanded nor forbidden in it, as to eat this or that meat, put on this or that garment, etc. Ans. We must have a word, if not commanding, yet permitting the use of them, for every one must be fully persuaded in his mind: Rom. 14.5.14. and although nothing is impure in itself, yet is it to him that thinketh it so. 2. Although we have not particular places, prescribing the particulars of this kind, yet have we a general word freeing them from legal commonnes and uncleanness: not only in this and many other texts, but especially in Act. 10. in Peter's vision. 3. Although we have not a several precept for every particular commanding, yet have we direction in the word by general rules of restraint; the taste of which shall after be given. Again, we use them by faith when we use them by leave obtained through prayer (which also implieth a word to ground itself upon) whereby we both entreat an holy use of all these outward things: as also lift up our hearts in thanksgiving for our liberty in them, and God's blessing of them unto us. Secondly, than we use them in faith, when through the whole use of them, we propound before us the glory of God: aiming directly hereat, that he may have the honour of them, whose we and they are, and by whose leave we reap the comfort of them: 1. Cor. 10.3. Whether ye eat or drink, or whatsoever ye do, do all to the glory of God; men conceive that they need not think on God, but in the Church, or in their private family-worship, and so banish him from their tables, and civil actions, but most of all from their recreations and sports, here every mention of God is unsavoury and unseasonable: but that word of the Apostle, whatsoever ye do, and do all to the glory of God, teacheth another lesson: namely, that there is no action wherein it is lawful to dishonour, no not to depart or forget God, and the glory due unto him. Thirdly, When by the natural or civil use of them, faith raiseth itself to some spiritual meditation: as for example: in the use of bread, stirring up the heart to hunger after, and feed upon Christ: in putting on our clothes, to meditate of putting on the Lord jesus Christ as a garment: in putting them off, of the casting off the old man with his lusts: In undertaking a journey, conceiving the life as a pilgrimage; in returning home to think of our rest in heaven: in our marriages to conceive ourselves the spouses of Christ, and such like: in which we see an evident work of faith, lifting up the heart from earthly to heavenly things. Secondly, Things indifferent must be used in love: Things indifferent used in Love, when. for Christian liberty in the use of outward things, must give place to charity. And then are they so used, 1. when without the offence, 2. when to the edification of others. First, without offence: Rom. 14 20. for it is evil to him that eateth with offence: and Paul would never eat meat, before he would offend. 1. Cor. 8.13. Hence followeth it, that we may not offend either private, or public persons. Of private men, some are of weak consciences; and these must be borne up and yielded unto for good, rather than destroyed by our liberty: the Apostle became all things to all such persons: and Christ himself would not quench a smoking flax. Some other are obstinate, stiff, yea and malicious, from whom we must challenge our Christian liberty. If men be carping pharisees, or wilful Papists, the counsel is, Let them alone: nay more, Matth. 15.24. so precious must our liberty so dearly purchased be unto us, 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 Peter's case, for which he was justly reprehended, who withdrawing himself from the Gentiles, to pleasure the jews, Gal. 2.11. gave them who had been taught the contrary, occasion to conceive of the Gentiles, as unclean still. This whole truth is confirmed by Paul's practice, who would and did permit Timothy to be circumcised in regard of infirm, and weak believers among the jews, 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 liberty against those obstinate and malicious adversaries, who had almost overturned all the labours of the Apostle in that Church of Galatia, by urging circumcision as a thing of absolute necessity unto salvation. Here is ministered a direct answer to that question, whether recusant Papists are to be compelled to Church, because it is an offence unto them. Papists must be compelled to come to church notwithstanding it offend them: and why. Whereto I answer, 1. that this is not a case of indifferency, but necessary that they come into the pure worship of God: and therefore it must be effected, either by entreaty, or compulsion. 2. Were it indifferent, yet were they not to be festered in their error, because they refuse instruction, and are not weak, but wilful. 3. Neither are they thus compelled to believe, but to use the right means of faith. 4. Good josias made a covenant with the Lord, and caused all his people to stand unto it, 2. Chro. 34.32. Now as we may not offend our private brethren, so much less the public Magistrate, who hath power given him of God to limit and restrain our overcommon use of these things by wholesome laws concerning things indifferent, which laws we are bound in conscience to obey: for then their indifferency ceaseth not in regard of themselves, but of that law restraining them. And here sundry questions may be further demanded: As, 1. Whether a man may with a safe conscience eat flesh at times prohibited by the Magistrate? Answ. In this one instance direction is given even in all the other things of this kind, as concerning days, garments, etc. therefore I say, that to eat or do any other thing against a law, is one thing: and to do otherwise then the law commands in these things, is another: the former commonly 1. hindereth the end of the law: 2. contemneth the authority of the law maker: 3. hath no just cause in itself: 4. careth not for the offence of others: this is always a sin against God, and a breach of the fifth commandment: but otherwise, the former cautions duly observed, I see not how it is a sin in conscience to eat beside the law. Quest. But can any Magistrate make a law to bind the conscience▪ Answ. No, but yet we must obey their wholesome laws for conscience sake; which conscience is bound not by the law of the Magistrate, but by God's law, which bindeth to obedience of the Magistrates laws in all lawful and honest things; so Paul, Rom. 13.5. subiecteth not the conscience to the laws of men, but to God's ordinance, enforcing obedience to such human laws as ●ight not with his own. Quest. 3. But how stand we to the liberty, wherein Christ hath set us free, if we suffer the Magistrate to curb us of it? Answ. Well enough, seeing the Magistrate meddleth not with the liberty in conscience purchased by Christ: Gal. 5 1. for than we might not yield a whit, but stand on our right: but reserving that as whole and entire as he found it, he only restraineth the overcommon use of that liberty for example. The laws which prohibit this or that meat, being civil, and made in respect of civil and politic order, for the common good of men, are external, and the observation of them is a civil obedience, and in itself properly no worship of God, unto which the outward man is bound directly, ●nd not the inward, but by accident. Which if we will plainly and in a word understand, we must consider in every indifferent thing two things: 1. a liberty to use them; 2. the use of that liberty, which two differ as much as meat set upon the table, and the eating of it. The liberty is in the conscience; the use is an outward thing: the former no Magistrates law meddleth with, nor can restrain: but in the latter, his law is a binder. And thus we shut the door against all Popish ecclesiastical laws and canons, concerning fasts, feasts, days, garments, and infinite other traditions, which they urge as things necessary to salvation, directly binding the conscience: yea as meritorious, and leading to a state of perfection: whereas indeed they directly fight against Christian liberty; yea many of them against the moral law itself. Let them plead (as they do) that to the greater authority more subjection is due, and therefore they must be much more obeyed in their ecclesiastical constitutions, than the Magistrate in his civil. I answer, when they have proved their charter out of the word, whereby they may make laws, which must be obeyed for conscience sake, as the civil Magistrate may, we will subscribe unto them. In the mean time we have learned, that seeing the Church hath power only to ordain constitutions for order's sake; no man is further bound to them, but only so far as he may avoid scandal of others, or further the public good intended by that constitution. But what if the Magistrate give life to ecclesiastical constitutions of the Church: whether then do they become such laws, as bind the conscience? Answ. The Magistrate giveth no greater power to the Church to make laws, than Christ hath given; if he make his pleasure known, that he by his power will see order kept, it is the part of every good subject and Christian, to obey him cheerfully. Secondly, To use out liberty in love, we must not only not cast back our brethren, but edify them, and bring them forward in godliness: Things indifferent must be used to further ourselves and others in godliness. 1. Cor. 6.12. all things must profit: 1. Cor. 10.23. all things are lawful, but all things edify not: And the general rule of all indifferent things is, Let all things be done to edification: and Rom. 15.1, 2. Let every man please his neighbour to edification, even as Christ pleased not himself, but others. Whatsoever than it is of this rank, which either would weaken, or not edify our brother, be it never so lawful, never so profitable to ourselves, never so powerfully by earthly authority enjoined Christians, who are not borne to themselves, but unto Christ, unto his Church, and unto the fellow members, must not dare to meddle with it; seeing the higher commandment of God, bindeth to give no offence, neither to jew nor Gentile, nor to the Church of God. And herein let us propound daniel's example for our imitation, who to many might seem not only too strict, but very unwise for so small a thing as he stood upon to forego the King's favour and his own advancement; yet because he could not use his liberty in the King's meat without the offence of himself and others, he would not do the least evil for the greatest good: it was not frowardness in him, nor disobedience to the King; but conscience and obedience to God, which made him keep himself pure from it. Thirdly, although we use things indifferent in faith, and love, and yet forget sobriety, Things indifferent used in Sobriety, when. we impure them unto ourselves. Then we use them in sobriety, 1. when we use them as helps in our callings general and special. The former, when in the use of meats, drinks, apparel, sleep, recreation, riches, etc. we still preserve in us a fitness unto the duties of piety, and God's worship. The latter, when we exceed not our ability, but square and stint ourselves in them according to the most sober of our age, degree, condition, and trade of life. And both of them, when no use of these is any hindrance to any duty of the first and second Table; so as we neither be drunk with the pleasures of them; nor oppressed and made heavy by them, and so the day come on us unawares. 2. When in regard of our affections we have the command of these things, and not they of us: 1. Cor. 6.12. all things are lawful for me, but I will not be brought under the power of any thing. The chief point of Christian liberty is, to use the creature as not using it, rejoice in it as not rejoicing: to buy as not buying, 1. Cor. 7.30. to have a wife as not having one: to use things a while rather than to enjoy them, and much less to be enjoyed of them. Use. Now to draw this doctrine into our best use: it will be worth our inquiry to consider how grievously men offend against all these rules, in which that men may better take notice of their continual failings I will stand somewhat the longer, and manifest how men impure these things. To use a thing purely, 1. a man must sanctify himself. 1. in general. 2. in special, and both according to the former rules. In general, men impurelie use them two ways. 1. in not sanctifying their persons. 2. in not sanctifying the creatures. For the former: unsanctified persons and unbelievers, receive the creatures and comfort of them, only as the fruits of Gods general providence and power, whereby he sustaineth all the creatures, the bruit beasts, the senseless creatures, nay the very substances of the devils themselves: but not as the gifts of God become in Christ a provident Father: nor as tokens of his special love as towards his children. And therefore although the wicked man and cruel oppressor bear himself upon the love of God, because all things succeed with him, and he thriveth in his designs, yet in truth he hath no more cause than the devil himself hath, because he is the God of the world, and Prince of the air, mightily prevailing against the children of disobedience: for these are so far from being special love tokens, that they are signs of a fearful future wrath, because by them they have thrust and heaped up the measure of their condemnation. Secondly, the creature not sanctified by the word and prayer, 2. He must sanctify the creature by the word & prayer is impurely used: and therefore general is the sin of the most, who profanely and brutishly receive them without prayer and thanksgiving, by which both the creator and the creature is blessed. The former obtaineth a blessing, which is the applying of the goodness of the creature to our comfort, without which we may have bread, and want the staff of it, put on clothes and not be warm: get riches but want the fruition, earn wages, and incomes, but put them in a broken bag: be diligent in our callings, but not thrive by them: for this blessing and comfort of the creature, cometh merely and more immediately from the band of God: how is it not than most meet, that we should beg it at his hands? This would the Lord teach, when he commandeth his people to sanctify their very houses and dwellings: so in Abraham's servant, and Paul who prayed for prosperous journeys, Act. 25.5. Deut. 20.5. The like aught we to do in all our recreations: and having received our comfort from any thing, we must turn us to the other part of our prayer, which is thanksgiving, not only for enjoying the creature, but that we have it by virtue of the promise: neither only for the use, but for the right and holy use of it, which is the portion but of a few. The two precepts of the Apostle are worthy our continual meditation and practice; Pray continually, 1. Thess. 5 17.18. In all things give thanks. How many are so far from this, as that they either cannot, or are ashamed to pray and praise God for their liberal provision in meat and drink? a man cannot imagine the brutishness of numbers of men, and perhaps reputed Christians in this behalf, who no more lift up their hearts or hands unto the Lord, than the bruit beasts themselves, which devour the food, but cannot consider that they are fed by some other thing without the food itself: such persons as little conceive that in Adam all the creatures and the right in them was lost: so as there is no right left in them, but by leave from God through jesus Christ: as little do they depend upon God for his blessing, which is the staff of their lives; but rather in the midst of God's mercy, they grow up into security and forgetfulness of him, yea lift up their heels against him, and corrupt themselves in the things they use, giving up themselves unto intemperance, idleness, filthy lusts, speeches, and actions, Reason's proving that a man ought not to use any of God's creatures without leave and thanksgiving. and all because God is not at their tables, but is driven thence. Now that I may convince this general sin to be an high kind of impiety, and not so indifferent as many account it; I will use some reasons, to show that no man ought to presume without turning to God to use any of his creatures. For first, whose are the heavens and earth, and the furniture of them? the birds of the air, the beasts of the field, the sheep on a thousand mountains; Psal 50. they are mine, saith the Lord. Who is it that openeth his hand and filleth all things? who spreadeth our cloth for us, who filleth our cups, Psal. 145.15, 16. Psal. 23.5. Psal. 16.56. who maintaineth our tents, who layeth our lives? the Lord doth all this for us, saith David. If all these things than be the Lords, shall we feloniously take another man's things without his leave? shall he create all these things to give us, and shall we be so unmannerly, yea and profane, as never to thank him? Did David so? no surely; but this consideration that God had given man dominion over, and interest in all creatures, as sheep, oxen, beasts, fowls, fishes, etc. made him break out into an exclamation full of admiration; O Lord, how excellent is thy name in all the world? Psal. 8.1. & last. and this he beginneth withal and endeth withal, to show us that both before and after we have tasted the sweetness of the creatures, we ought to testify our sweet taste of God himself in them. Thou wouldst not take a meals meat of a mean man thy neighbour, but with many thanks, and some requital: and darest thou take all thy meals from God, and never scarce so much as acknowledge thyself a receiver? 2. Paul commandeth us, 1. Thess. 15.19. In all things give thanks; and addeth this reason, for this is the will of God: doth not he then against the will of God, that useth his creatures without thanksgiving? nay consider the place a little further: Christians are there enjoined to be thankful to God in their miseries, persecutions, wants, imprisonments, in all straits, yea in death itself: and should not such as profess themselves Christians, express much more their thankfulness to God, for their riches, health, prosperity, pleasures, comforts, and abundance of all things? which if they shall not do, the heathen themselves which have no part in Christ, shall rise up in judgement against them, who can and have been exceeding thankful for worldly prosperity; and it is likely they would have been much more if they had known any better portion: Nay, the very bruit beasts shall condemn such brutish men: for shall the Lions seek their meat of God? shall the ravens call upon him for their food? shall the eyes of all things look up unto God, to receive their meat from his hand? and shall not all things condemn men, unto whom only the Lord hath framed eyes, that can turn themselves upward towards him; and yet are seldom or never lifted up in testimony of their dependence upon him? 3. Who can hear the Apostle affirming, that every creature of God is good, but so as it be first sanctified by the word and prayer; that cannot conclude against himself, and say, surely, if I do not pray for a blessing, and praise God for this creature set before me, I am not to use it, unless I would both pollute it, and myself in it; for till I pray, it is not sanctified, it is unholy to me. Object. Open thanksgiving at our tables necessary But God forbid that we should not thank God for every thing: but if we do it in general, or in our hearts, is not this enough? I answer, no: for the former our Saviour resolveth in the prayer, not teaching us to pray in gross for all good things, but specially for bread: and not for bread for all our lives, but for the day, and every day we must pray, and consequently every day give thanks even for bread in particular, how meanly many one thinketh of it. And for the latter, we have the contrary practice in the Church, both of the old and new Testament. The poor maids of Ramah Zophim could tell Saul that the people would eat no meat, 1. Sam. 9.13. till Samuel the Prophet was come and blessed the sacrifice; which was no mental, but a blessing of the meat by word of mouth: nay Christ in his family though he was the heir of all things, never are meat, but first gave thanks; yea he had a form of grace and thanksgiving, which was very well known to the disciples, Luk. 24.35. Paul in the ship would not eat bread, but first gave thanks in the presence of them all: and how just a thing is it, Act. 27.35. that that mouth which openeth itself to the receiving of the creatures, should open itself in the praise of the giver? which who so neglecteth, besides that he sinneth against a special commandment, Deut. 8.10. when thou hast eaten, and filled thyself, thou shalt bless the Lord thy God: he doth as a man, who sitteth down and taketh his dinner in an inn, and goeth away without paying the inholder his due; Beza homil. 10. hist. resurr. which every one will say is a shameful part. And as there be many who so grossly forget God and themselves: so those fail also that formally bless their tables, because it is a fashion, and they must do it at least by one of their boys, and then the table is formally blessed: when as prayer and praise for other daily comforts as necessary are neglected; as for conveniency of dwelling, and habition, garments, rest, and safety, health, comforts of the calling, recreations, etc. for i● men did conscionably and in right apprehension of God's goodness bless their meat; the same conscience would continually provoke them to the like duty for the like mercies. Now more particularly I will show in the several 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 draw this treatise beyond a just extent; I will therefore only speak of four which are of most ordinary use. 1. Of meats and drinks. 2. garments and apparel. 3. riches and wealth. 4. sports and recreations. For the first: Meats & drinks not used in 1. faith. 1. Those offend against the rule of faith in meat & drink who eat not their own bread lawfully gotten by God's blessing upon a lawful calling, as all gamesters, feeding themselves by other men's losses: all usurers, who eat up other men's strength and sweat: all unjust persons, who eat the bread of deceit: all idle, lusty, and wandering beggars, who ought not to eat; none of these have right to a morsel of bread gotten by such means; and yet it is to be feared that many amongst us would look but with lean faces, if they should eat no more than they well came by: many a sta●uen face would convince many a one of much stolen bread. 2. love. Secondly, those eat not in love, who eat and drink without regard of the godly poor, especially near them: such the Prophet speaketh of, who drunk their wine in bowls, and anointed themselves, but cared not for the afflictions of joseph. Amos 6.6. Thus many a Dives fareth deliciously every day, but poor Lazarus cannot be befriended with the crumbs. We have an other rule, Nehem. 8.10. Go eat the fat, and drink the sweet, and send part to them, for whom none is prepared. 3. Sobriety. Thirdly, They fail against the rule of sobriety. 1. Who watch not over their hearts, but in eating and drinking, make themselves heavy, and unfit to all good duties both spiritual, & the outward duties of their callings. 2. That watch not over their affections, but set them on meat and drink, putting themselves under the power of these, but keep not their own power over them. As many cannot be without the pot at the elbow, and drink for drinks sake, and eat not for strength but for appetite. And hence men and women devise new ways of stirring up their appetite both to eat and drink; a grievous sin, which argueth nothing more than at the destruction of the creature. 3. Those who watch not their ability, but break out into superfluity and excess, not only beyond the call of nature, but their own calling, ability and condition of life; disabling themselves not only from the duties of love, and mercy; but also of equity and justice, that men with whom they deal cannot get their own in any good sort out of their hands. The Romans had a law that every man should sup openly: the intention of which was partly to testify their sobriety, and partly to restrain excess: were such a law in force amongst us, we should see many poor men, whose persons and estate, sparing would well beseem, prodigally consuming that which ought to be reserved, either for the discharge of debts, or the comfort of wife and children in time to come. 4. Those who watch not over their practice, but corrupt themselves in the use of the creatures: as drunken persons; and those who go beyond these, namely such as watch and delight to make others drunk; a fearful sin, so frequent as the most think they can scarce testify their affection; or are short in their entertainment unless they make their friend drunk. This wicked custom it seemeth had gotten footing among the Persians; which was the occasion of that law that none should compel another to drink above that himself would: Ester 1. the like whereof were a disgrace to make, but a greater shame not to be kept of Christians: the Heathen King shall condemn a number of Christians, who would not have his house a school of intemperance, nor any one to drink but according to his thirst and appetite. Secondy, in apparel these rules are transgressed. The first. 1. When men or women wear strange fashions and guises: Apparel not used in 1. Faith. seeing the rule of the word for attire, is the presidence of the wise, grave, and godly, of that degree we live in: Phil. 4.9. whatsoever things are pure, honest, of good report, etc. those things must we do: and the threatening is, that God will visit all such as wear strange attire: Zeph. 1.9. 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 apparel is, they would soon be cast out of the company and account of men? but whatsoever their bodies be, their minds appear monstrous, filled with vain and idle conceits, causing them most wastefully spend their time, and goods: and all to show (not the hidden man of the heart) but that lightness, vanity, want on and dishonest disposition, which wageth battle not against Christianity only but even civility, and humanity itself: some wearing their apparel not to cover their nakedness, the right end for which the Lord instituted it: but as having put off all shame to discover their nakedness further than a man of any modesty and civil behaviour would be willing to look upon: others so devising and wearing their clothes as if they were willing to put themselves into a frame, wherein they cannot only not turn themselves to any business, but are scarce at liberty to feed themselves; but as the picture in a frame or table is wholly moved or else never a whit, so many women especially are so fitted in their frames, as the whole frame must be removed before they can move any part about any profitable labour or business: and so are fit for nothing but as pictures in tables to be looked upon. Sure I am, the virtuous woman was never thus attired: Prov. 30. 2. Those transgress the first rule, who by their apparel confound the sexes. Deut. 22 5. The man may not wear the woman's apparel, nor the woman the man's: than which nothing is more common in masks and plays, even hereby most justly condemned. The second rule is transgressed by such, 1. as wear any garment in religious or civil use with the offence of the brethren. 2. love. 2. who lose their humility and lowliness, and puff up themselves in pride of apparel above others of their degree, which is a ground of envy and heartburning. 3. such as lay such load on their backs, as unfitteth them to good duties of charity, or justice: who shape not their gaments according to their own cloth, but cut into some other man's; so far from being helpful to others, as others cannot have their due from them. 3. Sobriety. They offend against the third rule. 1. That exceed their order and degree, as when a servant is attired like her Mistress, an inferior like a superior, a carter like a courtier, and a scholar like a soldier. 2. that distinguish not of times of mourning and rejoicing: whereas all garments fit not all seasons; sackcloth was ordinary in the times of fasting and humiliation: and it is noted riotous in the rich man, that he went in purple every day. Riches nor used in 1. Faith. Thirdly, in riches men fail against the first rule of faith. 1. When the heart is carried to seek abundance, for that is an apparent fruit of diffidence and unbelief, when men are drowned and buried with a dropsy, and desire to become the heirs of the world, seeking their heaven upon earth: and (as if the life stood in abundance) neither know to moderate their care within the day, nor to use it as the Manna, the taste whereof was for one day only. 2. When like thorns they choke heavenly desires, and the seeking of God's kingdom in any of the means appointed: and thus they become the very snares of the devil: the former suffereth not God himself, this latter suffereth not his kingdom to become our portion. 3. When men trust in uncertain 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 Mark expoundeth it) one that trusteth in riches, to be saved, and necessarily must therefore be a great enemy to faith. 2. love. The second rule of love is violated, 1. when they are gotten, kept, or used fraudulently, by hook or crook, as we say, deceit or injustice: thus are they called unrighteous mammon, Luk. 16.9. in regard of the unrighteous man who getteth ill, and keepeth or expendeth them worse. 2. When though well gotten, the heart is set upon them, so as men may as soon draw water out of flints, than any thing from such hard and unmerciful men, to any charitable or godly use: whereas rich men should be rich in good works, and so rich in God, ready to distribute; for thus after a sort they sanctify their riches, and bring forth fruits furthering their reckoning: Luk. 11.41. Give alms of that ye have, and all shall be clean unto you: in which words Christ teacheth the pharisees, that their meat is not then clean, when it is served up in clean dishes, but when their consciences are cleansed and purified by faith, which will manifest itself in such fruits of love and mercy as he speaketh of. 3. Sobriety. The third rule of sobriety is diversly infringed. As 1. when men bear themselves upon their wealth, yea so far, as because men esteem of them, and advance and love them because they are rich, to think that God doth so: whereas the rich and poor meet, God made them both: he accepteth not the person of the rich, nor contemneth the person of the poor: and of the two, the broken soul is the delight of his eye. Why should then the gazing upon any of these outward things, dazzle or perish any man's eye? seeing we ought to look upon ourselves and others as God looketh. 2. When men wast them in pride, prodigality, gaming, uncleaneness, or any other unchristian course: for they are not Lords of them but stewards, which must be called to a reckoning: which when we come to make up, what comfort will it be to give in, as many can do no other? so much weekly spent at the tavern; so much at cards and dice; so much in the bowling close or alley; so much in some one ruff more than needed; so much perhaps in compassing my filthy lust, and every of these draw deep: and when the Lord shall ask, yea but how much upon the poor, upon the ministery, upon godly uses? oh here thou wast able to do nothing at all. Oh wretched man, look to the matter betime, thyself would take no such bills of thy servants, but thou wouldst turn them away: and canst thou look for any other but that the Lord should turn thee out of his doors? 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: Christ's Disciple must forego all, the young man, if he will follow Christ; must sell all, that is, Praeparatione mentis saltem. be ready if God call him thereto: for being indifferent things, we must in getting, keeping, and parting from them, show and carry ourselves indifferently, learning with Paul in all things to be content: A man may not ask more wealth in prayer then necessaries: and why. if God supply necessaries, ask no more: for howsoever a Christian may use abundance lawfully, if God give it; yet such must his contentment be with his present estate, that he may not ask more than necessaries; both because there is an express commandment against it, 2. Tim. 6.8. as also because it is a fruit of infidelity: and 3. though they be God's blessings yet are they not simply blessings, that is, such as are always so in themselves, & unto us, for than we could not ask too many, or too much; but in themselves at the best, they are but indifferent; and to us they may become as well thorns & snares, as well as helps, and furtherances; which may prevail to reduce our minds to sobriety in the wishing, and fruition of them. The fourth sort of things indifferent, are recreations, in which the first rule is broke, Recreations not used in 1. Faith. Non est bonum ladere cum sanctis. 1. when men sport themselves with things not warranted, or forbidden in the word. As seeing all recreations ought to be of indifferent things, no man ought to recreate himself, ●. either with holy things: or 2. with unholy and sinful things. For the former; 〈◊〉 the word of God in the Scriptures is holy, as God himself is; and therefore it is a fearful sin to jest in the phrases of Scriptures, and so to take the name of God in vain. 2. The judgements of God are no fit matters to sport ourselves withal, whether in man or beast. When we see a natural fool play the fool, or mad men in their frantic fits, this defect in them is a fearful fruit of sin, a matter of mourning, and not of laughter: they that keep fools only to solace themselves by their folly, have no warrant so to do: of all the pleasures lawful or unlawful, that Solomon tried his heart withal, we read of no such; it is no lawful recreation: but for other better ends it is fit such poor creatures should be kept. And for that most general judgement of God, the enmity of the creatures, the principal use we ought to make thereof, is the acknowledging of that fearful brand of man's sin deeply imprinted in the poor creatures; the serious consideration whereof, duly applied, must needs rather break then delight a man's heart. Yet even of this enmity and pursuit of some kinds of the creatures, there may be another lawful use by way of recreation, delight, and exercise, as especially in hunting, hawking, and such like disports, used with moderation, and without needless tormenting of silly beasts. But none that hath either Christianity, or natural affections, can take delight in the cruel murdering, Throwing at cocks an inhuman sport. or painful tormenting of any dumb creature. Alas, sinful man, hast thou not brought evil enough upon the innocent creature, without such rejoicing and triumphing over that bondage which thy impiety hath imposed upon those creatures, which in their kind obey and serve the Creator far better than thou? God setteth his good creature before thee, that in it thou mightest behold his love, mercy, providence, and power towards thee, and not that thou shouldest show cruelty, and hard-heartedness unto it. A note of a good man is to be merciful to his beast: but this practice is one of the cruel mercies of the wicked: how can such recreation stand with the fear of God? how is such rejoicing mingled with trembling? It is no safe meddling with edge tools. Secondly, Neither may we play with sin: for that is no indifferent thing neither. As when we see a man given over to drunkenness, this spectacle is indeed no matter of laughter or merriment, but of sorrow & lamentation, that God's image should be so foully defaced. Neither must the fear of God ever be laid aside, especially in our recreations, wherein we are so soon overtaken. Prov. 26.18. Solomon maketh it a note of a fool, that is, a wicked man, to make a pastime of sin: and again, he casteth firebrands, arrows, and deadly things, and saith, am I not in sport? The second rule of love is neglected, 1. when any of our recreations tend to the hurt of man: 2. love. as to purchase thereby his money to his impoverishment or hindrance, as many win more in short time, than they could in much longer time earn in their honest calling. 2. When by our recreations, we lose our patience, meekness, and love, and rage, and scorn, and quarrel with them that therein cross us: nay with the sacred name of God himself, or with the vain name of luck or fortune; as gamesters are never so zealous in God's matters, as in their own gain. Thirdly, they are not used in sobriety; 3. Sobriety. 1. when men make a calling of their recreation, and have no other, or no such hold to maintain them. 2. when men so power out their hearts to pleasure, as that they hinder better duties in the calling public or private; for recreations should fit us to duties: and here especially is reproved that ordinary vice whereby men show themselves lovers of pleasures more than of God, namely, A good heart prizeth the word above the gold of Ophir, and no treasure is comparable to it. Prov. 3.17. when for their pleasure or recreation men omit the duties of the Sabbath; yea further, when men sit at play day and night, longer than they would willingly for much money be bound to any good thing; whereby they wast their substance, neglect their callings, lose their good names, and go under the names of gamesters, dicers, etc. in the mean time who is at home to guide and order, to pray, and teach the family: oh this is a strange voice to a gamester. Thus we see how men fail in these particulars, to which many more might be added, whereby they draw much sin upon themselves in the use of their most lawful liberties. Now therefore shall it not be amiss to add a few general rules or counsels, by the observation of which, Rules of direction for the use of all things. A man will never give over earthly pleasures till he see better. a heart desirous to please God in all things shall be able to avoid all these wanderings, and turn itself to the comfortable use of all these things, wherein Satan hideth so many snares. As, 1. Labour for a pure eye, and all the body shall be bright and lightsome; such an eye as may see jesus 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, love nothing, marvel at nothing, desire nothing, but either Christ, or for Christ: nothing that is outward must be desired for itself, neither used but so far as it maketh to the chief mark: yea and more or less received or refused, as each of them are more or less valuable to this purpose. Much less mayst thou rest in any thing, which thou canst see here below 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 appear to be the things they are not, and vanish away with the use, and hasten unto nothing. Now what folly were it to set them up or equal them, and much more to prefer them before Christ, as if they were things that could make a man happy or unhappy? whereas they are in themselves neither good nor evil, but so far as they lead unto or from Christ. And what more proper cause can we give, why men so corrupt themselves in outward things, than this, that they make there a stop and resting place, whence they should make a step to climb further towards heaven. 3. judge thyself and others not by abundance of outward things, no not if thou couldst pass Midas or Croesus 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? think then with thyself; Is Christ mine, or I his? then I shall be provided for sufficiently, for he shall not want to whom Christ hath promised that nothing shall be wanting: he cannot hunger and thirst, who hath once tasted of this bread & water of life: he can never be found naked, who hath put on jesus Christ: he can want no pleasure, who possesseth him at whose right hand are pleasures for evermore. I will therefore make Christ my food, my raiment, my riches, my recreation, and rejoice that my lines are fallen so well: as for other things if I can have them with him, and use them for him, so it is: but if not, all shall go before the pearl, naked Christ is wealth enough. Use. 2. A second use of this doctrine, that all things are pure to the pure, is to take notice what a privilege believers have obtained by Christ, that to them all things being pure, they may without scruple of conscience use their liberty in any indifferent thing, so it be used aright: because that law of commandments which stood in ordinances is abrogated through the flesh of Christ, Eph. 2.15. that bondage which believers were put under before Christ's appearing, Gal. 2.25. Coloss. 2.14. lasteth now no longer seeing faith is come, the impotent and beggarly rudiments are vanished, and taken out of the way: the handwriting by which they subscribed to their own guiltiness and condemnation, and that so often as they used the ceremonies of the law, is fastened unto the cross. Nay more, sin which rob us of all, is spoiled, the powers and principalities to which our sin delivered us are vanquished, Satan, hell, death, devils, and all hostility are gloriously led captive, and triumphed over, that we might see our full victory, by our captain and head of our profession: who having thus set us into the freedom of sons, and thereby given us prerogative to all the privileges of heaven itself, which are constant and not fading; can he grudge us, and not give us much more right to the creatures which are but corruptible. Oh how should this urge us to labour for the precious gift of faith, which as a chief instrument sealeth up to the soul possessing it, all the former privileges of the Saints: it bringeth with boldness into the presence of God, it reacheth Christ in whom the Father is well pleased, it restoreth our right in the most common benefits, even to the air which we breath in, it maketh prayers to be heard, the word to be profitable; alms and works of mercy to be comfortable: whereas without it a curse followeth, the use of all blessings, all services are rejected, thy prayers are abominable who turnest thy ear from hearing the law; thy hearing and reading the word, is the reading and hearing of the sentence of thy own condemnation: thou givest alms of that which is none of thine own; all thy pains and labour is but to get thee to hell▪ o therefore seeing such are the prerogatives of a believer; get faith into thy soul, which is the only purchase of them: with great sums of money these freedoms cannot be obtained, only the believer is free borne. Which if it be so, what a woeful thing is it, that so few prize these privileges as they ought; so few 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 unto them; yea they pure to all things, and all things unto them: by woeful experience we find the truth of that of the Apostle, all men have not faith; nay it is a gift, and given but to a very few: for there are but a few freemen in a corporation in comparison of the rest: and yet fewer benchers than freemen, as the Saints are; a few counsellors in a state, as believers are; and yet better were it to be no man then no believer. And in the second place, when by much labour and means, we have obtained these freedoms, we must be as careful to maintain them: for otherwise we lose most precious things purchased with the precious blood of the Son of God: the commandment is to stand fast in the liberty in which Christ hath set us free: we must suffer no caviller to infringe our charter, nor bind us where Christ hath loosed us. If the Lord have pronounced all things, that is, indifferent, pure & free to the pure believer, let a Popish spirit come & boast of his vow of voluntary poverty, of single life, of abstinence from flesh, etc. we have learned otherwise from this Scripture, A wonder that to men so pure as they by their positions would be, so many sorts of creatures should be impure, as meats, marriage, days, etc. that not only all estates, bondage or liberty, riches or poverty, marriage or single life, are alike unto God: but also that all creatures are sanctified to the sanctified receiver; and consequently that all their vows, besides that they are out of the power of him that voweth, do nothing else but revoke and abolish Christian liberty. And lastly, we are to testify our thankfulness for such liberties purchased; especially by abhorring the wickedness of Popery, which bringeth upon men a more detestable bondage then that of Egypt: 1. by binding them to seek for righteousness, and justification before God by the works of the law. 2. by impos●●● a mass of traditionary precepts and commandments of men: 〈◊〉 by, 1. they steal away this dearly purchased liberty. 2. hold the Church under rudiments now after that faith is come. 3. rob Christ of his honour by lessening his benefits, and darkening his grace. 4. set themselves in the room of Christ, in making laws to bind the conscience upon pain of damnation, although God is the Lord of it. Thus much of the former branch of this 15. verse. But unto them that are defiled and unbelieving, is nothing pure, but even their minds and consciences are defiled.] This opposition showeth the truth of the exposition of the former words: for as by the pure were meant the regenerate and believers; so by the impure person the Apostle affirmeth that he meaneth the unregenerate and unbeliever, who wanting faith whereby he might partake with Christ and all his benefits, whose righteousness and innocency is the only laver of the Church, by which also he might have his heart within him purified in part, and his outward conversation cleansed from dead works wherein he walketh: he is no better than a leper in God's eyes, overspread with natural corruption, and outwardly spotted and speckled like the leopard, and in regard of the whole man like a blackeamoore who cannot change his hew: for such an impurity is here asctibed to the unbeliever, as not only outwardly runneth upon him; but such a one as hath taken and corrupted both the inferior and the most supreme and excellent faculties of his soul, even his mind, and his conscience. By the mind is meant the whole understanding part of the soul; which being the eye of the soul carrieth with it reason, judgement, and election. The pollution of which is to be taken up with darkness and blindness, 1. Cor. 2.14. to be filled with vanity, Eph. 4.17. with fleshliness, Colos. 2.18. in so much as all the natural wisdom of man is fleshly and devilish. By conscience is meant that faculty of the soul, which by applying particular things judged of and done, jam. 3.15. doth determine them either with or against them: which depending upon the former, must necessarily be led into the errors of it, no otherwise then one blind man is led by an other into a ditch. The pollution of it is, when it is either idle or ill occupied; the former, when it is sleepy, senseless, 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 unbeliever turn himself to any thing in general without himself (as all things in general fall under the understanding) or turn him to any particular thought, word, action, concerning himself (which only the conscience hath to do with) in all these he is polluted, so as nothing to him can be pure. So as we must here conceive of an absolute impurity ascribed to the unbeliever (which is the only difference in the opposition) for whereas purity was in the former branch attributed to the believer in some respect only: for 1. the best are encumbered with original sin. 2. but in part, and not fully regenerate. 3. overtaken not seldom with actual transgression, which may and doth make them still cry out with David, Lord create a clean heart within me. This impurity is absolutely, and without any restraint ascribed to unbelievers and unconverted men. And in this branch also the Apostle bendeth himself against the error of the jewish teachers: who were very strict and curious lest they should be outwardly by this or that meat, day, garment, or otherwise be defiled: for he would have them conceive that he spoke of no such thing: neither were these the subjects wherein their impurity did so much consist: but in such a thing as stuck nearer them than any outward thing, yea, than their very skins, even in unbelief, and consequently in such a power of sin in their hearts as made all things, though in their nature and institution never so good, yet unto them, and in their use, no otherwise unclean, than a fusty vessel corrupteth the sweetest wines that can be powered into it. And therefore would he have these ceremonie-masters to turn their eyes into themselves, and look into their inside, and then they shall see themselves bootelesly to employ all their pains in keeping themselves from outward pollution, so long as they carry that within them, which defileth every thing they meddle withal. Whence we learn sundry instructions. Doct. 1. Divinity of Scripture proved by discovering the inward thoughts of wicked men. We have here a good argument of the divinity of Scripture, in that it can, and doth (as God himself) enter upon, and judge the thoughts of men: and of men themselves (not as men) from things without, but from things within, even according to their cleanness, or uncleanness before God. From this argument the Apostle proveth the same thing, Hebr. 4.12. the word of God is lively, and mighty in operation, and divideth, and cutteth a sunder the soul and spirit: that is, it worketh not only upon the inferior faculties which are less pure, but upon the purest and most supreme part of the soul called the spirit, and the mind; and by Paul, the spirit of the mind: for nothing is so secret in the soul, but it lieth under the stroke of the word, Eph. 4.23. which pierceth as far as the eye of the author of it, to whom all things are naked and open, vers. 13. No Anotomist can by cutting up one part of the body after another, so manifestly discover to the eye the several parts of man, as doth the word and the spirit therein discover and reprove the most inward thoughts: such a light carrieth with it, as chaseth away the darkness of the soul, 1. Cor. 14.25. letteth a simple man see the secrets of his heart laid open, bringeth him to the sight of his sin, and to break 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 privilege it is, to search the hearts which he hath made. Use. 1. Let Ministers gird this sharp sword upon their thigh, and strike down the high thoughts of men; speaking rather to the conscience, then to the ears of men: for else the word which is spiritual, and most directly worketh upon the heart and spirit, looseth in his hand the proper work, and powerful use of it. This alone is that two edged sword in the mouth of Christ, Rev. 1.16. whereby he gets the victory: as David said of Goliahs', so more truly may we say of this, there is no sword to this: Philosophy, Poetry, and profane things are too blunt to pierce the spirit, too weak to convert souls; too dull to give sin and corruption deadly blows, or deaths wounds. Whosoever would turn men from their wicked way, and from the evil of their inventions, must stand in God's counsel, jer. 23.21. and declare his words to his people. And the note of a true Levite, is to have the law of truth under his lips, Malac. 2.6. 2. Labour in hearing the word, to find it thus divinely and powerfully working in thy heart, find thy soul stricken with the sense of death eternal, find it the sacrificing knife to cut the throat of thy sins, and lustful affections; find it to shake and astonish thy soul, for this is the only way for thee to find rest in the day of trouble: Abac. 3.16. if it slay not thy sins, it slayeth thyself insensibly, for it never returneth in vain. 3. Be patient to suffer thy hypocrisy, uncleanness, yea thy most close and inward sins to be discovered in the Ministry: and when thou seest this light of the Lord searching out all the bowels of thy belly, Prou 20 27. 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 cometh, and speaketh to my soul: no voice but his can cast down such strong holds as I see shaken within me; none but he can bind my conscience, none but he can summon my thoughts, none else but he that made it, can work my flinty heart like wax. The woman at the well conceived nothing above ordinary of Christ, till he came near her, and told her of her secret unclean course; then could she acknowledge him a Prophet, then could she ask her neighbours, Is not he the Messias that hath told me all that ever I did? even so is it not the Lord jesus that in his word telleth thee of all thy ways? come thyself, call thy neighbours with thee to learn where such instruction is to be had. When Christ told Nathaniel, that he saw him under the fig tree, where he thought he had not: then could he say, surely thou art the son of God, the King of Israel; even so when thou findest the word discovering that in thee, which thou thoughtest was hid from every eye; thou mayst say, truly this is the word of the Son of God, herein it resembleth him, it findeth me out of my fig leaves, and calleth me out of my bushes where I had hid myself. Thou mayst be bold to affirm; surely he is a Prophet of the God of Israel, 2. king. 6.9. that can discover the secrets of the King of Syria, and the words which he speaketh in his privy chamber: and as truly, this is a man of God, that can tell me the thoughts and counsels which I take in the most privy chamber of my soul: yea in the secret and most retired closet of my heart. Many not acquainted with this lesson, storm and rage at the word when it pricketh them, and think that the Preacher is informed, and begin to suspect some intelligencers: the truth is, we have an intellengencer, even a spirit which goeth after Gehezi, and stayeth by Ananias and Saphirah till their most secret conveyances be discovered and revenged, to whom day and darkness are alike; and for such let them in time beware to spurn against prevailing truth, lest one day teach them to their cost, what it is to despise such a word as this is. 4. judge of thyself and actions as this word doth, that is, not according to thy show in the world, but according to thy pureness, or uncleanness before God, to whom a poor man in his uprightness is better than a froward person be he never so rich, yea a poor wise child more accepted, than an old foolish King. This is the truest touchstone whence thou mayst judge certainly of thy estate, and not be deceived. If this word reprove, or approve any of thy ways, or thy whole course: thou mayst safely pronounce of it, Lord if I be deceived in this, thou and thy word hath deceived me: and if by thy word I err, I err willingly, for I know that this is according to God's judgement, and that is according to truth, Rom. 2.2 Doctr. 2. We learn further, what is the estate of a man unregenerate, whom the Apostle setteth out thus. 1. He is one that is unclean: The miserable estate of a wicked man. 2. an unbeliever: 3. one to whom nothing is pure: 4. his mind: 5. his conscience is polluted: in all which respects, 2. Cor 7 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. he is a most odious person in whom is nothing but filthiness of flesh and spirit, the which th● pure eyes of the Lord cannot abide. All which will more easily appear, if we consider, that by our fall we were not only deprived of that grace and goodness which was set in our nature; but there succeeded a foul and monstrous pravity, and evil, opposed directly to the former good, and that through the whole frame of the soul. The mind which as a pure eye was able strongly to behold the brightness of God, and the things of God, is now not only destitute of that light of understanding, and reason; but is covered and veiled with a black darkness of ignorance, that the light of the glorious Gospel of Christ which is the image of God, 2. Cor 4.4. 1. Cor. 2.14. though in itself never so clear, yet cannot shine out unto them. The will which was most conformable to Gods will, is not only spoiled and robbed of the rectitude, and freedom it had to good; but is become rebellious, and resisting the will of God: Matth. 23.37. how often would I have gathered thee, but thou wouldst not: joh. 5.40. ye will not come unto me that ye may live: yea and is a servant of sin, Rom. 7.14. the inferior parts called the flesh, are not only spoiled of that conformity which all the affections, and appetite had with the law, but resist with hostility, Rom. 8.7. and enmity against God, yea and cannot be subject to the law of God. Thus every way the wickedness of man is great, & all the imaginations of the thoughts of his heart are only evil continually: Gen. 6.5. neither can be other, seeing whatsoever riseth of flesh, is no better than flesh. A more full description of man's natural estate see in cap 3.3. Use. 1. Hence we see in part the corruption of our nature, and in it the reproach of our first sin, and fruit of our first transgression: whereby we might learn to be ashamed of our filthiness which is thus seated, and resteth not only in the inferior parts and powers of the soul, or as Papists speak, in the flesh and sensual part, but even in the reasonable & most excellent part of the soul, which is the mind and conscience. This very consideration should be as a hammer to beat down proud thoughts, which rise upon the gazing of outward things and respects, on which so many bear themselves: who doubtless would quickly strike sail, if they could turn their eye a little to see themselves by nature and natural courses the children of wrath, enemies of righteousness, haters, and hated of God. Many a man blesseth himself in that he keepeth his body clean from unlawful filthiness, his hands pure from open injustice, his words free from injuring men: and thus content themselves with a civil righteousness, which is to glory in the flesh. But could they look unpartially into their souls, they should find a filthy sink and puddle steaming out noisome and graceless parts into the whole behaviour, all which thrust them under the regiment of death. Yea even the best of men regenerate find this law of evil with them, which ministereth small joy to some parts of their lives, when they see the seeds of all sin in themselves, and these seeds to rise up into the blade and care sometime, before they attend to cut them down, or weed them up; and when they find themselves as ready to yield an harvest of iniquity as others, if the good husbandman should not still be pruning and dressing them. 2. As man could proceed from an habit of good to the privation of it, so can he not of himself go back from this privation to the habit, seeing no freedom at all is left in any faculty of his soul to spiritual good. Is the mind and conscience, and all things impure to the unbeliever, and hath his will any more privilege than the other? how erroneous then is that doctrine of the Church of Rome, and the schoolmen, who teach that man's free will to good is not altogether lost, but much weakened in spiritual motions; that it can dispose and prepare itself to grace; and that it coworketh with the grace of God in the very first beginnings of grace? Whereas the Scripture teacheth, that man is so far from his own help in his recovery, 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 natural man will not be brought to acknowledge and confess his estate: Psal. 14.3. there is no man that understandeth his way: our Apostle hath elsewhere also ruled this case, 2. Cor. 3.5. we are not sufficient of ourselves to think a thought, and therefore much less to will: Philip. 2.13. It is God that worketh in us both to will and to do: where we are not said to will actively, but acted, that is, so far as God maketh us to will good. Let our poverty then be hence acknowledged, God's glory magnified, Christ's merit amplified, in which alone we recover all our wants, and are raised out of our graves of death. 3. Hence we see the necessity of regeneration in every part: Eph. 4.22.23. be renewed in the spirit of your minds: confess then and cry out with the leper, I am unclean, I am unclean: Lev. 13.45. and seeing if Christ wash thee not thou hast no part in him, pray with Peter, wash me Lord, not my feet only, but my hands, and head▪ yea my whole body, and my whole soul, my whole man. The Apostle prayed that not only the inferior faculties of the Thessalonians, as the affections, and appetite which are the feet of the soul might be washed, but useth this form, The God of peace sanctify you wholly. 1. Thess. 1.23. 4. If the wicked man be thus unclean, then hate his company, the vile person is to be contemned, come not near him, touch him and thou wilt be defiled, he is filthy within and without, Lev. 13.14. and with the leper must be thrust out of the camp for fear of infection. Doctr. 3. Before this natural uncleaneness be purged, Before natural uncleanness be purged every thing is unclean to a man. every thing is unclean unto a man: the unbeliever tainteth every thing that he toucheth; nothing within him, nothing without him, which is not polluted, although not in his own nature, yet unto him and in his use. Let a natural man turn him to any action, word, or thought, all of them not excepting the best, are against God, because they proceed from unclean minds and consciences. 1. His actions spiritual, even his best services, as praying, hearing, reading, receiving of Sacraments, alms, all these being the sacrifices of the wicked are abomination unto the Lord, Prou. 15 8. who first looketh to the person, and then the gift, who if he turn his ear from hearing the law, Prou. 28.9. Isa. 66.3. even his prayer is abominable; if he choose his own ways, let him kill a bullock for sacrifice, it is all one as if slew a man; Agg. 2.14, 15. if he be a polluted person that toucheth any of these holy things, shall they not be unclean? yes surely, the most divine ordinances are turned to him to sin: for the Lord first requireth pure parts, and then pure actions, Ezech. 36.26. 2. His civil actions, his honest dealing in the world, his buying, selling, giving, lending, his labour, care, yea all the duties of his calling, are in and to him no better than sins. 3. His natural actions, as eating, drinking, sleeping, recreation, physic, all are unclean unto him. 4. All Gods creatures and human ordinances, as meat, drink, cloth, goods, lands, buildings, marriage, single estate, in a word, the whole way of the wicked is abomination to the Lord, Prou. 15.9. All these are witnesses of his sin and filthiness, all of them are enlargers of his woe and damnation, because he wanteth faith to lay hold on the Lord jesus, whereby the just do live, have their heart purified, and so are made Lords over the creatures. Use. 1. Seeing no man can with good conscience go about any thing while he is in his sin and uncleanness, let it move every man to beware especially that he approach not near the courts of God, nor compass the altar without washing his hands in innocency. The Ministers may not take the word into profane mouths and hands, themselves hating reformation. Exod. 30.18. The brazen laver must put them in mind of their duty, which was set between the tabernacle and the altar, that the Priests might wash their hands and feet whensoever they came before the Lord: and the Lord will be sanctified in all that come near him: people must not bring oblations with hands full of blood; the Lord is soon weary of such sacrifices, Isai. 1. An earthly king accepteth of no service tendered by a traitor: and both ministers and people must learn to renew their repentance, before they attempt any religious duties, whether public or private. 7. main● differences between the godly and the wicked: in 2. Let this doctrine move us to discern aright between the estate of the believer and unbeliever, that the wretchedness of the one may break our hearts for our sins, and the happiness of the other may hearten us in every good duty. The difference is eminent. For, 1. whereas the thoughts of the godly are for most part tending to God, to heaven and the things of heaven, Thought. and their hearts are still inditing good matter, wherein the greatest part of their soundest joy and comfort is placed: the thoughts of the wicked are earthly, lewd, and ungodly, often accusing themselves, and making away to the most just sentence of the almighty. True it is, that the godly judge themselves worthy to be destroyed for their iniquity, but yet they see great light in that darkness, Eze● 11.36.31. which the wicked never behold, but are reserved in horror unto the darkness of the great day. 2. The speeches of the godly tend to the praise of God, for the heart inditing a good matter, Words. the tongue will be speaking of the praises of this King, Psal. 45.1. their talk tendeth to edification, and ministereth grace to the hearer, their tongues speak of matters grave and high, matters of God's kingdom of grace here, and of glory hereafter: the speeches of the wicked are either to magnify themselves, or proud, or earthly, or rotten and unsavoury: for the streams can be no sweeter than the fountains whence they issue. 3. Whereas the works of the godly are ways which God hath ordained that they should walk in unto the end of their faith, which is their salvation: Actions. the works of unbelievers are crooked paths tending unto, yea the causes of their destruction. 4. Whereas all the miseries of the godly are signs and fruits of God's love, working to their best, Passions. and out of which the Lord giveth them a sure and seasonable deliverance: the calamities of the wicked, are not only evident signs of God's wrath, and malediction; but the beginnings of eternal punishment, the first fruits of there destruction, and the downfalls to hell itself out of which is no redemption. 5. Whereas the godly have the promises of this life and that to come, Promises. and walk in the strength of them cheerfully, and their hope shall never confound them: the ungodly man's false application of promises are but a false fire; they may scramble and pull the promises unto them, but the children's bread belongeth not to such dogs: God hath promised nothing to such, but threatened against them all the plagues written in his book, which shall surely overtake them. 6. Whereas the life of the godly is a mean to blessedness, and an increaser both of their grace, Life. and glory, that they may see their salvation daily nearer them than when they first believed: all the life of the wicked on the contrary is accursed and an heaping up of sin, and plagues. If they pray, their prayer is turned, to sin. If they hear or read, they receive or pronounce the sentence of death against themselves. If they receive the Sacraments, the devil entereth into them as he did into judas. If they give alms they give that which is none of their own. If they enjoy prosperity they are lifted up as the thief on the ladder for a more fearful break-neck. If they see many days, the last of them will be more woeful, because they have contemned so great grace and salvation. 7. Whereas the day of death is better to the believer, Death. than the day wherein he was borne: for his body is cast on a sweet sleep, and laid in a bed sanctified and sweetened by the blessed body of the Lord jesus; his soul sent up to the glory prepared for the just; and both of them freed from all sin, and the woeful fruits of the offence of God, and passed as by a strait door to a long life, even for ever and ever: the death of the wicked is most accursed, the sentence of an angry and severe judge, and an entrance or wicket to eternal woe and misery. And thus such works receive such wages; such labours, such rewards; the stipend is proportional unto their pains, and their death not unsuitable 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 find it in the signs of it; without this grace, God hath no pleasure in thee, neither will accept any offering, Mal●c. 1 10. without this spiritual eye, thou shalt not see any such difference between the righteous and wicked, between him that serveth God, and him that serveth him not; but thou shalt still account the proud blessed, and perhaps be soon contented to fit and cast in thy lot among them. And whosoever thou art, that hast obtained this grace, be thankful for it, make much of it, use means to cherish, and increase it; for hence only is thy acceptation with God, and hence only thou knowest thyself, and thy services to be thus accepted. Vers. 16. They profess that they know God, but by works they deny him, and are abominable, and disobedient, and unto every good work reprobate. The Apostle proceeding in the proof of that which he had said, that nothing was clean to the unbeliever, whose chief faculties were polluted, bringeth in this proof by way of answer to a secret objection; for some might say, But see you not that many whom you thus condemn, are men professing religion, both teachers and others; such as speak well of God, of Christ, and discourse exceeding well concerning outward righteousness, and sanctimony of life, and therefore they seem not to be so justly, or at least too rigorously taxed. Notwithstanding all which, the Apostle concludeth against them, that they were no better than he had said. For let it be granted, that both the urgers, and practisers of such laws and traditions given by men, should still pretend piety and service of God; and should cloak all their ceremonies, and constitutions under pretence of devotion; yet herein Paul espieth only the fruit of their corruption, and that is gro●●e hypocrisy, apparent in the fight and opposition between their profession, and their practice. They profess indeed they know God, and all their outward carriage is so composed, as if they only were the sons of Abraham, skilful in the law, strict observers of it in the least particles thereof; that if all religion were to be measured by their outside, they could not choose now being converted from judaism to Christianity, but go for good Christians. But in works they deny him: they express no such thing in their life and conversation, they have only drawn a fair glove over a foul hand. For look a little nearer them, and consider their persons, so polluted they are, as that they are abominable, such as are worthy that both God and good men should turn away from, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. as from things noisome to their senses: for so is the nature of the word, used also Luk. 16.15. And look yet further into their lives, in stead of sanctimony, you shall meet with rebellion, in stead of subjection unto God, you shall discover disobedience: and whereas if they were the sons of Abraham, as they profess; they would do the works of Abraham. They are reprobate to every good work; which word is sometimes taken passively, as 1. Cor. 9.27. I beat down my body— lest I should be reprobate: Heb. 6.8. The ground that beareth thorns and briers, is reprobate, and near unto a curse: and so indeed are these refuse and rejected fellows, as soldiers cassierd, or as base persons, and banquerupts, are passed by, and not called into office, so these are rejected of God and good men. Yet it better fitteth the place, to accept the phrase actively, and then the sense is this, that they are so far from the practice of piety, that as men of corrupt minds, are said to be reprobate concerning the faith: 2. Tim. 3.8. so those corrupt minded men, are reprobate concerning good works, and actions, which are the fruits of faith: that is, so given up to sin, and with the Gentiles, Rom. 1. to a reprobate mind, that they seem to have lost all difference and distinction of good and evil, and can turn their hand to nothing which is not evil. Which disposition of theirs, seemeth to be well expounded, jer. 4.22. They are wise to do evil, but to do well, they have no knowledge. In the verse three points are to be marked, and handled. 1. That there will always be Hypocrites in the Church. 1. The Characters or notes of them, which in the verse are four. 3. Their miserable estate and condition, in the word abominable: unto which we will add the use. For the first: That there ever will be in the Church together with sound members many hypocrites, appeareth. With Abel will be a Cain, There will be always hypocrites in the Church. of two men borne in the world, one is an hypocrite: with Isaac an Ishmael: if Abraham himself beget two sons, one is an hypocrite: with jacob an Esau, making show of purchasing the blessing as well as he: with the wheat the tars must grow to the harvest: the bran abideth with the meal till the bolting: the same net covereth good and bad fishes, and much filth is drawn along with the fish. judas lurketh in Christ's own family. The purest primitive Churches planted by the Apostles, Act 20.30. 1. Tim. 4.1. 2. Tim. 3.1.5. 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 rainy season, many weeds come up and make a great show among the good herbs: so many thrust themselves into the profession, bringing with them the cares and love of the world, whom the first son of persecution causeth to wither, Why. and appear to be themselves. And although the Lord could easily & at once purge his floor of them, yet in great wisdom he suffereth them: 1. in regard of his own glory, that his holiness might appear in the daily discovering of them and purging his Church; for he cannot abide that hypocrites should long go 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 near him: at which time his glory also shineth out unto others in their just judgement. Lev. 10.3. 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 means, & partly driven to examine what truth is in them. 4. In respect of the truth itself, which getteth some testimony hence, as Christ on the cross by the very title of his enemies, affirming that he was the King of the jews. Use. 1. Let every man try himself, and the soundness of his heart; he is not a jew that is one without, T●●e thine own soundness. and therefore every man had need lay a good ground of his faith and religion: he beginneth well that beginneth in the truth. The outward profession may join thee to the Church indeed, which very thing deceiveth many, who conceive that because we have changed the matins into preaching, and the mass into the Lord's table, therefore they cannot but be of the Church: but the time will come which shall separate those, whom now the bare profession joineth: 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 judah, another like Orpah going back to Moab: when the fan shall separate wheat from chaffy, the one to the garner the other to the burning: when the shepherd shall divide the sheep from the goats which now graze together, live together, feed together, are folded together, the one to the right hand, the other to his left. Let not thy profession deceive thee, for many hypocrites are in the bosom of the Church. 2. Let no man be offended if in trials many by falling away be discovered to be hypocrites, who have long made a show of godliness: Trouble not thyself when others are proved unsound. for in this great house, there must be vessels of dishonour, as well as of honour. Let no man entertain any dislike, either of the doctrine, or the Church, because some men turn from it: for being the doctrine of the Prophets and Apostles; if Apostles themselves, yea or angels should come and teach a contrary, or a diverse doctrine from it, we must deem them accursed: for God is faithful, and no unfaithfulness of man can make him otherwise. And for the Church that is the fame, even a number of believers sanctified and sealed to eternal life, of which number they never were. They went out from us, but they were not of us, for had they been of us, they would have continued with us, 1. joh. 2.19. For what bonds have they broken, but some outward and visible bonds, such as are external profession of doctrine, external conformity unto it, outward worship, communion in the administration of the Sacraments, whereby they were tied only to the members of the Church, all which are easily broken and dissolved? but not any internal or invisible bond, such as is the bond of eternal election, or the bond of the spirit of Christ, whereby they should have been first knit unto the head, which is of absolute necessity to be truly united to the Church, for these knots once tied could never be dissolved. Neither let any child of God hence too much torment himself with fear, lest he should not persevere in the grace received: but if any have received the white stone, and the new name in it, Rev. 2.17. let him know that the foundation of God remaineth sure: let him for his part set his seal unto it, by departing from iniquity: and he that thus daily purgeth himself, shall be a vessel prepared unto honour, 2. Tim. 2.19. 3. We may not look to live here below amongst angels, Look not to find a soil upon earth, wherein wheat groweth without chaff. but if we willingly will not be deceived, we must make account of tars: for such an heaven wherein dwelleth nothing but righteousness, cannot be looked for upon earth. And therefore the Anabaptists following the Donatists while they will abide no tars in their fields and floares, themselves remain no wheat, no Church; for these two must abide together until the harvest, so as in the mean time where the one is not, neither is or can be the other. But we must look up and breath after that day of separation, when the Lord jesus shall make good that promise unto us, Cant. 4.8. Thou shalt come with me my spouse from Lebanon, and look from the top of Amanah, from the top of Shenar, and Hermon, from the dens of Lions, and from the mountaine● of Leopards: where three promises are wrapped up in one. 1. of delivery out of the world: Lebanon a part of it being put for the whole. 2. of victory, for the Church shall be exalted as on the tops of the highest hills, and shall disdainfully and triumphantly look down upon her enemies, who shall be put under her feet. 3. of safety, from wicked, lyonish, cruel, and bloodthirsty men; and from leopards and hypocrites, which have as many contrary guises, as the leopard hath spots. Four marks in the text to kno● an hypocrite by. The second point are the characters of an hypocrite. The first of the four is in these words, They profess they know God. The hypocrite is a great professor of religion, and hence cometh to be answerable to his name, in seeming to be, and sustaining the person that he is not: as a clown or knave on a stage playeth the part of a noble, A form of godliness. or king, but is well known to be the next remove from a rogue: so these fellows whom the Apostle noteth, have often in their mouths the name of God and of Christ; the title of the Church, and pretend great knowledge of God, and cunning in the Scriptures, and other Ecclesiastical writings; yea further, make a great show of faith and piety, and if bare profession would lead to heaven, these could not be the least or last there. And to make this a little more plain, an hypocrite can carry himself so level, and even in his course, as no man shall be able outwardly to accuse him, or impute any thing unto him, no more than the disciples could accuse judas, when every man said, Master, is it I? but none of them said, master is it judas? Observe him in his religion, you shall hear him crying unto God, Hos. 8.2. and saying, my God, I know thee, challenging God for his God, and thrusting himself under him as one of his people and holy ones: many shall cry Lord, Lord, saith Christ, and shall profess the knowledge of him, to whom he shall profess that he never knew them for his. You shall see him outrunning all that is required at his hands, he will bring many oblations not of sheep, 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 exceed the number of the cities: you shall see him cleave to the Church, hear, pray, nay hear gladly as Herod, pray boldly as the Pharisie, Mark. 6.20. and receive often the seed with joy, and yet be bad ground. Look to his outward carriage, he will not fail in the practice of just dealing; he will abstain from most sins, as other men; he will cling to good men's company; be pragmatical and busy in performing many sightly duties; he will be ready to pluck out his eyes for good Ministers (as the Galatians for Paul) and yet afterward fall quite from his doctrine. You would verily think him to be a sheep of Christ, and so himself may happily take himself to be the child of God, and in all this led by the motions of the good spirit of God; whereas not a few unclean spirits breath in him. Ob. Alas will some here say, what am I better than such a man as you speak of? what am I other than an hypocrite if this man may be one? I see myself come behind such as these, and so have lost a great deal of pains, of hopes. Ans. As Christ said to the young man vaunting of keeping all the laws of God from his youth, one thing is yet wanting, so it is to this man, which if thou hast, thou as far exceedest him as light doth darkness, though thou wantest a great deal of his appearance: What this is, the next note showeth. The second note is in these words, But indeed they deny him: that is, all the religion of an hypocrite is only an outward profession separated from the inward sincerity of the heart. A denying of the power of it. All that we have spoken of him is but a liveles form of godliness, in which the power of it is denied, 2. Tim. 3.5. Men may be said to deny a thing three ways: 1. with the tongue. 2. with the heart; thus the Atheist denieth God, Non solum in falsis verbis, sed in simulatis operibus mendacium est. Item. Christianum se dicere & opera Christi non facere mendacium est. Ambr. serm. à dominica de Abrah. Psal. 24.1. 3. with the life or actions, which is here properly meant. For ask the tongues and words of these men concerning their courses, all will appear to be fish whole, but ask their lives, and you shall hear their works (which are far more evident witnesses with or against a man, than his words) speak otherwise. Or grant they do many glorious works to the eye, yet even herein after a sort God is denied, in that they are lame, and indeed carcases of good actions, without any soul to quicken them; all is external, and in such works they may be very busy, but spiritually they perform nothing. Thus Christ chargeth the Scribes and pharisees with hypocrisy, in that they outwardly appeared righteous, but inwardly were like the graves full of putrefaction and rottenness. And if narrowly we examine the most glorious appearances of this kind of men, we shall out of the scriptures more evidently see the light of this truth, which teach us that there is a generation that draw near God with their lips, but their hearts are far removed from him, jer. 12. so as though he be near their mouths, he is far from their rains: they can come with sheep and oxen to seek the Lord, Hos. 5.6. but not with faith and repentance in their hearts, and therefore shall they find him? If God delighted in outward sacrifices, they would give him many a one, but that sacrifice of an humble and contrite spirit, which is his delight they detain from him. Hence is all their righteousness compared to a morning dew, which maketh show as if it would water and moisten the heart of the earth, but it only standeth a little upon the face or crust of it, and the sun rising, it presently vanisheth away. If they cleave to the Church for a while, they do not with full purpose of heart cleave unto the Lord. If they abstain from evil, 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 leave the bowl & stump standing, to stop the courses of more shameful and gross sins, but not to dam up the fountain. If they do any good, they are drawn to it not for the love of God directly, but for some worldly respect; and the end is rather fear, favour, praise of men, than the glory of God, as Ananias. If they humble themselves before God, it is for corn and oil. If they howl upon the beds of their sorrows, it is for their sickness, and not for their sin, affecting deliverance but not repentance. If they worship, yet wish they there were no God to worship, as Herod pretended to worship Christ, but intended to kill him. If they thrust themselves into the company of good men, it is not to better themselves, but to credit their actions: they can desire them to pray for them, as Pharaoh, Simon Magus, but cannot pray for themselves. If they profess religion, it is not for religions sake, but some other thing accompanying it; Hose. 10.11. Ephraim is as an heifer that delighteth to thrash, because treading out the corn, the ox must not be muzzled, but eat at his pleasure, but could not away with ploughing, the yoke was too heavy, and the commodity too light: so some outward commodity provoketh the hypocrite to profess religion, but he cannot abide to plough up his heart. judas will carry Christ's bag till he can gain more by him. Thus turn the hypocrite any way, he will be found swanlike, which of all fowls hath the whitest feathers, but the blackest flesh under them; except we shall fitlier compare them (with Christ) to the fox, who hath this quality, that his skin is better than his flesh: a show he hath of godliness, but wanteth the power; he hath a name that he liveth, but is indeed dead: seeing the whole life of religion consisteth in inward renovation of heart and sanctimony of life, both which is wanting unto him whose sin lieth under a cloak, and liveth in his soul 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 sin, in that they are said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Disobedience. rebellious to God's commandment, and disobedient to the doctrine of God. The word giveth us to discover two vices in these titular Christians: 1. infidelity, 2. rebellion, or in one word, the want of the obedience of faith. True it is they make a great show of faith, but the Apostle distinguisheth of faith; 1. Tim. 1.5. one kind is feigned, another is unfeigned: the former may be joined with much knowledge, much talk of piety, but never with a pure heart and good conscience, as the latter. Now this unfeigned faith being the mother and mistress of unfeigned obedience, and the only root whence this fruit can bud and blossom, whosoever are destitute of the former, cannot but be barren of the latter: what are the fruits of unbelief, 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 show of holiness in external service, in some ceremonies or wilworship, that a man would marvel that the Scripture should ascribe rebellion unto them; yet looking nearer unto their service, it will appear 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 God's children, whose best actions cannot abide the trial of the law) for besides that the best of their obedience is wanting in that which the word requireth, not being fruits of faith, whereby only they become acceptable; even in doing that which God commandeth, they become rebellious, and that either by adding something of their own; as jehu whose fact (though commanded, and much commended yet) was such a rebellion as caused the Lord not many years after to visit all the blood of jizreel upon his house, yea made the whole kingdom of Israel to cease. Hose. 1.4. Or else by detracting something from the word, to which yet they seem to give absolute obedience: as Saul, who although he obeyed the word, and made his boast of doing the commandment, 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 scorn to be called rebels, because they hear the word, and yield something unto it: they belong to God, and will serve him so near as he giveth them leave, but yet some lusts may not be left, some sweet morsel shall be held under the tongue, and they cannot endure such a continual martyrdom as mortification is: But those (we see) are not only rebellious who stand out, and openly belch out blasphemies against God and his word; such as say, we will not have this man to rule over us: come let us cast away his cords from us, the word of the Lord spoken by thee jeremy we will not do: but those also who secretly in their course depart from the word, with pretence of obedience, such as take the word into their mouths, but hate to be reform. Psal. 50.17. The fourth character of an hypocrite, is yet in a further degree of the sin, and goeth near the detection of him: Strangeness to the whole life of God, and unfitness to make a vessel of mercy of. when after long custom in sin, and cracking his conscience checking him, he becomes as a crazy pitcher which is unfit to hold water; so is he reprobate to every good duty: now can he do nothing but rush into sin thick and threefold, and dowse himself over head and ears in impiety. And how can he be other? for faith he never had any; and if any zeal remain, it putteth him forward to sin, at least that which cannot please God; his corrupt conscience hath so long accused him, and borne him harmless, in the outward ceremony and formal worship, that it is either brawny and fenceless, and so workeles; or if it set itself on work, it is still to make him more reprobate to good duties: as weary to hear the word; ashamed to pray, confounded and sometimes condemned in himself for his present ways: and justly, for although he seemed sometimes to shine among the stars, yet his present courses suit not with such practices, as he had better never to have been acquainted with, then ever to have grown weary of. Which alas, we know to be the case not of a few, who seem to have received the sentence which passed against the fig tree, presenting Christ with leaves, but not with fruit, never more fruit grow on thee: for how soon are they withered? Nay more, it is to be feared, that many who now stand not in the last ranks of professors, 2. king. 8.12. if times should serve, would play but an Hazaels part: or stand at open defiance of the truth, if once the chaffy profession should be blown away: no man ever 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; The miserable conditien of the hypocrite. He is an abominable person. Where note, that men of corrupt minds, taking upon them the names of Christians, and doing the works of Atheists, are worthily abhorred of God; and if they could be discerned, aught to be an eyesore to men, who should not with patience behold them. They are abominable to God, which appeareth both 1. in their persons, 2. their actions, 3. their punishment. For their persons, they are but half Christians, neither hot nor cold, and therefore the Lord cannot digest them, compared to cakes but half baked, Hose. 7.10. and not turned on the other side: below they are hot, that is, either in their own superstitions, or in smaller trifling matters, or else in form and outward appearance, they seem so zealous, as though the zeal of God's house would consume them; but above, in matter of spirit and truth, in the inner man, in the soul and heart remain unbaked, impenitent, unturned, the fire of the spirit hath not once touched them, and so they remain a mixed lump still, neither hot nor cold: Seeing therefore they are such as withdraw their best part from God, the soul of God can take no pleasure in them. Their actions, although never so good in themselves, never so specious unto others, never so behoveful to the society where they live, yet are abominable unto God: yea in their most devout services, Luk. 15.15. they do nothing but (as Ephraim) compass the Lord with lies, and deceit, Hose. 11.12. Their punishment showeth them to be every way abhorred of God; for as men deal with things they hate, so the Lord 1. casteth them out of his sight: job. 13.16. The hypocrite shall not come before him: the workers of lies shall not enter within the walls of that holy City: yea sometimes they are cast out of his presence, as Cain was, even out of the visible Church, as they are ever out of the invisible, to show that they shall never be endured hereafter. 2. Destroyeth them: for their destruction from the Lord sleepeth not, but shall surprise them; perhaps while they are in the body, as Ananias and Saphirah, but certainly hereafter: and the damnation of such is no ordinary damnation, Matth. 23. ●4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. but a more ample and abundant judgement is reserved for them then others: and it is worthy observation, that when the holy Ghost would rouse up the slothful servant, he threateneth 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 Christ's kingdom all that offend, and cast them into a furnace: joh. 15.6. those that abide not in Christ, though they cleave a long time to the visible Church; yet are separated from the true invisible Church, and cast out like withered branches: and men gather them, and cast them into the fire: how shall then such abominable persons in God's eyes, avoid the damnation of hell? Matth. 23.33. it is almost an impossible thing for such a viperous brood of professed hypocrites ever to be saved. And ought not such persons also to be an abomination to good men, in whose eyes every vile person ought to be contemned? yes surely, could we discern them, or God discovering them, we should be affected towards them as Elisha was towards jehoram, who in his straightness could seek to God's Prophet, and otherwise to Baal: as the Lord of hosts liveth, were it not that I regard the presence of jehosaphat, 2. king. 3.14. I would not have looked towards thee, nor seen thee. Use. 1. If these be the notes, and this the estate of an hypocrite, Thou canst hardly know an other to be an hypocrite. then must it needs be very hard to know who is an hypocrite, because it is a lurking sin, and so masked as there is little, yea often no outward difference between the sound, and unsound; and consequently it cannot but be very dangerous, to lay this imputation upon any man till the time, lest we judge our brethren rashly, and condemn the just, which is as odious a sin as the justifying of the wicked. And this is rather to be noted, because it is become so rise a practice to range every professor under this title, and mark him with this black coal of hypocrisy. But as it is true that an hypocrite must be a professor, so is it false that every professor must be an hypocrite. And as for all other notes here observed or elsewhere in Scripture, they are such as whereby the own heart of a man, and his own spirit within himself may judge of himself, rather than the heart or eye of another man. Many are so like unto the devil, that they make no bones of accusing the godly (as Satan did job) of hypocrisy, being led by that same spirit which is an accuser of the brethren; but not by the spirit of God, which is the spirit of love, which thinketh no evil, but hopeth all things, even the best of the worst: which is not judging, neither dare it enter into the counsel of God, nor judge the person of another man's servant, who standeth or falleth to his own Lord: which is so far from carping at, or misconstruing things well done in appearance, as that maketh the best, and giveth most favourable construction of things and actions, which are in appearance evil; as well knowing that the searching of the heart belongeth to the maker of it; and that no man can know with what intention, upon what grounds or causes this or that is done by another. And much less yet doth that spirit of Christ, which useth not to quench smoking flax, but cherisheth even good shows, as in the young man, discourage better proceedings, by deeming those who exercise themselves 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 go, but he shall meet with the spirit that beareth rule in the word, which conceiveth not, speaketh not so bitterly against whoremongers, thieves, drunkards, etc. as against many sound hearted professors of Christ, and of his truth? thus with the wicked jews, preferring Barrabas before Christ himself. Oh that men knew what they did, and then would they not thus crucify the Lord of glory in his servants, who will fearfully revenge such indignity done against them. When David sent his servants to Hanun to visit him, and he evil entreated them, using them as spies, and not as visitors sent from a friend, how hotly doth David prosecute the revenge of their wrongs? he destroyed seven hundred charet, and slew forty thousand horsemen beside the fort, 2. king. 10. insomuch as he forced other Kings to make peace with him: how much more will the Lord, more powerful, more tender over his servants, revenge their abuse, both in a better service employed, and in higher degree disgraced? Look well that thyself be none. 2. Let every one lay these notes to his own heart, and especially beware that his works give not the lie to his words and profession: for which purpose let every of us be careful to approve our sincerity to God, our profession to men, and both of them to ourselves, by yoking answerable practice to our profession; not disjoining the things which the Lord would have coupled, nor admitting discord, and jar in things whereof the one should be as the true exposition of the other. Let us then look a little nearer the matter, and see by the clear sunshine of the word, whether they only be hypocrites, who are only so reputed; or whether ourselves have not the beams which were worth the casting out: and not to range into all particulars, let every man search his own heart in this one point, whether whilst he professeth to know God, he deny him not in his works. To help us forward in this trial, we must conceive that improperly the Scripture applieth this name, not to such as by infirmity slip into it: for the best actions of the best smell of it (as Mr. Bradford confesseth of himself) but to counterfeit and sembling professors, who with jeroboams wife, How fitly the hypocrite resembleth the stage player, from whom he hath his name. profess themselves to be other than they are: imitating and resembling stage players, to whom properly the name belongeth. To follow then the resemblance a little: 1. Do we not see base fellows play, and act the King's part, and take on them as though they were so indeed, for an hour or two, and yet are glad to hang themselves upon the sleeve of some noble or meaner man for protection? even so a number of Christians by profession in the sight of all men, as upon a stage seem to be Kings over their lusts, and commanders over their sinful affections; whereas indeed they are but vessels and servants to some one sin or other. Secondly, as on the stage, beggarly and mean fellows bear themselves as nobles or rich states; or act Midas or Croesus' part, whereas they are scarce able to pay for the room they play in, till they have gathered it: even so many professors seem to be rich in graces, increased with goods, and stand need of nothing; and yet indeed like the Angel of the Church of Laodicia are wretched, miserable, poor, blind, and naked. Thirdly, as on the stage, cowardly fellows take up arms, as though they were captains of great valour; and seem to fight one with another, and yet do but dally; even so many professors seem to be captains, and fight with much rustling against sin and ungodly courses; yet indeed they are but in jest, sin need not fear to receive a death's wound from them; it is safe enough in the house of a friend. Fourthly, as on the stage, very varlets and shifters play the parts, and sustain for the time the persons and names of honest men; even so many professors seem to be honest, yea religious men, but are indeed voluptuous, given up to the unclean lusts of their hearts, haunters of tavarnes or whorehouses, and though they join in public to good exercises, yet cold enough is their love unto them; oh how tedious is one hour spent in God's service, in comparison of a whole day, yea and put the night to it, consumed in any one sinful pastime or pleasure? and though they seem friendly to the friends of religion, entertaining them as joab did Amasa, saluting them as brethren to their face; yet their hearts are not with them, but are devising with one flout or other behind their backs to dismiss them: and for the enemies of religion whom they would seem to hate, they are most friendly unto them, their hearts, their hands, their persons go with them; if they call them to be agents or abetters in any ungodly practices, as wicked Ahab did good jehoshaphat, their answer is ready, I am as thou art, Trials of such as profess they know God but do not. my people as thy people, my horses as thy horses: I and mine are yours to command in any such services of sin. But to leave the resemblance and come to a more special application of this examination. 1. There is never a one who professeth not that the eyes of God are pure, beholding all things, trying the hearts and rains: we all profess that his ways are just, that he cannot abide to behold iniquity, neither can do otherwise then punish sin wheresoever he findeth it: and yet in our practice we renounce all this profession, for we can sin in the dark, as if the darkness, and the day were not both alike unto him: if we can avoid man's eye we are cocksure. Nay we live profanely in his sight, and against his justice we flatter ourselves with promises of peace. 2. We profess that God is our Father, and therein acknowledge not only his general providence over all things, disposing, nourishing, and preserving all living creatures; but his particular providence towards ourselves: But yet indeed we deny him so to be; for every man spendeth out himself in shifting and shuffling for himself, as if he had no father in heaven to care for him, which is the practice of a mere worldling. Others depend not on him for their maintenance, but lean on the broken reed of their own labour, wit, cunning, diligence: many more upon unlawful, and indirect means of gain, by extortion, usury, deceit, false weights, and measures. Others when the least injury is offered them, murmur for the present, and lay up for time to come revenge, and malice, as though there were no God to order their matters, or to commit vengeance unto. Thus God is professed a father, but where is his honour? Others will have God their Father, but cannot abide his children: others profess they fear him as a Father, but come to their deeds, they fear man much more than God: for let a man threaten, especially having power, they quake and crouch; but let God threaten, they bristle as if they would bid him battle. 3. We profess that God is faithful, true of his word, and his word the truth itself; and yet hardly are we brought to believe God on his word, or further than we see him: his promises stay not our hearts, but when we have him in our hands: his threatenings terrify us not, but when we have them in our eyes: the Pastor may pipe, but people follow no dance: let such call back what they have said, as having said too much, except they would believe more. 4. We profess in word that God is only wise, that his word is our wisdom, and the only rule of all his worship and our ways: yet how many stand upon old customs, examples of men, natural reason, human laws, and those of restraint or toleration in matters directly against the word? Trials of such as profess duties to God so known but indeed deny them. and many have better ways of their own, than any we can teach them. And as we profess these things of God; so we profess as much in word of ourselves, wherein the general practice of men is not so answerable. For 1. who doth not profess of himself, that he loveth God with all his heart, and it were pity else that he should live? and yet indeed the most desire no communion, nor fellowship with him in his word and sacraments, nor in their own prayers: think not of him; speak not of him but in others: the most measure their love by their private gain, so long they love him as they gain by him, like the Scribe that would follow Christ every where till he heard that Christ had not where to hide his head, than we hear no more of him, Matth. 8. 2. We all profess, even by our coming to the word, as the people to Moses, speak thou to us from God, and we will do whatsoever the Lord commandeth us by thee: and so profess subjection to Christ as to our Lord: but with the Scribes, many of us say and do not: or like the younger brother who said to his father, he would go work in the vineyard, but did not. And many of us may fitly hear that sharp rebuke of Christ, Why call ye me Master, why profess you yourselves Christians, and do not the things that I speak? do any servants so deal with their master, and not be turned out of doors? 3. Who professeth not that he serveth God, and (he hopeth) acceptable enough? he cometh to Church, he heareth what is said, he receiveth the Sacraments, and prayeth with the congregation. But follow this man home, doth he and his house serve the Lord? doth he read, instruct, pray there? hath he a little Church in his house? oh no, he hopeth God will bear with him, he is not booklearned, or he hath a calling, he can find no time, nor ability for such matters: now have we found the man we sought for, no practice of piety at home, none abroad: no substance of religion at home, it is but a shadow abroad. 4. Lastly we all will boldly say with Peter, we will never deny Christ, no we will die with him rather: and yet we will part from nothing for him; we will not leave our lusts for him, much less our lives: and as we will do nothing for him, so we will suffer as little, scarce a word of reproach for his sake, much less a blow, & least of all the stroke of death; and consequently seeing we cannot deny ourselves for him, we cannot but deny him, whatsoever we boldly utter to the contrary. Thus might we examine every particular through the commandments, and in every branch of them discover in ourselves such manifest fruits of hypocrisy as these be: in which regard, let us challenge our deceitful hearts, and sift them well, and we cannot but find seven abominations in them, every one making us more odious to God than other. Object. But I hope I am no such man▪ I cannot by these notes discern myself to be an hypocrite. Answ. Yet mayst thou be one, and receive thy portion with them. For there be two sorts of hypocrites. 1. such as know themselves so to be, they know they dissemble in the things they speak and do, such were the pharisees who did all things to be seen of men, these have a cloud of witnesses against them: for besides God, their own words shall be their judges, Two sorts of hypocrites. their works shall accuse them, and their hearts and consciences shall be as a thousand witnesses against them. 2. others know not themselves to be hypocrites, but think themselves sound enough, as that Pharisie, Luk. 18. who thanked God, that he was not as other men: and Simon Magus, Act. 8. who believed Phillip's words, was baptised, wondered 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 sleep, or are brawned with some reigning sin, that they are sound, when they shall one day find the Lord greater than their consciences, with whom such righteousness as exceedeth not the righteousness of the Scribes and pharisees will not go for payment. It behoveth us then to take up the Apostles counsel, Take heed brethren lest there be at any time in any of you an evil heart of unbelief, causing you to depart (while ye seem to approach unto him) from the living God: and on the contrary, to labour to express the power of godliness daily, that in the last of our days we may reap the sweet fruit of it, when we shall be glad that we have had no part with hypocrites. Thus by God's blessing are we come to the end of the first Chapter, to him be praise for ever, Amen. CHAP. II. But speak thou the things which become wholesome doctrine, 2 That the elder men be sober, honest, discreet, sound in the faith, in love, and in patience: THe Apostle having described the duty of a faithful Pastor in the former Chapter, and exhibited a view of such as the Lord calleth and approveth, who must be men both of singular integrity for their life, and of skilfulness and ability to teach: he now applieth all that speech to Titus, & exhorteth him to the exercise of his talents received to his master's best advantage. And first, he generally instructeth him what himself must teach; namely, wholesome doctrine. And secondly, how he should particularly apply himself and his doctrine to all sorts of men: who are distinguished, 1. by the sex, men and women. 2. by the age, old and young. 3. by their condition, some being masters, and some servants, the meanest of which must not be contemned: but every man▪ and woman of what age and calling soever they be, although their condition be never so servile, must have 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 end of this Chapter. First, for Titus his own duty, it is laid down by way of opposition, and knit to the former matter, and Chapter, by the conjunction, But, teach thou. As if he had said, although the false teachers whom I have described dote upon dreams, and feed their hearers with fancies, and doctrines of men, to the corrupting and poisoning of souls, and turning men away from the truth; thou must be utterly unlike them in thy preaching: they speak pleasing things, but thou must speak profitable: they by despising the simplicity of the Gospel, fall not only into dangerous errors which they broach, but into loose and idle discourses, which bring diseases upon the soul: 1. Tim. 6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But thou on the contrary must plainly, and familiarly discover unto all estates of men and women their estates and duties, that thereby they may be brought to soundness: they cannot but speak and teach as they are: but let them trifle as they will, and live as they list, thou hast betaken thee to another service then that of men, and must carry thy ministery as becometh a sound teacher of the truth, which is according to godliness. Teaching us that, Doctr. No Christian Minister, nor man, No example of man must turn us out of our godly course. must be so shaken at the ungodly courses of others in their rank; as that they either give over, or give back from their uprightness in their duties: for Titus although he might seem to be cried down, by the general voice of false and pompous teachers, yet must he not be silent; and though he might be troubled and opposed, yet must he not be timorous or sluggish: and though his doctrine were not received nor obeyed, yet he must not be weary of tendering and teaching it; yea be it that the world would rather applaud mockers and time servers; yet must not he discontentedly with jonas turn another way, but look unto his own duty in serving God, his Church, and men's salvations: let others stand or fall to their own masters, it is safe for every man so to lay his counters, as that his Master may find him doing, yea well doing. The like precept receiveth Timothy, evil men and deceivers wax worse and worse, deceiving and being deceived, but continue thou: 2. Tim. 3.13. and cap. 4.5. many shall turn away their ●ares, and be given to fables, but watch thou: and what a good proficient Timothy was herein, the same Apostle showeth, Philip. 2.20. for when all sought their own, yet than he as a son with the father, served with Paul in the Gospel. 2. It is no slender commendation which a man shall receive from the mouth of God, if with the Minister of the Church of Pe●gamus, he shall bear the name and word of God, even there where ●●tan hath his throne: Rev. 2.13. and then, when Antipas that faithful witness was slain. 3. The Lord for this end permitteth many general defections and corruptions; not to this purpose, that the godly should shrink, but to try them, whether if they see themselves alone with Elias, and even their lives sought also, they will stand in their uprightness: whether when all Israel go after the gods of their fathers, they and their houses with josuah will serve the Lord: and whether those that profess the Lord, will walk by rule or by example. There must be differences of judgement amongst men. Use. 1. Let none that professeth Christ, take offence at the differences of judgement or practices amongst men in the world, whether in the Ministers, or other men. The truth was never but one, although there was ever difference in the preaching of it. Some Prophets were smooth and sweet tongued: some Apostles so styling themselves, were much in speech, but not so much in power: some Ministers must have their portions here, must have pomp, 2. Cor. 2.17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ease, wealth and applause; and this makes them merchants of the word, and speak to their own ends and drifts. Others there are whose portion the Lord is, unto whom they would approve their hearts, and therefore in sincerity, and as of God in the sight of God they will speak. 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 God's truth against 400. yea, 4000 of them. There is also as great difference in their sufferings: the former, if they should worthily suffer as evil doers, they shall not want mediators, and moderators: the latter, in suffering for well doing, are in their just defence like Paul, who in his answering had no man to assist him, but all forsook him. Here now is a trial, 2. Tim. 4.16. which will cause 70. disciples to fall off from Christ at one clap; nay which may occasion the moving of Christ's question to the twelve; to those who are sound Christians but shaking, will ye also go away? But we must be wise of heart, to inquire where the wholesome word is, and whither else should we go? In these differences it is safe to look directly to the word. 2. In the differences of men's courses we must look directly to the word, which though it prescribe strait ways to heaven, and those beaten with the feet but of a few, and those few by the most accounted singular and unwise, yet is it good to mark what God speaketh: what if we be as signs and wonders, Isa. 8.18. yea as gazing stocks to men? what if the wicked wonder, and speak evil of us, because we run not to the excess of riot with them? yet must we beware that we be not plucked away with the error of the wicked, 2. Pet. 3. and fall from our own steadfastness. Excellent is that exhortation, Isai. 8.12. Say not a confederacy to all them to whom this people say a confederacy: but sanctify the Lord in your hearts, and let his fear be your dread: so in thy calling, let all thy trade use deceit and falsehood in word and action, but let them not be a rule for thee, for thou must walk to heaven by other direction. Wholesome doctrine] 1. In regard of the matter: 2. of the work, or effect: the former, when it is sound in itself. Then is it so, 1. when it propoundeth things necessary to be believed or done. 2. proportional to the analogy 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 unto Christ; the law being a schoolmaster to him, Gal. 3. and the Gospel teaching nothing else, 1. Cor. 2.2. Secondly, that is wholesome doctrine in regard of the work or effect, which maketh the souls of men sound and thriving: for it is a borrowed speech from the food, or physic of the body to the soul, which is the word of God here called again doctrine: and elsewhere the food and bread of life; and Ministers Pastors and feeders. Now this doctrine worketh men's souls to soundness two ways. 1. by drawing us out of our spiritual diseases, not only inward, as of ignorance, error, hypocrisy, etc. but outward also, as those main sins reckoned up, 1. Tim. 1.9.10. and said to be contrary to wholesome doctrine. This it effecteth, 1. by showing the danger of our disease. 2. by applying the remedy. 2. by keeping us in good plight and health, not only free from those former diseases, but strong and fresh to the duties of piety and righteousness, even as the body is kept sound without onset of diseases by wholesome nourishment. Doctr. The scope of every Minister in his teaching, Ministers must feed God's people with wholesome doctrine. Reasons. must be to feed the people of God with wholesome doctrine, such as may bring the souls of men to health and soundness. For 1. if the common talk of Christians must be edifying, ministering grace, bring sweetness to the soul, and health to the bones: if it be required of every righteous man, that his lips should feed many: nay more, Prou. 16 24. Prou. 31.26. if the law of grace must sit under the lips of every virtuous woman, much more must the Ministers, whose office in peculiar bindeth him to be a Pastor or feeder, and that according to Gods own heart, he having for this purpose received his calling, gifts, and approbation of God. 2. Otherwise he perverteth the whole course of his life and calling, and is no better than those false Apostles, who turning themselves from sound teaching to unfruitful discourses, called vain jangling, are said to rove, 1. Tim. 1 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and err from the right aim, like unskilful darters or shooters. Now what a fearful thing is it for a man to wander all his life long, from that station and service in which the Lord hath set him? Quest. But how shall any Minister attain this end of his calling? Answ. Hereunto two things are required: 1. ability, What things are requisite to an able Minister. 2. affection: both which provoke diligence, and faithful ability, 1. of learning, 2. of judgement. For the former: he must be able to feed with wholesome doctrine. We will not put forth our children to nurses whose breasts want milk, unless we would starve them; so the Lord never committeth his children to dry nurses, though often in judgement he leave, and permit them unto spiritual famine. Seeing therefore the Priests lips should preserve knowledge, and the Pastor's breasts should be like Joseph's granaries, stored with all provision against the time of famine; let all idle, and idol Ministers that thrust themselves in for Pastors, and can only feed themselves, consider of their danger betimes, lest too late repentance cause them to know what it is to starve the Lords people, and murder so many souls, the meanest of which the whole world cannot countervail. For the latter, he must be of able judgement, and wisdom, to know the nature, and constitution of his people, the state of his flock; whether they be of weak or strong stomaches, and so whether they need milk or stronger meat. 2. He must be able like a skilful cook, to know how to season the food he delivereth; he is not presently fit to be a cook, that can put on a white apron, or conform in a ceremony; but as he must be a man of skill in his quality, so must he be a man of a good taste, and have experience of that he prepareth for others, wisely delivering points not only profitable for the persons present, but things also proper to the present occasions, and be fitting occurrences. 3. He must not only know when his provision is well seasoned, but also when it is seasonable: like a good steward, who altereth the diet of the house, according as the several seasons severally furnish the market: for as every one must have his portion, so must he have it in due season: a word in time to him that is weary, is a fruit of a learned tongue, and to feed the impenitent with judgement, is wisdom, seeing an humble soul is broken with threatening, & a secure heart is hardened with promises. Three things must be dear to a Minister: 1. God's glory. 2. man's salvation 3. sincerity of the truth. But to the further furnishment of the Minister, the second thing must be added, namely the affection of love. Which must look three ways at once; 1. to God, 2. to man. 3. to the truth. The glory of God must be prized above all things, which will make him speak only for God, and he that speaketh only for God, cannot but be wholesomely conversant in his word, joh. 7.18. For love of God's glory effecteth two things, both concurring to wholesome doctrine. 1. conceivement of human wisdom: 2. demonstration of the spirit, 1. Cor. 2.4. that is, a secret power and authority of the spirit, going with his word, enlightening with his own other men's understandings, and heating by his own other men's affections: this made a grave Divine of ours say, that every true Minister hath after a sort a fiery tongue given him. Secondly, this affection of love, must be extended to his people: Paul loved his countrymen, and this stirred up his hearty desire, that Israel might be saved. The mother seeing her child in danger, Rom. 10.1. is careful out of her love to provide any cordial or restorative that may be gotten to do it good; the prosperity of the child, is the joy of the mother; so the profit of the people is the Pastor's crown of rejoicing, 2. Cor. 3.1. Thirdly, unto the truth itself: he must affect to know nothing, and this will cause him to affect to deliver nothing but Christ, and him crucified: this sincere milk of the word, maketh Gods children to thrive and prosper, whereas the unwholesome milk mingled with error, or puddle water of men's devices, bringeth sickness, diseases, and consumption into their souls. Use. Let all Ministers, who have a care of profiting their people, and so furthering their own account, acquaint them with this wholesome doctrine, fetched out of the pure fountains of the Scriptures, and rightly divide it unto them, as workmen that need not be ashamed. Alas, what vanity is it, out of opinion of wit or reading, to seek out strange speculations among the stars, to search out genealogies, peregrees, to dote about fables, to set himself to tie hard knots only to untie them again (as the dog leaveth soft meat to gnaw upon bones) to mingle the word with the leaven of traditions? what a dangerous thing is it, to heal the hurt of God's people with sweet words, or to handle the word either deceitfully, or deliver it fantastically, with unseemly and rude, or affected words of human wisdom & eloquence? all this may puff up the souls of men for a time, as though they were wholesomely fed, but indeed Paul showeth the proper work of them, that they breed diseases, and engender strife, rather than godly edifying: and when the fire cometh that shall try every man's work, his work shall burn, let him scape if he can, who though he teach no false doctrine, yet if he build hay and chaff upon the foundation; for he hath not stood in God's counsel: read the curse denounced against false Pastors. jer. 23. Secondly, hearers are hence taught sundry duties. As 1. to desire only this wholesome food, that their souls may be well liking; 4. duties belonging to hearers. laying aside their itching ears, which hunt after novelties; for the ministery is not appointed to beat the ear as music, but to sink into the soul as the food and medicine of it, by becoming the means and rule of life. In populous places, 1. Desire only wholesome doctrine. are running auditories in which the most gape for painted phrases, pretty witty sentences out of some Sage or other; or some sentence of Scripture (which yet they least care for) but it must be turkist, and misshapen out of his native simplicity, like cattle forsaking the green pastures to bruise upon leaves and boughs. These nice hearers are like the dainty gentlewomen of our times, who scorning standing dishes on their tables, which are the wholesome, fit, and strengthening nourishment, set them at the low end of the table; and themselves only glorying in their art and cookery, feed upon forced dishes, and cooked conceits, though the ground in comparison be not better than a bootshanke, as we use to say; and the sauce trebling the cost of the meat itself. How good a sauce were hunger now to such persons, and stomaches, who in their fullness despise an honey comb? This Athenian hearing, is the cause of Athenian preaching, and the diseases running upon such hearers showeth the curse of God on them, who with contempt of the Mannah from heaven, wish the onions, garlic, and flesh of Egypt: these things they have upon their desire, and with them more than they desire, for they rot even between their teeth. 2. To receive it being wholesome savourly. 2. To receive this wholesome doctrine, as for the body we receive wholesome food whatsoever it be, or from whomsoever: let it be bitter sometimes, or seem too salt, yet if it be wholesome, hunger findeth it savoury: no man but will strive to receive a bitter potion to restore his body out of any weakness to soundness; and yet who is it that will suffer an wholesome reproof to the recovery of soundness to the soul? and others stand so much upon toothsomnes of their meat, and must know their cooks so well, that before they can be resolved in these two, the plausibleness of the doctrine, and the friendliness of the person, their souls are well ●ie starved to death. Hence is it that we hear so many complaints: oh, saith one, he seeketh not the good will of his hearers, nor casteth to please them: he is of a tart 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 never trouble themselves, so far as to examine it by the word, or themselves by it. But then say I, is it the word of God thou hearest, and the truth by thy own confession? why dost thou then not tremble at that word? seeing every word of God is good, pure, wholesome, though it cannot be denied but that some part of it is more seasonable at one time then at another. Others allege, oh he is no scholar in comparison, but a plain man, and a novice to such and such. But can none but the greatest clerks deliver wholesome doctrine, or was plain preaching for Saint Paul alone, Never examine a ministery by the pomp but by the power. and such as he? surely the world is greatly altered since his time, it cannot skill of his preaching: who being the greatest scholar of all the Apostles, was the most fearful to make the least show of it. Well, he is truly learned that hath learned Christ; and can teach him to another: although the voice be still and humble, yet may the Lord pass by in it, when as he is not in all the boisterous sermons of proud men. Others can receive no doctrine from such a one as hath expressed humanity in some weakness, or want; or is not altogether to their own liking, nor of their own size. Some cannot abide to hear the so called Puritan: others are as far wide on the other hand, they can get no good, nor will stir out of their doors to hear him that can buckle himself to the times: thus some hold to Paul, some to Apollo's, 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 truly taught: or if either of them should err, have we exemption from hearing them? are we not rather to try the spirits, and try all things, that we may hold ourselves to that which is good? We deceive ourselves, while we look to be taught by Angels or Saints; Gods ordinance is, that we should be taught by men, subject to the same infirmities with us; weak men, and sinful men must under God raise us to strength of grace; that our faith may not be ascribed to men or means, but that the mighty power of God might appear in man's infirmity. But in one word, to remove all the pretended causes of not receiving the wholesome word; turn thine eye inward, and thou shalt see the fault in thyself: for as if a man abstain meal after meal from meat, and he doth not, nor cannot be persuaded to eat wholesome meat, it is plain he is a sick man, his stomach is gone, if he hold on he is hastening to death; so it is with him who refuseth the wholesome food of his soul, some sore deadly disease hath seized upon him. If this food seem tart or bitter, it is not corrupted, but thy taste: thy spiritual ague causeth thee to deem honey bitter. If thou loathest that meat which thou hast sometime liked, the meat is the same, but thou art not the same; if thou art weary of the doctrine of mortification, which sometimes thou affectedst, suspect thyself: the case is with thee as with some children, who for novelty were willing to go to school, but being held hard, some grow weary of their Master, and would exchange him with another; but no cook could make this doctrine relish thy taste, till it with thyself be altered. 3. Hearers must hold wholesome doctrine, 3. To hold it when they have it, and not cast it up. when they have received it, 2. Tim. 3.14. continue in the things thou hast received: buy the truth, but sell it not, and bind it fast upon their hearts. And good reason: for if the meat be never so wholesome, if the stomach of the soul keep it not, but it slip the memory, and is not by meditation digested; the soul is as surely diseased as is the body when no sustenance will stay to strengthen it. Many complain that they hear many good things, but yet they stay not with them, but are soon forgotten; & hence may begin to conceive that the meat was faulty, either not enough, but raw, or too cold, or otherwise; but let them know assuredly that the fault was in their own cold stomachs, which wanted zeal and love to the truth to warm them; for we easily forget not the things we love: or else some sin like the predominance of a bad humour hath overcharged them, which must be purged by renewing repentance; which being done, wisdom requireth that men do for their souls, as they do for their bodies; in which if the meat stay not till it be digested, or because although it be digested it stayeth not neither; howsoever a man returneh to his meat again: even so repair thou unto thy ordinary meals again, hear preparedly, and thou shalt at least renew thy strength again: and if thou findest thy stomach weak still, look as men of weak stomachs before meat prepare them with some warm thing, and after close them up again with some preserve or other: so must thou with prayer and reading prepare and warm thy affection before, and close up thy stomach 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 man's own, being as strong vinegar to the nose, to hold that in which otherwise would be presently cast up again. 4. Hearers must so desire, receive, and hold this wholesome food, as they may grow by it, 1. Pet. 2. 4. To thrive & and grow in grace by it. showing by their thriving in grace, that they have wholesome meat: Psal. 119.4. Behold I desire thy commandments, quicken me in thy righteousness: for as in the body, if meat when it is digested, send not virtue whereby the operation of it appeareth in all the parts, the body is diseased, some obstruction or oppilation hindereth the work of it: so is the soul obstructed with the itching ear, covetous thoughts, hardness of heart, formal worship, all which keep the soul barren and empty of grace, yea lean and ill looking in the eyes of God. Seeing therefore the Lord hath spread his table for us, and liberally furnished it with store of this wholesome food, let it appear in our souls, by our strength to labour in Christian duties to which we are called, to overcome the temptations unto sin, to carry the victory in our strife against our own lusts: let it appear in patient and cheerful bearing of affliction, and in the thankful entertainment of blessings, especially of the best kind. And thus by commending the Lords bountiful hospitality, and liberal provision in his house, we shall adorn our profession, and win others to wish themselves entertained in the same service with us. Now all these things shall be happily attained of teachers and hearers, if they come to this business thus qualified and affected. First, Conditions required hereunto. If they come as the elect of God, whom he will teach: 1. humbled in the sense of sin past, and of present corruption: 2. acknowledging the errors of their judgement and practice: and 3. praying for the illumination of the one, and the reformation of the other. Secondly, if both of them captivate all human wisdom to the obedience of Christ, who is the scope of all the Scripture, desiring to know, and make known nothing but Christ, and the merit of his sufferings. Thirdly, if both of them bring the love of the Scriptures, as which only contain all saving knowledge; admiring Gods infinite wisdom, power, justice, and mercy, shining out in them, even as when the people saw Moses do that which all the Magicians could not do, they with Pharaoh acknowledged that that was the finger of God: this is a truth which prevaileth against all the deceits of vain men, as Moses rod devoured all the rods of the Magicians. Lastly, if both of them teach and hear, not only to know or make known, but with purpose to bring things delivered into practice: of which thing many are agreed; if they could conclude of the time of their obedience as well as David did, Psal. 119.60. I made haste, and delayed not to keep thy commandments. Vers. 2. That the elder men be sober, honest, discreet, sound in the faith, in love, and in patience: Now the Apostle cometh to direct Titus how to apply his doctrine aptly to the several sexes, ages, and conditions of men. Whence in general is to be observed, that Doctr. Every faithful Minister must fit and apply his doctrine to the several ages, conditions, and occasions of his people, Wholesome doctrine must be applied to several ages and conditions of men. that every man and woman, young and old, superior and inferior may know not only what is lawful, but what is most expedient and beseeming our age, place, and condition of life. It is true that all virtues in general are commanded, as all vices in general are forbidden to all persons, of what sex or estate soever: yet there be some special virtues, which are more shining ornaments in some age and condition then others: as in young men staidness and discretion, are special beauties; but are not (if wanting) such blemishes in their years, as in old men, because of their observation and experience. So there be some special vices (though all are to strive against all) which are fouler spots and stains to some age then to other: and some to which men and women are more subject by reason of their age or sex: as youth to headiness and rashness; old age to teastinesse, frowardness, covetousness, etc. women to curiosity, loquacity, etc. against all which, the man of God must in special furnish and arm his people; instantly striving to root out such noisome weeds as of their own accord appear out of the earthy hearts of men; as also to plant the contrary graces in their stead. Examples of this practice we meet with all every where in the Epistles. Paul in diverse of his Epistles, as to the Colossians, but especially to the Ephesians, describeth in particular the duties of wives, husbands, children, fathers, servants, masters: see chap. 5. ●. ● Peter in the 2. and 3. chapters, is as large in the distinct offices of subjects, wives, husbands, servants: And from this practice the Apostle john dissenteth not, 1. joh. 2.12. where he giveth his reasons, why he writeth to fathers, to babes, to old men, and to young men. Besides these examples, are sundry weighty reasons to enforce the doctrine: As first, the faithfulness of a wise steward herein appeareth, namely, in distributing to every one of his Master's family, their own portion of meat in due season, Luk. 12.42. Secondly, to this purpose is the word fitted, to make every man ready and absolute to every good work, and thus the wisdom of God is made to shine to all eyes, who can behold such a perfect rule of direction in faith and manners. Thirdly, well knew our Apostle with other the men of God, that general doctrines (though never so wholesome) little prevail, are but cold, and touch not men to the quick, without particular application to their several necessities: till Peter come to say; you have crucified the Lord of glory, we read of no pricking of their hearts. It is the learned tongue that can do this. Use. 1. This duty requireth also a man of understanding, an Ezra, a prompt scribe, a learned tongue; not any bare reader, no nor every preacher attaineth to this high point of wisdom; not bosom sermons, nor every learned discourse reacheth unto it. If he must be a learned Physician, that must first find out the disease, and then apply a fit remedy to the same: he must be much more learned than he, and one acquainted with more rare secrets of simples that grow from heaven, who can here minister to every soul according to the estate of it, which is far more hid than that of the body; as to the weary soul a seasonable word; and to the secure heart, the just weight of terror and threatening. Besides, who seeth not that this very duty requireth no flatterers, no selfe-seekers, no time servers? but men of courage, bold through God to apply his word to all conditions of men, high as well as low, rich as poor, not healing the hurt of great ones with sweet words, nor respecting persons no more than the Lord himself doth, whose word it is; but binding even kings in chains, and nobles in fetters, as Nathan did David, Thou art the man: For if the word hath plainly described every man's duty, than the dispensers of it must faithfully deliver out the same. Secondly, hearers must hence learn: 1. to be subject to the doctrine delivered in the ministery, be they old or young, rich or poor, one or other, must yield obedience unto it. For seeing the Scripture is furnished to teach all men all their duties, and the ministery ordained by God to discover the wisdom of God; old men must not disdain to sit down at Christ's feet; nor young men to learn how to redress their ways; nor the rich to become rich in God, nor the poor to become poor in spirit, nor the master to acknowledge a master in heaven, nor the servant to become the servant of Christ. 2. To desire fit instruction in the ministery, and come to us as the people, Publicans, soldiers, to john, Master, Luk. 3. what shall we do? See Acts 2.37. and 16.30. 3. To pray that we may deliver fit doctrine, Eph. 6.19. and for me, that utterance may be given to speak as I ought. No man but would desire and call for a fit plaster or potion for his body: but when we labour against men's particular sins directly, and speak aptly to their consciences, like unruly and inconsiderate patients, they fret and storm, if we come any thing near the quick of their galled consciences. No man but in trouble of spirit, or terror of conscience, would hear from us words of comfort: but there is a deal of proud flesh, which would unremooved for ever hinder their ●ound cure, which when it is consumed, we are ready to supple with words as soft as oil: but till then men must pray for wisdom to dance to our pipe: and as we must set ourselves against the sins of all ages, and callings, so must they themselves against their own sins. 4. Whereas many think that those sins are least to be striven against, which are incident to the age or sex: and that we lay intolerable yokes on youth, which must have the swinge: and for old men because their age carrieth them to teastinesse and frowardness, therefore they may better be forborn; these may hence see their error: neither is this any other then to strengthen the hands of sinners, and a giving of scope to natural corruption. If men indeed were so humbled as that they were ready to despair, because they cannot overcome such corruptions, than might we say, that no temptation hath befallen them but such as goeth over the common nature; but otherwise to plead for any liberty in excusing sin, is an hardening of the heart, and a back by as to repentance. The elder men] Doctr. Our Apostle exempteth not old men from being subject to the doctrine of God, because of their age: No man in this life can come to that pillar on which he may write, Ne plus ultra. but rather sendeth them first to school, notwithstanding all that knowledge and experience which they might pretend, 1. joh. 2.13. For God's school is as well for old as for young, in which men are not only to be initiated in the principles of religion, but also to be lead forward unto perfection of wisdom: and seeing no man can attain in this life unto perfection, therefore every man is still to press forward, and to wax old daily learning something. And there is great reason that as old men must first be instructed by Titus, Old men must first be taught their duty, why. so they should be the first in learning their duty. Seeing, First, in regard of example, for their presidence prevaileth much, and would be a great inducement to the younger, who need all encouragements in the ways of God: which example not being general given by our elder men, besides that they entangle themselves in the sins of the younger, we cannot marvel at the licentiousness of our youth. Secondly, the honour of their age, Prou. 16.31. yea the ornament and crown of their years is, to be found in the ways of righteousness: that is, in a life lead holily, and justly, which two can never be found, but in a heart submitted to the word of God the rule of both. The want of this crown maketh much old age burdensome, dishonourable, and old men to live even undesired, because they are not only every way unprofitable, but hurtful and graceless; not only old stocks fruitless 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 unfruitful spending their time: and showeth them that Christ and his doctrine both of them being from the beginning, 1. joh. 2.14. are most ancient, and consequently the knowledge and remembrance of him, is a matter best beseeming them: to have their senses and tongues exercised herein should be the delight o● their age, to be conversant in the holy exercises which witness of him, should be their chief business: as old Annah went not out of the Temple, and old Simeon waited there to see his salvation. Fourthly, their time by the course of nature cannot be long to fit themselves to heaven, and therefore they had not need slack any opportunity which might hast them thither: they by reason of their time should see salvation nearer than when they first believed; and imitating natural motion in grace, become more violent towards the centre: they ought to have experience of the sweetness of the Lords yoke, and show all cheerfulness in well doing while they abide in the flesh: they should forecast to leave a sweet sent behind them of a religious carriage toward God in all the duties of piety, and of a loving carriage towards all men. Use. 1. This condemneth the frowardness of many of the elder sort, who although they never learned to know Christ, Old men must lay aside 1. frowardness. and the way of life when they were young; yet are neither afraid nor ashamed to say that they are now too old to learn him; the which speech bewrayeth that as yet they never learned him aright, as also that they are very far from salvation; for whosoever is too old to learn the means, is too old also to attain the end: besides the extreme folly of such an ungodly profession: for would the oldest man that can be, sent on a journey in a way both unknown to him, and not easy to be found or held, so sillily reason with himself; I will right forward, I never came this way before, neither do I know it; but I will never ask of it, for I am too old now to learn it: and yet thus mad are old men in the matters of God and his kingdom. Others would feign learn but not of young men, this standeth not with their gravity. But howsoever maturity of years is not to be neglected in a minister, seeing that in the ordinary course it carrieth with it ripeness of judgement; yet God's grace in youth must not be despised, 1. Tim. 4.12. Let no man despise thy youth: and who is commanded here to teach old men, but Titus a young man? As for that place, 2. Tim. 3.6. a minister must not be a young scholar, Paul saith not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. it is not meant of one young in years, but young in faith, one lately converted to the Christian faith, and as it were a tender and young plant in Christianity. 2. Let this move our elder sort to lay aside the worldly wisdom and experience, 2. Worldly wisdom. and take out that point of wisdom to sit down at Christ's feet, and be ready to be taught in the ways of God. By which means how might the younger be provoked to take up into their affection and practise the love of the truth and the fear of God? how exceedingly might they help forward the ministery in all sorts? whereas it is the greatest stop it findeth, and the greatest toil we meet with to bring old men to leave their old courses; who are like drawn vessels, in whom is nothing left, but lees and dregs of ignorance, looseness, security, in which with other old courses, they are determined even to rot away. What a number of old men be there, who are but children, not in years, but in understanding, in knowledge, in experience of the things of God; in respect of which, we cannot say they are twice children, for in truth they were never other, they never came out of this their infancy and childishness. The exhortation is more necessary, than it is commonly taken for: when as we may meet with some old men and women towards 60. years, if not above, of whom one cannot tell that ever he heard of Christ: an other cannot tell whether Christ be in heaven or in earth: a third cannot be persuaded that he is a sinner: all which I speak of my own experience and trial; and yet these live in our Christian commonwealth, and perhaps under preaching Ministers, in whom is far less sense of God and religion, then in the very heathen themselves. Oh, but these you will say are outcast people, and the vilest of men, and they are but few. But what a great sin and shame is it, that any should be so suffered to live out of all rank of Christianity, in days of such grace and knowledge? But there are an other sort to which multitudes and millions cleave, that are scarce one good step before the former, and these are such as make a show of knowledge, and often frequent the means, and by often sitting in this sun are a little outwardly coloured: but yet cannot give a reason of the faith that is in them, to their own or others comfort, no more than the former. Urge them, they can tell you they mean well, and have good hearts; but indeed they know not what they mean, and without knowledge, saith Solomon, the mind is not good: the which ignorance is so much the more damnable, by how much it is wilful and affected: joh. 15.22. If I had not come and spoken, they had had no sin: but now have they no cloak for their sin. Sober,] Now the things which the elder sort must learn, are not so much handled as named: and they are of two sorts, the former which beseem them as they are old men: and these are three, the first of which is sobriety, or watchfulness, which properly respecteth things without them, as meat, drink, etc. the two latter respect their own persons: the former of which is gravity or honesty, which requireth seemliness in the outward habit, speech, gesture, manners, and behaviour: the latter is wisdom, or discretion, which restraineth the more inward concupiscences, lusts, and desires of the heart. The second sort of virtues are such as are commended unto them, as they are ancient Christians, and these be three also; 1. soundness in faith, whereby duties are acceptably performed towards God. 2. soundness in love, which looketh to all the duties of the second table. 3. soundness in patience, which is as salt to season and preserve both, without which they could not but quickly wax weary of well doing. Thus ought old men to be qualified, not only as those who have attained to ripeness in years, but as such who also have striven to some ripeness in Christianity, expressed in the practice of these three virtues. In the first precept of sobriety, older persons are enjoined to watch against the immoderate use of meat and drink especially, and in the use of these (wine and strong drink especially) to moderate themselves within the confines, and precincts of sobriety. And there is great reason of this precept, for this age being full of infirmity, a cold, and dry age, is more desirous to strengthen, warm, and moisten itself with wine and strong drink; and without great watchfulness easily overshooteth itself; insomuch as the word teacheth how some of the holiest of their age, have been foiled and mocked hereby; the infirmity of that age not only being weak to resist, but pro●e to betray and deliver them up unto 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 given to wine. And the more cautelous ought the elder men to be herein, Sobriety especially commended to elder men. Why. 1. Because it were a great shame for them that have lived so long, and all this while have not learned to use the creatures aright; hardly can they be reputed Christians, who for Christ will not forego their lusts. 2. They ought by their example and counsel provoke, and direct others unto all sobriety; and how absurd and wicked were it in them by their improvidence and looseness, to embolden and encourage others unto sin? and beside, expose, uncover, and lay open themselves to be derided by others far their inferiors: with which reproach this sin was punished, even in Noah himself. 3. They have but a little time to watch in, and their master is even at their door, their sun is a setting, and they must therefore beware the more, lest hereby they bring their souls upon a slumber: for as sobriety and watchfulness are joined together, as mutual supporters each of other, 1. Pet. 5.8. so are drunkenness and sleeping, 1. Thess. 6.7. making the day of general or particular judgement come unawares, as it doth to such as are in the night. 4. They have but a little time to do good in, and aught to preserve themselves in a fitness to do good; both to govern their own lives, their own families, and other men, if they be called thereto: whereas the losing of themselves to this sin, brings forgetfulness of all duty, abuse of his place, and woe upon all that are committed to his government: beside, it openeth a door, and is as a fruitful soil and season to many other sins: it is an evil which goeth not alone, it was accompanied with incest, even in Lot himself. 5. They have but a while to strive against temptation, which because the Devil knoweth, he more mightily assaileth them: both which things seeing the Lord hath discovered unto them, they ought so much the more to watch unto sobriety, according to the counsel of the Apostle, 1. Pet. 5.8. Oh that our old men would be persuaded thus to number their days, that their hearts might be applied unto wisdom; and moved to beware of shipwreck in their haven; and provoked to watch but one hour longer with Christ, and so to finish their welfare for ever. Let them bear that speech in mind, Care a while, and ever safe. Grave,] The word signifieth a seemly, modest, and gracious carriage, opposed to all lightness, vanity, or viciousness in gesture, speech, apparel, countenance, deeds, or conversation: and is a general virtue befitting every age, and every vocation and condition of life: and not appropriated to any one calling or condition more than other: required in the Minister, 1. Tim. 3.8. in his wife, vers. 11. and in every private man, 1. Tim. 2.1. But yet the older sort, in all estates, aught above other to carry a constant comeliness, and grave authority, yea a fatherly kind of reverent behaviour: Elder men must carry a seemly gravity through their course. Reas. Alia aetas alios mores postulat. that the gravity of their manners, may be suitable to the gravity of their years; yea and may adorn their age: being as far from the lightness of youth in their whole conversation, as they have passed it in the number of their days. Reason's hereof are, 1. God hath honoured them, and put dignity upon them, by reason of their years: giving them in the fifth commandment the name and honour of fathers, for the love, and reverence which by their grave and worthy carriage, is due to them from their inferiors: and Leuit. 19.32. Thou shalt rise up 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 maintain their honour and reverence, by a reverent and Christian conversation: for honour is unseemly for a fool, Prov. 26.1. 2. They are to instruct and admonish others of their duty, and of their failings; and thus aught to become eyes to the blind, job 25.15.21. and feet to the lame: and the younger sort are to hear and wait, holding their tongue at their counsel. Now let the advise, admonition, or counsel be never so just, wholesome, experienced; yet it cannot choose but lose all the authority, and credit of it, if the conversation of a man be vain, light, youthful, or any way unseemly: so as they who fail from this precept, disable themselves from performance of so necessary a duty. 3. Too common a thing it is in our corruption, to lessen in our hearts the due reckoning and estimation of the aged, who have passed their prime, and (as we falsely say) their best days; the proverb is true, we adore the sun rising, but contemn it setting. Hence Solomon observed, (as we also may behold) all the living with the second child: that is, the Prince apparent, which was to reign after his father's decease; or in great families, the heirs and young masters, who are duly observed and flattered by all the servants. Now if the older sort would provide against the contempt of that age, it must be by such a seemly gravity, as may dash lightness even with the presence: so did job, 29.8. The young men saw me, and hid themselves, the aged arose and stood up. The which consideration, as it teacheth how to retain the honour and crown of age: so also when men fail of that due regard their years seem to call for; that they are not (as most old men do) to lay all the blame upon the insolency of youth, as not trained to better manners: but to examine how their own footsteps have been directed: and whether they have not let fall the crown of their age, which is the grace and gravity of it: and in a word, wherein and how far, they have failed. The Heathen could say, that the way to Honour's Temple, lay by virtues house: and it is just with the Lord, that with the vile should be reproach, so as the base often rise up against the honourable, and children can scorn the aged, in whose words, behaviours, and actions, any unseemly lightness hath bewrayed and discovered itself. Discreet,] or moderate. The virtue was formerly required in the Minister, cap. 1.7. and after in women, cap. 2.4. and in young men, Moderation of lusts and passions is a most seemly grace in an old man. vers. 6. which word, because it principally intendeth a moderation of all fleshly concupiscences, and desires; as also extendeth itself to all the parts of the life, requiring that all the affections, speeches, and actions, be carried level, not according to the strength of will, or passion; but according to the rule of prudence; both in forbearing that which is evil, and unseemly; as also in choosing 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 preserving in them a wise and vigilant care, that their minds may be kept in such temper, as becometh sobriety, and Christianity: and these not of ordinary men, but such as may beautify this age, which even of itself is in part disposed hereunto: as that holy man observed, among the ancient is wisdom, and in the length of days, job 12.12. is understanding. Reas. 1. Unchaste desires are foul spots in every age, but in old age most of all. How monstrous were it for old men to watch the twilight, to have eyes full of adultery, to have their mouths filled with foul and rotten communication, to be drunk with wine unto excess? how exceeding odious were these things in them, above 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 seem rather to force themselves, and sin of election, as such who willingly leave not such sins as have almost left them; nay who rather strengthen their minds to such lusts, as to which their bodies are broken and decayed: and thrust themselves under the power of such lewd Masters, from whom a man would have thought, they should long before have parted as free men. 2. Old age is an age which ought to be dedicated to the mind, meditation, counsel; aught to be taken up with more seemly delights and desires, even such as are spiritual and heavenly; aught to watch against such lusts as press down, that the aged man may serve the Lord with more liberty and cheerfulness, and intent the straightening of all reckonings between God and them, and so the finishing up of their salvation with fear and trembling; for if every Christian ought to have his conversation in heaven, much more such as have one foot in the grave, and hasten unto the earth. Use. This precept justly reprehendeth many of our elder sort, whose bones seem still to possess the sins of their youth; as if they were minded not to lay down their lusts, but in the same grave where themselves mean to lie; without all care of beautifying their grey hairs with this grace of discreet moderation; but in all their words and behaviours remain as vain, light, foolish, without savour of grace, as ever they were in their warmest blood; that even as all the dregs are settled in the bottom of a vessel, so their courses are filled with ●estinesse, hastiness, and unadvised frowardness: their conversation blotted with base covetousness, as if they were to live over their years again, their minds no less bending towards the earth than their bodies; and though they can scarce go up and down in the world, yet for most part are they more drowned in worldly affairs, 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 sin cannot yet be washed, nor they in their age break through the snares wherewith Satan held them in their youth; but the sinner of an hundredth year old goeth on to punishment. And here let none think, that any dotage or passionate affections may be excused by reason of the age, nay rather every such breaking out is here doubled, for an old man especially should be discreet, and the discretion of a man moderateth all passions. Let Barzillai be an example to all old men, 2. Sam. 19.35.37. who being solicited to embrace courtly delights, he refuseth all such proffers, and setteth his mind upon his own death, in his own city. Sound in faith,] Now follow those three virtues which are requisite in old men, as they are ancient Christians. The first of which is soundness of faith, in which three things are to be considered. 1. What soundness of faith is. 2. Why it is commended in special to old men, seeing every Christian must have it. 3. The duty which hence is to be learned. For the first: Soundness of faith standeth in two things. 1. when faith is sound in the quality, 1. Tim. 1.5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. that is, sincere, not deceitful, not hypocritical. 2. when it is sound in the degree of it, not a shaking reed, but grown up from the infancy unto some strength and stature. Now unto both these is required that faith be sound, Soundness of faith standeth in 4. things. 1. in the ground of it. 2. in the object. 3. in the work of it. 4. in the fruits issuing from it: in any of which if it fail it is unsound, unlasting. First, the ground of sound faith, is a sufficient measure of knowledge of the things of God revealed in the word, in a sound and incorrupted judgement: for so the Apostle affirmeth, Ground. Rom. 10.14. that for the working of faith, there must be the interpreting and delivering of doctrine out of the word, and an attentive hearing and understanding of it, whereby after a sort the son of man is lifted up that we may believe, joh. 3.14. Now every degree of knowledge and measure of understanding, is not a sufficient ground of sound faith; but such a measure as is able to discern between 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 custom, have their senses exercised to discern both good and evil? Heb. 5.14. This must be then such a knowledge as enableth a man both to maintain the truth, and convince the gainsayers; and so hold his own comfort by distinct, and particular, yea some depth of knowledge; without which so far he shall be from soundness, as that he shall be dangerously carried with every wind of doctrine. There is a fullness of knowledge, Rom. 15.14. which the Apostle commendeth in the Romans, and this is a notable fit ground for this soundness of faith. Hence it followeth, that all that implicit faith of the lay Papists, folded up in an idle fancy without knowledge, is unsound and ungrounded: for can any but a Papist, believe he knows not what? Secondly, the object of a sound faith more general, is the whole word of God, from which faith can no more be severed, Object. than the beams from the sun: but more specially the porper object is the covenant of grace in Christ: yea Christ himself, together with all his merits; and all the promises of mercy freely propounded in the Gospel; which is therefore called the word of faith. Rom. 10.8. Hence all Popish faith is here proved again unsound, because it is corrupt in the object: leaning itself in stead of the word, upon canons, councils, traditions, unwritten decrees: as also expecting salvation without the free covenant of grace, by the merit of works; whereas in justification before God, all works, all boasting, are excluded, Rom. 3.27. and 4.24. Thirdly, the work of a sound faith is twofold. 1. assent. 2. application. The former is a certain and firm assent, Work. whereby we set a seal unto all the promises of the Gospel, as most sure and certain; holding even an Angel accursed that should bring any other doctrine: and keeping sure the profession of our hope without wavering in full assurance of understanding. For faith is no opinion or fancy, Heb. 3. ●4. Coloss. 2. 2●. but hath in it a certainty arising from the steadfastness 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 work of faith is application, whereby a man not only assenteth that all the covenant of grace is true in itself, but also that it is true unto him; who therefore resteth and leaneth upon it for his own salvation, being assured so undoubtedly at one time or other of his salvation, as if he were already gathered up among the Saints. And this hand thus laying on Christ unto righteousness, and applying Christ with his merits unto one's self in particular to salvation, is the form of faith, or rather faith itself form, and not any works or charity, as Papists fond dream. And that this certainty is of the nature of sound faith appeareth, because that modest, but graceless uncertainty and doubting of the Popish doctrine, is opposed unto faith, and made a fruit of unbelief, Matth. 14.31. Oh thou of little faith, why doubtedst thou? of Abraham is said, Rom. 4. that he doubted not, nor reasoned with himself, but was strengthened in faith, being fully assured. And what other reason is given, why the inheritance was not given 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 seed? Rom. 4.16. Or how could our peace with God continue our comfort, or last with us, if we had no assurance of it, but still doubted of his love? Let us therefore always take notice of this especial work of sound faith, which maketh the heart able to say with job, I know my Redeemer liveth: Gal. 2.20. and with Paul, who died for me, and gave himself for me. Neither must the godly refuse to subscribe to the truth of this doctrine, because they never find such constant and full assurance, which is not moved with some doubting, and sometime exceedingly overcast with grudge of unbelief, for by this reason they might aswell conclude that they never had faith: and it is no marvel if faith and doubting be in one man, seeing they rise from two diverse, yea contrary principles, which cannot but be found in the best, even 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 thyself, in whom so little good appeareth: but open the eye of thy faith, which at length seeth clearly the salvation of God, chaseth away clouds of doubts and distrust, and giveth glory unto God. As he therefore that would deem the orb of the sun to be greater than the earth, must deny his sense and yield to reason: so must the believer renounce both sense and reason, and live by his faith. Fourthly, the fruits of a sound faith are, 1. Inward: and these are all the parts of renewed holiness in the soul, Fruits. which cannot but accompany it: 2. Pet. 1.5.6. join with faith virtue, etc. for it worketh a through change in the whole man, by purifying the heart, inspiring a new spiritual life, raising from dead works, and causing to grow up in holiness and in the fear of God. It is as the heat in the body, the fountain of life and heat, and as the root of a tree, affording life, sap, and quickening 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 love of God and man. For as it maketh us the sons of God, so it causeth us to carry ourselves as children, desirous to please our Father in all things, to perform unto him all the parts of his worship public, and private, to love his word, to confess his truth, though with the loss of our lives, to think of him, to speak of him, to delight in his presence and fellowship, and give up ourselves wholly to obey him in his commandments and corrections. Again, it maketh us to love God's image in our brethren, and out of this love issueth a desire and endeavour to help them heavenward, and care to perform all other offices of love towards their outward man, their persons, their lives, their goods, their names, etc. These are the blessed fruits of that faith which is unfeigned, 1. Tim. 1.5. which worketh by love, Gal. 5.6. And thus have we showed the first point, wherein the nature of sound faith standeth. The second point is, Soundness of faith especially required of old men. Why. why soundness of faith is required rather of old men, being a grace which every one, young aswell as old, must strive unto? Answ. 1. Because they have had the use of the word longer, and therefore their profit should be answerable to their means; neither is this assurance and soundness of faith attained at the first, but ariseth upon a grounded knowledge, which for most part is not to be found in the younger sort. Secondly, old men, which ought to be ancients in profession, and so have more experience of God's ways and working, should show forth the power of faith unto others: and therein become as clear patterns and precedents unto them, and therefore whereas a lesser measure may be accepted in the younger; yet for these to yield to doubting, to waver in the truth, to be corrupt in judgement, to stick in extremity, or faint in affliction, is a greater sin and more hateful unto God, who more severely correcteth it in old men, who should be leaders unto others, yea although they be dear otherwise unto him. Moses himself, if by doubting he shall dishonour God, shall be barred the good land for it. Thirdly, their age and experience in all meetings, must have the honour and place of speech, when the younger sort must either sit silent, or with Elihu speak in their turn when they have done: of them the younger expect solution of doubts, and difficulties, counsel in cases of conscience, and wise advise 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 hurtful, and unprofitable unto such, whose eyes are upon them, when they see them as inconstant in the faith, and as subject to waver and reel as themselves, who in comparison are but newly planted. 4. Their bodies & outward man waxeth weak, and beginneth to fail, and therefore they had more need labour for strength and soundness in the inner man; which is a reason not to be neglected, as presently we shall see. Use. All these reasons are direct against such as plead, that their years coming on them, they cannot conceive, nor learn, nor remember, nor profit in religion as they are urged in the ministery; their senses inward and outward serve them not, their vigour and quickness is gone: but it is good for them to consider the hand of God upon Zacharie, Luk. 1. 18. for making his age a means to weaken his faith, though in a far more difficult case. Doth not our Apostle here urge it as a chief argument, that because they are old, therefore they must the rather be furnished with grace of knowledge, memory, zeal, faith, love, and patience? and shall it go for a good plea, that because they are old, therefore they shall be excused, if they cannot attain unto these, nor greatly force after them? what a shame was it for Nicodemus being an ancient and Ruler in Israel, to be ignorant in the point of regeneration, and therefore Christ reproved him, joh. 3. And that was the sin of the Hebrews, Heb. 5.12. when as for their time they ought to have been teachers, they were to seek in the principles of religion; and were babes needing milk; such is the sin of babish old men, old in years, children in understanding. Doctr. Every man must make up decay of nature with soundness of grace. The third point, is the lesson which hence we are to learn; namely, that every man must labour to recompense the decay of nature, with increase of grace; the weakness of the body, with soundness of mind; the failing of the outward man, with the fortifying of the inward. The wiseman wisheth timly to prepare against the inconveniences of old age, with the remembrance of God in the youth: Eccles. 12.1. how much more should old men in the midst of their ruins and decay, by this means repair and fortify themselves? And the counsel is general, that if the outward man perish, 2. Cor. 4.16. 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 fruitful in his age: when other men languish, decay, and are daily enfeebled, these trees of righteousness receive new vigour and strength, not to flourish only, but to be more fruitful than ever. And whereas amongst men, those that see old and decrepit age for want of natural heat and moisture shriule and die away; yet even these same being true members of the Church, having once the life of the Son of God breathed into their souls, are never afterwards destitute of radical heat and moisture: but renew their age as the eagle, and with their days their strength. For Christ is that Sun of righteousness, who once rising upon a soul, is so far from setting again, that he is still rising even unto the perfect day of it; and therefore necessarily supplieth it with moisture and heat of grace. And the promise is, that those that wait upon the Lord, shall renew their strength, Isa. 40.31. they shall lift up their wings, as the Eagles, they shall run and not be weary, they shall walk and not wax faint. Secondly, The comfort of old age dependeth hereupon, the tedious and diseased days of which, whosoever would comfortably pass, they must provide themselves of this supply. For who is it, that can say he hath pleasure in those days, when for the darkness and misery of them, the sun, and the moon, and the stars seem to fall from heaven; unto whom Christ the Sun of righteousness hath not risen; and unto whose heart that bright morning star hath not discovered his brightness? the least beam and glims of whose saving grace, Rev. 2.28. far surpasseth the sun in his strength. What comfort can be to him, whose strong men that keep the house, that is, whose arms tremble for weakness, and whose thighs bow themselves as too weak to bear the weight of the body; unless the Lord's arm and right hand become his strength, and as a staff to lean upon? as he was to David, 2. Sam. 22.19. What joy remaineth unto him, whose age hath worn away most of his senses; that now hath his eyes dim, as Isaaks; that with Barzillai he cannot discern between good and bad: he hath no taste in that he eateth and drinketh, he cannot hear any more the voice of singing men and women? unless he hath attained the eyes of faith, to see God in Christ, and so with Simeon he can behold his salvation; unless he find relish and taste in the bread of life, unless he can hear the sweet note of God's spirit consenting with his own, that he is God's child, together with that sweet harmony of a good conscience kept before God and men in all things, which is heavenly music upon earth? In a word, what solace or rejoicing can be to him, who hath one foot in the grave, that seeth death so near him, daily threatening him, and no way to escape him; unless herein also the spirit sustain his infirmity, by assuring him that Christ is his life, who hath bereaved that serpent of his sting, poison, and venom; so as he shall do him no more harm than help him towards his happiness? Thirdly, why should not we thus provide against that rainy day, and furnish ourselves against the evil of it? seeing the heathen were by nature taught to provide for themselves such props of their age, as they thought would most bestead them, both for their utility and delight? there is no man that finding his eyes decaying, needeth to be urged to provide spectacles: nor he whose loins fail him, to prepare him a staff to lean upon: and much more should grace teach every Christian, that when with David, through age or otherwise, he findeth his flesh failing him, and his heart also, then to make the Lord his hope, and his portion for ever. Fourthly, the recompense of this duty is beyond all our thoughts: seeing the blindness of the body is made up by the vision of the Lord jesus, and God the father appeased in him; bodily weakness supplied by spiritual strength, corporal death abated, yea exchanged with heavenly life: all which not only quell the fear of death approaching, but even whet the desire of it: For if Simeon seeing Christ in his arms, prayeth for his peaceable departure: If Moses seeing the land of Canaan from the top of mount Nebo, could willingly submit himself to die: If the three famous Patriarches, Heb. 11.13. who never saw the promises accomplished to their own persons, but a far 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 heavenly Canaan, and that celestial jerusalem, of which the other were but dark shadows? Use. This doctrine cries shame upon many old men, that are as weak or weaker in soul than they be in body, far more blind, more staggering, every way more senseless, more dead: they perceive their faces and eyes look drooping to the earth, and yet their spirits never a whit more lifted up unto heaven: they see the world forsaking them as not able to cherish them any longer; and yet cannot they be drawn to forsake the world: they cannot but behold the earth casting them off it, and making a way for the next age their posterity; and yet they cast care away, and never provide themselves of a continued city. The eye of their body seeth how they are grown into years, and stricken in age; but the eye of their minds see not the grey hairs here and there upon them, no more than Eprhaims did. Every man can see and say they are come even to the period of their days, and yet no man can say, they are come to the beginnings of any true grace. Thus although multitude of years should teach wisdom, understanding, faith, application; yet may young Elihu truly object, to the reproach not of a few; that old age is not always wise. Further urging of this point, although carried further in the delivery, I purposely omit. The Lord grant all of us whom it concerneth to learn thus much as is said. In love,] This second virtue beseeming the elder sort not only as old men, but ancient Christians, is brotherly love, which casteth eye unto all the duties of the second table, as faith principally to the duties of the former; and most fitly joined with faith, as being the inseparable companion of it, and such a mark as freeth it from imputation of deadness or unsoundness. Which virtue is enjoined every Christian old or young; both because it is the new commandment of Christ: joh. 13.34. 1. joh. 3.23. as also a note of a Christian and true disciple of Christ, joh. 13.35. and is beside the bond of upright dealing in human society, without which men were little better than wolves or wild beasts. But it is here rather commended to elder men, who in this virtue, as in the former, and following graces, must be more at the last, then at the first: and in whom this grace of love must be proportionable unto their faith: Rev. 2.19. for this may not be an infant, if the former be of riper age; but according to the proportion and growth of faith, must love abound. And it must be observed, that our Apostle requireth not the virtue simply, or in remiss degree, or small measure; but soundness in love, in such a degree and measure as that age seemeth of itself to call for. Now if we would know wherein the soundness of love consisteth, Soundness of love standeth in 5. things. it is then sound when it hath soundness, 1. in the ground. 2. order. 3. seat. 4. work. 5. durance of it. First, the true ground of all the love of the creature, 1. The ground. is the love of the Creator; all the love of man must issue from the love of God, and all duties of the second table must be performed in the first: neither aught any creature to be loved so far as it is an enemy and hateful to God the creator: Psal. 139. I hate the wicked, that is, so far as wicked, namely, their practices, not their persons. Secondly, it must be sound in the order: 2. The order. which will appear in two rules. 1. it must be in the greatest measure where is most grace, and show itself most friendly and loving to them that love, and are the friends of God. It must do good unto all, but especially the household of faith. Gal. 6. The Apostle commending the love of the Ephesians, which for the soundness of it he saw was praise worthy, he hence approveth it, that it was towards all Saints: Eph. 1.15. and hence the Apostle john gathereth a note that we are translated from death to life, if we love the brethren. And herein we have God himself going before us in example, who respected the poor widow of Sarepta above all Israel. Now we shall descend fitly to this duty by these stairs. 1. by loving God simply for himself. 2. Christ as man, the beloved of God, & the head of his Church. 3. the Church itself, the body of Christ receiving of his fullness grace for grace: and 4. the particular members must rise up higher in our affections, as the Lord hath highlier honoured them with grace, and more expressly renewed his image upon them. The second rule for the right order of sound love is, that it must begin at home, but may not there determine: the rule of the love of our neighbour, Christ hath made the love of ourselves, and as we are to provide for our own good first, and that according to the wisdom which the word teacheth; first seeking the kingdom, the pearl, the treasure for our souls, and then these outward things for our outward man; even so are we to derive this love in this manner unto the souls and bodies of others, according as they are nearer us, 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 tied either by the bond of marriage, who being one with us, have right to the same affection wherewith we love ourselves; or of near blood, as parents, children, or of duty, as servants: he that careth not for these, is worse than an infidel, and hath denied the faith. 2. He that careth for none but these is little better, for if love be sound within, it will be working outwardly. As 1. to such as are tied by any bond of blood, or alliance, even without the family. 2. to such as are in a perpetual contract of friendship with us, as was between David and jonathan, 2. Sam. 18.1. and Christ had one who above the rest, was called the disciple whom jesus loved. 3. it must proceed on to strangers as men, and as those that may be heirs of the same grace of life with us, yea to the poor as well as to the rich, jam. 2.8, 9 nay more, to our enemies, Matth. 5.44. love your enemies: these are the degrees of sound love. Thirdly, this love must be sound in the seat of it, and that must be the heart; 3. In the seat. Rom. 12.9. Let love be without dissimulation: it must not be hypocrital, from the teeth outward or fawning, but love must come from a pure heart: 1. joh. 3.18. Let us not love in word and tongue, but in deed and truth. 4. In the work. Fourthly, it must be sound in the work or action of it. 1. in preventing the evil of the brethren, not suffering men to sin. 2. in procuring their good. The Apostle would have experience of the naturalness of the love of the Corinth's in their bounty and liberality towards the Saints in want. 2. Cor. 8.8. james. For if any have this world's good, and shutteth his compassion from his brother's need, how dwelleth the love of God in him? 5. In the durance. Fiftly, it must be sound in the durance and lasting of it, Prou. 17.17. A friend loveth at all times: and here try the soundness by these notes. 1. If in a mild and just reprehension it breaketh not off. 2. If it hold in adversity, Charitas quae deseri potest nunquam vera fuit. August. ad julianum comitem. a brother is made for adversity, see Act. 11.29. 3. If it hold then when injury is offered, and occasions of breaking off, by unkindness or hard measure: 1. Cor. 13.5. Love is not provoked to anger, but suffereth all things. In these two latter it resembleth God's love, which is both constant, and closest to a man in the day of his trouble, neither taketh it the forfeit of our daily provocations. Use. By all this trial, both old and young may see how far they are from soundness in this grace, contenting themselves even with a shadow of it: for the most of men's love is grounded either upon receit or hope of benefit, or upon flesh and fleshly respects, and is not begun in nor for God, nor knit by the spirit of God: the least part of it is set upon the Saints that are upon earth excelling in virtue: it generally determineth itself in self loving, and self seeking, not seeking the things of others, as well as their own; or not seeking and loving the souls of men, as well as their bodies; or respecting persons, and not embracing the poor as well as the rich; or not blessing their enemies as well as their friends: the most love of men is a lip-love, a semblance, a counterfeit, and fruitless love, divorced from inward hearty affection: or else a vanishing and flitting love, flinching in adversity when most need is; and ready upon the least occasion to be overcome with evil, and changed into bitter hatred: this crazy love every where argueth a riven and cracked faith; such counterfeit love is the daughter of counterfeit faith, and unsoundness of love is a sure token of unsoundness 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 preservative of both: most requisite unto all Christians. For seeing this virtue is nothing else, but a willing and constant suffering of hard and painful things, Patience necessary for every Christian. for Christianity and honesties sake: and further, that affliction followeth the faithful, who study to testify their love of God in the love of man, even as the shadow followeth the body: necessarily must he that would hold out in Christianity, get this grace to bear off such calamities, as follow upon the keeping of faith and good conscience. 2. No man can have either of the former that wanteth this, for these three virtues are like the three graces which go hand in hand, the former leading the latter, and this last laying hold on both the former: so as if any man would try the soundness of the former, he cannot better do it then by the sequel of the latter: the soundness of faith discovereth itself in the soundness of love, and the soundness of love, in a sound patience: for as sound faith is loving, so sound love is patient, and endureth all things, 1. Cor. 13. 3. Every Christian must after a special manner resemble God herein, who is a God of patience, yea patience itself. 4. Every Christian must not only possess his soul by it; Heb. 12.12. and 10.35. but by faith and patience inherit all the promises of God: upholding himself in his expectation, as the net is upheld by the cork from sinking. Specially commended to old men. Why. But it is here especially commended to the practice of old men, for sundry reasons. 1. Because they of themselves are inclined to frowardness, waywardness, and are hard to please: and being compassed with so many infirmities as they be (the age itself being a continual disease) were they not supported by Christian patience, they might easily fall from their ground, give place to the grudge of murmuring against God, impatience of their weak and weary condition, and so stain their profession, and make their lives more burdensome to themselves and others than 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 repress such impotency. 2. Because being thus incident to many weaknesses, whereby they might disparaged their age and profession, they must put on patience to hear Christian advise, admonition, and reprehension: and not as the manner of old men is, to storm and be enraged when they are put in mind of their weaknesses. 3. Because that age seeing itself broken and crazy, is very willing to enjoy peace and quiet, and consequently for most part ready enough to decline the cross and persecution for the profession, Persecution the ancient arms of believers. which indeed is the glorious arms of a Christian: it was therefore a very seasonable exhortation, especially in those troublesome times, to old professors, and ancient believers, to provide themselves of patience, that so they might not shrink away in time of trial, to the prejudice 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 seen and practised in this grace: so as in their own troubles, they should not be discomfited, but say to themselves: well, this must be no news to me, I have seen a number of God's children afflicted, and I have seen what end God hath given them; nay I have not only observed his faithful and seasonable deliverance of others, but myself have swum out of many deeps: and sure I am, I shall not sink in this: nay rather I ought to lift up the hands of others that hang down, and strengthen their weak knees, as one able to comfort others in affliction, by the comforts wherewith myself have been comforted of God. 2. Cor. 4.1. Soundness of patience in 3. things. Now for the soundness of this grace here also urged, it standeth especially in three things: 1. in a sure ground: 2. in sound fruits: 3. in the constant enduring of it. 1. The right ground of all sound patience, is God himself. And this is so, 1. in the ground. when in any affliction either immediately from God for trial or chastisement, or more mediate by man or other creatures Gods instruments, the eye of faith turneth itself upward, and causeth the afflicted soul to run under the hand that smiteth: and is (as the hebrew phrase is) silent unto God: Examples of both these we have in David, who conflicting with Gods own hand in his soul and body, held his tongue, and said nothing: and the reason is rendered, because thou didst it: Psal. 39 9 and in that great affliction brought upon him by Shemei, 2. Sam. 16.10. he would not revenge himself upon Shemei, because the Lord had bidden Shemei curse David. Hezekiah receiving a heavy sentence from God, said, the word of the Lord was good. Secondly, the sound fruits of patience are many, I will reckon five, 2. Fruits five. which are the chief. 1. To entertain crosses alike, and one kind of affliction as equally as another, not thinking it strange to fall into diverse temptations, nor taking it to be in our own power to choose our own rods: for the Lord cureth not all maladies with one plaster, neither trieth the same man always with the same trial. The sundry kinds of trials of the Apostles, and how equally and patiently they carried themselves through them, see 2. Cor. 6.4.5. our saviours counsel aimed hereat; advising his followers to take up his cross daily: that is, to make account of, expect, and forecast one cross or other; and when they come, though they come every day, nay sundry in every day, they must be taken up, and cheerfully and Christianly borne. The second fruit of sound patience, is cheerfulness in affliction: Heb. 10.39. the Saints suffered with joy the spoiling of their goods: james exhorteth the Saints to count it exceeding joy, jam. 1.2. when they fell into sundry temptations: and how Paul took 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 Stoical a precept for Christians, who are commanded to weep with them that weep, and take to heart public, private, and personal calamities? I answer, no Christian may be senseless in affliction, neither can any affliction for the present be joyous but grievous: and yet these two are not contrary, to mourn, and yet to rejoice in affliction; because they are not both attributed to the same part, nor to the same cause: weep we may according to the flesh, which is humbled; and rejoice at the same time in the spirit, by God's spirit supported in affliction: Again, weep we may for the misery considered in itself, and on ourselves; and yet at the same time rejoice in the sweet fruit and event of it, both in regard of God, which is his glory, and ourselves, namely, the quiet fruit of righteousness. So the Apostles, Heb. 12.11. and james 1. my brethren, count it exceeding joy— knowing that the trying of your faith, etc. that is, if ye cannot rejoice in the sense of affliction, yet you may in the use of it, because it maketh to the trial of your faith, and increase of your graces. As the husbandman all his ploughing and sowing time, he hath nothing but his labour for his pains, he goeth our weeping, but carrieth with him a precious seed; his rejoicing lieth in the fruits of his field and travel; Psal. 126.5. in that he is sure he shall bring in his sheaves with joy: and although he soweth in tears, yet he reapeth in joy. The third fruit of sound patience, is thankfulness in affliction, 1. Thess. 5.18. job 1.21. In all things give thanks. jobs practice is recommended in Scripture for our imitation, who blessed the Lord as well in taking away, as in giving. We easily yield thanks 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 David, Psal. 119. It is good for me that I was afflicted, that I might learn, etc. The fourth fruit, is the expectation of God's deliverance: 2. Sam. 16.12. It may be the Lord will look on mine affliction, and do me good this day; not making doubt (for neither did David in general) but constantly cleaving to the promise, Psal. 50. call upon me in the day of trouble, and I will deliver thee. Prayer for deliverance must be joined with this expectation of our deliverance, not prescribing time, nor means, nor manner, much less using unlawful means: but reserve unto the Lord the glory of his wisdom, in ordering the whole matter, and circumstances of our deliverance. The fifth fruit, is a total resignation of a man's self to the will of God, and a voluntary subjection unto his good pleasure, who knoweth out of his wisdom what is the best, and out of his love maketh every present estate work to the best to his children: example hereof we have in David, 2. Sam. 15.26. Behold here am I, let him do as seemeth good in his eyes: yea even if he should say, I have no delight in thee. The third point wherein the soundness of patience consisteth, is in the found durance and lasting of it. 3. Durance. And indeed not every patience and tolerance of evil is here meant, but such as implieth a delay, and continuance under some weight or burden; nay the very word importeth so much, signifying as well perseverance, 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 withal unto the harvest; such as the Prophets endured all hard measure by, james 5.7. such as ourselves must possess our souls by: and every possession is of continuance; such as maketh not haste, yea such as must wait until the coming of the Lord. james in the place alleged, exhorteth to be patient till the coming of the Lord: which is not meant of his last coming to judgement, but of his particular executions beforehand for the delivery of his chosen, & the revenge of their wrongs upon their enemies. Use. All these notes let us see the crazines of this grace in us. It is no patience when men bear out crosses by stoutness and stomach: neither by a nature not so subject to impatience: for here is not silence unto God, disposing the cross unto them. So when men can buckle well enough with, and swim out of one kind of cross, which pincheth them not so much, but sink in some other, when they must choose their rods and trials, or else they are heartless and dead in the nest; here is a cranny in their patience which will sink their souls. Some again bear out their crosses, because they are yoked and coupled to them like two spaniels, which must go together, because they cannot go asunder, but without all willingness or cheerfulness, but this is far from Christian patience, and is as we say, patience perforce. And lastly, when we cannot entertain afflictions thankfully, as finding some goodness and sweetness in them; when deliverance is not expected from God, as by such who have title in his promise; when we desire to be at our own hands, and will not stay his leisure, but hastily like infidels run unto indirect means, and sometime to Satan himself, in sorcerers & witches; when we are so tugged with afflictions, as we hold not out, but are ready to give up all; here is all unsound, here men may not only suspect, but conclude from unsound patience, unsoundness of love, 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 behaviour as becometh holiness, not false accusers, not given to much wine, but teachers of holy things. Our Apostle having taught how and what doctrine should be applied to old men, he proceedeth now to make old women matchable unto them, and therefore he beginneth with the word likewise, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. which showeth that the same virtues as formerly have been mentioned, are to be urged upon old age of both sexes: and who can deny sobriety, wisdom, gravity, soundness in faith, love, and patience, to be as necessary for ancient women as men; whether we consider the same inconveniences of the same old age lying upon them, or the impotency of their sex in undergoing them, which yet maketh the want of these virtues far more miserable then in the other. And then he addeth some further duties fitted to their estate, which he doth 1. by prescribing such virtues as are seemly for their years: and 2. by prohibiting such vices as in all ages are wicked, but in theirs most unseemly and scandalous. The duties are two. 1. an holy behaviour in themselves, in the first words of the verse. 2. a drawing on of others unto holiness and honesty, in the latter part of the verse and forward. The vices prohibited are two. 1. of slandering or false accusing. 2. of intemperate desire or drinking of wine or strong drinks: both which are contained in the middle of the verse. But we will speak of the words as they lie in the verse. But before we come unto them, we may learn this lesson. Women as straightly bound to the means of salvation as men. Doctr. In that wholesome doctrine must be taught and applied unto women as well as men; note that no woman cannot without danger of damnation despise or neglect the ministery of the word: they being as straightly bound unto the means of salvation, and the Apostle taketh double pains to teach them their duties. Reas. 1. As salvation is one to all, so is there but one way to all: for as women must have their names written in the book of life, as well as men, Philip. 4.3. that is, in the book of God's election to life; so must they be also added unto the Church as well as men; Act. 2.47. seeing none are saved, who are not added unto the Church. Now this addition to the Church standeth not only in an outward profession of the Gospel, by which they are added to the visible Church: for the foolish virgins made a great show for a time, but in unfeigned conversion and sanctification, whereby they are added unto the invisible Church. True it is, that women must be joined unto the people of God, and therefore must participate, 1. in the word, which must be preached to every creature. Paul preached to a company of women, Act. 16.13. among whom Lydia was converted. 2. in the Sacraments, and be both admitted into the Church by baptism, as Cornelius, the jailor, and all their households: as also strengthened in the Church by the Lord's Supper, in which they must remember the Lords death until he come. But all this is not enough, yea nothing at all unless they be first knit unto God himself; the bond of which conjunction is faith wrought in the heart by means of the word, and working in heart and life by love to God and men. If then women must believe to salvation aswell as men; 34. the jailor and all his household believed in God: nay if women must continue in faith to which salvation is tied, and not to bearing of children; 1. Tim. 2.15. then surely for women to despise the ministery, which is the means of beginning, and continuing in faith, love, and holiness, is fearfully to despise fellowship with God, and life everlasting. Secondly, women must walk in as strait ways to heaven as men: sin is as odious in Eve as in Adam; under the same law are they borne, by the same law are they to be ruled in this life, and judged in the life to come: the same precious promises of life are made unto them; the same precious faith must lay hold upon them; the same spirit must inhabitat them; the same graces which accompany salvation, must beautify them. Women must worship God as well as men: Lydia, Act. 16.14. must fear God, Act. 17.4. the chief women not a few, must be disciples full of good works and alms to the Saints, as Dorcas: all or any of which graces, if elsewhere they can attain or perform, Act. 9.36. then by the direction and institution of the word, we will give them leave to contemn it with the whole ministery of it: but if this be the word of faith which we preach, the word of the kingdom, and if we have the words of eternal life; let them go elsewhere, or by any other direction save this, whether of natural reason, fleshly wisdom, lewd custom, or what ever may persuade it, they shall surely fail of faith, of the kingdom, and of life eternal in the end. Object. But how often have we heard Popish or profane men allege to the contrary: What should women mind the Scripture, 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 devils invention to permit the people the reading of the Bible. or meddle with religion? what, have they not huswiferie at home, have they not children, servants, and a calling to tend? and how often doth our religion hear itself 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 proved that women had no souls to lose or to save, such graceless discourses were more easily to be admitted. 2. Might not a man have come upon Marie with the like interrogatories: why have you nothing to do, but to sit down at Christ's feet, to hear words which concern you not? have you no huswiferie to set yourself about? do not you see you have a great Prophet to give entertainment unto? do you see your sister Martha meddling with such matters? But if any had thus rebuked her, would Christ have recanted that which he had affirmed of her, that she had chosen the better part; and if Martha had done so too, would Christ have said that she had failed in the due regard of one thing, which was more necessary than all that business which she encumbered herself withal. 3. Salomon's mother requireth two things in a virtuous woman: one, the overseeing of the ways of her family: Jerome commended a gentlewoman in his time for teaching her maids the Scrip●tures. in Rpitap▪ Paulae. the other to open her mouth with wisdom, and have the law of grace sitting under her lips: without which latter, should a woman excel the life and death of some bruit beasts? assuredly if the former were all, she should live and die a little more civilly, but never a whit more religiously than they. 4. It is so far from being a just reproach to the Gospel that women profess it, that it is rather a note of the truth of it. God chooseth the weak and simple of the world, to confound and provoke the wise and mighty: Christ himself provoked Simon the Pharisie by an example of love, which a poor woman had showed upon him, Luk. 7.44. far beyond him: and thought it no disgrace that Marie, out of whom he had cast 7. devils, nor the noted harlot the woman at the well should follow him, and entertain his profession: neither did his wisdom think it prejudicial, or not beseeming the simplicity of the Gospel, to show himself after his resurrection first to simple women, and to make them preachers of it even to the Disciples themselves. Object. But women are to rest in their husband's instruction, and need not depend upon the Minister's mouth, 1. Cor. 14.35. Let them ask their husbands at home. Ans. The Apostle there forbiddeth open and public speech in the congregation: where if in the exercise of prophesying they had any doubts rising concerning the things handled; they were not permitted to stand up as the men were, either to teach, or ask questions; but keep 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 hear in the congregation, ver. 34. And pitifully should most women be taught, if they should content themselves with their husband's instruction. Use. 1. We see hence what to think of the Popish doctrine, who will neither admit women nor men, but their learned Licentiats to meddle with the Scriptures, and lest they should so do, they shut them up in an unknown tongue, an high wickedness against the commandment of Christ to Laiks and common men, joh. 5.39. Search the Scriptures: and the practice of the Church and believers in the old and new Testament, Deut. 31.11. Nehem. 8.3.4. Act. 17.11. 2. Let no woman please herself that her husband goeth to Church, and neglect the means herself; 1. Cor. 7.14. for an unbelieving wife may be sanctified by a believing husband, but she shall never be saved but by her own faith; he sanctifieth her marriage, but not her person. 3. The husband may not suffer his wife to incur such danger; but if he love her he must extend his love to her soul and better part, seasonably giving gentle admonitions and reproofs, if with Martha, they grow heavy or careless of this duty. 4. Let no woman be discouraged, but encouraged rather in the powerful profession of religion, and frequenting the exercises of it, of hearing and reading it, reverent speaking and careful practice of it; imitating herein those good women who followed Christ, and ministered unto him of their substance. It is the modesty of women never to be ashamed to profess Christ: and godly women have many times become more zealous than men, and their sanctified affections have usually exceeded mens in strength and tenderness. And although the darkness of the world endure no manifest light in men, much less in women: yet Christ and his word highly esteemeth the least appearance of grace in men, and much more in women: how careful was Christ to instruct, comfort, and reveal himself to the women that followed him; honouring their profession of him in some things above 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 Apollo's home to instruct him in the ways of God? Act. 18.26. and of how many women doth the Apostle in his salutations give more than common report of their love and faithfulness in the truth? As go no further than the Romans: Priscilla was ready for his life to lay down her own neck: Marry bestowed much labour on the Apostles: Rom. 16.3.6.12. Triphena, Triphosa, and Persis, laboured much in the Lord. And the author to the Hebrews after he had heaped up a number of the fruits of faith in men and women, he cometh again to commend the faith of sundry women, who received their dead to life, Heb. 11.35. 1. king. 17.22. 2. king. 4.36. alluding to the widow of Sarepta, who had her son restored by Elias his prayer, and the Shunamite hers by Elizeus. In a word, let all women seriously meditate, 4. things for women to meditate upon. 1. That one thing is necessary, even to Martha. 2. That all other things are vile in comparison of this one thing; or if necessary, it is but so far as they help unto it. 3. That all the diligence in the particular calling is accursed, if abstracted from diligence in this general calling of Christians. 4. All comforts will fail in time of distress but this: Isa. 38.3. Remember, Lord, how I have walked before thee in truth, and with a perfect heart. Now we come to the behaviour of the elder women, which the Apostle doth not in special prosecute, but in general would have it wholly squared by this one rule, namely, A general rule for the behaviour of the elder women is, that it be such as becometh holiness. whether it be such as becometh holiness: that is, whether it be a witness of the holiness of the heart, and such as adorneth the holy profession of Christ. Wherein we must consider, 1. That every Christian must take out the same lesson here read, and that the holy Ghost knowing all our diseases, directeth this counsel to elder women especially, that they might come to take knowledge of an excessively proud disposition in themselves, to offend against this precept, and the other particulars, far above 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 up a show of holy or demure behaviour, which many do, who in private can be lascivious, loose, and wanton enough: but by the word an inward habit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and constitution beseeming holiness. For by this word Physicians properly express a constant state of body or health, or a sound constitution; which from them is here translated to the mind, to betoken that a Christian woman is still one and the same, and her holy behaviour the same, as well at one time, as an other; in one place as an other, still bounding herself in all her carriage within the limits of holiness; neither doth she force herself hereunto, but it freely issueth from an inward principle, which is an habit of holiness. 3. That seeing the disposition of the inner man is principally manifest, 1. in the countenance. 2. in the speech. 3. in the apparel: therefore the behaviour may be tried by these, whether it be according to holiness or no. And for our better direction herein: First, the countenance (under which is comprehended, the gate, gesture, and looks) is beseeming holiness, 1. when it expresseth the inward humility of the heart; the humble heart must set an humble look and gesture. David when he would prove the humility of his heart, Psal. 130.1. Isa. 3.16. saith, I have no proud looks. On the contrary: the Lord accusing the daughters of Zion of pride, he proveth it by the stretching out of their necks, and mincing of their feet. 2. When the countenance, gesture, looks, testify the chastity of the mind: for chastity must be seated as well in the countenance as in the heart, to dash all lightness. 2. Pet. 2.14. Peter speaketh of eyes full of adultery, and the daughters of Zion are charged with wandering eyes: the children of the Church must resemble their mother, Cant. 6. who hath doves eyes, and is both beautiful and comely to allure her own; as also terrible to quell the purposes of vain and wicked men. Secondly, the speech which carrieth with it an holy comeliness, is such as bewrayeth the wisdom, grace, and modesty of heart: as when a woman is wise to silence, as well as speech, especially where men are present: and in speech not prattling, like busy-bodies of other men's matters, nor unsavoury, nor contending, nor audacious hardening the face to speak any thing: but opening her mouth with wisdom, with modesty, with conscience of the presence of womanly infirmity, and never otherwise. Quest. What no liberty, no not in our gosseping, and womanly meetings? Answ. No; the Apostle giveth no leave at any time to lay aside this part of Christian behaviour: there is no time wherein Christian women professing holiness, may come so near the guise of the harlot, Prou. 7. 1●. who is described to be babbling and loud: which were it well observed, many that carry away all the speech in meetings would be struck mute, not being able or willing one word thus ruled. Thirdly, that apparel is fitted unto this Apostolical rule, when by the outward ornament of the body, the inward beauty of the soul 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 ability ourselves have, and partly by the condition of life which God hath set us in: and partly by the sober and grave example of such as God hath sorted with us in age, degree, and condition of life, whom we may not strive to exceed; but even in the matter of our apparel, our own sobriety, modesty, yea and frugality must be made apparent unto others. 2. When the form or fashion is not wanton, strange, curious, or odd, savouring of pride, lightness, vanity, or singularity, as when women will have a fashion by themselves, contrary to the common and comely fashion of others: all which is a disgrace to the profession, and the sin of most women, whose behaviour expresseth little holiness. Use. Whereas many will not be persuaded, that we can give them rules out of the word, for this or that guise, word, look, fashion, etc. and require particular and express words of Scripture, why we should dislike one fashion more than another, or approve of one above another: we see hence we have general rules whereby every particular is to be squared: as 1. Cor. 10.31. If it make to the glory of God: Phil. 4.8. whatsoever things are true, honest, of good report: and here whatsoever is beseeming or unbeseeming holiness; whereby the whole behaviour must be examined. Not false accusers,] Will saith one, that a man of an evil tongue, is a beast in the form of a man, himself is a serpent, and his tongue his sting; but here the word teacheth us that he is worse, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. even a Devil in the shape of a man; for by this one vice of the tongue, he so lively resembleth the Devil, and playeth his proper part, that he hath also his name put upon him▪ as the jews were said to be of their father the devil, because they did his work. That this vice of false accusation, joh. 8.44. is the devils work, appeareth in that it was first practised by him: who be●ing from the beginning a devil, that is, one that goeth between two with tales▪ to cast between them bones of enmity, spareth neither God nor man: God he accused unto Adam and Eve; and accused job unto God, False accusing 4. ways committed. and is called the accuser of the brethren: but yet it is not his alone, but hath ever since been taken up into the practice of his instruments, who have their tongues set on fire of hell, where they shall be tormented. The nature of which sin, that we may the better discover, we must know that it is sundry ways committed, especially four. 1. In charging men or women, in public or private, to their face or behind their backs, with things which are false and untrue: so dealt Ziba with Mephibosheth; contrary to true love, which rejoiceth in the truth. 2. Sam. 16.3. 2. There may be, and most usually is, false accusing even in relating true things, sundry ways: as 1. by blazing secret infirmities, which love would have covered. 2. By aggravating through vehemency of words, facts, or speeches which may receive a favourable construction. Thus Doeg against Ahimelec spoke the truth, but with a wicked heart, insinuating treasonable intentions where were none: 1. Sam. 22.9. the story showeth the grievous mischief that came of that wickedness. Amos 7.9. So dealt Amazia to the King against Amos. And Paul and Silas preaching nothing but the truth, are brought to the governors, and exclaimed upon, as men troubling the city, Act 16.20. & cap. 18.13. preaching ordinances not lawful to receive, and teaching to worship God contrary to law. 3. By changing the truth little or much, or adding unto it. Thus the false witnesses against Christ added to his speech, I will, and, made with hands, and so perverted 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 men's evils, being not called either by the Magistrate, or by Christian duty of charitable admonition of the party himself, or others: or not in love and pity, nor sorrow, but rather as rejoicing in the falls; or to no other end, but to fill up our own mouth with prattle, in traducing, disgracing, and bringing into contempt the person of our neighbour. Thirdly, this sin of false accusing, may be committed as well in silence, as in speech. As, 1. by concealing wholly. 2. by diminishing, which is a concealment in part. 3. by denying: 4. by depraving truths, which may concern the good of our neighbour; especially when his name is called into question, or his estate. 5. when in our minds we accuse and judge that done in vain glory, which is done in simplicity, or in hypocrisy, or for commodity, or other sinister respects: thus are not only the most Christian practices, but the whole profession of religion at this day traduced and disgraced. Fourthly, we may commit this sin aswell by others, as ourselves; and that either in being agents or patients in it. The former, by suborning false accusers and witnesses, as the jews did against Christ in the matter of his death and resurrection; Act. 6.11. as also against Steven his first Martyr. The latter, by receiving false accusation: for as if there were no receivers, there would be no thieves; so would there be no informers▪ and our commandment is, Prou. 25.23. and 17.4. to drive away with an angry countenance the slandering tongue, as the North wind driveth away the rain. Now all these sins, with all other of this kind, must be avoided of every man and woman, who would not be of that generation of monsters, which the wise man speaketh of, Prou. 30. Psal. 59.7. who in stead of tongues have swords in their mouths. And let every Christian consider, that express charge of God, Leuit. 19.16. Thou shalt not walk about with tales among thy people: and 2. that whispering and backbiting, are reckoned up among the sins of those that are given up to a reprobate sense, Rom. 1.29. This precept specially directed to old women for sundry causes. But especially is this precept directed to women, because of the inclination of their sex above men hereunto: for the holy Ghost well knowing our constitutions, most aptly armeth us there where we lie most open and naked: hence women are forbidden to go from house to house, 1. Tim. 5.13. as prattlers, and busy bodies, and they must not speak things uncomely. Yea to old women, 1. because their age increaseth the disease, by affoarding them more familiar access unto places, where may be occasion of much speech, and giving them more liberty and boldness, and place of speech; when it becometh the younger women to be silent. 2. Their example much hurteth the younger women, whom by their vain jangling, and busy babbling, they corrupt or poison, and occasionally rob and bereave them of their vail of modesty, shamefastness, and silence. 3. It is a great disgrace for their age, especially if they profess religion, that they who should be matrons and patterns of peaceableness and amiable carriage, should become firebrands, incendiaries of families and societies: yea the devils gunpowder & fire too, to blow up a whole world of wickedness. The rules to avoid this sin are: 1. Look to thine own calling, jam. 3. Rules to avoid false accusing. and the necessary duties of it, that so following thine own plough, thou mayst have no leisure to intermeddle in other men's affairs: busy-bodies and prattlers are joined by the Apostle. 2. Beware of envy, which is still hatching and inventing evil: the saying is true, malice never spoke well, but is suspicious, and depraving the best persons and practices, and is one of the greatest enemies of truth, in which Gods image chiefly consisteth. 3. Learn to esteem the good name of thy brother, the next thing to his life: considering the truth of that homely speech, that he that wanteth a good name, is half hanged: and there is great reason, that those who would have their names tendered by others, should tender the good names of others; doing as they would be done unto, which is the golden rule of all equity. 4. In receiving reports, excuse parties absent as far as well we can: as also facts done, so far as they may be well interpreted: & where we cannot so do, to advise the reporter to look well unto, and consider himself. Not given to much wine, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ] The Greek word signifieth such as are become servants and vassals to any thing; that look as a servant is not his own, but his masters, at whose command he must come and go, whose work he must perform, and cannot choose his own business, and whose hardest tasks he must undertake: even so the Apostle implieth, that men and women there are who are not their own, but wines; that is, servants to wine and strong drink: at the command, at the call of it; and have it not in their power to use as a servant, but themselves are subdued under it. And what is here spoken of wine, may be fitly by Synecdoche, referred to all daintiness in meats and drinks, etc. as all inordinate desires of this kind are comprehended in that one phrase, Eccles. 2.3. to give the heart to wine. Now the sin is disgraceful in every man: for the commandment is general, Eph. 5. Be not drunk with wine, wherein is excess: And the woe is as general against all such as are overcome with wine; and no drunkards shall enter into the kingdom of heaven. Isa. 28.1. 1. Cor. 6. But in women, and old women it is beside the sin, most filthy and shameful. The very Heathen accounted wine and strong drink disagreeable from the nature of women, and therefore enacted laws against their use of it: but the word of God is not so rigorous, which giveth them as well as men, leave to use wine for their weakness and often infirmity; yea sometimes for honest delight as well as for necessity; but always moderately, for strength, and not for drunkenness, never tying their delight or desire unto it, nor suffering themselves to be overcome by it, for of whatsoever any is overcome, 2. Pet. 2. to that he is in bondage. And the reasons why the Apostle directed this precept unto old women, Drunkenness in old women most hateful. Reasons. seem to be these. 1. It is not unlike but that the women of those times, as they had like meetings upon their necessary and womanly occasions: so had they the like practices as now are in request in them: as much idle and busy chat, not a few needle's drink and gosseping, wherein they much exceeded that to which their condition, or nature, and much less grace, called them unto. The which meetings although some of them are necessary, yet for women to be addicted unto them, or excessive in them in unwarrantable speeches, drink, merriments, etc. savoureth of darkness, of the flesh, and is far from beseeming women that profess the fear of God, and obedience or subjection to the word of God, which condemneth drink as well as drunkenness, 1. Pet. 4.4. which are fruits of an unregenerate estate. And thus the Apostle by this precept backeth the former, the due observance 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 own hedge, and wandering beyond the pale of it. The proverb is true: In vino veritas. what ever is in, must out in the cups. Agreeable to that holy proverb of Solomon: Prou. 23. to whom are contentions? to whom are strokes, and wounds without cause? even to those that stay long at the wine: teaching us, 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 younger, as the next words import, & an hedge to contain them in compass, from whom otherwise in such meetings some lightness might break out. 3. For a matron to make shipwreck of shamefastness, modesty, sobriety, gravity, and whatsoever else may be the grace of that sex, and age, by giving place to this one inordinate desire, what a grievous sin were it? how many sins attend it? even so many as there be fearful fruits and effects of drunkenness: as wandering eyes, lustful looks, tongues speaking lewd things, gestures, and actions, more seemly for bruit beasts then either women or Christians. 4. Besides the more public scandal, if we consider the private damage of this sin in women, we shall find the Apostle had reason sufficient to condemn it in them. For whereas the Lord hath laid this duty on the wise woman, to build up her house, to regard the ways of her family, so as her diligence and labour should (if not much increase) yet at least preserve and save that portion of maintenance her husband bringeth in, accordingly as his heart trusteth in her: this one sin strips her of all fitness to govern the family, which for her goeth at six and seavens (as we say) it wasteth and consumeth the substance both privately at home, and by calling in companions from abroad: and thus she sinfully wrongeth her family for the present, loadeth her husband with debts and dangers, and depriveth her children of that comfort which was meet should be reserved and laid up for them. Doctr. Out of the word we may further note the folly of our corrupted nature, A note of corruption to yield ourselves servants to the creatures ordained to serve us. making us ready to yield ourselves slaves and servants to the creatures, which by God's institution and ordinance should serve us. And we yield up ourselves servants unto them diverse ways: as 1. in the immoderate desire of getting them unto us; when men men will be rich, and hasten so to be, when they will far deliciously, go sumptuously, dwell stately, Means of putting ourselves under their service. which to compass they will become base servants to any man, any sin, or any drudgery for a time. 2. When in holding them, the minds and affections of men dwell in the delight of them, as when the abundance, variety, goodness, sweetness, and pleasure of meats, drinks, pastime, merry company, gorgeous apparel, fair buildings, draw down the heart, make it drunk with sensuality, and forgetful of God. Thus the Lord chargeth his people: when thou wast in prosperity thou saidst, I will not hear: this hath been thy manner from thy youth: for now the heart is held as in chains, and hath it not in the power to turn itself 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 use, or in any work of Christian charity and liberality. And numbers are such base drudges to their wealth, as they will as soon part with their unprofitable lives, as in the foregoing of a small and trifling commodity, testify any fruit of faith and thankfulness to God the giver, or of love and mercy unto men, whom he hath made receivers: but they wast away their days, and vanish away themselves as though they were not, in adding and increasing of wealth by any means, as if they were borne to make their heirs happy by their own going to the devil, as the common speech is. 4. When they are as fetters and clogs from the performance of good duties, unfitting men to the duties of their general and special calling, whereunto they were ordained to make us fit and serviceable. Thus men lose their liberty. Use. To resolve of the practice of these precepts. 1. To use the world as not using it, neither growing proud in the smiles, nor too much depressed in the frowning of it. 2. So to take our parts of our lawful liberties, 1. Cor. 6.12. as that we be never brought under the power of any thing: under the pretence of liberty in the creatures, we may not become slavish unto them, but carry an equal mind both to want and abound. 3. To avoid all occasions whereby unawares we might be drawn under their power, as looking at the wine in the cup, Prou. 23.31. for hereby thirst will follow drunkenness; so of daintiness, softness, riotous and spend thrift company, for by such means and examples, the heart becomes wholly divorced from God, and glued unto 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 learn, and I permit not a woman to teach. Answ. The Apostle there speaketh of the order and comeliness of public ecclesiastical assemblies, wherein they were not allowed to take upon them any power or function of teaching, for the reasons propounded, which are three. 1. From their condition, which is to be obedient unto man, and therefore in men's presence must not usurp the authority of teachers, but content themselves with the place of scholars, in all mixed assemblies of men and women. 2. Their function, which is to serve men: for Adam was first created, and Eve for Adam; and not to exercise any function over them. 3. From the weakness of their sex, which lieth more open to Satan's seducement; for Adam was not deceived first, but Eue. It is not fit that any such function of teaching should be committed unto them; seeing Eve in innocency taking upon her to teach Adam, was so easily prevailed against: and the Apostle expresseth this his own sense, 1. Cor. 14.34. where from the same ground of the woman's subjection unto man, he saith, let your women keep silence in the Churches. As for the examples of Deborah, and Huldas, who were Prophetesses in the Church, they being extraordinary, make nothing against this rule of Paul, nor for that Pepuzian heresy, for women's teaching in the Church, nor that Popish heresy of midwives baptizing of infants in case of necessity, as they call it. Neither doth this place written by the same spirit and pen cross the former, seeing it speaketh of private teaching and instructing the family at home, especially her children and maidservants; so the text itself seemeth to restrain them, pointing them out their auditors; namely, young women in the next verse; and the lectures they are to fit unto them; the most or all of which are private duties, and the end to make the younger women wise unto all godly conversation; namely, both those within the family, and those that are without, so far forth as they shall be occasionally called to instruct them, both by Christian speech and example. Now that this duty belongeth unto matrons, it will appear, if we consider them, 1. as Christian women. 2. as superiors in the family. For the former: A duty enjoined every christian woman to call on others to her godly course. it is not sufficient that a Christian woman live uprightly and unblamably in herself, unless she also endeavour to drive or draw the younger women to the like godly course. For 1. every Christian must gather with Christ, and he or she that gathereth not scattereth: whence are all those exhortations, thou being converted, strengthen thy brethren: observe one an other, admonish, Heb. 10. and provoke one another to love and good works. 2. The rule of speech for all Christians is, that for the matter it be good, that is, of good things: and for the use, that it tend to edify: and who but elder Christian women should proceed in this duty? 3. From the observation of this rule, the godly are described to be such, as whose lips feed many, and they speak pleasant words, which are health to the bones, and sweetness to the soul, their tongues are trees of life, Psal. 37.30. utter wisdom, talk of judgement, of high matters, etc. And that women should not think that they are exempted from all this qualification of their speech, Solomon ascribeth it in special to a virtuous woman, that she openeth her mouth with wisdom, and the law of grace is under her lips; answerable to this text, which requireth that she be a teacher of honest things. As for the latter, this duty of teaching honest things, belongeth unto them as governors of their family: wherein Salomon's mother is a notable precedent, who instructed her son, what my son? and what the son of my womb? etc. and Timothy's mother, and grandmother Lois, who acquainted him with the Scriptures from a child: and what else proved these, but rare men, full of grace and piety? Use. 1. This reproveth such as neither are able, nor willing to call on others unto the practice 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 mouths are ever open, but like the open vessels, Numb. 19.15. which in the Law were accounted unclean; nothing but idle and lewd speech, nothing but impertinent or detracting speech proceedeth out of them: all kind of language fitteth their mouths, but that which befitteth holiness and honesty: such as whose years calleth for gravity and gracious savoury speech, even in the presence of younger women, are safe if they can chat away much time, in ripping up the looseness of their young and wanton days; or the faults of this or that man or woman: this is their table talk, this is the speech wherewith they season the young and tender years of their children, the which these new vessels easily and long after retain, who for most part by their graceless courses, repay their mother's barrenness of gracious speech: other speech than this, if ●auouring of grace and piety, let it be offered, it is as welcome as smoke to their eyes. Use. 2. How much more is the master of the family, bound to the training up of this family in holy and honest things? for the wife must herein only help forward his pains. The Lord wisheth the fathers to lay up the memory of his great works, for the instruction of their children: and the master was the Prophet in the house: and accordingly the children after them could say, we have heard our Fathers say thus and thus: their books were their father's mouths. But how carelessly is this great duty neglected of most men; that many children may say truly, we have heard our fathers swear, & curse, and lie, & backbite, & slander: but seldom or never have they declared unto us the great things which the Lord hath done for us; seldom or never have they become teachers of holy or honest things unto us, either in their word or conversation. Vers. 4. That they may instruct the younger women to be sober minded, that they love their husbands, that they love their children: 5. That they be discreet, chaste, keeping at home, good, and subject unto their husbands, that the word of God be not evil spoken of. It being required that the elder women should be teachers of honest things; the Apostle in these two verses, doth these three things. 1. he showeth who be their scholars, namely the younger women: as also the lecture they are to read unto them, namely sober mindedness: that is, by their counsel, and example, frame them to become wise in the performance of all the duties of their several places: for the Greek word, howsoever it seemeth at the first sight, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. to express one only virtue; yet is it to be extended to the general information of them unto moderation, providence, modesty, faithfulness, diligence, and every other virtue suitable to their age and condition of life. For it is most properly and usually ascribed unto schoolmasters, who have youth committed unto them to be instituted in all discipline and instruction: whence the whole information of youth, and that general education which they receive from Masters or Tutors, is by the best human writer upon that argument expressed by this same word. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈…〉. Secondly, he taketh occasion hence to enter into more particular description of such virtues, as should cause the faces of the younger women to shine: and these be seven in number, 1. Love of their husbands. 2. Love of their children. 3. Temperance. 4. Chastity. 5. Home keeping. 6. Goodness. 7. Subjection, or obedience unto their husbands. Thirdly, he enforceth the necessary practice of all these duties, by a disparate argument; namely, the reproach and blasphemy, which otherwise in defect of them, will redound unto the word of God: of which three points we are to speak in order. Out of the first of which, we learn, Doctr. What must be the fruit of the elder women's carriage and speech; namely the making of the younger wise, The fruit of the elder women's holy carriage must appear in the younger. in the general wisdom of godliness and honesty. Every practice, and every speech of theirs, aught to be either a precept or example of wholesome instruction, Prov. 31.6. The virtuous woman openeth her mouth in wisdom: the fruit of her lips yieldeth instruction, and her life is a shining lamp: which doctrine as it is clear both here, and elsewhere in the Scriptures; so is it of exceeding profitable use. 1. To older women, to teach them wariness in all their words, and behaviours, and look to their carriage both abroad and at home, as well within their own houses, as the house of God, whose eyes are every where beholding the good and the bad; even in the den with Daniel▪ and the dungeon with joseph: that they may walk wisely even in the midst of their houses; so setting themselves copies of religious conversation to those over whom they are set: fasting, praying, reading, instructing in private; Private duties more comfortable▪ but public more powerful. in which private duties they shall meet perhaps with much more comfort, although public duties be more powerful: that in all common actions also of life, they may bring them to this touch, whether they will instruct others in wisdom or no. By which trial (if unpartial) not a few shall find their behaviours and speeches fitted to train the younger sort to prattle, and play the busy bodies, to scoff, to quip, rail, heartburne their betters: to instruct them to become as bold in behaviour, as soldiers; to court it like courtesans; and at the best to fill their heads with old fables, and follies; which corrupt minds, and breed to more ungodliness: whereas they ought in these years to account all that time of their life lost, wherein the younger sort gathereth not some virtue or good from them. And although this lesson especially be directed to elder women, yet is it profitably to be extended unto all Christians, of what sex or age soever: every of whom ought to sanctify their speeches, and actions by the word, and by prayer, if ever they would attain this high point of Christianity, of becoming shining lights, and promoters of the glory and kingdom of God, aswell in others as in themselves: not speaking or performing any thing unwarrantably, rashly, or carelessly; or without this aim and end set as a white before their eye, namely, the edifying of themselves, and others: 1. Cor. 10.31. 2. Whereas it is commonly, but inconsiderately, thought to be only a ministerial duty, to make men and women wise unto salvation; we see hence the contrary, that it belongeth not only to other men, but even to women also, but with this difference and reservation, that the Mininistry and Ministers are appointed the ordinary, principal, and public means of begetting and preserving men and women unto God; but this more private and common instruction is appointed for the increase, and strengthening in that grace given. Again, the Minister like a good Master builder, is to lay the foundation: and the rest of the people are like labourers, bring filling to the work, and house of God, and may not depart from his precepts and directions: and therefore Jude exhorteth the Saints, to edify one another in their most holy faith. Let not women therefore be ashamed thus to labour with the Ministers in the Gospel, no more than those holy women which laboured with Paul: Philip. 4.3. nay rather, because it is a good note, that their names are written in the book of life: let them be encouraged unto this holy precedency, and testification of Christianity in every word, action, and behaviour: neither let them make dainty, fearing that in these corrupted days, none will be hasty to follow their right ordered steps; for seeing this is the ordinance of God, appointed to this end and use, it shall prosper to the same purpose in such as whom the Lord hath any delight in, to build them up further; when they shall hear the gracious speeches of their lips, and see the grace of their lives; and as for others, let them at their peril neglect their own duties, yet shall it not be without use in them also, as not without comfort to their own souls in the day of the Lord. That they love their husbands,] Now our Apostle teacheth younger women, how they should carry themselves in their families, and propoundeth many marriage virtues, which ought to discover themselves in all women, called unto that estate, and in younger women are special ornaments; whose love, modesty, chastity, humility, and subjection, should be as the veils of their heads, and as the chain and garland of their necks. The first of these is love, challenging rightly the first place, because it is the leader of all the rest, and the chiefest of them, easily drawing the other after. No needless precept to exhort younger wom●n to love their husbands and children. Why. This love must be set upon two objects. 1. their husbands. 2. their children: for this is such an affection, as is to be set upon their own proprieties, and not any beside. Object. But this may seem a needless precept, for is it not natural for women to love their husbands and children? or can a woman ●ate her own flesh: can the members but love the head? or can any monster of women so far loose natural instinct, as to forget the fruit of her womb: Solomon commanding the child to be divided, knew out of his wisdom, that nature could not but work, and bewray itself in one of the parties. Answ. Many by God's just judgement, and their own corruption, are become without natural affection, whom this precept taketh hold upon. Rom. 1. 2. Tim. 3.1. 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 love, by a surer and straighter bond then that of corrupted nature▪ having by his own commandment laid it upon them as a calling to walk in; that the performance of it might be an obedience of faith, and not a work of natural instinct, a duty of conscience as well as of affection. 3. Though the ground of this affection be nature, which can teach a woman to love her husband, & children; yet nature cannot teach either the right manner, or measure of this love; this is left to be ordered by the word. Nature can love naturally, that is, fleshly and corruptly, but not holily. Nature either cometh short, or exceedeth the due measure of love: from whence are kindled the sparkles and flames of suspicions, jealousies between husband and wife; and much miscarriage between parents and children, when parents in the educating of children separate faith and love, both which the Apostle requireth, 1. Tim. 2.15. But the word both ruleth, manageth, and rangeth this affection in such confines, as cause it to be every way lovely, as always to be lasting. For the former of these, that a woman should love her husband, Why women should love their husbands. Reasons. yea embrace him with such a love as surpasseth all other, even to the forgetting of her own people, her father's house, yea her own self in comparison of him; besides the commandment of God, there is great reason. 1. The commandment is often repeated in the book of God, and is enlarged and enforced, in Ep. 5.22.24. where the wife is commanded to love & embrace her husband, as the Church doth Christ himself: how is that? look in the Canticles, through all which holy song, the church never speaketh of Christ, but breaketh into the expressing of her most fervent love; never mentioneth him without the titles bewraying her most entire and inward love; calling him her love, her well-beloved, him whom her soul loved, him who was more than other wellbeloveds, the chief of ten thousand: him who could not be out of her sight, but she was sick of love after him: here is a glass set before all women, and a direction how to esteem of their husbands. 2. The reasons are sundry: I will only note three. First, because of that strait union between them, they being no more two but one▪ and one in diverse regards. 1. In respect of the woman's original: the Lord consulting to build up Adam a fit help to join in marriage with him, They twain are one in 5. respects. did not think good in his wisdom to frame her of any matter diverse from Adam himself, but took a part of himself to make her of; not of his head, as if she should be a superior, nor of his feet, as to become an underling, not of his hand, as to be a mere servant, but of one of his ribs, to lay her again in his own bosom: hereby signifying to Adam, that his wife was no other than a piece of himself, and that he was to embrace her as a branch springing from himself, and she him as her root and stock, receiving under God her original, life, and being itself from him. 2. They two are one in all law of God and man; God making the match in heaven, and finishing it between them by men on earth, pronounceth that they are no more twain but one flesh: and human laws account them but one person. Now shall God, and all other men account them but one, and shall themselves by being divided in affection remain two? 3. They are one by their mutual consent, nay, deliberate choice and election; and by the consent of such as it belonged to weight and observe whether God gave the one to the other: and also by their public promise and covenant before God and his congregation; Prou. 2.17. and therefore aught to preserve this bond of unity, and be far from forsaking the covenant of their God. 4. One actually, by coming into one family, Except the wife will hate her own flesh she must love her husband. one manner of living for bed and board: participating in welfare or woe, but especially by becoming one body, and one flesh as Moses speaketh. 5. One by propagation, both of them (through God's blessing) affoarding one common matter, for the bringing of children, which are the principal pawns of their love. From all which I conclude the first reason, that if every man love humanity in every man, if one countryman can love another, although otherwise strangers; if neighbour can love 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 only can make two one in person, and not only one in affection as the other) be preserved inviolable on both parts for their mutual comfort? and this is the very reason of the spirit of God, Mal. 2.15. God made but one, and why, not because he wanted spirit to have inspired a world of wives for Adam; but because he respected an holy seed: inferring the same conclusion which is as strong in the one sex as the other; wherefore let no man transgress against the wife of his youth. Secondly, this affection of love is due to the husband from the wife, as he is the head and foundation of the family, and upholder of it: and consequently in special sort the vail of her eyes, her protector and cover from all those who would offer her wrong: Gen. 20.16. Ruth 3.9. Isa 4.1. and as he spreads his wing over her, so she hath betaken herself to be called by his name, she partaketh of all his honour and advancement, of his gains and income: and could not raise herself, The husband & wife are yoake-fellowes and joint companions in joy or sorrow. but (as a vine) creep disgracefully as on the ground, were she no● by him propped and suported: in all which regards and many more, it is as little as he can expect, or she perform in way of thankfulness, to embrace him with such tenderness of love and inward affection, as never findeth itself sufficiently satisfied with requitals. Thirdly, the love of the husband is a notable preservative of God's worship in the family, without which prayers must needs be interrupted; as also of her own peace and comfort of her life, of his and her chastity and pureness of body and of spirit. It is noted of Isaac, Gen. 24. that he loved Rebeccah dearly, and this was a special preservative, that he fell not to polygamy, or concubines, as the most of the patriarchs did: and on the contrary, the want of love to ones proper companion, whether man or woman, is the first breach of the covenant, and bringeth into the bosom of some stranger, to the ruin of the whole family. In a word, let this affection be wanting, all other duties will either be not performed, or else for fashion, or for a while, but not constantly. Use. 1. To reprove many women, who think it enough that they look well to their household affairs, and so become good huswives, although they take little more delight in their husbands then in other men, against whom they can soon break into sullenness, anger, and wrath, and show such distemper as if they were borne in some angry hour: whereas they ought to possess inwardly an honest and proper delight in them, and outwardly show and express it, that the husband may requite their love with love proportionable back again. 2. Whereas many which love their husbands do it sinfully and immeasurably, Rules for the right loving of the husband. it is meet to lay up some rules for the well doing of such a duty. 1. To begin love not as the most at the man, or in the flesh; but in God and for God; acknowledging the necessity of the duty, 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 work change of affection. Secondly, love his soul first and principally, both hindering sin in him, as pilate's wife although an heathen woman, wished her husband to have nothing to do against Christ as also in wisdom provoking him to good duties, whether public in the assemblies, or private in the family, as reading, prayer, catechising, and such like; watching her seasons, and best advantages unto both these: contrary to the practice of many jesabels', who though there be no need to spur free horses, yet are powerful enough to persuade and work them to ungodliness. Thirdly, this love must be testified to his outward estate and person. 1. In her cheerful behaviour at all times, out of sickness or other afflictions, which call unto humility and mourning, which opposeth itself to the ordinary sullenness of a number. 2. In her wise observing his disposition, and inclination, that she may in all things frame herself to please him, so far as without sin she may; in wise passing by, and covering his infirmities, and bearing his burden: the discovery of which unto others, and taking vantage of which against himself, were both to disease herself, and uncover her own nakedness: and further, in a wise pacifying of his displeasure, not growing impatient by his impatience, but rather by meekness of spirit cast milk into his flame, and be as David's harp to appease Saul's fury. 3. In her careful diligence to prepare him outward comforts in sickness and health, and that in due season: wicked jesabel comforted her husband in his sickness, jeroboams wife as wicked as he and she were, yet sought out for his health: see the same duty in a better pattern of Rebecca, Gen. 27. who provided for Isaak such meat as he loved. 4. In wary circumspection, if God give her to see more than her husband, with the least prejudice towards him, to turn away, and hinder whatsoever would be dangerous to their good estate, and welfare; thus Abigail saved Nabal, and Micol David. 5. In loving, and to her ability, liberal entertainment of her husband's kindred and friends, as Ruth did to the friends of her dead husband. In these things standeth the true love of the wife towards the husband, all which she oweth him, be he a fool, a froward Nabal, or whatsoever else; nothing can lose her from these duties which dissolveth not the marriage bond. Now although this text speaketh nothing expressly of the husband's duty, yet may not the husband think himself lawless, or to expect the payment of these duties, and live as he list. For not only other places of our Apostle bind him as strait as this doth the wife; but even this place secretly putteth him in mind of his duty, both because he is the fountain of all marriage duties (as of marriage itself) as also in that all these offices of love in the wife, should be a consequent of his love, yea a thankful return of love for love; for so is the love of the Church towards Christ. We will therefore in few words show (although not so directly laid down in the text) wherein the husband's love must bewray itself towards his wife, Husband's duty towards his wife: wherein. that so he may the more justly require the duties from her. And he must express it four ways. First, by instructing her, and seeking to have the seed of saving knowledge sown in her heart; dwelling with her as a man of knowledge. Secondly, by protecting her from danger, as David rescued his two wives, 1. Sam. 30.3. Ahinoam and Abigail. Thirdly, by cherishing her: 1. her body, providing necessaries for her, allowing her all needful, honest, yea and delightful comforts so far as their estates will suffer: and this freely and liberally out of his love which is bountiful: for in a nabals hand or heart as dry as flint, is just suspicion of want of love. She may look to be judged nearer than a child, and yet no father but will provide necessaries before his child shall need to ask or beg the same of him. 2. Her soul, and in it what grace of salvation he espieth; so as she may see he rejoiceth in it, and her for it, in that she is thereby testified an heir of the grace of life. 3. The gifts of her mind, observing what gifts of government, wisdom, and experience God hath given her, and employ them, that hereby she may see, she is not only not despised, Prou. 30. but also encouraged, 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 vessel, 1. Pet. 3.7. for it is a man's glory to pass by infirmities; covering all her infirmities, as Christ covereth all his Churches: but yet with all patience and seasonableness, curing so many as he can. 3. Suffering himself sometimes to be persuaded by her, that she may see his good respect of her. Abraham must sometimes hear Sarah. Gen. 21.12. The want of which wise and holy carriage in many husbands, pulleth by force undutifulness on the wife, when she cannot see the image of God's glory and wisdom, shine in his government of her, who should be her pattern and glass, but he looseth his authority by undiscreet and childish behaviour: he diminisheth her love, by froward, tasty, hard, or niggardly usage of her; so as it is just upon him, that he be drawn into contempt, and to have the comfort of his marriage withdrawn, although it be unjust that the wife should neglect any part of her duty, because the husband doth a great part of his. That they love their children,] These words commendeth not unto mothers a bare affection of love towards their children, wherein many are excessive, and too to foolishly with the ape kill and spoil many of their young ones, with their over-kind clasping and cockering of them; but he requireth some main duties of love to be performed towards them, wherein mothers must walk as in the chief duties of their special 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, whilst the father's occasions for most part call him abroad. The office of true motherly love. The first of these duties of motherly love, is to nurse her child herself, except health and strength suffer not, or else some just and weighty cause, which in the court of conscience will be warranted, do hinder. A duty howsoever unnaturally neglected by many of the richer sort (for this disease of dry breasts is somewhat a kin to the gout, for the one is of rich men, the other of rich women; neither of the poor ones for most part) yet it is most kindly in the mother, most prosperous to the babe, and the refusal of it very prejudicial to both: beside, if nature in every bruit beast cannot cry loud enough in some mother's ears, grace in the precedents of the godliest women we ever heard of, calleth for it. Sarah having a promise of a son, Gen. 21.7. said, who would have thought that ever Sarah should have given suck: it was taken for granted in those days, that she that bore a child, should also give it suck, and so did Sarah although her age might justly have required dispensation. Who was nurse to Samuel, 1. Sam. 1 23. but his own mother? and when the Lord would choose a nurse for Moses, the greatest Prophet that ever was, whom did he deliver him unto rather than his own mother? Exod. 1. Who did give suck unto Christ, Luk. 11.27. but his own mother? look whose womb bore him, her paps gave him suck. And what kind of women were they, whom the Apostle would choose into office in the church, but such as among other notes of diligence, honesty, and grace, had given suck to their own children? 1. Tim. 5.10. Let women consider seriously not only how unnatural, but how ungodly a practice it is, without just ground, on idle pretences to depart from the steps 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 give milk, nor yet live by the law of God, I mean such as by dishonesty have filled their breasts: but to whomsoever, they come short of that love which even the bruit creatures carry to their young. Secondly, seeing the unreasonable creatures can and do perform this office of love, there must needs be more required in the love of mothers toward their children: the second duty therefore of motherly love is, by instruction to frame them up to godliness: and this two ways, 1. By delivering them precepts of piety, so soon as they can conceive them, that if it were possible they might suck in with the milk, principles of grace and godliness. Solomon wisheth the parent to teach a child, while he is a child in the trade of his way: and lest mothers should turn off this duty to the father, as being his, we read of a bundle of instructions collected together which Salomon's mother taught him, Prov. 31.1. That it is a fruit of love in parents, Basil speaking of his nurse Macrina, saith that she taught him the Scriptures of a child. Epist. 74. see Prov. 4.3.4. and the recompense of Eunica her timely teaching of Timothy her son, appeareth in the commendations which Paul giveth of him every where. 2. By becoming examples to them of godliness, and piety, careful what speech, gesture, behaviour, pass from them in the presence of their children, which if it be sober, and religious, it fashioneth their behaviour accordingly: or if otherwise, it soon and suddenly corrupteth them, as we see the looseness of many parents, fearfully revenged and visibly upon their children. Thirdly, the third office of true motherly love, is seasonable and merciful correction: Prou. 13.24. wherein two extremes are to be avoided. 1. too much indulgence, for that is a cruel love in the event; a child let alone to himself (saith Solomon) maketh his mother ashamed, and maketh the father smart often, as Hely, and bringeth himself to ruin: Prou. 29.15. it is noted a cause of Adoniahs' ruin and fall, that his father would not displease him from his childhood: that this is a fruit of parentlike love, 1. king 1.6. see Leuit. 19.17. thou shalt not hate him, to let sin be upon him: and Prou. 13.24. he that spareth the rod hateth his child, but he that loveth him chasteneth him betime. 2. Take heed of cruelty and too much severity, which may provoke their children: both Parents must beware of abusing their authority, either to unjust commands, or by unseemly reproaches and contumelies; or else by unjust and immoderate stripes: by all which means children, whom loving means might perhaps have reclaimed, are both exasperated and alienated from the Parent; and hardened also and made desperate in bad courses. The fruit appears in good jonathan, whom Saul every way provoked. 1. Sam. 20.34. 1. none must bring his dear and innocent friend David to be slain but he, there was a most unjust commandment. 2. he unjustly reviled him, calling him the son of an whore. 3. he wanted of his will that he slew him not, for he threw his spear at him; and then the text saith, that he arose and went his way. Fourthly, the last duty is hearty and daily prayer for their children's prosperity: job sanctified his sons daily; a duty evinced by the commendable custom of children's daily craving the Parent's prayer. Use. Let women learn thus to love their children, and thus to love all their children: The mother must thus love all her children. for the precept is indefinite excluding no one child from any one of these duties: which meeteth with the practice of some women, who love not their children in judgement, 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 entreated, that they seldom see a clear and uncloudy look towards them: some one shall have a double portion, and be so set up, as that all his brethren's sheaves, shall not fall down only, but be blasted before his sheave; this is not to love children religiously, as job did, who offered sacrifice according to the number of them all; and therefore let religious men and women shun this corrupt ●ffection, lest it be with them as it was with the patriarchs, who were never more grievously crossed in any thing then in their darling children. vers. 5. Discreet,] or temperate. A virtue before required both in the Minister, cap. 1.8. and in elder men, cap. 2.2. and now in younger women, being a grace requisite for all estates, ages, sexes, and conditions of life: requiring that the rains of affections be subjecteth unto reason, and moderated by judgement, not suffering a thought to be entertained and settled in the mind which is not first warranted in the word: without which if the rains be slacked but a little, A discreet carriage is a beautiful grace in a young woman. the mind is suddenly vanquished, taken, and lead captive of manifold lusts. This grace than is the watchman and moderator of the mind, keeping and guarding it from pleasures altogether unlawful, and in lawful curbing and cutting off excess and abuse. It watcheth also over the affections of the heart, and actions of the life, resisting all light behaviour, all childish carriage, all unquiet and troublesome passions, such as are suspicions, jealousies, which are the fuels and firebrands of much mischief, and the distempers of flashing anger, rage, & unjust vexation. It suffereth not undutifulness to the husband, unnaturalness towards the children, unmercifulness towards servants, untowardness in her own duties, unthankful meddling with other folks affairs. It is a procurer and preservative of many graces, a bond of her own, and others peace, a settler 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 farewell to her family's welfare; for let any vile affection bear sway but for a little while, as of anger, impatience, excessive grief, 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 settled till the rebel be subdued; which they find too true, who in their match were left unto themselves, to make choice of such as wanted then, and yet have not attained with the fear of God the practice of this virtue. Now then seeing this virtue is so necessary for all parts of life, that it ought never to be wanting, many women who want not many good parts of nature and grace, may yet see hence their error, who conceive 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 administering of the family; that then they may be dispensed with in some predominant, indiscreet, and intemperate affection, especially if it be more private: as now and then in extraordinary unquietness and bitterness, not seldom in some bitter root of covetousness, drawing on injustice towards their husbands, perhaps to break out into some prodigal and idle expense another way; in lashing out liberty of speech against some that cannot answer for themselves, in becoming for some days the greatest strangers at home, etc. all this while thinking that these things, if seldom, will stand well enough with religion: but they are to know that all Salomon's wisdom could not reconcile two things so abhorring together, the giving of the heart unto wine, or any one lust, Eccles. 2.4. and the leading of it in wisdom: and it will prove stark vanity to make trial of it after him: neither can it be other than the shuffling out of a religious course for man or woman, to give way to any one inordinate lust. More of this virtue see in the places forenoted. chaste,] or pure. The Apostle by permitting the three former virtues, hath made way unto this fourth, which is a fruit of them, issuing from the love of their husband and children, and from tending and watching against inordinate affections. And this purity or chastity is not that of the virgin or single estate; but it is a marriage virtue, the keeper of the marriage faith, and may thus be described. It is a purity both of soul and body, in regard of unchaste lusts, abandoning all unlawful and strange pleasures: which description is wholly couched and abridged in 1. Cor. 7.34. where the Apostle calleth it, the holiness of body and spirit: of spirit, when it is either not tempted to uncleanness, or being tempted yieldeth not, or yielding is recovered by repentance: of body also, when it neither exciteth, nor being incited executeth not uncleanness. Now how equal and reasonable is it, that women, especially such as have the remedy of marriage against impurity, in whom the want of it is more sinful and dangerous, Chastity of marriage urged by reasons. should be provoked to the preserving of such a sweet grace as this is. First, if we consider how the Lord approveth and urgeth it. 1. By his commandment, 1. Thess. 4.3. this is the will of God, that ye should abstain from fornication, and every one possess his vessel: that is, his body, which is the instrument of the soul, and containing it as in a vessel in holiness and honour. 2. In that the Lord here interposeth himself; and though many husbands and wives think of nothing but a mutual stipulation between themselves, yet the Lord challengeth the covenant to be made to himself, as it proceeded first from himself: Prou. 2.17. so as she that forsaketh the guide of her youth, forgetteth the covenant of her God, that is, of marriage, of which God is the author, and whose name was or ought to have been invocated in the match making. 3. In that the Lord professeth that he narrowly watcheth, and clearly seeth when this covenant is broken, that although the fact be done in the dark, and never so charily and cautelously, yet day and darkness are alike unto him. If the husband see it not, nor any eye of flesh, yet the Lords eye findeth it out, and will set it in the clear light before men and angels. This is made a reason of the precept, Prou. 5.15.17.20.21. for the ways of man are before the eyes of the Lord. joseph might have sinned secretly enough, but that his eye was happily lifted up toward this pure eye of God, which cannot abide to behold such iniquity. 4. In that he declareth that he watcheth the sinner of this kind to bring destruction upon his body and soul, to shut him out of heaven, and to root him as a loathsome weed out of the earth. The former appeareth, Prou. 5.22. the sinner of this suit destroyeth his own soul, 1. Cor. 6. no fornicator shall inherit the kingdom of heaven: revel. 21. no unclean thing shall enter within the gates of the city, but shall be kept without with dogs, enchanters, and liars. The latter, seeing the law of God is, that the adulterer, and adulteress should die, both because he would not have the land defiled, nor the guilty person to live as an eyesore unto the innocent: nay more, if a man were deceived in the quality of the person, he hath taken to wife, thinking to find her a maid, but he findeth her virginity bruised, and another man hath humbled her, Deut. 22.21. it is lawful for him to put her away, and the Magistrate to put her to death, as an adulteress. Further, how strictly the Lord watched over this sin, appeareth by that law, Numb. 5.21. If the husband were but jealous, whether justly or injustly, himself was accounted guilty, if he did not bring her to trial; and this trial was not to be made by man, but was Gods own trial by the bitter cursed water, by which himself from heaven, would revenge so grievous a sin, against so holy an institution as marriage is. And in comparison the word of God, accounteth this sin far more wicked, than some of those which men's laws punish with death: we think theft a great sin, because it bringeth malefactors to the gallows, and so it is, but not comparable to this: for Solomon himself by comparing these two sins, Prou. 6.30. putteth them almost out of comparison; a thief steals for hunger to save his life, but he that committeth adultery sinneth against his own life: the former is not always to be despised, but this is never to be spared: the former may make satisfaction, by restitution of the thing, and four fold for the sin, the latter can make no restitution at all: the satisfaction of the thief may be accepted of the owner, or if he cannot satisfy with all the substance of his house, yet his necessity may plead for him, and he obtain pity: but here, as no satisfaction can be made, so if it could, it could never be accepted; the owner, that is, the husband is enraged, he will not spare, he will not bear the sight of any ransom, although the gifts be augmented. Secondly, if we consider how vile and odious the sin is: 1. in regard of human society. 2. of the parties offending. 3. of God's curse upon the offence. 1. For the first, this is a sin directly corrupting the fountain of honest, civil, and godly life, which is the inviolable preservation of God's ordinance of marriage, whereby alone he intended to raise up to himself an holy seed: and for the three societies, what an infamy is it to the Church, to be thought an assembly of harlots, which ought to be the Lords holy ones, the undefiled doves of jesus Christ? what a confusion bringeth it in the Commonwealth, to have bastard brood's inheriting? whereas the Lord would not have them come within his congregation to the tenth generation: what an injury to the family, to bring in unlawful and usurping heirs? Secondly, for the parties offending. 1. Whereas all other sins are without the body, this is against the body: 1. Cor. 6.18. the body is not only an instrument as in other sins, but the object against which the sin is done, and not any one part of it, but the whole is violenced. 2. Whereas all other sins may be perpetrated and done by one party, this windeth two into the sin; and therefore be it that one of them heartily repent of it, yet cannot that party be assured of the true repentance of the other, whom he drew with him into the same: so it cannot but lie for ever as a heavy load upon the conscience, both in that respect; as also that he hath been so exceeding serviceable to the devil, not coming alone, but bringing company with him to hell, out of the case of unfeigned repentance. 3. There is an high sin against the price of Christ's blood, wherewith these bodies were bought to be members of Christ, which now are become the members of an harlot; and horrible sacrilege, by which Christ's own is taken out of his hands, and given up to the service of the devil: and that body which was made to glorify God upon earth, and after death shall rise out of the grave, and be presented before Christ to judgement, hath dishonoured God, dishonoured itself, and prepared itself to receive according to the unclean works of it, the sentence which shall be pronounced against the vessels prepared unto destruction. Thirdly, the curse of God followeth this sin: 1. in the soul of the sinner, Heb. 13. Whoremongers and adulterers God will judge: him that destroyeth the Temple of God, will God destroy. 2. In his body, Prov. 5.11. he shall mourn, having consumed his flesh and body. 3. In his name: which precious thing is irrecoverably 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, job. 31.12. The prodigal son spent all he had on harlots. 5. In their bastard brood: we never read that ever any of them came to good, save only jephthe: and yet what a number of men be there, that care not to make their first borne bastards? By these two considerations, the sin of impurity is sufficiently descried to be most hateful. Use. 1. Marriage is no abolisher of chastity, for then the Scripture would not have enjoined the same person both to love her husband and children, and also to be chaste, against all Popish doctrine to the contrary. 2. Let every woman preserve this purity of body and spirit; every way expressing it in a modest countenance, as Rebecca was abashed at the presence of Isaac, in a shamefast eye, in a chaste ear, not entertaining impure communication; in a pure tongue, by grave and holy speech exempt from lightness, Means of preserving this chastity. and rottenness. Quest. How may we preserve it? Answ. The best means of preserving chastity, are these following. First, because from the heart issue adulteries, get a pure heart to be the ground of it, make the inside clean first, actions will not be cut off first; but first become a believer, let the soul become a pure spouse of Christ, love him, and cleave to him, this is a good beginning. Secondly, preserve in thy soul the fear of God. Eccles. 7.28. He that is good before God, shall be preserved: this is no goodness of nature, of education, no learning but God's learning can preserve a man or woman: Prov. 2.8.16. If knowledge enter into the soul, thou shalt avoid her snares: turn thy eye upon God's presence who seeth thee; and wouldst thou then commit that, from which in the presence of a child of five year old, thou would abstain? Thirdly, love thy husband as formerly thou wast enjoined, it is not so much the having, as the loving of an husband, that is a fence of chastity. Fourthly, avoid occasions of wantonness. As, 1. Idleness, one of Sodoms' sins, standing puddles purrifie; walk diligently in the duties of thy calling, lest Satan find thee as David on his gallery. 2. Intemperance and delicacy in meat and drink, the more fuel the greater flame, especially beware of accustoming thyself to wine, and strong drink, for they are mockers: Avoid intemperance in sleep, in apparel: let thy diet be sober, and thy sleep seasonable, so as thy body may rather be beaten down and kept under by fasting and watching, which are fit medicines to tame the body. 3. Avoid much company, and the sight of persons which may become snares, as joseph went and kept out of his Mistress presence; death often entereth by the windows of the body, Melius vincitur fugiendo quam oppugnando. August. and if thou makest not covenants with thine eyes, adultery is easily committed in the heart: beware of amorous readings, pictures, speeches, all which suddenly corrupt good manners. Fifthly, use all good means appointed by God, for this purpose. As, 1. resist lustful thoughts at the first, by occupying the mind with holy thoughts. 2. Consider thy calling of a Christian, and profession of Christianity, by both which thou art called unto holiness, and not to live in brutish lusts, as the Heathen did, 1. Thess. 4.5. Rom. 1. 3. That the pleasure of the sin is short, but the gnawing of the guilty conscience, and the poison of it, will work in thy bowels all thy days. 4. Apply the word the sword of the spirit, a special part of Christian armour, and such places of it as directly encounter against it. 5. Fly to God by prayer, and if thou be'st strongly assaulted, make the matter known to God: for the best way for a woman thus solicited, to be rid of the tempter, is to tell her husband. Keeping at home,] As chastity is the main marriage duty, Heb. 13. and the undefiled bed the honour of it, in like manner doth our Apostle bring it in like some honourable Lady, who is not seen abroad without her attendance, some making way before her, and some safeguarding behind her, even so here all the marriage duties going before it, made way for it, and all these that follow, are the preservatives thereof, all of them being such servants as by their cognisance may be known to belong to such a mistress. And of them all, the holy Ghost thought this of home-keeping, fittest to follow at her heels, for house keeping is indeed chastities best keeper. Housekeeping is chastities best keeper. Not that a woman is never to be found without her house over her head; for many necessary and just occasions call her often abroad, namely, 1. as a Christian, the public duties of piety and God's worship; as also more private duties of love, and works of mercy in visiting and helping the sick and poor. 2. As a wife, both with her husband when he shall require her; and without him for the necessary provision of the household, and such like. But the thing here condemned, is the affection of gadding at any or all hours, with disposition of hearing or telling news, or affecting merriments, company, expense or excess, accounting the own house rather a prison then an home, and so easily forsaking it without just occasion. And justly is this course condemned: That women should keep their own houses. Reasons. 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 doors, to keep the household in good order: and therefore for them to wander from their own place, is as if a bird should wander from her own nest. Secondly, Prou. 27.8. this were the high way to become busy bodies: for what other more weighty matters call them out of their calling, but to prattle of persons and actions which concern them not? Whence the Apostle, 1. Tim. 5.13. coupleth these two together, they are idle, and busy bodies: which if any wonder how they can be reconciled, thus they are easily: those that are idle in their own duties, are most busy bodies in other men's; and these busy bodies have two special marks to be known by to themselves and others, namely, their open ears, and their loose tongues. Thirdly, the holy Ghost maketh this a note of an whorish woman, The wife by keeping at home avoideth both suspicion of evils, Prou. 7.11. she is every where but where she should be, sometime gadding in the streets with Thamar, sometimes in the fields with Dinah, sometimes without at her door, sometimes at her stall, but her feet cannot abide in her house: and if against her will her body be within doors, her heart, and senses will be without: jesabel must be gazing out of the window: whereas if the angel ask where Sarah is, answer will be made, she is in her tent; As also occasion of it. and the daughters of Sarah will be in their tents, not in the taverns, nor straggling so far abroad but that their husbands can readily answer where they be. Fourthly, what desperate and unavoideable evils do they (and justly) lay themselves open unto, who make no bones of violating this commandment of God? how doth Satan watch all advantages to take them, when they are out of their ways? and how easily doth he prevail against them, when they have plucked themselves from under God's protection? Dinah was no sooner assaulted then overcome in her wandering; and Eve no sooner absent from Adam then set upon, and no sooner set upon, then vanquished; even so women easily forsaking their own stations, are given over for most part, if not so far as the former, yet in their merriments and meetings, so far to forget themselves by unchristian speeches and actions, as they have good cause to end with sighs and tears. Wherein this goodness of a woman is most conversant. Good,] Goodness is a virtue which is sometimes in general opposed to all that inward malice, which lurketh in the nature of men and women, wherein the whole troop of virtues are included: hereof speaketh the Apostle, Eph. 5.9. the fruit of the spirit is in all goodness. And even this is required in women both to bridle that native corruption which is so headstrong within; as also to beautify them outwardly, so as others beholding them, may say of them as Paul did of the Romans, I am persuaded that ye are filled with goodness: Rom. 15.14. and herein resembling Dorcas, who was said to be full of good works and alms deeds which she did: Act. 9.36. they shall not only be called, but be good wives, and good women indeed. 2. Sometimes it receiveth a more particular sense, and signifieth one of a meek; and yet of a cheerful spirit and temper: not sullen, taunting, bitter, fretting or galling any, and much less her husband; neither of a troublesome and jarring disposition▪ but of a good nature as we say: for let her be otherwise never so honest, wise, painful, yet without this goodness and amiableness of behaviour, she shall be no more pleasant than a continual dropping, which driveth out the owners. Prou. 19.13.21.9. 3. It is sometimes taken for profitable, and requireth that the wife be helpful and comfortable by her advise, labour, and sweet society, whereby she buildeth her house. Prou. 14.1. Thus did the Lord see good in his wisdom to make man a meet help for him, when it was not good for him that he should be alone. And thus the virtuous woman is said to do her husband good, and not evil all the days of her life, Prou. 31.12. and as she doth good to him, and his within doors; so doth she also to others abroad: as besides the family, vers. 27.28. to the poor and needy, vers. 20. And this I take (not excluding the other) to be here meant especially, as a most comfortable and sweet virtue; without which that holy institution of marriage would prove no better than an heavy burden and molestation. Subject unto their husbands,] Marriage in itself, although it be neither virtue nor vice, Women must be subject to their husbands, Why. but a thing indifferent, yet is it a shop of either, according as are the qualities and practices of persons in this condition: and therefore this is the seventh marriage virtue, prescribed unto the younger women: whereof there is great reason and necessity. First, if we consider the law of creation written by Gods own finger in the hearts of men, used in all nations, and enacted by the natural light of heathens in the public laws, that the wife should be subject unto her own husband, or as the words of Ahashuerosh his law run, that every man should bear rule in his own house. This is one reason of our Apostle, Est. 1.20.22. 1. Tim. 2.3. Adam was first created and then Eve, and therefore Adam must be superior: to which if it be objected, 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 divers. 2. The Apostle proveth not Adam's superiority so much from the order, as from the end of creation of the woman; which was to be an helper and comfort unto him. Now in reason, whatsoever serveth to any end, is less than the end to which it serveth: but Eve was made for Adam, and not Adam for Eve, yea she was made of him, and not be of her, Man's superiority was no part of the wives punishment. and therefore even in innocency was she subject unto Adam; though then without grief and molestation, which afterward came in by sin. Secondly, consider God's law and institution after the fall: Gen. 3.16. Thy desire shall be unto him, and he shall rule over thee: as if he had said, seeing thou canst not rule thyself, meet it is that now especially, since thy sin hath set thee out of order, that thou shouldst be put under the rule and power of an other: yea although this subjection be not so liberal, sweet, and free as before the fall, but joined with sorrow and difficulty, yea although often thou undergo unequal commands: and this also is the Apostles reason, Adam was not first seduced but Eve: and therefore her honour was first lost, and a less liberal subjection was bound upon 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 subject to the head without reasoning, Eph. 5.23. so should the wife be unto her husband: he provideth for all, answereth for all, defendeth all as the head: and doth not he best deserve the pre-eminence? hath not nature given the highest place and prerogative unto the head, and were it not most unnatural, that the wife by seeking for sovereignty and rule over her husband, should set the head under the feet? And further, by this superiority he becometh the image of God unto his wife, and his lawful commandments have a stamp of God set upon the thing commanded; and therefore she must signify that she hath a feeling of him in her heart, as the image of God's majesty, glory, and sovereignty; through her whole behaviour in a meek and quiet spirit, showing herself the glory of the man, respecting his authority as the Lords, his will as the Lords in right and lawful commands: against which if she rebel, she riseth up against the Lord himself. In these regards especially the Apostle concludeth this duty and exhortation, Col. 3.18. wives be subject to your husbands, that is, yield yourselves unto the will, direction, and discretion of your husbands: for it is meet, or comely, namely, in regard 1. of the law of nature: 2. of God's institution after the fall: 3. the husband's headship: and 4. womanly infirmity. Neither is it only meet, but so necessary, as where it is not performed, it cannot be but the family should be laid open to ruin and downfall: no otherwise then if the feet should refuse to go, the eye to look, the hands to take the things which the head commandeth, the whole man must needs perish. All which considerations, take away all the frivolous objections of women for exemption from this so natural and necessary a duty. Objections to bear off the duties frivolous. Some plead, they are yoked to foolish nabals: others are matched to such as never consider their pains and kindness, and not meeting with that kind and thankful retribution from their husband which they expect, take themselves freed from such strict observance: others could love their husbands passing well, were it not for such or such a bad quality: and others are tied to frampoll or conceited persons, and so draw conclusions both of their unfitness to govern, and the inconveniences of their own subjection. But against all these reasonings, which are so unreasonable, as that they directly fight with God's ordinance, and that order which he hath put in nature, which admitteth nor of such exceptions: here is a cannon of battery: Thou must and mayst before thy marriage consider, whether he be a wise man or a fool, but after thou must know he is thy husband, which if he be, thou must be subject, over whom (be it that he be a fool, and thou wiser than he) thou mayst affect no rule, but knowing still thy place, by thy goodness, wisdom, counsel, and persuasion, if it may be, prevent his or thy hurt, as Abigail did. As for his unworthiness, whatsoever it may be in thine eyes, yet the Lord depriveth him not of his worthiness to rule over thee, who hast entered into the marriage league with him. And for his unfitness, he cannot be so unfit to govern thee, as thou art to govern him, who wert taken to be an help, and not an head unto him; and a monstrous thing were it in nature, for the feet to direct the head. But that women should obey their husbands, none are so rude, Wherein must wives be subject. as not in general to acknowledge: but come to particulars, as 1. wherein, 2. the manner how, there grows some question. The former the Apostle answereth, Eph. 5.24. Wives be subject in all things: that is, in all lawful and bonest things: in all which, there must be a departure from their own wills, if a contrary commandment proceed from the husband, yea even in those things which may seem to be her peculiar for the government and keeping of his house, whether in his absence or presence, she must administer according to his mind, and direction. For so the members of the body are subject to the head, each doth his own duty, yet all by the appointment of the head, move or rest themselves. And thus the Church dispenseth to the sons of God, the children of the Church, all necessaries for their direction, consolation, and salvation; 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 contrary to his mind. Look up to the heavens, and very nature will teach this lesson; while the sun is absent, the moon takes upon her, governeth the heavens, and shineth above all the stars, but yet not without the borrowing of all this light from the sun, if Philosophy teach us truly; but when the sun is present, she giveth place, contracteth her light, and reverenceth him after a sort by vailing her face at his presence, upon whom she wholly dependeth: and thus should it be with the wife, when the husband presenteth himself, whether in person, or in his commandment. Quest. Whether the wife may dispose of goods without her husband consent to good uses? Answ. There is no question but she may. 1. of any goods before marriage excepted. 2. of those her husband giveth her after marriage: for these also are proper goods, and not common. 3. If she have general consent, when his heart trusteth in her, and referreth in general things to her discretion. 4. If she have implicit consent, when her husband knoweth she giveth, and holdeth his peace. 5. In extreme necessity, for often the case suffereth not to expect his consent. 6. In the unfitness of the husband to govern, as suppose he be stricken with frenzy, and madness; for then the disposing of things is devolved upon her. 7. In his longer absence, as suppose he be a soldier, merchant, or seafaring man. 8. Of that she can well save of her husband's allowance; or procure by her labour above that her husband enjoineth. 9 That she getteth naughtily, she ought to dispose it to the owners, or to the poor, though he should forbid her; because neither she nor he hath right thereunto. The Casuists add 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 use without his consent. And the common answer is negative, and sundry reasons propounded. Which as I will not conclude against, so neither can I wholly assent unto, for these reasons, which I propound to be further considered of. 1. Whereas one chief ground of that opinion is, that the wife hath no more but use of her husband's goods: I take it she hath also a right and interest in them. For marriage, which maketh the person of the husband the wives, maketh his goods much more; so that as she hath not use only, but right and power of his body; so also hath she not only an use, but a right and possession in his goods. Again, if she have only use of them, wherein is her preferment above the children and servants, who have use 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 upon the Church, which the Church hath a state and interest in: the which interest for any to debar the Church of, were to withhold her from her right. Secondly, the wife is as necessarily bound by God to show mercy as well as the husband; Gal. 6. the precept is general, to do good forget not, and to distribute. She must therefore exercise her faith in the practice of good works 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 hear the word, pray, and go to Church, or the like: and the case is not unlike, seeing mercy is more acceptable than sacrifice, and every way as necessary. Object. It will be here said, that we may not do evil to do good withal; or give of that which is not our own. Answ. It is the question whether it be evil or no. And she giveth of that which she hath right and state in even to dispose, but in no other use then in works of mercy, as present need requireth, and that with wisdom and discretion, so as she neither impoverish her husband, weaken his estate, nor wrong her own family. Thirdly, we have examples of godly women: for to let pass the fact of Abigail, Calv. in 1. Sam. homil. 90. that was (as Mr. Calvin saith) extraordinary, in that God did inwardly and specially direct her in that straight; and the case was of present necessity to save the lives of the whole family: and further her husband Nabal, was not only froward but drunk all that day, and not to be consulted withal, 1. Sam. 25.16.36. Luk. 8.3. The examples of joanna the wife of Cuza, and Susanna, and many other godly women, were not so extraordinary, who ministered to Christ of their substance: to say here they had the consent of their husbands, is but to insist in the question without proof; and it is most probable, their husbands were not so forward, especially Cuza, who was Herod's steward, in likelihood was of Herod's mind. Most expressly Solomon saith of every virtuous woman, that she stretcheth out her hand to the poor, 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 give more liberally: whereby so far as she can, she laboureth to heal his error; and witholdeth God's judgement from herself, in participating in his goods. It is objected, that the vow of the wife may not stand without her husband's consent, at least implicit, and therefore she may not dispose of inferior things without it. To which may be answered, that this is a ruled case by express commandment, not deniable by any, as the other is not. Besides, it is an unlike case, seeing vows are voluntary, and in the power or choice of the vower, to vow or not to vow; but so are not works of mercy, which are commanded, and necessary duties. It is alleged, that partners may do nothing without mutual consent. But that is answered, because here steppeth in a superior power, to which both of them must stoop, even a commandment of mercy, and charity, to the wife, as well as the husband, and includeth that the wife must have wherewithal to be charitable as well as the husband. It is alleged, that her desire must be subject unto him▪ & he shall rule: but all such allegations drawn from his headship and authority, stand only in indifferent and civil things, which a merciful and necessary relief is not: for we say that she is in a civil manner subjecteth unto him, and to his power, and may not dispose of any part of his goods at her pleasure to any civil use; as to give away to her friends, to spend upon other other outward uses. But yet is she not after such a servile manner put under his power, as that upon no occasion whatsoever, she may not dispose of any part of the goods, which by the right of marriage are common between them. It is further alleged, that the Shunamite did not entertain the Prophet, 2. king. 4.9. but first she asked her husband. I answer, it is a commendable part for the wife to seek her husband's consent in every thing; but the question is, where such consent cannot be had: beside, one thing it is to give a merciful relief; and an other for the wife to bring a man into the house to diet and lodge him; which this woman might not do, without the consent of the husband; for though there was a merciful relief of the Prophet of God in it, yet there was more it being a mixed action, in one part of which the husband must have a chief stroke. It is further alleged, that by civil laws the wife may neither let, nor sell, nor borrow without her husband, and therefore neither may she give. I answer, these are civil actions, wherein the husband as the head must give direction: but mercifully to give an alms, is a religious action: beside, the laws state the wife in a great part of the husband's goods and lands, and provideth by giving her a jointure, or her thirds, that the husband may not deprive her of her right therein: neither by law can a man sell his lands simply, unless the wife will give up her thirds, which plainly stateth her in a right unto the goods and lands above the servants and children: the denial of which, as I said at first, is the main ground of the former opinion. Other objections I have met with not worth the answering, therefore I will not stand longer upon this question, leaving it to be considered further of, craving that wives would be careful in subjection to God and their husbands, not to stretch these grounds beyond the rules and ends propounded. Quest. And here cometh another question to be resolved, whether the husband may beat his wife, to force her unto this subjection? Ans. It seemeth no, Husband's may not beat their wives. although some of reckoning be of the other opinion▪ For, 1. there is no word or example for it in Scripture. 2. No man ever hated (much less except he were mad beat) his own flesh. 3. Her subjection must not be servile, but as of a member to the head. Object. But a man may let himself blood. Sol. It is safe in his arm or foot, in children or servants, but he must beware of letting the heart blood. Object. But Christ correcteth his spouse which is dear unto him, and yet retaineth his love entire; and so may the husband. Ans. Christ is not the husband only, but an absolute King. 2. An husband may check, and correct by admonition, and reprehension; but to proceed to blows is unwarrantable, being such entire companions, and of the same flesh; yea, condemned by the Fathers, the civil laws, and the Heathen, writers themselves. But what if the wives malice be desperate, and incurable? Ans. Take up thy cross, make good use of it, bear as much as possibly thou canst, wait and apply God for her return. 2. Where thou canst not bear (providing that offence by all possible good means be avoided, and public peace not interrupted) the next remedy is the Magistrate: but between husband and wife, both tyrannical rule, and compulsive obedience, aught to be banished. Contrary to this free subjection, is the common vice of wives, which is to be proud, as Vashti, not enduring the government of husbands; but by uncomely gestures and unshamefast looks, and sometime by hot and bitter answers, bewray the unquietness of their spirits, when once their own wills are crossed: far are they from that meekness and quietness of spirit, which Peter prescribed, as the most comely attire for women; who ought scarce to give themselves leave to be out of quiet with others in the family, in the husband's presence, lest he be unquieted, or any way offended. That the word of God be not evil spoken of.] These words contain a general reason, enforcing the necessary practice of all the former duties. By the word of God, is meant the doctrine of the Gospel, taught, received, and professed by believers in all ages, which holy Gospel as it is glorious in itself, so ought the glory & honour of it to be preserved, yea and advanced in all that look for salvation from it; and therefore no Christian may become so much as an occasion of reproach unto 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 unto that doctrine. And yet further, whereas the life of a professor is vntuned unto the doctrine two ways, 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 led in regard of Christian practices; for the Apostle hath not so directly reproved vices, as required in women the practice of all the forenamed virtues, upon this ground, lest the word be evil spoken of: noting unto us hereby, th●● a Christian should be so far freed from the power of sin, as that to be idle or negligent in the work of the Lord, is too sinful in such a one. Doctr. Profession without practice, striketh not only the person professing, but the word of God itself which he doth profess, by occasioning the profane to blaspheme and scoff at God's holy religion: Profession without practice, causeth the holy name of God to be blasphemed. Rom. 2.24. The name of God is blasphemed among the Gentiles through you. Reas. 1. Such is the malice of the devil, and his instruments, that hating God himself, they turn whatsoever they can, against God and his truth, which is a light discovering their darkness. Hence do they not so much malign the person of a poor professor, who perhaps never made nor meddled 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 company, that person is presently hated and despised for the truth, which if he did not now hold out, they would love and embrace as formerly they did: and consequently a professor by his error, calleth not so much disgrace and malice against his own person, as against the truth: for let any but a professor sin, the more would the sinners of the world love them as their own; but if any such offend, or step awry, easily shall a man perceive where the bile is, oh (say they) this is a goodly profession indeed, which giveth them leave to do this or that, and exclaim as though the profession were not of God, because the professors show themselves to be but men. Secondly, the Lord imputeth this sin not so much to them who do blaspheme the truth, who are the actors of this sin, as they who are the moovers and occasioners of the same: Ezech. 36.20. when they entered among the heathen, they polluted my name: that is, the heathen diligently watched the words and behaviours of my people, because they bear my name, and came as it were out of my school; but my people being not so careful of my name which was called upon them blasphemed it, justly causing others so to do. Although therefore men may conceive that by their bare profession they endanger themselves, yet indeed the dishonour returneth upon God and his Gospel: even as David might think that he only sinned against Vriah, Bathshebe, and his own soul, yet the Lord telleth him that his sin was yet more infectious, in that he had made God's enemies to blaspheme. Thirdly, what a just disgrace is it for the profession of Christ, to have such hangs-by, as whose lives speak, that either they know not, or remember not, or affect not, or neglect, yea despise that doctrine by which they expect salvation. Use. 1. Let every professor examine his life whether it bring honour or discredit to the Gospel, Matth. 5 16. 2. Cor. 6.3. whether his light shine among men, or whether in any thing he give offence unto any: for there is never a sin in a professor, but it is hereby doubled, in that he woundeth not his own soul alone, but many other Christians with himself, yea and the Gospel of salvation. No marvel than is it that the Lord is so jealous in the sins of such men who come near him, and in whom he looketh to be sanctified; that although he forgive their sin wherein they dishonour his name, yet for the maintenance of his glory, he will visit it in the eyes of men, with the rods of men; whereof we have a pregnant example even in David himself, 2. Sam. 12.14. And whosoever they be who belonging to God, hath justly given advantage to the adversary, it will sit near him, and gnaw his heart even when the sin is forgiven, yea trouble and afflict his soul more than all the afflictions which can beside be laid upon him. This was it which made David power out his very heart, when the enemy taunted and said, where is now thy God? The reasons to move us to beware of staining our holy profession with unholy practices, are round about us. First, Reasons to move our care of not staining our profession. if we look up unto God, how careful is he that his name be not dishonoured, no not among his enemies, and how much more indignly and unkindly 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 triumph over them, they blasphemed his name. 2. If we look unto man, whether others, or ourselves. 1. For others, they are either godly or wicked. Of the godly, some are called, and others unconverted as yet. The former we are bound to confirm and strengthen: the latter we may not cast back, but provoke, and call on to the liking of our profession: so the Apostle Peter wisheth the jews, to have their conversation honest among the Gentiles, that they might glorify God in the day of their visitation. 1. Pet. 2 12. And here the women professing religion, are enjoined all these former duties to their husbands, although unconverted, that they might win them, at least that the gospel should not be rejected as a teacher of discord, or as losing them from any duty. As for the wicked enemies, whether Papists, Atheists, or profane persons, all of them watch for some colour through thy sides to reproach the truth; but by thy watch over thy life, though thou dost not reclaim them who are incurable, yet shalt thou, 1. convince them in their practices, 2. damp and shut their mouths, 3. even in their consciences get reverence to thine own person: and thus by living without rebuke, shine out, Philip. 2.15. yea and rebuke a naughty and crooked generation. Again, if thou considerest thyself, 1. as a professor, than art thou set upon a scaffold, many eyes are upon thee, and after a more public manner thou standest or fallest unto many others, and not to thyself alone. 2. As a child of the Church, in which respect for thee basely to demean thyself, were not a disgrace to thyself alone, but as Solomon speaketh of a lewd child, thou dishonourest the whole house. If Atheists, profane wretches, or Popish persons should despise the ministery, swear, be drunk, overgrown with covetousness, riot, be loose and filthy in speech, impure or unclean in action, it is their guise, it were no discredit to the Gospel in comparison, for they are strangers and stragglers from the Church: but for a professor to be covetous, wrangling, sitting with drunkards, etc. oh this is a staining of their whole house. And therefore we may with David wish, that either there were no such Saul's, or that they might live and die obscurely, that their ways might never be declared at Gath, nor their courses published in Askelon, that no uncircumcised might rejoice at their falls, nor any Papist find such advantage against our doctrine of free justification by faith alone in any professor, who in practice will be profane as Esau was. A great argument it is to keep many wretches from heinous attempts, lest they stain their blood and blemish the house of their fathers; how much more should every Christian rising out of the most honourable blood that ever the sun saw, beware of accounting this blood profane? Thirdly, if thou castest down thine eyes lower, what can Satan himself do more than lay stumbling blocks to withdraw men from God? or wherein can a man more resemble the devil then in showing himself as an Angel of light, standing among the sons of God, when as indeed he remaineth a foul spirit of darkness? This worthy doctrine may not be passed without particular application to the several estates and degrees of men. And here first the Magistrate if he profess the Gospel, must beware least by his course the Gospel hear ill; by being as slack in propounding and prosecuting good things and causes for God against sin, as those who never made any profession. If the Lord shall inquire of the Magistrate, what good constitution for the Church, for the Corporation wast thou a means to make in thy year? Ethni●us quo modo aliter respondisset: or what wicked custom or practice didst thou break off in thy government? and answer according to truth be made, surely none, what less could a contemner of the Gospel have done? Secondly, Ministers in special sort must be careful that the Gospel which in words they magnify, be not blacked and blasphemed through their lewd and ungodly practices, 2. Cor. 6.3. We give no occasion of offence in any thing, that our ministery should not be reprehended: But in all things we approve ourselves as the Ministers of God. Well may we wish we had none in the ministery like Ophni and Phineas, who when they should allure God's family to resort to God's house, make his service and sacrifice to stink even among the profane; much more should we be then able to stop the mouths of Papists and Popish minded persons, who are so restless in blacking the lives of Protestant Ministers, that thereby they might disgrace our doctrine and holy profession: but to our grief we see that as unjustly they have slandered and belied those holy fathers of our doctrine, and under God the restorers of our religion, Luther, Calvin, Beza, Bucer, etc. so too justly may they take exceptions against the lives of some of their scholars, who yet are maintainers of the same doctrine; some being noted with covetousness, some with riot, some with gaming, others with idleness, drunkenness, uncleanness. Wicked Saul is among the Prophets, who can sacrifice to the true God, but yet practise such things as are odious even to common men, such things as wherein his own servants are ashamed to join with him, unless some monstrous Doeg who is sold over to play the sycophant. 1. Sam. 22.18. But w●e be to judas, who being a disciple, delivereth his Lord into the hands of the wicked to be scorned, buffeted, and crucified again, it had been good for that man, he had never been borne. Thirdly, let private men show forth the virtues of Christ; so many as profess him, let them express his graces, his humility, meekness, love, patience, obedience, let it be unto him meat and drink to hear and do 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 Prophet's attire that it was Elias. The name of Christ without the properties of Christianity, 2. king. 1. is a fruitless thing; to talk of Christ is not to live in Christ. Every Christian must be not only the brother and sister of Christ, but after a sort his mother, both in conceiving him in the womb of his faith, Luk. 8.22. Thus one wittily alludeth to the Angels words: first thou shalt bear a son, & then call his name jesus. as also by bearing him daily into the world by a spiritual and holy life. But how many that profess Christ, and say they expect salvation by and in this name only, yet can blaspheme him, rend him in their passion into small pieces, they spare not his body, his heart, his blood, his wounds, his life, that should but a jew hear them, they would more cry out against them then against their own rulers that put him to death. But this was ever the lot of the son of God, to be smitten and wounded in the house of his friends. Use. 2. This doctrine reprehendeth sundry sorts of men. As, 1. such as can willingly or without sorrow of heart see and hear indignities against Christ, against his profession, and professors of his Gospel, and do not rescue the honour due unto them, in their several places: and may it not seem wonderful in our eyes and ears, that the very Turks who account of Christ but as a great Prophet, and powerful in word and deed, should make it such a capital transgression, so as they inflict death upon that man that speaketh blasphemy against jesus Christ: and yet we that are Christians who profess Christ not a great Prophet, but the Lord of the holy Prophets, the Saviour of the world and our Saviour also: fill and suffer without rebuke or check the whole air to be filled with horrible blasphemies, oaths, imprecations, revilings, and whatsoever most wretched speeches against God, his Christ, his Saints, and dearest servants. What is this other than a treading under foot that blood which should have washed us? 2. other professors there be that make sure account of their justification, and salvation by Christ; and yet look to their sanctification which inseparably follows the former as the shadow the body, there the want showeth that they have not that hope they made account of, in that they purge not themselves, but as foul as they were, as black are they still: the spirit hath not powered out that clean water upon them which hath washed them from their filthiness; but wretched covetousness hangs upon one, envy and malice clingeth to another, filthy speeches proceed from a third, and the fourth is no changeling. And doth not this make the name of God blasphemed. 3. A third sort there are, who take themselves far afore either of the former, and perhaps have some sound grace in their hearts, and yet not watching over themselves, nor giving their hearts unto this doctrine, remit of their care and diligence, and stand not so fast but that by some fearful fall or other, they dishonour at once God, his word, themselves, and their profession; who although they can truly say, my course is not that of the swearer, curser, drunkard, adulterer, nor of such as are altogether profane, yet be becoming slavish to some one lust, or by sliding into some one unchristian action, they more dishonour God, (especially if they be of more note) than some other men by a thousand oaths, or perjuries. Rules so to carry ourselves, as we stain not our profession. Quest. But how shall we so carry ourselves in our profession, as the word of God be not evil spoken of? Answ. Lay up these rules of direction. 1. Get a good and reverent heart, which may think and conceive highly of the word, which offereth thee, and putteth thee in possession of so great things, and worketh out such things in thee and for thee: For that which we love and admire, we will be careful least by our default it ●eare evil: get knowledge, conscience and affection to hide it in thy heart, Deut. 6 6. which if it magnify it, so will thy speeches and actions also. Secondly, never profess that in word, the power of which thou meanest to deny, but gird thy loins with the girdle of verity, for then wilt thou hold out an ornament of that thou first professedst. Dissimulation is spun with a fine thread, upon the loom of an hypocritical heart; but the web of it is like the Gentlewoman's cobweb lawn, which is rather for show then use. Colours cannot continue, nor a grape which only cutcheth or hangeth on a briar, can grow without union unto the natural vine: so will it be with men, who make show of being governed by Christ, and yet mean not to forsake their swearing, lying, gaming, worldliness, and other their lusts. Such as these who are no better than briars, I would advise to keep them in the waist, and come not within God's garden, which is no place for them, nor within the pale of Christian profession, for the Lord will not hold them guiltless who thus take his name in vain, and the axe and the fire will meet them, if they stand in the grounds of this good husbandman. Thirdly, in every thing more regard God's name then thine own: as one that art taught to pray for the hallowing of God's name, before forgiveness of thy sin, or thine own salvation: a man carefully avoideth the branding of his name: he will redeem and rescue his name if it be hazarded with all that he is worth, and much more should we do Gods. Fourthly, tender thine own credit, not for self-love, but for the love of God; a good thing it is to keep the heart clean, but so to stand upon the cleanness of the heart, as not regarding the fame that goeth upon him, is a great sin: for a good name, especially in a professor, is a very precious ointment. Fiftly, take not all the liberty thou mayst, but sometimes depart from thy right, before thou wilt dishonour the Gospel; Christ in this case departed from his right, and paid custom, so did his Disciples; whose blessed example they imitate not, who take all their liberty, and ●ake in all that carrieth a show of right, and never regard what evil will follow of it: whereas the heart must make answer here to two questions, What is this my right? and then, will it do my profession no wrong? then may I take all my right, and use my liberty, or else I may not. Sixtly, pray with David, Lord let no man be ashamed because of me. What a grief and cut would it be for thee, who hast not laid aside forehead with conscience, to hear the Papists triumph because of thee? and the Atheists and scoffers because of thee to say, oh these be the stamp of professors, of gospelers, of holy men, and brethren, Bible-bearers, and Church gadders; they are all of a strain, I will believe never a one of them all: what shall thy pride, covetousness, cruelty, looseness, cast dung in the faces of all God's children? doth not the offence of one of Christ's little ones bring woe enough, but thou must offend every one of them? oh then very great is the necessity 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 contain 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 withal, Exhort. 3. What they must be exhorted unto, that they must be sober minded. From each of which, we learn a profitable instruction. Young men must order their ways by the word. Doctr. Out of the first point we are taught, that young men must look to their ways and contain themselves 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 given in charge, to teach them as well as others. Peter must feed lambs, as well as sheep, and they being a great part of the Church, must honour God in their places, as well as the ancient in theirs. 2. If the Pastors and teachers have the oversight of them, and must as well watch over their souls, as others, then must they also for this cause obey them, Heb. 13.17. and be submitted unto them. 3. If the word be directed unto them, as well as others, they as well as others must be directed by it. But john writeth as well to young men, as the older, and to children, 1. joh. 2. aswell as fathers. Solomon adviseth the young man, to remember his creator in the days of his youth: & David, to redress his ways according to the word. Use. 1. This doctrine reprehendeth a common error in the world: for generally men think that religion and attendance unto the word, is for old age; Experience wisheth us to strike on the iron while it is hot: strait a tree while it is a twig: work wax while it is soft: and heal a sore while it is green. but as for youth, it must sow the wild oats, it must have his course; young men must settle themselves in the world, and ground their estate first, for other matters they have day enough 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 practice, and those promises but hypocrisies without any soundness. But all this is but the wisdom of the flesh, even sensual and devilish, clean contrary to God's wisdom, which urgeth the young man, if ever he would be settled, in a good estate, to found it in the remembrance of God: and ask the question how a man's 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 soul upon his lees of sinful lusts, custom in sinning proveth another nature, and in continuance becometh unchangeable, and incorrigible. Let a man through his youth set his face against heaven, and blaspheme the religion of God, it shall be as hard for a blackmoore to change his skin, or the leopard his spots, as for such a one who hath been accustomed to evil, jer. 13.23. to learn to do well: for the curse is commonly passed against them, who have been so long fruitless, Heb. 6.8. never more fruit grow upon thee: and what other can the ground that bringeth nothing but thorns and briars expect, but that the end of it should be to be burned. Use. 2. Let this be a motive unto all young men, to look betime to the ordering of their ways, and if God call timely, as he did young Samuel, early in the morning, beware of running another way, but with him answer, speak Lord, thy servant heareth: and the better either to persuade them to the obedience of this precept, or else to leave them the more excuseles in the departure from their duty, I will 1. by some reasons enforce the duty: Reasons to move young men to look timely to their ways. and 2. prescribe some means for the more happy practice of the same. For the former. First, that age is the harvest and summer, in which whosoever sleepeth, is the son of confusion, but he that gathereth, is the child of wisdom. It is with grace as it is with grafts, Prou. 10.5. 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 sown in youth, that must come up in age, nip a blossom in the spring, and where is the hope of autumn? We can conclude that a man borne to nothing, if he idle out his youth, and apply his hands to nothing, is so far from likelihood of proving a rich man; that he cannot escape ragged clothing, (as Solomon speaketh) but needs must he bear a wallet, and die a beggar: and how is it that we want wisdom accordingly to conclude, that where Satan can make youth unprofitable, little good, nay much spiritual beggary may be expected, in all other ages through the life. Secondly, another reason the Apostle john useth, I write unto you young men, because ye are strong: 1 joh. 2.14. young men are called out to bear the heat of the day, because they are in their strength, and are chief champions either for good or evil. If then their strength be spent in the practices of piety and religion, such works are so much the more excellent, because they are performed with more courage, zeal, strength, and resolution. But if unto any vice they power out their strength, or stand the patronage of any sin, their actions are so much more sinful, and outrageous, by how much they are more violent; wherein although for the time they may rejoice, yet let them know that they shall come unto judgement, at what time they must be counteable for all their strength, and the employment also of it. Again, in regard of this strength, they are most fit for the spiritual combat: strength is for war, saith Rabsachie, and therefore if they could not heretofore be Priests unto this service, yet let them now serve as voluntaries under the Captain jesus Christ, than any longer abide under the colours of his enemies. Thirdly, for young men to be early graced, is a beautiful sight in the eyes of God and his children: it filled Paul with joy to remember Tymothies' timely faith: 2. Tim. 1.4, 5. When Christ saw but some civil virtues in a young man (otherwise bewraying many great corruptions) so lovely were they unto him, Mark. 10.21. that it is said, he loved him: When children cry Hosanna, what a great provocation of the elder sort is it, of which the Lord will make great use to their shame and convincement: that as it was a shameful rebuke to the Israelites, when Christ said of the Cananite, surely I have not found so great faith in Israel: so shall the elder sort be confounded, when he shall say, surely I have not found so great faith, zeal, knowledge, obedience in rulers, fathers, masters, as in prentices, servants, children. Or as he provoked the pharisees, john came in the way of righteousness, Matth. 21.32. and ye believed not, the Publicans and harlots believed him, and yet when you saw that, you neither believed, nor repent of your unbelief, verily, I say unto you, that Publicans and harlots shall enter into heaven before you: so shall it be said; The elder sort received not the word, but many of the younger sort were diligent hearers; and when the elder saw this, yet repented they not to believe it: verily the younger shall be gathered into heaven before the elder, who without timely repentance, shall never come there. Fourthly, young men had need call their ways to remembrance, that their consciences may have peace in the testimony thereof, when they are older: for the vanities of youth vex the heart many years after. David prayed against the sins of his youth, Psal. 25. not without a bitter sense and sting of them. It was the voice of Ephraim, jer. 31.19. I was ashamed, yea confounded, because I did bear the reproach of my youth: God may now in thy youth suffer thee for want of knowledge and conscience, to be senseless of thy most gross sins, as Joseph's brethren were; but afterwards if thou belongest unto him, he will waken thy conscience, and make the thought of them as bitter as ever the practice 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 only to doubt of thy effectual calling to grace, but almost to despair of thy salvation, especially if thy sins of youth by long continuance be grown into customs, and can hardly therefore be subdued, even then when thou art converted. wouldst thou be fenced now against all these afterclappes? Now is the time wherein thou mayst prevent such afflictions: Nay more, thou mayst by drawing near unto the Lord, and bearing his yoke in thy youth, lay the foundations of thy comfort in any future affliction, during the days of thy pilgrimage, as job did: the one & thirtieth Chapter of whose book containeth nothing but a gathering up of himself unto his comforts, and hopes, through the recalling unto mind, the innocency and uprightness 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 innocency of his life, a testimony that he was in covenant with God, and might look to see the goodness of the Lord in the land of the living, Remember Lord, Isa. 38.3. how I have walked before thee in truth, and with a perfect heart. Now for the helps furthering this duty. Helps to the former duty. Prou. 22.13. 1. Young men must take notice of that great bundle of folly, which is naturally bound up in their hearts, the corruption of that age being such, as needeth not any occasion without itself, to cast it down. 2. That the means to redress it, is the study of the Scriptures, unto the rules whereof they must have regard, and not to the examples of men. Psal. 119.9. 3. That if they will needs be given to imitation, then must they imitate not the most, but the best of that age: such as was young Daniel, It was a great commendation of Origen, that like another Timothy he learned the Scriptures of a child Euseb. lib. 6. cap 3. who in tender years was able to utter knowledge, Dan. 1.4. young Samuel, who so soon as he is weaned, must stand before the Lord, 1. Sam. 1. young josiah, who at eight year old walked uprightly, 2. King. 21. young Timothy, who knew the Scriptures of a child; yea of Christ himself, who increased in wisdom as in stature; so as at twelve years old he was able to confound the Doctors, and great Rabbis of the jews. 4. That against all the discouragements they shall meet withal from men, as that they are too forward, soon ripe, and young Saints, etc. they must oppose the Lords good pleasure, who requireth firstlings, first fruits, first borne of man and beast; the first month, yea and first day of that month, for the celebrating of the passover: and delighteth in whole and fat offerings, not in the lame, lean, and blind sacrifices which his soul abhorreth; for of all the sons of men, the Lord never took such pleasure, as in such who were sanctified even from the womb. Some of the learned call men to the timely service of God, from the allusion of Moses rod, Exod. 3. and Isaies' vision, cap. 9 both of the almond tree, because of all trees that soon putteth forth her blossoms: how sound that collection is, I will not stand to inquire, only this is true, that such as would be trees of righteousness, and known to be of the Lords planting, laden (especially in their age) with the fruits of the spirit, must with the almond tree, timely bud and blossom, and bear, that their whole lives may be a fruitful course, whereby God may be glorified, and themselves receive in the end 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 ministery is, to draw all men to duty, and being ordained of God out of his singular love for the winning of men, all the duties of it must be performed in such loving manner, as that men may be rather won and drawn, then forced thereunto; yea even young men, who for most part are headless and furthest from duty, must by the spirit of meekness be restored and reclaimed. The Pastor must sometimes entreat, where he may command. Doctr. The Pastor is not always to urge and use his authority, but sometimes he must lay it down, and in some cases where he may by the word command, he must rather choose to entreat. Paul in all his epistles seldom commandeth out of his authority (although Apostolical, & above the authority of ordinary ministers) but ever almost persuaded & entreated out of his love. Thus he dealeth with Philemon for the receiving of Onesimus, Though I have much liberty to command, yet I rather beseech thee, ver. 8. For might not he have commanded a Christian, to remit an injury, and receive a Christian servant upon his repentance? and yet he besought him so to do. Magis docendo quam iubendo, monendo quam minando. Aug. epist. 64. And thus although we want not power to command men upon their own peril, and so fasten Christian duties upon them; yet we rather entreat men to be reconciled unto God: yea we are to beseech and exhort men in the Lord jesus, that they increase more and more, etc. 1. Thess. 4.1. And the Scriptures are so delighted with this manner of teaching by exhortation, that the special work of the ministery is called by this name, Act. 13.15. the men of Antioch came to Paul and Barnabas, and said, If ye have any word of exhortation say on: and yet this word of exhortation was a sermon which they desired to hear preached again 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 do. But here must be great wisdom and circumspection used; for although the Minister is often to turn his power into prayers, and threats into entreaties, yet must be beware that he so lay not down his authority, as that the word lose any, but abide still a word of power to command; observing wisely to this purpose these two rules. 1. So to exhort as that the consciences of men may conclude, that even there where he persuadeth and entreateth, he hath power to command and terrify, though in his love he lay down that power for the present. 2. That he do not there exercise lenity, where the case requireth severity, nor mildness when the case requireth the work of servant zeal. As, first, where sin waxeth bold, the Minister must put on boldness. If a calf stand before Moses, it is a case wherein the mildest man upon the earth, must forget his meekness, and clothe himself with zeal for the glory of God. Sometimes the Minister is to deliver the word as it were in a soft and still voice; and sometimes he must change his copy, and lift up his voice like a trumpet, to show judah his sin, and the people of God their transgression. Secondly, when admonition and exhortation will not serve to cut off sin, but there is rather a rejoicing in it. Here Paul himself will put on his authority, 1. Cor. 5.2. & 13. put away from you that wicked man. Thirdly, when the ministery is, or is like to be drawn into contempt, then especially must it put on power, and authority. This was the practice 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 foolishness; and partly by the malicious oppositions of the false Apostles, who depraved their ministery as weak and unlearned) to be long in the challenging of their calling, power, and authority: see 2. Cor. 10.2.8. etc. Use. 1. Ministers must labour wisely to discern between persons and actions, as joseph did between the persons and causes of Pharaohs butler and baker, and speak differently to the tractable and stubborn: children and servants must not be dealt with alike. Christ spoke not to the Priests and people alike: nor john Baptist to the jews and Scribes alike: nor Paul to the Galatians and Ephesians alike: but God's mouth must separate the precious from the vile: Jude 23. Compassion must be had upon some, but not all, others must with fear be pulled out of the fire; neither may the Publican and Pharisie look for the same sentence and judgement. 2. Whereas men cannot endure preachers, who leave exhortation, to thunder out damnation; let them know▪ that if their sins be grown bold as an harlot, and the word of meekness cannot prevail against them, we must then come with a rod, and not the spirit of meekness: 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 virtue commended to the practice of young men, and that is, the grace of sobrieeie, which moderateth the mind in the lusts and affections in general: and is not to be restrained to that outward sobriety, which is opposed to intemperance in meat and drink: for it is taken for granted, that intemperance must be nipped 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 duty unto Timothy, fly the lusts of youth: not meaning thereby such uncleanness and lascivious filthiness wherewith graceless young men were carried away, for Timothy was now of such gravity as befitted an Evangelist, but he would prevent in him all that violent course and carriage of affections, unto which that hotter age is more propense; not fearing that Timothy would break out into filthy uncleanness of lusts so much, as lest his youth should carry him to rashness, pride, self conceit, and so cause him to fall through too much confidence. The 〈◊〉 of sob●ie●●e very 〈◊〉 commended to young men. Eccles. 11.10. Now how fitly is this precept directed to young men, the sin of whom is the strength of lusts. Solomon himself ascribeth this to their age, to carry much indignation, wrath, grief in the heart, and much evil in their flesh: that is, many noisome and troublesome lusts, wherewith through their heat they are assailed. Of their presumption and overweening themselves, we have instance in the young man, All these have I kept from my youth. Of their want of consideration and experience in another young man, who heedlessely went on to destruction, as an ox to the slaughter, Prou 7.22. or a fool to the stocks; even so went he. Of their rage and heat with unadvised rashness, in Rehoboams' younger counsellors, Seething pots cast off a deal of scum. stirring up their master to needles terrors and threats. Of their prodigality and uncleanness, in the younger brother called the prodigal son, who spent all upon harlots: all which things are not spoken to free other ages from such inordinate lusts: for natural corruption is not idle in any age, but incessantly is hatching evil motions and actions; but of all age's youth is most fertile and abounding (as the fattest grounds with weeds) with all wicked inclinations, vicious and raging affections; and there is no vice under the sun unto which it is not after a special sort subject, that it is a singular favour of God for a youth so innocently to pass over his younger years, as that some notable blot or inconvenience cleave not to him, which perhaps long after craves his service, or addeth unto his sorrows. Reasons to enforce the duty. But if these be not reasons weighty enough to draw young men to this grace of sobriety, we might add many more. As, 1. to satiate ones self with his own ways, argueth an heart declined from God, Prou. 14.14. 2. The Lord himself mocketh unbridled youth, Eccles. 11. which is a most severe judgement: for God never laugheth at us but we have cause to weep: that which men laugh at as a trick or touch of youth, or some light slip, the Lord laugheth at, because it is to be brought to a more righteous judgement and consistory. 3. What a fearful sin and judgement it is to be given up to a man's own heart's lusts, se● Rom. 1.26. and jer. 9.14.15. 4. The commandment of God, Eccles. 11. Put away anger, etc. Oh but we shall deprive ourselves of the pleasure of our lives: but the wise man hath an answer ready, that youth and morning is but vanity, that is soon gone, and without great heed lost irrecoverably. Means of practice. Now the means to attain this virtue. First, begin at the heart, be sober minded, get an humble heart, which will frame to an humble carriage in behaviour, speech, apparel: for the smallness of a man in his own eyes crosseth those overweenings, and overdeeming of youth, whereby they think they know more, can do more, and better than the ancient; it will make them suspect all their counsels, which if Rhehobams' young men had done, they had prevented that great rent of the kingdom at that time: it will make them sit silent before the elder, and suffer themselves to be lead by their experience. Secondly, consider that these inward lusts are great sins, though they never break out into external actions, which natural men see not so to be, and therefore not seeing the ugliness and bitterness of them, cannot come to detest them. And this is the reason, that they are swallowed lightly and carelessly of the most, and men take entire acquaintance with them, because Satan and our own corruption have caused us to taste little else then the apparent sweetness of them. Thirdly, because David taketh it for granted, that these filthy lusts must be cleansed by the word, thou must be subjecteth unto the word, which as pure water washeth the soul from such impure lusts: and this is when the spirit by means of the word rippeth up the secrets of a man's heart, discovereth the loathsomeness of such guests as have taken up the room, causeth him to fly them, and himself for them, and giveth some new strength to purge this filthy sty and unclean cage of his, by mortifying his flesh and the lusts of it: with the word therefore join effectual prayer, for the powerful working of the spirit, Psal. 51.10.11. Fourthly, fence thyself with the fear of God, that being once washed, thou mayst not return again to foolishness; the fear of God only is a wellspring of life, to make a man avoid the snares of death. It kept joseph a young man from sinning against God, bridled David from hurting Saul when it was in his power; restrained jonathan from self love, 1. Sam. 20.13, 14. To the same purpose maketh that counsel of the Apostle, 2. Tim. 2.22. fly the lusts of youth: Timothy might ask how should I be able, the answer followeth, follow after righteousness, etc. that is, get to thee such virtues as may be special preservatives against them, among the which the fear of God is most excellent, for being the beginning of wisdom, it teacheth wisdom to look unto, and order the heart, in the first risings and motions of any lust. Fifthly, use sparingly Gods creatures of meat and drink, walk in thy calling, beware of delicacy, excess, 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 add to the things which were formerly spoken of this virtue. Ver. 7. Above all things show thyself an ensample of good works, with uncorrupt doctrine, with gravity, integrity, 8. And with the wholesome word which cannot be reproved, that he which withstandeth, may be ashamed, having nothing concerning you to speak evil of. Having propounded the several precepts fitted to all ages of men and women, the last whereof was unto young men, our Apostle here inserteth a precept unto Titus himself: whence it is probably gathered, that Titus was now a young man, as Timothy also was, in the same office of an Evangelist: 1. Tim. 4.12. and being a Minister, in him he closely again suiteth every Minister, notwithstanding he hath been most ample in that argument; as though Ministers could never sufficiently be instructed. In these two verses, we will consider two things, 1. a precept: 2. an enforcement of it. The precept is, That Titus show himself 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 counsel. And this exhortation is enlarged, by setting down wherein Titus must become an example: which is done, First, more generally, In all things; we read it, above all things: others above 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 virtues: as, 1. uncorrupt doctrine: 2. good life fruitful in good works: and these not one or two, or now and then in good moods, but there must be a constant trading in them throughout a grave and pure conversation. 3. there must be joined gracious speeches and words; for I take it fitliest interpreted of private communication, described by two necessary adjuncts: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1. it must be wholesome, 2. unblamable, or not liable to reproof. The enforcement 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 general 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 carry more weight and authority with it; see thou that (considering thou art set in a more eminent place, and clearer sun, and hast all eyes beholding and prying into thee) thou show thyself a pattern, and express type wherein men may behold all these graces shining in thine own life: let them look in thy glass, and see the lively image of a grave and pure conversation, which may allure them to the love of the doctrine which thou teachest; let them hear from thy mouth in thy private conferences and speech, nothing but what may work them to soundness; at the least, keep thou such a watch over thy tongue, as that nothing pass thee which may be reprehended: and hence will it come to pass, that although thou hast many maliciously minded men, seeking by all means to oppose thy doctrine and life; and to destroy the one by the other, these shall either be put to silence, and have nothing to say: or if they take boldness to speak any thing, it being unjust, the shame shall be removed from thee, and fall justly upon themselves; and all the reproach shall return home to their own doors. In the precept I will briefly note one or two things, because all the particulars of it have been handled in the former Chapter. In general therefore observe, that Doctr. 1. In every Minister there ought to be such an harmony, between good doctrine, and good life, Consent of good life and good doctrine make a sweet harmony in a Minister. The priest might not come to the temple without the sound of his bells. as the latter may be a strong evidence of the former, and both of them exemplary to his people in public and private. First, there must be doctrine, else let his life be never so good, it is a dumb show, should not the shepherd feed the flock, saith the Lord? the first thing in that straight charge to Timothy, is to preach the word, to be instant in season, out of season: herein is the Minister a debtor unto God, 1. Cor. 9.16. a necessity is laid upon me, and woe unto me if I preach not the Gospel: a debtor also unto his people, Rom. 1.14. and therefore as much as in him lieth, he must make conscience of discharging this debt. And this consideration by the way, may put ignorant and dumb ministers in mind of their woeful estate, in that they want these letters of orders, whereby the Apostle proveth himself to be a Minister of God: 2. Cor. 6.7. among other notes whereby he justifieth himself to be an approved Minister of God, this is one, that he carried the word of truth. And again, it stoppeth the mouths of many ignorant people, that plead strongly against themselves in the want of a preaching Minister: We are well enough, we have an honest and peaceable man, he cannot preach indeed, but he lives 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 harmony of doctrine and life in such a one? know we not, that the best lives of the best men, are but servants and attendants to their doctrine, and like the miracles of Christ, which served to prepare, confirm, provoke, and condemn, but converted not the beholders? this is the work of the Gospel in the ministery of it, which is the power of God to the salvation of every believer. Was it ever heard that a dumb Minister by his life converted a soul to God? and what is his life, but a living out of a lawful calling? an injurious robbing men of their goods, which he before God hath no right unto? and a cruel murdering of their souls 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 live ill, were far better, and more eligible, then to live honestly, and not to preach, seeing the former bringeth ruin upon himself alone, this latter both upon himself and his people. Secondly, as there must be good doctrine, so there must be good life too, for a Minister may not think he hath done enough, when he hath taught others, if himself yet remain untaught: like some statue which pointeth the way to passengers, but itself standeth a stock still and moves 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 himself, and then cleanse others: first wash himself, and then sprinkle others, first sanctify himself, and then others: so in the new, we must first become lights ourselves, and then enlighten others, first approach near God ourselves, and then bring others before him: for this is the property of a good shepherd, to go before his sheep, that they may follow him. But all this while we may not think that the authority of the word standeth upon the good or bad life of men, which hath a better bottom of his own to stand upon, but yet it is a further seal of the truth of it upon the simple, and that sundry ways, which I will not stand upon. These two make a sweet harmony, especially within a man's own conscience, when he can appeal unto his fellow-ministers, as Paul to Timothy, 2. Tim. 3.10. and say, you have fully known my doctrine, my manner of liliving, etc. and unto the consciences of God's people, calling them to witness both of his painful preaching, 1. Thess. 2.9. as also of his holy and unblamable behaviour, vers. 10. yea even unto God's tribunal, with much comfort at the end of his days, 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, conversation, etc. The Apostles were as lights upon hills, as stars in the heavens. Pastors are called to be patterns to their flocks: 1. Pet. 5 3. the great Pastor of the sheep our Lord jesus, set himself a copy unto all Christians, both in holy doctrine, and in blessed example of life. joh. 13.15. Great is the force of godly example, especially in the Pastor, both to the believer, to provoke him, and to the unbeliever, either to bring him to a liking of the religion of God, or to condemn him, who hath both seen & heard, & yet hath not believed; even as Noah condemned the old world by making of the Ark: which are the reasons, why the Lord hath ever scattered some of his children here and there, a saint or two even in Nero's house, a Lot in Sodom; and as a lily riseth up sometimes among thorns, so do the sons of God in the midst of a froward generation, that they might shine as purer lights in the darkness of the world round about them. Use. 1. These are true notes to discern a true Minister by pure doctrine, and holy life. If you consult with a Papist, he will decipher you one of his Priests, by his mitre, crosyer staff, copes, and other garments; by his oyntings, shavings, etc. which indeed are marks of the beast: but not a word of life and doctrine, whence we know them to be thieves not entering in by the door, but by the window, to rob and steal. 2. This requireth the presence and residence of the minister with his flock; for if he be ordinarily absent, how can he be an example unto them? Thirdly, it proclaimeth woe upon them, who by contrary practice to their preaching, give occasion of stumbling to the people, as Elies sons did: better it were that such had never been borne, then so to strengthen the hands of sinners, besides that by his own mouth he shall be judged. Fourthly, it stirreth up the men of God to care of their lives: Reasons to stir up the men of God to care over their lives. to which we in this calling might be moved by sundry other strong reasons. 1. We stand before God, and therefore we must put off our shoes, wash and cleanse ourselves. jer. 15.19. If thou turn, thou shalt stand before me. 2. We shall be better enabled to our duties, both because God teacheth his secrets to his servants the Prophets: Amos 3.7. as also the doctrine shall be more acceptable, and less excepted against. Herod heard john, because he was a good man. 3. We else pull the sins of many upon us, and harden a number in the same sins; the wicked jews could allege the Priest's examples for their Idolatry, jer. 44.17. and joh. 7.48. Do any of the Rulers and pharisees believe in him? 4. He that divorceth godly life from pure doctrine, shall be the least, that is, have no place in the kingdom of heaven. Fifthly, it teacheth all hearers to take benefit by the examples of their teachers, who labour faithfully in the Gospel among them: for must we study to show ourselves examples in vain? Philip. 3.17. Brethren, be followers of me: and 4.9. The things which ye have heard and seen in me, those things do. Heb. 13.7. Remember them that have the oversight of you, whose faith follow, considering what hath been the end of their conversation. The examples of the godly are called a cloud of witnesses, to put us in mind, Heb. 12. ●. that as the Israelites were moved as the cloud moved, so should it be with us: cast our eyes upon the cloud of the faithful pastors, especially to follow them so far as they follow Christ, which who so refuse to do, they have three fearful witnesses against them, the word of God, their own consciences, the Ministers lives. And here we must be put in mind to go one step beyond ordinary: for many cast their eyes upon the examples of their Ministers, to spy if they can obtain some liberty to the flesh, through their frailty: but if they cannot, the most think it sufficient that they can commend them for good men, and go no further: whereas they ought to be transformed into the pattern, not only of our doctrine, but even of our lives so far as we follow Christ. It is possible for a man by grace to live unblamably. Doctr. 2. We hence observe further, in that the Minister must so order himself in regard of public and private courses, actions, and speeches as he may not be reproved, that it is possible for a man by grace so to live as he cannot justly be blamed. Luk. 1.6. Zacharie and Elizabeth lived without reproof. 1. Thess. 2.10. Ye are witnesses, and God also how holily, justly, and unblamably we lived among you. And because it may be alleged, yea indeed Apostles, and some choice extraordinary men and Ministers, one of a thousand may attain hereunto, but we ordinary men may not look for it: the Apostle james answereth, and affirmeth that the endeavour unto it, belongeth unto every Christian professing religion, jam. 1.27. in that he calleth the religion itself pure, and undefiled: and if he be said truly to live without reproof, who after his effectual calling cannot be justly charged with any gross or open sin, no doubt the Lord hath many ordinary Christians abroad, who by his grace have attained to live without reproof. Use. This reprehendeth many, who not having learned thus much in Christ's school, can bear out all their gross 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 under the colour of human frailty, as though even in human frailty, such an unreprovable life could not be attained. 2. Every man must aim at this white to live without reproof, and the means are these. Means to attain to an unblamable life. 1. To beware of sin, in regard of God, and of conscience, and not only in regard of men: the conscience must hate sin, because God hateth it, and not because men will cry out against some sins. And this will bring a man to obey God in all things, even in one commandment, as well as another: which he must do that must live without reproof, for he must hate all the ways of falsehood. Notable is that place to this purpose, Psal. 119.6. Then shall not I be confounded, when I have respect to all thy commandments. 2. Stop occasions of sin; avoid appearances of evil, prevent greater falls by lesser. 3. After slips bewail them, cover them from God's eyes by repentance, and this will be a good means to hide them from men. That he which withstandeth] In this enforcement, nothing is hard but to know, how he that withstandeth the Gospel, may be made ashamed. And this is done by the conviction of his own conscience, being even oppressed with the uprightness of such a one, as gladly he would condemn: his own wicked heart can witness to the righteousness of the other, and justify his person, as Saul David's, saying, Thou art more innocent than I: Thus while innocency itself pleadeth in their thoughts, their conscience is stricken with shame, and fear putteth them to silence: shame of that they have falsely surmised and spoken, and fear to proceed further in such false accusation. Whence we may note three points. First, that no Minister be he never so just, and faithful in his ministery, of never such sanctity and holiness of life, but he shall meet with opposites and withstanders. 2. That their quality is to seek nothing more than how to open their mouths against them. 3. That every godly man's practice must be, so much the more carefully to shut their mouths. Doctr. 1. For the first, Faithful Ministers shall not want withstanders. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. It is the lot of faithful Ministers (as here of Titus) to have opposites, and adversaries: yea such as are just contrary, and directly opposite: for so the word is used, Mark. 15.39. The case is clearer than needeth proof. How the Prophets were entertained, our Saviour showeth by that speech to the jews, which of the Prophets have not your Fathers persecuted, and slain? Moses was often resisted by all the people, and before he shall go scotfree, his own brother and sister shall withstand him; and as he was resisted by jannes' and jambres, so in all ages to the end men of corrupt minds, 2. Tim. 3.8. shall start up to resist the truth. That the Disciples and Apostles notwithstanding their Apostolical rod and power were resisted, appeareth by Alexander the coppersmith, who was a sore enemy to Paul's preaching: 2. Tim. 4. and Elimas who was full of subtlety to pervert the truth, Act. 13.10. and strongly withstood the Apostles. How was Christ himself the chief Doctor withstood by the Scribes, pharisees, Sadduces, Rulers, and people, that he had never come into the world, if he had not made his reckoning to give his back to the smiters, his cheeks to the nippers, his face to shame and spitting, yea himself to the shameful, and accursed death of the cross. If it was thus to the green tree, we shall need seek no further what was done to the dry, but rather to inquire into the reason hereof, and that is this; so long as there is a Devil, darkness, and death in men's souls, so long will there be resistance unto God, his light, and life, in whomsoever it is: the Devil not only suggesting, but working effectually in the hearts of reprobates, and natural men, to withstand God's work, as Sanballat and Tobiah used all means to hinder the building of jerusalem: and so do his instruments, the spirits of Devils, go about the world to provoke men unto war against Christ, and his little flock. Rev. 16.14. Those spirits of Devils are graceless and wicked men, carried by devilish motion and violence against Christ and his kingdom: and the battle between Michael and his Angels, and the Devil and his angels, Rev. 12. shall not cease till time be no more. Use. 1. Every faithful Minister must resolve to fight the good fight of faith, 2. Tim. 2.4. and suffer affliction as a good soldier of jesus Christ. Soldiers we see are in continual danger, and ever in the face of their enemy, and therefore their lives should not be dear unto them: but especially these Captains over the Lords battles, must make light account of their lives, which they must rather forsake, then cowardly either forsake the field, or yield the bucklers, but hold out unto victory, striving lawfully. Quest. How shall a Minister be able to hold out in such a conflict or skirmish, so dangerous, so doubtful, against so many, so great, so learned, so malicious, so scornful adversaries? Answ. He must encourage himself by meditating upon the promise of God, who hath put him in his service, put a powerful word in his mouth, & goeth with him to see that none touch him, or do him any harm. jeremy was sent against Princes, Priests, people, who all he knew must fight against him: how now should one poor jeremy hold out against them all? the Lord furnisheth him with a gracious promise to lean upon, I will be with thee to deliver thee: jer. 1.19. and when he was in his ministery, found he this any idle promise, or God not so good as his word? No surely, for he was in daily derision, every one mocked him: he heard railings and reproaches of many on every side: yea, and (which was his chiefest grief) his word was a reproach and derision to the profane, ●er. 20.7. ad 11. so that he was even determining to speak no more in that name. But how did he uphold himself in this temptation, But the Lord is with me like a mighty giant, therefore my persecutors shall be overthrown. Object. But for all this, good men are prevailed against, exposed to reproach, wants, imprisonment, banishment, and death itself. Answ. As the Apostle speaketh of themselves, they were killed, but not overcome: so the enemy prevaileth against the person of a poor man, and jeremy himself may stick and starve in the dungeon: but neither against his faith, and constancy, and much less against his doctrine; and the truth, which being strongest of all, shall prevail against them to their confusion: so are the Saints in suffering made conquerors. Use. 2. Let none be discouraged, if any times bring opposition to good Ministers, It must not seem strange if good men be more withstood then worse. as though it were a strange and unusual thing: if some one age only should bring forth such a monstrous birth, it would be more burdensome, but no age is barren, yea not fruitful herein, as might be made plain in all history. Neither may any conceive worse of the religion, whose teachers are opposed by great ones: for whereas men love their own devices, and what man affecteth not the child of his own brain? never were any so maligned by men, as the Lords own inventions. Use. 3. Every hearer must set to their hands to help their teachers, and every way to strengthen them against their withstanders, I mean not by outward strength and power, but especially by their prayers, that they may be delivered from evil and unreasonable men, and preach the word boldly: which was both the commandment of the Apostle Paul, 2. Th. 3.1. & the practice of the Church for Peter, Act. 12.5. ad 12. And further, in that we stand not for, nor to ourselves, but for the truth and God's people; they must by other encouragements be helps to the truth: 3. joh. 8. for if the captain be in fight, is it meet that the common soldier should stand only idly looking on? nay his safety they must account theirs, and strive for him as for themselves: if he suffer, they must suffer with him, as knowing that if the Pastor be smitten, the sheep are like to be scattered. Notably doth the Apostle urge this duty upon the Philippians, wishing them to continue in one spirit, and one mind, fight together in the faith. Philip 1.27. What, doth the Apostle proclaim arms? or stir them up to contention? yea surely, but such a one as becometh the Gospel of peace: he would have them them to fight not one against an other, but one with an other, yea all of them with one mind. Neither with a cruel fight with carnal weapons, as one enemy against an other: but with such a fight as they heard in him, and saw in him: alas he was fast enough 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 ministery to the Saints in trouble, show that they partake and fellow-feele in the afflictions of the Gospel. Doctr. 2. Those that oppose themselves to good Ministers and men, are ever speaking evil, and opening their mouths with reproaches against them, and their godly courses. Moses was charged, Resisters of godly ministers have their mouths wide open with reproaches against them. and that not in corners, but to his face, that he took too much upon him, whereas he was unwilling to undertake all that the Lord laid upon him. It went currant in court and country, that Elias troubled all Israel: Amaziah accuseth Amos to the king, that the land is not able to bear all his words: Diorrephes not only withstood the Apostle john, but prattled against him. Quest. But what is the reason of all this, have they any cause given them? Ans. The reason is partly positive in themselves, & partly negative in the other. In themselves, 1. the malice of their heart is such, as cannot but continually out of the abundance thereof, set their tongues a work: the fire within sendeth out such smoke abroad. 2. With this malice is joined exceeding pride and swelling, which moveth them to seek the raising of themselves, although with the fall of others, and make the reproach of others as a ladder for themselves to climb by: for this end did the false Apostles account of Christ's Apostles, as the filth and offscouring of the world, that is, most base and abject persons. 3. With this malice and pride is joined exceeding subtlety and policy in their generations, 1. Cor. 4.13. well know they, that they have gotten ever more conquest by the strokes of their tongues then of their hands, and seldom have they failed of their purposes. For 1. having a notable faculty to insinuate into great men's favours, as Rehum and Shimsai, they would not hinder the king's tribute, Ezr. 4.13.14. nor see the king's dishonour: they make no bones of letting fall two or three untruths in a few lines to the king; for what hindrance had it been to the king's tribute, what impeachment of his honour to have builded the Temple, and established Gods true worship in jerusalem? but thus got they their purpose by insinuation and lies, which by their own force they could not do. 2. As they can coin of their own, so they have a notable dexterity to deprave even innocency itself. Is it not wonderful that the famous harbinger of Christ, than whom in his time a greater was not borne of women: no nor yet Christ himself, could so carry themselves, but that the one must needs be counted a demoniake, Luk. 7.33.34. and the other a glutton, drunkard, and friend of sinners? Who then can look to escape? and if they hereby obtain not their whole purpose, yet lose they not all, having learned that cursed rule of Machiavelli, Calumniare audacter saltem aliquid haerebit. that if they speak their pleasure, some ill conceit will stick in the minds of men, which will be worth their labour. Now the negative reason in good men themselves, why their withstanders speak evil of them, is set down, 1. Pet. 4.4. Because ye run not with them to the same excess of riot, therefore speak they evil of you: dissimilitude of manners causeth the ungodly by all means banish the faithful out of the world, they may seek a new world for themselves to live in if they will: if they should walk in such courses as the Apostle Peter reckoneth up in the 3. verse of the cited chapter, and in such a black darkness, as did not reprehend theirs, they could well enough give 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 singularity. Use. 1. Take here a note of a false religion, which commonly is upheld by bitterness of word, writing, railing, and reproaches: consider here the Popish writers dealing with Protestants, putting off even humanity itself, and all but the image of the devil, which standeth in malicious lying and accusing of the brethren. The heat also and bitterness of the German divines, being far above that which becometh brethren, maketh not unto, but against the goodness of their causes. Oh that we could all remember, that Christ's kingdom is peaceable, himself instructeth with all meekness, persuadeth, entreateth, seldom threateneth, and never was his voice heard in the streets: the spirit descending upon him like a dove, showeth how far he was from bitterness and contradiction. 2. This inseparable quality of withstanders showeth, that to speak evil of professors, is to withstand the truth: so is the boldness of such, who tax Ministers discountenancing sin as too bold, to whom sin may be bold enough before it meet with an angry countenance from them. In a word therefore, let us take up that use which Christ raised of this doctrine, Let wisdom be justified of all her children. Luk. 7.35. Doct. 3. Every godly man's endeavour must be to stop the mouths of such adversaries, and so make them ashamed. Object. Every godly man's endeavour must be to stop the mouths of God's enemies, and make them ashamed. But it is an impossible thing, they will have always something to say. Answ. Yet so live thou as thou mayst boldly appeal unto God, let thine own conscience be able to answer for thy uprightness, and so thou openest not their mouths, if now they open them against thee, it is their sin and not thine: and thus this precept is expounded, 1. Tim. 5.14. Give no occasion to the adversary to speak evil, And is enforced with special reason, Reasons. 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 dogs and wicked men, and what are we to regard them? the Apostle telleth us, that yet for God's commandment sake, we must not open their mouths, but perform all duties of piety and humanity unto them. 2. Because they watch occasions to traduce, we must watch to cut off such occasions: Luk. 6.7. the Scribes and pharisees watched Christ whether he would heal on the Sabbath, to find an accusation against him. Christ did the good work, but by his question to them, cut off so far as he could the matter of their malice, by clearing the lawfulness of it. So out of their malice we shall draw our own good: and thus it shall be true which the heathen said, that the enemy often hurteth less, and profiteth more than many friends. 3. What a glory is it for a Christian, thus to slaughter envy itself? to keep shut that mouth that would feign open itself against him? to make him be clothed with his own shame, who sought to bring shame upon him and his profession? when a wretch cannot so put off his forehead as to accuse him whom he abhorreth, no more than he can the sun of darkness when it shineth, yea when the Prince of the world cometh to sift such a member of Christ, yet he findeth nothing justly to upbraid him withal? Use. Would God professed Christians were careful not to open profane mouths, who shall not need to watch long but they shall meet with matter too much, with swearing, lying, oppressing in some, with sabbath breaking, and formal service in others; with pride, stomach, contentions, and undying, almost immortal suits in law, in a third sort: and yet more pitiful, that the Papist shall scarce need to watch a whit, but his mouth is presently opened to the slandering of the Gospel, by the dead and carcase faith not of a few. Vers. 9 Let servants be subject to their masters, and please them in all things, not answering again, 10. Neither pickers, but that they show all good faithfulness, that they may adorn the doctrine of God our Saviour in all things.] After that our Apostle hath at large described such Christian duties, as must be urged upon free persons of all sexes, and ages; Now he cometh to such as are required in those that be in servile condition, and estate. And in these two verses propoundeth two points: 1. He pointeth them to such virtues, as especially befit them: 1. He enforceth them with a reason drawn from the end of them; namely the adorning of the Gospel. The virtues are four: 1. subjection: 2. pleasing of their masters in all things: 3. silence, propounded in the opposite of it, not answering again. 4. faithfulness, illustrated by the contrary, not pickers. The enforcement is in the last words, that even they may become ornaments unto the Gospel, which by a periphrasis is called the doctrine of Christ, or God our Saviour: & thus must they be, not in some or few, but all things, that is, in all their speeches, actions, and behaviours. The whole sense of the verses together is this, And now, oh Titus, having applied thy doctrine unto other estates, at length cast down thine eyes upon them that are of inferior condition: for they being members of the Church, aswell as any of the former, thou must fit and serve out unto them also their portion, wherein thou must exhort them, that they be willingly submitted and subjecteth unto the power, and under the will of their masters; yea what ever their masters be, let them be unbelievers, unmerciful, froward, yet let them cast to please them in all things, wherein God their Master's master is not displeased. And although themselves be religious and called unto Christ, yet let them acknowledge their places, and never advance, or embolden themselves to return undutiful answers unto their masters or mistresses, as the manner of many is. Let them not use any unfaithfulness, but all good fidelity, which is the chief virtue of a servant, and that in every thing which requireth the same; and especially let then beware of one point of unfaithfulness, namely, the secret purloining, and filching the least profit of their masters, to turn to their own or other uses, without their master's privity. And if all this while they serve such hard masters, as return them small thank, or other retribution for their faithful service; yet this shall they do, they shall beautify the doctrine of the Gospel which they profess, and in commending it, they shall get thanks of God, who will not dismiss them without a plentiful reward. The first and proper duty of every servant, is subjection, Subjection of servants wherein it standeth. or a stooping under the authority of his master. Which standeth, 1. in an inward reverencing in heart the image of God in his superiority. This reverent subjection of the heart, the Lord in his own example requireth in all his servants: Mal. 1.6. If I be a master, where is my fear? and is the first duty of that commandment, honour thy father and mother: the Apostle, Eph. 6.5. calleth for fear and trembling from servants toward their masters. 2. In the outward testimony of this inward reverence, both in speech and gesture before his master, and behind his back: The servant must honour his master as his better. but especially in the free obedience of all his lawful, yea and unequal commandments, so as they be not unlawful; Coloss. 3.22. servants obey your masters in all things, that is, in all lawful and bodily things. And the same Apostle mentioneth both in the Ephesians, and Colossians, bodily masters, to show, that so far as the soul is not hurt, nor the conscience wounded, the rule of the servants obedience is not his own, but his masters will, be it irksome, difficult, wearisome: Luk. 17.7. the weary and toiled servant, may not come out of the field to ease and refresh himself at his pleasure, but wait still upon the hand of his master, and sit down, and eat at his master's appointment, and not before, as that parable teacheth. 3. In patient enduring without resistance, rebukes, and corrections, although bitter, yea and unjust. 1. Pet. 2.18.19. servants be subject to your masters, The master receiving his authority from God▪ he that resisteth him resisteth God. not only the good and courteous, but to the froward and bitter: for it is praiseworthy in conscience towards God to suffer grief wrongfully. When Agar was roughly dealt withal by Sarah, she run away, and would not endure her, but the Lord by his Angel controlleth this course, and giveth her better counsel; return home to thy mistress, and humble thyself under her hand, or suffer thyself to be afflicted by her. Gen. 16 9 Quest. But may not a servant avoid the rigour and extremity of the unjust anger of his master? Ans. It may be lawful, without despising of the master's authority, to give way for the present unto his fury, and if conveniently it may be, to withdraw himself ●ill the rage be past, and the storm blown over; as David conveyed himself from Saul: and the Egyptian that directed David to the Amalekites, made him to swear by God, that he would not deliver him to his master from whom he had fled: neither did David sin in taking that oath, because of that law, Deut. 23.15. 1. Sam. 30.15. If a servant had fled from his master's rage, especially if an Heathen, who cared but a little for their servants lives, he must not forthwith be delivered to his master, but humanity must be exercised towards him, & they must add no affliction unto him, but kindly entreat 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 duty, but rather fasteneth it upon him; the Apostle saith not, that servants being 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 servants still, and enforceth their subjection, even to unbelieving masters: and elsewhere writing unto masters, he forbiddeth them not to exercise rule and dominion over their servants, but only teacheth them after what manner to wield their authority. And indeed this is a point which occasioned much trouble in the Apostles days, both unto masters, and servants: for they hearing of a liberty purchased by Christ to believers in him, they presently begun to cast up all, and would not serve any longer, especially unbelieving masters, but would be at their own hands; against which conceit the Apostles, Paul, Peter, john, much laboured, still recalling servants to their former subjection and obedience. Let not now any object, that this servile condition is against the law of nature, is a fruit of sin, is against the law of Christ, who hath purchased such liberty, as now in him all are one▪ is against the Apostles rule, 1. Cor. 7.23. Subiectio est servilis, vel civilis, illa utitur praesidens subiecto ad suiipsius: hac ad subiectorum utilitatem & bonum atque haec fuit ante peccatum. Aquin. sum. 1. part. quaest. 92. art. 1. be not any longer the servants of men: which things surely the servants of those times, and some since have taken hold of. For 1. every subjection is not against the law of pure nature: who can deny but that in innocency there was a politic subjection, of the wife to the husband, the children to the parents: and this was no fruit of sin, although the tediousness and painfulness of it came in by the fall. 2. Christ hath purchased a liberty for soul and body, but we must be content with the first fruits of it here in this world, and those are the spiritual liberty we have from Satan, sin, and condemnation, which shall bring on that perfect freedom we expect in heaven, when we shall not only be freed from the power of sin (as here) but even from all molestation of it; and not only set free from the evil of servitude (as here we are by Christ) bu● even from itself. 3. In Christ all are one indeed, but in regard, 1. of the spiritual and inward man, 2. of the means of leading men to happiness: but in respect of the outward man, they abide master and servants still, Prince and people still, bond and free still, noble and ignoble still. Paul having converted Onesimus a runagate servant, kept him not with him at Rome, because he was called, nor freed him from the service of his master▪ but sent him to Philemon again, who although he must in regard of the faith, account him a brother, yet his outward condition was to be a servant still. 4. We must be no longer the servants of men, namely, in respect of the inner man, and the conscience, which in servants is as free from men, as in Masters, no master can command that, for it is only to be commanded by God: but the Apostle speaketh not of bodily service to men, neither is there any word which belongeth to the doctrine of faith, that is a maintainer of any licentious liberty; nay religion teacheth them, that as Christ hath set them free, so also that they shall not use that liberty, as a cloak of maliciousness and licentiousness; but carry themselves the rather as becometh the servants of God, and the freemen of jesus Christ. Use. 1. If this be so, let Masters have a care, if they would have servants subject unto them, to choose such as are religious, and frame to religion such as they have chosen: that knowing what it is to be subject to their master in heaven, conscience may compel them to be subject unto their earthly masters also. wouldst thou have thy servant to please thee in all things? work him to please God in all things. wouldst thou find him faithful unto thee? see than that he be a joseph, who will not sin and be unfaithful to the Lord. Wouldst thou have him a profitable servant to thee? see he be an Onesimus, and then howsoever in times past he was never so unprofitable, yet now will he become profitable to thee and others. Many masters feel the just smart of undutiful, unfaithful, unprofitable servants, to the ruin often of themselves and their families, because they have no care of their choice, nor to frame them to godliness, and proficiency in grace whom they have chosen. 2. This meeteth with the sin of many servants, who lift up their hearts above the estate of subjection, and in their hearts despise the person or place of their governors, and so the ordinance of God, yea the image of God's authority shining in them; by reversing the condition of all subjection, which is to stoop under the wills of superiors: for they must have wills of their own, crossing not the unequal (which yet they ought not) but the most lawful commandments of their Masters. And as for sustaining rebukes and correction, they were never trained up unto it in their youth, and now being elder cannot brook it, but sometimes murmur, sometimes resist, sometimes revenge. Whereas this should be the resolution of all religious servants: I see the word enjoineth me, being a servant, to account my Master worthy all honour, 1. Tim. 6.1. I may not therefore elevate his authority in my heart, be he poor, be he mean, I must not esteem 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 servant: and so being, I must cheerfully obey his will, although the things commanded be laborious, wearisome, and irksome: and I will endeavour so to do, 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 seem unjust often and undeserved, if I might be my own judge, when indeed it is not: but were I sure it were so, be it far from me to take the staff by the end, but I will submit myself to the Lords yoke, who hath commanded me to be subject, not to the good and courteous only, but to the froward, if I be hereto called; and herein I will imitate my Lord jesus, who taking upon him the form of a servant, when he was wronged, committed all unto him that judgeth righteously, see 1. Pet. 2.18. so I will only say, the Lord look upon it and judge it. And now if any servant make light account of these things, the day is coming when he shall find what it is to rise up in rebellion against the ordinances of the Lord. The second virtue required of servants towards their Masters is, that they please them in all things. Wherein servants must please their masters. Quest. How will this precept stand with that in Eph. 6.6. where servants are forbidden to be men pleasers? Ans. To serve only as men-pleasers, as having the eye cast only on man is hypocrisy, and the sin of many servants, pleasing man for man's sake, and that is condemned by our Apostle, but to please men in God and for God is a duty in servants next unto the first: who to show themselves well-pleasing to their Masters, must carry in their hearts and endeavours a care to be accepted of them, even in the things which for the indignity and burdensomeness of them, are much against their own minds. For this is the privilege of a master, to have his servant devoted unto his pleasure and will, for the attempting of any business, the continuance in it, and the unbending of him from it: and when the servant hath done all he can, it was but debt and duty, Luk. 17.9. and no thanks are due to him from his Master, Matth. 8.9. I am also a man in authority, and I say to one go and ●e goeth, to an other come and he cometh, and to my servant, do this and he doth it. Object. But my master is such a one as I cannot please, a churlish Nabal, The place of service is from the Lord, who therefore will show goodness to him that constionably performeth it to wicked & cruel masters. Eph. 6.8. that a man cannot speak unto him, he forgetteth humanity both in exacting and rewarding my service. Ans. But this may not unyoke thee from thy obedience, as though thou wert bound no further to please then thou art pleased, thou must do thy duty if thou hast no other comfort from him, yet God to whom, and for whom thou dost thy service, will not leave it unrequited. jacob served an hard Laban one and twenty years, God gave him wages enough in the end when Laban would not: and whatsoever a man doth, that shall he receive of the Lord, whether he be bond or free. And this reproveth many servants, who if they may not choose their own work, or their own way, or be put by their own will; presently cast off all ca●e of pleasing, a●kely attempt and perform their business as at a wrong end, or with a left hand: of whom the number is very great, but all of them cast as guilty of this commandment of God. Quest. But wherein must I please my master or mistress? Answ. In all things, that is, in all outward things which are indifferent and lawful: I say in outward things, so Ephes. 6.5. servants obey your masters according to the flesh: wherein the Apostle implieth two things, 1. that the Masters are according, and over the flesh and outward man: not over the spirit and inward man, over which we have all one master in heaven. 2. that accordingly they are to obey in outward things, for if the dominion of the one be bounded, so also must needs be the subjection of the other. Again, these outward things must be lawful or indifferent, Non adorationis equalitate, sed seruirutis fidelitate. Bern. for they must not obey against the Lord, but in the Lord. And therefore our Apostle ever joineth some such clause of restraint, Colos. 3.22. servants obey,— as fearing God: Eph. 6.6. as unto Christ: and, as doing the will of God. Whence it will follow, 1. Cor. 7.15. that if any ungodly commandment proceed 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. Use. Let no servant think it a sufficient warrant, presently to do a thing hand over head, because he is so commanded by his Master, and by God commanded also to please him in all things: but he must look to the chief power, to which his masters is but subordinate, which if it command any thing crossing the former, that saying hath place, whether it be meet to obey God or man, judge you: Act. 4.5. and besides whatsoever is not of faith in the agent, be it never so indifferent in itself, it is sin. If a servant here object, that he cannot find out the nature of every commandment; I advise him so far as it lieth in his power, to search that he may not displease God in any thing, and after this if he cannot be resolved of the unlawfulness of the commandment, I take it that in supposition of a fault, it is rather to be laid on the commander, than the obeyer. 2. Those servants are condemned, Master's must not be pleased in wicked commands. that sooth and please their Masters in wicked courses and practices, who are so composed to eye-pleasing, that the very countenance of their Masters can carry them to any iniquity: that as it is said of Pharaoh, that both he and his servants sinned, so servants are contented to be made vassals unto their Master's sins, Exod. 9.34. as Absalon's servants were in the s●iting of Ammon, and others like the high Priests servants, the masters revile Christ, and the men spit in his face: so many master's hate and scoff at religion, and the servants for company cannot endure it. ●ike master like man. Others to please their Masters break the sabbath, by working or carrying home work, by journeying, by lying, and deceiving: such the Prophet speaketh of▪ that fill their master's houses by bribery and cruelty: whereas they are to please them always with keeping good conscience. Ad arras. The servants of wicked Saul, who were none of the best, refused to be executioners of his wicked sentence against the Lords Priests, 1. Sam. 22.17. although his commandment could have borne them out well enough. Let Christian servants much more abhor to please any flesh against the Lord: and from this place frame this conclusion in their own hearts; Must I please my master in all things? how much more than must I be careful in all things to please my master which is in heaven. Not answering again,] Wherein servants may answer, or not answer their masters. Servants are here in the third place prohibited crossly and stubbornly to reason, and dispute matters with their masters; but in silence and subjection to sit down with the worse, even when they suffer wrong: for as they are to carry a reverent esteem of them in their hearts, so must they bewray reverence, love, and lowliness in all their words and gestures: neither are they here coped from all manner of speech, for when just occasion of speech is offered, as by questions asked, they must make respective answers, and not in sullenness say nothing: for Solomon condemneth it as a vice and great sin in servants, when they understand, not to answer, Prov. 29.19. Yea and when they have received wrong, they may in due respect of circumstances, as when the master's passion is over, with all submission and soft answers (which break wrath) clear themselves from unjust blame laid upon them: which was the practice of David towards his master Saul, who having a notable sign of his faithfulness which ministered opportunity of speech, he asketh Saul, why he should give ear to men's words, that said David seeketh thy life, whereas now thine own eyes may see, ●. Sam. 24.10. that if I had sought it, I might have had it. And masters in this case are bound in wisdom and patience to ●eare them, 18. yea and to justify them, if they find their faithfulness, as Saul did. To this purpose job speaketh, that if he had turned from the right of his manservants, job 31.12. and maidservants, thus contending with him, he could not have answered God, who made them both in the womb. The thing then here condemned, is that too ordinary a sin of servants, when as they either privately mutter and grudge against the commandments and corrections of their masters and mistresses, or else more openly thwart and contradict them; yea by crooked and snarling words, provoke their indignation justly against them: by all which, they manifest that they have no feeling of the ordinance of God, no conscience of God's authority, seated in the person of their master, no wisdom to suffer and forbear, no not for their own peace sake, nor respect of God's commandment, which forbiddeth in them all muttering and undutiful answering again, a sure sign of a wicked and rebellious heart. Hence we might note, how the Lord strengtheneth his own ordinance in the foundation of human society, that he will not have it thwarted in words, no not in stubborn and disdainful looks, and much less by any action resisted: against which, whosoever rebelliously riseth up in word or deed, resisteth not man, but God and his ordinances, and shall themselves be resisted of God. Not Pickers,] vers. 10. By the former, servants were taught to bridle their tongues, by this precept their hands. The word properly noteth the setting somewhat apart, to ones private use, which is not his, and is used, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Act. 5.2. Annanias kept away, and craftily conveyed to his private use, that which should have gone another way: So that servants are forbidden to pilfer the least part of their master's goods, to dispose to their own or others use, without the acquaintance of their masters: And herein under this principal kind, all manner of unfaithfulness is inclusively condemned, as the opposition in the next words showeth, but showing all good faithfulness. Now that servants, who at this day are so unjust, may be terrified from so heinous a sin, let them know that there is a book full of curses and plagues which shall cleave unto them, and enter into their house; the book is large, twenty cubits long, and ten cubits broad, Zach. 5. it is full of curses, even from one end unto the other: it shall come swiftly upon them, for it is a flying book, it shall bring a fire with it to consume a man's whole substance, and without repentance prepareth unto the fire of hell, being a sin which shutteth out of heaven: 1. Cor. 6.10. Object. But I hope I cannot be counted a thief for this, Coloured theft of servants detected. I would be loath to lay mine hand upon any man's 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 lawful to injury a stranger, much less one who is so near unto us: every man will say, it is more capital to smite the master than a stranger. Nay, the Lord less endureth it in a child toward the father, or a servant toward the master, then in one stranger toward another. And it is sure that he that maketh no conscience of robbing them, maketh less (were it not for fear of law) of robbing strangers: so saith Solomon, Prov. 28.24. He that robbeth his father and mother, and saith it is no sin, is a companion of a destroyer; that is, will easily join with open robbers, to spoil 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 strain if achan's more goodly wedge come in thy way; he that is unfaithful in the lesser, will be unfaithful in the greater; serve the devil for a penny, thou wilt be more serviceable 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 own soul, by transgressing the commandment, and incurring the curse of it. Further, whereas some servants may truly say, that their masters are hard and strait, and requite their service scarce with food and raiment, yet giveth this no leave to pilfer the least commodity from him; and what were this else, then to fall into the hands of an harder master, into the hands of sin and Satan? nay rather as jacob went through an hard service of above 20. years, through summer's droughts, and winter's frosts, Gen. 30.33. yet in the end he professeth that his righteousness should answer for him, and that nothing miscarried under his hand, but he made it good: so should servants in their years so justly carry themselves, as in the end of their term, they may also say, let God make my righteousness answer for me. Object. But jacob in that place dealt not so justly, but rather cunningly with Laban, in helping himself to his right, by laying the streaked rods in the sheeps watering troughs: whence it may seem that a servant may right his own wrongs, and supply out of his master's goods, his own wants. Answ. But far was it from jacob to use therein any deceit, who would not so boldly have invocated the name of God to such a wicked purpose: beside, what he did was by God's authority, yea and direction, Gen. 31.20. who to help him to his right by dream (as himself professeth) revealed unto him such a natural means, as in all likelihood he was ignorant of before: neither was it Jacob's intention, by cunning to convey to himself any of his uncles goods; but only in such means as God had appointed, expected a blessing from time to come. Besides, what can this make to any secret conveyance of their Master's goods, seeing here was a plain contract and bargain, between him and Laban? from all which, seeing the counsel was divine, the means natural, the contract open and plain, and the end, that by the blessing of God he might come by his right, jacob is freed from the imputation of using evil craft, and out of good conscience professed that his righteousness should answer for him. Lastly, let every servant consider not only what his master depriveth him of, but withal what he committeth unto him; he hireth him to be true, and not a thief: he crediteth, and putteth him in trust with his goods, and sometimes with his whole estate, which he would not do to a thief. Now to deceive such as trust him so far, is against all humanity. For a man to take a purse by the high way, to steal sheep, to break an house, is a notable point of the every in itself, and in our account: but none betrusteth such a fellow, no man looketh for any better from him, no man is deceived in him; but a strong thief is he, that is untrusty to him that trusteth him, and relieth upon his fidelity. Use. 1. Let this admonish servants to beware of such unrighteous ways, as are too common and usual: some purloining from their masters, to divert to their own uses, some to riot away, some to play away, some to give 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 sliding foot, then to put any confidence in them. Prov. 25.19. But fearful is that sentence against them, 1. Thess. 4.6. God is the avenger of all such things. Secondly, such masters as are toiled and injured by the unfaithfulness of their servants, have great cause to examine their own ways in former days, and say to their own hearts, have I been unfaithful to my master, and have I made no restitution? seeing I should have repaid a fifth part more than that I was unjust in; that is all confiscate, and by God's just judgement may carry much more with it, yea and bring a curse on all the rest: see Levit. 6.4.5. Thus ought the unrighteousness of servants, to force masters to righteous dealing. But showing all good faithfulness, Here the Apostle extendeth the former precept, and in this form of words affirmatively propoundeth it, requiring at the hands of servants faithfulness not only in regard of their Master's goods, but in all other respects wherein a servant ought to be helpful to his Master. In the former respect, he must not only not waste his Master's goods, with the unfaithful steward; but he must carefully so far as in him lieth increase them: it is noted a property of the evil servant, that he increased not his Master's talon: he is not accused for decreasing it, but he put it not forth to his master's advantage. And yet much more must ●e by his providence, diligence, assiduity, and care, see that nothing be lost or miscarry through his default, after the example of jacob and joseph, whose diligence was so approved, that neither the keeper, Gen. 31.38. and 39, 2●. nor Pharaoh himself looked to any thing that was under his hand. In the latter regard he that would show all good faithfulness, must be faithful, 1. In his Master's commands readily and diligently to perform them of conscience, and not for eye service, The faithfulness of servants wherein to be showed. but whether his master's eye be upon him or no. Wherein Abraham's servant giveth a notable precedent, whose master sending him to seek a wife for Izaak, he presently getteth him on his way, prayeth to God for good success and dispatch of his business; G●●. 24.12. and the Lord accordingly directing him to Bethuels' house, where meat was set before him, he refuseth to eat the least morsel till he had done his message. 33. But how many servants are there, who in imitation of such a worthy example, would neglect themselves to dispatch their Master's business? But contrary hereunto is the idleness and laziness of many servants, who affecting their own ease, hire others to do their work, and pay them with their master's money or goods: wherein the Master sustaineth a double damage: so also is that common vice of journeymen, who must first serve their own turns and lusts, and then their Masters: whose present necessity be it never so urgent, can neither command nor persuade the labour of such masterless vagrants. 2. In his counsels and secrets, never disclosing any of his infirmities, or weaknesses, but by all lawful and good means covering and hiding them. Contrary hereunto is that wickedness of many servants, who may indeed rather be accounted so many spies in the house; whose common practice is, where they may be heard, to blaze abroad whatsoever may tend to their master or mistress' reproach, having at once cast off both the religious fear of God, as also the reverent respect of God's image in the persons of their superiors. 3. In his messages abroad; both in the speedy execution and dispatch of them, as also in his expenses about them: husbanding his master's money, cutting off idle charges, and bringing home a just account; hereby acknowledging that the eye of his own conscience watcheth him, when his master's eye cannot. 4. Unto his Master's wife, children, servants: wisely with joseph distinguishing the things which are committed unto him, Gen. 39.8. from them that are excepted. Lastly, as in all his actions and carriage, so also in every word, shunning all lying, dissembling, untruths, whether for his masters, his own, or other men's advantage: In the practice of which duties, he becometh faithful in all his master's house. Motives to the duty. Now to incite servants to all good faithfulness, having showed the principal things wherein it consisteth. Let them consider, 1. The promise of blessing made to faithfulness, Prou. 28.20. the faithful person shall abound with blessing. 2. He that is faithful in little, paveth a way for himself to become ruler of much, if God see it good for him. 3. The curse of unfaithful dealing: which layeth open a man to the plagues of God, which enter into the house of the unjust person: yea often whippeth him with his own rod: bringing often upon such as have been unfaithful servants, by means of unfaithful servants, poverty, and want, or worse things, that their sin might return upon them with much more bitterness. 4. That a good means to learn rightly to use our own portion of goods, is by the carefulll use of other men's, coming into our hands. For he that wretchedly rioteth and squandreth his master's goods, for most part is given over by God's judgement to be a waster of his own. And here taketh place that speech of Christ, If you be unfaithful in an other man's goods, Luk. 16.12. who shall give you that which is your own? teaching, that he that is unfaithful to an other, seldom is faithful in his own affairs. That they may adorn the doctrine of God our Saviour in all things. First, for the meaning. The doctrine of the Gospel, The Gospel called the doctrine of Christ, Why. is called the doctrine of Christ. 1. Because he is the argument and subject of it: whence some of the Evangelists begin their writing thus, The beginning of the Gospel of jesus Christ: and the Apostle Paul beginneth his writing with his setting apart to preach the Gospel of God concerning his Son: Mark. 1.1. Rom. 1.1. for Christ jesus delivered to death for sin, and raised again for justification, is the whole matter. Whence Paul calleth it, the word of the cross, not only because the cross followed it, 1. Cor. 1.18. but also in that it is the doctrine of Christ crucified. 2. Because he is the first and chief messenger and publisher of it, who in Paradise promised that the seed of the woman should break the serpent's head: and none but the son, joh. 1.18. who came from the bosom of the father, could reveal, and show the favourable face of his father unto us: who also in fullness of time, to show himself the chief doctor of his Church, came in his own person, and went about preaching and teaching this doctrine of the kingdom. 3. Whosoever have been the teachers and publishers of this doctrine from the beginning, either by word or writing (not excepting Prophets and Apostles themselves) or shall be unto the end; they all do it by commandment from him, yea himself preacheth in them, and in us. Thus the Apostle saith, Eph. 2.17. that Christ came and preached peace to them that were far off, that is, to the Gentiles in the persons of his Apostles; for otherwise in his own person, as he was not sent, so he preached not but to the lost sheep of the house of Israel. And therefore although Paul sometimes call it his Gospel, Rom. 2. and speaking of other Apostles also, our Gospel, yet must it be meant only in regard that they were the publishers, but not the authors of it, for that is Christ himself. & chap. 16. 4. As it proceedeth from him, so it tendeth wholly unto him, and leadeth believers to see and partake both of his grace and glory shining in the same. Secondly, Christ is called God our Saviour, 1. To prove his own deity, not only in express terms being called God; but also by the epithet agreeing only to a divine nature, our Saviour. 2. To imply our own misery, whose infinite wretchedness only God could remove, and whose infinite good none but God could restore. 3. And especially in regard of this doctrine; 1. to confirm the divinity of the same, it being a doctrine of God, and a doctrine of salvation proceeding from our Saviour. 2. To enforce the duty towards it: namely that seeing the author of it is God, the matter divine, the effect salvation, meet it is that such a saving doctrine, a doctrine of such tidings, should be beautified and adorned. Doctrine of God adorned two ways. Thirdly, this doctrine is adorned, when it is made beautiful and lovely unto men, and this by two things in the professors of it. 1. By an honest and unblamable conversation; for carnal men commonly esteem of the Doctrine by the life, and the profession by the practice of the professor. Hence the Apostle would have Christians so compose all their actions, 1. Pet. 2.12. as whosoever should see their good works, might be moved to glorify God. And this appeareth more clearly in the contrary: for when the work answereth not to the word, it causeth the name of God to be blasphemed among unbelievers: Rom. 2.23. and to glory in the law, yet breaking the law, is a great dishonour to God. 2. By God's blessing which is promised and is attending such walking, whereby even strangers to the Church, are forced to begin to like of the profession; for God's blessing upon his people, is not only profitable to themselves, but turneth to the salvation of many others. We read of many of the Heathen people, that when they saw the great advancement of Hester, and Mordecay, Hest. 8.17. they became jews. And when the Egyptians saw the great works that God did for his people among them, it is said, that many of them joined themselves to the Israelites. Exod. 12.38. So we read in the Ecclesiastical story, that when Licinius was overcome by Constantine, and the persecutions ceased, which had almost for 300. years together wasted the Church, how innumerable of them, who before had worshipped their idols, were contented to be received into the Church. On the contrary, the Gospel is dishonoured, when the Lord is forced to judge and correct the abuse of his name, in the professors of it; Ezech. 36.20. When they, that is, the Israelites, entered 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, Servants adorn the Gospel, when professing it, they by performing all faithful service to their masters in and for God, seek and obtain the blessing of God, in the condition of life wherein he hath placed them: whereas the casting off of the yoke in believing servants, would make men conceive, that God, whose name they profess, were the author of confusion, and not of order, and that the Gospol were an enemy to civil and human right. For what is more right and equal, then for masters to enjoy their servants, as they do the other parts of their goods? and bet●er might a man miss a great part of his goods, than the person, and labour of his servant. Doctr. The meanest Christian in his place, may and aught to bring glory unto the Gospel. The meanest Christian may and must bring glory to the Gospel. These servants were sold and bought like beasts in smithfeild; yet must such poor creatures by their faithfulness, diligence, and conscience, deck and beautify the Gospel, which even by their lives receiveth either honour, or discredit. In the Tabernacles building every man must bring less or more. The Lord esteemeth not of men by the places they hold, but by their carriage in them. A poor wise child or servant here, is better than an old foolish King. In a word, no man is called to the truth, but on condition to show forth the virtues of him that hath called him. Use. 1. Let servants, who for most part, leave the care of religion to others, consider of this privilege, which the baseness of their calling cannot deprive them of. As in every nation, so in every calling and condition of life, he that feareth God, and worketh righteousness, is accepted of him: yea, the poorest soul called to partake of the liberties of the Gospel, and freedom in grace, is also called to this glory, that he is one who adorneth the Gospel. Which consideration, may both comfort and encourage poor despised Christians in good ways, and provoke them by expressing Christianity in their whole course, to show their cognisance, and manifest to what house and family they belong. 2. How much more do those in higher place, set up for many eyes to look upon, either credit, or discredit the Gospel: and yet we may say of our age, as Christ of his, the poor receive the Gospel: and this doctrine is much more beholding to servants than masters, to inferiors then superiors. 3. Master's must use means, that their servants may adorn the Gospel, and not with the Egyptians, look only for tasks, and business to be done, but never exhort them to sacrifice. And yet more wretched are some Masters, who when their servants entreat to go and worship in the Church, do therefore evil entreat them, as those that are too idle. Vers. 11. For that grace of God, which bringeth salvation unto all men, hath appeared, 12. And teacheth us that we should deny ungodliness, and worldly lusts, and that we should live soberly, and righteously, and godly in this present world. 13. Looking for that blessed hope, and appearing of that glory, of that mighty God, and of our Saviour jesus Christ, In these words, our Apostle layeth down a general reason, confirming and enforcing all the former precepts; and it is drawn from the end of our redemption, which calleth all sorts of men out of their vain conversation, unto a profitable and religious course amongst men. Grace hath appeared to all men, even the basest, aswell to servants as masters, to slaves as superiors, to one sort as another, that all sorts of men might by new life, and obedience walk answerable thereunto. By Grace, is meant the doctrine of the Gospel, called Act. 20.32. The word of grace: so Jude, 4. Turn the grace of God into wantonness. Because, 1. it is a gift of grace. 2. it teacheth that remission of sins, and life everlasting, are obtained only by the mere grace of God in Christ. 3. it is a mean under God, to bring believers to the participation of this grace, through remission of sins by his blood. This grace is described, 1. by the adjuncts, 2. by the ends of it. The adjuncts are two: first, the light and clear evidence of it in the present manner of propounding; in the word appeared, which in the Greek signifieth a shining out in greater brightness than ever before: for before the rising up of the sun of righteousnes●e, the greatest part of the world was in darkness; and where most light was in the Goshen of the Church, it was but in shadows and obscurity; but now a light is sprung up to them that were in darkness, the doctrine of grace is gloriously preached to all the world. The second adjunct, is that salvation, which this grace bringeth, and goeth with this light: for it is the power of God to salvation. And this is amplified by the subject, all men: that is, mankind, or all conditions of men, servants aswell as masters, bond as free, poor as rich, women as men, young as old, etc. 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 forbear and avoid, 1. ungodliness, 2. worldly lusts. Secondly, what we must incline unto, 1. sobriety, 2. righteousness, 3. piety. And this we must do in this present life, 1. That others may witness with us our faith to be unfeigned, for true godliness must not be hid only in the heart, but visible also to the eye of man; both that it may be an acceptable testimony to the truth, as also for direction to some, and conviction 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 allotted to learn them in. The latter end is further removed, and concerneth the life to come; namely, the fruition of our hope, that is by metonymy, our glory hoped for, in the appearing of Christ the mighty God, which that it may be a spur to our more godly course, we are willed to expect. So that the brief scope and sum of the words is, as though he had thus plainly spoken: There is great reason, O Titus, that thou shouldest thus urge all sorts of persons, young and old, men and women, bond and free, unto such several duties and virtues, as may most beautify their profession; because that blessed doctrine of grace, offering salvation freely not only to Masters, but even to servants, hath more brightly shined out in these last, then ever before in former ages: and like a schoolmaster instructeth, that we should both deny ungodliness and unlawful lusts, as also that we should moderate our own affections with sobriety, exercise righteousness towards others, and in regard of God, practise the power of that religion which we profess: and further urgeth us with thirsting desire to expect and long after that heavenly blessedness and immortal glory now only possessed by hope, but which shall be fully assured us, when jesus Christ that great God and our Saviour shall appear the second time to our full redemption. For the grace of God] Doctr. Although the doctrine of the Churches of the old and new Testament be the very self same, in regard 1. of the author, who is God. 2. substance and matter, which is perfect righteousness required in both. 3. scope and end, to the justification of a sinner before God; yet are there diverse accidental differences between them, which that we may the better understand, both the offices, and the benefits by Christ, are meet to be known: some of them we shall note out of these words as we shall come unto them. The first difference is, 1. difference between the Law and Gospel. in that the Gospel is called grace, which word the Law acknowledgeth not: nay these two are opposed, to be under the law, and to be under grace. To be under the law, is not to be under it as a rule of life, for so all believers on earth, yea the Saints and Angels in heaven are under it; but to be under the yoke of it, which neither we nor our fathers were able to bear. For to omit the least part of the yoke, standing in the observation of 1. many, 2. costly, 3. laborious, 4. burdensome ceremonies, what a kill letter is the law, which commandeth inward and perfect righteousness, for nature and actions, and that in our own persons? which promiseth life upon no other condition but of works? do this, and live; and these must be such as must be framed according to that perfect light and holiness of nature, in which we were created: which wrappeth us under the curse of sin, and enfolds us in the justice of God, without showing any mercy at all? What a yoke is it that is ever galling us for sin, partly showing it, partly (not as a cause indeed, but occasionally) increasing it, it being the strength of sin? 1. Cor. 15.56. Now to be under grace, is to be freed from all this bondage; not only from those elements and rudiments of the world, Coloss. 2.20. We are not under the law in 4. respects. but especially, 1. When the yoke of personal obedience to justification, is by grace translated from believers, to the person of Christ our surety, so that he doing the law, we might live by it. 2. When duties are not urged according to our perfect estate of creation, but according to the present measure of grace received; not according to full and perfect righteousness, but according to the sincerity and truth of the heart, although from weak and imperfect faith and love: not as meriting any thing, but only as testifying the truth of our conversion: in all which, the Lord of his grace accepteth the will, for the deed done. 3. When the most heavy curse of the Law is removed from our weak shoulders, and laid upon the back of jesus Christ, even as his obedience is translated unto us: and thus there is no condemnation to those that are in him. Rom. 8.1. 4. When the strength of the law is abated, so as believers may send it to Christ for performance; for it cannot vex us as before the ministery of grace it could; which is an other law, namely of faith, to which we are bound, the which not only can command as the former, but also give grace and power to obey and perform in some acceptable sort the commandment. And this is the doctrine of grace, which we are made partakers of. Use. 1. Every Christian ought to take up that exhortation, 2. Cor. 6.1. We beseech you that you receive not the grace of God in vain: not that the saving graces of faith and love, etc. may be received and lost again, which is the Popish collection from the place, which speaketh only of the doctrine of grace and faith, which may be received in vain, and is of all such hypocrites who never knew what need they stood of this grace: and therefore some receive it into their ears, not into their hearts: into their profession, not into their practice; into their lips and tongues but never into the love, joy, and other affections of their hearts. Whereas could they see the glory of this ministration, they would exceed that people in their acclamation and cry, Zach 4.6. How a man may know that he receiveth the grace of God in truth▪ & not in vain. grace, grace unto it. Quest. But how may a man know whether he receive this grace in vain or no? Answ. By these notes. 1. Whosoever receiveth this grace in truth, he receiveth together with the commandment, a power which enableth him in an acceptable performance of it; for howsoever the law is a dead letter, 2. Cor. 3 6. yet the Gospel believed, is a quickening spirit, the words of it are spirit and life, in conferring the spirit of life, whereby the believing soul is quickened in the ways of righteousness. The first thing then to be examined is, whether the Gospel be in word or in power: for if it beget only to a form and outward profession of piety and religion, 1. Thess. 1.5. it is received in vain. 2. As he receiveth 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 Son having set him free from such compulsion, he becometh a law unto himself, and of love 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 law, concerning the inner man, and this maketh the yoke easy, and the commandment not grievous. The next thing then to be examined is, whether thou serve God in the newenes of the spirit, or oldness of the letter: that is, Rom. 7.6. by virtue of the spirit renewing the soul, and so working the will, and not by the compulsive power of the law; if thou findest not this change and work of grace in thy will, which carrieth ever a readiness with it to obey God in all his commandments, thou hast received this grace in vain: for God's people are a willing and free people, and bring free will offerings, their hearts encourage them, and their spirits make them willing, even there where often power and strength faileth them. 3. Whosoever is not stirred up to thankfulness of heart and life for his free righteousness by the only merit of Christ, never as yet knew what this grace meant in truth; for let a man receive but a small benefit of his friend, look how he is affected unto it, and prizeth it, accordingly doth he testify his thankfulness to the giver: shall we be thankful to a mortal man (suppose a Prince) that showeth us a little grace above others in some favourable speech, countenance, or other benefit; and can the Lord power all his grace into an heart which prising it can possibly be unthankful? and where this thankfulness is, it will make a man in his heart to love God, to fear before him, to reverence his name and his ordinances, to affect his house, his children, his household servants, and much more his tokens of special love, namely, his graces in his own or other men's souls. In his life it will make him beware of all sin, which may provoke so gracious a God to displeasure, yea & strive in the subduing of all sin: for grace will not stand with the regiment of sin, nor sin cannot reign in him that is under grace: to conclude, it maketh him fruitful in all well-doing, which well beseemeth the spirit which he hath received: for can either such grace as this deserve less? or can grace which fitteth her own habitation frame the heart it taketh up to less than the endeavour in all these? The further application of these notes I will forbear, and come to the other instructions. Be sure to have thy part in grace. Use. 2. Is the doctrine of the Gospel a doctrine of grace; then use carefully the means to have thy part in it; for hereby only thou art unyoked from the curse and tyranny of the law, from God's consuming wrath and justice, and all the fearful fruits of his displeasure; hereby only thou comest to see God in Christ accepting thy person, and with thy person thy works: sparing thy weakness even as a man spares his son that serveth him; entertaining willingness where there wanteth strength, and endeavour where there is no power; remitting thy own unrighteousness; imputing the righteousness of his own son; and beginning to frame such an image in thy soul, as tendeth to a more happy condition then ever thou hadst in thy purest innocency. A happy merchant he is that sells all to buy this treasure. Call on others to partake in it. Use. 3. Call others to partake of it, be speaking of it, tell men what God hath done for thy soul; thou canst not but wish all men converted, if thyself be'st. A righteous man here cannot eat his morsels alone; Christian love is like fire, which warmeth whosoever stand about it; one brand will kindle another, and iron (saith Solomon) sharpeneth iron, so one converted man will strengthen the brethren: Andrew will call Simon, and Philip will call Nathaniel, and the believer wisheth all God's people to be like himself, except his sins. Pity such as do not. Use. 4. Pity those who are destitute of this grace, and are without the means of it in the preaching and publishing of it, for such a people have not yet obtained mercy. If Christ were living again upon earth, his bowels would earn in compassion to see so many people as sheep scattered without a shepherd. If we should see a goodly field of corn stand fair and white to the harvest, but know that there were never a reaper in all the country to gather it into the barn, but for want of reapers it should all rot and spoil on the ground, it would greatly pity our hearts: and yet no other is the condition of such people as want able and faithful Ministers: pray therefore the Lord of the harvest to thrust out labourers into his harvest. Use. 5. Detest the unmercifulness of men, who being called, neglect to teach the people, for these do nothing else but dam up all the streams of grace from them; and so it appeareth in the people committed to such unconscionabla men, who for most part are so graceless and so wicked, as though the old Sodomites were revived again. Bringing salvation.] This doctrine is a saving doctrine, and word of salvation to those that were wandering in the paths of death. Act. 11.14. the Angel wishing Cornelius to send for Peter, affirmeth, that he shall speak to him words whereby he and all his house should be saved. Whence it is called the word of life, Act. 5.20. Go, preach to the people all the words of this life: and the word of eternal life, joh. 6.68. because God hath ordained it to this purpose, that whosoever is brought to the faith by it, shall eternally live thereby. And here is another difference between the doctrine of the law and Gospel, the which two the Apostle comparing together, 2. difference between the law and Gospel. he calleth the law, a kill letter, and the ministry of it, a ministry of condemnation, and the ministration of death: but the Gospel he calleth a quickening spirit, and the ministry of the spirit, and the ministration of righteousness. Object. Psal. 19.7. The law of God converteth the soul. Answ. But there the law in a more general acceptation of the word, comprehendeth the whole doctrine of the covenant of life and salvation, 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 straighter sense, the law is no instrumental cause of faith, repentance, or any grace; it only woundeth a man, and prepareth him to conversion, but converteth none; it gendereth to bondage, and bindeth him that looketh for justification by it, in the conviction of sin, and deserved damnation, and there leaveth him in death: only this doctrine of grace, is the converting and quickening word, revealing that God through his Christ is become either pleased, or placable with us; till which time we cannot but either lie in a slavish fear and the smarting twitches of our consciences, or else desperately give over all; but when by the Gospel we perceive the readiness of our heavenly Father to receive them that return, than we resolve to seek unto his grace, to become his, and to love him who loved us first. So as the believer can ready answer the Apostles interrogatory, Tell me, received ye the spirit, by the works of the law, or by the hearing of faith? by works, Gal. 3.2. is meant the doctrine of justification by the works of the law; and by the hearing of faith, is meant the doctrine of the Gospel: hearing being put for the thing heard, and faith, for the doctrine believed: they can now answer, that it is the Gospel, that gendereth unto life, which is the instrument of the spirit, both for the beginning, and confirming of regeneration and salvation, and that the law is no cause (though an occasion) of God's grace, showing only the necessity of some other righteousness, then that in a man's self; but not putting a man so prepared into the possession of it, which the Gospel only can do. Use. 1. If only the doctrine of grace bring salvation, then doth no doctrine of works bring it, or unto it, neither in whole or in part. No doctrine of works can now bring salvation. But the whole chain of our salvation showeth, that we are saved by grace only: 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 foreseen works too▪ but the Apostle setteth himself to prevent this objection in the next words, If it be of grace, it is no more of works, or else were grace no more grace; but if it be of works, it is no more of grace, or else were works no more works. 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 given you to believe: and faith is the gift of God. 4. Our justification, Rom. 3.24. We are justified freely by his grace. 5. Our sanctification, Eph. 2.10. We are his workmanship created unto good works, which he ordained that we should walk in them. 6. Our perseverance in grace is by grace, jer. 32.40. I will put my fear in their hearts, that they shall never depart from me. 7. Eternal life is the free gift of God, Rom. 6.23. Again, if our salvation were either depending upon our hand, or held in our own hands, more easily might we lose it, then when we were in our innocency; gold were no sooner taken out of little children's hands, who mind to play with it rather than to lay it up, than our comfort out of our own: but our security is, that our chief treasure is not laid up in such a weak cottage, but our life is hid in heaven, in the free grace and unchangeable love of God: that now, 1. false Prophets cannot possibly seduce the elect, Matth. 24.24. 2. though many apostates fall back, yet God's foundation abides sure, 2. Tim. 2.19. where God's election is compared to a great building laid upon a firm foundation, which may be shaken but never overthrown. 3. though our sins like so many billows, would grow over our heads and drown us, yet this grace is sufficient for us, and upholds us that we sleep not in death. 4. though tribulations may threaten to separate us, yet this grace by them drives us nearer himself; and draweth him nearer unto us, according to that gracious promise, that in six troubles he will be with us, and in seven he will not forsake us. What mean then the enemies of this grace of God the Papists to seek for any part of their justification and salvation in merits and works: whereas if we consider the beginning of all our good, which they call the first justification; the Lord is found of us who sought him not, his skirts covered us when our father was an Amorite, our mother an Hittite, and we in our blood. And for the increase of our good, which is that second justification which they dream of, and is indeed 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 unto salvation: 2. Cor. 1.24. 1. Cor. 1.8. who shall confirm you to the end, that ye may be blameless in the day of our Lord jesus Christ. Use. 2. If this be a doctrine bringing salvation, then must we embrace it as we would salvation itself: Embrace the doctrine of grace as thou wouldst salvation itself. there is no man but would lay hold on salvation, yet no man almost claspeth hold on the Gospel to make it his portion: many a one can make it his talk, and his pretence, but scarce any maketh it his portion, by yielding himself 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 salvation, is by God sent unto us as the special token of his love. This Paul urgeth on the jews his hearers, Act. 13.26. men and brethren— to you is the word of salvation sent: this the jews knew well enough, but Paul would have them acknowledge the benefit, which a very few at this day do. 2. To be thankful for such a mercy, not only by accounting their feet beautiful, that are the bringers of such tidings, but by holding forth this word of salvation, as we are commanded, Phil. 2.16. And this is done, 1. by believing it in the heart to justification. 2. by professing it with the mouth to salvation. 3. by teaching and propagating it to others by holy speech and example: ●nd thus only it becomes unto us as it is in itself, a sweet savour of life unto life. And this duty is rather to be thought upon, because this doctrine although it be in it own nature a word bringing salvation, yet may it by accident through our default become (though not a cause) an occasion of destruction, and a savour of death unto death; and what a woeful thing were it so to sin against the Gospel, as it should become (working according to the nature of the subject) a kill letter unto us? how fearful a sin were it to turn this grace into wantonness, or to neglect and yet much more despise so great salvation? seeing this is to sin against the nearest and immediate word of salvation: and if those escaped not vengeance who despised the word spoken by angels; much less shall such as despise the word uttered by the Son himself. Heb. 2.3. Many men when they see the law broken, especially those precepts wherein human society is more disturbed, as by theft, murder, adultery, perjury, etc. oh these sins cannot be brooked for the foulness and detestableness of them: but yet the same men live in a greater sin than any o● all these, and see it not; namely, the neglect or contempt of salvation offered in the Gospel, which is more dishonourable unto God, and much more prejudicial to his own soul. Let the jews be our glass herein, in whom the Lord suffered many contempts of his law, and yet never utterly cast them off: but no sooner almost had they refused this corner stone, but he scattered them into all winds, and would have no more to do with them unto this day. Let other famous Churches of Corinth, Ephesus, Galatia, Colossus, Thessalonica, the seven flourishing Churches in lesser Asia, to whom john▪ written his Epistles in the revelation, teach us, that never did any Church wilfully refuse this grace, but ere long God gave them over into the hands of Christ's greatest enemies: and so of persons it will be true, that whosoever love not blessing, the curse of God shall befall them, and run into their bowels like water. To all men,] These words may be expounded, 1. without exception; and than it must be conceived by way of publication or manifestation of this grace, which in the general promises of the Gospel is published and offered to all, excepting none, whosoever believeth shall be saved. 2. with restraint, when this grace bringeth salvation by way of exhibition, not offering only, but conferring the same. And the restraints are two. 1. it bringeth salvation to all men, namely, that are elected and saved: for whosoever are saved, must pass by this door, and come to the knowledge of the truth: neither can this be thought strange of him, who considereth that the Scriptures acknowledge such a generality, yea a world of the elect only. God was in Christ reconciling the world unto himself, that is, the believers who only are reconciled: and Christ is the lamb that takes away the sins of the world, that is, of his elect: see also joh. 14.31. 2. It bringeth salvation to all men; that is, all kinds and conditions of men, not to every particular or singular of the kinds, but to all the sorts and kinds of men, to servants as well as masters, to Gentile as well as jew, to poor as rich. Thus is it said that God would have all men saved, that is, of all sorts of men some: so Christ healed all diseases, that is, all kinds of diseases; and the pharisees tithed all herbs, that is, all kinds; for they took not every particular herb for tithe, but took the tenths of every kind, and not the tenth of every herb. 3. difference between the Law & Gospel. And hence we note a third difference between the Law and Gospel. That doctrine of the law brought not salvation, no not by way of manifestation to all men; no nor yet to all sorts and conditions of men; that was a more restrictive doctrine to the jews only: and in that covenant was always a difference held, and a wall of partition was set up between jew and Gentile, and between people and people. Before the flood were the sons of God, and the sons of men. After the flood, before the law, there was the promised seed, and the seed of the flesh; the sons of the free-woman, and of the bond woman: after the law before Christ, was held the distinction of jew and Gentile: with the former God made his covenant, them he took into his teaching, and passed by the other: to these pertained the adoption, the glory, the covenant, the giving of the law, Rom. 9.4. the service of God, the oracles, the promises; these had his Temple, his Prophet's ordinary and extraordinary. This difference David implied, Psal. 147. He showeth his word unto jacob, his statutes and judgements unto Israel, he dealt not so with every nation, neither have they known his ways. But now in this last age of the world, this covenant of grace and life at least, for propounding, is made common to all people: now every man is invited unto repentance, Act. 17 30. the partition wall is broken down, the vail is rend, and the mystery which was kept secret from the beginning of the world, is published to all nations, Rom. 16.26. Use. 1. This place thus rightly interpreted, yieldeth no patronage to that devise of Universal election, Universal election can not be drawn from this place. which they draw from the universal vocation of men to the knowledge of the Gospel. But many are called, not every particular man, and the greatest part of the world have always been out of the covenant; beside of them that are called, few come, so as all to whom this grace is published, participate not in it. Use. 2. Note the extent of this covenant far above the other: whence it is fitly called by Jude, the common salvation, as in regard of the ends, and means of it, so also in respect of the subjects called unto it: so in the former Chapter, vers. 4. it is called the common faith, not only in regard of the kind, and object of it, but also of the subjects, persons of all kinds being called thereunto: which consideration should stir up our rejoicing, in that the barren and desolate hath more children, than the married wife, that the place of the tents of the Church is so enlarged, and the curtains of her habitation spread out; as we are exhorted, Isa. 54.1. Use. 3. Note that the kingdom of Christ admitteth no distinction of men; it is not of this world, which accepteth of men for their place, country, calling: but all countries and callings are alike unto God, in every nation and calling he that feareth him, is accepted of him: he neither accepteth the person of the Prince, nor of the poor, for they both are the work of his hands: he calleth the Gentile, the servant, the poor, job 34.19. and these receive the Gospel. Where again we who are Gentiles, and were Lo Ammi, and Lo Ruhania, may rejoice that we are received to pity, and that the wing of God's mercy is stretched over us, who justifieth the circumcision of faith, and the uncircumcision through faith. Rom. 3.30. Hence may the poor believer, be he a thrall, a servant, and base in the world, raise his heart to comfort, that even he, whom men despise, is called and that effectually, to see the grace and salvation of God; even he who is perhaps a servant to some mean man, is a free citizen in God's kingdom; even he that hath never a foot in earth, is become a purchaser in heaven. Here is no complaint that the prodigal son is entertained, and the serviceable son neglected. The Enunch need not say, I am a dry tree, Isa. 56 3. nor the son of the stranger, the Lord hath surely separated me from his people, but whosoever cleaveth unto the Lord to love the Lord and serve him, them he will give a name better than of sons and daughters, even an everlasting name, that shall not be put out. Use. 4. This meeteth also with a woeful 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 heaven as open for me as for others? would not God have all men to be saved? is he not merciful? will he condemn for such and such things? which what is it else, but from the abundance of grace, to make their sins superabound? and thus they plainly show that they were never yet effectually called, and that although they have been called to the supper, yet have 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 darkness, which before occupied the minds of men. 2. in regard of direction. 3. comfort which it bringeth to the believing soul. Matth. 4.15.4. difference between the doctrine of the Law & Gospel. And 2. a great light: wherein is a fourth difference from the old Testament, in which all things were more dark and obscure through the vail of figures, and ceremonies, so as their light was but like the obscure light of the sun before the rising; The fathers of the old Testament had but a candle to see by, not a sun, as we. not that the substance and scope of their doctrine was not the same with ours, but that in the manner of delivery it was far less lightsome. But now the light is risen up in glorious sort, shining not as before almost to none but jews, but to the Gentiles also: so as according to the Prophets foreshadowing hereof, the sun is not only risen and in our midheaven, but the light of it is seven fold bigger than it was before. And the reasons are sundry: 1. Many were the types, and predictions of the old Testament, which must be known to be accomplished in the new; which for this cause must as far excel the other in light and brightness, The very events have preached themselves. as the body the shadow; or the thing itself, the figure and picture of it: truly to this saith one, that the exposition must be more clear than the text. 2. The promises made to the Church of the new Testament were many more, and far more ample, then to the old: as that, from the least to the greatest all should know the Lord: Isa. 11.9. that the mountain of the Lord should be lifted up upon the top of the mountains, that all the earth should be filled with the knowledge of God, as the waters cover the sea: the which if they be fulfilled, than this great light hath appeared. 3. The generality of the doctrine confirmeth the same: For all nations were to be called to the embracing of it, Gentiles, Arabians, Barbarians, and the rest even of the most barbarous Heathens: much light therefore and perspicuity was to be required in such a doctrine, as should acquaint all nations, not only with itself, but all that doctrine also which was formerly delivered in all ages to the Church of God: and this latter most full and clearly explained in the former. This light in this regard is grown (like that cloud) from an handbreadth to cover the whole heavens; and is indeed that water running under the threshold of the sanctuary, which is risen from the ankles to a river, yea a sea covering the earth. 4. The exhibiting of Christ in fullness of time, who came from his father's bosom, The spirit to the old believers was powered out drop by drop, but now in abundance. to reveal things there secretly reserved from the beginning of the world; and the plentiful pouring out of the spirit long before promised, and 50. days after Christ's ascension accomplished to the Church of the new Testament, doth certainly seal up this same truth; besides those express places of Scripture, which might be alleged to this purpose. In 2. Cor. 3. Paul affirmeth, that the ministration of the spirit is far 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 cover his face with a vail, without the which the children of Israel were not able to behold him; signifying unto us, that they were not able to comprehend those manifold obscure types of the Law, till the vail was removed; which, saith the Apostle, ver. 14. In Christ is now put away. In this respect our Saviour affirmeth, that although among them that were borne of women, there was not a greater than john, (who yet in regard of his person, was inferior to sundry of the Prophets) because of them all he was nearest unto Christ, and in his ministery pointed at him with the finger now exhibited into the world; yet the least minister, in the kingdom of heaven, that is, of the new Testament, is greater than he. For he can preach that the son of man is lifted up, dead, raised, ascended, which john could not do, as near as he was, and much less Abraham, David, and the other Prophets, who saw his day further off. Object. But hereby it seemeth that before Christ's appearing, the doctrine of the Gospel appeared not. Answ. We must consider the Gospel in a double respect: 1. As it is a doctrine containing a promise of grace, freely for the Messiah, who was to be the son of Abraham, and David; and thus was it ever in the Church, delivered by God immediately to Adam after the fall; Moses writ also of him, and to him give all the Prophet's witness. 2. As a doctrine propounding free grace in Christ exhibited, dead, raised, Evangelium promissum. etc. and thus it appeared not before his own appearing, before which time it was only a Gospel forepromised, Rom. 1.2. Use. 1. In that the doctrine of the Gospel is such a shining light, we may see the miserable estate of such as want the means of it, who abide in obscurity and darkness, even as those are in the night, to whom the sun is not risen; A candle is not so necessary in a dark house, as the light of the Gospel in the darkness of men's hearts. for man naturally perceiveth not the things of God, and therefore unless this instrument of the spirit come, the spirit himself by whom only we know the things given us of God, must needs be wanting. The which consideration should move us to pity the estate of such poor creatures, who are in a far more miserable blindness, than the Egyptians in their three days darkness. What a lamentable thing is it, that a kingdom being given for going unto it, and men being blind of themselves, and not able to see one foot of the way, cannot get any guides or means to help them one step forward? but as blind me● desperately run upon pikes and swords, into pits and ponds, no one recalling them from present death and deadly things. Use. 2. Note hence with how little danger we can shut our eyes against such a light as is risen up unto us; shall we without blame now living as at midday, see no more nor so much as those who lived in the dawning? Not without great danger can we shut our eyes against the light which hath appeared. shall the light of the sun be seven fold greater unto us then ever before, and yet we stumble and fall, as if we were cast into the midnight? What a fearful judgement hangeth over our negligence, if under our ministery which exceedeth in glory, we come behind the ordinary believers of the old Testament in knowledge, faith, and fruition of Christ with his graces? Is all the pedagogy of the law past, wherein even the Prophets and arch-beleevers (so far as we consider the ordinary ministration) were to us but as children in their elements? Is Christ come, crucified, raised up to glory, and so the fullness of time come wherein we have the body and substance? Oh what a disgrace is it, that we should be inferior to those who obtained but the shadows? what a great condemnation will it be, that we who are reserved to such means should sin 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 only the jews, who walked in a dark light; but even the Gentiles who not only walked in darkness, but were darkness itself, in the practice of sobriety, justice, mercy, chastity, and such like; is an heavy condition, and yet the condition not of a few professed Christians. It will be here said, but God forbid that we should not receive this light, and walk also in the direction of it, and to say the contrary were to broach a slander. To which I say, that when Christ himself preached, most of the jews were blind still, so true it is that many who hear and profess the Gospel, yet never received the light to walk by it. Some receive indeed this light superficially upon themselves, as the light of the sun falling upon trees and stones, it enlighteneth the outside, and warmeth the bark a little, but pierceth 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 speak of it, and for it, at least for a while, but it gets not within them, nor pierceth their hearts: there is no change there, the soul nasty corners of them lie unswept still, and so they remain hypocrites still. Others receive this sunshine no otherwise then the air receiveth the light of the sun; when the body of the sun is present, it enlighteneth the whole air, but the body of the sun departing, darkness succeed again: so many hearers may be affected with the present sound of the word, and think themselves sufficiently enlightened, but the sound being gone, the former darkness cometh, they hear many things but keep nothing, and so make themselves fit for many stripes. Quest. But how shall I know whether I receive this light aright or no? Answ. By these notes. A trial whether thou receivest this light. 1. If thou wilt not attempt any thing without the direction of it, no more than thou wouldst thy earthly business without the light of the sun or of a candle. A few natural actions a man can do in the night time, as eat, drink, sleep, etc. but in any matter of weight he will have light: so for works of darkness men need no light nor desire any, but for the least work of grace, thou must first call for a light. The Apostle wisheth us to walk as children of light: but how shall we do that? the Apostle john telleth us, joh. 12.35. namely if we walk in the light; and while we have the light. The Israelites might not move a foot towards Canaan, but by direction of the pillar, and the wise men could not go to Christ without his star. Secondly, light is a pleasant thing to the eye, saith Solomon, and a comfortable thing it is to a poor prisoner to behold the light of the sun, through never so small a crevice; In like manner is the glad message of the Gospel to the Christian soul that knows it aright, as if unexpected tidings of a pardon were brought to a malefactor ready to execution. Examine thy soul 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 knows his freedom from all powers of darkness, so can he not (if he be out of beginnings of conversion, and act of temptation) but have sweet comforts in his soul from the sense and feeling of the same. Thirdly, thou must not only take direction and comfort, but go on to one thing yet wanting, required, 2. Cor. 3.18. namely, that seeing we behold the glory of the Lord with open face, we must be changed into the same image from glory to glory: that is, seeing by the appearing of grace the vail is removed, that we may see the face of God clearly, now must we by means of this knowledge be transformed into his image; that image in which we were created must be daily renewed, and by degrees further restored in us, which is the meaning of the Apostle when he saith, from glory to glory: for wheresoever this shining light is received, it not only illuminateth the mind with knowledge of the truth; but by little and little it transformeth the whole man into itself. Whence the Apostle saith, Coloss. 3.10. that the new man is renewed in knowledge after the image of him that created him: and no light else can change the thing enlightened into itself. Examine then whether thou art not only enlightened with knowledge and understanding, but whether thou art changed by it from an unbeliever and unrighteous person, to a believer, fruitful in the works of faith, whereby thyself shinest as a light in the world. Motives to entertain the light while it is with us. Now the motives to provoke us thus to entertain the light, are sundry. 1. Consider our business is such as requireth light; the course of Christianity is an husbandry, a race, a journey, a battle. 2. The difficulties, dangers, and obstacles in these businesses are many, and we have need of light to avoid them. 3. The day lasteth not always, joh. 12.35. yet a little while, and the light is with you: and let the day once slip, whosoever walketh, walketh in darkness, he that worketh, worketh the works of darkness; the former knoweth not whether he goeth; the latter knoweth not what, or how he worketh: and let this work be never so civil and seemly, yea let it be never so good in the matter, yet is it evil in respect of the worker. 4. Those that regard not the light while it abideth, justly either forfeit it, and make themselves unworthy the kingdom, or by God's just judgement are hardened by it unto further evil, the God of heaven in his justice giving them up to the god of the world to be blinded to destruction, and ruled at his will, wherein we might be plentiful in examples. 5. What light soever can befall a Christian, is by means of this: Art thou in the darkness of ignorance and blindness? this is a means of the spirit to enlighten the dark dungeon of thy heart, and no other. Art thou in the black darkness of thy sins? here is a light discovering the remission of thy sin, the imputation of Christ's righteousness. Art thou compassed with the darkness of God's displeasure for sin? this by offering conditions of grace and reconciliation, maketh the face of God to shine upon thee. Art thou plunged in the dark deeps of afflictions and miseries? hence shineth out the light of comfort, mitigation, and deliverance. Art thou by temptation laid in the dark grave of utter darkness, death, and damnation in thy own sense and apprehension? here only seest thou Christ abolishing death by his appearing, bringing life and immortality unto light by the Gospel, 2. Tim. 1.10. Coloss. 1.12. and making thee partaker of the inheritance of the Saints in light. Lastly, the freedom of this gift to such wretched and ungodly persons strongly persuadeth, that we should as freely offer ourselves to the light, as it freely offereth itself unto us. The which reason is express in the text, which saith, that this grace offered itself, and appeared, when men sought it not, desired it not, obtained it not by entreaty, or otherwise. So joh. 3.19. the light is come into the world, namely, the world not expecting it, nor wishing it, nay when it shone gloriously upon them, they not acknowledging it; and this is not the least motive to the willing and thankful entertainment of it. Notwithstanding all which reasons, Many refuse the light. what a just damnation hangeth over many men's heads, who still love darkness rather than light. For, 1. a number please themselves in their natural estate, find sufficient content in it, and are never so merry, as when this light is furthest off: the Israelites never dance so merrily, as before the calf, which themselves set up. So will they spare no cost, and pains, to compass their lusts; they will part with their goods▪ as the Israelites with their earings; they will break their sleep to deui●e works of darkness on their be●●es: yea, they will power out their strength and blood (as Baal's priests did) and part with their lives, so soon as let their sweet morsels go: judas will not leave his covetousness, for all our saviours fair warnings: neither can all the plagues of God, move Pharaoh to let the people go. Thus numbers turn from the light, who by it should be alured to amendment of life. 2. Others turn against it, and hate it, and the candlesticks too which hold it forth unto them: they complain of the brightness of the sun, and of too much preaching: they scoff at it, and disgrace it, and the bringers of it: and these are monsters in nature; for all creatures naturally love light, and follow it, except hateful bats, and owls, and such like: all true men love the light, and the day, but the thief 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 evil doer. 3. Others are not so malicious against the light, but would feign join light and darkness together: they would be professors, and go for good Christians, but would not forsake some profits and pleasures of sin. The first thing that ever God did in the creation, was the separation of light from darkness; which is the first thing also in regeneration. The law condemned all mixtures, and halting between 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 than it can be night when the sun is in the midst of heaven. Let professors therefore knowing that the Ark and Dagon will not stand together; and that they are either in Goshen or Egypt; beware of thrusting this earth between this sun and themselves; for such an eclipse portendeth great ensuing evils. 4. Another sort would feign walk in this light, but would be loath to be seen in it; would have the use of it, and yet hide it under a bushel too; and therefore keep it with them, but as in a thieves lantern, that none can know there is any light there besides themselves; for fear of reproach, or danger they will not be known what they are a doing: but they mistake this light, if they think it can be kept so close; for where ever it is, it is a glorious shining light; and can no more abide hid, than the sun can be covered with a bushel, or put into a lantern. 5. A last sort have walked in the light heretofore, and made good beginnings, but have thought the day too long, and are grown weary of the sun: and therefore as the people, Exod. 35. at the first brought too much to the Temple, but after wards sacrilegiously devoured these holy things, as the Prophet witnesseth: even so in the beginning of her late majesties reign, this light was accounted of, followed, and happily entertained; but since, the very length of the day hath wearied the labourers. A third Use might here be fitly followed, against those who still accuse the Scriptures of obscurity, now when the vail is gone, and the light is gloriously shining: and thence frame a consequent, more impious and absurd, than the premises, namely, that therefore they must not be meddled withal of common people, but only by the Popes licentiates; against whom I only affirm, that they as yet never saw the express face of Christ in the Gospel; and that when all veils and shadows continued unremooved, it was not lawful for any jew thus to reason. And teacheth us to deny ungodliness, and worldly lusts,] This doctrine of the Gospel is a schoolmaster, and full of instruction, wherein it differeth not from the law; for even that also teacheth the denial of ungodliness, and a sober, righteous, and godly life. Quest. What need the Gospel then teach over the same thing again? 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 only; but the Gospel by sanctifying and inspiring a new life into believers, giveth them with the commandment, jer. 31.33. a power to obey it, which the law could never do; which power, if it went not with the Gospel in believers, all the commandments of the law for performance were but in vain, and more vainly repeated in the Gospel. 2. The Gospel persuadeth to bring that power into act, by such an argument as the law never knew; namely, from the great price that was paid for sin, even the blood of that immaculate lamb, wherewith we are washed: which to count profane, or to tread it under our feet, were horrible impiety, yea much more fearful, then to transgress 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 sin. And this manner of persuasion the Apostle here useth, in saying, Heb. 10.26. that the doctrine of grace which bringeth salvation, teacheth us. Doct. 1. In that the Gospel is a teacher, The Gospel a schoolmaster as well as the law. note that it is a schoolmaster of manners aswell as the law. So soon as any were converted by Christ himself, or his Apostles, they were presently called Disciples, for thenceforth they depended on his or their mouths for direction and instruction. And such as give up their names to Christ, must not look to be lawless, for they come to take a yoke upon them, and to learn of him, yea they are bound to fulfil the law of Christ: Gal. 6.2. called joh. 13.34. a new commandment: so that Christians must still under command: neither would Christ by any other touchstone, try the love of a professor towards himself, then by keeping and obeying his word. Use. 1. This doctrine meeteth with that slander of the Popish Church, whereby they accuse our doctrine of licentiousness, and affirm, that we teach that a justified person is freed from all keeping of the law: that all the law is fulfilled in believing: that there is no sin, but unbelief: 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 more to this purpose, be there own words, Concil. Tri●. sess. 6. cap. 16. can. 19.20. whereby according to the ancient cunning of Satan, they would bring in disgrace with simple people the truth of doctrine, concerning our free and full justification in the sight of God through faith, without the works of the law: as though this doctrine were a destroyer of the law. Whereto we answer, with the Apostle, Rom. 3.31. Do we through faith destroy the law? God forbid: yea we establish the law. For although the regenerate be not under the law, in regard of 1. justification, 2. accusation, 3. coaction, 4. condemnation; yet are they under it in regard of direction, instruction, and obedience, so as it is not yet destroyed: nay, it is established by the Gospel, 1. by apprehending Christ's righteousness for the perfect obedience unto it, and fulfulling of it by our surety: 2. by our own inchoate obedience unto it, which by means of the Gospel, being a quickening spirit, we are enabled unto, and by the same is also made acceptable and pleasing unto God, through his Christ. Use. 2. Many a loose Christian can well endure to hear, that the doctrine of grace bringeth salvation, The wisdom of God hath joined salvation & instruction together: man's fully would disjoin them. and the brighter it shineth to this purpose, the better: but oh, that the Apostle had stayed there, and not come to teach them their duty, for they are slow of heart to believe, and dull to learn. Let a man come and offer salvation, and preach promises: who will not pin himself on such a man's sleeve? 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, joh. 6.6. or faster than they did from Christ, when he asked his own Disciples, if they also would go away. But in great wisdom hath the Lord happily joined these two together, salvation and instruction, to show that he that hath no care for the latter, hath no part in the former: grace bringeth salvation to none but to the scholars of Christ's school; it is then no matter to thee that grace hath appeared, nor any benefit to thee that it bringeth salvation, unless thou be also instructed by it in the lessons following. Do thou become docible as a child, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. for so the word implieth: yea as an obedient child fashion thyself and suffer thyself to be moulded into the obedience of it, or else in vain expectest thou salvation by this doctrine: never dare to divorce the things which God hath coupled. Be willing to enter into this school wherein salvation is offered to allure us. Secondly, out of the manner of persuasion to yield an obedient ear to the Gospel, namely, because it bringeth salvation: we learn what is a notable means both to repress any temptation or stirring lust, by which we might be overcaried unto evil; as also a prick and motive to provoke ourselves forward unto good, namely, to consider of God's goodness towards us, and what he hath done for us. This argument is frequent in the Scriptures: see 1. Pet. 1.17.18. If you call him father, pass the time of your dwelling here in fear: knowing that you were redeemed, etc. And the reason is of great force, for gifts and good turns have great power to hold men's hearts to the bestower, that a man is scarce his own but as the borrower is a servant to the lender, so much more doth the giver bind the receiver; but if the gift be no trifle, but of great price and necessary use, the receiver is much more straightly bound then before. Prov. 17.8. Solomon saith, that a gift prospereth where ever it goeth, noting the great power that gifts have to sway the heart to good or evil, and this latter so effectually, as they can make a man who hath eyes of his own, to shut them up & see with other men's, yea & force even wise men to pervert judgement. joseph when he wrestled with the wicked attempt of his impudent mistress, how did he fortify himself against such a shameless motion? he considered that his Master had committed all into his hand, and advanced him above all in the house, save his Mistress: how should I then (saith he) commit a fact of such indignity against him; for besides the wickedness of it against God, shamelessnes itself would be ashamed of it. And as he was withdrawn from this sin, so by the same motive would the Apostle draw on every Christian to the performance of every Christian duty: for having disputed of free justification by faith, and showed both from what estate, and unto what condition believers were brought; he layeth this for a ground to build his exhortation unto holy life, Rom. 12.1. I beseech you brethren by the mercies of God even by these mercies of God, be persuaded to g●ue up your bodies a living, holy, and acceptable sacrifice unto God, and fashion not yourselves like unto this world. Use. In any temptation unto sin, say to thyself as joseph: what was I a bondman before I came to my master? nay, was I under damnation before, as the bringing of salvation implieth? was I without God, without Christ, held under chains of darkness? was sentence passed against me not to die on a gibbet, but to be held under everlasting death with the damned? hath the Lord by the word of his grace given me a free pardon, and delivered me from all this woeful estate? Oh how can I do this wickedness against such a master? against my God, who hath not only freed me from my misery, but advanced me to such dignity, as no man is in the house above me: and made me not steward only, but heir with Christ to partake in the same glory with him: Oh I could never answer such unthankfulness. Would God men in temptations would lay such considerations to heart, and then could they not be so headlong carried into the common sins of the age, of swearing, drinking, sabbath breaking, uncleanness, and such like. Again, if the Lord make any suit unto us, as he maketh many in the ministery of the word, the motions of his spirit, and the counsels and exhortations of his children; either to call us forward in grace, or recall us from some sin; here is a strong motive for the good speed of it, even the laying to our hearts the great things he hath done for our souls: he can command us nothing, but we are sure he hath done far more for us: say then with thyself, oh I was attainted of high treason against God the King of glory, cast and condemned by the law, my neck was upon the block, and the streak of death was even a giving: and then did this great King send me a most unexpected, but a most welcome pardon; he hath put away my offence, abolished the stain of it, and restored me by act of parliament kept in heaven to my blood: nay more, advanced me to an honourable office near himself, that none is in greater grace than I am: shall this King now command me any thing that shall seem burdensome? can he command any thing so soon, but I must needs call to mind such free grace formerly bestowed? Nay, doth he enjoin me but some small piece of service for mine own good, and urge me thereto with the remembrance of his former grace towards me? Oh what an unthankful creature were I, if so equal a suit should not prevail with me, but go unrespected. In a word, let us be glad of such a gentle schoolmaster, which inviteth us by such allurements, which if they be not of force to move, and prevail with men, there remaineth nothing but that the terrors and curses of the law return again upon them, and these shall school and tame them well enough. Now we come to the former of the lessons which grace teacheth, namely to deny, 1. ungodliness, 2. worldly lusts. By ungodliness is meant properly every transgression of the first table, namely, all irreligion and open despite of God and his ordinances; all negligent also and deceitful serving of him: an inbred and mother sin, having so many sins sucking upon her, as there are ways whereby any or all the four first commandments are transgressed. Gen. 20.11. And more indirectly the sins of the second table are included, so far as they proceed from the neglect of the former. By worldly lusts are meant two things. 1. the lust of unlawful things, which tend to our own hurt, or our neighbours, in body, goods, name, etc. 2. the unlawful or immoderate lust of things lawful, which are brought to three heads. 1. joh. 2.16. 1. The lust of the flesh, that is, desire to live softly, to far daintily and deliciously every day, and that the soul may take the ease; and much more the fruits of these, as unchaste desires, lustful and roving affections, and looks; loose and unclean words and practices. 2. Lust of the eyes, the covetous and craving eye, the evil eye, which can see nothing but it wisheth it: the excessive seeking and holding of earthly things, immoderate desire of riches. Achan will have the cursed Babylonish wedge and garment; and Ahab will fall sick on his bed for Naboths' vineyard. 3. Pride of life, ambition, thirst after preferments, state, credit, popularity, blind self love, contempt of others, boasting, rash confidence, etc. All these are called worldly lusts, because 1. they are not of the father, but of the world, Lusts why called worldly. that is, either in the best use of these things so affected, they are of the world, and respect the present life; they are not divine things but tend unto the world wholly, and are corruptible with the world which passeth away: so as it were madness to place the kingdom of God in such things▪ as meat, drink, honours, pleasures, though never so lawfully used: Or else these lusts are the desires of worldly men: for naturally men's hearts feed upon these lusts, till grace work 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 detain men so in the employments of this present world, as that they have no leisure to think seriously of any other, and so can no more taste the sweetness, or frame themselves to an heavenly life, than the bruit beast can live the life of an Angel. These must be denied, that is, when temptation by Satan, the world, or our own corrupt flesh will be still egging and urging, yea soliciting and provoking with much instance to evil: as, thou seest others do thus and thus: or else pity thyself, favour thyself, enjoy this pleasure, it is twilight, or darkness covereth thee; here must be as instant denials and refusals, as it was with joseph, so must it be with every Christian: albeit his mistress spoke to him day by day, yet he hearkened not unto her, but kept him out of her company, and when she offered violence to him, he fled out from her. But by whom must these be denied? Gen. 39.12. Answ. The doctrine of grace teacheth us, saith the Apostle, even the most godly, Paul himself, who after many years conversion shall find the law of his members rebelling against the law of his mind; he that hath received most grace, and most strength, must be here further instructed. Lastly, the Apostle speaking indefinitely, showeth that all these must be denied, no ungodliness, no one lust excepted. For grace will not stand with the cherishing of any lust, though never so secret, neither is he taught of God, that liveth and tradeth in any sin. Object. But this is an impossible commandment, and as impossible a doctrine as any the law giveth. Is the Gospel become so severe a schoolmaster, as the law is? Ans. The doctrine of grace teacheth not what we can do, but what we are bound to, and aught to do. 2. Though corrupt nature make such commandments impossible, yet by grace the yoke of Christ becometh easy and light; in so much as Paul could do all things by his grace that strengthened him. Grace can crucify the world to a Christian, and a Christian unto the world. 3. In believers whom grace hath taught, there is a possibility in the commandment three ways. In believers the commandment is possible 3. ways. 1. In regard of grace received, the nature of which is, even then when it is foiled to preserve some resistance and denial in the heart of the things which the flesh hath unlawfully yielded unto; so as the godly sin not with full consent of heart, but do often the things they would not, yea even that evil which they hate. Rom. 7.15. Secondly, in regard of a godly man's disposition, who hath with him, 1. a purpose of heart to cleave unto God; if he embrace ungodliness or lusts, it is beside and against his purpose. 2. an inclination of his will against them all, Psal. 119.57. I have determined to keep thy words: and ver. 107. I have sworn, and will perform to keep thy righteous judgements: so as they are in the sin they do as a forced woman, whose whole will is never gained to the act she is in. 3. an endeavour answerable to that will; Paul's endeavour was to keep a good conscience before God and all men: Act. 24.16. Psal. 119.6. I shall not be confounded when I have respect to all thy commandments. Indeed the believer is like a prisoner with bolts on his heels, who having escaped the prison, cannot fly his danger as fast as he would, cannot deny what he would, but yet some progress he maketh; slowly he goeth forward, but as fast as he can, according to the measure of grace received. 4. what he denieth not for the present, he denieth not long after, yea denieth himself for it, and is never quiet until he have met God in the ways of repentance. Thus he that is borne of God is said, not to sin, both in that he commits not sin fully, the seed being in him: as also because it is against his purpose, will, endeavour: besides that, he lieth not in his sin, and so sinneth not unto death. Thirdly, there is a possibility in this doctrine in regard of God's acceptation; who in his Christ accepteth of our weak endeavours, of the will for the deed, and the truth of desire for perfection of action, and so maketh us more than conquerors. In all which points we see, how these are not impossible lessons to believers; but no marvel if they be impossible to such as never endeavour in them, whose liberty grace hath not yet wrought, who for their purpose imagine evil; for their wills rebel against God; for their endeavour, they set themselves on a way that is not good; and in whose eyes sin committed, is but a small thing. So much of the meaning, now follow the doctrines. Doctr. 1. Whosoever hath truly received the grace of God, is taught thereby to deny all ungodliness: Grace truly received hath taught to deny all ungodliness. and whereas ungodliness seeketh both to fix deep roots in the heart, as also to display the branches abroad in the life; grace teacheth to strive two ways against it. 1. in purging the heart. 2. in striking off the arms, which are (as we say) above ground, so as neither root nor branch is spared. The first thing that grace attempteth, is to make the inside clean, and the root holy, by working true and saving faith in the soul, the property of which is, to purify the heart. Now as for the branches of ungodliness, because they are very many, it shall not be amiss to inquire into some of the principal, to the end we may the better acknowledge the work of God's grace expressing the same in us. And as they look and stretch many ways, so may we reduce them to four heads. 1. some respect God himself. 2. some his worship. 3. some his ordinances. 4. some a man's own self. Ungodliness branched into 4. heads. The first branch of ungodliness is, to be ignorant of God, not to see or to deny him in his power, mercy, care, providence, justice, blessings, afflictions, and events. This is made a property of ungodly men by Jude 4. ungodly men they are who deny God: and by job, they say who is the almghtie that we should serve him? Tush, the Lord seeth not, he is within the thick clouds; they ask what profit there is in serving the Lord, and walking humbly before him: they see no danger in not attending him, but violently follow their own lusts; this day is as yesterday, Malac. 3.14. and to morrow shall be as this day: they can taste liberally of his blessings, but never a whit of his good will in them: they dwell in the sweetness of present profits and delights, but never taste how sweet God himself is. In afflictions they in their hearts can say with jehoram, Is not this evil from the Lord, and shall I attend any longer upon him? Thus in the land of mercy and righteousness to do wickedly, in the midst of blessings not to find the heart more bound to holiness, not to be confirmed in God's love, to gather no strength of faith, nor desire to walk more worthy of God: as likewise to refuse the rods of the Almighty, and not to bow or be humbled under his hand, are high points of Atheism and ungodliness, the which although grace teacheth to deny; yet how many ignorant persons living under grace, in their hearts and lives say there is no God? yea how many that profess this grace, think themselves at the best ease in their nests, when God and godliness is furthest from them? that is their heaven, and then can they enjoy their sinful pleasures most remorslesly, though dear shall they buy them: O how unwelcome is a thought or savoury speech of God to such persons? and in their afflictions how many professed Christians fly as far from God, as hell itself, to diabolical means, unto witches and sorcerers; because as Saul complained, God answers them not? and yet many more with Asa, dwell in the natural means, and seldom look any higher. 2. Another branch of ungodliness respecteth God's worship, and hath two members. 1. To cast off the worship of God, either in public at the house of God: or in private, in their own houses: whereby men after a sort banish themselves from the presence of God, and with Cain cast themselves out from the face of God; and herein they highly sin, whom conscience compelleth not to come in, but law, custom, or imitation of others: as also those that lie under their pretences to justify the withdrawing of themselves: whether more simple, who say that every man's good meaning is his good service of God: or more froward, who say they can serve God as well on their horsebackes, as in the Church; and what can they learn more there then they know? etc. 2. Ordinarily to join in Gods public worship, and not seldom at home in the family; but yet with hearts full of guile and hypocrisy, when men approach with their lips, but their hearts regard wickedness, and nourish ungodliness: such as the Prophet speaketh of, which sanctify themselves, Isa▪ 66.17 and yet in the garden behind a tree eat swine's flesh, and mice, and such abomination. Now although grace (which never contenteth itself with the form of godliness, but worketh the power) teacheth the denial of all this; yet how many truants have entered into this school, and lived under the Gospel a long time, and yet the love of the world, the pursuing of the honours, profits, and pleasures of it, hath banished all the care of God's true service in them? so as howsoever many in some blind and sinister respect or other, can come to hear jeremy speaking from the Lord, and for the present delight in that which is spoken; yet their hearts go after their covetousness: or some other ungodliness hath taken up their thoughts and affections, that the word cannot sink into their souls; which is the lamentable condition of infinite Christians, who are all pronounced ungodly persons, notwithstanding all their profession. The third fruit or branch of ungodliness, concerneth the word of God, 1. in thoughts. against which many notable parts of impiety break from a number of men. As, 1. Inwardly to conceive that either God speaketh not in and by us; but that we speak of our own heads besides the book; which were it not a general received opinion amongst men, certainly they could not, they durst not show themselves so careless, so unreverent and reckless in hearing, as most men do. For I avouch, never did any of the heathen receive the oracles of their reputed gods (devils indeed) so heavily and drowsely, as Christians do the oracles of God. Or that we speak by instigation of others, as jeremy was accused: or else at the worst, jer. 43.3. if we do speak from God, that they shall struggle well enough, so as our word shall not be true against them: let the sword pass through the land, yet they shall sit safe enough. But what an height of ungodliness this is, we may see by the curse and punishment of it, Reu. 21.19. whosoever shall diminish any thing from the truth contained in the book of God, God shall take away his part out of the book of life: and yet to this height either a number are come, or else the Apostle Peter mistook his aim, who prophesied that in the last days such mockers should come, 2. Pet. 3.1. which should say, where is the promise of his coming? etc. imitating herein those mockers in jeremy's time, who said, where is the word of the Lord? let it come now. 2. in speeches. 2. Some go further, whose atheism carrieth them to blaspheme the word, and according to the abundance of the wickedness of their hearts, their mouths often speak. Some say plainly, that it is no matter to go to sermons, but to hear divine service; some that there is too much preaching, and vision is too frequent; others come not, because they can follow them no better, fearing least by sitting by a fire they should grow colder: or more hungry by eating their fill. Others live as honestly without sermons, as those that run fastest after them: others can pretend warrant for any ungodliness, but can find no warrant in the word to come to a sermon on the week day. What is all this now but to show the brand set upon the wicked, who say to God, depart from us, job 21.14. or we will depart from thee, for we have no desire to know thy ways. 3. Carelessly to reject the word in life, and run on a head without direction of the word, 3. in conversation. either according to the lusts of a man's own heart, or the fashion of others, is a manifest note of ungodliness: for if it be a note of a godly man, not to walk in the counsel of the ungodly, then must he needs be an ungodly person, who leaving the counsel of the word, followeth the wicked direction of himself or others: and yet among Christians, what an intolerable yoke is it thought, to be bound to call to examination by the word, the special duties and actions of their callings and life? and a number are in such a gall of bitterness, that having heard the word convincing, and overthrowing such and such lusts as not only live, but reign in them; if they cannot find some shift not to make it their case directly, they can be as direct as the people to jeremy to answer, The word which thou hast spoken in the name of the Lord we will not hear it of thee, jer. 44.16. but we will do whatsoever goeth out of our own mouth. We have vowed to do thus and thus. So men have vowed to their own lusts and ways, and will be as good as their words. But grace hath not taught any such, who have not denied such ungodliness. The fourth branch of ungodliness, respecting the ways of the ungodly person appeareth, 1. In not subjecting of his heart and life to God's laws; he would with all his heart have his thoughts, affections, and actions exempted from such strictness and preciseness. What, are not thoughts free, but God's law must bind them? in this point of Atheism infinite sons of Belial are drowned: and for their actions, which are directly against God, let them be checked, as for swearing vainly, breaking the Sabbath openly, they make but a tush at it, and they wish they never did worse: like the fool, whose property is but to make a mock of sin: but be it thou never dost worse, thou hast done enough to show thyself an ungodly person in no low degree, in that thou revitest thyself in thy sin, 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 use, by the word and prayer; not their callings, meat, drink, apparel, physic, buildings, wealth, authority, marriages; no not more holy things when they seem to draw nearer to God; not their hearing, reading, receiving Sacraments, conference, etc. but use all these without God: so as their callings make them worldly or worse; their meat dull or wanton; their apparel proud; their wealth hard hearted; their buildings high minded; their marriage unclean: and the holy things they so profanely handle, make them either despisers or scoffers, or profane, or unprofitable; but all is turned to sin unto them. They see a general government and providence of things, and so neglect particular prayer; or are without experience of the benefit of prayer, and of God's love in answering, Psal. 14.4. and so they call not upon God. 3. In running on in a desperate security, never calling his ways to remembrance; a death it is unto him, to look into his reckonings, feign would he forget God; whence it is that in the sting of conscience, the wicked man calleth for his company, music, games, and merriments, as though these could cure such a wound, which are but as cold water to the dropsy. Such ungodly ones the Prophet taxeth in his time, I hearkened, and heard (saith the Lord) none spoke aright, none repent of his wicked ways, no man said, what have I done, every one turneth to his race as the horse to the battle. All these are the vile fruits of ungodliness, the which grace teacheth to deny: the which where they appear (as they are there most, where they are least seen and resisted) such a person may evidently see how little good he hath learned by the Gospel; that notwithstanding all the clearness and evidence of it, he hath not entered the practice of the first precept of it, which is the denial of ungodliness. The second thing which we must learn to deny, if we will have our parts in the doctrine of grace, is worldly lusts. Rightly joined to the former, 1. Because they are so near a kin to ungodliness, as until these supporters be removed, it cannot but stand in full strength. For these lusts draw down the heart and affections from the God of heaven, and set them on some things below, which become their gods. Thus the covetous man is an idolater, his wealth is his god: the Epicure maketh his belly his God: the voluptuous person, is a lover of his pleasure more than of God; and the men of the world, have the god of the world for their god. 2. These are added as a touchstone of the former: for if a man once begin to deny ungodliness, these lusts will down of themselves. If God be once become the portion of a man, these lusts may sometime tickle him, but cannot gain the heart to the service of them, as before. Neither can any man think that he hath denied ungodliness, who can still be subdued under his lusts, as under a law. Doctr. 2. Though many things solicit for these lusts, either of things unlawful, or lawful things unlawfully, Whatsoever shall plea● for the entertainment of lusts, a Christian must resolutely deny them all. yet a Christian man must still stand out in the denial of them. Nature, custom, example, are ever carrying us to the worst desires: yea even after grace received, the best find not the least molestation by them; but yet the Gospel admitteth not any savour or taste of outward things above itself, and the righteousness of the kingdom: Rom. 13.14. If Christ be put on, there is no thought taken to fulfil the lusts of the flesh: the Apostle denieth not a moderate care, to nourish, refresh, and provide for the body; but implieth that if Christ be once received in the Gospel, he so filleth and taketh up the heart, that little room is left for such unwelcome guest's. And 2. this is the recompense which the Lord expecteth, that we should return for such grace received, namely, the moderation of the mind and affections in all other delights, that the delight in itself may be nourished above all. 2. Pet. 1.4. Great and precious promises are made unto us, but upon condition, that we become partakers of the divine nature, and flee the corruptions that are in the world through lust. Rom. 13.11. Our salvation is nearer than when we first believed: We must therefore rise from sleep, cast off the works of darkness, walk honestly as in the day. Use. Wouldst thou know thyself, or manifest unto others, No way can profiting in grace be better showed, then by this resistance. that thou art taught to salvation, thou canst no way so well do it, as by this prevailing against thy lusts, such as are wantonness, ambition, anger, covetousness, pride, idleness, etc. Exercise thyself therefore in this contention: And the rather, 1. because thou hast renounced them by solemn vow before God, and his people, in thy baptism; 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 baptism buried into Christ's death: thy baptism then is an instrument, not only of thy death with Christ, which is the kill of sin; but also of thy burial with him, which is a perpetual mortification or abiding under that death: for so is burial. 2. The faithful acknowledge themselves stranger's here in this world: whence the Apostle raiseth an exhortation▪ as strangers and pilgrims, Heb. 11.13. 1. Pet. 2.11. to abstain from fleshly lusts: Christians are travelers, which seek a country and a city to come, and it were no wisdom for them, to intermeddle with the affairs of the country, through which they only are to pass; but as citizens of heaven, send up their hearts desires thither where they profess that there treasure is. The which lesson our Saviour teacheth, when he saith, that after all these things below the Gentiles seek, but seek ye the kingdom of God, and the righteousness of it: and the Apostle, 2. Cor. 5.2. maketh it a property of the godly, to sigh to be clothed upon with their house from heaven, which is worth all our longing and labour: for howsoever 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 uphold it; yet hereafter we shall be clothed upon with one garment upon another, namely, both the garment of Christ's righteousness, and the garment of immortality and glory. But pitiful 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 heaven, than that they enjoy upon the earth; and can scarcely endure to hear of any exchange. 3. These lusts are fitter for the course of nature unmortified: Ephes. 2.3. We had in time past our conversation among the Gentiles, in the lusts of the flesh— but now, etc. which let such professors think off, who frame themselves too much to the fashion of the world, in meat, drink, apparel, sports, and other things, perhaps more unlawful than these. For thus to walk, argueth little or no conscience or feeling either of sin or grace; Rom. 13.11. and the gentlest name the Apostle giveth it, is a sleepy walking. Such may indeed carry the title of Christians, but the work of Christianity is not present where there is a fight of lusts against the soul, but not of the spirit against lusts; and much less where these furnaces are fed and fewelled, and the flames are not daily dying and extinguished. Use. 2. This teacheth, that only true religion teacheth true mortification, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and suffereth not a man to walk after his lusts, though he walk in the flesh, yet he cannot walk after the flesh. All false religions carry indeed pretences of the spirit, as Zidkiah smote Michaiah, and said, when went the spirit from me to thee? 1. king. 22.24. but the true religion only hath the promise and presence of the spirit, which indeed mortifieth the deeds of the flesh. Rom. 8.13. Only our religion teacheth true mortification. 2. king 5.12. Every water in judea could not heal the lame, but only the water of the pool of Bethesdah in which the Angel stirred; Arbanah and Pharphar the rivers of Damascus (although in show much more excellent than jordan) cannot cure the leprosy of Naaman: No more can every religion, or any but this which alone is from God, cure the uncleanness & leprosy of our souls. The religion of the pharisees was outwardly exceeding glorious, and very strict; yet Paul (who had lived according to the most strict sect of them all) professeth that before he knew Christ, Gal. 6 14. he was not crucified to the world. At this day Popery which carrieth with it a great show of humbleness of mind, and bea●ing down the body, yet is far from teaching true mortification: for what doctrine (the Turkish not excepted) goeth further in claiming justification and life, as the merit of their own observances? yea take the strictest sort of them, as their hermits, anchorites, etc. that go barefoot, pine and imprison themselves, lie on the ground, cover their skins with sack cloth, etc. are they not such as the former, looking for heaven as a reward for the strictness of their lives? Plato of Diogenes. do they not then (as one Philosopher said of an other) contemn the pride of the world, but with more pride? Every show of humility is not true mortification, for not only the Epicures who were sold over to pleasure, were enemies to Paul, but those straight and severe sects also of the Pythagorians and the Stoics did mightily oppose him. In a word, Act. 17.18. among what sort of men doth the lusts of pride, uncleanness, Epicurism, and covetousness more reign, then in the teachers of that doctrine, their Monks, prelacy, Cardinals, and their father the Pope himself? so as the truth is clear, that only true religion in which the spirit delighteth to manifest himself, is the teacher of true mortification. And that we should live soberly,] Now we are come to the second lesson which the doctrine of grace teacheth, namely, that such as entertain it should lead their lives in the practice of three virtues, contrary to the former vices of ungodliness and worldly lusts: the which as they are directed either against God, or our brethren, or ourselves, so the first of these provideth against the disordered carriage of ourselves, in requiring sobriety: the second cutteth off hateful and uncharitable lusts against our brethren: in requiring justice or right dealing man with man, Christian with Christian especially: the third represseth impious and ungodly lusts, more directly against God himself, in requiring godliness to shine out in the lives of professors. For all these three must be practised in the due circumstance of time, even in this present world. Doctr. 1. Doctrine of grace teacheth not only to abstain from evil, but do good. The doctrine of grace teacheth not only to abstain from evil, but also to do good; and is the mistress of true sanctification in both the parts of it, both the mortification of sin, as also quickening in righteousness. For as it is in the lightning of a dark house, first darkness must give place, and light must succeed, so is it in the shining of this light of grace, the night must pass, and then the day must come; the old man must be cast off with his lusts, and then the new man put on. Eph. 4. That the Gospel is the teacher of both these, it appeareth in the end of Paul's conversion; who for this purpose was appointed a minister of the things he had heard and seen, and sent to the Gentiles, that he might turn them from darkness to light, Act. 26.18. and from the power of Satan unto God: and also in the whole scope of his doctrine and ministery, from the first to the last, as himself professeth, vers. 20. that when he taught first at Damascus, then at jerusalem, after through all the coasts of judea, 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 turn to God, and then do works worthy amendment of life. Hence is it that his Epistles are full of such exhortations as these; cast off lying, and speak truth every man to his neighbour, walk not after the flesh, but after the spirit: Be not drunk 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 pilgrims abstain from fleshly lusts; and have your conversation honest among the Gentiles: and cap. 4.2. henceforth so much time as remaineth in the flesh, we should live not after the lusts of men, but after the will of God. Use. 1. This doctrine confuteth profane Libertines, who as Paul speaketh of some in his time, because grace hath abounded, continue in sin, they will be saved by such a grace as quitteth them from all holy life, and conscionable obedience. God is merciful, and Christ died for all, here is grace, but the fruit and effect of it is to cleave unto ungodliness and lusts, and grow every day more foul and deformed then other. Whereas the wisdom from above is pure, and as he that calleth is holy, so must he that is called be holy also in all manner of conversation: and if we call him father, we must pass the time of our dwelling in fear. The dogs shall be without, when as only the undefiled in their ways shall obtain blessedness. 2. Such are justly hence reproved, who take themselves to be tolerable scholars, if sometimes they make show of obedience unto God and his word, that they may appear to men, to pray, to hear, to read, to give alms, etc. and yet have not resolved to renounce all ungodliness, and lusts; whereas this doctrine that bringeth salvation, washeth not the outside only, nor beginneth at a wrong end, but observeth this method, first deny all ungodliness be it never so inward, and then outwardly to reform the life. 3. Whereas many a man thinketh himself sound taught in Christianity, if he can live inoffensively, do no man wrong, be reputed a good Churchman, and a quiet neighbour, and so live out of the gunshot of the law; let such know, that although this seem to be good country divinity, yet may a man attain all this without one spark of this grace which bringeth salvation: for be it thou be'st never so harmless, that thou fearest no man's impeachment, yet if thou be'st not a servant of righteousness, thou never knewest the teaching of this grace, which delivereth men into the form of itself: Rom. 6.17, mean thou never so well, live never so innocently; yet if thou servest not God in thy spirit both in public and private; if thou releevest not the Saints, and draw on others to God and godly practices, thou art never a whit nearer heaven; for that is a lame & halting holiness which hath taught only to abstain from evil, and traineth not up in the doing of that which is good. Let here an indifferent man judge, whether that assertion of the Papists be true, when they say, that our doctrine destroyeth good works; whereas it imposeth them upon such penalty, that he that hath them not to show, hath nothing to do with the grace which bringeth salvation. 4. All that profess the Gospel must thus reason from their present condition; We live under the Gospel, and may not converse profanely in the world after the guise of the world; we live under the light, and the night is passed unto us, we may not therefore live in darkness, but walk as in the light, and as children of the day. Of which kind of reasoning we want not example and precedent in the Scriptures, Rom. 6.14. ye are not under the law, but under grace: Let not sin therefore reign: Heb. 12.16. Let there be none profane as Esau, why? for ye are not come to the mount: that is, ye are not under the law, where is nothing but a loud voice terrible and dreadful, but ye are called to a still voice of Christ, and his Apostles, to news of joy and gladness, etc. So say with thyself; What, shall I wast out my time in intemperance, in unsavoury merriments, or gaming? shall filthy, false, or swearing words be heard proceeding out of my mouth? shall injustice, oppression, usury, etc. be found with me? oh the Gospel which I profess, teacheth me other things. I am no scholar in this school, though I have never so often entered into it, if any of these things, or of this quality stick by me. Secondly, The Gospel bringeth salvation, but looketh for an answerable return and recompense. note that where the Gospel bringeth to any person salvation, there it looketh for return of some recompense, and namely this, that it be entertained with sobriety, righteousness, and godliness, which are the three graces which go hand in hand, and every one looking at another. Sobriety keepeth the own house, and moderateth the mind at home; Righteousness looketh forth, and giveth every man his due abroad; Piety looketh up unto God, and giveth him his right. Sobriety preserveth, and is content with it own estate and portion. Righteousness preserveth, and is content that other men enjoy their estate and portion. Piety preserveth, and is willing that God's part be reserved unto him. Again, sobriety must go before as a nurse of the other two; for he that dealeth not soberly, cannot deal justly, but depriveth the Church, the common wealth, and family of their due. Righteousness without godliness is but Atheism, and a beautiful abomination; and piety without righteousness, is but hypocrisy: for how absurd is it to be precise with man, and careless how wickedly we deal with God? Now as sobriety the first is the nurse of the two latter, so piety 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 unto God. Therefore none of these three adverbs of Paul (as a learned writer speaketh) must be forgotten, which jointly contain all the rules of Christian life. ● The proper work of sobriety. In each of th●se we will observe two points. First, the proper work. Secondly, the rules of practice. And first of Sobriety. The proper work of it, is to moderate the mind▪ and contain it in due compass, both in all the affections of the soul, and the actions of life which it turneth itself unto, 1. in things inward. as may appear, 1. In things inward▪ and 2. outward. First, in the inward gifts of the mind, it teacheth three things. 1. To be wise to sobriety, and not to presume above that which is written: it suffereth not to pry into the Ark, as the Bethshemites did to their cost, neither in inferior things to meddle with curious arts & sciences; but exerciseth itself not in things which have only a show of wisdom, Coloss. 2.23. but such as are profitable, yea necessary. 2. To contain and content itself with the own measure of gifts, to know their own bounds and keep within them: the portion of grace, which is given according to the measure of the gift of Christ, it acknowledgeth with thankfulness, but arrogateth not that which it hath not; for this were to run over the measure, and Christ giveth no such gift which is not in the measure of it. Of this sobriety we have a singular precedent in the Apostles themselves: 2. Cor. 10.13.14. We rejoice not in things without our measure— nor stretch ourselves beyond our measure, nor boast of things without our measure. 3. As it teacheth a man to know himself, so also not to despise another, although he hath not received the like measure: it swelleth not against another, 1. Cor. 4. ●. seeing itself hath nothing but what it hath received: it envieth not those whom God hath made superiors, seeing the wisdom from above, jam. 3.17. is pure, peaceable, not judging, not advancing. 2. In outward things, it is a moderator, as may appear in things concerning 1. a man's calling. 2. in outward. 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 unto it: it will not suffer the heart, to be oppressed with the cares of this life, Luk. 21.34. no more then with surfeiting and drunkenness: it curbeth the unquiet desire of increasing wealth, and so both giveth freedom to the duties of the general calling, and fenceth from being too much wrapped and entangled in the cares of the particular. Secondly, in his estate, this virtue of sobriety settleth a man in a quiet comfort and contentment, for it teacheth to want, and to abound, and putteth into a man's hand the benefit of contentation in all estates. Hence if want come, he that was rich, jam. 1. ●. can rejoice in being made low: as well as the brother of low degree, in that he is exalted; he is taught to be empty as well as full, and that sickness, losses, crosses, (if present) are the best estate for him. Again, if prosperous estate befall him, and the world come upon him, this prosperity puffeth not him up, but he can use the world as not using it: this excellent grace hedgeth his heart, and suffereth it not to be unlimited in the greedy desires of these things, nor to seek hasty riches, nor to be too fast in holding them when he hath them; it confineth his cares within the day; and if the Lord keep Mannah sweet but for the day, he is well contented, yea heartily thankful. Thirdly, in the pleasures and delights of this life, wherein a number are become as filthily drunk as others in beastly quaffing; this grace still leadeth the heart in wisdom, that prove it with joy, and bid it take pleasure in pleasing things, it can say of laughter, thou art madness, and to joy, what dost thou? If upon occasion a man give his flesh to wine, it preventeth least the pleasure of it, make him sensual and brutish, Eccles. 2.1. and draw the heart from heavenly desires and heats: it suffereth not a man to power out his heart to pleasure, nor to become a lover of pleasure more than of God; but to rejoice as not rejoicing, yea with trembling. Fourthly, in things indifferent, as meat, drink, apparel, sleep▪ buildings, marriage, etc. it keepeth within compass, it putteth the knife to the throat, looketh not at wine in the cup; eateth and drinketh for strength, and not for surfeiting and drunkenness; to fit a man unto his calling, and not to make him more dull or heavy; and that in season: with watchfulness, and with care of Joseph's afflictions. In apparel it shuneth pride, lightness, confusion of sexes and degrees, and idleness, and reduceth to comeliness, decency, inward decking rather then outward: yea to such attire as not only becometh holiness, but also agreeth with the calling, custom of the country, example of the graver sort of our rank, and the right ends of apparel. In buildings it suffereth not to waste the substance in building Babel's, so as a man is unfit to help forward the building of Zion. It causeth the sleep to be seasonable and moderate, and suffereth not to sleep till he be clothed in rags. In marriage, it holdeth from being drowned in carnal delight, so as a man cannot come to the King's supper, but so moderateth the affection as though he were free from a wife: and so in other things: 1. Cor. 7.29. all which show the admirable excellency of this grace. Now therefore we will come to the second point, namely, the rules of the practice of it, and they be three. First, II. Rules of practice. Deny thyself and thine own wisdom, and give up thyself to Gods teaching and ordering, subscribing to his wisdom in every thing: for so shalt thou desire nothing, and rest in nothing but i● God's 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, whereas the vanity and desires of the mind are numberless and restless. Secondly, know and remember that the end of all thy receipts is God's glory in the service of the Church, and if thou hast received more gifts thou must do more service: for so the Apostle reasoneth, Rom. 12.3.4. taking a comparison from the members of the body, which have not all one office, but diverse, yet never a one is his own but another's; even so saith he, we are one another's members: what then must the more honourable members disdain the inferior ones as having no need of them? No, but this must receive more service and safety from them: and this is a special consideration to keep the heart from swelling, and proud conceits. Thirdly, Labour to use all the good gifts of God. 1. In the right cause, acknowledge that it is God that teacheth, feedeth, clotheth thee, provideth thy portion for thee, and maintaineth thy rents and incomes. Thus shalt thou not sacrifice to thine own net in any thing, nor rejoice in that thine own hand hath made thee inwardly or outwardly rich; neither be so distrustfully provident, as though thou hadst no father to provide for thee. 2. In the just measure of their goodness and excellency, rightly discerning and distinguishing between spiritual and temporal good things, and weighing them aright in the scoales of the sanctuary, finding the lightness of the latter, that they may give place to the former. Thus shalt thou be drawn with good contentment, to part with these for the fruition of the other; yea think thyself richer with one dram of these, then with a talon of the other. 3. In their right ends, uses, and seasons, for most part frugally; and sometimes for delightful and pleasurable use, but never immoderately: and thus shall thy end and use agree with Gods, and with the service of thy necessary and lawful occasions, and not the satisfying of thy unlawful lust. Now the practice of this virtue in these rules is a fruit of our redemption, 1. Pet. 1.13.14. etc. to the which seeing the Gospel calleth us, how ought we to open our ears, and hearts to entertain this voice. The sons of jonadab the son of Recah obeyed their father when he called them to sobriety, they neither drunk wine, nor built houses, nor planted vineyards, but obeyed their father in these strait commandments, and for this the Lord blessed them exceedingly: now the Lord cometh not with such a strait charge, not such a one as strips us from these comforts of our lives, but only restoreth the right and comfortable use of them unto us: and may not he much more say to us as he did to the jews; should not you hear my words also? If they obeyed their earthly father depriving them of the things themselves, ought not we much more to obey our heavenly father, who prohibiteth not the things, but only the abuse of them? justly,] In this virtue of justice which the Gospel calleth for at every professors hands who looketh for salvation by it, we are to consider the two former points. First, the proper work of it: what that is will appear in this definition: justice is a grace of God, 1. The proper work of justice. whereby we give unto every man that due which God would have us give him. First, I say it is a grace of God: for in Adam we are all unrighteous and destitute of the glory of God herein. 2. Whereby we give to man his due, for there is a justice towards God, for which job, Zacharie, Noah, and such were commended, but that is very little different from piety, of which we are to speak: but by this we give man his due. 3. Because it would be shortly known what is due from man to man, I add, not that which natural reason, or civility, or man's law will give him, but what God would have us give him. Wherein it passeth all that just dealing which many unregenerate men can perform and glory in, yea and that also which many of the heathen have been famous for, seeing this must be a frui● of the true knowledge of God revealed in his word, and performed by 〈◊〉 in the doer. This virtue is the maintainer of all human society ●hen no man's body, goods, name, are deprived of their due, but have all offices of love performed them according to Gods will; when superiors deal justly with inferiors, and inferiors acknowledge the superiority of the other in and for God: so masters with servants, equals with equals, buyers with sellers, and sellers with buyers: which shall suffice to have noted in general, seeing the particular works of it are infinite. The second point is the rules of practice, the chief of which are these four: 2. Rules of practice. First, that rule of Christ which is the whole law and the Prophets, Whatsoever ye would that men should do to you, do ye likewise unto them: and on the contrary, wouldst not thou then be circumvented, deceived by false weights, or measures, detracted in thy name, etc. do not thou so to others, the very light of nature bindeth this on thee. Secondly, let no man seek his own things, but the common good rather, as every member in the body serveth to the good of the whole. A devilish rule is that, every man for himself, and God for us all; for it is an enemy to all justice, which bindeth me to tender my neighbours, yea mine enemy's body, goods, name, coming in my way, as well as mine own; and far different from Paul's rule, let every man be servant to an other for good. Luk. 13.36. Thirdly, be ready to distribute, and lend freely to the poor, looking for nothing again: for there is injustice as well in with holding that which Gods word hath made an other man's due, as in purloining his right from him. Now the word commanding to give to the poor according to every one's ability, and to lend to the poor members of Christ if need require freely; to be hard hearted, and strait handed in these cases, is to be unjust, in detaining from the right owners that which God hath made theirs. Let rich men especially think that they are not Lords, but stewards under the Lord, to distribute to the necessities of their fellow servants. Fourthly, walk diligently in thy calling, idleness is an open injustice, and the idle person should not eat, for he eateth and drinketh other men's. Beware here of excessive pastime and recreation, a near friend to idleness, calling a man out of that calling wherein he is bound to walk diligently through the six days. Besides, the increase of goods by gaming, is a notable kind of theft, for it is the increasing of a man's self with the damage and hurt of others, by such a means as God never sanctified to such purpose: so also he that decreaseth his wealth thereby, is a stark thief both to himself, as also to his wife, children, the Church, the poor, whom hereby he robbeth of their right. That rule of the Apostle must be remembered as a special means of righteousness, Let him that stole, Eph. 4.28. steal no more, but rather labour that which good is. Now that we might the better practise these rules, we have sundry motives in the word of God. Motives to practise these rules. 1. God hath appointed his kindness unto us thus to be recompensed, and herein will have us manifest the estimation we have of his grace: seeing therefore he hath set over his whole grace thus to be answered in our righteous dealing, we in buying, selling, reporting, and hearing reports, in magistracy and subjection, must show what price we set on God's mercy; and this we do, when all our dealings with men are a part of our obedience unto God himself. 2. This righteousness is called a breastplate, whereby the heart is defended both against the assaults of Satan; for even hereby we make our election sure, and lay up good foundations; as also against the slanderous tongues of men. Hence job accused of hypocrisy cleared himself, through the whole 31. chapter of his book, professing that he would never part with this righteousness, which both proceeded from, and testified the faith and uprightness of his heart. 3. God hath made one man the storehouse of an other, and caused men not to live as beasts, every one to shift for himself, but in society for a more public good; for which cause he hath distinguished the several callings and conditions of life, in which he hath laid a piece of every man's welfare out of himself in some other, so as he that lives not to others as well as himself, liveth out of a lawful calling. For example: in the magistrate the fatherless have the right of a father, the widow of an husband, the blind of eyes, the lame of feet, and so in other callings, although not so public. 4. Whosoever would have God's image restored and renewed upon him, must exercise righteousness. God is truth itself, his image standeth in righteousness inward and outward: wouldst thou be like unto God, practise this virtue in word and deed. And this was Satan's sin, he stood not in truth and righteousness, but was a liar and murderer from the beginning, unto whom unjust dealers or speakers conform themselves. And godly,] First, 1. The proper work of piety. the proper work of piety will appear in this definition. Godliness 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 revealed himself in his word, and faith, love, 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 Pharisaical hypocrisy, or Laodicean coldness and lukewarmness. I add both inwardly: For, 1. God is a spirit. 2. the inside must be washed first. 3. all oblations, sacrifices, fasts, alms, vows, are rejected as abominable without this, Isai. 1.10. And also outwardly: For, 1. God requireth the whole strength. 2. himself hath instituted diverse outward actions of religion, as the hearing of the word, receiving of Sacraments, prayer, observation of his Sabbaths, wherein we must profess ourselves to be his, and wherein we cannot be wanting without some degree of contempt against himself. 3. God hath created, redeemed, governeth, and giveth his law to the whole man, yea to every member how it should be ordered both in his worship, and out of it also. The second point is, the rules of practice, 2. Rules of practice. and the principal are fi●e. 1. Learn to know God as he hath revealed himself in his word; and rejoice more that thou knowest God showing mercy, judgement, jer. 9.23. and righteousness in the earth, then in wisdom, wealth, or strength: for all such rejoicing as this is not good, and will not hold out. 2. Walk with God, and this is done two ways. First, by the light of his word. Secondly, by the sight of himself. To do the former, thou must give up thy own reason, will, wisdom, affections. For how absurd will it seem to reason, with the word to call the hungry blessed; to account the rich unhappy, to esteem corrections love: the julian's of the world would scoff at such paradoxes; who as the Prophet speaketh, walk by the sparkles of their own fire: but the life of faith is, when the heart giveth up the whole man unto Gods leading, when his wisdom is become thy direction, and his word the men of thy counsel. And for the latter, thou must do three things. First, set thyself often in his sight, and himself always at thy right hand: let thy heart religiously think upon him, and his presence: let thy tongue reverently speak of him and his goodness. Secondly, whatsoever thou dost, whether thou eatest or drinkest, and much more performest the duties of thy calling, to which these are but servants, do all to his glory: being about any thing, ask thyself, what glory will redound to God by this speech, or by this action. Thirdly, by every event make this use to gather still into his fellowship: by every blessing, gather increase of faith, love, and confidence in him: by every cross, add unto thy fear, reverence, watchfulness: by every special providence, observe his admirable wisdom, truth, and goodness: and thus by every thing grow up in him: these are worthy fruits of piety. The third rule is, to keep the set times of God's worship both public and private: for this is the pale, and preservative of piety, which whosoever hath, he will use God's means to preserve it. A godly heart reverenceth and rejoiceth in all holy things, the word, Sacraments, sabbaths, and striveth 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 ungodly person without all religion. 4. Be careful to attend the ways of thine own heart: both how it subiecteth itself to the will of God written, whether it be desirous to receive the law at his mouth, whether it tremble at the word; as also how it subiecteth itself to the will of God done: whether in prosperity, it lift up itself to be something beside or without God, and whether in correction, it be silent unto God, because he hath done it. Attend it how ready or heavy it is to lift itself up in prayer for wants, in praise for supplies: whether it pray always, or in all things give thanks. Watch over it in thy services that it start not away, and leave thy worship liveles without spirit, without truth; know that God is a spirit, and will be served of thee (if aright) as he was of Paul, in thy spirit: and look well to this matter, for judas can follow and reverence Christ, and yet his heart going after covetousness, be practising to betray him: and Herod can pretend to worship, when he intends to kill. Watch it further in the motions to sin, whether it be zealous and resolute against it, and whether it stick fast, and with full purpose unto the Lord: whether it fear the least offence of God; or can swallow smaller sins: whether it bridle the tongue from idle talk, and smaller oaths; vail the eyes from wanton looks; 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 glory in his pure worship, or in the establishing of a conscionable ministry; how it entertaineth such good motions offered; how it entertaineth Gods counsels, rebukes, and exhortations in the ministery: a clear case it is that those that neglect such motions, and much more resist them, are yet in their sins, and are no better then impious and ungodly persons. 5. In the love of men, join the love of God: for charity abstracted from piety is a counterfeit: and this thou shalt do, when thou lovest man in and for God, because of God's image, and of his commandment: so as if thou seest godliness grow in any man, thy love groweth with him, and if grace decay as he estrangeth himself from God, so thou for his good, becomest more strange unto him. For although by virtue of God's commandment we must love all, and do good unto all; yet we must reserve a special love to the image of God renewed, and especially affect such as are of the household of faith. Gal. 6.10. Use. If these be the practices of piety, which cannot be attained but by these rules, Many sorts of men bewray the ungodliness of their hearts. then shall many a one who take themselves to have taken out this last lesson, be found non-proficients, and such as whom grace never taught any such thing as godliness. And to omit to speak of wicked Esau's and Ismaels', scoffers of such as walk in these strait ways of God, tossers of reproaches against them, so far 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 very seldom reclaimed; yea so monstrous and black are these filthy dogs and swine, as they are not more condemned of others then of themselves for most part. We will leave to wash such bricks, and come first to our common people, whose extreme and secure ignorance, loads them with such a burden of impiety, as it is impossible for them ever to stand under it when Christ shall appear; and yet they think to get to heaven nimbly enough. For this whole practice of piety, is placed in that which they call a good meaning, and a good hope: but reply and tell them that grace is not contented with good meaning, but teacheth to live godly, and so bringeth piety into the life; they answer, that they could never make any shows as many men can, but yet they hope they may have as good hearts as the best to godward. Whereunto if you demand, how that root can be so good, which sendeth out such sour fruit; or that fountain sweet which sendeth out such bitter water; for in these good heart's ignorance reigneth; and the goodness of their hearts openly neglecteth the word, Sacraments, etc. the means of salvation, and preservatives of piety: they can answer, that they keep their Church, and do as the most do; and if they receive not the sacrament, it is because they are not reconciled to some that have offended them, under which pretence they can refuse that comfort for many years together: and carry ye● the matter further with them, and tell them your good heart sendeth out wicked oaths, bitter curses, and fearful imprecations, than they swear either nothing but the truth, or by nothing but that which is good, or if they did hap to swear or curse much, they were urged unto it. And for the sabboath add, that whereas a good heart maketh it a delight to consecrate it as glorious unto the Lord, neither yourself nor yours observe it. They say they do as much as they need, and they know enough: for they love God above all, and their neighbour as themselves; and for the sabboath what need such strictness, it was made for man, and not man for the sabbath: and as for this singing of Psalms, and reading, and prayers in private houses, they must needs say it is too much preciseness, and they cannot away with it; and they could never see hurt in giving their servants and children liberty, to go on the sabbath and do what they list, and themselves may with good company play and pass the time (so it be not service time) on the sunday, as well as other days. But take all these pleas out of their mouths, and show 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 plain words, they cannot frame themselves to this life of piety, and so are still without all the teaching of grace: and pitiful it is to see, how many persons that think themselves no mean Protestants, debar themselves from the practice of piety by such ignorant conclusions as these: which I would not here have reckoned, but that I know diverse, perhaps of our daily hearers, whom grace hath offered to teach otherwise, thus tainted. Well, a fearful delusion it is, to hope for salvation in such a dangerous estate. A second sort, far differing from the former, are such as have attained much more knowledge, but never yet attained this high point of practice to live godly: they can make a show of godly life, and Pharisaical righteousness, but all is unsound within: they can with Herod do many things at john's preaching, but it is but for a brunt of newfangledness: they can seek God, but either in affliction, or for corn and oil; but after freedom from the one, or fruition of the latter, let him alone till they need him again: nay more, they can be zealous for good and quickly inflamed, but it is as fire in straw, a blaze and away: they can reprove others for sin, but can abide no reproof themselves: they can rejoice in the word and be ravished, but as a man with sweet odours in the Apothecary's shop, but he carrieth none out with him; or as one is delighted with the sweet smell of herbs, so long as he is in the garden, but hath no understanding or diligence to gather of every kind some to carry with him, that so he might have the benefit of the garden when he is a great way from it. They can further attain to many good things, as to delight in good men's fellowship, so did judas in Christ's communion, gather from them many common graces of understanding, speech, ability to pray, teach, comfort, exhort, but all to their own hurt; for either they hide these talents in napkins, not using them at all, or in using them without humility, abuse them; yea not seldom making them bolder to offend God, and more careless of duties unto men, by means of such gifts, then if they had them not: but here is yet no teaching of grace, and better had it been such had never known the way of truth, then thus to depart from the way of righteousness. A third sort there are, who many of them I doubt not are the Lords, and have a desire in truth, and for the most part to walk before him as beseemeth them; and yet whose lives are not so acquainted with such a course of Christianity, but that oftentimes by corruptions not well watched against, they break out to scandals and reproaches of the Gospel, and in these some of them lie longer; as when professors can live inordinately, not attending upon their lawful calling, but let themselves lose where God hath tied them, becoming either busy 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 try whether any thing at all in truth or no. And other Christians who in their worship of God, are often cold and dead hearted; and in their dealings can be inferior to some civil men: can nourish contentions and heart burnings, misdeem and misreport others, now & then idle in their talk, or worse, unprofitable in their lives; can bolster up their friends, children, and servants in things worthy punishment, as Eli did: are not so frequent in watching the ways of God with him, nor the ways of his own heart; such I say may be scholars in this school, and Christians, but they have forgotten their rules, and had need hasten their repentance, that grace may nor order a great part, but their whole lives to a godly conversation. Let all of us therefore learn that precept, Reasons to 〈◊〉 to the exercise of godliness. 1. Tim. 4.7. to exercise ourselves to godliness. Reasons. 1. Godliness hath the promise of this life, and that to come: a godly man hath title to all good blessings which heaven and earth can afford. 2. Godliness is the greatest gain, the best gain, whosoever would gain more than ordinary men, let him become godly: many men are crossed and miscarry in their outward estate, because they are ungodly persons, without the promise and the blessing. 3. Seeing all these things shall be dissolved, what manner of men ought ●e to be in all godly conversation, 2. Pet. 3.3. when we shall appear before the great judge of all the world, nothing but godliness shall be able to bestead us. In this present world.] 1. Note that godliness must not so lie hid in the heart, but it must appear in the eyes of the world, Godliness must be exercised in this present world. neither must it be neglected till death, but exercised in this present world: a point the more needful to be propounded, in that every man naturally wisheth with Balaam to die well and godly: but forget the practice of piety in their life time, we see the most men would be put in mind of God at their death, and send for the minister, when the Physician hath left them hopeless of life, yea albeit they have forgotten the almighty, and neglected acquaintance with him all their days, yet at the finishing of them, they would seem to seek unto him. But it is most righteous with God, that an ungodly life be finished with a proportional death, whatsoever it seemeth to be: and therefore it is a safe rule worthy our remembrance, that whatsoever we would be found doing on our dying day, to be doing it every day while we live. 2. Note hence that it is a most deceitful and desperate argument thus to conclude; If I be ordained to salvation, let me never pray, never serve God, and do what I will, I shall be saved: and on the contrary; and hence to cast off all the care of godliness: for this openly proclaimeth want of grace, which directeth men to the means, and leadeth them the way of salvation in this present world. God in his wisdom hath combined to every end his means in all his ordinary courses, as to natural life, bread, sleep, Physic; so to the spiritual, the word, Sacraments, prayer, sobriety, righteousness, piety: and therefore the argument will be sound in the contrary, thus: If God have appointed me to die the death of the righteous, he hath ordained me to the means, namely, to live the life of the righteous: if to glory, then to grace: if to the full revelation of glory hereafter, then to the first fruits of it here in grace: if to the great city of the great king hereafter, then to the suburbs here: there is no jumping to heaven, no more than a man can leap from one city to an other upon earth. Natural reason teacheth, that there is no skipping from one extreme to an other without a mean; and much more doth divine wisdom tell us, that no man can climb from earth to heaven without Christ's the ladder, and faith with the fruits of hope, love, obedience, etc. which are as it were the staves of the same. The right end of this present life is to learn the way to a better. 3. Note hence what is the proper end of every man's life in this present world, namely, that in the way of a sober, righteous, and religious life, he may attain everlasting happiness hereafter: there is no other time to get heaven but here upon earth, after death cometh nothing but judgement: no other purgatory is to be expected then that in this life by the blood of Christ, whatsoever Poets and Papists fable to the contrary: nor is there any other sactifaction, but by faith here to lay hold upon Christ only oblation. Alas, how do many pervert the end of their lives, some to get wealth, honour, and great estates: others to sit down to eat and drink, and rise up to play: others to trade in some one or other special sin and lust: but let us that will be wise to salvation, seeing it is called to day, and our acceptable time and day of salvation is come upon us, beware of hardening our hearts: let us not dare to strive against the holy Ghost in the ministery, for contemners of grace in this present world, shall never partake of the glory of the just hereafter: this is the gate of heaven, and the just enter into it, or else this ministery bindeth over to death, from which it is impossible ever to be loosed. Vers. 13. Looking for the blessed hope and appearing of the glory of the mighty God, and of our Saviour jesus Christ. In this verse is set down the second effect of this grace which hath appeared, namely, when it hath revealed and published the good things which are reserved for us hereafter, and put them in our hands by faith and hope; to lift up the heart to the patient and vigilant waiting for and expectance of them. And in the second place teacheth when the full revelation of these things shall be, namely, in the second which is the glorious appearing of Christ: who is described, 1. from his majesty and power, that mighty God: and 2. from his mercy and love, as he is our Mediator, our Saviour jesus Christ. Wherein our Apostle includeth a very strong argument to enforce all the former duties, of which we have spoken in the verse going before: as also an effectual means to contain believers in those duties: as though the Apostle had in more full and plain form of speech thus said; I have told of great things brought to light by the Gospel, the which if you would have part in, you must take the way which I have directed you into, leaving the by-paths of ungodliness and worldly lusts, and walking in the path of sobriety, righteousness, and piety; 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 weariness 〈◊〉 you in this Christian course, you cannot better sustain the one, or establish yourselves against the other, than by casting up an eye in to the things within the vail, the expectation of which will be able to hold your hearts in your uprightness, and cause you to forget that which is behind, and strive to that which is before, and press hard to the mark, and the price of the high calling of God. Philip 3.13. In the verse we will first give the meaning of the words, and then raise the points of instruction. Spes pro re sperata. meton. adjunct. First, by hope is meant the thing hoped, by an usual form of speech, that is, both Christ himself principally, as the words next following expound; as also with him life, salvation, freedom from sin, and misery, perfection of glory and immortality: the branches of this exposition are proved by two places of Scripture, the former, 1. Tim. 1.1. where jesus Christ is called our hope: the latter, Eph. 1.18. that ye may know what the hope is of his calling: and what the riches of his glorious inheritance is in the Saints. Blessed hope why so called. Blessed hope, 1. because Christ our hope is for ever blessed in himself, and bestower of all blessing to his Church. 2. the fruition of our hope putteth us in possession of absolute blessedness: for it shall both put an end to all the hindrances of the blessedness of the godly, and confer perfect blessedness in greatest measure, and endless continuance: seeing it bringeth us to the perfect knowledge and sight of God, who is blessedness itself, to the sight and fellowship of his blessed Son; to the society of the blessed angels and Saints; and restoreth us to the integrity of our own nature with immortality, that there may be no end of our blessedness. 3. all our present blessedness dependeth upon the happy accomplishment of it: for were we without this hope, we were of all men most miserable. And appearing of the glory] By a metominie of the adjunct, for the glorious appearing, a form of speech very usual among the Hebrues: not that Christ is not now every way glorious in himself, but in that he shall then manifest his glory: for then his glory shall break out as the sun, when he shall sit in the throne of his majesty. And here we must note, how the Apostle opposeth this second coming of Christ unto his former; that was the appearing of grace, this of glory: that was i● humility, for he came meekly riding on the colt of an ass; but this shall be in power, when he shall ride upon the wings of the winds, and make the clouds his chariot: that was to teach righteousness, but this to remnuerate it: that to be like a servant, to be judged and condemned for sin, this to declare himself the Son, to whom all judgement is committed by the Father: Now indeed his majesty, and greatness is trodden down and contemned, and the glory of the world exalteth itself above his; but then shall all vanishing glory melt before him, when he shall appear in such brightness, as shall obscure the brightness of the sun, yea make it fall from heaven; and in such glory as neither the tongue can utter, nor the mind of man can conceive, called in the Scripture, the glory of his Father, that is, such as is proper to the Father, to himself, and the blessed spirit, and not to any creature communicable. 2. This is a glorious appearing, not only in regard of Christ himself, but even in regard of his elect also, who shall appear with him in glory: Matth. 19.28. When the Son of man shall sit in the throne of his majesty, we which have followed him in the regeneration shall sit with him: 1. joh. 3.2. We know that when he shall appear, we shall be like him: For than we shall have not only redemption of our souls, which even here we have in part; but even the full redemption of our bodies also, and both in soul and body receive our inheritance, even the crown and kingdom of glory. Quest. But how shall this glory of Christ appear to be so bright? Ans. Our Apostle saith, Christ called a mighty God▪ Why. that it shall appear to be the glory of the mighty God. Christ is called a mighty God: first simply in himself, being of equal might, authority, and power with his Father: and therefore, Psal. 47.2. he is called an high Lord and terrible, and a great King over all the earth: for that these titles belong to Christ, the effects of his government following in the next words declare. Secondly, comparatively, 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 weak and little God, whereas he is a mighty 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 judiciary power, and appear as the Son of man; yet shall he be mightily declared to be the Son of God, much more than by his resurrection from the dead: the personal union of his divine and human nature, shall shine out as the sun in his strength, which while he lived upon earth, was veiled and hid. And thus it shall appear, 1. In his human nature, he shall appear the head of the Church his body, Ephes. 1.22. 2. His power shall be such as shall subdue all things unto himself, and put them under his feet, even Satan, sin, hell, death, and damnation, Revel. 20.14. 1. Corinth. 15.28. Now his glory cannot but be proportionable to his power: hence we read of the glory of his power, 2. Thess. 1.9. 3. He shall come with such attendants, as no man is able to behold the glory of the least of them: for he shall come with thousand thousands of his Angels being his Ministers, the glory of all whom he shall so far surmount, as the sun doth the lesser stars in brightness. 4. He shall sit upon his great white throne, Dan. 7.9. great, as being infinitely more glorious than Salomon's white ivory throne; and white, answerable to the purity and perfection of the judge, and judgement; and being set, he shall after the summons given to all flesh, and presented before him, declare and judge not only open sins committed from the beginning, but also (his godhead manifesting the same to his mind) even the secrets of hearts, which none but God can do; and then proceed to the pronouncing of a most righteous sentence, according to the qualities of the persons presented; the which sentence once uttered, it shall stand without all gainsaying for all eternity; In all these then shall he show himself as the son of man, so also the mighty God. Now because this appearing is set out to be so glorious and fearful, in that the person of this judge shall be clothed with all his robes of glory and majesty; lest the godly hereby should be terrified and discomfited, lest they should by reason of their sins and infirmities be afraid, and loath to behold this glory; and lest that they being in themselves so base and abject, should begin to conceive, that they should be contemned, or neglected of him, who shall show himself so glorious; the Apostle for the comfort of such addeth, that although he be a mighty God, yet is he also our Saviour, and will not in all his glory forget himself so to be: neither can neglect those for whose salvation he paid such a price as was his dearest blood. Where also by the way note, that these two titles, the mighty God, and our Saviour, are not of two subjects, as some heretics have held, labouring thereby to elude this so pregnant a testimony of the divinity of Christ, the weight of which so pressed them, as that they were glad to fly to a miserable s●ift, of disjoining them by a colon; that so disjointed, the former of them might more probably be attributed unto the Father, and the latter unto the Son. But the Apostle professedly (as foreseeing how Satan and his instruments would oppose the place) useth but one article, to note but one subject, to whom both the predicates most truly and properly agree. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The like example we have, 1. Cor. 15.24. So much of the meaning. Now follow the instructions of the verse. Doctr. 1. The doctrine of the Gospel truly received, lifteth up the heart to wait for Christ's second appearing: The Gospel received in truth, lifteth up the heart to wait for Christ's second appearing. for seeing of the good tidings which the Gospel bringeth, the greatest and best part are behind us, and seeing God hath not his perfect glory from us, nor in us, neither we our perfect happiness here below; and seeing further it were a bootless thing for us to serve God here by faith and love, if we could pass no further in assured hope and settled desire of a better life: therefore doth this doctrine teach us, not only that the full redemption of the sons of God from sin, Satan, temptation, and tears 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 revealed, wherein we shall walk by sight and not by faith, and in a word, wherein our salvation now begun shall be perfected, and we enjoy the harvest of those good things, the first fruits whereof have here contented us. To the confirming of which truth, it is first to be noted, Reasons. that the Scripture speaketh in such phrases, as if the whole work of the Gospel were no other, then to raise us unto this blessed expectation: 1. Pet. 1.3. Who hath begotten us again to a lively hope, etc. that is, we who before were strangers and without hope, are now through the mercy of God, Eph. 2.12. by the ministery of the Gospel regenerated, and so restored to the hope of an inheritance not fading, immortal, reserved in the heavens: Coloss. 1.23. If ye be not moved away (he saith not from the Gospel, but) from the hope of the Gospel, namely, those sweet promises of life, which are the very matter of the Gospel. Secondly, the whole doctrine is called by the name of confidence, and hope, to show, that one main scope of it is, to raise the heart hereunto: Heb. 3.6. If we hold fast the confidence and rejoicing 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 work of every dispenser of the Gospel, were no other, or greater then to quiet the heart in this expectation: and that in his own example, and the rest of the Apostles, 1. Thess. 1.10. Ye know what entering we had, and how we turned you from idols unto God, and to look for his Son from heaven: no sooner were they turned to God, but they waited for his son: and that all the gifts of Ministry are bestowed to work in believers this expectation, we have an express place, 1. Cor. 1.7. Ye are not destitute of any gift, waiting, etc. And lastly, it addeth to the evidence of this truth, that the faithful are hereby marked as by their property; even such as with good servants expect their Masters coming, Matth. 24.45. such as look for him, Heb. 9.28. such as love his appearing, 2. Tim. 4.8. such as being wise virgins and loving spouses, prepare themselves & every needful thing for the bridegrooms coming: and such as being strangers and pilgrims upon the earth, have their eyes still towards their country, who while they live in earth, yet traffic and have their conversation in heaven, from whence they look for a Saviour. Use. 1. Here is another trial, Philip. 3.20. to see whether we have received this grace of the Gospel in truth, or in appearance only: If in truth, Trial of ourselves by the former doctrine. then is the taste of the love of Christ so sweet unto us, as that we cannot but long after our fill of him in his appearing: the sons of the Church, begotten by the Gospel, cannot but wait for the adoption of sons: the Church is sick of love after him whom her soul loveth: the common voice of the spouse is Amen, unto the promise of Christ's coming: Rev. 22.21. the bride saith, Come, and doubleth her desire and ardency saying, Amen, Amen: Cant. 2.5. so as they are none of Christ's spouses that say not come. Never think then that thy heart is right affected, until thou find in it this desire, and breathing after Christ thy life: for this is a special note of discerning between the godly and the wicked; the one hath the spirit which saith come, the other shake at the mention of this coming: the one longeth till these shadows fly away, and that day break on them; Cant. 2.17. the other can no more desire his coming, than the guilty felon can the coming and presence of the judge. But that no man may be deceived in this trial, examination must be more particularly made, whether this waiting be such as the Scripture prescribeth, lest by mistaking it, men fail of that comfort they lean unto in their most need. Be sure then that thy waiting be sound and true, 1. in the ground of it: 2. in the qualities: 3. in the sound fruits and effects of it. To this expectation of Christ, are required 1. a sound ground. The ground of this expectation, must be the free promise of God for all our future welfare, applied by faith unto our own hearts: the which promise of God being most certain, and our faith also as certainly laying hold thereon, giveth such a certainty to our hope, as the Scripture boldly speaketh, it can never make us ashamed: yea and ascribeth a full assurance unto it, Heb. 6.11. and calleth it the sure and steadfast aucre of the soul, verse. 19 This ground distinguisheth our Christian hope, from those iogling persuasions of the Papists, Lombard. 3. sent. distinct. 26. which they call hope: for ask them concerning their hope, what it is? they tell us, that it is a persuasion arising partly from the grace of God, and partly from our own preceding merits. But urge them, and say, me think there should be no great comfort nor settledness, to lean upon a virtue founded upon merit: they will tell you, that indeed no man can be sure of his salvation, for that were too much presumption: but do well and hope well; hope well and have well. But against them we affirm, that Christian hope buildeth certainty upon special faith (neither of which they can abide to hear of) without special revelation, and that by this reason: Look what was the ground of Abraham's hope, the same must be the ground of the hope of all believers: but the free promise of God applied by faith in special, was the ground of Abraham's hope and waiting, Rom. 4.20.21. He doubted not, but was strengthened in faith, being fully assured that he which had promised was able to do it. There is no difficulty here, but that Abraham had a special word, for special faith to be grounded, which (say they) we want. But I answer, that in the Scripture we have in substance a particular word, in that God who hath given the promise hath also given a commandment to every believer to apply it in special to himself: 1. joh. 3.23. and this is equivalent to a particular word. Object. But it is presumption to hope without merits. Ans. It is indeed presumption to hope for them, they being so far inferior to the thing hoped for. Again, it is faith and not presumption, to hope for salvation 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 soundness of this Christian expectation is discerned, are four. 2. sound qualities, which are four. 1. It must climb above all human sense and reason; for it is no waiting with carnal eyes, but with the eyes of faith, which the Apostle defineth to be the existence of things not seen: and sight extinguisheth hope, which is of future good things: nay more, it must hope often the clean contrary to that which it seeth, as Abraham was said to hope above hope, when he saw nothing in himself, in Sarah, in the whole course of nature, but things which would have dashed his hopes; even so here while within ourselves we can behold little besides our sins and infirmities; while without ourselves we have Esau hating us in his heart, and Ishmael persecuting us with the tongue; while in this life we are compassed with miseries, in the end of this life with death, after this life with the grave and corruption of it; all which seem to eclipse our hopes, and cut them short; yet now is the time that our hope must be working, Heb. 6.19. and looking at things within the vail, that as a strong staff it may uphold us in a godly course. 2. The second sound quality of this hopeful expectation is, that it must be patient; for what we hope we expect with patience, Rom. 8.25. and so necessary is patience unto hope, that the Apostle calleth this waiting by the name of patience itself, 2. Thess. 3.5. The Lord guide your hearts to the waiting for of Christ: that is, to endure in waiting for Christ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And we have need of patience to enjoy the promises: Abraham himself enjoyed not the promise, till he had waited patiently, Heb. 6.15. we shall deceive ourselves if we look to be wrapped into heaven, as Enoch and Elias were; seeing the promises of life go with exception of the cross, which will try our patience. We know there is a time promised, we may neither prescribe it, nor if we believe make haste; Isa. 28.16. but as the husbandman patiently expecteth the fruits of the earth; much more should we possess our souls in patience, to reap our fruits and harvest in heaven. The third quality is a sighing and longing after the thing hoped for: the heart that waiteth for such things hath both a grief for the absence, and a groaning desire after the presence and possession of them: Rom. 8.23. We sigh in ourselves, waiting for the adoption, even the redemption of our body. To this purpose saith Solomon, that hope deferred, Prou. 13.12. paineth the heart. Thus should we be sick of love, and never find ourselves well and at ease in any thing below, never think ourselves happy in things present, which are indeed but prison-ioyes, in comparison of the joys of heaven; but (as crazed persons) be ever complaining, and wishing, Oh who shall deliver me from this body of death? Now who seeth not that this quality includeth an earnest love of jesus Christ, whom we therefore wait for, because we love him: whence the Apostle Paul fitly knitteth these two together, 2. Thess. 3.5. The Lord guide your hearts to the love of God, and the waiting for of Christ: concluding thence that we cannot wait on the Lord jesus Christ, unless we first love him. The fourth quality, is a rejoicing in that our hopes shall certainly come: Rom. 5.2. we rejoice under the hope of the glory of God, that is, that we shall partake one day of his glory. Excellent is that place in 1. Pet. 1.8. whom we have not seen, and yet we love him, and believe in him, and rejoice with joy unspeakable and glorious, receiving the end of faith which is salvation. And surely if Abraham the father of our faith, rejoiced to see the day of Christ's humility so far off, even 2000 years, how ought we his believing children rejoice to see the day of his and our own glory approaching so near, that now is even the last minute of the last hour? how should we rejoice in that the time of refreshing and restoaring all things is come? and if we be spouses of this bridegroom, we cannot but (as we are exhorted) rejoice in that the marriage of the lamb is come, Rev. 19.7. 1. Pet. 5.4. and the day of our own coronation with an incorruptible crown of glory. The third thing to try the soundness of this expectation, is by the effects of it, and these be four. 1. It purifieth and purgeth the heart and life, 1. joh. 3.3. 3. sound effects, which are also four. whosoever hath this hope, purgeth himself: for he that waiteth for Christ, waiteth for this end, to be like him: and therefore conformeth himself daily unto his similitude, and becometh pure as he is pure: the which purity (howsoever it be esteemed of in the world) whosoever profiteth not in, he cannot hope nor wait for Christ. If a man after the term of a few years hope for a large revenue, he cannot, nor will not in the mean time take the way to cut off all his hopes, but rather make ways for the accomplishment, and prevent whatsoever would come between him and them. It is true that the blood of Christ purgeth us from all sin, by satisfying for it, and meritting the spirit of sanctification for believers; but yet we must purge ourselves, by manifesting that we receive not this grace in vain, nor neglect the means wherein we are to testify our thankfulness, which is by striving against iniquity. The Scripture noteth him to be an evil servant, that saith, he waiteth for his masters coming, and yet he beateth his fellow servants, and sitteth down with drunkards: such hopes as these end in vain persuasion, when presumption and ungrounded confidence confoundeth the person that giveth them harbour. Dost thou hope then to be like Christ when he appeareth? thou must then resemble him in this life, being in thy measure pure, holy, innocent, meek, loving, and obedient: profess hope without this conformity unto Christ, it is but a pretence, all is unsound and deceitful. 2. It not only freeth from sin, but frameth to obedience both cheerful and constant: whereof we have a pregnant example in Christ himself, whom we are commanded to look at for imitation; who for the joy that was set before him, endured the cross, and despised the shame. So also are the Saints in their measure looking to the joy before them invincible, both in labours and sufferings: hope worketh the will, Heb. 12.2. it setteth the hands and holdeth them to work: it putteth a difference between the works of Christians and civil men: they attempt Christian duties that their master may find them well doing, and hold out also in well doing; but these undertake sightly duties, but in some by-respect or other; and wanting this hope are off and on; especially in difficulties, they give up all; whereas the Christian, who hath the recompense of reward in his eye, can esteem with Moses, the rebuke of Christ great riches. 3. This hope taketh off our fiery edge and heat of affections from the world, and setteth them above: it fixeth the eye upon things within the vail, the glory of which dim and obscure all the glory of the world: it causeth refusal of the pleasures of sin for a season: it maketh treasures of Egypt seem small, yea vile in a man's eye comparatively: 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, fears, lions dens, teeth; and a thousand kinds of death, through all which they hastened to the fruition of the thing hoped for, in which only they looked for security and contentment. 4. It being the daughter of faith waeeth not weary, but still useth the best means for the obtaining the thing hoped. It is importunate with God by prayer, for the coming of Christ, and (as jacob) wrestleth with God, when it hath nothing but itself to sustain faith: yea and prevaileth with the Cananitish woman after many repulses: they that have this hope, pray for all the means which hasten this coming; for the free passage of the Gospel, the peace of jerusalem; the purity of do-doctrine, which themselves love and believe▪ and propagate unto others by word and example, that so far as lieth in them, the number may be every way accomplished. And further, they grieve and sorrow when any of these are hindered, when the state of the ministery and ministers is destitute and distressed; when the light and life of professors is obscured and darkened, when errors are broached, maintained, and received: for these are things coming between them and their hopes, and the just causes of heaviness and grief. Use. 1. Now this trial will discover to many men their estates, who lay hold on the doctrine of grace to salvation, but not to instruction. Some believe not, nor hope for any such estate hereafter, as the faithful are in Christ partakers of; but for all our preaching of the fatness of that land, deal as the Israelites did with Caleb and josuah concerning the promised land, Numb. 14.7.10. who when they told the people, that it was a good and a fat land, and that if the Lord loved them he would give it them, and seat them in it, they rebelliously bad stone them with stones, but presently the sentence passed upon them from the mouth of the Lord, vers. 23. that they should never see that land. Which were it not the conceit of men, it could not be that they could live so like the Sadduces, who say there is no resurrection, nor angel, Act. 23.8. nor spirit: Such as was that Cardinal of Bourbon, who professed, that he would not give his part in Paris, for his part in Paradise: of whose mind some who perhaps will cry out on him are, while they were well apaid if there were no other heaven, nor no changing of their estate: & were that Pope alive again, it is to be feared he should not want Protestants taking part of his heresy, who all his life time could not be persuaded, whether there was an heaven or hell, and therefore at his death blasphemously uttered these words, Now shall I know whether there be a God, an hell, or any immortality of the soul, and shortly after knew it to his cost. Others are fallen asleep with the evil servant, while their master maketh stay of his coming, and in one dead sleep of sin or other, (out of which they will not be wakened) waste out their days, as though their souls should for ever sleep after death, such sleepers are ill watchmen. Others call on the Lord jesus to come, but never till they be cast on their death bed, their hearts nor mouths never harbour such requests in their life time, and therefore in all likelihood they are unsound. And many others there are, who nourish a false hope, or rather a fancy in stead of hope: for it is like the Popish persuasion of which we spoke, unsound in the ground, they have nothing to show for the evidence of their faith: as also in the qualities; for it must be fed by things they can see; it must have good hold and pawns of God, and then it can trust him: it is most impatient in any of God's delays: it wisheth not but feareth rather this coming of Christ, and so cannot rejoice in the certainty that he will come to their full redemption: it is unsound also in the effects, it purgeth not the heart, many nasty corners lie there unswept and untrimd up: it frameth not to the obedience of God's word and will: it lifteth not up the soul from the world to heavenly mindedness and conversation: it useth no means of conscience to hasten this coming of Christ: it rejoiceth not where they are, it sorroweth not where they are not: let the state of the Church sink or swim, so they enjoy their own: but let no man that would not be confounded, lean upon such an expectation, in which there is nothing but deceit. Use. 2. Seeing it is a property of the Gospel to lift up the heart to wait for Christ's coming, let so many as profess to give entertainment to the Gospel, provoke themselves unto this expectation; which being a duty so necessary, and of so fruitful use through all the Christian life; and yet so generally neglected amongst men, because naturally men's hearts are drawn down unto the profits and pleasures here below: Motives to the expectation of Christ. therefore are the Scriptures plentiful here and elsewhere in most vehement and forcible persuasions to urge us hereunto: For I. in the text every word is a motive unto 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 blessedness: Blessed is he that watcheth and keepeth his garments. And, Blessed shall the servant be whom the Master findeth so doing. 2. the appearing is called a glorious appearing, of a mighty God, Matth. 24.46. the just judge of all the world: and 3. that he who shall appear the judge, is the same who is our Saviour: in all which regards it is the part of all such as would attain blessedness, participate of his glory, and be saved by him, to wait for his coming. II. Elsewhere in the Scripture, 1. we have the commandment of God, Luk. 12.36. Be ye like unto men that wait for their Master, when he will return from the wedding, that when he cometh and knocketh, they may immediately open unto him. 2. Herein is put a difference between the godly and the wicked: it was ever a mark of good men to wait for Christ's appearance, the ancient believers of the old Testament, for his first coming in the flesh in humility: so Simeon, joseph of Arimathea, Anna, were described by this that they waited for the consolation of Israel; and how much more should we for this glorious appearance, which bringeth not grace only with it, but fullness of glory? On the contrary, the ungodly person is described to be such a one, as whose master cometh in an hour he looketh not, Luk. 12.46. and in a day he thinketh not: so the foolish virgins had prepared nothing. 3. The danger of those whom this day shall oppress unawares; such a servant saith that text, shall be cut in two, and have his portion with unbelievers: such foolish virgins shall have the gate of the marriage chamber shut against them: and as the Apostle, Heb. 9.28. Christ appeareth not the second time to the salvation of any, but of such as wait for him. 4. From the time of this appearing: 1. in regard of the uncertainty of it, Rev. 16.15. Behold I come as a thief in the night, blessed is he that watcheth: for if the house keeper knew what hour the thief would come, Ignoratur unus dies ut observentur multi. would he not watch; but we know no hour, that we might watch every hour. 2. In regard of the nearness of it: the Apostles time was the last hour, and ours then cannot but be the last minute: a fearful thing and full of danger it is, to conceive that the Master will defer his coming, or that the Lord is slow, as men count slackness; or that the law is but a scarecrow because felons are put in prison, and bound over to the assizes, and not presently executed. This day may be nearer in itself, at least to thyself than thou thinkest for; and yet a very little while, and he that shall come will come, and will not tarry. Let us apply our hearts hereunto a little. Every man when he seeth every thing grow worse and worse can say, surely the world draweth near an end: and much more may we, who have our senses exercised in the word, when we see Satan so busy and stirring in the plotting, contriving, and executing mischief against the Church, may we not conclude, that surely his time is very short? when we see particular judgements upon our country, lingering and durable plagues, threatenings of whole kingdoms and countries; with visible judgements upon particular persons; why do we not conclude that surely these are forerunners of the general, and that it is not far off. If we see the sun; and moon, & great lights in the Church fall from heaven and be darkened; if the stars, the professors of the Gospel, lose their shine, and fall from their first love; why do we not think that shortly the heavens themselves shall shriule away like a scroll, and be no more? seeing the Scriptures affirm that immediately after such things this appearing shall be. In a word, when we see such general security, that all men cry peace, peace, unto themselves; if we shall perceive Noah days returned again in which men eat, and drink, build, and plant, marry and give in marriage, and think nothing, either nothing else or nothing more; how is it that we cannot conceive of this appearing, which shall be as a flood and destruction to all that think not of it? for as a snare shall it come upon all the ungodly of the earth. Use 3. Seeing the doctrine of the Gospel not only bringeth the evidence of salvation, but lifteth up the heart to wait for it, it appeareth that it is the doctrine of God, brought by the Son of God from the bosom of his Father; the doctrine that raiseth the mind to heaven must needs be heavenly: and this is the doctrine which we preach, because it is fruitful herein. Some busy themselves in prying more into the men, and their callings that bring it, then into the doctrine itself, 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 look well to their own callings, for sure he that is pragmatical in other men's callings, Curiosi ad cognoscendam vitam alienam, desidiosi sunt ad corrigendam suam. August. confess. lib. 10. is careless and negligent in his own; and let themselves weigh the matter and give sentence, whether to contemn and neglect so great salvation, will stand with an effectual calling unto the grace of God. 2. To inquire not so much whether our callings, as whether our doctrine be as good as Peter's or Paul's. 3. To observe the work and fruit of our ministery, in regenerating many thousands, and begetting them to heavenly life and conversation: whereas false teachers and false doctrine regenerate none. Doctr. 2. An excellent means to provoke men unto the duties of Christianity, is the consideration of Christ's coming unto judgement. The expectation of Christ is a notable means to provoke men to Christian duties. 1. To attempt them. For some might have asked the Apostle, but how shall we be able to go through the duties you have described, and hold out against the manifold discouragements which in the entertainment of this doctrine we are sure to meet withal? the answer is; Waiting for the appearance of the mighty God our Saviour. For first, it is a notable means to set and enter men into this course of godliness: and this is clear in the Scriptures, where we may observe the spirit of God using this consideration, as a special motive both to draw men out of their sins, together with the love of this world; as also to plant in them the fear and reverence of the Lord: all which must be done, before men can come to breath in the common air of Christians. For the first, how doth the Scripture revoke the young man from his unbridled vanity, and from walking in the sight of his own eyes, and lust of his own heart, but by the remembrance that for all this he must come to judgement. Eccles. 11.9. This was the argument used by Peter to the people of jerusalem who flocked to see the lame man, who lay at the beautiful gate of the Temple healed, Amend your lives, and turn, that your sins may be put away when the time of refreshing shall come from the presence of the Lord, and he shall send jesus Christ. Act. 3.18, 19 By the same argument would the Apostle Paul have won the Athenians from their idolatries, Act. 17.30. But now he would have all men to repent, because he hath appointed a day, in which he will judge the world: and have reclaimed unhappy Felix from his wicked and voluptuous life, when he made him tremble in hearing the judgement to come. Act. 24.26. 2. To the forsaking of the world in the profits and pleasures of it, how effectual this persuasion is, the Apostle in his own example declareth, Philip. 3.7. who accounted all advantages loss, yea dung to attain the resurrection of the dead: while his mind was upon the resurrection and Christ's appearing, he was mortified unto the world, and the world unto him. 3. For the working of awe and reverence of God in the heart, Eccl. 12.13. Fear God, and keep his commandments, for God will bring every work unto judgement. And when the Angel would provoke the inhabitants of the earth to fear and reverence before God, Rev. 14.7. and stand in awe of him, he useth no other argument then that the hour of his judgement is come. And surely were we not harder of heart than the anvil, it could not be but the consideration of this judgement, should hammer and work us to the undertaking of a godly and Christian course. 2. To hold on in them with cheerfulness. Secondly, as this consideration may be of efficacy to beget us unto God, so is it a most notable nurse of all good duties, and a sweet provocation to cheerfulness and diligence in the duties of piety, righteousness, and sobriety. The Apostle Paul himself was hereby underpropped, in keeping good conscience before God and all men, because he looked for the resurrection of the just and unjust: Act. 24.15.16. and hence did the Apostles spur and provoke themselves and others to the diligent practice of the duties of their callings, both general and particular, 1. Corinth. 5.9. considering the terrors of the Lord, we persuade men. Thus Paul chargeth Timothy not only to keep those his commandments without spot until the appearing of the Lord jesus Christ; but also as he would answer at the appearing of Christ to preach instantly, 1. ●im. 6.14. 2. Tim. 4 1. 1. Pet 3 4. in season and out of season: and Peter warneth the Elders to feed the flock, and be ensamples unto them, that when the chief shepherd shall appear, they might receive an incorruptible crown. By which motives they much more provoked themselves to their own special duties, as appeareth, 1. Thes. 2.19. And for the general duties of Christianity, every Christian is by this reason spurred forward thereunto: 2. Pet. 3.11. considering these things shall be dissolved, what manner of men ought we to be in all godly conversation. And that this expectation of Christ is a notable preservative of all Christian virtues, who can deny that readeth those manifold places, where watching and keeping the garments, watching and sobriety, be sober and watch, watching and steadfastness in the faith, are coupled together so inseparably, 1. Cor. 16.13. as that they stand and fall together? who seeth not hence, how this one grace setteth us forward in the whole practice of godliness? Thirdly, this waiting is a notable means of holding out and constant perseverance in all well-doing unto the end: 3. To hold out in them with perseverance. without which how often should we be discouraged, and too willing to look back? how could we suffer with Christ, unless we had hope to reign with him? Christianity is a warfare, wherein it is no matter of ease to hold our ground, and our crown, that none take it from us: Now the special means to hold us on in the contending for the faith, Jude 22. is to wait for the coming of jesus Christ: Reu. 3.11. Behold, I come shortly, hold fast that thou hast. It is a work of many labours, much sweat, and no less difficulty: and here the sluggish flesh would contentedly thrust the hand into the bosom; but here is a special means to renew our strength in working righteousness; 1. joh. 2.28. little children abide in him, that when he shall appear, we may be bold and not ashamed at his coming. Many temptations will come in our way, the burial of the father, the tending of the farm, the marriage of a wife, the care of the family, the bidding of friends farewell; many will be the occasions of looking back, and plucking back the hand from this spiritual plough: now what better way to continue with Christ in temptation, then that which himself devised, namely, to remember that he hath appointed a kingdom for such, that they shall eat and drink at his table, and judge the tribes of Israel? Luk. 22.29. Many are the reproaches, losses, crosses, unjust sentences and judgements which will meet men in this profession; and it is no new thing to be hated of all men for Christ's sake; now what better ground of patience, jam. 5.8. then that the coming of the Lord draweth near? do then as Christ himself did, commend all to him that judgeth righteously. Do as the Saints have ever done, appeal from the unjust sentences of men, and look up to this appearing of the mighty God our Saviour, whose tribunal and judgement shall reverse all unjust and partial sentences, In that most perfidious Council of Constance. whether public or private; so did job, so did David, so did john Huff, and Jerome of Prage; and assure thyself, that the judge of all the earth will judge righteously, Gen. 18.25. Quest. But what is there in this appearance of Christ, which maketh the expectation of it of such efficacy both to set us in, and stir up our cheerfulness, as also continue us in this Christian course? Ans. The godly know that Christ cometh not empty handed, but his reward is with him; and this recompense of reward worketh cheerfulness, increaseth courage, and addeth diligence to every good work. Quest. But do the godly work mercinarily? Answ. No; for their offerings are free-will offerings; neither do they look principally at the ●eward: for there be two things in their eye between their work and this wage. 1. God's glory, whom they love for himself. 2. the discharge of their own duty: and then they know that their labour is not in vain in the Lord. The which as the Scripture propoundeth as a prick unto piety, so in this last place is it lawful and meet to cast the eye upon 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, 1. Cor 9.7.10. careth in hope, and he that thresheth looketh to be partaker of his hope, and he that dresseth the figtree may look to eat of the fruit, saith Solomon. Prou. 27.18. The same thing also teacheth the Apostle, when he compareth all our works of mercy to a sowing, 2. Cor. 9▪ 6. and draweth us to cast the eye of our minds upon our harvest, that as we would wish that to be either more sparing, or more liberal, so to disperse our seed. And herein the holy Ghost favoureth our infirmity, who well knowing how foreceable the expectation of gain in earthly things is to hold men in labours and travels, giveth us leave in heavenly things to do the like. Use. Whosoever then is an negligent meditator of this appearing of Christ, strippeth himself of a special prop both of his faith, and the lively fruits of it: in want of which help, the best would go but faintly forward. If Moses himself was enabled to suffer reproach with God's people, because he looked for the recompense of reward: and if David had fainted, Heb. 11.26. Psal. 27.13. unless he had hoped to see the goodness of the Lord in the land of the living; what should we weaklings expect other then to fall down right never to rise again, without such a stay as whereby these worthies supported themselves. Let no man say, we are Christians, and strong, and should serve God for himself: so say I; and yet so were these much more; and so were the believers to whom the Apostle writ, nevertheless it had not been safe for them to have refused so merciful an incitement, as is the hope of the recompense of reward. Doctr. 3. It may be hence also noted, when is the time that the glory of jesus Christ shall shine out in full brightness, Christ's glory shall shine out in full brightness at his second appearing. Matth 25.31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. namely, the time of this his second appearing, for than he shall sit upon the throne of his glory: and then shall we see the Son of man coming in the clouds, with power and great glory: for he shall be glorious both in his own person, as before we heard; as also in his whole administration of justice against the wicked, upon whom he shall get himself a greater name than he did upon Pharaoh and his host, or all the wicked Princes and people that ever lived, who for the glory which shall shine about him, shall call for the hills to cover them, and the mountains to oppress them. He shall be glorious also to his Saints, when they shall behold him that was betrayed, spitted on, condemned, crucified between two thieves, dead and buried, to be so exceeding advanced above men and angels▪ and above all that can ever enter into their hearts. Finally, he shall be glorious, yea marvelous in his Saints; who when Christ their life shall appear, shall also appear with him in glory: 2. Thess. 1.10. Coloss. 3.4. it shall be marvelous to them, who a little before were so afflicted, abused, contemned, and persecuted, to see themselves so suddenly to attain that fullness of glory, which their eye never saw before, nor their hearts could before ever conceive; to see their souls clothed with such righteousness as God himself delighteth in▪ and their vile bodies changed, Philip. 3.21. arrayed with immortality, and made like the glorious body of jesus Christ. Use. 1. Let none be troubled that his first coming was in meekness, baseness, passion, for the Apostle Peter observed, 1. Pet. 1.11. that it was meet that his glory should follow his suffering: so Luk. 24.28. Ought not Christ to suffer, and then enter into his glory? and is not this that which all the Prophets and Moses said should come to pass? that Christ should suffer, and be the first that should rise from the dead. Act. 26.22. For what other thing could any of the Prophets write concerning Christ, but either touching his humility, or his glory? and how could himself have been raised but after, or we but by his abasement? Let not therefore both thine eyes be fixed (as the jews are) upon the baseness of his first coming, but let one behold (as a Christian) the glory of this second appearing, which shall abundantly countervail the humility of the former. Use. 2. The glory of this second appearing, is a terror to all the ungodly, who have despised his humility, and his still voice in the ministery of the Gospel. For whosoever now in this his appearance of grace, will not tremble at his word, to frame their souls to the obedience of it, shall at this second appearance of glory, tremble to dust at his greatness, and not be able to abide the brightness of his glory. Those that are now ashamed of him, and that contempt and dishonour that followeth his profession, shall then be ashamed of themselves, when the Son of God shall be ashamed of them. And as for such as daily pierce him with the spears and nails of their sins, they shall be sure to see him thus glorious whom they have pierced, when themselves shall be pierced with shame and sorrow to their endless confusion. Use. 3. To comfort the faithful, seeing there is a time when they also shall appear in glory: they must be content first to suffer with Christ, before they can reign with him, and wear the crown of thorns, before this crown of glory: the Lord dealing herein with them as a father with his children, who though they be borne to never so great places and estates, yet in their minority subiecteth them to such discipline as befitteth their years, before he bestow their portion upon them. God hath his children now in the world, the world knoweth them not, nor seeth their glory: nay they themselves cannot in any clearness behold their own glory, for no eye can see the full glory of the Saints, till the fullness of Christ's glory appear: but when this time cometh, the least of them shall be known to be King's sons; so as the Devil himself, and his wicked instruments, who can now accuse them, and say, there goes an Hypocrite, there goes a Precisian, a Puritan, 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 King's son, there goes an heir of the kingdom, and shall gnaw their tongues for grief, to see them exalted in glory, & shine in the brightness of God's image; and themselves utterly, and eternally excluded from God, and his kingdom. Let us not then judge ourselves or others according to the flesh, nor walk by sight, but by faith, no● altogether looking on ourselves or others as we now are, but as we shall be: for although indeed we are now the sons of God, yet it appeareth not what we shall be, so long as our life is hid with Christ: yea, let us lift up our eyes to that glory of our head, that shall be revealed and distributed to us his members; and our hearts in the earnest requests of faith, always praying, Lord let thy kingdom come: cause these shadows to fly away, and that day to break, wherein thy glory which now is obscured, may be manifest and shine out in the first place, as is meet; and then the glory of thy servants, whose beauty shall be made perfect in thy glory and beauty. We must never speak of God or Christ, but in a weighty matter and reverent manner. Doctr. 4. The Apostle doth not mention Christ, without magnifying him in his titles both of power and mercy: teaching ●s by his example, never to speak of God, or Christ, but in a just and weighty matter and occasion; and for the manner, with fear, and reverence, and to such ends as we ought, and are warranted by the word. Now for our direction, we have the Scriptures insisting in magnifying God, and Christ, and the blessed Spirit, in their titles and attributes, especially for these three ends. Reasons. First, to show what a one God is in himself, as here to show what a person Christ is, namely full of glory, might, and mercy, our Apostle is much and large in his style and attributes. To this purpose the Prophet Isay in one place giveth him five titles. His name shall be called Wonderful, Counsellor, the mighty God, the everlasting Father, the Prince of peace. Secondly, not only for the glory of God, but for the benefit of the Church; 1. That hereby they might acknowledge him to be the true God: so the Prophet jeremy opposing the true God against all idols and false gods, speaketh most highly of him, There is none like unto thee, O Lord, thou art great, and thy name is great in power: jer. 10.6. and in the next verse, he calleth him King of nations, and challengeth all dominion to belong unto him. And our Apostle when he would bring the Athenians to the acknowledgement of the only Lord, ascribeth many and great things unto him: as that he made the world, and all things else, Act. 17.24, 25. that he is Lord of heaven and earth, that he giveth 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 live, & move, and have our being, verse. 28. 2. That after this acknowledgement, we might provoke ourselves to answerable duties for example. In consideration of his mercy, to break out into his due praises: Psal. 3.3. Thou Lord art my buckler, my glory, and the lifter up of mine head. Isa. 12.2. Behold, God is my salvation, I will trust and will not fear, for the Lord is my strength and song, he is also become my salvation. In regard of his omnipotence, to study for uprightness: Gen. 17.1. I am God all sufficient, walk before me, and be upright. In meditation of his omnipresence, to be every where reverent because of his eye: Act. 10.33. We are all here present before God, etc. In respect of his truth, to rely ourselves upon 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 me: that is, who giveth being to all things, and especially to this covenant of your deliverance out of Egypt now at the end of 400. years. Thirdly, another end of God's titles in Scripture is, that we should not only glorify God, and edify ourselves, but also stir up others to the praise and worship of the true God, who hath thus made himself known unto us: Psal. 95.3.6. Come let us worship, etc. for the Lord is a great God: namely, in being, knowledge, mercy, and power: Psal. 40.9. I have declared thy righteousness in the great congregation, I have not hid it, nor concealed thy mercy and truth. And surely whosoever hath his heart filled with God and sense of his goodness, cannot not only himself, but reverently speak of him, but also bring others to a feeling and love of him; such a one I say cannot but bring men to confess the Lord, and make his works known unto the sons of men. Use. 1. Which condemneth all the trifling use of the name of God and Christ, the which no man shall guiltlessely lift up in vain, whether in a vain matter, or in a vain manner; for it is not said, that he that taketh it up maliciously, or falsely, or blasphemously, but vainly, shall not be guiltless, and much less these other. 2. Even many of ourselves are justly reproved, who seldom or never have broken out into the praises of God's power, love, justice, etc. or Christ's greatness, grace, or salvation by him; the law of grace is not under our lips, and therefore our hearts ●ndite not such good matters as these; dumb spirits seem to possess men, and hold their tongues from speaking of God, and good things, and when they speak, it is without sense, or feeling, without reverence and grace in their hearts; or for fashion, lest they should seem to be (that which often they are indeed) mere Atheists, without any true taste and feeling of God. 3. This doctrine occasioneth us to resolve, never hereafter to take the name of God or Christ up into our mouths, but when either our own hearts glorify and reverence him, or else to stir up ourselves or others to take benefit by the same. 4. In the reading of these titles in the Scriptures, labour to observe and draw out the special use either concerning God, or ourselves, which the place aimeth at: and so in the conscionable reading of them, we shall come to a conscionable speaking of them, as this Apostolical example enjoineth us. Vers. 14. Who gave himself for us, that he might redeem us from all iniquity, and purge us to be a peculiar people unto himself, zealous of good works. In this verse our Apostle useth another forcible argument, to urge the denial of unrighteousness, and practise of the former virtues of sobriety, justice, and piety; for the Gospel not only teacheth these things, which while we profess it, we must adorn, but also if we look for any benefit by the death of Christ, we may not like ●iuen vessels, let this doctrine slip; for to what other end did Christ so willingly give himself to death for believers in his name, but that they should reap the double fruit of it, mentioned in the verse. First, redemption from sin; and secondly, sanctification: the which 1. inwardly purgeth believers to become the Lords own peculiar: 2. causeth them outwardly to shine out in the zealous practice of good works. Well knew our Apostle how close sin sitteth unto us, and how heavy our frailty is unto that which is good in God's eyes; and therefore whereas if we were wise to do well, one word were enough: he forceth and presseth us with diverse arguments, and those so weighty, as even in man's judgement, and much more in Gods, he is judged unworthy of life that shall despise them. For suppose there be such graceless men, as by the appearing of grace cannot be moved, or will not he be taught, when he heareth that the Son of God himself came down from heaven, to deliver the blessed doctrine of salvation unto his Church; let such see rather than hear an argument more weighty, let them cast their eye upon the death of Christ, who willingly suffered such torments as are unconceivable; and all to abolish sin, and raise sinners out of their graves of sin and death, unto the life of grace and glory. And though some may be found so graceless, as they will have nothing to do 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 motive unto such, as with whom any thing in the world can prevail, to the timely taking up the practice of the former precepts, of which we have 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 follow the branches laid down, and they are two. First, the fact of Christ, who gave himself for us: secondly, the fruits of it: which are two, 1. redemption, that he might redeem us: 2. sanctification, and purge us to be a peculiar people, etc. The meaning of the particulars we will give, as we come unto them. In the former part of the verse, containing the fact of Christ, are three points to be noted: 1. the giver, who. 2. the gift, gave himself, including all that passion to which he gave himself. 3. the persons for whom, for us. First, the giver is noted in the words immediately going before, to be jesus Christ our Saviour. Object. How Christ gave himself for us. But God the Father gave Christ for us, and therefore he gave not himself. Ans. God the Father gave his Son, and Christ the Son gave himself by one and the self same will; and one joint and inseparable operation of them both, together with the holy Ghost: joh. 5.19. whatsoever the Father doth, that same doth the Son. Object. But judas, the jews, and Pilate, gave Christ for us to passion, and therefore not himself. Answ. They did indeed concur in the same action with the Father, and the Son, but in a far diverse manner, and end: they in malice, but these in admirable love: they not for us, but Pilate for fear, judas for covetousness, the jews to please their Priests and rulers; but these gave him for us, and for our salvation: neither had any of them any power to have given Christ to the least part of passion, if it had not been given them of the Father, and of himself, who had power to lay down his life, joh. 10.18. and none could take it from him. Secondly, but the gift will better manifest the giver: he gave himself, the which that we may the better understand, we must withal consider unto what Christ gave himself, for so the consequent fruits shall be better discovered: and that I say in one word, was unto passion. The which passion must not be restrained to the time of his death, but extended unto the whole course of his life: as namely, the laying down of his majesty and glory, wherein he was equal unto his father, to become man: and being man, whereas he might have used heavenly qualities of soul and body, his mind free from sorrow, fear, grief; his body from hunger, thirst, weariness, etc. and at least have been like Adam before his fall; yet he took our nature, subject to all infirmities since the fall, only sin excepted: hence was it, that he was borne in a stable, laid in a manger, Luk. 2.7. of poor parents that had but a pair of turtles to bring for his redemption; brought up by the labour of his hands; and entering into his office he must begin with strong temptations: in the execution of it, he became a servant unto all, for himself came not to be served; he washed his disciples feet; he went about with weariness from city to city to preach: yea more, the lawgiver subjecteth himself unto the law, that he might redeem them that were under the law: the Lord of life gave himself unto death, not ignominious only before men, but accursed before God: the Father's delight and darling, became the object of such wrath, as would have crushed all creatures in heaven and earth to pieces. Now the bitterness of this passion in and about the time of his death, may appear, 1. by his complaint to his Father in the garden, testifying how heavy his soul was unto it, which if it had been but an ordinary death, it could not have dismayed him, no more than many martyrs who have not shrunk at it. 2. By the strange drops of water and blood that fell from his face. 3. His sundry cries to his father, that if it were possible the cup of death might pass from him. 4. By those most unworthy things, which the most innocent lamb of God suffered at the hands of sinners; being taken as a thief with swords and staves, bound and carried away, and brought as a malefactor before the Magistrate: before whom, though he was cleared, yet must he be scourged by the jews; stripped of his own apparel, clothed with scornful kingly robes, the crown of thorns, and a reed put in his hand in stead of a sceptre; lead away as a sheep to the slaughter, where between two thieves, as the chief of all sinners, he was crucified, his joints stretched and racked, his hands and feet digged with nails, his side pierced with a spear: in stead of drink, 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 soldiers flouted him, nay, the very thief on the cross could with his last breath blaspheme him. 5. But all this seemed less than nothing to that which he inwardly felt, being as one oppressed and forsaken of God, which made him cry out, my God, my God, why hast thou forsaken me. Thus did the Son of God make exchange of the greatest glory above all comprehension, with the greatest infamy, and the greatest joys with the greatest sorrows that can be imagined, even the sorrows of hell: the which considerations notably set out the quality of this passion, unto which our Lord gave himself. There can be now no other Priest nor sacrifice besides Christ hi●s●lfe. Use. In that Christ gave himself, 1. we learn, that there can be neither other Priest, nor other sacrifice, than Christ himself: both which our Apostle accurately noteth in a diverse phrase, which at the first seem to ●ound the self same: neither doth our English so distinguish them as the Greek doth. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The former is in our text, which more properly betokeneth that Christ offered no other oblation or sacrifice then himself: hence is it said, that for this end God gave Christ a body, that in the same he might perform this part of his fathers will. H●b 10 ●. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The latter is in 1. Tim. 2.6. which implieth more directly, that Christ himself gave himself, and that there can be no other priest in this oblation than he that is the sacrifice: neither indeed can he be offered of any other save himself, who for this purpose sanctified himself, as the altar sanctifieth the gift, and the Temple the gold: no Priesthood, not levitical, much less Papal, joh. 17.19. was ever worthy so great honour, as to offer unto God the Father his well-beloved Son: neither any Priest can offer such a sacrifice as this is, wherein is both the fulfilling of the law, and payment of all forfeits, who is 〈◊〉 the mediator between God and man, yea both God and man: for without humanity can be no sacrifice at all, and without deity no such sufficiency; and if deity alone, or humanity alone had been sufficient for such a work, the Son of God had taken flesh in vain. Whence it is that the Scriptures inseparably join these two, the mediator and the Priest of the new Testament: Heb. 12. ye are come unto jesus the mediator of the new Testament, and the blood of sprinkling; etc. 1. Tim. 2. there is one mediator between God and man— who gave himself a ransom. Whence it is directly concluded, that if there be but one mediator of the new Testament, there can be but one Priest; and that if all the table of the massmongers be Priests properly of the new Testament, they must be also mediators and redeemers: whereas the Scripture saith, there is but one. Again, as the sacrifice is but one, so there can be but one Priest, and he must be so qualified, as never any man, no not Aaron himself was; for thus the author of the Hebrews advanceth this priesthood of Christ. Heb. 7.23. 1. In the levitical Priesthood were many Priests, because they died and had succession: but here is but one Priest without succession; for his Priesthood need not, nor cannot pass from him to an other, because he liveth for ever, and is a Priest after the order of Melchizedech, without beginning of time, or end of days: and he shows why Christ must neede● live for ever, to make intercession for us in heaven, namely, 2●. by the sweet smell of his sacrifice once offered: which if no Priest but he can do, than no man who liveth not ever, can be properly a Priest of the new Testament but he alone. 2. he is further proved the only 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 himself only: It behoveth us to have such an high Priest, which is holy, innocent, undefiled separate from sinners, higher than the heavens, 26. who need not offer first for his own sins as they, etc. The special things objected by the Papists against this truth, are two: first, that Christ is indeed such a Priest as we speak of; The Popish distinction of Priests into primary and secondary overthrown. but they distinguish of Priests: Christ is the chief and principal, but there may be secondary and inferior Priests by whom, Christ still offereth himself unto God, and in these Christ's sacrifice is perpetuated. But as our learned Fulke speaketh; upon Hebr. 7. If all external priesthood before Christ was but a figure of the the eternal priesthood of Christ; and if Christ have abolished all external sacrificing priesthood that was before, and instituted no other in the new Testament to succeed him, then must the Popish shavelings bring forth a third Testament, to prove their secondary Priests and priesthood, seeing it hath no footing nor ground neither in the old Testament, nor in the new. 2. Besides, this distinction flatly overthroweth the Apostles position, who by this sacrifice of Christ, overthroweth all the sacrifices of such Priests as are mortal, and of such as had need to offer first for their own sins, and then for the peoples, as the legal Priests did, and the Papal do. Nay more, it overthroweth itself, for whereas the Papists say, that the sacrifice of the mass is the very same sacrifice which was offered by Christ himself upon the cross, and that very Christ is offered by them, this is against all reason; seeing the sacrifice upon the cross was offered by himself alone, without the help of any ministers, except they mean such as Pilate, Caiphas, judas, and the soldiers, and such ministers we will easily grant their secondary ministers to be. 3. The nature of this sacrifice will not admit of that foolish distinction, seeing it cannot be offered by any but the high Priest, even he that was the high Priest of things to come, Hebr. 9.11, 12. who was not every year to enter once into the holy of holies with the blood of beasts, but once for all hath he entered into the holy place, and obtained eternal redemption for us: and if eternal redemption be obtained where there is no remission of sin, there is no more need of oblation for sin. 4. Whereas they say that Christ indeed is the only Priest to offer a bloody sacrifice, and that is but once done and cannot be repeated; but yet ought daily to be offered in an unbloodly manner by their Priests for the sins of the quick and the dead. Mors necessarius modus oblationis, tolle mortem tollis oblationem. The Apostle taketh away that evasion, affirming that without blood there is no remission; and that if Christ be offered any more, he must of necessity suffer again, Heb. 9.22.26. The second thing of any moment objected is, that although Christ by his one oblation once offered, merited redemption, and remission of sin; The Popish distinction of oblation of primary, an● commemorative confuted. Sess. 6. cap. 2. yet is it necessary for our salvation that this oblation of his be applied unto us; and this cannot be done but by a secondary daily offering of him in the mass by the masspriest: and hence is their second distinction of the offering (as the former of the offerer) into primary and commemorative or significative. Answ. Where by the way note how they wound themselves, and thrust their swords into their fellows sides: The council of Trent, saith that the Mass is the very self same oblation which was offered on the cross, the difference is only in the manner and some small respect; now other Papists teach us, that in the mass is not the very same true and real oblation, but only a commemoration and signification of it. Now who seeth not, that the remembrance of a thing is a far diverse thing from the thing remembered? yea necessarily argueth the absence of the thing remembered. Now which of these must we believe? truly both alike, tha● is, neither; seeing the word one oblation, destroyeth both. 2. We grant that there must be an application of this oblation, but not by such wicked means as they have devised, namely by the multiplication of itself; as if a man should in stead of applying one plaster, do nothing else but make infinite plasters, whereas one truly applied to the sore were better than they all: but he who was the sacrifice, being the wisdom of his Father, hath devised a wiser means to apply unto believers his oblation, namely, by the outward and ordinary means of the word and Sacraments; as also inwardly by his spirit, working by those means effectual faith in our hearts, whereby we lay hold upon all our good unto salvation. And if there were no means to apply Christ's merit unto believers, then by daily offering himself with it; then were there no means to apply unto us the fruit and benefit of his incarnation, death, resurrection, or ascension, unless he should be borne, die, rise, and ascend every day, for the reason is the self same. Use. 2. In that it is said, that Christ gave himself, Christ gave himself & therefore wholly both body and soul: and why. we may note that Christ gave himself wholly, both his body and soul in sacrifice, and spared neither: for we had deserved a double death, which it was meet that Christ by a double death should destroy; by his bodily death pull out the sting of the death of our bodies, and utterly abolish the death of our souls, by the death of his soul; and to this purpose that our consolation might be full, the Scripture showeth, how that his soul was heavy unto the death; and that a little before his suffering his soul was sore troubled. And Isai expressly affirmeth, that his soul traveled in his death, and that he made his soul an offering for sin, and powered out his soul unto death, and that he made his grave with the rich in his deaths: Isa. 53.11.9. where note that he speaketh in the plural number, to note this double death of Christ: and what other thing did himself proclaim with such a loud voice upon the cross, when he cried, My God, my God, why hast thou forsaken me? for what other is the death of the soul, but to be separated from God the fountain of life? which point helpeth us to understand such places of the Scripture, as affirm that Christ suffered and died according to the flesh, joh. 6.51. and that Christ offered his body, Heb. 10.10. and all those which ascribe all our salvation to the blood of Christ. All which must be synecdochically understood, under one kind comprehending all his suffering, and never excluding any part of it: every of them being equivalent to this speech of the Apostle, who gave himself: that is, both his body and soul, or wholly unto the death: neither can the death of the cross be other, which is joined with the malediction of God, from which we by it were wholly delivered. Christ's death and passion was voluntary, seeing he gave himself. Use. 3. Where it is said that Christ gave himself, it may be further noted, that his whole passion and death was voluntary: for what is more free than gift: and this appeareth in that he was wont to say before hand, that he must go away unto his father, that he must leave the world, and his disciples; joh. 10.17, 18. that he had power to lay down his life, and take it up again: and that no man could take it from him: for who could take that life from him, whose sinneles nature of itself was not obnoxious to death, it being the stipend of sin. And further, it is briefly to be observed, how the holy Ghost through the whole history hath noted special circumstances which confirm the same truth. As 1. when the time drew near that he should leave the world, he foretelleth to his disciples, that he must go to jerusalem, and suffer many things, and be crucified, and yet he went; yea when Peter took him aside, and entreated him to favour himself, he checked him more sharply than we read that ever he did any of the rest, Get thee behind me Satan: he would not patiently hear any thing which might work the least unwillingness in him. 2. When he came to jerusalem, did he withdraw himself when he knew the jews sought to apprehend him, as he at some other times had done? no verily, but knowing that Satan had put into the heart of judas to betray him, he went to his accustomed place of prayer, which judas well knew, and whether he knew he would bring his rout. 3. When the company came to apprehend him, although he let them know by casting them all to the ground, that he could have resisted or avoided them, yet he let them rise again, he told them he was the man they sought, and delivered himself into their hands: yea more, the text saith, he went out to meet them, showing the truth of that prophesy, Psal. 40.6. In the roll of the book it is written of me, that I am ready to do thy will. And as he would not resist in his own person, so when Peter made a rash resistance, and in his rescue smote off Malcus his ear, Christ immediately healed the wound, wished him to sheathe 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 judge, he denied no part of that truth, which he knew they would wrest against him; showing in all his answers a present mind and courage with all meekness in suffering horrible contumelies, without perturbation or confusion, uttering such holy speeches as became the most innocent lamb of God: as his holy Apostle noteth, that he witnessed a good confession before Pontius Pilate. 1. Tim. 6.13. 5. When he came to the place of execution, he needed no help to die, he refused the cup of vinegar, which in likelihood was reached him, to shorten the sense of his pain: and that his soul willingly left his body, besides that strong cry at his death and expiration, which argued no languishing death: all the Evangelists note that Christ sent out his soul, or gave up his spirit: yea, in great wisdom he prevented the souldeirs violence, in breaking his legs, or offering him while he was yet alive any deadly wound; that he might manifest that he did not violently, but voluntarily undergo that passion, and drink of the bitterness of that cup. By all which severals, we perceive the truth of that the Apostle speaketh, Philip. 2.8. that Christ was made obedient unto the death; and this made it an acceptable sacrifice: for had it not been a freewill offering, it had not been accepted. Let us then for our comfort, hold fast this point of our Christian faith, that look how willingly the father offered his Son in sacrifice, so willingly did the son offer himself▪ and that those who crucified him, were not more willing to do it, than he was to offer himself, and suffer himself to be crucified; and this maketh it absolutely meritorious and effectual, for the justification of all believers, whereas otherwise it had been no ransom. The third and last point to be considered in this fact of Christ, is the persons for whom he gave himself, for us. Christ gave himself for his Church, & not for every particular man. The which words by the latter part of the verse, must be expounded only of believers, of which number the Apostle was; and are not to be meant of all mankind, as though Christ gave himself for an universal salvation of every particuliar man, or intended to save all, if they would believe, as they who are termed the Lutheran Divines do contend. But this place plainly restraineth it to his people, his Church, such as are redeemed from iniquity, such as are purged, such as are a choice and peculiar people, and such as are zealous of good works; for such Christ gave himself, Reasons. and for no other. For, 1. if the purpose of God and Christ, was not that he should die effectually for all men, than he died not for all men. But God's purpose could not be so: for than would it follow, 1. that God's purpose should be frustrate, seeing many are already in place of torment, and many more 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 upon the incertainetie, and instability of an event, depending upon the mutable will of man. Expiatio & intercessio sunt partes inseparabiles sa●●rdotij Christi. Neither was Christ's purpose so; for his purpose was to give his life for his sheep; and purposed not so much as to pray for any other; who surely if they have no part in his prayer, much less in his sacrifice. Secondly, If Christ died effectually for all, it is not possible that any one man should perish, and be condemned▪ for than hath Christ satisfied for the sins aswell of judas, Cain, as any other; and consequently their sins must necessarily be remitted: for satisfaction for sin, and remission of sin, are inseparable: so the Apostle maketh redemption nothing else but remission of sin, Ephes. 1.17. By whom we have redemption by his blood, even remission of sin: and where remission of sin is, must need● be blessedness: Psal. 32.1. so as by their doctrine none should be damned. Yea further, for whom Christ giveth himself, to those he giveth his spirit, to abide with them, and to seal up their salvation to their own souls: for the spirit letteth them know the things that are given them of God. But they cannot receive him, for the world seeth him not, nor knoweth him, and much less can receive him▪ see joh. 14.16.17. Thirdly, ●or whom Christ gave himself, those he loved: Gal. 2.20. Who loved me▪ and gave himself for me: the which is true not only in Paul, but in every believer, Ephes. 5.2. and Reu. 1.5. He loved us, and gave himself for us. Now what is meant here by us? all mankind? no surely, but God's dear children, and Saints, as the first place restraineth itself, ver. 1.3. and those that are washed from sin, and that are made Kings and Priests unto God; as the second: but most expressly the Apostle expoundeth his own phrase in the 25. verse of the same Chapter, Eph. 2.25. He loved his Church, and gave himself for it. Now the wicked know not Christ, and he knoweth not them, they hate him, and he loveth not them: he is a jesus indeed, that is a Saviour, but because he saveth his people from their sins. Fourthly, To whom neither the ends nor fruits of Christ's death can belong, a vain thing is it to ascribe any efficacy of his death unto them: but neither the ends nor the fruits belong to the wicked. For, 1. the main ends are, 1. by his death to abolish him that had the power of death, that is, the devil: but he still ruleth in the children of disobedience. 2. to conquer death itself, 2. Tim. 1.10. but they are still held under the bondage and fear of it. 3. to destroy sin, that it may die in men, but it liveth and ruleth in the wicked. 4. that they which live, might live to him which is dead, 2. Cor. 5.15. but they rise against him, and attain not the first resurrection, nor the beginnings of life eternal here, nor the perfection hereafter. And for the fruits of this death, which are justification, remission of sin, imputation of righteousness, reconciliation with God, regeneration, sanctification, and life eternal, none of these belong but to the members of Christ; Eph. 5. so as we may conclude with the Apostle, he gave himself for his body, which if the wicked be not, he gave not himself for them. How Christ is said to reconcile the world to God. The main things objected and much stood upon by the adversaries of this truth, are these two. First, such places as affirm that Christ redeemed the world, God so loved the world as he gave, God was in Christ reconciling the world, I give my flesh for the life of the world, etc. Ans. By the world, is not meant every particular man in it, but the elect both of jews and Gentiles; for Christ and his Apostles often cross the the jews, who conceited that they alone were loved of God, and not so the Gentiles, and therefore to abate their pride, were often and much in proving, that howsoever in times past the Gentiles were passed by, yet now they were called to the participation of grace and salvation, as well as they; and hence sometimes the Gentiles alone are called by the name of the world, as that opposition showeth between jews and Gentiles, Rom. 11.12. If the falling of them the jews, be the riches of the world, that is the Gentiles: and sometimes again only the elect of both jews and Gentiles; for there is a world of the elect only, as Augustine well proveth out of the place in john alleged: Tractat. 87 ●n joh. and this world, is only reconciled unto God. Secondly, they object such places as affirm that Christ died for all: How Christ is said to die for all men. Rom. 8.32. Who spared not his son, but gave him to death for us all: 1. Tim. 2.6. who gave himself a ransom for all: Hebr. 2.9. tasted of death for all, etc. Answ. The word all, signifieth not always all the posterity of Adam, (which if it always do not, the force of the argument is broken) but sometime, 1. only those of the last age of the world, Act. 17.30. But now would have all men to repent. 2. sometimes not every particular, but every kind: as Christ is said to have healed all diseases; that is, all kinds of diseases; and the pharisees tithed all herbs, that is, not every particular, but all kinds: and thus is it according to the truth of Scripture, and consent of the ancient Church, to be taken in those places which affirm that Christ died for all, namely, for all kinds of men, but not for every several of every kind. 3. The places of Scripture restrain themselves to believers: as 1. Tim. 2.7. God would have all men saved: 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. gave him for us all, but all such, as have all things given with him, all such as are chosen, justified, and shall never 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 showeth. 1. sons that must be lead unto glory, ver. 10.2. Christ's brethren, 11.3. such children as are given of God unto Christ, ver. 13. Lastly, with these forms of speech compare these places which say that, the son of man came to give his life a ransom for many, Matth. 26.28. and that he died to make many just: Rom. 5.19. and that he was offered to take away the sins of many, Heb. 9.28. and this will justify that truth who observeth, that with Paul, all and many, are all one. Use. If Christ gave himself for us, than suffered he not for his own sins: 2. Cor▪ 5.21. Christ suffered not for his own sin, for he was given for us. for he knew no sin, being most holy in his conception, without original sin; 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 sin? of which innocency not only his friends, the Prophets, and Apostles, but his greatest foes also by God's providence became witnesses. pilate's wife wished her husband to have nothing to do with that just man: Pilate himself confessed, he found no fault in him: The Centurion said, surely this man was the Son of God. Caiphas said, that one man must die, (not for himself but) for the people; the thief on the cross, this man hath done nothing amiss: nay, judas himself cried out, that he had betrayed innocent blood: not to speak any thing of the many confessions of the devils themselves, that he was the Son of the most high. The Papists draw near unto that jewish opinion, which the Prophet mentioneth, Isay 53.4. We judged him plagued and smitten of God, Christus praeter ●a bona quae suis laboribus peperit nobis, meru●t etiam sibi corporis gloriam & nominis exaltationem Bellar. l. 5. de Chro. cap. 9 namely, for his own sins; but he was wounded for our transgressions, and broken for our iniquities; for they hold, that Christ by his suffering merited something for himself. Which if it had been so, then was the Apostle mistaken in saying, that the Just suffered for the unjust; whereas he should have said, the just suffered both for the just and unjust. Besides, this guing of himself, withstandeth any meriting for himself: for if it was necessary that he should merit for himself, his obedience could not be voluntary. And what an absurd thing is it, to think that it was necessary for Christ being God, to descend from heaven, become man, and condescend to most bitter death, the grave, and sorrows of hell for his own 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 union of it with the word, the second person? what could it want, which had such inseparable fellowship with the deity itself? who in the midst of his abasement, his flesh being the flesh of the word, could not want any glory, although he was pleased to hide it for the time of his passion. Lastly, the human 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 moved wholly by the divine, and in that regard could not merit any thing for itself; for a meritorious work must be in the own power of the worker, & by himself merely performed; nay, his merit for us dependeth not upon his nature, but upon his person, in which both his natures concur to the work and efficacy of the same. Secondly, if Christ have given himself for us, we must receive this gift and the benefit of it, seeing a gift not received, We must receive this gift and make our best benefit of it. is to no purpose or profit. And the means to receive Christ, and apply him with all his benefits is, 1. to know him, for darkness comprehendeth him not; and he came to his own, but they not knowing him received him not, but crucified him, whom had they known they would never have crucified the Lord of glory. 2. By prising the gift above gold, silver, pearls, esteeming the precious blood of the immaculate Lamb, above every corruptible thing under the sun: all which cannot redeem one soul. 3. By opening the door of the heart, purified by faith, to entertain him, while he offereth himself with all his merits in the word and sacraments; and this not as a stranger, by giving a night's lodging, but as our husband and head, never to be departed. Consider that now Christ standeth at the door of thy heart and knocketh, and useth reasons (as once he did, Cant. 5.) from the great pains and sorrows which he underwent to come to thee: he waited when it will once be, that for thine own good thou wilt open unto him: that he may bring his father with him to sup with thee, and impart unto thee knowledge, sanctification, and the rest of the graces which accompany salvation. Oh therefore never adventure to try what a fearful thing it is, that he should depart in displeasure, or that thou shouldest not know the day of thy visitation: but receive him whilst he is near, that thou never know what an heavy thing it is to seek repentance with tears perhaps too late; or how uncomfortable a thing it is, to seek him when he is grieved at thy unkind delays, and will not so easily be found. Thirdly, if Christ have given himself so willingly to such a cursed death for us, We must give ourselves to him who gave himself for us. we must also in way of thankfulness give ourselves unto him. He gave his body, his soul, his glory, and all for us: we must not think much to part with body, goods, name, liberty, or life itself, for his sake, when he calleth us unto it; the law of thankfulness 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 us: and the rather, because when we have done all we can, we can never be sufficiently thankful for this greatest gift that ever was given to the sons of men, we can never speak sufficiently of it, nor ever wade deep enough into the ocean of that love, that presenteth us with such a gift as this is. Howsoever therefore the sight of the blood of bulls and goats would more affect many, than this most precious blood, which they tread under their feet, yet let those that look for part in it unto salvation, account this precious, yea and their glory, and rejoice that the wisdom of God hath left them means by the word and Sacraments, wherein Christ is daily crucified before their eyes, to revoke it into their memories; let them conscionably use these means to this end; that this gift running ever in their minds and memories, they may bethink them what they may acceptably return for so great receipts; and when they hear their hearts called for, they may give heart and hand, head and feet, will and affections, up to the perpetual service of so good a benefactor. Seeing Christ hath given himself, there need no other satisfaction for sin. Fourthly, If Christ have given himself for us, than there is no other satisfaction for sin. If angels or men, living or dead, masses or merits, could have satisfied the justice of God, Christ might have spared himself; but nothing can be given to God, nothing accepted of God in way of satisfaction of man's sin, but the person and merits of Christ himself: for if any thing belonging to our persons could go for payment, then might he have retained his glory in heaven, and never have left it for our sakes. If any Papist stand out here, and say, that Christ taketh our works and dieth them in his blood, and then offereth them to his Father, who accepteth them as meritorious not for our sakes, nor their own, but only for Christ. I answer, that Christ indeed dieth the works of the godly in his blood, and so presenteth them unto his Father, and his Father accepteth them at his hands; but no way in respect of any satisfaction of sin, or merit of salvation, but only as testimonies of our thankfulness and duty, and not otherwise. That he might redeem us from all iniquity,] In these words is contained the former fruit or end of Christ's giving himself, namely, to redeem his Church from all the bondage and slavery of sin. For by sin we became bound, 1. to the service of it, 2. to damnation, the stipend of it: both which the Apostle includeth, in that he saith, that sin reigned unto death: where is both the reign and command of sin, Christ redeemed his church from the captivity of sin too ways. and the wages of it, which is death. Now the Lord jesus redeemed his Church out of this captivity two ways. 1. By paying the price of redemption unto his father, even the most precious blood of the son of God: for so by communication of properties it is here said, that the mighty God gave himself to redeem us, that is, the life of that person who was God, went for our ransom; whereby our debt is freely (in regard of us) discharged, the bill canceled, and the hand writing against us fastened unto his cross. 2. By conquest; for he bound the strong man that had us in his power, spoiled principalities and powers, over whom he gloriously triumphed; and thus partly by price, and partly by power, redeemed and rescued his people. How so short a suffering could redeem from infinite evils. Quest. But how could Christ by giving himself for so small a time, redeem all his Church from such infinite evils? Answ. We must here consider three things. 1. The dignity and excellency of the person who performed this work, who was not a bare man, but 1. the Son of God by eternal generation. 2. his only Son. 3. his beloved Son. Mortem re, non tempore infinitam tolleravit Christus. And to show us that these be the respects which make the work so meritorious in itself, and so acceptable unto his father; the Scriptures every where give him such titles as declare him to be most dear unto God his Father: so joh. 1.14. the only begotten son of the Father, full of grace and truth: and 18. the only begotten Son which is in the bosom of his Father: and joh. 3.16. God so loved the world, that he hath given his only begotten Son: and Rom. 8.32. who spared not his own Son: now if the person be so gracious, the work cannot but be acceptable. Secondly, consider the sufficiency of the work, being so admirable as never was the like: for it was no simple action neither of God alone, nor of man alone, and so neither merely divine, nor merely human, but (as Divines speak) th●andrike: the operations of both these natures which concur to one person, concurring to the effecting of the same work. Wonderful then is this work, which could never be performed by a me●●e creature, man or angel, but by a person that must be both God and man. Thirdly, the largeness and extent of the price, most absolutely satisfying whatsoever was required, and that in all voluntary obedience both active and passive. Active, for he fulfilled all righteousness, and perfectly performed and fulfilled the whole law in our stead. Passive, for he suffered a most shameful and cursed death, both visible, standing in the separation of soul and body: and invisible, suffering for a time even the very torments of hell, namely, the endless wrath of his father, under which his Church had otherwise been subdued for all eternity. So as for the time, the Son of God, and Lord of all, was dejected under all creatures, and held under the most accursed death that ever was, seeing the sins of all his body lay most heavily upon him: unto both which branches of his obedience, if you add the voluntariness and freedom of both, the whole will appear 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 never took, and so was not bound to any such payment. Doctr. 1. Seeing Christ must give himself to redeem us, it implieth a wonderful bondage and tyranny of sin over us before that Christ wrought our liberty. Before this redemption we were bondslaves▪ under sin & death. 2. Pet. 2.19. Hence doth the Scripture speak of regenerate persons, as servants of sin, servants of unrighteousness, servants of corruption: we read also of the wages of sin, of the hire of unrighteousness which Balaam loved: of being sold under sin, and of wicked men selling themselves to work wickedness, as Ahab, and others: which is nothing else, but a voluntary putting of a man's self under the will and power of sin: and thus he that committeth sin, that is, giveth himself unto it, joh. 8.34. is the servant of sin. To this purpose also we hear the Apostle often speaking of the reign and dominion of sin in the mortal body, and of the law of sin in the members rebelling against the law of the mind, and of the law of evil which is ever present with the best. But who is it that feeleth not within himself the woeful fruits of this captivity? how are we bound hand and foot in chains of darkness, further than the son by setting us free hath enlarged us? how are we stripped stark naked of our clothes of innocency and holiness, further than we are wrapped in the garment of this our elder brother's righteousness? how servile are we, and at the beck of every sin, every temptation, every lust and suggestion, further than the son hath rescued us out of the hands of such hard Lords? who seeth not this tyrant thrusting himself by force or fraud into his best holds, so to shoulder out the right owners? Sin resembleth a tyrant many ways. Rom. 5.21. who perceiveth not this tyrant seeking himself only, and careth not for blood and murder, but reigneth unto d●●th in so many as he hath subdued? who findeth not this tyrant overturning all laws and constitutions, and making his own will his only law, to the which whosoever are subjecteth, what slavery can be compared to theirs? If we consider the jews oppression in Egypt for 400. years together, even when their tasks were most increased: If the unmerciful entreaty of them in Babylon, when strange Lords had rule over them 70. years: If the cruel and bloody persecution of Antiochus, of which Daniel prophesied, that before it never was the like, nor should be after it: If the misery of the Turkish galley slaves; yet is there no misery, no bondage to this. For there the enemy was external, here within a man's breast and bowels: there the loss was outward of goods, lands, liberty, or life; but here of God's image, his favour, the soul, & life eternal: there might they in time look to change their Master, or to fly, or with the end of their lives at the least to end their misery; but here no man can fly except he can fly from himself, nor end by death, but begin 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 freedom, here men will not believe they are in such snares, but rejoice in them, and are never so merry, as when they are strengthening their bonds upon themselves: of which thraldom if we would more distinctly conceive, in one word thus it is; Original sin enthralls us to actual, preceding actual sins to consequent as just punishments of the former: present sins are precedents to other men, and so we are entangled not only with our own, but other men's transgressions also. By all these we are liable to death, both temporal and eternal, which entered into the world by sin: hence cometh the torment and sting of a guilty conscience; hence is the sinner haunted with the horror of God's dreadful judgement, and the best fruit of the best men's sins is shame and sorrow, even where God raiseth up to repentance. Use. 1. Note hence the miserable estate of such men as are out of Christ, in whom sin yet reigneth: for these are chained in ignorance, Miserable is their estate who a●e out of Christ, because they have no part in this redemption. rebellion, contempt of God, and his word, are snared with manifold lusts, bound hand and foot already, and nothing remaineth, but the casting of them into the fire: for they are yet in their sins; which one word sin (saith Luther) comprehendeth God's everlasting wrath, and the whole kingdom of the devil. And yet examples there be in the world of such, who by all God's arrows and plagues sent against them, cannot come to see their miserable bondage to and by sin: the which if it made Paul, who was in Christ an ancient believer to cry out, Oh miserable man, who shall deliver me from this body of death! what cause have such to exclaim upon themselves as most wretched, whose bonds are not loosed as Paul's, but binding them every day surelier than other over to destruction. Use. 2. Seeing by sin we put ourselves under such slavery, as both itself and Satan play the tyrants over us, we must take that counsel, Let not sin reign in your mortal body, Deal with sin as with a tyrant. but daily seek and strive to expel the tyrant; and if that will not be done, aim at the weakening of his forces, observing these directions. 1. Take from him his most dangerous weapons, by subduing thy own corruptions, which are his Sampsons' locks, wherein his greatest strength lieth. 2. Banish all his friends, abetters, alliance; as all appearance of evil, and occasions, such wicked company, counsel, idleness, etc. which are sins supporters. 3. Prevent the wiles and policies of this tyrant; for he is of a serpentine, creeping, and insinuative nature; sin hath many fetches for it own fortification, as false joys, false fears, false pleasures, false profits: by these means if we take not great heed, it will come within us, and we shall be too weak to close with it. If the Apostle Paul confess that sin seduced him, how had we weaklings, need to furnish ourselves with serpentine wisdom against the deceitfulness of sin? 4. Never offer conditions of peace with him, be not content that he have a little room in thy heart, (as many, because they cannot be without sin, make small matters of such gross sins as the spirit will not dwell with, and they contentedly forbear to disease them) but arm thee against the beginnings, stop the occasions, and passages: But if for want of watchfulness he have made some entrance, and encroached on thee, stay not to pa●●y and talk with him; but presently make resistance, for by such degrees iniquity comes into his chair; delay to talk with sin by reason of our inclination breeds a certain delight in it, delight begets desire, desire worketh endeavour, endeavour produceth the act; the act engendereth, and is quickly iterated, and multiplied; multiplication is the mother to a benumbed conscience, a brawned conscience begets defence of sin, defence riseth to boasting or gloriation in it: and thus is sin brought into the chair of estate, and the quishon is damnation. Now sin is proclaimed, crowned, and accepted of, and hath all loyalty performed unto him. The Son having set us free great is our freedom. Doctr. 2. Secondly, out of the words we learn what a wonderful freedom we have obtained by Christ. By nature we are wrapped in the guilt of sin, subjecteth to the stipend of sin, subdued under the curse of the law, and lie right under the whole wrath, and displeasure of God. Our sin proclaimed us rebels to God through heaven and earth, banished us out of our own country, set hell gates open against us, and gave us into the hands of Satan, as an hangman to execute God's sentence of eternal death passed against us; yea further, hopeless we were in this woeful condition: for God's displeasure was so kindled against us, as men and Angels could not reconcile him; the law was so transgressed, as all men and Angels could never satisfy, nor make up the breach: the sentence was so severe, as all men and angels could never have stood under it: the execution so certain, as the very gibbet was ever standing in our sight in the horrors of soul, and terrors of accusing consciences, and we seemed to walk and be left in the midst of ten thousand deaths. Now when no means was left to pacify God offended, to satisfy the law transgressed, to revoke the sentence denounced; the Son of the eternal Father must come from the bosom and glory 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 cross: that so becoming a curse for us (as that execrable kind of death betokened) we might have God well pleased with us, as he is with him, we might present him his law perfectly fulfilled, not in our persons, but in his for us, we might plead the payment of all our debts, both the principal, and forfeiture, by this our surety, and so might sue out our full discharge from all former claims and sentences, because the uttermost farthing is fully paid and discharged. Use. 1. If Christ hath freed and redeemed us from all iniquity, then hath he made no partial redemption: he satisfieth not for the fault, and leave us to satisfy for the punishment: Bellarm. lib. 4. de poenit. cap. 2. Concil. Trid. sess. 6 c. 14. neither redeemeth us from the eternal punishment, but giveth us leave to satisfy for the temporal: But if Christ have redeemed us from all iniquity: if he said on the cross; It is finished, that is, the whole work of man's redemption is consummate and perfect; if at one time he made one perfect expiation, and thereby brought in an everlasting redemption; Heb. 9.12. & 26 here is artillery and gunshot against all Popery: down go all other satisfactions for sin in this life; down go all satisfactions after this life in purgatory: Christ's satisfaction is not partial, but freeth us from all iniquity both guilt and punishment. down goeth their doctrine of all other merits save this of Christ: down goeth all that supply of the foolish virgin's lamps with the oil of good works of supererogation out of the Church's treasury; and with these the Dagon of the mass, and the whole Diana their worship and religion must down also. Did not I forgive thee all, saith the parable: Matth. 18. Isa. 52.3. and we were sold for nought, but redeemed without money, saith the Prophet. What can the Papist say now for his mony-masses, pardons, indulgences, and such trash, obtruded upon the world, seeing the text is so express; we are redeemed without money. Object. But David had his sin forgiven, 2. Sam. 12.13. The Lord hath put away thy sin: And yet because he had made the enemies of God to blaspheme, the child must surely die, ver. 14. and this was the temporal punishment: and what are the sufferings of God's people in this life, and in the end of this life at their death but punishments for sin? Ans. The text showeth plainly that both the sin, and the punishment was forgiven: for so those words show, thou shalt not die, death being the just wages of sin: yet the child must die, not to make any satisfaction for the sin, but the text shows another end, that the enemies might cease to blaspheme, when they should see the Lord no patron or favourer of sin, but rather justly offended with it. And as for the afflictions which befall Gods children for sin, and lie often very heavily upon them, none of them satisfy, or can satisfy any part of the justice of God for sin past; but are fatherly corrections preventing sins to come, many ways serving for their own good, and the warning of others, lest they should conceive him a God bolstering sin in those that are dearest unto him; but no way as a satisfaction to God, for thus only the passion of Christ is a satisfactory redemption from sin. And the like may be said of death, Mors piorum est medicinalis non poenalis. which is left to the godly to conflict withal, although they have obtained full remission of sins; but this is not as a punishment of sin to them to whom Christ hath altered the nature and visage of death, but now it is only an exercise of their faith, hope, and piety, yea a very passage unto eternal life. 2. This consideration must stir us up to a love of our Lord jesus, He hath well deserved all our love who hath paid all our debt. who hath discharged us of such a debt, and ransomed us from such an unutterable thraldom. How would we affect such a one as would pay a trifling debt, if it were but ten or twenty pound, if ourselves for insufficiency were cast in prison? we could never forget such love. Consider now how great those debts of thine were; how weak and small thine ability was to satisfy, if thou hadst had the power of all men and angels; how ruinous and rueful thy case was every way: & thus the more love will appear to be due unto Christ, and the more thy sin, if thou return not love for love. 3. It must work in us a detestation and watchfulness against all sin, which bringeth such vassaladge upon us: Beware of sin which bringeth back the former bondage. for shall Christ take upon him our debts, that we like desperate prodigals should do nothing but augment them? shall he ransom us, and give us perfect freedom, that we with the unthankful Israelites, should run back again to our former bondage? shall we with Salomon's fool, make but a mock of sin, which cost Christ so dear to expiate? he never knew what this greatest benefit of Christ ever meant, that can take his pleasure in the course of any one sin. Christ having restored the blind man his sight, bade him go and sin no more: and to the adulteress, go and sin no more; so the use that we should make of his redemption is, to cease from evil, and depart from iniquity, lest a worse thing befall, and our end be worse than our beginning. And here is it not to be omitted, how the Popish doctrine is in this point an utter enemy to this redemption purchased by Christ; not only in magnifying their own merits, but in extenuating sin, so as men cannot come to a serious sense and hatred of the same: for many sins are small, and scarce sins; many are venial, and there is no danger in them: original sin which is the mother sin of all, is no sin at all in the regenerate. They turn many of the commandments into counsels, which men may give ear unto for convenience sake, but not of necessity, and in doing these, they do more than the law bindeth them unto. By all which dreams of their own brains, as by thick clouds of darkness, they obscure the brightness of this our sun of righteousness, and lessen the merit of his sufferings. For if so many sins are in their own nature so venial, Christ might have spared much of his pains; and if they were so slight as they make many, the Christian might forbear much of that watchfulness against them, unto which we are so often exhorted by the Apostle. Full consolation to the godly from the former doctrine. 4. Hence also is ministered no small consolation to the faithful: for if Christ have redeemed us from all iniquity, who can lay any thing to our charge; seeing Christ hath justified, who can condemn? Let Satan now object the greatness of our debt, our own insufficiency, and weak estate to discharge; we may plead that we need not greatly distract our thoughts to procure any satisfaction, besides that which is made on Christ's part, and accepted on God's part for us, but all that ever we can make, in way of thankfulness, we acknowledge ourselves bound unto. Let the blinded Papist (who teacheth, that he can satisfy the whole law of God, and yet reverseth it with the same breath, when he saith, pro hui●● vitae statu,) work to satisfy, we will to testify our thankfulness, in that we are freed from so great bondage. And purge us to be a peculiar people unto himself,] Christ by his death purgeth us two ways. Christ purgeth his people two ways. 1. By obtaining our reremission of sins, and absolving us both from the guilt and punishment of them: and this is the justification of a sinner before God, which he effected once and absolutely upon the cross, of which we have spoken in the words immediately foregoing: the latter way is by freeing us, from the filth and contagion of sin, and this is the sanctification of a sinner, and is not done at once, but is daily while we live 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 conceiving of which, those places may not hinder us, where our sanctification may seem to take an other rise: as where the Holy Ghost is called that clean water, whereby we are washed, Ezech. 36.25. I will power clean water upon you, and ye shall be washed from your filthiness, and from your idols; for it is the Lord jesus, who by the power of his eternal spirit offereth his blood as the material and meriting cause of our cleansing, Hebr. 9.14. without which divine and effectual power of the holy spirit, the flesh had profited nothing. 2. Where we meet with such places, which ascribe it sometime to the word, as Christ to his disciples, ye are all clean, by the word which I have spoken unto 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 speeches conspire together in this same truth rightly apprehended. For Christ is the only agent in our sanctification in and by all these: he giveth faith and sanctifieth by it, as by an internal mean and instrument whereby we receive our cleansing; he sendeth Ministers with his word, and sanctifieth by it, as by an external mean wherein sanctification is offered: and with his Sacraments, that by them as an other outward means, that inward sanctification might be represented and sealed. Thus David prayeth, Purge me with byssope, that is, wash away my sin with the blood of thy Son, which is shadowed in these legal sprinklings made with byssope: and thus are diverse other Sacramental speeches to be understood. Doctr. Redemption and sanctification are inseparable companions: Redemption & sanctification are inseparable companions. none is redeemed, who is not purged: the blood of Christ hath this double effect in whomsoever it is effectual to salvation: for he is made to such of God righteousness and sanctification. 1. Cor. 1.31. Exod. 30.18. 1. king. 7.23. In the law we read of laver, as well as of altars, yea and of the brazen sea. In the Gospel we read not only of blood, but of water streaming out of the side of Christ: and that his sweat in his agony was water and blood: The blood signifying the perfect expiation of the sins of his Church; and the water, the daily washing and purging of it from the remainders of her corruption. So the Apostle joineth these two together, Ephe. 5.26. he gave himself for his Church, that is, his life and blood, and purged it with water through the word: and it is clear that the Apostle john expresseth both these benefits obtained by Christ, namely, perfect satisfaction for sin, and sanctification from sin; when he saith, that this is he that came both by water and by blood; 1. joh. 5.6. and as here it is said, that Christ gave himself to redeem and purge, so elsewhere in express terms, to sanctify his Church, Eph. 5.27. Use. 1. In that the death of Christ serveth for our continual cleansing while we live in this world; There must needs be much uncleanness where is need of continual cleansing. we are to take notice and acknowledgement of much filthiness and uncleanness even in the best: it is no slight soil or stain that hath fouled our natures, which will easily be blown or brushed off, for it sticketh nearer us than our skins, that the very power of Christ's death itself, doth not wholly destroy it while we live; but we have cause to cry ou● with the leper in the law, I am unclean, I am unclean: nay, the godly see what blackamoors they are, and how hardly they change their skins: and what leopards they are, hardly parting with their spots. Philip. 3.12. And this made the Apostle take such pains, that he might attain this fruit of Christ's death and resurrection, after he had been long able to maintain his justification against all challenges, and say, who shall lay any thing to the charge of Gods elect? and what shall separate us from the love of God? well knew he how fast this uncleanness cleaveth unto our natures, Heb. 12.1. And this challengeth a number of monsters of men, whose hearts being gulfs and seas of iniquity, yea the common drains and sinks of all filthiness, do stream out nothing but such as Christ speaketh of, adulteries, murders, thefts, covetousness, deceit, uncleanness, pride, the wicked eye, and cursed speeches; and yet charge them with such filthiness, they justify themselves with the Pharisie, they thank God they serve God as well as the best, have as good hearts as the best, they do as well, and live as well, as the best of them all: you cannot fasten on them any sense of their foul sins▪ they need no purging nor washing: whereas the godly daily groan and grieve in the sense of the presence of that with them, which they hate worse than death itself. Use. 2. Hence may be noted, that wheresoever sin is pardoned, it is also purged, Sin is never pardoned but where it is purged. Rom. 8.2. There is no condemnation to them that are in jesus Christ: for the law of the spirit of life freeth them from the law of sin and of death: that is, not only from the curse of the law, but even that law and power of sin itself which would still hold us in the service of it. He shall die in his sin, that dieth not unto his sin: not that sin can be so dead as not remain; but if it lie not bleeding, Rom. 6.2. by virtue of that stroke which Christ in his death hath given it, if the force of it be not abated, and thou escaped from the rule of it, Christ's blood doth thee no good. How excellently doth the Lord jesus himself in his speech to Peter approve this truth? If I wash thee not, thou hast no part in me: and no part in Christ, no pardon of sin. joh. 13. Dare any man than dream of his reconciliation with God, that finds not holiness daily prevailing against corruption, and the endeavour of purity in heart and life, against that foul impurity that sticks fast and cleaveth unto both? or dare any unsanctified heart, which in that it hath set itself upon a resolved course in sin, is a rebel unto God, lay claim unto any part of the death and merit of Christ, when Christ hath said, that unless he wash the soul, that party hath no part in him? No, no, the wedding garment, and this our elder brother's garment is woven of holiness, as well as righteousness; and there is no admittance to the supper of the Lamb, no blessing without either. Use. 3. Let both these considerations move us to be ever washing and cleansing ourselves from our uncleanness, and never to be at rest till we find ourselves, although not free from blackness, yet comely, as the Church confesseth of herself. And because this is the chief use of this doctrine, I will stand a little longer to propound in it two points: 1. the means and notes which we must use, and by which we must discern ourselves to be washed and purged. 2. the reasons or motives, to use carefully those means. For the former; A man that meaneth to be neat and cleanly, Means of our purging to be used. 1. he willingly looketh himself in a glass, he is not angry with the party that setteth the glass before him, but he calleth for it, that he may see what spots are about him, and looketh near that he may discern them: even so a man that would be purged, must often set the glass of the law before him, will not be angry with him that preacheth and propoundeth the law unto him, whereby he may see his foul spots and disorders. And here is one difference between the clean and unclean; one cannot endure to take notice of his filthiness, his heart will abide no gauging nor sounding; the other hath a purpose to be cleanly, and would have the least filth about him discovered, that it may be removed. 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 removeth those in his face. Now the foulest and most noted defilement, which is most conspicuous, and consequently odious unto God, is an ungodly and wicked heart: which as the Lord beginneth his washing withal (for the first thing he doth in the conversion of a sinner, Ezek. 36. is to take away the heart of stone) so he that would have evidence of his cleanness, must begin here, and first wash the inside: so the holy man David, although his sins were in the eyes of the world, yet to be sound purged of them, he craveth a clean heart, and a renewed spirit. Psal. 51. And thus as he that meaneth to be clean, beginneth at his head, and so washeth all downward, so the pure of heart begin at the heart, and this carrieth all other parts and members; they know that of the filthiness of the flesh and spirit, the latter is more filthy, and therefore they seek first to be renewed in the spirit of their minds; and to wash their consciences from dead works: whereas those that mean never to be clean, begin as it were at their feet; if they can abstain from murder, adultery, drunkenness, and such open sins in the act, which is apparent to every eye, they think all to be clean and well, because they never see the hardness, the pride, and foulness of their hearts: but even this conceit that they have washed their hands in innocency, neglecting their hearts, is a brand and mark of their uncleanness and impurity. Thirdly, he that will be clean, proceedeth on to the other parts of his body, and will see that they be suitable: so this grace of sanctification, as it beginneth in the mind, so it proceedeth to work in all the members: it is careful that all the vessels be preserved in holiness and honour. A pure heart will not be without pure hands, chaste eyes, an ordered tongue, 1. Thess. 4.4. etc. Where is to be observed another main difference between the clean and unclean: the former endeavour to cleanse themselves from all filthiness of flesh and spirit, 2. Cor. 7.1. and to grow up unto full holiness; but the latter can content themselves with a supposed goodness of their hearts, and yet let lose their tongues to all obsene and lewd speeches; and open their eyps to all wandering and lustful spectacles; and their hearts think no ill, but are good enough for all that: but half an eye can discern 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: even so that soul whom Christ purgeth, hateth even the garment spotted by the flesh; even all occasions, inducements, and appearances of evil; yea such as he cannot avoid, yet he can hate. Whereas the careless and slovenly Christian, runs into all companies, into all courses, and thrusts himself into all occasions of sin; because he is filthy he careth not to be filthy still, yea and to foul and besmear all that come in his company. Fifthly, The sanctified person useth all good means, whereby he may become clean, and being so, he is careful to preserve himself clean so long as he can. For, 1. he desireth to be ever sprinkling himself with the blood of Christ, by often meditating, and applying unto himself his death and merits, which are the only purging ●ire, Malac. 3.2. and fullers soap; without which, although he take much soap and nitre, yet can he not be purged: this is the only fountain opened to the house of David for sin and uncleanness, this is the only laver of the Church. Zach. 13.1. 2. He laboureth in the increase and strengthening of his faith, which as an hand apprehending the former, purifieth the heart. 3. He diligently, and reverently frequenteth the word, and Sacraments, as the outward means appointed by God, for the effecting, and increasing of sanctification. 4. When he heareth Christ say, If I wash thee not, thou hast no part in me, he reverently falleth down at his feet in fervent prayer, Lord, not my feet only, but my hands and my head: wash me thoroughly, even from top to toe. Thus he knows he can only become clean; and by these same means he seeth he can only be kept clean; he dare not neglect these means as the foul monsters of the world, that had rather be wallowing in the dung of the earth, and bathing themselves in their dirty and sinful sports and delights, then frequent the places where these pure water's stream in most pleasant abundance: but their cards, dice, bowls, bowls, unprofitable company, idle solitariness, (which as so many drains, carry with them all uncleanness, the which they power on the heads of wicked men with full buckets) chain them with chains of darkness, that they cannot so much as desire these clean waters, which the spirit poureth on those which thirst after them. The second point, is the motives to become purged, and to labour in sanctification. 1. Because hereby we resemble the Lord himself, Motives to use carefully the former means. by which reason we are often in the Scripture moved to the study of holiness, Leu. 19.2. and hence we become dear unto God, when he spieth his own image upon us: for even natural father's love their children best who are likest unto them. 2. Hereby we are not only conformable to his image, but to his will: for this is the will of God, that every man know to possess his vessel in holiness and in honour, 1. Thess. 4.3. 3. Hereby we distinguish ourselves from the profane Esau's of the world, whereas by nature we are as foul as they. 4. We attain to the end of our redemption; Luk. 1.71. and have an argument that Christ's death is effectual to us, because we see the power of the devil, and sin destroyed in us. 5. All legal purifications are resolved into nothing but evangelical sanctimony, which may not be neglected unless we will come behind those who were directed by shadows & types; whereas we have the truth & substance. 6. Without purity of heart and life no man shall see God. Blessed and holy are they that have part in the first resurrection, the second death shall not hurt such; for only those that are slain by the first death, are hurt by the second, and the second resurrection only profiteth those that have part in the first: Without shall be dogs, and whatsoever is filthy and unclean: and know we not, that the unrighteous shall not inherit the kingdom of God? 1. Cor. 6.9. What mean men then to fear lest they should be too pure, and too holy? and to reproach others as being so? What a fearful delusion is it for men to flatter themselves as most do, that there need no such strictness or preciseness, but to come to Church, and receive Sacraments according to law, and do as other men do; and sometimes as their leisure suffers to read or pray alone, and hear a sermon extraordinary. But alas, what will it profit a man to be a sundays Saint, and a workdays Devil? Or what great good can good moods do? are we not exhorted to the following of holiness, to cleanse ourselves from all filthiness of soul and body, to an heavenly conversation, to have no fellowship, nor touch any unclean thing? On the other side, are we not urged to continual prayer; In all things to be thankful; to meditate day and night in the law of the Lord; to make the word our mark to aim at; and in all things with full purpose of heart to cleave fast unto the Lord? And now dare any flesh except and say, but if I shall do thus it is more than need, and I should become too precise and too pure, and so are they that do so? we serve a God of pure eyes that will not be thus dallied withal. To be a peculiar people unto himself,] In these words is set down one end why Christ underwent such pains not only to justify, but also to sanctify his Church: namely, that it might become impropriate unto himself, and applied unto his own best purposes. For as unclean vessels can never be used unto any good purpose, until they be washed and sweetened; no more can sinful men ever become vessels of honour, reserved unto the Lords own use, 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 excellency in it, setteth his affection more than other, and therefore layeth it up, and reserveth for some special use and purpose, and will not at any hand part with it; as if a man should lay up some bright and beautiful pieces of gold, which he will not suffer to see the sun, as we say, or be brought out scarce in extreme necessity. Thus although all the earth be the Lords, jun. in Exod. 19.5. who being the God of nature and grace, hath all power and liberty to confer where he pleaseth grace above nature: yet his good pleasure was to choose Israel, to be his chief treasure above all people, and an holy nation, that unto them he might show his wisdom and glory; and his love and mercy upon them. But that was but a type, Deut. 7. the thing itself is specially apparent in the Church of the new Testament, even the true Church of God in all ages since: unto which all those titles justly belong which Peter giveth to the believing dispersed jews: A royal priesthood, a chosen generation, an holy nation, and a peculiar people. Now the Church may be said to be a peculiar people, (by the Church understanding the true and essential members of the Church) 1. Because believers are the most precious of men, The Church is God's peculiar sundry ways. even the most noble persons of the earth, descended of the blood of Christ, in which regard they are the dearest of men and nearer unto God, because more noble than the rest. Thus Solomon describeth the Church, as though it were a stately court, where are none but of the blood royal, Kings, Queens, Cant. 6.7. Lords, and Ladies: and hence are believers called sons of God, brethren of Christ, and heyers unto the crown of heaven. 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 favour above all others. For they lie before him in the righteousness of Christ, in whom the Father is well pleased; they are bought from the earth, and stand before him in the work of his own 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 choice of God, and God's delight. Thirdly, they are a peculiar people, in regard of their whole manner & condition of life: which made Balaam say of Israel, that it was a people dwelling alone, and numbered not himself among other nations, that is, Num●. 23.9. altogether different in laws, customs, manner, and condition of life. But let us see this truth in some instances. 1. Their original are not some few families, coming out of some corner of the earth; but they sprung of Christ, of whom all the families in heaven and earth are called. 2. Their country is no part of earth, for they are here but strangers and pligrimes, Eph. 3.15. but heaven, to which they tend, and from whence they look for a Saviour. 3. Their King is neither borne nor created, but the everlasting King of glory, who ruleth not some one country, but from sea to sea, yea to the world's end: and not for an age, but as he is a King for ever, and his kingdom an everlasting kingdom, so he ruleth for ever and ever, and of his kingdom there is no end. 4. Their laws are spiritual, to govern the conscience as well as the outward man, most perfect, never changed, never abrogated as men's Bee. 5. Their war and weapons are not carnal, but spiritual, as their chiefest enemies be: their captain was never foiled, nor can be, and therefore before they strike a blow, Ferendo, non feriendo. they are sure of victory: and for their external enemies, they conquer them, not by smiting (as others) but by suffering. 6. Their language is the language of Canaan, their speech bewrayeth them to be citizens of heaven; Qui in Christum credunt linguis loquuntur novis. Bern. de ascen. dom. hence are they called people of a pure language; no filthy, vnsa●ourie, or corrupt communication cometh out of their mouths, but such as is holy, tending to edification, and ministering grace to the hearers. 7. Their apparel is devised and put on by God himself, even garments of innocency, long white robes died red in the blood of the lamb. 8. Their diet not rising out of the earth, but descending from heaven; jesus Christ is the bread of life, and that Manna that came down from heaven; and that water which gusheth out of the rock; of whom whosoever feedeth and drinketh, he hath tasted of the tree of life, and of the water of life, he cannot but live everlastingly. Thus we see how the members of the Church are called a peculiar people. Use. 1. Hence we may note a lively description of the Church of God, namely, that it is a peculiar people, selected and called out of all nations, peoples, tongues, and kindreds of the earth, for the Lords own possession and use. That which the Lord once spoke of Israel, is true of all the true Israel of God, Israel is a thing hallowed unto the Lord, and as his first fruits: jer. 2 3. for as the first fruits were of all the fruits of the earth separated and sanctified unto the Lord; so out of all the people of the earth, are a remnant set apart and separated to become his, and belong unto him: see Hos. 1.10. & 2.23. Use. 2. Hence is afforded no small consolation to the members of the Church, Many consolations to God's people from the former doctrine. and that sundry ways: for God will not forsake his people whom he hath chosen, whom he hath made his peculiar. But 1. his protection watcheth over them, Zach. 2.5. I will be a wall of fire round about her: he will suffer none to do them wrong; let them be kings who will not be reproved by any other, Psal. 105.14. yet he will reprove them for their sakes: this was the ground of the jews safety, Deut. 32.9. The Lord's portion is his people, jacob 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 mayst find thyself in thyself lost, blind, ignorant, and in a thousand perils, fear not, the Lord will find thee, lead thee, teach thee, and keep thee as safe in the chambers of his providence, as thou wouldst keep safe the apple of thine own eye. Secondly, his providence is ever with them, his eyes upon them, his ears, his hand, his treasury open unto them: yea himself becometh the portion of those that are his portion; and no good thing can be wanting to such who have the Lord their portion, in whom is no lack. Art thou poor, despised, base and abject in the world; let thy care be to become Gods peculiar; he was never contemptible whom God honoureth, as he cannot be honourable whom God despiseth. Use. 3. For instruction to teach us who profess ourselves the Lords peculiar, to live unto him, to whose use we are set apart. We must live unto the Lord whose we are. And this is the Apostles reason, Ye are not your own, therefore glorify God in your souls and bodies, for they are his: and that we may this do, we must propound two rules before us. 1. We must see that the whole course of our lives be carried according to his pleasure: for look whose we are, to him we must give up ourselves to obey. If we be the Lords peculiar, than no creature in earth can lay claim unto us, not the Pope, not the devil, not sin, no nor our own lusts must command us: for thus the Apostle reasoneth, ye are a chosen generation, a peculiar people; dearly beloved, I beseech you abstain from fleshly lusts: 1. Pet. 2. 9.1●. this inference showeth what a dishonourable and disgraceful thing it were, for Christians so far to forget their nobility and dignity, to stoop to such base services: they should rather call to mind that being set apart to the Lords use, and like so many nobles being to attend the nearest services of their King, they are to hear and fashion themselves according to his good pleasure: Deut. 26.18. The Lord hath set thee to be a precious people unto him, that thou shouldst keep all his commandments. Neither may believers frame themselves 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 servants in a prince's court, live not according to the fashions of other courts, but according to the manner of their own: so the Lord from this reason chargeth his people, that they should not conform unto the heathen in their fashions; for ye are an holy people, and the Lord hath chosen you for a precious people: Deut. ●4. 1. ●. in like manner we must not conform to Romish or Italian fashions, nor the courses of loose and profane men amongst ourselves: but as we profess ourselves the Lords, so must we square and order our ways according to his word. 2. The second rule is, that as every peculiar serveth to the praise of the owner, so we must frame our lives and actions to the praise and glory of God, whose we are. This is the reason of the holy Ghost, Psal. 135.3, 4. Praise the Lord, oh sing praises unto the Lord; for the Lord hath chosen jacob to himself, and Israel for his chief treasure. Whence it followeth, that whatsoever practice would tend to the dishonour of God, ●e must resist and withstand in ourselves and others. And thus the Lord chargeth his people, that they should be so far from associating themselves with the wicked people that lived near them, in their idolatry, Deut. 7. that they should break down their altars, and cut down their groves and images, and resist them; even from this same ground, because he had chosen them to be precious unto himself. So that if any sinner shall move and woo us unto any ungodly practice, we must reason the case with our own hearts; I may not do any such thing as may dishonour God, or my profession, let others do thus and thus, I may not do so, I am the Lords peculiar, and must live to his glory, which I cannot do if I withstand not such motions, as whereby his glory is hazarded, and hindered: and thus also mayst thou: judge of thyself, whether thou be'st the Lords; if thou servest not the times, nor men's lusts, nor fashionest thyself to men's humours, but livest unto the Lord, thou art the Lords. Love the Saints because they are Gods peculiar. Use. 4. Hence is afforded a motive to love the Church, and show all kindness to the members of it, even because it is the Lords heritage, and because the Lord is not unfaithful to forget the work and labour of love showed to his Saints; yea be it but a cup of cold water, it shall not lose a reward, seeing the Lord accounteth it as done to himself. The Philippians supplied Paul's necessities, and Paul promiseth them that his God should supply all their necessities. Phillip 4.18, 19 On the contrary, woe shall be to them ●hat wrong by word, or deed, or wrighting the least of these little ones, Zach. 2.3. who are so dear to the Lord as the apple of his eye. Let the scorners and enemies of good men remember that in jer. 2.3. Israel is as a thing hallowed unto the Lord, all they that eat it shall offend, evil shall come upon them, saith the Lord. If the King should set himself to raise and advance some one man whom he affecteth above all other; were it safe for any subject to pick and cull out that person to wrong and disgrace above any other ● and yet thus do they that of all other wrong and oppress God's Church and dear children; who in the end shall know that the Church is an heavy stone to lift at, against which never man heaved, but with the certain peril of his own life. Men may dip their tongues in venom▪ and their pens in poison; and keep the garment of such as stone Steven; but the Lord will avenge the cause of his poor ones, his peculiar ones, he will not always hide his face, nor hold his peace. Zealous of good works▪] Here is another end of Christ's sanctifiyng his Church, that every member of it should ardently endeavour in all good and goodly conversation. Where the Apostle seemeth to answer a secret objection: for it might be said, if Christ have thus redeemed, purged, and washed us, and so made us his own peculiar, what need we more, or what further remaineth for us to do? neither wanted there libertines in those days, that from the appearing of grace cast off all yokes, and thought they might do what they listed. But the Apostle telleth such, that Christ never washed, redeemed, nor powered out his grace upon any, but such as thereby were wrought to forwardness, and cheerfulness in all well-doing. And here (not to speak of the nature and necessity of good works, because that treatise is to be referred to a fitter place) three things are to be observed. cap. 3.8. First note, that before the Apostle speak of good works, we hear of redemption, and purging, and washing, The worker must be good before the work can be so. and of a peculiar people that must do them: for indeed, the best works are so far from justifying and purging, that none can be good before the party be justified and purged. A leper or polluted person in the law, might not touch or attempt any thing for whatsoever he touched, became also unclean: so while the whole man, even the mind and conscience, the fountains from whence all the actions issue, are polluted; how can any thing streaming from thence be clean and pure? unless we will say, that one fountain at once, can send out sweet water and bitter: or control holy job, who saith, that no man can bring a clean thing out of filthiness: August. epist. 120. Honorato. Good works must begin from that we are justified, but we begin not to be justified, because they went before. The whole scope of the Epistle to the Romans is to prove, that no man can by works be justified before God; the very first proof of which conclusion is fetched hence, Rom. 3.10. because all are under sin, and deprived of the glory of God; and so being evil trees, cannot bring forth good fruit, and much less in this state of sin, unwashen and unpurged, can be zealous of good works: without me, saith Christ, ye can do nothing; namely, no good thing: till a man therefore be set into Christ, he cannot possibly turn his hand, to any thing that is truly, and formally good, no more than a sient can bring forth fruit which is not set into a stock, or a branch which is not set into the vine. Secondly note, that whosoever are justified and sanctified, A good worker cannot but bring forth good works. they must needs bring forth good works: for else Christ should be frustrate of his end in those for whom he gave himself: Eph. 2.10. We are his workmanship, created to good works. We must first be his workmanship, before ourselves can be good workmen, but being once his new creatures, then can we neither be idle nor 〈◊〉 occupied, but conversant in such good works as himself hath ordained we should walk 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 recompense the good husbandman expecteth, joh. 15.1. for setting, and dressing, purging, and pruning his vine, namely, that it should bring forth much fruit. Is this the end of our redemption from the hands of our enemies, that we should serve him that hath redeemed us, in holiness and righteousness all our days? are we purged to be a chosen generation, and a peculiar people, that we might set forth the virtues of him that hath called us out of darkness into his marvelous light? hath the Lord separated us unto his own use, not only to glorify himself in us, but after a special manner to be glorified by us? hath he called us out of the world, which lieth in wickedness, unto holiness; and so fitteth us to every good word and work? oh what a thing were it for us to walk in such ways as are distasteful and dishonourable to God, and no whit distinguish us from the profane and ungodly of the Lord? needed the Lord have been at half the cost and labour with us for such fruits as these; or is this that return which he expecteth of all his pains? Use. Would any know, whether he be a good tree of righteousness, the planting of the Lord, set into Christ, and living and thriving in him: let him look to his fruits, which be they never so good, cannot make a tree good, but can declare it so to be. Examine then thyself, 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 works, Heb. 9.14. to serve the living God: whether thou walkest in the light as he is in the light: hence it will appear, that this blood is still distilling upon thy soul, 1. joh. 1.7. to cleanse thee from all sin: there is no more conspicuous note, or evidence that a man hath escaped condemnation, and is in the state of grace, then that which is given by the Apostle as a touchstone, Rom. 8.1. Which walk not after the flesh, but after the spirit. But what have they to do with Christ, who hate the light; in whom sin ruleth to destruction: who walk in the ways of the world, and in the lusts of their own hearts and eyes: who are led by the spirit, that beareth rule in the sons of disobedience; who in stead of showing out the virtues of God, bear upon them the brand and express image of their father the Devil; some in malice and envy against God, and good men, as he was a manslayer from the beginning: some in uncleanness and filthiness, as he is called an unclean spirit; others in railing, swearing, and cursing, who have their tongues set on fire from hell; others in unrighteous words, and deeds, as he is a liar from the beginning: some in tempting and seducing others to their own lure, enticing to companionship, drinking, gaming, etc. as he compasseth the earth to do mischief: of all these we may say, as Christ to the jews, Ye are the children of your father the Devil, for his works ye do. And others also, in whose lives such open unrighteousness breaketh not out; yet because they cannot show the fruits of righteousness, we may conclude against them, that they were never washed by Christ. The adopted sons of God imitate the natural Son, who when the jews said, Tell us, art thou that Christ, that we may doubt no longer; he presently sendeth them to his works, If I do not the works of my Father, believe me not: so art thou a Christian, and the child of God, as thou professest and believest? I say if thou dost not the works of God, thou art not to be believed. Now the works of God, are 1. to believe in his Son; 2. to endeavour to keep all his commandments; 3. to practise the duties of repentance and invocation, and that daily: 4. to call others, especially those that belong unto thee unto the knowledge and service of the true God, that thou with thy house mayst serve the Lord: 5. to make thy calling and every duty to man, branches of obedience unto God. These would make thee diligent in the Ministry, for faith must be maintained, neither canst thou obey all, unless thou knowest all: the third would cause thee to watch against sin in thyself, the fourth to banish it from thy family, the last would make thee beneficial to all men, hurtful to none; and by all shalt thou adorn thy holy profession. These works of thy father cheerfully and constantly perform, and we will believe that thou art the child of God. Thirdly note, that the thing that God requireth in a professor, is zeal, forwardness, and earnestness in well doing, and that his whole course should be a studious prosecuting of good works. The same word is used in 1. Cor. 14.1. Covet spiritual gifts, but the word is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. be zealous after, or zealously addicted unto 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 ever to be zealous in a good thing: and is a virtue every 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 every forwardness and earnestness even in good things, is not commendable zeal (for Peter even in Christ's defence may hastily draw his sword, and rashly lay about him) therefore to the right ordering of it, there must always go with it these three things. First, What virtues must attend zeal to guide it aright. the light of knowledge, that it may both begin and end with the word. Paul reproveth the jews who had zeal, and that for the law of God, because it was not according unto knowledge; yea, he condemneth that hot zeal wherewith himself 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 devotions of the Papists at this day, who are much in zeal, whereby they are in continual tumults (as the Ephesians) for their Diana, Act. 19 but ignorance must be the mother of these devotions. Secondly, it must be guided by good discretion: it must be wise as well as warm; in greater matters greater, and lesser in lesser. A wise man will not power out all his indignation against every trifling displeasure, nor set his whole strength to that which he can wipe away with a finger. There must always be a fire of zeal kept burning in the soul, as the fire on the Altar never went out, but it must be a just zeal, proportioned according to the occasion, even as we keep 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 glory of God, and great good of his Church, stir up and add to thy zeal, till it become a great flame; but in smaller, and minutiall matters to carry an unbounded and unbridled zeal, were to call for a sword to kill a fly, or an hatchet to break an egg; and yet zeal must ever fence the heart from affecting, committing, or communicating the least evil in the world. Thirdly, it must carry with it, sincere affection, abandoning all by-respects, besides the glory of God, desire of men's good, and conscience of the good duty itself. 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 do any thing never so good for the matter; and never so zealously for the manner, to merit at the hand of God; or with the Pharisie, to be seen of men, or in which our own respects provoke our zeal, whether glory, favour, credit, wealth, or any other by-end, verily we have already our reward. Now what a necessary attendant this right ordered zeal is to our good works, How necessary zeal is to a good work. and what great reason the Lord hath to require it, will appear by the fruits and effects of it, which are such as make the works we do, not good only but glorious. And because zeal is a mixed affection of love and anger, therefore at one time it hath respect both unto the good work itself, as also that which is contrary, and produceth effects of love to the former, and properties of hatred against the latter. The effects of zeal against evil, are, 1. a great hatred of it, with a care and diligence to prevent it, or if that cannot be, it causeth an inward grief and vexation of heart for the evils it cannot reform: thus was the righteous soul of Lot vexed for that he could not redress: and this grief giveth often testimony outwardly of itself in sighs and tears: as David's eyes gushed out with rivers of tears, because men kept not the word: Psal. 119.136.158. jer. 9.2. and jeremy wished his head a fountain of tears, to weep for the sins of the people: yea, it is a mark of such as are marked for the Lords, that their zeal provoketh them to mourn for the abominations of the rest. 2. As anger pursueth the object of it, Ezek. 9.4. so doth zeal hunt out, and reform evil where it hath calling and power, and that most earnestly: Examples we have: in Nehemiah who reproved, smote, Nehem. 23.22. and pulled off the hair from the beards of the Sabboath-breakers. In Phineas, who being stirred up extraordinarily slew Zimri, and Cosbi, Numb. 25. in their filthy fact. In our Saviour himself, joh. 2.14.17. who in great zeal whipped out of the Temple the buyers and sellers, giving this reason, because the zeal of his Father's house consumed him. And although it properly feedeth upon the sin, Reu. 2.6. Thou hatest the doctrine of the Nicolaitans: Psal. 15. I hate the works of them that fall away: yet it disliketh even the persons so far as they are agents in sin; for thus far this grace carried both the Prophet and the Angel of the Church in both those places: Reu. 2.2. Thou canst not forbear them which are evil; and Psal. 15. In whose eyes a vile person is contemned: so Solomon, Prov. 28.4. those that keep the law, set themselves against the wicked: but yet so as it carrieth with it such sympathy and compassion, that it can quickly turn itself into prayers for the offender. The effects of zeal for good, are, The effects of zeal about the effecting of good things. 1. It preserveth in the heart a fitness, and preparedness to every good work, required of every believer, 2. Tim. 3.17. Secondly, it exciteth diligence and haste in the things we do; it abandoneth idleness, slothfulness, and delays, by which occasions of well doing are often cut off; the zeal of David made him prepare diligently for the Temple: zeal in the Magistrate causeth in him diligence throughout his government: zeal in the Minister maketh him like Apollo's, of whom we read that being fervent in spirit, he taught diligently the way of God: zeal and fervency in private men causeth them to shake off slothfulness in their duties, and removeth in all conditions the curse which is denounced against the man that doth the work of the Lord negligently: most fitly therefore doth the Apostle combine those precepts, Rom. 12.11. Not slothful to do service, fervent in the spirit, serving the Lord. Thirdly, zeal causeth continuance in well doing, which is also required in every good action, as well as in prayer: it contenteth not itself with one or two good actions, but is plentiful in them, Rom. 12.12. and bringeth the party possessing it to be rich in good works, and to shine light somely therein; yea it maketh a man hold out, and keep a constant tenor in good courses, and that as well in adversity as prosperity, so as he is neither choked by preferments, as very many; nor discouraged by distresses, as not a few. Fourthly, zeal setteth such an high price upon the glory of God, and performance of conscionable duties, that it causeth the party to attempt and go through, though with never so much difficulty, whatsoever he seeth himself bound unto; it hardeneth the face like brass against dangers, and losses; the loss of the world is in his judgement gain, yea all things are loss, and dung so as he may win Christ; this alone yieldeth joy in the spoiling 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 loss of friends is but light. This zeal for God maketh a man's liberty small in his eye; Act. 20.24. nay in standing out in a good cause, his life will not be so dear unto him as the finishing of his course with joy: yea he can rejoice to be offered up upon the sacrifice and service of the Church's faith, Philip. 2.17. as Paul. And which is yet much more, the zeal of God's glory will so burn in the heart, as it can carry a man so far beyond himself, as that he shall neglect his own salvation, and wish to be accursed, yea and blotted out of the book of life, Rom. 9 if God may be more honoured by the one then by the other. What be the things then which zeal will not forego for God's honour and men's salvation; when as things most precious are parted with, yea and cast away in comparison as vile? will it stick to be at a little labour, or charge for the salvation of men, when it willingly will part with possessions, friends, preferments, favour, liberty, and life, yea body and soul for God and his Church's causes? By all that hath been said, may be concluded how aptly the spirit of God requireth zeal to good works, which not only (as we have seen) hateth, watcheth against, pursueth, and reformeth evil: but prepareth, inciteth, continueth in good, and will not be driven from it by any means. Sundry sorts of men bewray the want of zeal. Use. By this doctrine many may see and challenge themselves of want of zeal in religion, yea of religion itself. For 1. a number there are, who think it well and enough to give a countenance, or some show to religion; and sometimes they can speak to a good cause, but so coldly, and so warily, as if they would not hear that voice of the damsel, which would as much terrify them, as once it did Peter, surely thou art one of them: which imputation they would take as heinously, as the jews did the speech of the blind man: will ye be also his disciples? here may be wisdom of the flesh, but little zeal or fervency of the spirit: here is policy, but piety scarce ever a whit. 2. Others walk so indifferently between the Protestants and Papists, that a man cannot tell what to make of them, other than such as neither worship God nor Baal; they can well away with either religion, but care greatly for neither. 3. And a third sort go so just between a civil and religious life, that even while they profess religion, it is very hard to say, whether nature or religion giveth the stroke to their actions, but zeal to the truth have they none: unto which lukwarme Laodiceans being neither hot nor cold, that counsel of the holy Ghost is fit, Be zealous and amend, for else the Lord will spew them out of his mouth. 4. Some are zealous, but either without knowledge, or beyond the right understanding of the word, affection leading it, and not judgement at, least rightly informed, and this tendeth but to their own, and the hurt of the Church. 5. Some are zealous in and for wickedness: Zealous persecutors, as Paul before his conversion; on such fellows as were those forty, that took an oath that they would not eat nor drink till they had slain Paul: Act 23.12. Zealous railers against God; against his word, his ministers, and servants; against the strict observation of the Sabbath, against the most conscionable duties of watching against sin, or of working of righteousness, unto which they are sworn enemies themselves, and in others account it mere folly and madness: all their zeal is against zeal. But let us whom God hath taken into his school to teach us better things, be careful to raise this grace out of the ashes of it: and consider, 1. how zealous the Papists be in their own inventions, and for the traditions of their fathers; and shall not we for the truth. 2. the more resistance it hath, the greater is the glory to hold it out. 3. how that cold Christians have but cold comfort, from God, in themselves, and from their best works; because they come short of this precept, which requireth that every Christian be zealous of good works. Vers. 15. These things speak, and exhort, and rebuke with all authority. See that no man despise thee. The Apostle here repeateth the precept which he gave to Titus in the beginning of this chapter, contracting and reducing the special offices of a faithful minister to three heads, 1. doctrine. These things speak. 2. exhortation, and exhort. 3. reproof, and rebuke. Secondly, he prescribeth the manner how he shall perform all these, with all authority. Thirdly, because Titus was young, and want of years might seem to deny him that authority, which was meet for an Evangelist, he backeth him herein in the last words, let no man despise thee. Which words although they may be conceived as a charge to his hearers; yet I take it rather to be a precept to himself, that he should not suffer any to contemn him. Quest. But how could Titus, or how can any other Minister, hinder men from despising them, seeing the world is every where so full of mockers. Answ. There will indeed always be mockers of the best Ministers, and despisers of their persons: yet must the Minister so carry his doctrine, with power and authority, and his life with gravity and integrity, as he give no cause of just contempt of himself; nay rather that hereby he get himself reverence that not the best only, but even those which are not the very worst, who with religion and conscience, have put off all forehead and humanity, may begin to fear and stand in awe of him, which course seemeth to be closely commended to Titus: So was Timothy commanded to free his youth from contempt, 1. Tim. 4.12. Let no man despise thy youth: but how shall he effect this? the next words show us, But become unto them which believe an example in word, in conversation, in love, in spirit, in faith, in pureness. Having spoken before of teaching, exhortation, and reproof in their several places; see cap. 1.9. we will only note in this former part, what it is that the minister is tied unto in his teaching, exhortation, and reproofs, and in the performance of every part of his ministerial office: namely, unto the word. These things, saith our Apostle: for this purpose hath the Lord in great wisdom furnished the Scriptures to make the man of God able both to teach, instruct, and improve, so as he need go no further to seek for profitable things. ●. Tim. 3.16. Which teacheth such as will stand in God's counsel, All proofs & reproofs must be fetched from the Scriptures. to fetch from hence all their doctrines, all their proofs, all their exhortations, and all their reproofs; for so shall they be just, so shall they be powerful to work a work of edification, and so shall they be unresistible in the consciences of men. These things if men would tie themselves unto, they should increase men with the increasings of God in spiritual wisdom, watchfulness, and the fear of God. Then should we not meet with so many praetors for sin and liberty to the flesh, straining their wits to legitimate bastardly broods of opinions, which the Scripture never acknowledged hers. Nor so many who in their reproofs glad the hearts of the impenitent, and make heavy the hearts of those to whom the Lord hath spoken peace; who strike at the best things and men; and so as soon as ever they have delivered a truth in thesi, lest they should leave it while it is true, misapply it in the hypothesis; girding at godliness as too much scrupulosity and preciseness; accounting conscience an hypocrite, and the fear of God dissembling before men. Hence are discovered as sinful, all reproofs of sin by jesting, enterluding, and stage representations, in which fools make a mock of sin, and open a public school of all lewdness and iniquity; and if any devil or sin be cast out there, it is by Belzebub the Prince of the devils. Further, all reproofs by satyrizing, and by slanderous libels, and secret calumniations (all which commonly wreck themselves rather upon the persons than sins of men) are here reproved: which although they be indeed sharp and biting means, yet hath the Lord appointed fitter and sharper arrows to smite his enemies withal, even sound and sufficient convictions out of the word, which is able to wound and daunt kings themselves: and prescribed them also to be publicly drawn, and shot in such grave, reverent, and seemly sort, as is befitting, 1. both the persons and calling of the reproover. 2. the things themselves which are weighty and serious: as also 3. the presence of God and his congregation, whose matters are debated, and whose sentence against sin is in denouncing and executing. Small wisdom therefore it is, for men in these cases of the salvation and damnation of men, to suffer their wits to play upon sin so lightly and jestingly as becometh rather some vain spectacle, or professed jester; then either the errand of the Lord, or a messenger from the Lord of hosts. The second point, is the manner of delivering doctrine, exhortation, and reproof with all authority. Doctr. The word of God must be delivered in such manner as the majesty and authority of it be still reserved unto it, The word must be so handled as the authority of it be preserved. Reas. 1. Pet. 4.11. If any man speak, let him speak as the word of God; and the ambassadors of Christ, must speak his message even as himself would utter it. 2. The soul of the word is the presence of the spirit, which every Minister must strive to make demonstration of, for else it is but a dead letter or sound: it is the spirit that quickeneth it and maketh it lively and mighty in operation, it is not the demonstration of the person, nor manifestation of the man that getteth authority to the word; but when out of good conscience a man faithfully striveth to make it appear to the consciences of others, that not he, but the spirit of God speaketh in him; that when simple men shall perceive the secrets of their hearts made manifest, they may fall on their faces, and worship God, saying, God is in this man indeed. 1. Cor. 14.25. 3. The Prophets and Apostles have gone before us, as precedents in this behalf, Micha. 3.8. I am full of power by the spirit of the Lord, and of judgement, and of strength to declare jacob his sin, and Israel his transgression. Before Isai was sent on his message, his lips were touched with an hot coal from the altar. Isa. 6.6. The Apostles accordingly were not sent to witness of Christ, until the spirit had descended upon them, and that in the form of fiery tongues; to signify that themselves being kindled with zeal and fervency in the Lord's business, they should also by their doctrine inflame others, and that their speech should not light any where, but it should kindle and inflame the hearts of the hearets. But the most perfect pattern of imitation herein we have in the chief doctor of his Church, who not only after his resurrection could and did make the hearts of the disciples burn within them, even in his ordinary talk; but all the time of his humility it is truly verified of his whole doctrine, Matth. 7. that he taught with authority, and not as the Scribes. Indeed never man spoke so, nor can speak, by the confession of his very enemies: for never man spoke so in his own name, verily, I say unto you: never man confirmed his speeches with such powerful and proper miracles: never man spoke with such peculiar grace, zeal, liberty and command of the spirit in the conscience: but yet all his Ministers are to imitate him in zeal, in power, in liberty of speech and spirit, for the glory of God, and come as near this copy as they can. Use. Ministers must take heed of coldness in their ministery, of liveles and spiritles preaching, of powerless and a frozen manner of delivering the word, always preserving a fire of zeal and conscience in themselves; metals we know will not work without fire; no more will the steely and stony heart of man, melt or soften without the spiritual fire taken from the altar. And yet here I must not be understood as condemning all coolness, or moderation of speech; for doctrine may be ponderous and weighty, where the speech is calm and treatable, still waters often run the deepest; Prov. 17.27. and Solomon 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 necessity be at the least a soft fire in these distillations. But the thing justly condemned is, when men by their own default, being given over either to pride, sensuality, or worldliness, have benumbed their spirits, and are become frozen, without power or life in their ministery, and so bring forth their doctrine, as many women do their children, stil-borne; teaching as the Scribes only of form without zeal, or conscience, or experience of that they speak. And before I leave this point, it must be known, that whereas I require heat and authority in the delivery of the word, that therefore every heat should be warrantable: for some is justly condemned, as. 1. all heat of human affection, proceeding from perturbation and passion. 2. all inconsiderate heat of youth. 3. all heat not well guided (although in good men full of godly affections) but suffered to boil over so far, as a man looseth his memory, and interrupteth his doctrine and whole discourse. 2. A flattering Ministry is an enemy to this authority, for when a Minister must sing placebo, and such sweet songs, it is impossible for him not to betray the truth. 3. To withstand this authority, or to weaken it, is a fearful 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 deliver the word with authority, with boldness, and with open mouth, Ephes. 6.19. Coloss. 4.4. 2. Not deem this authority in Ministers, humour, or anger, or bitterness, and much less madness, with Festus: and lest of all to cast them in prison, Act. 26. as men raving, as jeremy was, cap. 29.26. 3. Not to refuse to yield subjection under this authority, nor be angry when it beateth down some practice which they are loath to part with: seeing it is just with God, to reprobate & put out the light of such, as refuse the conviction of the light offered. The third and last precept of this Chapter and verse, A grievous sin to despise God's ministers. Reason's. Let no man despise thee, teacheth two things. First, how people and hearers should entertain the Ministers sent them of God, seeing they cannot without great sin despise them; for seeing the Lord, who could by himself work the salvation of men, yet is pleased to use as his helpers herein weak and base men, whom he assumeth into fellowship with himself, to become coworkers with him, although not in the act of conversion, 2. Cor. 3.9. yet in the Ministry of it: who dare despise such whom the Lord so far honoureth? and therefore calleth them his white horses: horses, Rev. 6.2. in that he useth them in his battles against sin, Satan, the world, and wicked ones; and white, for the purity of their doctrine, and integrity of their lives: yea his Angels, Rev. 1.20. namely such as by whom he revealeth his good pleasure unto us: and his own voice, by whom he beseecheth men to be reconciled. Secondly, how careful is the Lord to preserve his Ministers from contempt, when he affirmeth, that such as despise them, despise himself that sent them. In which sense we read that the posterity of Cain, contemning the preaching of Noah, despised and contended against God's spirit: so Israel murmuring against Moses and Aaron, Moses saith, he hath heard your murmurings against the Lord: Exod. 16.7. for what are we that ye have murmured against us. Thirdly, how unnatural a part were it for children to despise their Fathers: and what severity hath the Lord showed 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 unto the faith, he calleth his sons. Let no cursed Cham presume to scorn them, which is not so hurtful to them, as dangerous to themselves, being the next way to bring themselves under the curse. On the contrary, let the natural 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, love them as his Ministers, accounting their feet beautiful: 2. render them double honour, 1. Tim. 5.17. in which precept the holy Ghost hath made, 1. reverence, 2. obedience, 3. thankfulness, 4. comfortable maintenance, their due from their people. Secondly, Ministers are hence taught so to order their lives and doctrine, as they lay not their pers●ns open to reproach, nor prostitute their authority unto contempt, and so lose it both from themselves and others. For this is the way for Ministers to win authority and reverence in the hearts of men, by their lives and doctrine, 1. Pet. 5.3. to become examples unto the flock: And thus shining in the purity of doctrine and conversation, they show themselves stars in the right hand of Christ. The point being formerly proved, Rev. 1.16. we will only note a threefold use of it. First, to confute the Popish teachers, who have devised another way to free themselves from the contempt of the laity; namely, by investing their Bishops and clergy into civil authority and Magistracy: by furnishing them with wealth and abundance, yea superfluity of state, and pomp: by distinguishing them from other men by strange fashions of apparel, mitres, crosyer staves, rings, and babbles; that if Titus had been such a Bishop, this had been a needless precept, for who durst have despised him, but he should soon have heard of him. But the word teacheth, that it is no politic devise that maintaineth the estimation of a Minister, or Ministry; but the holy carriage both of the doctrine and lives of the Ministers: even as the Apostle also speaketh of Deacons, that by ministering well, 1. Tim. 3.13. they get themselves a good degree, and great liberty in the faith. Secondly, this ground layeth heavy things to the charge of the idol-ministerie, who for any gifts for teaching, are many of them inferior to boys and girls of seven years old: and woeful it is to think, how many places are served, or starved rather with jeroboams priests, who were raked out of the basest of men, the just subjects of reproach and contempt: And others the sons of Eli, who by the wickedness, and dissoluteness of their courses, not only stink themselves, but make the service, and worship, and word of God, to be abhorred: men mistake their mark, when they say, that it is often preaching which maketh it despised; but because it is so often preached by such lewd men, it looseth the grace and power of it in the hearts of men. Thirdly, when men thus teach, and thus live purely and innocently, and yet are despised, let them not thing it strange, nor be discouraged; for they have done their duty, and taken the right course to get reverence and authority: Let men at their peril now despise them, the Lord will not refuse to honour them; and if they cannot in earth, yet are they sure to shine in heaven. And thus by the assistance of God, have we absolved this second Chapter, to him be therefore praise for over. Amen. CHAP. III. Put them in remembrance that they be subject to the principalities and powers, and that they be obedient, and ready to every good work. IN the former Chapters the Apostle hath been careful, that Titus should in his ministery propound the several offices, and duties of Christianity unto several estates and conditions of men. Now in this Chapter, he will have him teach more general, and more public duties, which concern no estate more than other, but all Christians of what estate and condition soever they be: wherein he taketh up the greatest part of the Chapter, unto the 9 verse. II. The second part of the Chapter warneth Titus, how to carry himself more respectively, 1. in contentious questions. 2. in dealing with heretics: both which abounded in those days, in the 9, 10. and 11. verses. The third part containing the third part, namely, the conclusion of the whole Epistle, remembreth some private and personal matters; which is ended with the accustomed apostolical salutation. Concerning the first of them: These general duties are, 1. propounded in 1. and 2. verses: and 2. confirmed and urged in the six following. They are propounded in this method and order. First, Titus must instruct all Christians in their duties towards Magistrates. Secondly, in the mutual duties one towards an other. The former taketh up the first verse, wherein two things are to be considered. 1. the manner of propounding the precept. 2. the substance of the doctrine itself: wherein we must speak, 1. of the duties required, which are two, 1. subjection, 2. obedience. Secondly, of the persons, 1. to whom. 2. from whom they are due. But first we must return 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 enjoined two things. 1. To call back into their minds this lesson, even the old doctrine concerning authority, and subjection unto magistracy, The doctrine of subjection must be often enforced, and why. which is not abolished unto believers; implying that it is no new doctrine, but renewed. 2. Often to inculcate and beat upon this point, for great and weighty reasons. For 1. by nature all men desire liberty, and to cast off the yoke of God▪ corrupt reason will be ready to conceive all men one man's children, and why should not one be as good as an other? we came all out of one Ark: and perhaps among Christians some Chore or other will be ready to say: what, Numb 16.3. is not all the congregation of the Lord holy? 2. The jews in these times wherein the Apostle writ, stood much upon many temporal privileges; as upon Abraham, the Temple, the law, etc. and were stiff and loath to stoop to the authority of the Gentiles. 3. The Christians of jews and Gentiles stood as much upon spiritual privileges; not thinking it enough to be set free from the thraldom of Satan, and bands of sin, and so be made spiritual kings unto God and the lamb; unless also by a boundless Christian liberty they might be at their own hands, to do as they listed, without the knowing of any subjection. 4. This also confirmed their error, that they more respected men's persons than God's ordinance: for because in these days they saw the most of the Magistrates heathen men, and enemies to Christ and his gospel; they thought it a most unworthy thing, that they being believers should still be commanded, and remain subject unto them: the weakness of which ground we have discovered in cap. 2.9. for on the same commandment, servants presumed on more liberty than was mee●, even to the casting off of their subjection, at least to unbelieving masters. The instructions which I will note out of this manner of delivering the precept, are two. Doctr. 1. The scope of the ministery is to put men in mind, and keep in them the remembrance of every Christian duty. Thus Ministers may be called the Lords remembrancers, ●sa 62.6. not only for putting the Lord in mind of his covenant towards his people, and of the people's wants: The scope of the ministery is to keep men in remembrance of Christian duties. but also in that they must not be silent, but restless in whetting the doctrine of God, legal and evangelical upon the people; and so be ever putting them in mind of their covenant and duty unto God. Paul acknowledged himself such a remembrancer, Rom. 15.15. as one that putteth you in remembrance through the grace given me. In the 2. Tim. 2.14. be giveth Timothy a general injunction, to put all his hearers every where in remembrance of such precepts as he delivered to him: 2. Cor. 4.17. and sending him to Corinth, he giveth him the same commandment, and maketh him such a remembrancer as here he doth Titus. The Apostle Peter also knew very well that this duty lay upon him, 2. Pet. 1.12.15. I will not be negligent to put you in remembrance of these things: and three several times in four verses repeateth the same thing in that place; to show how instantly that duty lay upon him. Object. But the spirit bringeth all things into the minds of the faithful, therefore the ministery is needless to this purpose. Ans. Things subordinate fight not among themselves. The spirit indeed doth it principally, but by the word in the ministery instrumentally. Reasons. The reasons of the doctrine are these. 1. None is so far instructed but is wanting much in knowledge, and much more in the cheerful practice of that which he knoweth, and therefore every one hath need of quickening and stirring up; and who is he that carrieth flesh about with him, that findeth not the heaviness and unwieldiness of it unto any thing that is good? therefore the Apostle Paul telleth the Romans, that although they were filled with goodness, and knowledge, and were able to admonish one another, yet he thought it needful to put them in remembrance of their duty: and Peter writing to those that had knowledge, and were established in the present truth, thought it meet so long as he was in this tabernacle, to stir them up, by putting them in remembrance: so as we need not fear in this case the spurring of free horses, seeing no man is so free, but he needeth spurs. Secondly, none are so strong but they stand in need of this confirmation, as well as the former quickening, neither can any caution, or any admonition be too much in things of such moment. Thirdly, no man's memory is so found, but as out of a leaking vessel good things are ever running out: Heb. 2.1. and when such things are slipped away, they had need be renewed and recalled again. Use. 1. Ministers must not desist from teaching and exhorting, as many that think a little enough; nor discouraged when people forget their wholesome doctrine; but encourage themselves in their duty, which is to keep in men's memories the mindfulness of their duties. 2. When they come to teach, they may not seek out vain and strange speculations, which were never heard of before; but teach plain things, yea and deep mysteries in plain manner; as such who respect the weakness both of the apprehension and memory of their hearers. 3. An wholesome thing it is to teach the same things often, whereby things delivered are recalled into the memory: curious men cannot abide repetitions, nor hear common things, notwithstanding these be excellent helps of memory; which is the cause of such gross and everywhere palpable ignorance in the most familiar principals of religion. But the wisdom of godly teachers will be not too much to yield unto the niceness of their hearers; nor to fear to do that which is the safest for them, as Paul speaketh: which if it be, let it be to us what it will or can, it will be our part that by our practice they may find the profit. Doctr. 2. We learn hence also, The memory of Christians should be taken up with godly instructions learned in the ministery. Deut. 6. what it is that should possess and take up the memories of Christians, namely, those lessons of Christianity which they hear in the ministry. For, 1. The commandment must be bound up upon our hearts, and we ought to make our memories the statute book of our souls, and by diligent meditation, chain this book unto ourselves. The precept is in Prov. 4.21. Keep these words in the midst of thy heart, for they are life and health of the bones. Secondly, herein standeth the sanctity of the memory, partly in retaining the rules of life, and partly in presenting, and offering them unto the mind upon occasion of practice, both to direct and urge the conscience to obedience. Thus David hid the word in his heart, the blessed fruit of which was, that he did not sin against God; and indeed holy memory preserveth the holiness of the whole man. Psal. 119.11. Thirdly, forgetfulness of the word, is every where in the Scriptures taxed as a grievous and hateful sin: Be not forgetful hearers, deceiving your own selves, saith james: have you forgotten how I fed so many thousand, etc. saith Christ to the Disciples: and the author to the Hebrews, have ye forgotten the consolation? which interrogations are severe reprehensions, and indeed it is the mother and nurse of most sins, as we see in Peter, who forgot the words of Christ till he had thrice denied him; whereas if he had remembered them, it is likely he had been preserved from the sin; for when the cock crew he remembered the words, and when he remembered them, he went out and wept bitterly; even so the forgetfulness of the words of Christ, maketh men so often to deny Christ in his word, and in his profession, as in many unchristian practices it doth appear: and although we account but a small matter to forget them, yet if ever Christ look back upon us, we shall as bitterly as Peter bewail it in the end. Use. This serveth to move the best of us to repent, and reform also this fearful sin. Why men can not remember the good things they hear often. Object. Some will say, I would remember the word, but I cannot, my memory is so bad. etc. Ans. It is a great complaint and very general: but what marvel? For 1. the most that can acknowledge that they have learned and laid up nothing almost from all the sermons they have heard; care not for the word, esteem not of it with any reverend regard: the things they care for, they can remember well enough: and so would they the word, if they did respect it. David accounted the testimonies wonderful, and therefore his soul kept them. Psal. 119.129. 2. They come to the Church, and for fashion sit out an hour, and give some attention, as though they cared for it; but yet they have no delight in it, and therefore force not much either of the having or holding of it: they can in the mean time remember old sins of their youth, and the mad pranks of many years old: but not a lesson of yesterdays delivery: the reason is, because they delight in the one, and not in the other; whereas if with David, they could delight in God's statutes, they would not forget them. 3. They never use the right means of remembering the word, and yet they complain of forgetting it: for before they hear, they prepare not themselves by repentance, nor by prayer for the spirit to teach them; nor after they take no pains by meditation, repetition, or conference, to make the word their own, it is not worth any such labour: and therefore complain no longer of thy memory, but of thy sinful security, negligence and profaneness, accuse thyself, and bewail thy sin, who hast suffered thy memory and mind to be taken up with old worn lusts and delights, with reckonings of sums of money, with earthly profits and commodities; and thus hast spent thy days in the forgetfulness of God. And for time to come, perform the forenamed duties carefully, and although thou canst not remember every particular thou hearest; yet God by his spirit will fasten so much in thy memory, 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, distress, in the day of thy death, and judgement. But suffer now in thy prosperity the things below to take up thy senses, it shall be just with God in the day of thy darkness and misery, to leave thee without the comfort of any one place of Scripture; that what thou wouldst not take up 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 delivering this doctrine, now▪ we come to the matter of it. In the matter, consider 1. the duties required: which are two, 1. subjection, 2. obedience. The difference I take to be this: The former is an acknowledgement of subjection, under which Gods ordinance hath necessarily put a man, which therefore he cannot resist: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth necessary subjection. for it is used in Scripture commonly, not only to note that inferiority which the Lord hath laid on wives, servants, children, inferiors, and subjects, which in very natural light cannot but be acknowledged God's ordinance; but also that powerful subduing even of such as are unwilling, and resisting: for the same word is used there where it is said, that Christ subjecteth, and subdued all things under his feet: and the Apostle, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies more free, and voluntary obedience. Rom. 13.5. fasteneth this necessity upon it, it is necessary to be subject. The latter rather intendeth a free and voluntary obedience unto the lawful commandments, than such necessary subjection unto the persons: which may be considered as an effect of the former, and a branch of the same root; for where there is a conscience of subjection, there will be cheerfulness 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 have primary and plenary power under God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 me●o imperio ve●●●tur. and by their proper power and command administer within their several dominions: such are Kings, Caesar's, and chief governors in free states. The latter signifieth such as exercise delegated authority, and hold from those higher powers: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui alieno & subordinato. such are vicegerents or viceroys under the King, precedents of provinces, Lieutenants over countries, Mayors of cities or towns, etc. Thus are Magistrates ranked into Kings, and those that are in authority; 1. Tim. 2.2. and into Kings, and those that are sent of them, 1. Pet. 2.12. Thus subjection and obedience is due to them both, even to the latter aswell as to the former; and because these are sometimes mean men, as the other are often bad men, the text calleth us to turn our eyes from the persons, and fix them especially upon the ordinance of God, which maketh these duties their right: for here is a metonymy of the adjunct; it is not said, let them be subject to Princes, as those that have power from them; but to principalities, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and powers: as though he had said, let them not look so much to the men exercising rule and power, as unto the power and ordinance itself; and seeing there is no power but of God, let them submit themselves unto every ordinance of man for the Lords sake. 1. Pet. 2.13. Secondly, the persons from whom these dues must be paid, are all Christians in general without exception: for the Apostle includeth them all in the word, Rom. 13.1. Quis vos excepit ab vniversitate● Bernard. epist. 42. them: and therefore clergy as well as laity; yea every soul must be subject to the higher powers: if every soul, than the clergies as well as others. Doctr. 1. Christianity eateth not up Magistracy, nor destroyeth government and civil authority, Christianity consumeth not Magistracy, but confirmeth it. Reas. but ratifyeth & confirmeth it; for Christians are here called to subjection and obedience to civil authority. The reason is, 1. the kingdom of Christ is not of this world, his authority divideth not civil inheritances, his crown and sceptre detract not from earthly crowns and sceptres, his weapons are not carnal, the keys of his kingdom are no temporal jurisdiction, he could both be the true & lawful King of the jews, and yet convey himself away when they would have given him his right. 2. For one ordinance of God to destroy another, would argue want of wisdom 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 contrary, for the Church's sake which he loveth, he keepeth order, and maintaineth government in common wealths, that his Church while it is a gathering in the world, might find safe harbour therein, and this dove of Christ have place, where to set without danger the sole of her foot. 3. Moses so wisely from God constituted both ecclesiastical and political ordinances, as that the one was so far from violencing the other, as one of them could not stand without the other: and was Christ the Son any less wise a lawgiver in his Church then was Moses a servant? Use. 1. This doctrine meeteth with that wicked opinion of Anabaptists, and Libertines, who hold that Christians need no Magistrates, Against Anabaptists. nor aught to be subject unto any; and why so? 1. Because they are the Lords freemen. 2. They are the just who need no laws, but are a law to themselves. 3. They need no protection but the Lords. 4. Their badge is love, which suffereth, and covereth all things, and therefore they may not revenge, nor resist evil by carrying before the Magistrate. But for the first, the liberty of the Lords free men in this life, is spiritual 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 evil, yet may they suffer much wrong and evil 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 shepherd for the sheep, and not principally for the wolves. Besides the supposition is nought, for though they be just, yet they are so but in part, and therefore sometimes they follow their private affections and do wrong, and need the law to urge them to do right. For the third, although believers be under the protection of God, who suffereth not an hair to fall from their heads without his providence; yet may we not strip his providence from the means which serve it, of which this is a special one. And for the fourth, true it is that love covereth all things: but by covering, must be meant, 1. A favourable 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 overmaster sense, as to call manifest darkness by the name of light. 2. A passing by smaller infirmities, and private offences, as one that would not take knowledge of them. 3. Such a covering as may cure also, for love is wise, and herein most loving when in taking notice of an injury, it turneth itself to the discipline of the party; sometimes by loving admonition in all lenity, and sometimes by merciful severity in sharper reprehension: yea, and if that take no place, in proceeding further to discover the sores to skilful surgeons, according to the quality of the offence, to the bench either of the church, or commonwealth; and this is no impreachment unto love, as we see in God himself, who chasteneth unto amendment whom he loveth. Again, Christians may not return evil for evil, but rather bear two blows then give one, and suffer a double injury then offer one: but yet this hindereth not, but that a Christ●an may lawfully defend himself, The Gospel forbiddeth not law▪ but teacheth how to use it. although he may not offend and hurt another; for we may not think ourselves so straightly bound to the letter, as the right sense of such precepts: for even Christ himself having a blow on one cheek turned not the other: but was readier and would have done it before he would have returned the wrong as he might. Lastly, Christians may not revenge. But revenge is twofold; either lawful, or unlawful. This latter is private revenge done by a man's self, or by the help of the Magistrate; when a man seeketh to right his wrong with the hatred, and wreckling himself upon the person, or any other sinister end; and this must be far from a Christian. But there is a public revenge put in the hands of the Magistrate, Rom. 13 4. 1. Pet. 2 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The malice may be forgiven where the damage is required and recovered. who is the Minister of God to take vengeance on the evil doers; and this may be prosecuted in a good manner, and for a good end, without hatred of the party offending; yea and executed according to the constant orders & laws of the country agreeable to God's word: and this execution is nothing else but the manifestation of God's vengeance and righteous sentence. Use. 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 devil hath most powerfully prevailed against the Church in all ages: namely, by persuading civil governors, that Christ's kingdom is the greatest enemy to their states and kingdoms; and such an enchocher as will at length, unless it be warily prevented, pull down their greatness. This imputation hath the father of lies ever laid before the eyes of great ones, to alienate the minds of Princes and people from the same: for the evidence of which, how hath he made it go for currant, that whereas all errors are easily tolerated and countenanced, only true religion, and the professors of it, have been the causes of all stirs and tumults? as though the doctrine and teachers of the Gospel of peace, carried nothing else but fire and swords where they go. By what other means did Haman incense king Ahashuerosh against the jews, Hest. 3.8. but by telling him of a dispersed people, dwelling apart from others, having laws (which yet were Gods own) different from all other people: and they would not obey the king's laws, and therefore it was not for the king's profit to let them live? By what other means did the Chaldean courtiers, incense Nabuchadnezzar against the three companions of Daniel, Dan. 3.12. but by imitating their contempt of him and his edict? These men have not regarded thy commandment, nor will serve thy gods, nor worship thy image which thou hast set up. By what other means did Rehum and Shimshai, and their companions, hinder the building of the temple, then by writing unto Artashast, that if the jews had once fortified themselves within walls, they would be rebellious as of old, and would pay neither toll, Ezr. 4.13. tribute, nor custom; and that they wrote thus much, because they would not see the king's dishonour? In the new Testament, how have Christians standing out for the laws of Christ against Antichrist, been always charged, that they were the only subverters of the place where they lived, and the direct contradictors of the decrees of the Caesars under whom they lived? How often was Paul accused, by the Stoics in Athens, by Demetrius, by Tertullus, Act. 17.18. and 19.26. and 24 5. that he was a pestilent fellow, a mover of sedition among all the jews through the world, and a sect-master. And it is no marvel if the members and ministers of Christ be thus dealt with in the world, seeing the head himself, Satan hath ever laboured to bring Christian religion into the hatred of Princes, as the greatest enemy to their estate. was not only accused and condemned, but executed, for that he was an enemy to Caesar, and a mover of sedition. Our eyes have seen and read, and our ears have heard, how Popish spirits have ever been ready to charge the Protestants in several countries, to have attempted to wrest the sword out of the Prince's hand: Harding chargeth Luther, to have animated Thomas Munzer, the rebels preacher in Thuringia; whereas Luther plainly calleth him, the preacher of Satan: so the Rhemists call M. Calvin, one of the principal rebels of his time, and affirm the Protestants consistories the shops of rebellion. This hath ever been the cunning of Satan, to prevent the accusation of others in the things wherein himself is most guilty; for those that know Popish doctrine, can easily discover it to be none of Christ's nor his Apostles, because it wresteth all Prince's authority out of their hands, and moveth their subjects to rebellion: and such as know the state of Rome and Rheims, know where the shops stand in which all conspiracies and rebellions have been, and are daily forged: and then where would they lay them but upon Protestants? who hence show themselves taught by Christ, because if Satan himself should come to accuse, yet could he not say truly, that ever any such thing was found in their hands. Did not Charles the ninth of France give out, that the most bloody massacre that ever the sun saw, was done for the conspiracy of the Protestants against him, and the kingdom? whereas it was only a Popish and perfidious plot, long before laid against the lives of those dear children of God. And where should the gunpowder treason have been laid, if the blow had been given? had not Satan devised shoulders, which had borne a many such malicious imputations before? But notwithstanding such bugbeares, whereby Satan would scare men from the sincere embracing of the truth, and entertaining of the ordinances of Christ, as the greatest enemies of states and kingdoms; let us be wise hearted, and bold to give 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 workmen of Solomon, who built the Temple, and built his throne too. And let Protestant preachers, and professors carry this garland and triumph against all Popish spirits; that although the enemies of the truth have narrowly in all ages sifted them, to find iniquity in them, that thereby they might justly get the civil sword drawn against them; yet have they found no such thing in them. Use. 3. If Christian religion confirm civil authority, than the way to bring men to become subject to superiors, The way to bring people under subjection to governors, is to plant the Gospel, and so make them subject to Christ. is to plant the Gospel, and take order that it may prevail amongst them. The teaching and practice of true religion, is the conservant cause of commonwealths, because it is a principal means to bind unto obedience, without which all politic courses fail, and are found by experience too weak. It is not power, it is not policy, that will still subdue and keep under a rebellious people, without the power of the word in their consciences: for till obedience be willingly yielded unto God, it can never be conscionably, and then not constantly, yielded unto his Lieutenant. This may be a ground of our prayer, that the Lord would be pleased to put into the hearts of our governors, that the Gospel may be thoroughly planted in Ireland; for this is the most direct way to subdue the rebels, and bring the whole country under willing and free subjection. Doctr. 2. Every Christian must yield obedience and subjection unto Magistrates and higher powers. To the explaining of which point, three things must be opened. 1. who must must be subject. 2. wherein. 3. wherefore. The first of these was touched before, where we affirmed that all sorts of men, clergy as well as laity, must be subject. Romish policy, that they might become the absolute libertines of the world, and carry their bad matters under a cloud, that secular eyes should not pry into them, hath withdrawn the necks of the clergy from under civil power, Every soul must be subject to the higher powers. and will be judged by none but their compeares; which is as if a thief should be tried by a quest of cutpurses: and therefore when they meet with that general conclusion, Let every soul be subject, they beat their wits as being at a stand; but seeing something must be bolted out for a show, Innocentius. one Pope saith, that the person of the speaker is excepted in giving such precepts, whereupon it cometh to pass, that Paul and Peter, and consequently their successors, while they call for subjection of others, are themselves exempted from it: a silly and weak shift; as though Christ did not pay tribute for Peter as for himself; and as though Paul pleaded not before, and appealed to a civil judge, Act. 25.11. Another proctor of theirs; by every soul will have meant only animal men, Origen. omnis anima, id est, animalis homo. that is, secular and worldly; but spiritual men and the clergy, are still exempted; as though the Popish clergy were become and all vanished into spirits: or as if where Luke saith, that there were in the ship 376. souls, it must needs be concluded, they were all secular and animal men, among whom Paul and Luke were: or as if they were all natural and animal men in the Ark, because it is said, there were in all eight souls, of which Noah was one, who was a preacher of righteousness: much like the poor proof of that jesuit, who because Paul would not have the Corinth's go to law under the unjust, but under the Saints, surely concludeth, that this must be under the Bishops: 1. Cor. 6.1. for is it not likely that that Epistle was written only to Bishops, because it was sent to the Saints: yet upon such grounds as these, hath their clergy cast off the yoke of obedience these many 100 years, clean against the express word of Scripture, and the universal practice of holy men, yea the Son of God in the Scriptures. Aaron the high Priest must obey Moses: Ahimelech when wicked Saul sent for him to slay him, obeyed him, being summoned he came, and appealed not from the unjust sentence of death: so did Christ, so did his Apostles, and so must and ought their successors unto the end: yet sometimes (as it is seen in all tenors which are not from God, men know not what to hold to) after the Popish clergy hath challenged their exemption and authority by divine right from the word; being pressed, they forget themselves, and claim it iur● humano, that is, from the privileges, don●tions, and exemptions of Princes, and Emperors: wherein besides that they should not have suffered the Princes by departing from their right, to break God's commandment, for Princes have not power to lose him from obedience whom God hath bound; as also by flying to a privilege as their best and last refuge, is plainly implied, what of due by the law of God and nature belongeth unto Princes from them. The second point is, wherein and how far we ought to obey Magistrates. Eccles. 8.2. Answ. Every Christian is bound to take heed to the mouth of the king in all things, and so far as he hath power to command. Now because the civil Magistrate is always 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 every man must obey all possible commandments, Vsque ad arras. which are not against the law of nature, and the law of God: for the Magistrate in all his commandments, as well as executions must be the Minister of God, only urging that upon his subjects, which God himself, whose place he sustaineth, would urge. It is said of Cyrus, Isa. 44 28. 2. Chr. 19.6. Zach. 4.14. Salomon's throne is called God's throne, 2. Chr. 9.8. that he must be God's shepherd, and he shall perform not his own, but all my desire. The judgement is not man's, but Gods: and it is the honourable style of Princes to be assistants to the ruler of the whole earth: neither is this to deny any supremacy to Princes, to tie them to the tables of which God hath made them the keepers; but it is to ascribe unto them such sovereignty under God over all causes and persons Ecclesiastical and Civil, as that they may not depose the care of Church or Commonwealth, as a thing wherein they will not be wearied; but must provide that sincere and uncorrupt doctrine be published in all their Churches; that the Sacraments be duly and seasonably administered according to Christ's institution; that the whole worship of God be purged from human traditions, and superstitions; that the Church discipline be executed according to the word of God; that not only thefts, murders, adulteries, forceries, (which even heathen kings have rooted out of their countries) be punished; but also blasphemies, cursings, atheism, heresy, drunkenness, Sabbath-breaking, etc. In a word, we yield unto the sovereign power, sovereign authority to drive all sorts of men Ecclesiastical and Civil, to all those duties religious or secular, which God hath laid upon them, and according to their care herein have they been commended or disallowed in the Scriptures. Now that Princes should not command, but according unto God, the Lord hath appointed them means: Deut. 17.18. as, 1. The book of the law to be by them continually, to judge of all matters according to the mouth of the Lord, and to frame and execute their laws according to the same. 2. The ministery to explain and lay open, Magistracy and ministery serve one another as the left hand doth the right. and put them in mind of their duty out of that book. For these two, Magistracy and ministery, serve one an other, as the left hand the right. But here Ministers must take heed, that they take no more upon them, then to advise and advertise from the Lord; seeing this is one main difference between Magistracy and ministery, that although one have an eye to the other, in that Magistracy must 'stablish the ministery; Harmon of Confess. sect 19 cap. 23. and the ministery direct Magistracy; yet neither of them may execute the other. Moses and Aaron must communicate their counsels and labours, but both must know their own standing. After them josuah must join with Eleazar: David the king must take advise of Nathan, and Gad the Prophets: josiah with Huldas: so long as jehoidah the Priest liveth to direct joas, he proveth well, 2. Chr. 24.2.17. 2. Chr. 26.5.16. but after his death he waxeth worse. And Vzziah will seek the Lord in the days of Zachariah the Priest, but afterward degenerateth, and groweth very nought, and unlike unto himself. Thus as formerly we have established the regal power over all persons Ecclesiastical as well as others; so now have we also over all causes Ecclesiastical as well as Civil, with this only exception, under Christ; who must still be acknowledged the sovereign Lord and King of his Church, to rule it by his own word and laws: according to which direction, while they square their government (as Moses did all in the temple by the pattern showed in the mount) happy are the people, happy is their government, happy are themselves in their administration, but thrice happy shall they be in their account. Quest. But all this while you only bind the Prince to the laws of Christ in governing the Church; do you give him no power to make Ecclesiastical laws and constitutions of his own? Answ. Yes, but concerning this point I thus conceive, that Ecclesiastical laws are of two sorts. 1. Such as prescribe both the matter and manner of the worship of God, and the whole substance of Church government, which are all the laws of Christ himself made to his hand. 2. Other Ecclesiastical laws which remain for the supreme power to make, are of two sorts. 1. Either edicts for the authorizing and commanding the execution of the former laws, for the building and repairing of the Church, that it may be a lovely spouse of Christ. Or 2. such constitutions as are circumstantial, and in things merely indifferent; which may vary according to the variableness of times, places, and dispositions of Churches: and here he hath power to make Church-lawes of his own, so as the rules of the word be not transgressed concerning things indifferent. And I think this a truth not denied by any. In performing both these latter, Kings and Queens are called nursing Fathers, and nursing Mothers to the Church. Now follows the second ground to be laid for the resolving of the former point, namely, that seeing Kings are of power to do what they list, although not ever lawfully in regard of the laws of God or nature, yet safely in respect of his subjects, who may not violently resist their persons or proceedings: for who shall say unto him, what dost thou? Eccles. 8.4. in this regard they may, and sometimes do command unlawful and unjust things; and inflict grievous and heavy burdens unjustly: whether must obedience and subjection be yielded them or no? Ans. The conclusion is, It is never lawful to resist or rebel, or use any violence against a lawful Magistrate; for this were to rise up in arms against the ordinance of God, and consequently against God himself. Ordinatio divina secundum substantiam: humana secundum modum, & finem. The Apostle Peter indeed calleth it an human ordinance, or creature; but not in regard of the author, as if it were devised by man; but of the end, because it is ordained of God for man as the proper subject, and for his profit as the proper end of it. And therefore though Popish Friars and factors stand within Corahs' tents, with poisoned daggers digging out the lifeblood of Christian Princes, and especially the Jesuits those cursed Shebaes', which make no bones by themselves and others, most treacherously to slay their kings and masters; yet David's heart smote him when he made but a slight assault upon the skirt of Saul's garment, because he was the Lords anointed: teaching us by his example another lesson, then by violence to help ourselves (if we could do it) out of the unjust commandments, and executions of those whom God hath set in eminence and authority above us. But here we must take direction how to carry ourselves towards lawful Magistrates, commanding or imposing unlawful things. For consideration must be had, whether the command bind us to do, or to suffer and bear any unjust thing. If the former, enjoining us to do that whereof we have not good ground to do it of faith, here the supreme power of all must be obeyed; and the prince only in and for the Lord: for so Cesar must have Caesar's, as God may have Gods. Daniel and his fellows deliberated not to answer the King, but boldly and readily professed, that they would never worship his Image, they would submit themselves to his fury, but durst not to his commandment. The Martyrs in Queen Mary's time, whose mention and memory is honourable, resisted not, nor rebelled, they willingly and joyfully gave their bodies to the flames; but still professed against the idolatrous worship and doctrine established by law. In jeroboams time, those which could conform themselves to the edict of the calves, were doubtless counted obedient, and had the grace of the times: and it went hard with others that durst not save their labour, but repaired to the Temple still: but the Lord condemneth and accursed such wicked obedience, and bringeth evil upon all Israel for it. No power on earth can make the conscience safe in the doing of a thing unlawful, although in a thing indifferent, conformed to the rules of the word, the Prince's law is a binder. It is a weak speech therefore to say, I do this and that unwillingly, or which I had rather not do: and if it be a sin which I do, it is the Prince's sin, and not mine: nay, whatsoever action of thine wanteth faith, is thy sin: beside, although all thy external condition is in the power of the Magistrate, yet internal 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 believer, to keep or to lose. Secondly, but if the Prince's commandment call us to suffer any unjust thing, as if he should lay tyrannical burdens upon body, goods, and outward estate; these we must acknowledge subjecteth unto him by God, and therefore the ordinary defence is prayer and patience, by which the passion of unjust vexation will become just and comfortable: unless for the time of the brunt of persecution, we can convey ourselves from the fury: according to that of Christ, if they persecute you in one city, fly to another: and Act. 8.1. the Saints were scattered by the persecution: for by this means of preserving ourselves, we preserve also the Church, which otherwise would be destroyed in us: but else we must meekly bear all unjust vexations, Prov. 24. 2●. and in such times take heed of meddling with the seditious. These two former grounds will become clearer, by the explaining of some instances which we meet with in the Scripture, and therefore it will be worth our labour briefly to inquire into some few of them. And first, whether Mordecay did with good conscience deny subjection, yea reverence to Haman; seeing hereby he not only made light of a great man sent by the King, but also of the King's commandment, who commanded Haman thus to be honoured, as the reprehension of the King's servants noted in the text proveth, Ester 3.3. why transgressest thou the King's commandment? Answ. Mordecay was bound in conscience to obey neither of them in any thing contrary to the word of God, as this required honour was: 1. Because it was more than civil: for such the Persian Kings required as was at least mixed with that which was due to God; else it is lawful enough to fall down on ones face before Princes. 2. If it had been but civil honour, yet it had not been due from Mordecay to Haman, because Haman was descended from a nation which God had cursed, and willed his people to hate and abhor, and never to seek their peace all their days: but especially, they were charged never to forget the inhumanity of the Amalekites, but utterly to destroy them, Deut. 25.17.19. because they were the first that came out to war against them after their coming out of Egypt. If the honour had been but civil; and Mordecay of any other people than the jews, to whom that commandment was directed, and Haman of any other offspring than an Agagite, that is, of the offspring of the Kings of the Amalekites, who were all of Agag, surnamed agag's, as it were the Pharaohs of Egypt, and Caesars of Rome; he would not have denied this honour, or if he had, he had sinned. The second instance is in Naboth, of whom it may be inquired, whether he could justly deny Ahab his vineyard, 1. king. 21.3. seeing the Kings hath power to take fields and vineyards, and give them to his servants, 1. Sam. 8.14. and in outward things we must obey, although to our detriment and loss. Answ. Naboth justly refused, because God had forbid him so to do. In Leuit. 25. the law is express, that no Israelite might sell his field but upon condition of redeeming it, and returning unto it in the jubely: 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 just ground of his denial, appeareth in his answer: God forbid that I should give the inheritance of my Fathers unto thee: he knew well, that if coppieholders' and tenants unto men, may not set, let, or alienate without their landlord's consent: much less might he against the express will and covenant of his Lord. Again, if it had been only a loss and damage unto himself alone, he would doubtless have yielded: but no evil of sin must be chosen at all. The third instance, whether the people might warrantably resist Saul, when he would have put jonathan to death: 1. Sam. 14 45. seeing Saul had sworn his death, and the Lord seemed by lot to design him thereto. Answ. This was a mean whereby it pleased the Lord to deliver jonathan at that time. The delivering of an innocent was good, the question is of the means. To which I add, that if it were by means of intercession, and due respect and reverence to the King's person and place (as the text seemeth to imply by their pleading for jonathan) the means also were good: but if it were by mutiny, or opposition, or sedition, yet this manner of the fact shall be condemned, but not the fact itself. As for the lot, the Lord indeed noted thereby Jonathan's fact; but thereby convicted him not of a fault, for jonathan heard not when his father charged the people with the oath; the whole fault therefore rested in Saul's inconsiderate and rash oath. 2. Sam. 18. ●. The fourth instance is in joab, both in not obeying one commandment of David, and in obeying another. First, whether he did well in slaying Absalon, having such an express charge to spare him, yea to use him kindly. Answ. Absalon justly deserved death by the law, Deut. 21.18. and justly fell in his sin: but joab sinned in slaying him: for although he was the general of the war, and had power, yet he forgot that he was a subject, and that in this one point his power was limited by him that gave him his whole command. Meet it was that Absalon should be punished, but by David's consent: and though joab thought it in policy the safest way to put him out of the way, yet his father conceived how fearful his death would be, if he should be cut off in his sin; and no doubt purposed otherwise by banishment, or imprisonment to have repressed him, if he could no way have reclaimed him. But joab had no power over his life wilfully to slay him, when David had excepted it; and put case it was a fault to spare him, it was David's, and not his. 2. Sam. 24.1. Quest. But whether did he well to obey David in numbering the people, being a thing which Moses, and joshuah did without sin; and wherein the King was so peremptory. Ans. He sinfully obeyed David, even as he did also in betraying Vrith upon David's letter: he was a courtier that conceived himself to be at every command, although against his conscience, as this was: he knew that God had forbidden to number the poople, without a special commandment, or necessary cause, or without paying the half shekel appointed for every ones redemption at every time of numbering: his speech in 1. Chro. 21.3. showeth, Exod. 30.12. that it was not only against the law of God, but the light of his own conscience: are not all the people my Lords servants: wherefore doth my Lord require this thing? why should he be a cause of trespass to Israel: as if he had said, there is no war in had, no rebellion in the land, no commandment from God, and therefore this will be turned into trespass against Israel, yet he did it. Thus by these instances we have cleared the second point considered in this doctrine, and have seen wherein and how far we are bound to obey: now we come to the third. The third point in this second doctrine is, Reason's why Christians must be subject to Magistrates. wherefore we must be subject? Answ. The reasons are sundry, First that we may herein acknowledge the ordinance of God, which we must look unto whatsoever the persons be; for to this the form of speech in the text calleth us, as I have already noted. The which that we may take better notice of, 1. the Lord challengeth it to belong to himself to raise up and give Kings to rule over people, By me Kings reign: and Daniel 4.14. The most high hath power over the kingdom of men, and giveth it to whomsoever he will. Moses praying for a successor saith, Let the God of the spirits of all flesh appoint a man. Secondly, Numb. 27.16. the Lord hath put his own name upon such whom he thus raiseth: I said ye are Gods. Thirdly, he setteth a stamp of his own majesty, mercy, justice, and wisdom upon these little gods; yea a great part of his image shineth upon every one of them; both in that so many hundred thousands are subdued under the power of one, in that the whole administration of a people is in one hand, and that the good estate of all dependeth upon him under God alone. Fourthly, he putteth his own spirit upon them as he did upon the seventy Elders to assist Moses, yea he giveth them extraordinary spirits, Numb. 11.17. and as we read of Saul, changeth them into other men; not always the spirit of sanctification, but of regiment and authority. Fifthly, he maintaineth this their authority, and this sundry ways. 1. by putting on them a majesty and presence, even a sparkle of his own to draw an awful reverence of themselves, and daunt offenders. 2. he permitteth them an answerable estate, The Lord maintaineth their authority 4. ways. whereby they may lawfully bear themselves with state, pomp, and magnificence above all other; and by their costly apparel, stately palaces, and suitable service and attendance, they may not be only distinguished from their subjects; but express also the majesty and greatness of there estate. 3. by diverse laws and injunctions he preventeth 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 covetousness: to this purpose he gave a law to the jews, Deut. 23.2. that no bastard should be raised unto office among them to the tenth generation; and this was, lest the place should be embased by such persons. 2. Concerning their behaviour in the place, it must carry with it a stately gravity beseeming the place; and scorning to attempt any mean or base actions, such as David intimated Saul did in persecuting and hunting him, Is the King of Israel come out to seek a flea? To this serve such precepts as that, 1. Sam. 26.20. Prou. 31.4. It is not for Kings to drink wine, nor for Princes strong drink; this were an indign thing, and a great blot in his high place. 3. Concerning our behaviour towards them, it must be every way humble and dutiful: hence are such precepts, thou shalt not rail, or revile the Prince of thy people: Exod. 22.28. Eccles. 10 20. no nor curse the King in thy heart, nor the rich in thy bed chamber. Thus is the Lord every way careful by his law to prevent whatsoever might lighten this authority in the hearts of men. 4. The Lord maintaineth this authority by directing their counsels, God sitteth in the midst of the gods: by protecting their persons, for he giveth salvation unto Kings; and strangely to this purpose by revealing the privy thoughts only imagined against them. By all which, the Lord will have us to honour them whom himself thus honoureth, and espy his own stamp and image upon them: so as in our subjection and obedience unto them, we may know that we have to deal with God; and in our despising of them, make account to hear that in 1. Sam. 8.7. They have not cast thee away, but me from ruling over them. The second reason is drawn from the profit we receive 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 evils, from the robber and spoiler, from him that would defile wife and daughter: as also settle every man under his vine and figtree, that with good hearts and cheerfulness they may serve God. A King never so bad is a great good, and better a tyrant than no king: when there was no king in Israel, every man did whatsoever seemed good in his own eyes; anarchy openeth the window to all licentiousness; and far better is it to bear one tyrant then many, & to suffer wrong of one, rather than of all, and to part with a tenth, then be stripped of the whole; for where any government is, although sometimes the good be punished, so are the bad too, that they cannot do what villainy they gladly would. What a rich blessing then is a religious and virtuous Kings, from whom his people under God receive the whole benefit of religion and justice? here is the nurse of the Church, the father of the commonwealth, job 29 16. Dan. 4.8. an husband to the widow, a mouth for the dumb: here is Nebuchadnezzars tree flourishing again, the height of which reacheth to heaven from whence it came; the sight of it to the ends of the world while, itself standeth in the midst of the earth, that there might be equal access of all unto it: in it is meat for all: it maketh a shadow under it for all the beasts of the field, and all the birds make nests in the boughs of it. Let us here cast our eyes upon our own happiness in our noble King james; whom we have great cause to account (as the Israelites David) the light of our Israel: yea and (as they of josiah) the breath of our nostrils: the serious acknowledgement whereof, 2. Sam. 21.17. Lament. 4.20. will not suffer us to be wanting in the cheerful performance of all submiss and loyal duty unto him. The third reason is drawn from the danger of resisting and rebelling against this ordinance, which the Lord hath taken upon himself to maintain; as he did Moses against Corah, Miriam, and the murmuring jews. Who hath ever taken the sword (God not putting it into his hand) but he perished by it? What Shebah or Adoniah ever blew a trumpet of sedition, but they did this thing against their own lives? When David would have spared rebellious Absalon, did not the Lord hang him by the hair between heaven and earth under an oak? Had Zimri peace which slew his Master? wicked jesabel could observe the ruin of such treacherous conspirators. Our own Chronicles are full of rare examples of God's judgements, our eyes have seen not a few upon such. The strange discovery of Percies conspiracy may not be forgotten; nor let that wickedness, and the just vengeance of God upon the actors, never be put out from under heaven. Neither is this only an human observation, but an infallible extract and conclusion out of the word: Prov. 24.21. My son, fear God, and the King, and meddle not with the seditious; for their destruction shall rise suddenly, and who knoweth the ruin of them? To these reasons might be added, that it is the brand of Libertines and carnal Gospelers, to despise government, 2. Pet. 2.10. Jude 8. and speak evil of majesties and dignities, etc. Use. 1. Popish religion is a flat enemy to the law of God, and nature, the professor of which must before he be the Pope's darling, The Pope's vassals must swear themselves enemies, yea rebels against lawful authority. swear flat contrary to this subjection; every year and almost day gives experience of this truth. Besides, their doctrine is full of traitorous positions; and their books which they daily send in amongst us, are stuffed with poisoned invectives to bring our Princes and nobles into contempt: pity it is so many of them are so openly suffered, to the offence of the good, and the casting further back of those that be bad. It is not my duty to speak or write what Lipsius in his posthumus epistles hath foolishly bolted out against the Lords anointed over us; but this I say, the book is too much set by: and if a Papists tongue can stain or slander, I affirm, there are few of our nobles whom Costerus hath not lately maliciously slandered: the practice among them I acknowledge common: but the thing among us to be lamented is, that both that and other such books are so common. 2. This subjection is the rather to be urged upon all, because the devil seeketh by all his cunning and power to weaken this ordinance, Satan many ways seeketh to bring this ordinance into contempt. and bring it into contempt; which is evident, in that men dare not take such liberty of speech against the supreme and highest, yet how ordinary is it for men, to weigh themselves and their worthiness with those that are sent from the highest? yea and stick not to make odious comparisons with them, that lay his office aside he is as good and better than he; but the devil hath now the hold he would have; for while the eye is upon the person, and not upon the place, steppeth in this equality; and this equality shaketh off subjection before he come to such terms of defiance. Others break out into speeches beseeming the authors even Chore and his company, rather than any Christian, Ye take too much upon you Moses and Aaron, whensoever the magistrate administereth not according to their minds; and let the Magistrate when he will set himself to reform the congregation, as Moses did, this corruption of men's hearts will not long lie hid: which being so great, and Satan's malice no less, Ministers must the rather be much and often in this doctrine, as Titus was here commanded. Ready to every good work:] vers. 2. That they speak evil of no man, that they be no fighters, but soft, showing all meekness unto all men. Now we come with the Apostle unto the second sort of those general duties which are required of every Christian: and these be the mutual duties one towards another, the which we may best conceive in this order. 1. generally propounded in these words, ready to every good work: which I know some restrain unto the cheerful performing of the Magistrates lawful commands, to the confirming of which sense perhaps that needles copulative (and) is inserted into our English, not found in the Greek text. But the precept is entire of itself, and several from the other before: and as I take it both parallel unto that general phrase, cap. 2.14. zealous of good works: and contrary to that cap. 1.16. reprobate to every good work. Secondly, more specially, both 1. by remoovall of the lets of concord and love, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. which are two, 1. evil speaking. 2. fight or quarreling. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2. by entertaining such virtues as are the nurses and cherishers of Christian concord amongst men; of which the Apostle nameth two of the principal. The former, is Christian equity, which carrieth the mind equally and indifferently, freeing it from passion and perturbation, that it may conceive the best of persons and actions. The latter, is Christian lenity, gentleness, or meekness, which even in taking notice of the faults and vices of others, covereth so far as is good for the party: and also in the spirit of love and meekness cureth, and seeketh to restore such an offender. And as the two former vices were prohibited in regard of all men, so these two virtues are not so nakedly propounded, but that their objects also are by the Apostle noted in the last words: where the Apostle saith that we must be equal, and mild, not only to those in authority, who may else return our frowardness with untolerable displeasure; nor only to our friends and familiars, or such as by the bond of nature or service may claim such dealing from us; neither only to God's friends and believers: but to all men indefinitely, even those to whom out of the bond of Christianity we are nothing bound; those who in themselves deserve no such thing, but the contrary at our hands: in a word, those who are not only our enemies, but Gods after a sort; being as yet without, and not brought unto the faith: which last words may not slightly be overpassed, because they lay a notable ground, and make way unto the verses following. For this first general exhortation, the scope is, that every Christian ought to keep with him a propensity, and disposition to every good work, whether it concern God, or himself, or others: for the Apostle having called us to give God Gods, and Caesars to Caesar; that the body of Christ might be without rent, as his coat was without seam; and that there might be a sweet harmony and consent in the Christian commonwealth; he now calleth to the practice of a common principle, and law in nature, namely, to give every man that right which God hath given him: and Christians are not only debtor unto Magistrates, but to the meanest and weakest, to whom the common bond of nature and humanity hath knit us: so as no man can say of any man, I owe him nothing. The like practice of our Apostle we may elsewhere observe, as Rom. 13. where having in many verses required subjection and tribute due unto Princes; in the 7. and 8. verses to shut up his exhortation withal, he wisheth to give to every man his due, tribute to whom tribute, custom to whom custom, fear to whom fear, honour to whom honour; but love to all men, owe nothing to any man but love: which is such a desperate debt as a man can never discharge himself of. The like doth the Apostle Peter, who combineth all these duties in one short verse, but a little inverting the order: Fear God, honour the King, 1. Pet. 2. ●●. love brotherly fellowship. This precept in hand chargeth upon every Christian these two main duties. First, that he must make account with himself that every Christian duty belongeth unto him, even every good work to which the Lord giveth him calling and ability. Secondly, that he must keep himself in a fitness and readiness thereunto. Every Christian must make account that every Christian duty belongeth unto him. Matth. 28. Doctr. 1. The former is cleared by the testimony and other observations out of the Scripture: The law curseth him that continueth not in all things: the Gospel also in general requireth the observation of all things: Teach them to observe all things which I have commanded you; which precept was given when Christ had on the cross fulfilled all righteousness in the persons of his members. As for the special precepts of the Gospel, they are many: Philip. 4.8. Whatsoever things are true, honest, just, pure, pertaining to love, of good report, if there be any virtue, or any praise, think on these things. The Apostle was not content that the Corinth's should abound in every grace else, and be wanting in one: but exhorteth, 2. Cor. 8.7. that as they abounded in every thing, in faith, in word, in knowledge, in diligence, in love, so they would strive to abound in this grace also, namely, of mercifulness to the distressed Saints. The same Apostle to the Thessalonians knew what he prayed, when he wished that they were established to every good word and work. 2. Thess. 2.17. 2. This standeth with those special commendations which the Apostles have given of sundry of the Saints, to stir up others unto their imitation. When Paul would be large in commending the Church of the Romans, he affirmeth they were full of goodness: Rom. 15.14. so of Dorcas we read, that she was full of good works and alms: and mention is made of the coats and garments which she had made for the Saints. Act. 9.36. 3. As the holy Ghost in Scripture approveth 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 provoke to the purchase of it. Many of the good kings of judah were highly commended, yet something or other they failed in, either the high places were not wholly taken down, or some league or other was made with the enemies against God's commandment, or some heaviness or forgetfulness overtook them, that of few of them it could be said, they went throughstitch with every good work. The spirit likewise in the new Testament speaking to the Churches, taketh knowledge of many good things in the Angels of them; I know thy love, thy faith, thy patience, Rev. 2. & 3. thy zeal, and thy works, etc. but few of them escaped without that exception, nevertheless I have somewhat, or a few things against thee: either the first love was fallen from, or Balaams' doctrine maintained, or jesabels' fornications suffered, etc. but according to the truth of their condition, the spirit is plain with them, this thou hast, and this thou hast no●; implying it to be matter of just reproof before God, to be wanting in any good work, which he hath given calling and means unto. 4. The nature of grace giveth light and evidence unto this truth, the which disposeth the will and powers of the soul equally unto one good thing, as well as unto an other: for regeneration includeth in it the seeds of all virtues, and reneweth and changeth the whole nature, which hath in it the seed of all sin and vice: and when the Scripture would note the soundness of grace, hence it doth it, that it both hath respect to all the commandments, and hateth all the ways of falsehood. Psal. 119. Use. 1. This doctrine first teacheth us to learn the rule of every good work, legal or evangelical. The former are not only such as are commonly known 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 thyself that thou canst say the commandments, nor if thou canst say that thou hast kept the whole letter of the law from thy youth: but study the whole Scripture, which is an exposition and large commentary of those ten words, hear it, read it diligently, meditate upon it, apply it to thy heart and life, else knowest thou not how to begin any good work. Learn further the special good works 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 under a bushel, whereby alone the Christian can discern what is a good work, and how himself may do it well. Use. 2. If every good work belong to every Christian, Not only the Minister but common Christians must be ready for Christian duties. then may not men post over the matter to the Minister; the common conceit is, that the clergy should be holy, hospitable, and so qualified as we have heard in the first Chapter, but for common men and unlearned, it will be acceptable enough if they be almost Christians, that is, as good as never a whit: whereas the Lord bindeth upon every Christian, of what condition soever, the practice of every good work which is offered him within the compass of his calling, either general or particular. For example: If a Christian be called into public place, as of Magistracy, he may not conceive that the building of the Church, the discountenancing of sin, the encouragement of the godly, belongeth only to the Minister; but he must set hand to these works, he must establish, and countenance the Ministry, he must be the foreman in all good exercises; he must be rich in works of mercy and of justice, the patron of the poor, the shield of the oppressed: but especially a pattern of piety, he must be a man fearing God: yea he and his house must serve the Lord. If thou remainest a private man, the same care lieth upon thee in thy proportion: thou must procure the wealth of jerusalem, at least by thy prayers for the peace of the Church, for able Ministers, for the free passage of the gospel: and if God further enable thee, thou must relieve such as stand for the truth of God, and purity of his worship: Thou must do all the good thou canst to others in preserving life, feeding the hungry, clothing the naked, visiting the prisoners, and so become rich in the works of mercy. Thou must also be diligent in duties at home, in reforming thy family, teaching them, praying with them, examining how they profit and thrive in grace, and walking religiously and conscionably in every good work of thy personal calling. Here is a course which goeth far beyond harmelesnsse, and good meanings, and good words, which james saw to be the religion of many in his time; this is soundness in christianity, when a man can thus turn himself, as well to one good action as an other. Some there are that seem very religious, can come to Church, go in the count and company of Christians, and religious persons, but very unmerciful, overgrown with covetousness, and in private, for a penny advantage, discharge all religion, till Church time again. Others are merciful enough, but careless of religion altogether; some are just in their dealings, but unclean, or intemperate; others are temperate, but unjust, liars, swearers, and no fidelity in them. The Apostle james meeteth with all these, jam. 1. 2●. teaching us, 1. that pure religion standeth not only in harmlessness, Non quantum, sed de quanto & quanto animo detur. Ambros. and keeping one's self unspotted, but in visiting the fatherless and widow; that is, the frequent practice of works of mercy, and charity: many say, if I were rich I would do thus and thus: but art thou a Christian, art thou religious? then though thou be'st poor, thou art merciful. Paul commended the Macedonians that being but poor, yet they were rich in liberality toward the Saints. 2. in cap. 2.10. that he that offendeth in one point of the law, is guilty of all; and he that saith thou shalt not commit adultery, saith also thou shalt not kill; now if thou dost no adultery, yet if thou killest, thou art a transgressor of the law. Use. 3. If a Christian must employ himself in every good work then must men so cast and contrive their courses, The Christian course must be so wisely contrived, as no duty may hinder another. Eccles. 8.5. that neither duties of piety 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 judgement, forecasteth both wisely, and knoweth one of these to be subordinate, but not opposite unto 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 opportunity for every good work in the weekday; and especially for the best works, whether public exercises of religion, or private prayers and exercises in the family. Which wise managing of affairs, because men are wanting in, therefore sometimes the Sabboath must be encroached upon, and God's service justled out for some carnal matters: other times weeks exercises are neglected, because this inconvenience or loss in the calling, was not seasonably and prudently prevented; the private service of God also in the family, must now and then be laid down for a time or turn, because some other domestical distraction hath devoured the time allotted for it. Let no man then separate those duties, which the Lord hath coupled; if thou be'st ready to the duties of thy particular calling, forget not the duties of the general; if thou wouldst be serviceable to men, forget not in the mean time thy service of God. If thou canst be diligent to provide for thyself and thy family, set sometime apart to look out, to inquire into and relieve the necessities of God's children & family abroad. But woe to such knots of companionship tied fast by the devil, to sporting, gaming, or other ungodly lusts, that neither the duties of their calling on the weekeday, nor religious exercises on the Sabboath can obtain them. Doctr. 2. That every Christian ought to keep in himself a fitness, and readiness to every good work, is plain in the Scriptures. Every Christian must pres●rue in himself a readiness to every good work. For 1. in duties of piety, we are enjoined not only to come to the house of God, but to take heed to our feet, and to wash our hands in innocency, before we compass the Altar, and first to sanctify ourselves before God, and reconcile ourselves to men, and then bring our gift. If we preach, we must do it readily, and of a ready mind, for than we have reward. 1. Cor. 9.17. 1. Pet. 5.2. jam. 1.19. Eccles. 4.17. If you hear, you must be swift to hear, and ready to hear, rather than offer the sacrifice of fools. 2. In performance of duties of love and mercy unto men, we are called to readiness in distributing, 1. Tim. 6.18. and mindfulness to distribute, Heb. 13.16. 3. In private duties, when God giveth us peace and opportunity, we must serve him with cheerfulness and good hearts, Deut. 28.47. 4. In private injuries, we must be ready to receive, yea to offer reconciliation, and to forgive, which is another good work: and so in the rest. Reasons. 1. We herein become like unto God, Reasons. whose nature is to accommodate himself to our good; whose readiness to give bountifully, and forgive freely is hereby shadowed. 2. Hereby we also beautify, and as it were gild our duties, when they come off without delays, without grudging, murmuring, or heaviness, but as from men enured to well-doing. 3. Hereby we may lay hold of Christian consolation, in that this ready and willing mind is accepted, where often power of doing good is wanting; and indeed the regenerate often want power and ability unto good, but to want will and desire, is dangerous. Use. Whosoever would find this grace in himself, Notes to try this grace by▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. must try it by the companions of it. As 1. there must be a good heart, cheerfully and willingly disposed unto, and in the doing of good; 2. Thess. 2.17. The Lord must first move and persuade the heart, (for so the word signifieth as well as to comfort) and then establish his to every good word and work. Coloss. 3.23. Hence are we exhorted to do every thing heartily, as to the Lord. The Lord would have none to offer any thing to the building of the tabernacle, but whose heart encouraged him, and whose spirit made him willing. Exod. 35.29. If thou findest not thine heart accompanying thy duties, but thou dost thy religious duties for necessity, law, fashion, or for some sinister end; and thy duties of love with a strait heart, or an evil eye, thinking any thing bestowed too good, or too much, thou hast slain thy action before the birth, it was never quickened, it hath no life, no● soul; God who loveth only a cheerful giver, will not endure it. 2. He that is continually ready to every good work, cannot but be abundant in good works: the phrase little differing from that, 1. Tim. 5.10. The widow that hath been continually given to every good work: for else this readiness could not be other than an idle preparation. Dost thou continue in prayer? in all things give thanks? hast thou been diligent in training up thy family in God's fear? hast thou with Onesephorus, often refreshed the Saints? doth the loins of many bless thee, and the blessing of the poor and widow return upon thee? show me the ●oats and garments thou hast made; show me the knowledge and fear of God in thy family; express the faith thou professest, by such fruits of faith as these are, and then hast thou profited in this precept, else thou as yet comest short of it. 3. In such a party will be a foregoing and departure with things of price, yea the best thing he hath will not be too dear to purchase that duty 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 every good work. Now to apply the point, if we look seriously and unpartially into many of our sacrifices and oblations to God and men, may we not accuse ourselves, as the Lord once did his people? Ye have snuffed to offer the thing which was good, Malac. 1.13. and have offered the torn, and lame, and sick: nay many of us snuff at these last and worst. If the best and most religious action would charge many a one but with a matter of twelvepences, such is their readiness to any good work, that it shall lie in the dust: and although God hath given them abundance of outward things, to the end that they might be means of performing many a good work, yet still they plead want of ability, whereas if they were as willing as able, they would become rare patterns of welldoing. But herein they show themselves (what ever they profess) forgetful of this precept, and destitute of this grace, which quickly and upon every just occasion findeth itself called into practice: and finding itself so called, standeth not so much upon abilities, but worketh the will to the ability, 2. Cor. 8.4. yea and beyond in just occasion: not that we call any man to the cracking of his estate, or to the exhausting of the fountain of his liberality, for we need not; but we would have them to know, that God maketh them able to give, before they be able to cast away as much as they give and hurt them not: and calleth them to distribute, before their own pleasures and lusts be served: seeing this precept requireth the departure with, and foregoing of that which is often sweet, precious, yea and necessary for ourselves. Let unconscionable men think well hereof, who can contentedly throw away at one cast, or game, at cards or dice, more than willingly they would sow in pence to the poor all the year long. Having now seen the necessity, and notes, Rules of practice. we will shortly set down some rules of practice, for the better setting us forward in this duty. First, get into thy soul the conscience of this commandment, accounting it worthy of all thine obedience, being so often urged in the Scriptures, and made in the end of the former Chapter, the end of Christ's purchasing of us. This reason drawn from the fear of God, prevailed so far with job, that thence he was moved to use mercifulness to all sorts of men: for God's punishment was fearful unto me, and I could not escape his highness. Secondly, job 31.16. ad 23 Take every opportunity of welldoing while it is offered: for else the opportunity may be cut off from thee, or thou from it. This is the Apostles rule, Gal. 6.10. While we have time, do good unto all: That is, take the present occasion of doing all the good thou canst, 1. in regard of thyself, perform the principal and main duty, know the day of thy visitation; slack not this thy termtime, but get the oil of faith, knowledge of God, and obedience to his word, that thy lamp may ever be shining to the glorifying of thy Father, which is in heaven: in one word, forget not while thou hast time to give all diligence to make thine election sure. 2. In regard of others, if now thou canst do them good in soul or body, delay it not: Prov. 3.28. Say not to thy neighbour, go, and come again to morrow, and I will give thee, if now thou hast it: and what knoweth any man, whether this may be the last day wherein he can do good to himself or others? Thirdly, Go yet one step further, to seek and watch occasions of doing good, and be glad when thou hast obtained them, that so thou mayst ever be furthering thy reckoning. We read of the Patriarches Abraham and Lot, how they sat at their doors watching to entertain strangers, that they espied them a far off, run out to meet them, and most earnestly entreated them to abide and refresh themselves; show thyself herein the son of Abraham. And would to God Christians were a little quicker not only in taking, but seeking occasions of exercising the duties of mercy and love: for there is more in it then the serving of every beggar at door; who the most of them live in the breach of God's commandment, and in a course against all good order; they might bethink them of many poor and careful Christians, some labouring under poverty, some under debt, some under sickness, some under temptation, some under one burden, some under another, whose necessities ought to be inquired into, and so occasions sought of relieving Christ himself in his members; the want of this inquiry, is the cause of much unfruitfulness. 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 speak evil of no man,] The special precepts which are to be performed to all Christians, are propounded, 1. negatively, 2. positively. The negative requireth the good abearing, 1. of the tongue, That they speak evil of no man: 2. of the hands, no fighters. The affirmative layeth bridle upon the affections, but soft, showing all meekness to all men. The word condemneth as well unbridled speeches as disordered actions. For the first. The word is a rule not only of doing well, but of speaking well also; and condemneth aswell unbridled speeches, as disordered actions, and frameth aswell the tongue to every good speech, as the hand to every good work: and therefore fitly is this precept induced upon the former: instructing believers that as they must be ready to every good work; so also must they as readily exercise their tongues in suitable speeches, abandoning all hurtful language, tending to the disgrace or injury of any man: seeing these two may not be divorced in him that would dwell in the Lord's Tabernacle; who must be both a worker of righteousness, and a speaker of the truth in his heart: and no slanderer of his neighbour; Psal. 15. Quest. The Apostle seeming to prohibit all evil speaking, whether is it not lawful to speak the evil we know by another, so we speak nothing but truth? Answ. It is never lawful in any uncalled to speak it. But if question be when a man is called, I answer, that God giveth a man calling in diverse cases. What cases a man may speak of the evil he knoweth by an other. 1. When any man is publicly called before a magistrate, to testify of a fact, for the clearing of some truth, and execution of justice, and now to speak the truth, is to strengthen sinews of human society. 2. Privately, when a truth is called into question between man and man, and cannot otherwise be cleared then by rubbing some old sore; especially if in such a case a man's own credit be hazarded, and cannot otherwise be saved. 3. When a man counseleth and adviseth with another, how such a man may be recovered out of such an evil, or else admonisheth the party himself; both which are so far from intending his hurt, that they tend to his amendment. 4. For the prevention 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 servant, a friend to a friend, and one Christian to another, may fore warn and inhibit such a man's company and converse, and add his reason, he is known thus and thus to be vicious; out of which grounds, all the speaking of the evils of others, though never so true, may go under the title of evil speaking. Now all evil speaking, may be referred to two heads: Evil speaking reduced to 2. heads. for it is 1. either the uttering of false and evil things: or 2. of true things falsely and evilly. The former, 1. when men speak upon no ground, as when men present or absent, are accused of the evils which they never did. Thus Ziba accused Mephiboseth, that he went not out to meet king David, but stayed at home, expecting to be made king over Israel, which was a mere slanderous invention of his own. 2. When men speak some evil of others, upon weak and insufficient ground: as when any either publicly or privately, chargeth some other man before his face, or behind his back, with evil upon suspicions. Thus the Princes of Ammon charged David's servants with deceit, and caused Hanun to use them most villainously, only upon suspicion, that they were spies: 2. Sam. 10.3. which what mischief and blooshed it wrought, the text declareth. Yet here in more heinous offences, if the suspicions be more vehement, a fact may be charged by the Magistrate upon the party himself; that so he may either clear himself, or lie guilty under his offence; but else to relate evil upon suspicion, is altogether unlawful. 3. When men cast railing, cursing, or reviling speeches upon an other present or absent, openly or secretly, and covertly by insinuation: as Absalon, when he told the people, that there was no man to hear their matters: 2. Sam. 15. all these are directly evil speeches in false and evil things. The latter kind of evil speaking is in true things: as, 1. when a man speaketh of some thing done or spoken, but destroyeth the sense. Thus the jews witnessed against Christ, that he said, he would destroy the temple, and build it up again in three days; the which false witness cost him his life. 2. In uttering nothing but truth, but with wicked insinuations, and collections of evil. Thus Doeg spoke the truth to Saul, but poisoned his speech with insinuating that David and the Priests conspired against him. 3. In speaking of good things, but either lessening them, or depraving them, as done of bad intent, for bad ends, or in hypocrisy. 4. In speaking of things evil and not so well done: 1. by uncovering infirmities, which is the guise of cursed Cham's, who are ever revealing to their brethren other men's nakedness; which an ingenuous disposition, yea humanity itself (if there were no religion) would cover and hide: Prou. 11.13. He that goeth about as a slanderer, uncovereth a secret, but a man of a faithful heart concealeth a matter. 2. whereas we can excuse our own faults twenty ways, by amplifying the faults and offences of others, be they never so apparent, we become evil speakers in a high degree: as sycophants who make the 'scapes of men far greater than they are; affirming often that to be done of deliberation, which was done rashly and in hot blood; or presumptuously, when it was perhaps done but weakly; and imputing that to want of conscience, which perhaps was want of heedfulness and foresight: and thus the sin is heightened, when men so wickedly speak of that which they ought altogether to be silent in, and not speak at all. Now because of all sins, there is not a more manifest and general mischief in all the life of man, Evil speaking a most unseemly sin in a Christian. wherein even Christians themselves are not exempted, who (not conceiving how this little member defileth the whole body, yea disturbeth not the natural body only, but even the Political and Ecclesiastical, that is, the Church and Commonwealth,) carry a very world of wickedness about with them, and yet wipe their mouths as though all were well with them; therefore will it not be amiss, to take a little pains with this sin, scarce so accounted of, and to show, 1. how unseemly it is for a Christian, 2. how dangerous in itself, 3. the means to repress and avoid it. Prov. 10.18. For the first: To utter a slander, saith Solomon, is a note of a fool; and the slander itself is a fools bolt which is soon shot. And the Apostle in so many places affirming it to be a practice of the old man, Eph. 4.31. Coloss. 3.8. Phil. 2.8. which must be cast off, maketh it hence an unbeseeming thing for Christians that profess new life, to walk in such heathenish courses, for the which God gave so many of them up to their own hearts lusts. 2. This cursed speaking whereby our brethren are hurt in their names, is the devils language, who thence hath his name, and argueth a venomous and hateful disposition, not becoming the children of God: and therefore when men will speak their pleasure of men absent, obtrecting and detracting from them, and yet preface, that they think the party no evil; it is false, for thou thinkest evil before thou utterest it uncalled; and hatest him in thy heart, for if thou lovedst him, thou would cover (not coin) a multitude of sins. 3. True religion will not stand with such a tattling course as many Christians take up, who like the Athenians, delight in nothing more than hearing and telling news; and once getting a tale by the end, they are in travel, till they have delivered it to others; and with these all opportunity of good and edifiable speech perisheth. True it is, that a good man cannot be an evil speaker, and where the speech is not good, all religion is nought; jam. 1.26. If any seem religious and refraineth not his tongue, that man's religion is vain: and yet in truth this is the most religion of our days. Which although it have the name of bounding and binding the whole man to God, to men, Religio à religando. to all good offices and duties to both, yet indeed hath not prevailed to the bridling of this little member in the most. 4. Were it not most disgraceful for a Christian to be counted a thief, or a continual robber in the high way, or a continual breaker of the peace? and yet this sin is a greater breach of love then theft, or spoiling of the goods: for a good name is more precious than gold, more sweet than the sweetest ointment. And if our neighbour's beast or goods must find relief at our hands, much more must his name: for if those should be taken away or perish, they might be restored or otherwise supplied; but a wound in his name, is like a dangerous gash in the body, of which we say, once broken ever a scar. Now if it be the greatest enemy to love, which is the badge and mark of a Christian and disciple of Christ, and of peace, whereof the refraining of the tongue is a preservative; how can it possibly agree with the person or place of a Christian. The second point, is the danger of this sin, which cannot but attend it, It is not thought so dangerous as it is. unless we conceive no danger in breaking such express commandments as we have, Leu. 19.16. Thou shalt not go about with tales among thy people: and jam. 4.11. speak not evil one of an other, brethren: for this saith he, is not only to break, but condemn the law: 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 speak nothing but truth, and so long I may speak 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 commandments cast and condemn thee. Others think it is a fault indeed, but not so great a fault to speak the thing we know by an other: but look upon it, not as it may seem in thine eye, but in the penalty the Scripture hath set upon it; Psal. 15.3. it hindereth the entrance into the holy mountain of God: and 1. Cor. 6.10. railers and revilers shall not enter into the kingdom of heaven: and therefore it is no such small matter as many take it for. Others reply, what are words but wind, and God is not so straitlaced: if a man should go to hell fo● every word, who shall come to heaven? This indeed is an ancient natural conceit, that outward profession and ceremony, will carry a man to heaven, although in the particulars of the life, the power of godliness be never expressed: But mark how the Lord answereth such vain conceits, Psal. 50.19, 20. Thou givest thy mouth to evil, and speakest against thy mother's sons: these things thou dost, and I held my tongue, and thou thoughtest me like thyself: But I will reprove thee, etc. God hath his time then to call upon old reckonings, and then thou shalt not think words wind, Prov. 18.21. but know 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 far off: But this sin beside the just hire of it hereafter, carrieth a secret plague with it for the present: for look as thou dealest with an other man's name, so shall thine be dealt with, and with what measure thou meatest to others, shall men measure to thee again. But I must speak my mind, and then I have done: no, thou hast done thy speech, but thy speech hath not done with thee: thou mayst as well say, having stabbed a man to the heart, I gave him but a blow, and I had done, but the blow hath not done with thee, thou must before the judge for all that, and then see if that plea will hold. Let professors therefore humble themselves for this sin, which is so dangerous and so common, as that it is the english of our tables, of our beds, of our public and private meetings, to rip up this or that old slip, or injury done by an other: the devil doth so sit in the lips of a number of men, that no other talk can proceed from them, but such as is like arrows to wound those that are far off, Prov. 25.18. or hammers to knock him in the head, to whom such tales are told, or swords wounding his own soul to the death. Beware also for time to come of the subtleties of Satan, who that he may not appear an accuser or a devil as he is, or so black as he is, hath taught his novices in this art to use diverse prefaces as it were to get attention by: and then is the sin most dangerous, and hath most Satanical subtlety in it. Sometime ye shall have some that will begin with the praise of the party he telleth a tale of: he is an honest man, one that I have cause to love well, and one of very good parts, etc. and yet thus will he wound an honest man, he spareth not his friend, but as a fly follows his sores. Sometimes the talebearer beginneth with the profession of friendship to the party, to whom he would vent some mischief, and insert some seeming care of the others credit; you are my friend, and let it be spoken between us, and go no further; tell none that I told you: But would he have a word against his neighbour die with an other, and cannot let it die with himself? or would he shut another man's mouth even in opening it? he hath also his friend to communicate it unto, and so it goes from hand to hand, fretting secretly like a cank●r. Sometimes again we shall hear slanders breathed out in a certain commiseration, as taking pity of such a one; that as Solomon saith, the words of the talebearer, are like the words of the wounded: that is, Prov. 18.8. are lamentably uttered, but yet they go down into the bowels, they give a deadly stroke, and hurt him worse than he was before. Many will say, it is great pity of the man, I speak it with grief, but the series and tenor of the speech showeth it a merciless pity. These speeches are far off from saluing up the matter, or licensing thee to speak thy pleasure: nay, commonly they argue a bad cause, and a guilty conscience, accusing for that evil, from which yet thou desistest not: and whatsoever thou mayst premit for pretence, or defence of thy course, thou carriest thyself liker those vermins which rise and feed of venom, excrement, and poison, than a Christian, who, wert thou possessed with Christian love, thou couldst not rejoice in evil: 1. Cor. 13.6. Love rejoiceth not in evil, but rejoiceth in the truth. The third thing to be considered, is the means to avoid this sin of evil speaking, which may be reduced to five rules. First, Means to avoid this sin. look to thine heart, for if it being the fountain be corrupted, the issues and streams cannot but be bitter; The shop is furnished out out of the warehouse. and if thou givest thyself leave to think evil of any man, as accounting the thought free, thou canst not but one time or other utter it. Purge well thine heart therefore, 1. of pride, which maketh a man speak disdainfully of those who want the things which themselves seem to have, and liberally take up any language if he can make the detraction of another a ladder for himself to climb upon. 2. Of envy, which grieving at the graces and good things in another, seeketh to darken them: as Satan envying jobs prosperity, said he serveth not God for nought. 3. Of flattery, which for favour or reward will tune the tongue to any ear. Of anger and displeasure, malice we say never spoke well, but there lieth a secret grudge of revenge hid in it, which quickly setteth the arms on work in the strong, and the tongue in the weak. Banish betimes these nurses and midwives of this mischief; and contrarily get into thy heart the love of God, and of thy brethren, which will not hastily discover, but carefully hide and cover even a multitude of trespasses and sins: Excellent to this purpose is that of Solomon, Prov. 11.13. A faithful heart concealeth a matter. Secondly, be careful to contain thyself within thine own calling; follow thine own plough; beware of the sin of busy bodies, who love to play the Bishops in other men's dioceses: who if they had not with the Witch in the fable, put off their own eyes at home, they might find soul corners enough well worthy of reformation in themselves: but therefore load they others, because they spare themselves; they throw no stones at their own faults first, and therefore they ate at good leisure to pry into other men's, and so become the devils gunpowder for want of better employment. Thirdly, Beware in all thy speeches with men, of strife of words, for from hence evil speeches arise, 1. Tim. 6.4. and many words want not iniquity. If any man provoke thee by revilement and reproaches, return not evil for evil, 1. Pet. 3.9. but rather bless, as becometh an heir of blessing. The angel durst not revile the devil himself. Christ when he was cursed, cursed not but committed all to him that judgeth righteously. What the Apostles practice was is confessed, 1. Cor. 4.13. We are evil spoken of, but we pray. Let another delight in cursing, it shall cover him as a garment, and run into his own bowels as water, or like a stone thrown upward shall fall upon the head of himself that cast it; for one clause of the covenant is, I will curse them that curse thee: But if thou be'st the child of God, fear not causeless curses, which shall not come, nor be moved thereat to break thy patience; and ever remember that of the Apostle, Rom. 12.14. Bless them which persecute you, bless I say and curse not. Fourthly, In all companies pray to the Lord to set a watch before thy mouth, and to keep the door of thy lips, for the tongue can no man of himself tame, being such an unruly evil, as the Apostle james teacheth it to be; yea resolve with David, before thou interest into any company, not to offend with thy tongue: accustom thyself to soft answers which break wrath: Psal. 39.1. strike two stones together and fire will sparkle out, but take away the fuel and the fire faileth. Fifthly, beware of consenting to this sin in an other, for as thou art bound not to relate, so not to receive any evil speeches of thy brother: Solomon counseleth 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 thyself from this sin, hast other business for thine ears. And because many who are loath to give their tongues liberty to run upon others, yet conceive no danger in keeping their ears always open (like the unclean vessels in the law) to receive any report against an other; let such know, that the sin cleaveth fast unto them, and becometh their own, who are no● now accessaries, but principals in it, without whom the sin could not be committed. For as there would be no thieves, if there were no receivers, so if there were no hearers of false reports, there would be no speakers. And what an unworthy thing is it, for a Christian to be a fosterer, yea a base s●ruant to the sin of an other? beside that, it argueth both want of wisdom, and want of love in such a party: of wisdom, in that he receiveth a testimony, and that from one witness; and he neither called, examined, or sworn, and that against the credit and good name of an honest man, flat against the rules of the laws of God and man: of love to his neighbour, for if there were love in the heart, it would express itself in the tongue, in the just defence of the party: as he would have his friend defend his own name, if it were hazarded. Further, the commandment of God is direct against it, Exod. 23.1. Thou shalt not receive a false tale: and to give heed to false lips, is a note of a wicked man: Prou. 25.23. and on the contrary, it is made one of the ten notes of a citizen of heaven, not to receive an ill report against his neighbour. Let us therefore be wise to take up that wholesome counsel of the wise man, to drive away talebearers with an angry countenance, as the North wind, the sharpest of the winds purgeth the air, and driveth away the clouds, which else would quickly resolve themselves into showers and storms. Thus shall we make him loath to speak, that which he seeth us loath to hear; and if he will needs speak of others, entreat him to speak of their good behind their backs, and of their evil to their faces: if the evil be private, wish him to admonish him between them two; if it be more known, put him in mind that in many things we sin all, and had need beware least ourselves fall; or that if he speak in love, it requireth an other manner of process: and if of hatred, his anger were better turned against his own sins. If thou knowest the party innocent, openly defend his innocency, as jonathan did David's; if thou dost not, tell him that the law requireth better proofs against a stranger, and thou mayst nor give credence to so slender a testimony. I know there is too much niceness, and it would be thought too much incivility to stay a man from shooting his venomed arrows, by which he would both kill himself, and hurt others he cares not how many; but he hath most comfort in the end, that can wash his hands before God, and manifest that he hath not carried the devil, neither in his tongue, nor in his ear. No fighters,] Christian's must so speak, jam. 2.12. and so do also as those who will be ruled and judged by the law of liberty, that is the gospel, which is a doctrine of peac; a doctrine breaking swords and spears into mattocks & scythes; a doctrine metamorphosing after a sort lions into lambs, & asps & crocodiles into harmless children; Sundry sorts of contention lawful, both religious, civil, and domestical. a doctrine which cutteth off both affection and desire of contention and strife (for we might well read after the old translation no strivers) as also maketh a man lame of the striking hand. Not that every striking and fight is hereby forbidden. For 1. every man is bound to contend in his place for the faith, for religion, truth, and sound doctrine, against falsehood, error, heresy, and superstition. 2. The ruler and people may by lawful war, repel open either idolatry, or injury, from Church or common wealth, whatsoever the Manichees have doted to the contrary, August. contra Faust. Manich. lib. 2. cap. 73. who condemned Moses himself, because he was a man of war and shed much blood, or the Anabaptists of our days: for if it had been altogether unlawful, john Baptist would have advised the soldiers rather to have given over their calling, and taken no wages at all, then to have been content with their wages. 3. Private men may seek the face of the Ruler, to prevent, or redress an injury, and thus contend in judgement, which is no sin unless it be for trifles, or of revenge: Act. 25.10. so Paul appealed to Cesar, and helped himself by the benefit of law. 4. It is lawful for every Christian in defect of the Magistrates aid, in the lawful defence of themselves, lives, and goods, to become Magistrates unto themselves, in which case they may without sin both strike and slay, so as desire of revenge, and intent of bloodshedding be absent. 5. Neither is domestical discipline excluded by this precept, whereby fathers and masters may, if the fault require put on severity in their just corrections of their servants and children. But the sin here condemned is, when men suffer their lusts so far to sway, A Christian may not be a common barrater. as they not only not follow the things which make to Christian peace, but are enemies unto concord and brotherly love: men of such violent affections as are ready not only to return injury with injury, but with seventy ●old revenge: right Lamechs', and rough Ismaels', whose hand is against every man, men of a word and a blow, fitter for the camp then the congregation of Christian men. Now what an hateful thing is it that a Christian should be indited at the Lords bar for a common barrater, and quarreler? How unlike should he be to God, who is a God of peace and loveth peace, and the sons of peace? how far from having any part in the merit of Christ, who hath dearly by his precious blood bought the reconcilement of all things? how unanswerable were it unto this profession of Christianity, which cannot become a kingdom divided against itself? how prejudicial 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 cain's way violence all bonds both of nature and of grace? signing a man to be out of the communion, out of the natural fraternity in the first Adam, and much more out of the spiritual in the second, yea arguing such fierce men to be rather of the serpents and crocodiles seed, between which and man God hath put an enmity, then of men, seeing they have put off all respect of creation, of adoption, of flesh, and of faith. Pretences against this doctrine answered. But because many think they have some reason, to look big, and carry resolute stomachs, and high spirits in their breasts, and as big words in their mouth, let us look a little into their pretences. First, some conceive that it is the way to get credit and become esteemed to proclaim contempt of every man, Leniter qui saeviunt sapiunt magis. and to come into account by making account of no man: hence is it that lawless wretches, and masterless miscreants think themselves in sufficient credit when they have scorned their betters, impudently overcrowed their equals, and by a rude behaviour, made show that they care for no man. But how often for sureness hath the Lord threatened, that with the vile shall be contempt, Prou. 12 8. and that the froward of heart shall be despised, both of God, whom they have before hand despised, and of men also, for they shall meet with Ismaels' recompense, every man's hand shall be against them, whose hand is against every man. And who can be won to give them any credit, for such swaggering and contemptuous courses? men of understanding discern their folly, and pity them; men of civil behaviour, discover their vanity, and condemn them; yea even those who are next to themselves, I mean to the worst, in their hearts despise, yea and deride them; and here is God's justice crossing such lewd conceits. Secondly, Others stand upon their manhood, and are loath to be counted nobodies, or spiritles, or esteemed cowards; which they cannot avoid, if they should not return like for like; and this is the sensual wisdom of the flesh, that he is accounted but a fool that will suffer every man to ride him, and tread upon him, and not turn again. But our Saviour setteth himself against this Pharisaical doctrine, for they taught, that a man in private revenge might take an eye for an eye, a tooth for a tooth, a limb for a limb; But the Christian rule is, resist not evil, namely, with evil, nay turn rather the other cheek: and who art thou, that darest revenge thine own wrongs? Lev. 19.18. Rom. 12.19. seeing the law prohibiteth even purpose of revenge; and the voice of the Gospel is, dearly beloved, avenge not yourselves, but give place unto wrath: and the wisdom of God telleth us, that it is the glory of a man to pass by offences, and that the manhood of a Christian, is to overcome himself, and master such ungodly lusts: and yet if we further mark the ends of these brave spirited fellows, even they will show how odious such a savage course is unto the Lord: for of those who are ready to receive every word with a stab; or whose second word out of displeasure, is the pointing of the field; the former seldom go to their graves in peace, and the Lord, saith David, scattereth the people that delight in war, and suffereth not the bloody man to live out half his days; and for the latter, who in time of peace must be out in the fields, their ●state is miserable every way; for if he kill, he hath shut himself out of heaven, and cut himself from off the earth, having so polluted it as it cannot be purged but by his own blood, and until samuel's sentence against Agag be passed upon him; 1. Sam. 15. that as his sword had made another man's mother childless, so should his mother be made childless by the sword of the Magistrate: or if a man in such a fight be slain, how fearful is the death of such a one, who even in thirsting after another man's blood, hath shed his own? how can we but conceive of the justice and truth of that speech, the seeker of vengeance hath found it? both of them have taken the sword uncalled, and both have justly perished therewith. Thirdly, others say, why he shall do me no wrong, I will not be crossed by him, I have my passion aswell as he, he shall know that I have a stomach, and can be angry aswell as he, and that I can make my party good enough with him, etc. But this is no other, then to give place to the devil, Eph. 4. who inspireth such carnal pleas for so mostrous a sin as is an enemy to all human society. Where is now the wisdom which is from above? it is pure, it is peaceable, it is hardly incensed. Where is now that understanding of a man, Prov. 19.11. which Solomon saith, maketh him long-suffring? and if thou professest thyself a natural man only, why hast thou so long professed thyself a Christian; which if thou art, thou must seek peace, and pursue it, pocket wrongs, and pass by injuries. Object. But I should never be quiet, if I should put up every wrong. But is it the way to tame thy adversary, to become like him? The way to have thine enemy to become thy friend, is to fear God, and take his way that thy ways may please him: look up unto his hand, acknowledge thine exercise from him, as David did the lashes of Shemeis cursed tongue, and he can take him off when he seeth good: and what serveth the justice of God for, or for what serveth the Magistrate? is there no justice to be gotten at the Magistrate's hand? or is there none in God's hand, that by thine own private revenge thou wilt become both a Magistrate and a God to thyself? Object. But I have long borne his abuses, I have sought to him, and it is a bootless thing to seek any more, what would you have me to do? Answ. Yet seek it still, the precept is never dated, but in full force: and hath not the Lord his heart, his hand, and his tongue to rule, and turn to thy comfort, when he seeth it seasonable for thee? surely, he that can by Saul's tongue testify David's innocency, even when he was out in the fe●ld hunting his life, can give thee a peaceable release from slanderous tongues, and injurious actions, when his good pleasure seeth good: and if thou never 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. Use. Let every Christian man strive in the practice of this precept, and provoke himself hereunto by that promise of blessedness, which is pronounced upon every soul, that keepeth his hand from evil. If any ask, but by what means shall I avoid this sin of contention and quarreling? I answer, the means and rules are sundry. The first, is in the text, Isa. 56.2. Rules to avoid the sin of quarreling and contending. to bridle the tongue, for this is an immediate follower of evil speaking, and it runneth from the tongue into the hand. 2. Let the consideration of our common brotherhood be a means to cut off contention: Gen. 13.8. Let there be no contention between us, for we are brethren: oh, how comely a thing is it for brethren to dwell together in unity? whether brethren by the common bond of nature, Psal. 133.1. which respect made all Israel bind themselves in covenant with David, Thou art our flesh, 2. Sam. 5.1. and our bone: or brethren in the profession of life, and the identity of the particular calling: or brethren in regard of the general calling of Christianity, seeing such have all one father in heaven, one mother the Church, one elder brother jesus Christ, one spirit, one baptism, one hope, and one inheritance. 3. Consider what a scandal it is to Popish persons, and profane scorners of religion, that such as profess themselves scholars of Christ, should live together like dogs and cats (as we say) and by ungodly quarrels and heartburnes, be still building up the works of the devil, which Christ hath destroyed: why should such a thing be heard in G●th and Askelon? why should Priamus and his son laugh us to scorn? This was no small motive (as is probable) why Abraham the elder was so willing to take up the controversy with Lot, lest they should give offence to the Heathen: for the text induceth it as a reason, for the Canaanites and Perezites dwelled at that time in the land. Gen. 13.7, 8. 4. Get a low conceit of thyself, and be small in thine own eyes: for whence riseth contention and strife, but from the lusts in the members, namely, the inordinate bearing of a man's self above that which is meet; only by pride, saith Solomon, man maketh contention: Prou. 13.10. and indeed experience showeth, that the most suits at this day, are not so much for right and equity, as for victory, which is most evident by all those trifling brabblings which have filled all the seats of justice: and hence is it, that men will traverse law, and carry some trifling causes through all the courts in the land, before they will sit down with the foil: and who be they among whom suits and contentions are become immortal, that no sword either of God's word, nor of the Magistrate can cut off, or let out their life blood, but rich men, who walk in many snares, and hardly can avoid high mindedness; wealth maketh men that they can hardly long dwell together. Let good men look and see in Abraham's and Lot's example, how easily their wealth may kindle and blow up in them a flame of contention. 5. Because some in their own temper are of more mild and quiet spirits, and rather lie open to this sin by others instigation, than their own propensity and disposition; that rule of Solomon is worthy noting, to take heed of partaking, of meddling, and mingling one's self in other men's strifes and contentions, Prou. 26.17. for this were to take a dog by the ears, or a bear by the tooth. If we shall now proceed to apply these things, it will easily appear how far most men are degenerate from these rules. For how womanly have many behaved themselves, since they were taught to govern their tongues better, most impotently yielding their tongues in bitter and contentious speeches to serve the distempered lusts of their hearts, and that for very trifles. And whereas the consideration of brotherhood should ●●int dissension among men, the case is grown with us, as with little children, among whom commonly, brothers and sisters lest agree; for as for those that are called brethren, and so should live like brethren in the same corporation or society, what bones may we observe cast daily in among them? what a number of tars are sown by the malicious man, which rise suddenly to faction and hot opposition; that sometime as the Prophet in his time observed, every man is ready to eat the flesh of his own arm, Isa. 9.20. Ephraim against Manasseh, and Manasseh against Ehpraim: and thus whereas the unity of great ones should be as the dew falling from the mountains, to the watering and refreshing of the valleys their inferiors, their factions are become like Samsons foxes tied by the tails, they cannot abide to look one on an other but firebrands are between them, which burn up all joabs corn field: or like the fire which jotham speaketh of in his parable, which came out from Abimelech, Iud 5.9.20. 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 personal calling; who ever see two men of the same trade love and live together in amity, as jonathan and David did? who ever almost did hear them lend one an other a good word, unless it were bought out dearly by some present private commodity; nay, he●e is disdain, envy, suspicions, so general and frequent, that as the proverb is, one beggar envieth that an other should go by the door: here is supplanting, undermining, plotting one against an other, and rejoicing one in the fall of an other: a sin which few trades men wash their hands of, for even religion itself can scarce tie the affections of two men of the same trade. And for the last sort of brethren by the profession of Christianity, this is a general title, by which men revile and mock them; and graceless men openly disclaim them, they will be no brethren to such, no, they are hypocrites, dissemblers, holy brethren, sermon-goers, Puritans, etc. wherein what do they else, but disclaim the same father, and the same inheritance with them, and profess themselves the children of the devil, in that they will 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 dissension among them? Lastly, professors among themselves had need be put in remembrance to walk in such peaceable conversation, as may win others to the Gospel: and for this purpose to make an happy exchange of the spirit of pride with the spirit of humility & concord; and grow into friendship with such as they are at odds, whereby they should become not the least friends to their own estate, rather than by an unmeekened and unsubdued stomach, hurt both themselves and others. And here it will not be unfit, to remember an history out of the naturalist, which I have observed applied to this purpose; Pliny. of two goats which met in the midst of a narrow plank, under which a swift current ran, they could not now go by one an other, they could not turn themselves to go backward, 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 down upon the plank, and couched himself, so as he made himself a commodious bridge for the other to go over him, and so both of them were saved: how much better were a little yielding and stooping in a Christian, tending to the good of his own, and an others estate, then dangerously to stand out to the ruin and hurt of both. Learn to overcome thyself then, and thou hast already overcome thy adversary; The slow to anger is better than the mighty, Prou. 16.32. (saith Solomon) and he that ruleth his own mind is better than he that winneth a city. And that which the heathen could say of virtue, is true of grace, which while it suffereth, Dum patitur vincit. it conquereth. But soft,] A soft man is a yielding or flexible man, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Christian equity is necessary for all christians. one that will not be so hard in his dealing, as sometime by strict law he might, but equally and moderately carrieth himself in his words and deeds, as also towards the speeches and actions of other men. The effects and fruits of which virtue, are the very sinews and bones which tie together and underprop all human society, The fruits and effects of this virtue. without which the world itself could not continue undissolued. For, 1. it forgiveth injuries, & pardoneth many wrongs, even until 70. times 7. times, if they be against a man's self, and not against God more directly. 2. It tolerateth and beareth with natural infirmities, such as are frowardness, hastiness, slownsse, desire of praise, fullness of words, so far as they become not enormous and intolerable; and are faults of nature, not of malice; and committed of infirmity, and not of set purpose. And if these must needs be corrected, as growing more scandalous or outrageous, this virtue correcteth them with all lenity and mercy, even in the midst of severity. 3. It giveth most gentle constructions and favourable interpretations unto ambiguous facts & speeches▪ yea and lenefieth such as might seem more harsh, and not so considerately done or spoken. 4. But the most proper and commendable work of it, is the departing from, and remitting of his own right, unto which it will not suffer a man to stand so strictly, but that for peace sake he will yield and give up some part of it. The which that we may the more fully conceive, we must consider that howsoever the laws of God are perfect, and admit not of any dispensation, relaxation, or mitigation, yet the laws of men are like themselves, perfect only in part, and in that they are devised by men, cannot possibly hold in all cases alike: hence have wise law makers prescribed their laws in their greatest extremity, thereby to curb the wickedness and presumption of men; the which laws if in the execution they should be ever stretched to the furthest extent, this extremity of law would prove extremity of injury, and be turned into unmercifulness and cruelty itself. Then cometh in this virtue, and looking unto equity, setteth up a chancery in the conscience, and provideth a remedy for the innocent, where the common law hath no provision. The thing will yet be plainer in some examples. The law (justly warranting in some cases, some extremities) giveth thee leave to sue thy bond, and take the forfeiture of an 100 for non payment of fifty by a day: it giveth thee leave to re-enter into thine house, and to take into thy hands a forfeited lease of some poor man's, that thou mayst gain to his utter undoing 7.12.20. or more or fewer years, for not payment of the quarter or years rend at the day appointed: the poor borrower, or tenant for necessity and want, or some other accident, breaketh his day; to take here the forfeiture, were extremity of justice; to cast out a poor man, were unmerciful extent of law: both mayst thou do by law, but in doing either, thou shalt do also extremity of injury, and the justice of the law will not free thy conscience from injustice. In this case then this Christian virtue driveth thee to take thine own, namely, the principal, and equally considering of the damage thou sustainest for want of payment, mercifully to satisfy thyself therefore; and if further thou goest, thou sinnest against God, against thy brother, not dealing with him as thou wouldst have an other to deal with thee; and against the very law of forfeiture itself, which was not appointed for thy advantage further than the securing of the principal. Again, the law of man giveth thee leave to make the most of thine own; but if hence thou shalt by racking thy rents, and hoisting thy wares, corn, or other commodities grind the faces of the poor, and raise thyself by the undoing of many; dost thou not commit extreme wrong, even when thou canst shroud thyself under the leave of the law? Now this virtue steppeth in and saith, this is not a case wherein extremity is to be used, thou mayst not by the law of God do that, which by man's law thou mayst do: here is a case wherein the court of man may save thee harmless, but the court of thy conscience, and the court of heaven, will adjudge thee justly a sinner for it. Object. But do you so commit these laws together, as you make these positive laws contrary to Gods, or condemn them as wicked and unjust? Ans. No, but 1. not the law, but thyself art unjust in claiming the strict meaning and rigour of the law, when the rule of equity & charity requireth mitigation & moderation. 2. Even this moderation of the law, may not impair or detract from public justice, or public peace, which are as the heart, and brain of the common wealth, which is an other common extremity, which careless and inconsiderate men fall into: who being called to be servants to justice, as to juries, fearing least in following the letter of the law, they should be injurious, do not remit and moderate, but maim and wound the law and common wealth, and either find and execute no forfeits, or penalties upon some outrageous offenders, against whom the law should be whetted, or such as rather turn to the disgrace of justice than the administering of it. Use. Let us consider then whereunto we are here called; even to the practice of that property of wisdom, which is from above, jam. 3.17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. which is peaceable and gentle; and to buckle unto us as the elect of God, tender mercy, kindness, humbleness of mind, meekness, long suffering, forbearing one an other, and forgiving one an other. The benefit will be exceeding great. Coloss. 3.12.13. Necessity of this grace. For, 1. this wisdom teacheth us to be soft in our speeches, as they that know how a soft answer breaketh wrath: a rare example whereof we have in judg. 8.2. when the men of Ephraim were incensed against Gedeon, and chid him sharply, because he called not them with him against the Midianites: your gleaning (saith he) is better than our vintage: as though he had said, the glory of the action belongeth as much or much more to you then to us, we Abiezerits did not half 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 do in our reasonings, whether students or others, whether by conference or disputation, by word or by writing; we must pass by some hasty words, which flesh in the heat of it, will be casting in to the hindering of the work of edification: for whereas men think it a point of pregnancy of wit, to return quips nimbly, and give his adversary as good as he bringeth, we must know, that heavenly wisdom teacheth no such thing. 2. It teacheth us softness in our whole conversation and exercise of our personal and general callings: it suffereth not the Magistrate to be so stern, that an inferior should come to him, as a man that were to bring a bottle to an elephant, which he is a afraid of: which timidity Augustus reproved 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 lion in his house, but causeth them to govern sweetly, and to dispense severity, and weigh out correction as physic to the children and servants. 3. It teacheth even the superior to yield some part of his right to his inferour, as Abraham to Lot; If thou take the right hand, I will turn to the left: nay as Christ himself being God and Lord of all, yet for peace sake and to avoid offence, did pay tribute unto Caesar. Further, how necessary a virtue this is, cannot but appear to him that considereth how frail our flesh and blood is, how full of infirmities, how lying open to offences, how needful of much forgiveness at God's hand and man's: and yet no forgiveness at God's hand, but on condition of our forgiveness of men, for so is the petition in the Lord's prayer: nor at man's, for what measure ye meet out to men, shall men measure to you again. How sweet a grace it is appeareth also, in that it preserveth the outward peace of a man, and especially the peace of a good conscience, that he can pray with a good heart, & with cheerfulness perform good duties towards God and men: in that also it winneth men's hearts to a man, and maketh his good name like a sweet smelling ointment; and in that it so much tendeth to the honour of God's name, as it doth, by drawing many to the love 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 have this grace to be known, Philip 4.5. and manifested to all men for this end. Let so many therefore as profess the Gospel of peace, hereby show themselves the sons of peace: and because many sin not only in doing, but in not suffering wrong, let us beware of pinching and wring men by extremity, as such as are resolved not to pocket the least injury, nor yield an inch of ground; but if the offence be never so little, are bend to make men hear of it again, on both sides (as we say,) here is spirit indeed▪ but of pride and malice, and that spirit that beareth rule in the world, and sons of disobedience. Some men are of ●uch malign constitution, as that they have nothing in their hearts, ●eads, or lips, but law and justice: every tri●●le, every word, every pe●●●e injury sendeth them before the Magistrate, for revenge against such a● perhaps are very desirous of peace, satisfaction, and agreement: and whereas law is a kind of war, and so ought to be the last procurer of peace, it is the first course of many distempered spirits, before ever their adversary be advertised or warned of it. But such persons forget that justice and mercy are sisters, and that justice without mercy is but cruelty. 2. here is law, but no equity, for equity is the breeder of unity, and mother of peace, but their law filleth the world with brabbling contentions: and 3. what is their law for most part, but some quirk or trick of law, tending to extremity of wrong, and proving in the end but cozenage and dishonest craftiness, as may daily appear in a number of men, who (like the flesh-flies, feed altogether upon ●esters and wounds, or like the soldier, that cannot live by peace, but by war) not having that estate of their own, which their great thoughts, and high conceits carry them unto, nor yet God's blessing upon the little they have, would gladly pray upon others, and by some quirk of law, hook in that which equity would never afford them; but the issue showeth, that all their pretences are but cloaks of their iniquity. Others plead, why it is my right, and why should I not have it, I will not lose it if the law will give it me: and when they have a man on the hip (as we say) and at advantage, they follow him with all extremity, even 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 ask but his own, although he demand all that: but yet it is as true, that he that is a strict slander for his right always, cannot but sometimes go beyond the bounds of equity, which must yield some part of the right; and of love, which seeketh not her own, that is, not all her own. And whosoever thou art, that canst so nimbly take all advantages and forfeitures, consider whether God deal so, or thou wouldst have him to deal so strictly with thee: doth he strike so soon as thou hast sinned, and so soon as he hath thee at an advantage? and yet he might say, I hope I do no more but justice and law, I require but my covenant. Oh therefore let every Christian look into this clear mirror; and say with himself, oh how softly and tenderly doth our God deal with sinful flesh? he layeth not about him, nor presently bringeth the forfeit of his law upon me, but hath sent out his gospel a merciful moderator of that rigour, without which every day would bring a new deluge of judgement against all flesh: even so must I in imitation of my heavenly father, deal with my brethren, not seek or take the forfeits which the law suffereth me to do, but by Christian softness which the Gospel teacheth me, remit of that rigour and extremity: for shall the Lord power out a sea of mercy upon me, and shall not I let one drop fall upon my brother? and would not I have God to deal in justice with me, and shall I stand altogether upon justice and law 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, unto which he is altogether insufficient; here is law also, and justice: and I think it meet that such should be punished, whether for their oversight, or yet much more for their crafty or unjust dealing: but yet mercy and equity must at length take place, where there is extreme insufficiency especially. Consider how insufficient thou wert if the Lord should exact all thy debt; how he contenteth himself to correct thee with the rods of men, in mercy, and not with scorpions, nor in wrath, above that thou art able to bear: he might by his covenant require total obedience of his whole law, but seeing thy state to be broken, he is contented to take as thou art able, even a debt of ten thousand pound as it were by a penny a year; go thou now and do the like, be merciful even as thine heavenly father is merciful. But showing all meekness to all men,] In this precept three things must be considered. 1. The virtue prescribed, meekness. 2. The manner how it must be exercised, it must be showed openly. 3. The persons to whom, to all men. The nature of this grace will appear in the description of it. Meekness is a grace of God, whereby the heart and affections are inclined, unto a mild and loving, a kind and courteous carriage towards our neighbour, Description of meekness explained. even then when they might be provoked to anger. Where three things are laid down to be further opened, to the better knowledge of this virtue. 1. That it is a grace of God, for the next verse will teach us, that we are borne as rough as Esau in our corrupted nature; and therefore this strippeth and goeth beyond the best nature, being a fruit of the spirit, Gal. 5.23. and 6.2. and is called the spirit of meekness, because it is such a peculiar work of the spirit, and proceedeth not of the flesh. 2. The work of it is properly to preserve Christian affection, in moderating all revengeful passions, not suffering the heart to be easily overcome with bitterness, but is as a wall or fence of the soul, receiving all the shot of injurious and hostile actions and speeches, and yet keeping all safe within, not permitting the possessor hastily or violently either to offer to another, or remove from himself such injuries. The mother of it is humility, the daughter is long-suffering, and therefore we read it set between these two in diverse places: Eph. 4 2. Col. 3.12. The next attendants or handmaids of it, are inwardly a quiet & peaceable spirit, for these hath the Apostle combined as inseparable, 1. Pet. 3.4. outwardly, 1. soft answers, such as that of Abigail which broke the wrath of David. 2. compassion or affliction of spirit in sight and sense of the afflicted. 3. readiness to forgive offences. 3. I say it preserveth peace within, when it is provoked to war, to anger, and return of wrongs: for than is the chief use of this grace: which is therefore added, because many men seem to have attained this virtue, when it is never a whit so. Let them alone, offend them not, you shall have them gentle, courteous, affable and tractable enough; but cross them a little, and stir their blood, oh now you must pardon them, they have their affections, and you shall know they can be passioned and angry as well as others; here shall you see the best nature betraying her meekness. But Christian meekness must step in to overcome evil with good when it is provoked to return evil, or else what great thing dost thou; it is no hard thing for the very Infidel and Turk to be kind to the kind, nay the wild beast if thou goest no further, will be as meek as thou, who the most of them hurt not vnprouoked. Secondly, this meekness must be showed forth, not hid with ourselves, but it must be brought into the light; that others may have the benefit of it: for as this grace is a sign and pawn of our election, which as the elect of God we must put on, and array ourselves withal, Collos. 3.12. so also must it be the ornament of our vocation, whereby we glorify God, adorn our profession, and win others unto the liking of it. Hence the Apostle praying the Ephesians to walk worthy of their high calling, teacheth them that this they shall do, if they put on humbleness of mind, meekness, long suffering, etc. Ephes. 4.2. for otherwise if men partake not in these our graces, the unity of the spirit in the bond of peace, cannot long last undissolued. Thirdly, this meekness must be showed to all men, believers, unbelievers, friends, enemies, the better, and the worse, which is a special point not to be neglected, because it is the ground of the verses following. Quest. But if meekness must be showed, This meekness no enemy to true zeal. yea all meekness to all men, how may we warrant any anger against any man in any sin or offence, or how may any severity be put on against any offender? Answ. This being a grace of the spirit, it crosseth not any other of them, so as it is no enemy to that of zeal, which we have urged out of the 14. verse of the former Chapter: and Christians mistake this grace, when they dream it to be a bottomless charity, and under pretence of meekness, can bear with any evil, which indeed is nothing else but an irreligious, and mute approbation and association in the evil. He that commandeth to be angry, but not to sin, maketh it a sin not sometimes to be angry: neither did the meekness of Moses hinder, but that he might be exceeding angry at the calf they had made. Whence it followeth, that public persons must publicly repress, and reprove open sins, disturbing the public proceedings of religion or justice; so David put on zeal to weed the wicked out of the land: and the Minister hath been taught, cap. 1.13. if he see beasts or slow bellies, to reprove them sharply. The private person must privately also, but yet plainly reprove his brother, and not suffer his sin upon him, or at the least by showing his indignation against sin, he freeth his own soul from the guilt of it, as also the punishment; yea from the suspicion 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. The use of this grace. jam. 3.13. Quest. What is then the use of this meekness? Answ. To purify our zeal, for so the Apostle james would have a wise man to show forth his good conversation in meekness of wisdom. Which meekness of wisdom, or wise mildness, 1. causeth a man to put a difference between the person and the sin; and affecteth him with pity to the person, even in revenge of the sin: so joshua called Achan, my son, when yet presently he executed the judgement of death upon him. 2. Between sin and sin; for Christians are no Stoics to account all sins alike, some are motes troubling the eye, some are beams putting out the eye: a mote may soon be blown away and removed, a beam requireth more strength; wise meekness will more show itself in the one, but more retire itself in the other. Again, some sins are more directly injurious to men, and perhaps the party himself; others more injurious to God: Now this meekness of wisdom will be Queen in the former, but giveth place to zeal in the latter. 3. It discerneth between sinner and sinner: for all sinners are not of a suit; some sin of ignorance, some against their light and knowledge; some of weakness, some of set purpose, and obstinate wickedness; some are leaders and setters of sin, some are led and seduced: some seek excuses, as ashamed of that they have done; others defences, as glorying in their iniquity: Now cometh this meekness of wisdom, and putteth difference, showing compassion on some, Jude 22. and others saving with fear. Thus meekness and zeal destroy not but strengthen one another: and thus all meekness of wisdom must be showed to all men, but this is such as neither impaireth the glory of God, nor the proceedings of the Gospel, nor the edification of men. Use. Beware of that vice, which Paul would here note in the Christians of those days, which we may well wish they had not traduced to sundry professors of our times; for they being converted they scorned unbelievers, and cared not how carelessly they carried themselves towards them. Which spice of pride, I would it broke not out only not against the godless persons, but against poor believing brethren, as dear to God, inwardly as rich, and sometimes as far stripping them in store of grace, as they come behind them in store of outward things: but let this text teach us, how unbeseeming it is for a Christian to be churlish to the worst, weakest, and most abject. And let the motives be effectual to persuade to the general practice of this duty. 1. It is a grace very acceptable to God. Motives to meekness. The Apostle Peter wisheth women to deck themselves herewith; which as a precious garment, will bring them into reputation with God, as their ordinary most costly attire maketh them beautiful, 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 serveth not to distinguish the sex as bodily clothing, but commendeth every soul possessing it unto God, of whom not male nor female, but a new creature is respected. 2. It is an essential mark of a Christian, who ought herein to imitate his Lord jesus, who for the same purpose became a special schoolmaster of it, Learn of me, for I am lowly and meek: 1. of heart, 2. of speech, when he was reviled, he reviled not again, but sometime said nothing at all; and when he spoke, how meekly received he the greatest wrongs appears, joh. 18.23. If I have evil spoken, bear witness of the evil, but if not, why smitest thou me? 3. of action, he was as a sheep dumb before the sheare●. This was the Son of God, on whom the spirit lighted in the similitude of an innocent dove; and even we to testify ourselves the sons of God, must in the practice of this grace, after a sort, manifest the lightning of God's spirit upon us. To this purpose the Scriptures hence denominate the righteous, and make it a title of the just: Zeph. 2.3. Seek the Lord all the meek of the earth. 3. The blessings entailed unto it should move us to the practice of it, 1. spiritual, God will teach none but the meek, Psal. 25. neither can any learn of God but the meek: and therefore james wills us, to hear with meekness the engrafted word: without it prayers will be interrupted, or not accepted: and therefore the meek are commanded to seek the Lord. 2. Temporal blessings, even all outward prosperity so far as God seeth good, for this is the blessedness of the meek, that they shall inherit the earth. And in days of distress and times of straightness and affliction, they shall be safe; Psal. ●7. 11. Matth. 5.5. for the Lord hath promised to hide them in the day of his wrath, Zep●. 2.3. Vers. 3. For we ourselves also were in times past, unwise, disobedient, deceived, serving the lusts and diverse pleasures, living in maliciousness, and envy, hateful, and bating one an other. This verse layeth down a weighty reason whereby our Apostle would bow and bend the minds of Christian men, to the practice of the former ●ertues, namely, of equity, lenity, long suffering, and meekness towards all men, foes as well as friends, yea the worst as well as the best. The reason is drawn from the consideration of the present condition of converted Christians, compared with that estate they were in before their conversion and calling to the faith: to which purpose he is very large in describing, 1. our estate of corruption in this 3. vers. 2. our estate after conversion, in 4, 5, 6, and 7. verses: from both which the Apostle thus concludeth the same thing thus. First, from the former: If we ourselves were in times passed in the self same condition, which other men are not yet called out of; then ought we to be meek and merciful even to those who are not yet converted. But we ourselves were in times past as they are, we lay in the same puddle of corruption, were hewn out of the same pit, and though we may think we were never so graceless, as we see some others, yet we cannot charge them so deeply for time present, but they may come over us with the same in times past, as this third verse will teach us: and therefore we ought to show all lenity and meekness to all men. Secondly, from our latter condition of conversion, thus our Apostle frameth his reason; If God have been so bountiful a benefactor unto us, when we were so unworthy, as the former verse describeth, that his mere and alone mercy saved us; then must we in imitation of our heavenly father, do the like to our brethren. But God hath done thus, ver. 4, 5. so as from both we may well reason, that a new condition requireth a new conversation; new men must have new manners; we being Christians may not carry ourselves so crookedly as in times past, nor so roughly towards those who now do the same things which then we did, considering our own selves. But before we come to the particular descriptions of these two estates, one or two general observations are necessarily to be collected out of the scope of the verses. The consideration of our common condition is a ground of meekness. Doctr. 1. The consideration of the common condition, is a notable ground of meekness and moderation towards those who yet are uncalled to the faith. For 1. whereas pride maketh the heart to swell against the brother, and is a root whence these bitter fruits arise: this consideration pulleth those peacock feathers, and humbleth the heart, so as when it can find no other reason of forbearance, here it never wanteth a most effectual 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 soul, in body, as he was. And thus by this consideration, the Apostle beateth down the pride of man, who separated thee? hast thou any thing above another which thou hast not received? 1. Cor. 4.7. and then why boastest thou as if thou hadst not received it? and elsewhere disputing of the breaking off of the natural branches the jews, and engrafting the Gentiles, he useth almost through his discourse no other argument to keep the Gentile from insulting and priding himself over the jew but this same, The jews now believe not, nor have obtained mercy, Rom. 11.30. no more in time past did you Gentiles believe nor had obtained mercy: Again, the jews are broke off; so may you Gentiles be, for of yourselves you stand no faster than they did, 20. be not therefore high minded but fear. Secondly, This consideration not only subdueth that violent affecti-of pride, but worketh the heart to such affections as not only beseem ourselves but befit the offender, and these are two. 1. for time present pity, and compassion. 2. hope for time to come. The former of these two is a fitter affection for a Christian then anger or wrath against the unconverted. How forcible that argument is to move us to the works of mercy and love towards the bodies of men, in that they are our flesh appeareth, Isa. 58.7. Thou shalt not hide thyself from thine own flesh, but bring the wanderer to thy house, cover the naked, deal thy bread to the hungry: and yet much more hence must we put on the bowels of mercy toward the souls of men, by letting their misery into our hearts, that our very bowels may yearn, as if their condition were now (as once it was) our own. And if we must so far pity our neighbour's beast, yea our enemies, that when we see it fail under the burden we must help it up, ought we not much more help to bear his own burden, and so fulfil the law of Christ? This affection would set men about other work, then talking of, jesting at, or disgracing men for their falls and slips, which (especially in a professor) is meat, and music to the scorners; who herein justly provoke the Lord to give themselves up to fearful sins, and so be the just reproaches and bywords of men. No, this compassion would cause them set hand to help them out of the snare, to counsel, to pray for, nay set the heart on bleeding rather then rejoicing in their sin: he were rather a monster then a man, that could see a man take a fall to the breaking of his back or neck, and could turn it into a jest; or a man wound himself deadly, and he make but a merriment of it: no the least drop of humanity would help up the former, and thrust in some napkin to staunch the blood of the latter: hath nature taught thee such duties to the body of man, and hast thou no grace to take to heart the hurts of his soul? The second affection wrought by this consideration of common condition, is hope for time to come, which is another special motive to allay impatience towards offenders. Was not myself as hopeless once, and in times past as desperately gone in sinful ways; but now recalled and brought to the fellowship of the grace of God? so God may have his time for this man, whose works and thoughts are yet against him; far he went that never returned, he that could change Saul's heart in the midst of his rage to make a Paul of him, can turn his heart also: he that could make of Onesimus a runagate and fugitive servant, 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 give him over as hopeless, seeing he that had mercy on myself, may also have mercy on him. We bear many weaknesses and toys in children, because ourselves were so once, and our hope is that time will outwear them, even so must strong men with babes in Christ; and older Christians with such as are in their unstaid heat. The reason is as good, ourselves were such, and they may come to be stronger and older in Christ then ourselves are. Use. 1. In seeing another man's sin ever labour to see thine own, let his weakness be thy glass to view thine own. In another man's weakness see thine own. Thou seest another drink to excess, and drunkenness, by the wet or the dry: say with Pharaohs butler, oh I call my sin to remembrance this day. Thou hearest another swear, curse, rail, and blaspheme: oh the time was that myself could do no other: thou seest another fall some other way, still bring thine eyes home, and look to thine own standing. 2. Always condemn thy neighbour's vices as though they were thine own, Rebuke another's sin as if it were thine own. take up the first stone against thine own self and sin; cast out thine own beam first; and thus considering thyself, thou wilt proceed by the spirit of meekness. Here is both the right beginning and proceeding in reformation; whereas the forgetfulness of a man's own estate in time past, hindereth the wise respect of another's for the present. The thief on the cross implieth in his reproof of his fellow, that if he had considered that himself was in the same condemnation, he could not almost with his soul and life have breathed out scoffs against Christ. Let every remembrance of sin be a motive to bewail it in thyself, & pity it in others. 3. We see hence how the Lord would have us look upon our sins and old estate: namely, to the humbling of ourselves and the good of our brethren. For the first, every new remembrance of any sin should be a fresh bleeding wound in our souls; a false heart it is and woe unto it, that can with new delight think and speak of old sins, for there the self same affection and vile lust which brought on that sin is yet alive, and unmortified. For the latter, every such remembrance should move us to commiseration to our brethren offending. Alas, why should not I be meek to others, if I had no reason else, my own estate ministereth 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 myself may be tempted, and am as subject to fall as any other: thus I was, and then I would have been borne withal: that thus I am not, it is the Lord that hath separated me: and now I see what hand it is that keepeth me from being led and left in temptation. Thus if we behold our sin we may suck, some sweet out of poison, and out of our evil, take occasion to grow better all our days, furthering ourselves thereby to walk humbly before God, and meekly towards our brethren: otherwise to behold sin past, & neither of these provoked, proveth but an idle beholding of it, and becometh an hurtful ●earer of the conscience in the end. Doct. 2. Whosoever are called unto the faith, Whosoever is called unto the faith, hath experience of a change in himself. have experience of a double estate in themselves, one in time past, and another for the present, the one of nature, the other of grace; our Apostle affirmeth it of all believers, 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 sinful motions had force in them unto death; and there was an aftertime when they were delivered from the law, and served God not in the oldness of the letter, but in the newness of spirit: Ephes. 2.3. Among whom the Gentiles we believers had our conversation in time past: Colos. 3.7. Wherein ye walked also once, but now, etc. 1. Cor. 6.11. And such were some of you, but ye are washed. And good reason there is, that he that is now beloved, should see that once he was not beloved, 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 love much: and indeed the elect could not be elect, nor justified, nor washed, if they were always the children of God, and were it not for this once, and time past, wherein there was no difference between them, and the reprobate, but only in God's counsel and possibility of calling. I add further, that the converted may and must have experience of this change: for the conversion of a sinner, is a miracle above all natural wonders: and therefore (except in some jeremy, john Baptist, and some few sanctified from the womb) is no such insensible thing as cannot be perceived. It is no such natural change as is effected by insensible degrees, as when he that was a child is now become a man: but a supernatural 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 unto life, which are things of much note, and manifest alteration, and that of the whole man. Again, faith it is which as an internal 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 ye not that Christ is in you, unless ye be reprobates? and, 1. Cor. 3.16. Know ye not that ye are the Temple of God, and that the spirit of God dwelleth in you? and, Rom. 6.11. Know ye that ye are dead to sin, but are alive to God in jesus Christ our Lord. How to come to the sense of this change. Use. 1. Labour to find this change in thyself, and examine whether thou canst put difference between time past, and time present; for otherwise I see not but thou must set thyself down without comfort, a● one that hath no sound proof of thy conversion. Quest. But how shall I come to any distinct knowledge of this change in myself? Ans. Inquire and make search whether thou canst find the life of grace in thy soul; for before this change thou wast dead in trespasses and sins. Hath then the powerful voice of Christ called thee out of thy grave? hath he breathed the breath of life into the face of thy soul? hast thou thy spiritual senses 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 ears, that now they are become the other sense of spiritual illumination, and understanding? dost thou savour the things of God? Is the word sweet to thy taste? dost thou feel the prickings of the Law, and the lenitives of the Gospel? surely if thou hast any true sense of God, thou art not altogether destitute of the life of God. Again, examine thy motion, which is another inseparable companion of life, even in things that want sense: namely, Heavenly motives. whether thy cogitations, motions, speeches, actions public and private be changed, and have a new quality upon them; whether they are now holy, spiritual, heavenly, fruitful, whereas before thy change thou wast in all these led by the command and instinct of the flesh. Canst thou pray in faith, and cry in assurance, Abba, Father? this is also a sign of the presence of the spirit, which is the earnest penny of thy adoption; whereas before this change thou fledst from the presence of God, and took him for thine enemy. Dost thou love God for himself, and thy neighbour for God's sake? this will be as the heat of a stone in summer, which argueth the shining of the sun: whereas before this change thou hatedst God, and loved thy neighbour either not at all, or but in carnal 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 heaven was here upon earth, thy treasure here, and so thy heart also. Doth the Church of God and the number of God's people acknowledge this change in thee? for this is not to be contemned, seeing that hardly can the child live in the womb and not stir, or stir but the mother shall percive it; take knowledge therefore what good men conceive of thee, and by these notes examine thyself unpartially, & thou shalt come to know, whether thou art begotten of immortal seed, borne into the Church of God, and called to the estate both of grace and glory. Object. Some will here say, alas, I now fear that I know not what this change meaneth, I have good desires to do well, to love God, to avoid sin, to do good to good men, and yet I find little change of myself from that I was long ago. Answ. Here two sorts of men are to be respected. The former sort are such as are cast upon a drunken sleep, and securely pass their days in a course which indeed abandoneth all godliness, and conceive that a civil life will go for good payment before God, as it only carrieth the report of honesty among men; and that good meanings and harmless living, is Christianity enough: in this delusion do they dangerously sleep on the top of the mast, not once dreaming of the necessity of any change, although their righteousness never came near the righteousness of the Scribes and pharisees. 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 being a sure thing, that unless they be other than they were in time past, they shall never see heaven. 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 tyranny of sin and dominion of the flesh, the law of which is present with them, are drawn unto evil, and follow the call of manifold lusts: yet because they hate the evil they do, and preserve in them a strife between flesh and spirit, which spirit still resisteth even where it cannot prevail, Comfort to those that truly desire to feel it but cannot. these may espy a change in themselves 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 perhaps in the beginnings of grace, or in the times of temptation, and must wait God's leisure in thei● further freedom: or else let them timely bewail their security and sluggishness, which hath settled them on the lees of such corruptions, as they ought long since to have parted from, and not so doing are justly bereaved of their present comfort. Thus for the sakes of these, I have dissolved that objection. Use. 2. Hence may many a one learn, what to think of himself: Some profess they love God with all their hearts, and have ever so done since they can remember: they always believed in Christ, and never doubted but they were e●er dear unto God. But all this is nothing but a deceitful skinning over the sores of their souls, with peace, peace; whereas the case that was ever so good, was never good at all: no, if thou canst not remember the time past, when thy state was worse than nought, I can never be persuaded that it is good for the present. An infidel once thou wast, an hater of God, an enemy to righteousness, and if thou knowest no change so thou art still. The knowledge of God, love of God, and faith in Christ, grow not in thine own grounds, neither is our God so prodigal of these, but he that hath them knoweth how he cometh by them: no man is borne a believer, nor an heir to heaven; neither can any make purchase, or take possession of it without his own privity. Others are so far from this change in themselves, as they cannot endure it in others: If a man will not swear, and drink, 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 do you now begin to be precise, and to take a way alone from all your neighbours? If he now begin to speak of a change, and they see persuasion will not prevail with him, he had need get him a new world to live in a part from his old companions, who will be the men they were: times, years, and ages change, & renew upon them, but themselves are no changelings, no new men. A third sort, have made a woeful change from that once they were, whose lamps have died out in their hands, while as weary of the good way, they have departed from the way of righteousness: of whom whosoever knew them, may say, how is the gold become so dim, how is the fine gold changed? the visages of some Nazarites are become blacker than a coal. Use. 3. Every Christian learn hence, 1. If we see a change in ourselves or others, Bless God for it where ever thou seest it. to bless God that hath made this separation, Rom. 6.17. God be thanked, that ye were such, but now ye obey the form: and, Blessed be God for this unspeakable gift. 2. Not to deem 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 received, and never casteth them in the teeth with that they were in time past; and why should we upbraid men with sins or infirmities past, which the Lord hath covered? Paul accounted not james, john, Peter, fishermen, as they had been in times past, Gal. 2.6. but highly esteemed of them at Apostles of Christ, being called thereunto. Oh say some, I knew such a man when he could have been as youthful, riotous, intemperate, as an other: and thus commonly the devil getteth within men to traduce the Gospel, especially in professors, which maketh this caveat the more necessary. Now we come to the description of our natural estate corrupted by sin: and this corruption is seated in three things: 1. In the mind. 2. In the will. 3. In the conversation of life. The corruption of the mind hath our Apostle set down in three degrees of it: 1. mente 〈◊〉 2. voluntate 〈◊〉 servi. 3. toto 〈…〉. We were (saith he) 1. unwise, 2. disobedient, 3. deceived. Secondly, the corruption of will standeth in the captivity of it, while we served diverse lusts and pleasures. Thirdly, the corruption of conversation bewrayeth itself, in that while we lived that natural life, we lived in malice and envy, hated and hateful. Of all which we are to speak 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 deliver some natural instruction out of every of them. Unwise,] This word directly showeth the folly and want of understanding in the things of God: the which that we may better conceive, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. we must know, that before the fall, every man had an understanding given him of God, both natural and spiritual, both of them holy, and entire: and that by our apostasy from God in our first parents, we lost the main part of the former, and every whit of the latter. All our wisdom in earthly and natural things concerning this present life is not lost, yet that which remaineth is (as reason itself) very weak 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 sons nor brother, of whose travel in getting wealth there is no end; and yet he saith not with himself, for whom do I travel? which argueth a marvelous impotency and darkness in the understanding of natural things. But come to heavenly and supernatural, there it is as altogether lost: we are not able of ourselves saith our Apostle to think one good thought: and much less to conceive the things of God, which are all mysteries and written in a clasped book, and sealed with seven seals, until the Lord by his spirit open the understanding: such foolish children are we▪ and and of none understanding. Nay further, jer. 4.22. we have not only a deprivation of spiritual wisdom in us, but an aversation, and untoward disposition, clean contaarie thereunto, that we can imagine and conceive only evil continually: for what is else proved by that we are called beasts in understanding, and willed not to be like the horse or mule: which creatures are not only with understanding, but exceeding ●●ke and hard to be taught, even when they are much broken and beaten. And which of us hath not experience of his own slowness of heart to conceive the things of our eternal peace, never so plainly, never so often taught in the ministery? neither is one nature here of better apprehension than an other, for the speech is true not only of simple ones, but of the greatest clerks who here are not the wisest men: the quickest natures, Plato, Aristotle, Seneca, are here as blind as moles: nay, Nicodemus a ruler in Israel, how babishly and foolishly did he apprehend the speech of Christ concerning the new birth? there was no way but for men to return back into the womb again. Thus sensual and earthly is the best of our wisdom, and no sharper is our conceit in such objects, till the Lord whet and frame them: till which time we see ourselves by this we have said, to be in the rank of those men, upon whom Paul affirmed, that they neither knew the things of God, 1. Cor. 2.14. nor could know them. Disobedient,] This second degree of corruption of mind, showeth that we are not only ignorant, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. but froward in the things of God, and such as will not be persuaded, as the word in the original soundeth: and this is nothing else but a perverse disposition which fighteth against the truth. Which a little better to understand, we must know, that before our fall, the mind of man had two faculties about the truth of God. 1. the knowledge of it so far as was meet. 2. an assent approving that knowledge. In stead of which are succeeded two contrary corruptions since the fall. 1. darkness in stead of that light of knowledge. 2. frowardness or reasoning against it. For example, when the understanding of man unconverted, conceiveth something of that we deliver out of the word, whereas it should assent unto the law that it is good, and the Gospel that it is the arm of God unto salvation; the wisdom of the flesh on the contrary, it becometh enmity to all this; it can find evasions to shift off the curse; it can covenant with hell, and death. And for the Gospel, it is to one foolishness, to an other offence: Paul's preaching shall be counted madness, or malice, or something else which shall be reason and warrant enough to contemn it. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Deceived,] This is the third degree of corruption of mind, and a consequent of the former. It is a word borrowed from travelers, that are in a wrong way; that go by guess, which they must needs do who neither know the way, nor will know it, who are out and will not be called in. And this noteth a further misery than before; namely, that men are naturally resolved in by-paths, delight in their wanderings, and have no delight to hear of the path of life eternal. Doctr. 1. Out of the first degree of the misery of our minds, we learn what is the course of ungodly and unconverted men; The course of the unconverted is an unwise walking. namely, a foolish and unwise walking. That which the Lord speaketh of Israel, is true of every natural man, My people is foolish, they have not known me, they are foolish children, they are wise to do evil, but to do well they know not: the same confirmeth the Apostle, Ephes. 5.15. walk not as unwise, (namely, as ye did before your calling) but as wise. And if the knowledge and fear of God be the beginning of wisdom, how can such as are without Gods teaching ever be wise to walk in the ways of salvation? We account such as want and are destitute of natural knowledge in outward things, no better than fools: and shall those go for wise, who have not one sparkle of spiritual knowledge, which ●s a far more precious wisdom than the other? If they be deemed simple foolish men who care not to wrong and hurt their bodies, much more may such as deprive their souls of spiritual food, raiment, yea of eternal life itself. If those who would exchange gold for a counter; much more such as think it a good booty to gain a small portion of the world with the loss of their souls. If they be fools whom men so esteem, much more whom the Lord so styleth, as every where the natural and ungodly man; and this not for one or two foolish actions, for thus the best even David himself confesseth, that sometimes he doth very foolishly, but for that his whole course is the practice of notable folly. And that we may see this truth in some instances, we will note some main properties of folly, and see whether they are not most natural to every natural man. The 1. main property of fools and silly bodies is, The main properties of folly most natural to the natural man. that they know not the end of their lives, why God made them and put them into this world: even so ask many men why God did inspire the breath of life on their faces; how few would give this direct answer, that by glorifying God in my calling I might be lead to a better life hereafter. Ask many a man concerning heaven, and earth, and sea, and other sensible things, and they will give some sensible answers, as that the earth was made for man and beast to live upon, the sea for fish, and navigation, the air for man and beast to breath in, the Sun, Moon, and stars for light, heat, and comfort; the beasts, fishes, fowls, etc. for man: but why thyself? fewest would say for God, but if they speak true, some for themselves, some for their family, some for their pleasures, some for wealth, or some base end, to which such a noble creature as man is should be destinated. The second property of folly is, that as fools live for the present time, if they can get meat, drink, sleep, clothes, and necessaries for the present, they forecast nothing to come: even so ungodly men if they can get wealth, and lay up things present for many years to come, they dream of no other heaven, they forecast no day of death, nor judgement: but oh fool, what if thy soul be taken away this night? this was that which that fool thought not of: and as of their own, so they judge of all other men's felicity by things present: into which folly David himself was sliding, when he confesseth himself as ignorant as a beast in this point, until he went into the sanctuary. The third property is, fools are indocible, and incorrigible; so the natural man put him to school, he learneth nothing by the book of the creatures, nor of the creator in the Scriptures. Let God the great schoolmaster whip him, and bray him in the mortar of his judgements, ●e is a fool still, he leaveth not his old wonts. The fourth property, fools are so wise in their own conceits, as they will abide no counsel; the natural man is wiser in his own eyes then seven men that can give a reason: tell him sin is a dangerous edgtoole, he maketh a mock of sin, he jesteth and playeth the fool with firebrands and deadly things: so wish him to forsake and deny his own ways of sinful pleasures, unlawful profits, to take up his cross, and follow Christ; no, he hath an easier and broader way, he liketh no such precise courses. In all these regards, may we not truly say, of every unconverted man, vain man would be wise, though man new borne is like a wild ass colt: job 11.12. for of such Zophar spoke the truth, though he wrong applied it unto job; and too much of these follies are bound up in the hearts of God's children themselves, until the rods of correction drive it out. Use. We are hence taught, how to deem and judge of the estates of men; look into their courses, if they be wise for their souls and life eternal, making that their main 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: Who are wisest men. wise virgins only are they, that make sure of oil of grace in their lamps, and that in due time, whatsoever come of other things. True it is that men esteem these of all other silly creatures, and simple men, void of all prudence and forecast in their affairs; that contain their thoughts within compass, and dare not stretch their wits and consciences for gain as others can and do; but yet they have chosen the better part, they have gotten Christ, who is made their wisdom, in whom they have all their debts discharged, and all comfortable supplies, yea such treasures as the richest Indian mines afford not; treasures of wisdom, of grace, of life, and happiness everlasting. Oh thrice blessed is that Christian soul, who hath attained this wisdom, happy is that man that can say, I was once unwise, but now with thankfulness I cannot but acknowledge the good hand of my God upon me, in whose light I see light. 2. Let this persuade every man, to break from the bands of his own folly, and use the means to come by this wisdom: get wisdom once, thou hast gotten enough; beg wisdom of God with Solomon, thou shalt have wisdom, and wealth, and every good thing more than thou askest; for riches and glory are in her left hand, and length of days in her right, and all her paths are prosperity: and having once attained this wisdom, Prov. 3.16. lay her in thy bosom, and make much of this dear daughter of God. And as for those who want it, be a means if thou canst, to communicate it unto them, at least by godly example and prayer; and forget not our Apostles scope; suffer with meekensse the contrary minded, and wait when God will vouchsafe them the knowledge of his truth. Doctr. 2. Out of the second degree of the corruption of mind, A mark of a man out of Christ to resist and reason against the word. we learn, that it is a mark of a m●n out of Christ, not to believe and assent to the word, but rather to stand out in reasoning against the evidence of it: for so soon as ever a man is become the sheep of Christ, he cannot but presently hear his voice. And hence Christ himself proveth the carping pharisees not to be of God, joh. 8.43. because they could not abide to hear his sayings: and who be they to whom the Gospel is hid? even they that perish: and if we would have a more evident mark 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 wilful joining with Satan, to blind themselves further by their malice, than they were by corrupted nature. Quest. But are there any so monstrous as will resist the word of God, it were pity that any such should live. Answ. Yea many more than will be acknown of: and let us look a little nearer the thing, and we shall find too just occasion to pronounce against many in our congregations, that which Stephen did of the jews, that they were resisters of the holy Ghost. For 1. whose words be these to the almighty? Depart from us, we will not the knowledge of thy ways; and, who is the almighty, job 21.14. that we should serve him? Oh these be blasphemous speeches (you will say) and we abhor them in our hearts. But howsoever men would be loath to let such speeches pass the door of their lips, yet the thing sticketh closer unto them then to be so easily wiped off: for how many of us, who hear the word, receive the Sacraments, and go for Christians, resolve yet not to leave our sins till they leave us? nay the obstinate purpose of our hearts is to practise them still: and what is this else, but with the servants in the parable, to send word into a far country after the King, that we will not have him to rule over us, but our own lusts shall still prescribe laws unto us? 2. Who be they that say, the word and doctrine of the law and Gospel is foolishness? this you will say, was and is the conceit of the jews and Heathen ones, but we are Christians, and hope to be saved by it. But how comes it to pass then, that Christians hearing their personal sins daily reproved, and the terrible curses of the law denounced against them, yet hide and hold them as so many sweet morsels under their tongues, and will not let them go? do they not plainly manifest that they assent not to the word, that either their sins are so heinous, 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 bless themselves in their iniquity? for how hath the Lord both denounced and executed his judgements, and made them as clear as the light, and yet every man crieth peace to his soul. We seem in denouncing them from the Lord, as Lot to his sons in law, even 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 judgement unto his heart; jer. 12.11. a fearful forerunner of the whole lands desolation, if timely repentance prevent it not. They be Christians also at least in name, that account the glad tidings of their deliverance by Christ, as the Israelites reputed their raising and return out of Babylon, Psal. 126.1. but as a dream: for whose hearts leap within them at the joyful message of the pardon of their sin? who lean unto the promises walking worthy of them for their life? very few assent unto 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 heaven should lie by hell, that by afflictions they should be passed to glory; these things be riddles to many professed Christians. So when we call people, as God did his, to walk in the old way, that they may find rest to their souls: they answer us with them, we will not walk in that way: the sound of the thing, if not of the voice speaketh: for we call men from swearing, lying, covetousness which is idolatry, from Sabbath breaking, intemperance, drink, and uncleanness; but men's hearts speak by their lives; we will swear, we will drink to drunkenness, we will by gaming or idleness break the sabboath; the ways of God are too strait and unequal, 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 have hope, which whosoever hath, he purgeth himself: how do most professed Christians pervert the Scriptures to their own destruction: God is merciful, and therefore I may do what I list: at what time soever a sinner repenteth, God will blot out all his sins, and therefore I will not repent yet. The whole law is comprehended in these two, thou shalt love the Lord thy God with all thy heart, or above all, and thy neighbour as thyself: 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 straight laced and precise in the duties of it. He that provideth not for his wife and children, is worse than an Infidel: therefore I must and will diligently seek the world, and set my heart upon covetousness. By all which instances, we may see ourselves as in a glass, tainted with this fearful sin of rising up, and reasoning against that light which shineth out in the word. Use. 1. Let all men learn hence to be humbled under that vile estate of our nature, by which we are not only laden with simple ignorance, but even oppressed with affected contumacy against it; such as our Saviour chargeth upon the jews, joh. 8. and such as breaketh out in many of our people, who not seldom in hearing us teach them the truth of God, say as the jews of Christ, who can hear him. Alas, joh. 6.60. how far better were it with us, to have been heathen or infidels, and never have heard of jesus Christ, that our ignorance had been simple and invincible, than such Christians as abound not only with ignorance, but such as the Apostle speaketh of, Rom. 1.24. Which is caused of the hardness of heart which is in them. 2. Hence may we cease to wonder, why so few 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 unless the Father draw, none come to the Son, such is the contumacy and stubbornness of men's hearts naturally, that no curse can terrify, nor promise affect it: and this was it which made Christ's own ministery unprofitable to the jews, as we read, joh. 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 hear, and study, and read, but as the Eunuch, without understanding for want of a guide. Without this teacher our report shall not be believed, nor without this finger of God shall the arm of God be revealed. A sound of words may be heard, and the report of truth may be so strong, as to win acknowledgement of itself, but faith shall not be founded, nor love quickened, nor hope confirmed, nor that change wrought, without which thou shalt continue a caviller still, yea froward, and an enemy to God and his truth. 3. If we be such as are called out of this estate, to whom God hath given hearts to believe, assent, and obey the truth; let us not deprive God of his glory, but acknowledging his gift, give him the honour due unto him, for here is an exceeding great power of God put forth, if it be given thee to believe: the work of faith is a work of great power: see 2. Thess. 1.11, Deceived,] Out of this third degree of corruption of mind, Before men be brought to Christ their whole life is but a wandering from the ways of God. we learn, That before men be brought unto Christ, they infinitely err, and their whole life is but a wandering from God and his ways. 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. Ourselves by our sin are cast into the dark night, and have not the least glimpse of Sun, Moon, or star, but walking in darkness know not whether we tend. 3. We have a wandering and vagrant vain even after our calling, 1. joh 2.11. and therefore much more before: how have the Saints of God complained in their own, and in the name of the Church, Isa. 53.6. we have all wandered like lost sheep. The like David confesseth of himself, and even after conversion the Lord must still be seeking us up, Psal. 119.176. oh seek thy servant, for else we have no list to return to the shepherd of our souls jesus Christ. Now the reason of all this error, is a filthy flattery of the heart, and a guileful security of spirit, which holdeth men from seeking happiness where it is to be had, while they mistaking their condition, make fair weather with their souls, when in the mean time all is amiss, and they for truth embrace nothing but dangerous and damnable error. We shall not need travel far to seek instances of such vagrants out of the ways of God: and yet ask any of them what way they travel, all of them hast to heaven, and will be there as soon as the best, if we may believe them. I might here save some labour, but that the world swarmeth with such wanderers; and that I take it much material to our point and purpose, to show how far many are out of the right way, how little acquaintance many Christians have with Christ, of whom, some never saw his face, never saluted him: others have thought it their best security to stand a loose and follow him a far off: and others after a little acquaintance with him, do as many disciples did, fall off from him, and walk with him no more. But a little further to prosecute the point in particular. The deceit of the heart putting forth itself in sundry ungodly practices. First, what a fearful deceit is that of many ruffianly Protestants, who strengthen themselves in their sins, sometimes putting off all the fear of God's justice, and growing into contempt of his judgements; sometimes absolving themselves from the guilt and curse of sin in hope of impunity; as though the Lord were become an idle essence, who hath put off the power of judging the world, and revenging the wickedness of it. The Prophet Zephanie noted in his time such a knot of ungodly men that were frozen in their dregs: Zeph. 1. but how came they to this settledness in sin? they said in their hearts, tush, the Lord will do neither good nor evil. And did this sin die with that age? How could it then be that men should so generally favour themselves in their lusts, and become so violent in fulfilling them, if they did not conceive peace in them? how could so many of our age scorn religion, contemn godliness, outface goodness and conscience? how could it be if the Lords silence bred not security, that we should in vain cry out so loud upon profaners of the Lords sabbaths and ordinances, against adulterers, drunkard●▪ 〈◊〉, swearers, railers, and other swarms of such sinners, all whom the Apostle hath barred from any portion in heaven; 1 Cor. 6. and after our lifting up of our voices like trumpets against them no reformation should follow? But what a woeful deceit it is appeareth, Deut. 29.20. If any man shall bless himself and say, I shall have peace, and yet walketh in the stubbornness of his own heart, The Lord will not be merciful to that man, but the wrath of the Lord, and his jealousy shall smoke out against him, and every curse that is written in this book shall light upon him. And so the Lord in the forenamed Prophet hath threatened, that whereas they think to lie close from under his eye, who hath put a dark cloud between himself and them, yet he will search as with lights, Zeph. 1.12. such frozen fellows, to bring spoil upon them, and to lay their houses desolate: Consider this all ye that forget God, Psal. 50 22. lest he tear you in pieces and none shall rescue. A second and as fearful deceit as the former, is that proud conceit of a kind of inbred and inherent righteousness of many reputed Christians, but indeed of such as wanting Christ's righteousness, seek to sew their own ●igleaues together. The pharisees in their time thanked God that they were not as other men; they were whole and needed no Physician. The Laodiceans took themselves to be rich and increased, and stood in need of nothing; but were deceived, and saw not themselves in a true glass, which would have showed them blindness, & nakedness, and poverty. So how many civil, just dealing, and harmless men, every where are there at this day, who overthrow themselves with this deceit? which ariseth sometimes by measuring themselves with themselves; as the proud preachers of Corinth, seemed somewhat comparing themselves with themselves: and otherwhiles by comparing themselves with others whom they take greater sinners than themselves, as the pharisees did: but especially through ignorance, or a dead knowledge of the righteousness of the law, they see not what strict righteousness God requireth, nor their own corruption boiling within them, and so neglect all the sense of their secret lusts rising up against the love of God or man, and that incessantly in them. Paul himself without the law was alive, and so are these in all unconscionable ways, without fear of damnation, without trouble of conscience, and sense of fearful sins, because they want the true knowledge of the law to work upon them; while they look at themselves, they see themselves live strictly according to human laws▪ they keep their words, are good to the poor, jolly housekeepers, hold them to old rents without racking, their tenants pray for them, they are well thought of in their country, and what need of further righteousness? while they look at others, they see some adulterers, some drunkards▪ some extortioners; they thank God none can charge them with such crimes. Yea sometimes they will brave themselves with great professors, they would not for a world be so bad as they, so covetous, so contentious, so hypocritical, or some other infirmities shall be fathered upon them, or imputed unto them: and thus they puff up themselves overgrown with desperate diseases, while they scorn others as it were for the toothache. Now alas what a general deceit is this? where is there a soul in town or country, but in it own conceit is alive? which yet liveth in all profaneness. Poor people in the country especially content themselves with going to Church, and a formal service, but without all spirit and life, yea indeed despise the word and prayer, and yet say they serve God as well as others, or as they need, or as himself giveth them leave. They mean no man harm they say, yet their nature must needs be angry, and revenge too, if men much provoke them; they can ordinarily swear without touch, because they say they hope they swear nothing but truth, or by nothing but that which is good. If they curse or ban, they were urged unto it: they can seek out to the witch for themselves, their children, and cattle, because God hath provided a salve for every sore: they defy drunkenness, but can sometimes in the week resort to the alehouse for good fellowship sake: they are no common gamesters, but after service on Sundays (as they say) can spend away the time for good neighbourhood. Oh how hath the deceitfulness of sin overreached these poor ones, and put out their eyes to destruction; if there were no law indeed there could be no transgression, nor these could be no sins: but let that light shine once upon the conscience, let the voice of it once awaken the soul out of these dead sleeps, they would as fast cry out of themselves and their courses: then would all such Pharisaical righteousness vanish as the smoke in the wind: then would they no longer say with the jews, jer. 8.8. we are wise, the word of the Lord is with us, so we are not far from heaven: or so far as these forward Ministers would make us believe, we come to Church, we love a good pulpitman, and have good and fair service; no no, the voice would be, that other which followeth, we have all this while rejected the word of the Lord, 9 and what wisdom can be in us? and it were to be wished, that even God's children were wise to discover this deceit in themselves, which otherwise will often dead their diligence in the ways of God, while they look in themselves, or compare themselves with others who are not come so far as they: but let them with the Saints look up unto the pure nature of God, and to the perfect law of righteousness; the former will keep them low in their own eyes, and the latter provoke to truth in the inward parts which the Lord by that law requireth. A third sort of men as far deceived as the former, are secure persons, who being baptised into the name of Christ, as yet never came unto him, but plod on in all dirty and sinful ways; with many pretences underpropping themselves, but never examining duly whether they be right or no. And because the ways of this error are infinite, we shall not do amiss in descrying some few of them: and tracing them, we shall not find them so unfrequented, but that infinite numbers of secure men and women shall be found in every of them, who all of them are still deceived, and as they were borne, so they live in error. Of these I will mention five sorts, all in several paths, but never one in the right. Five sorts of men in several paths, and never one in the right. 1. Are superstitious persons, who take up a voluntary religion, which hath some show of wisdom and humbleness of mind; worship God they think they do, but it is vncommanded, devout they are, but resist the truth, as those devout women who resisted Paul. What a number of Popish minded men wander after vanity, they look at antiquity, at consent of numbers and multitudes of men, who are ready enough to betake them to their own inventions. Hence is it that you shall overtake hundreths that are set forward on their Pilgrimages: and see thousands who are set down or kneeling before their Idols; besides numbers that are wilful prisoners, cheined in their own bands and wicked vows of poverty, single life, abstinence, and such like. And what ground have they for all this? they have learned the protestation of the jews, We will do whatsoever goeth out of our own mouth, we will offer to the Queen of heaven as we have done, even we, our Fathers, jer. 44.16. our Princes, and our people; for than we had store of all things, and every thing was cheap. Nay, as though the truth were impropriate unto them, they are so zealous in their way, that if Peter or Paul should stand against their traditions, they would think they did God good service to kill them, as Christ foreprophecied: joh. 16 2. a pregnant mark 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 down here most securely as in a good way, whereas alas, all is deceit; this being the way which is good in a man's own eyes, but the issues of it are death: Prov. 14.12. and 16. ●2. 25. and the end of it is foreprophecied in the place of jeremy alleged, that the Lord will watch over such persons for evil and not for good, and consume them with sword and famine, and sundry destructions. 2. Sort are general or Catholic Protestants, of all, any, or no religion; these content themselves with the jews to say, the Temple, the Temple, the Covenant, Abraham's seed, etc. so these find a religion established, and they love it because it is crowned, and bringeth in abundance of prosperity with it; they hate Popery also, because the laws hate it; but never knew, nor care to know what the power and life of godliness ever meant; to whom the Lord may say as to them. Say not the Temple, jer. 7.4. the Temple, trust not in lying words: we have the Word, Sacraments, Prayer, Peace, etc. but get the power of godliness, if you would not beguile your own souls; Amend your ways and works, execute judgement, oppress not the stranger, fatherless, and widow, follow not after other Gods. 3. Sort are a rabble of idle Protestants, whose carnal hearts turn the grace of God into wantonness. Charge his conscience with his sins, strike him down for his unlawful courses, or neglect of good duties; he can save his head with the doctrine of free justification without works, or tell you that the best man sinneth seven times a day, or that we are concluded under sin, that God might have mercy on all, or that where sin aboundeth, grace aboundeth much more, and that we are not saved by the works of the law: but O vain man, saith james, dost thou imagine a saving faith without repentance, and works of piety and love? dost thou profess an holy religion, and by the looseness of thy life, makest that holy way of God evil spoken of? did not the latter end of the former Chapter teach us, that Christ died not only to set us free from the curse of sin, but from the courses of iniquity, that we should become zealous of goodworkes? Christ saveth no other, and therefore deceive not thyself. The fourth sort may well carry the title of crafty Christians, as also of freewill Protestants, who for the present walk in a secure path, and will not yet be acquainted with repentance for their sin: they think it fit to be known and practised, and so they mean hereafter, but in the mean time because their sin is not unpardonable, and God calleth at all hours, and they may as well afterward repenting find forgiveness: therefore are they deaf against all our doctrine of repentance: all the means we use avail not for their good, but by God's just judgement to their hardening, blinding, and further damnation: and this is as fearful as fly, and as general a deceit as any of the former. What mean those many exhortations, seek the Lord while he may be found, and to day if ye will hear his voice harden not your hearts; and this is the acceptable time: the which gracious invitations while men have put off, how hath the severity of the almighty cut them off suddenly by strange deaths? and this most deservedly, in that they had so long abused the time of his patience. Rev. 3.21. The Lord gave jezabel 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 have purged the impenitent jew, but he would not be purged, therefore saith the Lord, Thou shalt not be purged till I have caused my wrath to come upon thee. The fifth sort of secure persons may be called sensible Protestants, who by outward things judge themselves highly in God's books: and many both rich and poor tread in this path. Rich men need not seek for further ground of God's favour, 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 diversly as they are. Thus David observed of wicked rich men: their houses were peaceable without fear; and because they are not in affliction like other men, pride compasseth them as a chain: they seek not after God, nor sound and settled peace in him: but little knew they the end of that fat pasture; he learned at the sanctuary, Tolluntur in altum ut lapsu g●aviore ruant. that they were lifted up above other, as felons on the ladder, to come down with a greater mischief and breakneck. But more marvelous it is that corrections and afflictions should become a pillow for security in many, which are Gods spurs in the ●●anke of the godly to prick them up, and rouse them from their drowsiness; and yet many determine hence, and conclude without further ground, the Lords love towards them, because of long, and durable afflictions, of which they could never come to make good use, nor take any profit by them: whom God loveth, say they, he chasteneth: and we are judged 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 counsel and attempts, they thank God they have their punishment here in this life, & so secure themselves from all future pains. But this is but a guile and stratagem of Satan, to cast his poison into the Lord's cup, and bane and destroy men with that which might be a special mean of their good, even a special provocation to make them seek reconciliation with God in jesus Christ: which many men who will not much murmur at affliction, but generally can confess it a fruit of their sin, little think of; the affliction itself is a token of love enough already, though no amendment accompany it, nor any sorrow for sin, fear of offending, or diligence in good duties follow it. Thus by all these means security eateth up the souls of infinite professed Christians, who are all miserably deluded, and not yet gotten out of their natural corrupted estate, but for the present are the children of wrath. The fourth and last sort of men who are deceived▪ and wander out of the good way, are some that seem to themselves and others to be very good Christians, at lest none of the worst: and yet many of them little better than some of the former. And these are of two sorts: some are deceived in regard of their sins; others in regard of their graces or virtues. Of the former sort. There be some, who because they are not carried to such sins as they see others, they conclude presently that they are in the right way to heaven, whereas there may be a work of the word and spirit forcible against many sins, where there is no saving grace in the soul. Hence is it that many, 1. before sin, are vexed at it and afraid of it, and are loath to be too bold with it, but hating the punishment more than the sin, they go through stitch at length as Herod against john, and Pilate against Christ. Others can avoid sin, as swearing, drinking, uncleanness, etc. but have a false finger that hath laid hold upon some one or more, which shall be dearer than to forego for nought; so as all sins shall not be left: nay they will in some cases be very commendable, even above good Christians, in repressing corruptions, and yet not be cleansed from their filthiness. Thus Haman could a long time refrain himself from Mordecay. 2. After sin many more can deceive themselves with a counterfeit repentance, whereby they can feel it, cry out upon it, and confess it with grief: dissembling Saul, cursed Cain, treacherous judas, and hard hearted Pharaoh 〈◊〉 do thus much; and yet this is all the repentance of many, who think that hereby they have received a sound cure. Hence have we many, that after their sin with a Lord have mercy, or saying over of a prayer, with a forced sigh, draw a skin over their consciences, and for the time there is peace. And others who have spent their whole lives in oppression, and grinding the faces of the poor; every penny of whose wealth is worse gotten than other; if about the time of their death they give a little trifle to the poor, or be liberal for a sermon, or set apart some small thing to some good uses; they rest herein as a sufficient acquittance from all their unrighteousness: whereas they never think of satisfaction, and restoring again that they have robbed, according to the ●aw of repentance. Let such punish themselves, pray, fast▪ give alms, and yet the Lord will never a whit regard, for here are no bands of wicnednes loosed. Others by some short humiliation in a servile kind of flattery of God proceeding of slavish fear and self-love, will come and confess their sin, and promise they will no more so transgress, but yet they dissemble with their double hearts: for how many have we known whose extorted righteousness hath been as the morning dew? In their sickness and distress they have humbled themselves, but with the jews for corn and wine: they have howled and cried upon their beds, but they returned not to the most high; they affected deliverance, not repentance: nor further fawned upon God then to get out of his hands. By these worldly sorrows, infinite men deceive themselves, and rest in them as sufficient repentance. The latter sort are they, that deceive themselves in turning their eyes from their sins, to some virtues or graces which they find in their souls. Hence have we men, that can be diligent in hearing the word, and that gladly with Herod, and think that enough to dispense with their holding of their Herodias, some sweet sin or other. Others can rejoice and be affected, as we have known soft hearted Protestants, that could melt at sermons into tears, with great affection, and yet have made little conscience of their ways: but not mortifying the deeds of the flesh, have yielded to their lusts the rains in all liberty. Others can receive the word, talk of it, yield a seemly obedience unto it, any man would say, they were surely good Christians, yet as bad ground they give it not depth enough; they give it the understanding and some affection, but the will and the whole joy is not carried unto it. If they talk of it, it is but as such as only have tasted it with their tongues, (as cooks do their services) but they have not filled their belly with it, as they for whom it is prepared. Their sightly obedience is like Herod's, who did many things because john was a good man. In a word, they can be reverent & liberal to Ministers, kind to professors, forward in good motions, can lend their hands or purses to help the godly out of trouble; & yet in all these commendable duties are like a deceitful bow, which being cast & crooked, let the eye aim never so right at the mark, it casteth it quite besides all the way; even so all these proceeding from deep hypocrisy, & done not purely, but sinister respects furthering them, deceive the soul, & keep it far from the happiness of it. I grant that in a good heart natural hypocrisy will be mingling itself in the bringing forth of such fruits; but yet it sways not the heart, it is resisted and mastered; so as the main sway of a good heart is sincere, choosing good things and doing them purely for God and themselves; but thus it is not in the former. Use. 1. All this so large a doctrine showeth, what a number of men and women, who seem good Christians, are yet in their natural condition, and have not attained the first degree of their renovation; but deceived they were borne, so they live, & so without God's great mercy are they like to die. And ●he misery of this condition, is like that of a man that hath a thousand deadly diseases on him, and yet is senseless of them all, whose case every man will say is remediless. Let every man and woman enter into the narrow examination of themselves, and never be at rest till they find themselves renewed in the spirit of their minds. 2. If God have let any man see his error hereby, that he can truly say that he hath been deceived, but now hath the path of life revealed unto him; let him acknowledge all this to be the finger of God, and still pray with David, open mine eyes that I may see further into thy law, for so I shall see mine own errors the better: and▪ hide not thy commandments from me. 3. If thou seest any man go on in any of these deceivable courses, pity him, pray for him, counsel him, deal meekly and tenderly with him, for thou wast also in time passed deceived. Serving the lusts and diverse pleasures,] Having spoken of the corruption of mind in men unconverted, now we come to the depravation of their wills; the which is lively described in two degrees. 1. In that it is a servant, and hath lost the freedom wholly. 2. In that it is a servant to lusts, and that not to one but diverse pleasures. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The word whereby the former is expressed is borrowed from servants, who at that time used to be sold and bought, and were mere vassals wholly at the appointment of their Masters, without all power in themselves. Wherein we have the true portraiture of every natural man, who in his will is a most base servant to sinful lusts and pleasures, and cannot but obey and fulfil them: but without the least power to will the least moral divine good. Free will considered in the subjects. Now that we may come rightly to conceive of the bondage of will, we must first restrain it to the right subject, and then to the right object. First, according to the subjects it is diversly considered. 1. In some subjects the will is confirmed and free to nothing but good, and that either by nature, as in God himself, 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 only good and only well. 2. In some other subjects the will is ob●●●med and hardened in evil, 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 subject is but in part freed from the power of sin, so is the will: it is so far as flesh and savouring of the old man, free to will things below according to the corrupt nature: and as far as it is spirit, and hath a work of renovation, it is freed to will supernatural and divine things. But all these subjects are removed as not that which our Apostle speaketh of; who not obscurely speaketh of natural men, and their wills so far as unchanged. Secondly, for the object of this bondage. 1. We deny not in the will of unconverted men a passive power unto good, that it can posse velle: but by this I mean a capablenes or ability of willing that which is truly good, not by any principle in itself, The bondage of will considered in the right object. but when God shall send out the grace of conversion. 2. We deny not in such a will an actual freedom from all coaction and compulsion, which the nature of will cannot admit, for it is not will unless it be thus free. And therefore while it willeth evil, it willeth it most freely; Bellarmine saith we have turned men into beasts, by taking away freewill. Praefat. de lib arb. Ob. Sol. and when it cometh to will good it assenteth to the word and spirit: it is not now purely passive as a block, nor yet forced, but worketh according to the nature of will freely; for being moved by God itself moveth, and becometh not only as before a subject, but an instrument of the spirit. Where by the way lieth the answer to that Popish objection, that will cannot be free unless it be inclinable alike to good and evil: for will is not properly free in regard of the object, to which it is moved, but of the efficient moving it: and what say they to the will of God? they cannot deny it to be most free, and yet cannot without blasphemy affirm it to be equally inclinable to evil as well as good. 3. We deny not but that the unconverted will hath a more full freedom in natural actions, as to eat, drink, walk, speak, which without this special grace, although not without general, it can commendably, but not holily perform. 4. We deny not to this will a maimed power and freedom in moral human virtues, as of prudence, chastity, fortitude, justice, which are bestowed in great measure by the common grace of the spirit, not only to some within the Church, as Saul, who was changed into an other man: but even without, as to Cyrus, Alexander, Aristides, Socrates: but yet in the actions of these virtues this will is half dead and wounded. I call it a maimed power and freedom, because it is a certain kind of liberty in some external obedience and discipline towards the law of God; and yet utterly separated from the internal and spiritual obedience of it. Which meeteth also with an other chief objection of the Papists: Ob. that many unregenerate men do and have done many good and glorious actions, and that not by the special grace we speak of, but by the freedom of will. To which hence is answered, Sol. that although these things are materially good, yet are they wanting in the formal righteousness, which the law requireth, 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. and therefore have been far from pleasing God, and properly nor good actions, but rather, goodly and glistering sins: the defects of them being evident. 1. The persons doing them are out of Christ. 2. The deed itself done not of faith. 3. Not having perfection either in itself or in the Mediator. 4. not directed to right ends, namely, the pure honour and worship of God: Now to such incomplete actions, being no better than civil men can perform in abundance, we deny not some liberty of will in the unregenerate. Vbi nulla vera religio ●bi nulla vera virtus. Augustin. 5. We deny not to such a will freedom and liberty in spiritual actions, but in such as are altogether evil, unto which as itself is most free, so can it determine itself most freely. And therefore where the Apostle affirmeth it a mere servant, it must be meant of moral good, secundum gratiam. Whence the conclusion ariseth, That in such things as pertain to God and true godliness, the unregenerate hath no power nor freedom of will at all, no not so much as to will his own conversion. Ob. Object. But the will of receiving grace must needs go before the action of receiving it. Answ. But this will as it is the beginning of conversion, Sol. 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 itself against that which is the main of the Controversy between us and the Church of Rome, about this point of freewill: which (not to bring down so far as from their master Lombard, who was Bishop of Paris about 400. years since, and the schoolmen after him, Thomas, Scotus, Bonaventure, Byel, etc.) we will gather out of the present doctrine of the Church of Rome, as it is avouched in the council of Trent, the Romish Catechism, and Bellarmine himself: from whence I take out the main difference between us into these two positions. The former, that a man hath freewill left in his nature in things pertaining to salvation, although not without all grace. The cursed Conventicle curseth those that dare affirm freewill since the fall to be lost, or extinct: and that they mean in spiritual things, the other Canons following show. Council of Trent. sess. 6. can. 1. Bellarmine affirmeth, that men unregenerate, only by the strength of nature, without the special aid of God, can so perform a moral good, that they sin not in it, if they be without the molestation of some more grievous temptation. Tom. 4. lib▪ 5. cap. 9 The latter conclusion of the Romish Church is, that in the first moment of conversion, the will of man concurreth and cooperateth with the grace of God, by a certain kind of natural power, not wrought, but helped by the holy Ghost. The counsel curseth those that deny, that freewill cooperateth with God, and that it disposeth not itself to obtain the grace of justification, or is merely passive. Bellarmine in the tenth cap. of the former book affirmeth, Co●nc. sess. 6. ca●. 4. that where the Scriptures call us coworkers with God, so often is the faculty of our free-will affirmed in such works, and that not as it is wrought by the grace of God, but as it is in itself, and in it own nature. Such testimonies out of their writers were infinite; but these as clear enough shall suffice. We teach the clean contrary upon good grounds, of which I will give a taste briefly. 1. If we be wholly flesh, which is flat contrary to the spirit, then can there be no preparation to justification before regeneration. That which is contrary maketh no preparation to the contrary, Grounds drawn out of Scripture against the Popish doctrine concerning free will. the flesh cannot make way but necessarily resisteth the spirit; neither can any contrary bring forth the effect of the contrary; no more than darkness can either prepare to light, or produce the effects of light. 2. If before conversion we be dead in trespasses and sins, then can we rot away and consume in them; but to know or perform the things of spiritual life we no more can, than a man naturally dead can prepare himself unto or perform the actions of natural life. But howsoever the Papists mince the matter, and say we are like the Samaritan left half dead and wounded, the Scripture saith plain enough that we are dead in trespasses, and like Lazarus dead and rotting in the grave: to which purpose we might amplify those many phrases of our quickening, of our raising, of our new birth, and of our new creation. I hope they will blush to say that a thing not created, can dispose itself to the creation of itself. 3. In how many places are these things laid out of the power of man? as where it is said, ●e imagineth only evil continually, that is, naturally. Who can bring a clean thing out of filthiness? can a blackmoore change his skin, or a leopard his spots? can evil trees bring forth good fruits? how can ye speak well being evil? I know (saith jeremy) it is not in man to dispose his way: and we are not able to think any thing of ourselves: and much less are we able to think any thing well: and yet steppeth out a Popish spirit and saith, yes by Saint Paul's leave, we can both think well, and will well, and dispose well, and do well, without the special aid of God: let them believe him that prefer Romish traditions before Apostolical writings. 4. How often is our whole conversion for the beginning and proceeding, the first, middle, and last of it, attributed wholly to the grace of God? None cometh to the Son, unless the Father draw him: draw me, and we will run after thee: without me ye can do nothing: It is he that worketh both to will and to do: If the Son set you free, ye are free indeed: convert us Lord, and we shall be converted: we are his workmanship created to good works: I will give an heart of flesh: But I may not be infinite in testimonies. 5. We have heard that the whole understanding is corrupted; and therefore much more the will, which is nothing but a faculty of willing, or ●illing that which is first understood and judged of in the mind: yea indeed if either be worse than other, it is the will: hence is that speech, the good that I see and approve, I do not: by the benefit of understanding, men often see their duty; Video meliora proboque deteriora sequor. but by rebellion of will perform it not, although it want not direction sufficient. Thus the obstinacy of the will of the Gentiles oppugned and darkened the light of the mind in them, Rom. 1.21.28. of whom Paul speaketh, that they knew God, but glorified him not as God. The main objections are briefly answered already, 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 serveth lusts and diverse pleasures. Sins are called lusts, because they be indeed so many inordinate desires against the commandment. And pleasures, because of the imagination of them that commit sin, being carried away with the present pleasure and sweetness of them. And diverse pleasures, 1. because they are many in themselves: and though every man yield not service to every one, divers pleasures why so called. yet some serve this, and some that, and every wicked man some. Samson will be a slave to his Dalilah, in the lust of the flesh and uncleanness: Nabal to his wealth, in the lust of the eye: Herod to his vain glory, in the lust of pride of life. 2. because they diversly carry men, even as a man in the sea is carried, backward and forward, and hurried with diverse waves: for there is no stability nor ●etlednes, but in the fear of God: the wicked are like the raging sea, and there is no peace to them, saith the Lord: but as slaves having served 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 clean contrary course. Use. 1. These two degrees lead us further into our misery then before, when we see the will yet more rebellious than the mind was blind: and yet more than so, Our misery enlarged in that the will is more rebellious than our mind was blind. that we naturally take delight and pleasure in our bonds and chains: what a woeful misery is it, that men should be sold under sin, and that with consent, yea delight? and that which is indeed sin, and inordinate lust should be their chief pleasure, unto which they sacrifice? whereby they become dead while they live: nay, are not only taken in these dangerous snares, but that they wear out and spend themselves in plotting and contriving, who should get themselves deepest and surest in? which Paul noteth in the phrase of taking care to fulfil the lusts of the flesh. Rom. 13 14. Hence is it that a number will be rich, and rush into manifold snares of the devil: Others to gain their voluptuousness and unclean lusts and pleasures, go on as an o●e to the shambles, and spy no danger till the dart be stricken through their liver. Others that have bound themselves to serve prenticeships among the pots, are so bewitched with the sorcery of the sin, as they sleep on the top of the mast, and are smitten, but they know not when, how, or by whom. And thus is it in other sins, wherein although for the present, nothing but profit or pleasure appeareth, and the service seemeth somewhat more easy than the service of righteousness, yet mark when this master cometh with his wages, what becometh of the lovers of pleasures more than of God? consider the fruit of sinful pleasures for a season, the best is shame and sorrow, and what then is the worst? Solomon that tried his heart with such pleasures more then enough, proclaimed of them all, that they were but vanity and vexation of spirit: and truly, for who can conceive the shame, terror, guilt of conscience, and torment of spirit, which as a shadow follow unlawful stolen pleasures, even in those that at length escape from them? but for others that have set down their resolution, to make it their pleasure, to live deliciously for a season, they shall not fail to receive the wages of unrighteousness. 2. Pet. 2.13. Oh miserable service. 2. This doctrine showeth, that such men as have not received grace to moderate themselves, 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 strain, even matters of God's worship, public or private. The Apostle Peter teacheth, that where grace taketh up the affection, and worketh effectually, 1. Pet. 1.13. there is a girding up of the loins with sobriety. 3. It teacheth us to strive in the renewing of ourselves; that seeing this service of lusts is so deceitful and dangerous, we should never find ourselves at ease till we find a charge in our will, till these sinful pleasures be as bitter, as ever they were sweet, till we can strive as resolutely against them, as ever we served under them cheerfully. And because this change is not wrought all at once, but by degrees; nor sprowteth up as the lilies, which grow but neither labour nor spin: we must use the means appointed hereunto: as namely, the daily use of the word, prayer, faith, obedience, watchfulness, combat against sin, and no grace must be wrapped up in the napkin, or hid in the earth: but as these means work and uphold this change, by begetting and confirming faith, which is a daily purifier; so must they be carefully used of every one that would find this blessed work of grace within his soul. 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 law of the mind, let us look up, and long after that glory wherein we shall be totally set free from this rebellion, and have the full accomplishment of that salvation, the beginnings of which we have here only attained unto; wherein we shall not only not sin, but not will to sin; nay we shall as perfectly hate and resist it, as we shall perfectly love God, and inseparably cleave unto him for ever. 5. Especially professors must increase their skill in knowing, judgement 〈◊〉 discerning and diligence in avoiding these disordered and noisome lusts, which otherwise will blemish the best things they have received, and darken the best duties they attempt. It is pitiful to see how Christians and professors not watching as they were wont, are hurried back into their old service, and bolts, to the which they long since seemed to have bid adieu. One hath his passion and inordinate desire of malice, bitterness, sullenness, and unquietness to which as if he had never been free borne he willingly serveth. Another serveth his tooth, his appetite, his back and belly; he must be delicate in diet, costly in apparel, and no whit abate of his superfluity when hard times should call him to remember Joseph's affliction much more than he doth. Miserrimus est qui misero servit. Another is servant to the lust of the eye, he is insatiable in his desire of wealth, and sometimes he can drink a draft of stolen waters. And a rare professor is he that can avoid an earthly mind in earthly matters, or while he layeth up in earth hath a free mind to treasure in heaven. Thus ungodly and unbeseeming lusts carry many professors away as a stream. Let them look if Christ be learned whether he be learned as the truth is in Christ; Eph. 4. ●●. and know that as every thing is poisoned where these are unconquered; so the greatest toil in Christianity is over, when these are mastered. Living in maliciousness, and envy, hateful, and hating one another. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. First, to distinguish the words. The first of them malice, is an evil affection of the heart, which properly desireth the hurt of our neighbour, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and rejoiceth in his fall. Envy, is a contrary affection but as wicked, for it grieveth at the neighbours good, and fretteth itself at his prosperous and fortunate success in any thing. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hateful, may to good purpose be taken either actively as it is read, namely, for such as are in such extremity of wickedness, as they every way are abominable creatures in themselves: or else passively, and so may be read hated, that is, justly execrable and odious unto others, both God and men. And hating one another, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. as full of poison and venomous hatred towards others as they could be unto us, requiting like for like: all which although they show a most godless and comfortless condition, yet we lived in this graceless course, that is, passed our days, or at least a great part of them in time past before we came to know the grace of God. Now this being the estate of every natural man, that his whole conversation is monstrously depraved, so as he spendeth his days and consumeth his time in malice, envy, hatred, and such hateful courses: it may let many a man see how little they are escaped from the filthiness of nature. For 1. how do the lives of most men show that the spirit which lusteth after envy ruleth them? jam. 4 5·S and how doth that bitter root of malice and hatred shoot forth buds and blossoms at all seasons: both in 1. the affections, 2. speeches, 3. the actions of men. First, The spirit in man lusteth after envy: proved. in affection when as men grieve at the good and greatness of an other, and cannot look upon the prosperity of a man whom they wish not so well unto, but with an evil eye, and the more they look upon it, the sorer still groweth their eye; accounting themselves after a sort wronged by him, if they cannot attain to his estate. If the virgins shall sing to David his ten thousand, and to Saul but his thousand, Saul will be so incensed as he will carry an evil eye to David ever after. Again, 1. Sam. 18.9. others in their hearts wish and desire the fall, the harm, and loss of some whom in some sinister respect they cannot brook. If the name of such a one be blotted, or his estate weakened, this fall of such a one is matter enough of their rejoicing: he is perhaps of the same trade, or hath injured him, or standeth in his light one way or other, but howsoever it is, here is a brand of a bad and ungodly heart, to rejoice in evil: Be not glad, saith Solomon, when thine enemy falleth, Prou. 29.17. nor let thine heart rejoice when he stumbleth, which is a needful lesson in these times wherein charity is grown so cold. Secondly, in men's speeches, how doth Satan tip many men's tongues and set them on fire with all manner of malicious and murdering speeches? what is more common speech than detraction and impairing from the just praise of men? no company freeth itself but a man may observe some men's names nibbled at, and gnabled upon: that every man's mouth is become a very moth unto the good name of his neighbour. And others a little provoked, speak nothing but swords, as though they would with every word kill their brother: and hence are such distempers as men in companies break into; if their patience be never so little assailed, it is ground enough of disgorging without all respect of person or place, truth or falsehood, whatsoever malice itself can mischievously devise: here is a picture of a pure natural man, or if a Christian, of one that hath too far forgot himself. 3. In the actions of life, what a cloud of frivolous suits, and yet fiery enough, witness the malice and envy of men's hearts; if a man's beast look but over an other man's hedge, and so make but offer of a trespass, or any other such trivial colour, is sufficient to fire the gunpowder within, and to carry the controversy with such violence, as one must yield or both be blown up. But the most fearful and wretched work of this inbred corruption is most apparent, in the pursuit of good men, because they are good: for who be he never so good can stand before envy, which feedeth even upon virtue and goodness itself? this was the devils sin, tormenting himself because our first parents retained with their innocency their place in paradise, when himself by his sin was thrown down from his habitation. A vile fruit of this sin appeared not long after in Cain, who cast down his countenance upon his brother, and slew him, because his works were good and acceptable, and his own evil: then begun the persecution of the Church, and hath continued till this day. How this envy and malice of unconverted hearts wrought against Christ himself, the history maketh plain: The pharisees were ever carping at his gracious words, and glorious works, and at the last, delivered him for envy to be crucified. And how it is not idle at this day against his members, experience proveth: Is it not the common sin of this day, to style all the profession of religion under the title of hypocrisy or preciseness, or brand it with the affectation of a Saintish purity? How furiously do men breathe out all manner of indignities and contumelies against such as more carefully look toward the ways of God? But alas what hath the righteous done; for what good work do men lay such load on them? why was joseph hated of all his brethren, and sold and bought among them, what had he done? surely his carriage was so wise, so dutiful, and respective, that his father could not but love him above the rest; and his life was a real reprehension of all the rest: so is it the very light which is hated, because it checketh the darkness of the world, which loveth her own. But how do these men injury themselves most of all? what manner of men may we repute them, who the better any man is, the less they can abide him? A good man the more of God's image he espieth in an other, the more (as he is bound) doth he love and honour him. Again, whereas every man should imitate the best examples and so walk more cheerfully to heaven together: the malice of these towards them will not suffer them, either to do good unto them, or take any good from them. Which work of malice is so bold, as we may read it in men's foreheads, and hear it from their mouths, that they will take no good neither by the doctrine, nor by the life of that minister, whose light reproveth their darkness. But Ahab while he acknowledgeth Micha a Prophet of God, will hate him notwithstanding, and therefore will receive no direction from him: even so we want not such as hearing the preacher rebuke, and apply the word against their particular sins; no sooner cometh the finger to the bile, or the quick touched, but the carnal heart beginneth to boil, 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 hear 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 means through Gods just judgement a number lay the block in their own way, whereupon they break the neck of their souls: and it is to be doubted, that many of our meek hearers would entertain us, & our word as courteously as Herod did john, so long as we meddle not with their Herodias, their damsel sin: but if john shall meddle with that, there is no way but one, he must kiss the prison, and buy his boldness dearer than so. Secondly, this must teach us that profess ourselves to be the Lords, to abhor all the sins of this suit, and to banish such filthy fruits of the flesh, which God giveth them up unto who are of a reprobate mind; Gal. 5. Rom. 1. and have nothing to do with such wicked inmates, which are ever plotting to set the whole tenement on fire, and which bring rottenness into the own bones & bowels: as well said a godly man of Cain, he had half killed and consumed himself with malice before he killed his brother. And not to urge the multitude of reasons which to this purpose offer themselves, Professors must be careful to banish all the sins of this suit. I will only name those two, which are couched in the verse. 1. Because that we profess that we were such in times past, but now are begotten unto God: which were it not a forcible reason, the Apostle would not so often beat upon it: as Col. 3.8. But now put away all these things, wrath, anger, maliciousness, cursed speaking, wherein ye walked once when ye lived in them: and if we would prove ourselves a new lump, we must purge out the old sowering and swelling leaven of maliciousness: 1. Cor. 5.8. So the Apostle james, 1.18. of his own good will he begat us, wherefore lay away all filthiness, and superfluity of maliciousness: and, Pet. 1.2.2. laying aside all guile, envy, maliciousness,— as new borne babes desire, etc. If ever thou wouldst have evidence of thy conversion, thou must put on as the elect of God, these bowels of mercy to God's people, and love to God's image in whomsoever: for how else wouldst thou be known to be a disciple? 2. These hateful sins make us justly odious, 1. to God, Prou. 14.32. The wicked is cast away for his malice both root and fruit. 2. to man, in that they wage battle against Christian love, which is the preservative of all society. Thus have we been somewhat large in discovering the nakedness of our corrupt nature, by which not only our chief, but all our holds are taken, and we turned naked into the curse of God. Now how few return back to the pit whence they are digged? how few acknowledge and bewail this mother sin, which is the root of all sins, and layeth us open to all inundations, both of sin, and the curses due thereunto? for so the Lord mentioneth it as the cause of the flood, because hence sprung all those actual sins which were the next causes of it. Gen. 6.5. I know not how those Popish positions have prevailed in the practice of most men, who are yet of an other judgement; who call this natural corruption less than all sins, yea, than any venial sin; yea indeed not properly sin, but a propensity to it, as tinder not as fire; not deserving death of itself: yea too many Christians live as though it were not in them at all, as though they had drunk that Popish dreg, that original sin is not in the regenerate any sin 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 fearful sin pressing down and hanging fast on the best, Rom. 5. 1●. subjecting them in itself to the wrath of God, still urging them to bring them back if it were possible into deep condemnation: such a corruption as is contrary to all the commandments, bred in the bone, lurking close in the soul, hardly seen, hardly resisted, never abolished in the best, while they carry this house of clay. This is the cause why so few perceive this estate of theirs, that so few see the necessity of being renewed in the spirit of their minds, and that so few seek in true humility to be shrouded under the righteousness of the Lord jesus. But if ever thou wouldst be raised, labour to see and bewail the poison of thy nature; the more thou seest it the less it is; and the more thou art sanctified, the more weakness thou findest; yea little else but death and darkness in thy soul. There is as great difference between two sorts of men, as between fire and water. The former have always found a good disposition in themselves, they have grace at will, they never doubted of God's love, they have ever loved and served God without let; yet these pitiful deluded creatures live no otherwise then the very Stoics, who followed nature for their guide, and never find fault with their estate. Another sort of men such as Saint Paul can cry out of themselves as miserable men, overmatched with a body of sin 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 run the way of his commandments. These would do good but they cannot; they would not do evil, but they do it; which of these two now are more Puritans? Again, in their falls and slips they differ no less. The former if he sin he layeth it upon something without himself, as the sight of some object, and beholding of some Bathsebah, some achan's wedge; or his inward senses call to his mind some injury, vanity, or some such occasion or other, Men are naturally possessed with this point of Popery, that this corruption is seated in the body, senses, and inferior faculties of the mind only. which had he escaped all had been well, thus he will lay his sin any where but on himself. The other know and acknowledge that they are led away by their own concupiscence, and that their senses, objects, and occasions are but servants to their corruption: David being checked for one sin goeth to this root, Psal. 51.5. and such as he, upon every occasion can set upon this sin as the most dangerous enemy of their salvation. If they find ignorance in themselves they presently have recourse to this darkness of mind which naturally hath deprived itself of the knowledge of God. If they come short of doing any good as they would, or do it not so well; they can blame this inbred evil which is present with them: when they find themselves heavy to that which the understanding rightly conceiveth, they can groan under the rebellion of their will, which is renewed but in part only: when they go halting, and fall down sometimes in their course, here they can espy their own counsels casting them down: when they see a conquest to will and effect that which is good, they can return the honour to the author, and glory in him who hath wrought both the will and the deed; yet so as they forget not the combat and molestation of this their familiar foe, who continually eateth, drinketh, and sleepeth in his bosom, watching Dalilah-like to deliver him to his destruction. Lastly, let every one learn timely to take in hand this crooked nature, before he be accustomed to evil; Timely take in hand thy crooked nature. for else as hardly as a blackmoore changeth his skin, shalt thou become changed when wicked nature, and worse custom have both barred thy repentance, and bound thy sins faster upon thee. And because much of this folly is bound up in the hearts of children and servants, let masters and fathers seek seasonably to drive it out; fathers especially because they helped their children into it, must by Christian instruction, godly example, and the rod of correction, labour to help 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 body, Morbus & languor naturae. the which the longer they continue the more incurable they are; and if they be let go too long they bring certain death: and therefore let parents and masters (many of whom are careful enough to prevent and seek out for help against the diseases which threaten the bodily death of their children and servants) take up some care to remove that everlasting death which this evil threateneth, and will certainly bring if in due season it be not repressed. Teach thy child, and train him in the Scriptures from a child: teach thy servant the trade of Christianity and godliness, for thou art no less bound to deliver him the principles of this calling as the particular to which he is bound: use good means to get them the light of knowledge, opposed against this blindness of mind: work upon their wills to break them from the follies and vanities of youth, opposed to this rebellion of will: bring them at least to outward conformity in their conversation, opposed to this general depravation of manners: these things they will not forget in their age, or if they do, the peril is their own, thou hast done thy duty, one thing remember, thy servants, thy children are all poisoned, and have need of some present antidote. Verse 4. But when the bountifulness, and love of God our Saviour towards man appeared, 5. Not by the works of righteousness which we had done, but according to his mercy he saved us, by the washing of the new birth, and renewing of the holy Ghost, 6. Which he shed on us abundantly, through jesus Christ our Saviour, 7. That we being justified, etc. Our Apostle having so largely described the miserable condition of man in his naturals, whose whole temper we have seen to be such as carrieth him to all rough and graceless courses: he now setteth by it a lively description of a new condition, unto which those who are good in God's sight are called: and this he doth in these four verses, in this order. First, by the principal efficient cause of it, which is the bountifulness and love of God: fitly opposed to that hardness and unmercifulness of men, which was the ground of fierceness in their speeches and behaviours: God was not so fierce against man, but when we were in that miserable condition: as he is the fountain of all goodness in himself; so his gentleness and philanthropy streamed out; and the glorious beams of his grace shined out upon us through his Christ, ver. 4. Now this principal efficient is illustrated, 1. by the time, when. 2. by removing the contrary things, which whatsoever they may seem, are so far from being causes, as they are rather diametrally opposed; namely the works of righteousness which we had done, that is, the very best and flower of our works, which indeed had no righteousness; here was no such thing concurring to the helping of us into this estate, but his mere mercy saved us: which assertion of God's free mercy is inserted and repeated again, to take down the arrogancy of some presumptuous spirits in those days. This he doth in the former part of the 5. verse. Secondly, by the instrumental or ministerial efficient cause, which helpeth us into this change, and new condition; and this may be conceived either proper, and that is the renewing of the holy Ghost: or typical and sacramental, and that is the laver of regeneration. By which some understand Baptism in a larger sense, including all the gifts necessary to salvation; as it is taken, joh. 3.5. and 1. Pet. 1.3. because the verse following casteth eye to such places of the old Testament, which speak not of the effusion of sacramental water, but of the plentiful pouring out of such graces of the spirit, as were prophesied to be in abundance conferred to the Church of the new Testament: as Ezech. 36. I will power out clean waters: joel. 2. I will power out of my spirit, that is, the waters of grace unto a new life. But I will not leave the high way, where I may (as I take it) more conveniently go in it. I will speak of this laver of regeneration, in the stricter sense, taking it for the sacrament of Baptism: for so I shall not confound things which the text seemeth plainly to distinguish; the whole former sense being 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 final cause of it, and this end is twofold: 1. nearer hand, namely our present justification, That by his grace we being justified, that is, accounted righteous; 2. more remote and further off, but annexed, and inseparably tied unto the former, namely our future glorification, when we shall be manifested to be heirs of life eternal; which yet is not so far off us, but that we have sure hold of it by hope. So as the whole carriage and meaning of these 4. verses, seemeth to be this. Howsoever formerly we were in our old estate, lost in wandering and vagrant courses, yet after that the most free love and good will of God our Saviour (whose sole mercy alone moved him in his son to embrace us) through the preaching of the Gospel, did more clearly shine out; than not of any works of righteousness which we had done, for what could we then do? but of his mere mercy he saved us: and to this purpose he powered upon us his holy spirit to the renewing of us, and the purging of our consciences from all the impurity of them: of which inward purging that laver of Baptism is a sign and representation, wherein he doth not sparingly and drop by drop, besprinkle our consciences with those pure waters, but abundantly and with a liberal hand sheddeth them, and poureth them ou● upon our souls, through Christ our Saviour. All which our good God hath done for us, that we might obtain righteousness, and all spiritual graces attending it; and so might be led to the fruition of that glory which he hath already put in our hands by faith and hope, which shall not make us ashamed. In the principal efficient, we are to speak of three things in order. 1. of this love, and bountifulness of God, which is the positive cause of our salvation. 2. The time when it appeared unto us, But when the bountifulness and love of God towards man. 3. The remoovall of a supposed cause, not by the works of righteousness which we had done, but by his mercy he saved us. In the first we must first distinguish these two words, bountifulness, and love of God towards man. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The former noteth rather that native nesse which is in, or rather which is his own nature, who is goodness itself, and ready to be implied to the good of the creature. The latter a communicated and participated goodness unto others, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. as a stream issuing from the former fountain; for it is said to be such a goodness as hath appeared. And whereas the goodness of God shineth out in and to all his creatures, not only in creating them all very good, but in the daily ordering and preserving of them; this is not such a general goodness, but more special and peculiar to mankind, which he loveth better than all the works of his hands beside, as creating him in his own image, and giving him Lordship over the rest of the creatures; and hence he delighteth in the title, He calleth himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and styleth himself from his love to man, and not from his love to the Angels, or any other creature. And yet this love of God must be brought a little lower, if we would settle it on his right object: for it is not general nor absolute, but respective and having reference unto Christ, as the verse implieth: in whom it freeth from the misery mentioned in the former verse, and accepteth unto that especial mercy mentioned in the next. In a word, here is a greater and more glorious love than was seen in the creation and preservation of all things in the world: here is a love electing, redeeming, regenerating, and glorifying miserable men; a love advancing our human nature in his son, who took not the seed of Angels but of Abraham; a love which hateth worldly Esau's in comparison of his jacob, whom he calleth out of the world; not by the outward sound of the Gospel only, but by the effectual call of his spirit in their hearts; whom he loveth not as creatures but new creatures, liker unto himself then all the other, by a restored and renewed image: and for whom he hath reserved more love in heaven when they shall become yet liker unto him in all holiness in the holy of holies. How God can be so good to man, seeing so many vessels are prepared to destruction. Quest. But how can such love of man be ascribed unto God, seeing that so many vessels are prepared to destruction, and so many millions are hated before they have ever done good or evil: and secondly, of those that are dearest unto him, many yea the most are so afflicted and distressed that they scarce see any good day: can this stand with such a bountiful love? Answ. First, the goodness of God must stand with his wisdom, which affoardeth not the same degree of goodness to every one: it is not against the goodness of a potter to make ignoble vessels to dishonour as well as to honour, seeing the former have also their good uses. How could the goodness of a father appear, if he should set up 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 own honour and advantage. 2. This goodness and love of God must stand with his justice also as well as his mercy. Hence the Apostle would have us to cast our eye on two things at once in God, when we would be satisfied in this point. The goodness and the severity of God: Rom. 11.22. for this goodness cannot suffer evil and sin in the impenitent unrevenged: it cannot suffer the good and bad to be always mingled together, no more than the good husbandmen can always suffer the wheat and chaff on the same floor. 3. This love and goodness is more seen and shining in saving one soul by his Christ, than his severity in the deserved death of all the ungodly; the former being mere mercy, the latter due desert. Secondly, he correcteth indeed his children often sharply, but the ground is good, even this love and goodness. 2. the manner and measure is good, with rods of men, and not above their strength. 3. the end is good to draw them nearer unto himself. Doth a father lose his love when he correcteth his son whom he tenderly loveth? was Christ hated when he was on the cross or in the grave? so when the adopted sons are conformed to the natural, they are not less but more loved, in that they are not suffered to run with the world, that so they may not be condemned with the world. Use. 1. This goodness 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 certainly and seasonably communicate it: it hath given the son, and how can it but with him give all things? remission of sins, peace of conscience, wealth, length of days, grace and glory. Is the fountain in thy father's grounds? then mayst thou look to drink to satiety of every good thing: shall any good thing be wanting to him that feareth the Lord: no surely, for his goodness is entailed unto them, by promise, by oath, yea by season and possession. But look well to the purity of thy heart, seeing God is good especially to the pure of heart. Psal. 73.1. Secondly, we are taught hence sundry duties. 1. In the want of any good thing, in confidence & affiance of our hearts to fly to this fountain of goodness: it is a living fountain that knoweth not the years of drought; here faithfully ask it, hopefully expect it, and in longer delays or denials only know it is a wise love of a father, who neither giveth his child hurtful things, nor yet any store of good things, till he know how to use them. 2. In the receiving or enjoying of any good thing, the praise and glory must be returned to this well head, which is the sea from which all the rivers of goodness flow, and to which they ought to refl●we: as every favour than cometh from the Father of lights, so let it lead us unto him again. 3. To admire and speak often of this goodness of our God, and say with the Church, who is a God like unto thee: Mich. 7. ●●. for he not only is pleased to take away iniquity and pass by the transgression of the remnant of his heritage; but to walk friendly and familiarly with men: not only the worthies of the former world; such as Enoch, who walked with God: Moses with whom he talked face to face as a man with his friend: Abraham with whom he imparted his secret counsels: jacob with whom he wrestled familiarly: but even unto ourselves, whom he hath pleased not only to admit unto eternal salvation in his son, but hath in the mean time revealed unto us his secret thoughts; sent out his spirit to accompany, comfort, quicken, raise, and enlighten us, and his word to rule and direct us, and in the ministery of it even striveth with us, that he may leave us a blessing behind him. It was his great familiarity that he should show Moses the land of Canaan before his death: but he hath showed us a far off, that everlasting rest and receptacle of all the Israel of God. And Paul himself was not more beholding to this goodness, when he was taken up into the third heaven, than we are in having so many high mysteries revealed unto us, and so many great things put into our hands by faith and hope, which we cannot utter with our tongues, nor yet with our hearts conceive: and shall our hearts be barren in the meditation, and our mouths mute and dumb at such a goodness as this is? 4. To imitate this goodness of God, whose nature and image we must put on daily: we must grow better by it, we must be led to love him more for his goodness; and a shame it were that this bountifulness of God should not lead us unto repentance. Besides, none are partakers of it, but such as being borrowers become servants unto the lender: for although the Lord be boundless in all bountifulness, yet is he not so regardless in conferring it, as that he looketh not for answer of love for love; and if he be kind to the unkind what is it else, but the heaping of coals on the heads of those who are in fitting to destruction: for any man then thus to reason, God is full of goodness, and abundant in mercy, and therefore I will do as I list; it is the abusing of his patience, and the treasuring of wrath against the day of wrath. Let such know, that as with the upright he will be upright, to bring on them all his promised goodness, so with the froward he will deal as frowardly: and that there is not a more severe plague abiding the reprobate, then to have all the goodness of God turned to his evil and hurt by his own sin; to whom let mercy be showed, yet in the land of uprightness he will do wickedly: let the Gospel be preached, it is the savour of death, 2. Cor. 2.15. yea let Christ himself be offered, the greatest gift of love that ever was given, he will be but a rock of offence and a stone to stumble at. 5. In regard of others we must learn to communicate our goodness even to the helping and winning of them that as yet are not called; so also must this bountifulness of our Master, withhold us from taking our fellow servants by the throat; for having been forgiven ten thousand talents, we may well forgive an hundred pence. Thus shall we manifest ourselves to be the children of our heavenly father, by resembling that goodness of his which worketh in the winning and saving of sinners; and in showing mercy, and remitting of manifold debts. The second point in the efficient of our salvation, noteth the time when God saved us, namely, when his bountifulness, and love appeared, and shined out in the Gospel; then came this blessed salvation unto us, when God the inexhaust fountain of all goodness by the tidings of the Gospel, showed that he was become our friend in jesus Christ: when this clear sunshine and dayspring began to shine in our hearts, than began our salvation. Doctr. 1. Then are we saved when we are sanctified. Then are we saved 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 salvation. The Scriptures are plain to this purpose, Rom. 1.17. The righteousness of faith is revealed by the Gospel, and by this faith the just man liveth: which place hath relation as well unto the life eternal, at this temporary: 1. Cor. 2.9, 10. The great things which eye hath not seen, etc. the spirit revealeth unto us: yea more, the spirit maketh us know the things that are given us of God. Now what be these things that are given us, but grace, justification, and salvation, reached out unto us in the ministery of the Gospel, and received of us by faith and hope, the which also are wrought and confirmed by the same means. But more express is the Apostle john, we are now the sons of God: and, Eph. 2.7. by grace ye are saved through faith: and, 1. joh. 3.2. joh. 10. I give to them life eternal, he saith not, I will give, but noteth a continued act begun in the present. The evidence of this truth appeareth also in the contrary: for if the wicked be condemned already, as the Scriptures affirm, namely, both in the counsel of God, and 2. the word of God which pronounceth the sentence, joh. 3.18. 3. their own consciences which speak bitter things against them, 4. present execution of inward and outward plagues which are the beginnings of hell: than it will not be hard to conceive that on the contrary the believers are saved already, and passed from death unto life, both in the counsel of God, and in the Gospel, which pronounceth the sentence of absolution, in their own consciences, which have peace with God through jesus Christ; and in respect of the beginnings of life eternal, which make them happy men while they are yet even absent from the Lord. Object. If it be here said, that we cannot be said to be saved, so long as we carry this flesh about with us, subjecteth and tending to death and corruption, yea subject to become an instrument of sin: and beside, those phrases of the Apostle, that we are now saved by faith, and by hope, seem to deny our present salvation, seeing neither of them are of things present, but both of things not seen, and both in the fruition of salvation must cease. Salvation considered two ways. Answ. We must consider our salvation two ways. First, in Christ our head, in whom we have not attained one or more parts, but full salvation. Secondly, as it is in ourselves his members, and this in two degrees. The former, as it is only inchoate and begun, which is, when being regenerate and adopted into the number of the sons of God, we have attained in Christ remission of sin, freedom from the servitude of sin, and Satan, and deliverance from the curse and condemnation of it: so as although sin as a poison 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 reign of it unto death, but a ●alking after the spirit; and as for the relics of sin which are left in their mortal bodies, they are not deadly, no nor the last enemy that shall be destroyed their death itself. Now in this first regard we are not as we were before, the sons of wrath, but truly and properly may be said to be just, reconciled, heirs of grace, and saved from wrath. The latter degree, is the perfect consummation and final accomplishment of our salvation: which is nothing else but a putting off of death and corruption, and the putting on of full glory of body and soul. Now we may not conceive this another salvation in kind than the former; but another degree of the same, which as certainly shall follow the former, as the former is certainly begun. And thus are we saved by hope, not that by our hope we expect another salvation then that which now in Christ we have in our hands; but for that we certainly wait for a further and more full degree of that we have. A man that lieth sick of a desperate disease is restored and recovered by two degrees: the former, when the force of his disease is by the skilful application of physic broken, the humours purged, a temperature in part procured: now the disease is not deadly, he beginneth to eat, to drink, to sleep, to walk; here if we say the party is recovered and safe, we speak truth; although he be not attained to the second degree which is a perfect recovery of all parts to former soundness; which shall certainly follow the former, because it is not another recovery, but a further degree of soundness, the principles of which he hath already attained and is in possession of: even so is our case, God looking upon us in his Christ, accepteth us as perfectly saved, ourselves are freed from the imputation and damnation of sin, and so perfectly justified; our relics of sin by the spirit of God, are daily mortified, and so ourselves in good measure sanctified: Alia est depositio pecca●i. quae donatur ex part. Alia mortalitatis quae speratur. it must needs be granted that our salvation is in our hands, and that sin, death, hell, and the grave cannot hinder us from the highest degree of it: nay rather we must certainly expect death, the grave, and the judgement day, to set us in full fruition of our perfect glory. Use. 1. Whosoever would be saved hereafter, must be saved here: a Saint hereafter, a Saint here: the gate of heaven is here below, None saved hereafter who are not saved here. and the suburbs of that great city into which the just do enter. Christ is the door, by him we must enter into the paradise of God. Lay hold on him with his merits by the belief of thy soul, thou hast gotten salvation already; and in not believing in him, thou art condemned already. Fearful is the estate of men, that never acquaint themselves with salvation before the end of their days; and then they will be other men, and dream of another condition. But Saints in heaven, must be the same men they are upon earth, and change not their condition but only in obtaining a further degree of grace, glory, holiness, life, and happiness which they had beginnings of even in this life; they purchased heaven while they were upon earth, treasured in heaven while they wandered in the earth, conversed in heaven while they lived upon the face of the earth. Alas, how few are acquainted with such a life as this, which is the beginning of all happiness and salvation? We call men to forsake the world in affection, as the Saints in heaven have actually done; to fly the corruptions that are in the world through lust, as they have put off all corruptions and sinful lusts: to have no fellowship with the ungodly ones of the world, no more than they whose sole converse is with God and his Saints. But how knock we (as they say) at deaf men's doors: the most have no portion, no treasure but below, and therefore their hearts must be below where their treasure is. As for the avoiding of sin, whereby as the elect of God, they might shine in unblamable and undefiled conversation, and so reprove the darkness of this evil 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 liberty. As for the society of the ungodly, they must go out of the world if they would avoid it: it is enough if in heaven after the final separation, they have nothing to do with them; but while they are in earth mixed with them, they settle themselves to run with them into all riot and excess of wickedness. Is this now a beginning of the kingdom of heaven? or is it not rather a course that tendeth to nothing else but destruction. And as we call men from earth, earthly courses, and company; so also we call them unto the beginnings of fellowship with God, with the Saints of God, to a perpetual Sabboath or rest from sin, and a constant and cheerful performing before him all the parts of his worship and service both public and private: because in the perfection of these, consisteth the heavenly life of the Saints. But how unwelcome is our counsel? it seemeth to seek their torment before their time. How many be there that cannot abide the least show of heavenly life in themselves? how many scorn it in others? and how many who think it more necessary then utterly to neglect it, yet are content to cast the care of it into their last accounts, as if they were loath to be saved before they be dead, or as if they would leap into the perfect liberty of the sons of God at one jump? But let it be well remembered, that he that is not saved before death, shall never be saved after death; and that he that findeth not heaven upon earth, looseth it for ever. The Apostle maketh two degrees of the vision of God: the former is as in a mirror, or glass, and that is here upon earth, in the word, Sacraments, and means of his worship; the latter is face to face, in heaven when the kingdom in regard of these means shall be given up to the Father: and concludeth, that we must know in part, before we can come to know as we are known. For assurance of salvation have recourse to thy sanctification. Use. 2. Whosoever would have assurance of salvation, let him have recourse to his sanctification, and change of heart and life: dost thou find that the word hath been powerful to subdue thy rebellion, and frame thy soul to a sanctified condition, and thy outward man to an holy conversation in part? here is an assurance and seal of salvation upon which thou mayst ground good hopes: for this small measure of sanctification is an earnest penny confirming all the bargain and covenant of God with thee: and it shall get daily strength and increase until it bring thee to meet God in that celestial Zion, where shall be no faintness; but where all the remainders of sin, and rellickes of corruption and mortality shall be put off. In this regard is the work of our sanctification called the first fruits of the spirit: because as the offering of the first fruits was the sanctification of the whole field; so these first fruits of our sanctification give assured hope of the full glorification of the whole man both in soul and body. This blessed change is called also the first resurrection, which whosoever have part in, have already escaped the second death. It contracteth the Christian soul as a pure spouse unto jesus Christ, so as it may with boldness and much rejoicing expect the marriage of the lamb. Where come to be controlled those blind hopes of presumptuous men; they are persuaded of their salvation and as sure as any man can be by hope of life eternal; yea but where is your assurance? oh no, I am not sure, nor I think can any man be, but I have a good hope; but whence is this hope of yours? because I love God above all, I will do no man any wrong, I will pay every man his own, I serve God, and go to Church, am good to the poor: that a man would verily think he had a Papist in hand, who will be saved by his good deeds, rather than one that ever heard of the doctrine of free justification by faith in the son of God. But the doctrine we have in hand teacheth, that there is an assurance, a seal, an earnest of salvation, on which a man may assuredly settle his inward peace, and his hopes shall never make him ashamed. Yea further, that this assurance is no blind persuasion, nor bold presumption, grounded upon any thing of our own; but founded upon the work of God in us, changing us daily, & renewing the image of God upon us: the which good work wheresoever it is begun, Philip. 1.6. shall be perfected unto the day of Christ. Cold is the comfort which this doctrine can minister to a number of men, Christians by profession, who never knew this change in themselves: the word hath been too light to lift them up to a new life; but they rot away in the same sins and corruptions wherein they were borne, and have since confirmed upon themselves, and cannot say truly, I am changed, or yet am in the state of salvation. Use. 3. See hence the blessed condition of men converted and begotten to God, that we may never rest or be in quiet, Men converted are happy men, though the world see it not. until we have attained this grace of conversion: for they are already possessed of their blessedness and salvation; which standeth in pardon of sin, covering of iniquity, freedom from the curse, liberty from the reign of sin; as also in the purchase of victory over sin and death, of peace of good conscience, of joy in the holy Ghost, in the certain fruition of God himself, and all those pleasures which are at his right hand for evermore. The worldling seeth no part of this present happiness, and salvation of the Saints; and therefore knowing no better, he never accounteth himself so blessed as when he is drowned in carnal delights, when his corn and wine and oil is increased upon him, when his cup runneth over, when all men flatter him, when his mouth is filled with laughter; and yet in the mean time his bones are filled with the sins of his youth and age, & are likely to be laid down together with him in the dust, as job speaketh. Nay more, even ourselves who have our blessedness in our hands, often see but a small part of it; that it is no marvel if others can determine against our present happiness, when ourselves are at such demurs in the matter: especially when we see the world hating us, the earth expelling us, bonds & prisons receiving us, our country scarce acknowledging us, our kinsfolks not knowing us, our friends forsaking us, our enemies killing us, dangers so assailing us, as we can scarce be safe in any corner: nay sometimes our own holds are taken, that we cannot fear more war abroad, than we find at home, not meet with less peace without then within. But now would it be an high wisdom to espy and know our blessedness, which with this change we firmly hold whatsoever our outward condition be or can be. If now we suffer for righteousness it withstandeth not, but maketh to our happiness: If all men speak all manner of evil against us for Christ's sake, it hindereth not but furthereth our salvation: If earth refuse us, heaven approveth us; if men condemn, God will justify: if our friends deny us, Christ our husband will confess us: In any misery we shall have assured felicity, in sorrow and heaviness matter of true joy, in outward trouble inward peace, in temptation assurance of evasion: In nothing all things, in death and corruption, life and immortality. Thus our happiness must not be mistaken, which is inward, spiritual, and heavenly; not depending on man, but God, by whose assured word and pledges it is bestowed, nourished, and perfected in us. Now if any would try whether he hath this happiness in his hands or no, Try thy present happiness by this touchstone. let him come to this touchstone. 1. Canst thou find in thy soul a godly sorrow for sin, which proceedeth on to repentance, causing thee to loathe thy sin, and love righteousness constantly, and canst thou love him that dealeth sharply against thy dearest sins? 2. Dost thou find thy heart which was a mansion of the devil, to be now a Bethel, a temple of the holy Ghost, in which thou worshippest God daily in spirit and truth, presenting him with thy morning and evening sacrifices as the sweet incense of thy soul? 3. Findest thou thy whole conversation to be now a constant practice of righteousness and holiness? perceivest thou thyself more heavenly minded then ever thou wast earthly and covetous; more upright in dealing with men then before unjust, more pure and sober in word, deed, thoughts, looks, than ever thou wast unclean or intemperate? Take all these together with thee, and go on as cheerfully as happily, thou art a blessed man already, and not all the gates of hell can hinder thee of thy salvation. A second point to be learned in that it is said, that then God saved us, when his bountifulness appeared, is, That before this revealing of our salvation by Christ, Before the Lord put forth his love in his Christ, it could not be reached of man or angel. this love and bountifulness of God was hid with himself, and could not be reached unto by the most piercing understandings, or industry of man or Angel: only God could invent our cure, only God could manifest the same, and make it appear unto us. True it is, that it was given in the wise counsel of God, before the world was, and shall be consummate and perfected when heaven, and earth, & time shall be no more: But if we inquire the proper time and manner of the happy appearing of it to the sons of men; then we must answer, that it was at the revealing and appearing of our Lord jesus Christ; namely, partly more darkly by the preaching of the Prophets unto the ancient fathers and believers: as Abel, Noah, Abraham, Moses, David, who with the remnant of Israel enjoyed the same promises, and precious faith with us; and partly more clearly by the incarnation of the son of God, which was the glorious rising of this Son of righteousness, who both by his own doctrine and miracles, life and death; and the doctrine of his Apostles and Pastors, hath brightly shined upon all us upon whom the ends of the world are come: according to that prophesy of Malac. 4.2. The sun of righteousness shall rise: adding also, that he bringeth health under his wings. For before, we sought not our health, we ourselves could make ou● wound wider, and grow more desperately overgrown in our deadly diseases, but could not dream of a Physician: but now the father putteth forth his love, sendeth forth his beloved Son, in him setteth liking upon us, covereth us with his skirts, adorneth us with his graces, fitteth us to our glory, and so daily by degrees draweth us nearer him in fellowship, than ever we were in the state of our innocency. To this purposeth is it said, that Christ brought life to light, 2. Tim. 1.10. whereas else Adam and all his posterity had for ever laid under death and darkness; for when Adam little thought of salvation, yea when he was running from God, and hiding himself in his thickets, than Christ brought life to light, in that promise of the promised seed, revealing himself to be the life of Adam, and all his believing posterity: 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 glory in himself: 2. he hath it not for himself olny, but for us also, whose head and husband by taking our flesh he is become. In the former, he standeth in the person of the Son; in the latter, in the person of a mediator, bringing and applying to us that life and glory which as the son he hath in himself. Both these the author to the Hebrews implieth in those two phrases, Hebr. 1.3. that Christ is the brightness of the glory, and the engraven form of his person: both because he is the eternal Son of the eternal Father, as also especially in that in our nature he showed forth the lively, and lovely countenance of his Father: yea whatsoever is glorious, or gracious in the Father, as his admirable wisdom, power, goodness, and mercy, hath the Father manifested in his Son: without whom they had never been made known unto us: for none ever saw the Father, save the Son, and he to whom the Son revealeth him. Use. 1. This doctrine showeth, that Christ is the only Mediator of redemption, and intercession; Isay. 63.9. The Angel of God's face or presence: who could ever get a comfortable sight of God without Christ? who ever got good speed in any suit out of him? who could ever behold the infinite glory, or grace of God, but through this vail? nay all the sight of God, in which any creature, man, or angel hath ever been happy, was by means of this Mediator, and never immediate. Let the blinded Papist go to his Saints, Let the Papist go to the nobles of the court of heaven, we must go to the Prince himself. and Angels, as to the nobles of the court of heaven; we will repair to the Prince the heir of all things, as having commandment to seek to no other, and as hopeless that if he cannot speed, any other shall for us. Wantest thou any grace? thou must receive it of his fullness: wantest thou life? he is the life: I go away, saith he, and you die in your sins: wantest thou peace of conscience? he is the Prince of peace: wantest thou direction and wisdom to order thy ways aright? with him are treasures of wisdom: make him thy friend, in his love there shall be no lack. 2. Hence we may note, the surpassing love of God to us his chosen, who when we had thrust a cloud of sin between him and us, that he could take no delight in us, yea when we still provoked him and warred against him as his enemies; yet then caused his mercy to break out, that all the world might see and acknowledge it. Is it not wonderful that the party offended, should seek to the delinquent? we think it a great thing to forgive one offence to one that sueth for forgiveness; but to offer grace and give it to him that persisteth in outrageous malice against us, is far above that: but how transcendent a mercy above all these shadows in men, is that of our God, who in his Christ advanced us from so hateful and base estate, to such an height of glory and happiness? what is our part then but to break off sin, and break out into his praises for such unspeakable grace. 3. Seeing God hath not only so freely, but so clearly revealed his love and favour in his Christ, which before was hid and unknown to the world; let us manifest ourselves to be such as are come to the knowledge and participation of this rich grace, by entertaining the means in which Christ bringeth us the tidings of our peace and reconciliation. For this grace appeareth in the Gospel; there Christ cometh to seek us; there he calleth us, yea leadeth us unto it: therefore whosoever have part in this grace, must give the Gospel leave to enter, must open their eyes to see it, their mouths to taste of it, and their hearts to feed upon it. Whence we may conclude, that surely this grace is still an hid thing and unrevealed unto 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 ask and inquire after it; they would account the feet of such messengers as could tell them tidings of it very beautiful; they would sell all to make purchase of it; they would rejoice in the word, make it their song, their counsellor, their portion, the which both revealeth, and as an instrument of God bestoweth upon us all our good. Nay, it could not be but if men knew who Christ were, and did see him in the ministry, but they would run after it as fast, as to heaven itself. Vers. 5. Not of the works of righteousness,] The third and principal instruction in this principal efficient of our salvation, is, That there is nothing at all in any man, which moveth or inclineth God to reach out his grace of salvation unto him: Let it be well noted against the Papists, that even works of justice and grace are opposed unto mercy & grace: and not works of nature, as they would have it. the which point the Apostle is careful to confirm sundry ways. As 1. by removing whatsoever man could dream of, as the likeliest things to demerit God: as works of righteousness, which before conversion were none at all, and therefore could make no way to our salvation. 2. By express affirmation, that being moved by his mere mercy he saved us: and although by nearer looking into the text, we shall meet with sundry other motives most orderly linked together, concurring to our salvation; yet shall we see them all in God, and never a one in ourselves: 1. we have mention of his goodness: 2. of his love to man: 3. of his mercy: and then in the last place of salvation: whence if we go back in the same order, we shall easily perceive that our salvation floweth from his mercy, his mercy from his love, his love from his goodness, and his goodness from his own infinite nature. 3. By opposing (according to his usual manner) as contraries, the things which can never stand together in this business: namely, God's grace, and man's merit. 4. By his whole scope, which is to magnify the free love and good will of God from this, that not for any goodness in us, but of his own free grace he saved us. In all which he setteth himself to meet with the corrupted judgement of natural men, who are still hammering of some uprightness, & honest dealing, or goodness of their nature disposing them to this mercy: but our Apostle removeth all such bold and blind conceits, in affirming that there was no such thing which God could respect. Now because this is a main ground of our religion, it will not be amiss to confirm it by other parallel 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 works, but by him that calleth: and v. 16. It is not in him that willeth, or in him that runneth, but in God that showeth mercy: and cap. 11.35▪ who gave unto him first, that he should recompense? Hence, 1. we conclude, that if God should choose to salvation for any thing in man, it could not be but man should be the first in his own election, Our salvation beginneth in election, and not after we come to faith, knowledge, or good desires and works. Both Augustine and Thomas urge this place to prove this conclusion. and God should come after him: yea it would overturn 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 give unto the Son by him to be saved, in all good order should precede the second, whereby such as are elected before all time, are in time given to the Son, called, justified, graced, glorified, and so saved. The Popish doctrine of God's foresight of faith, or works, placeth this latter in God's counsel before the former. Secondly, election is of grace, Rom. 11.5. There is an election of grace: but if it were of foreseen works, 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 every way, ver. 6. 2. that all our own rejoicing should not be excluded, Rom. 3.27. 3. that if the Apostle should ask again, who separated us? our answer might be, we partly separated ourselves. Thirdly our Apostle, Eph. 1.4.5. affordeth us three grounds more, 1. from the time of our election, which is before the foundation of the world, before we had done either good or evil, or were in the world to do it. 2. In that he maketh our works effects of election and therefore cannot be causes of it: he hath chosen us in him, not because he foresaw that we would be holy, but that we might be holy and unblamable, as in cap. 2.10. we are his workmanship created to good works: and because it might be said, that yet God might foresee who would receive grace, and who not, and consequently, who would use the same aright in ordering their lives. The third conclusion in the 5. verse affirmeth, that God respected nothing out of himself, or in us, past or to come: but according to the good pleasure which he purposed in himself (as Beza readeth it) he choosed us to partake of his grace. Fourthly, I would ask a Papist, whether if the Lord did foresee any thing to bring us to salvation by; whether that was not the covenant of grace rather than the covenant of works, by the which never was or could any man be saved? 2. In case God did foresee any work which should be answerable to either of those covenants of grace or works, whether himself should not be the bestower of that grace and work: so as still not the work (if there were any) but his grace shall be the first mover. 3. Whether God should be moved (if by works) by those before conversion or after; if they say by those after conversion, even these saith the Prophet are as a stained clout. If by those afore, which their doctrine seemeth to tend to, affirming that our unregenerate wills have a power to consent and coworke with Gods will, and to prepare themselves to justification: then our text controlleth them, which saith there was no such works at all, which could move the Lord to take any pleasure in us. Nay, we were sinners saith Paul, when God chose us; and such sinners as are described in the former verse, blinded in mind, rebellious in will, and disordered in our whole conversation. Which shall serve for the overthrow of all works, either preparatory, or foreseen, or which any other way may obscure the free grace of God in our election and salvation. Use. 1. To be sober minded, and wise to sobriety in the matters of God's counsel, enquiring into no reason further than his will, Voluntas dei occulta esse potest, non potest esse iniusta. August. ad Paul. epist. 59 which is ever just although the thing may seem strange and dazzle our weak eyes: the which one point would cut off many controversies, and needles questions of sundry divines, who in their platforms of election and reprobation, will allow the Lord no further liberty than themselves can devise reason of: for one, the foresight of some good, for the other, of some evil: which cannot but bring in an universal reprobation, because all are the sons of wrath by nature, and God seeth them not out of this condition in themselves: besides that, the Lord shall be tied to conditions, whereas he will have mercy where he will, and whom he will he will harden. 2. This doctrine is a ground of true humility: for when all salvation from first to last is acknowledged to be of grace, altogether out of ourselves, it shutteth all presumptuous mouths, who would gladly be sacrificing to their own nets. And this seemeth to be the Lords end in stablishing his free covenant; that his people might remember, Ezek. 16.63. and be ashamed, and never open their mouth any more. How careful is he to take all such arrogant speeches out of their mouths, Deut. 7.7. and 9.5. Say not because of mine own righteousness hath the Lord given us this land (and much less the heavenly Canaan) and telleth them plainly that they were the least and worst of all people before the Lord put the difference between them and others. Dilexit non existentes imo resistentes. Bern. And the whole Scripture showeth how he hath set his affection on such as were still the most unlikely, and in all outward respects least commendable; the youngest for most part when the first b●rne seemed to carry away all the privilege: Abel before Cain, jacob before Esau, Ephraim before Manasseh, joseph and David before the rest of their elder brethren: his manner was always, and is, to hide that from the wise which he would reveal to babes, by foolish things to confound the wise, and by weak things the mighty▪ and why? 1. in regard of himself, because his good pleasure was such, no other reason▪ but his own will moved him. 2. in regard of us, that no flesh should rejoice before him. 3. Hence we have also a ground of thankfulness; when we hear of such a free choice, and that the Lord inquired not what we were, or what we were worthy of; but loved us before we were, or the world was; when nothing could be conceived either preventing or meeting this goodness of God. And indeed never can we come to see the bottomless sea of this grace, unless we behold it in this glisse which our Apostle setteth before our eyes, of our free election and salvation merely by grace; the which once if we come to behold, how can we but magnify his grace, confess his name, fear to offend him, tender all obedience unto him, yea in way of love and thankfulness give up ourselves to live and die in his service, who hath so freely, so highly advanced us? undeserved loves are great binder's. It is in the mouth of every man towards them of whom they have received undeserved good turns, I can never make such a man amends for such or such favours; and yet this boundless love of God is seldom weighed of us. 4. Here is a ground of certainty of salvation, as which is founded in the election of God by grace; and is therefore more firm than the frame of heaven and earth: whereas were it founded in ourselves, or put in our own hands to keep, we could have no assurance of it; no though we were renewed to our first innocency, as appeareth in Adam: but seeing our life and salvation is hid with God, none shall take it or us ever out of his hands. Object. But if it be laid so far out of our reach, that we neither have it in our hand, nor any hand in it, but it is all in the mercy of God; how can we have any evidence or assurance of it in ourselves, unless we should climb up into heaven? Answ. We must not conceive of this as such a mercy which after it is freely set upon us hath no work in us; Qui fecit te sine te, non salvat te sine te. August. nor such a mercy as saveth us without ourselves; but such a mercy, as 1. calleth us by the Gospel, 2. Tim. 1.9. who saved us and called us with an holy calling. 2. moveth us to answer that call, seeing the sheep of Christ hear his voice and follow him. 3. giveth and increaseth the grace of sanctification, and provoketh to newness of life: so as thou shalt not need to go above the clouds to get assurance of this mercy: but the word is near thee: look how thou carriest thyself unto 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 sin, and an endeavour to please God in all things: here are the seals of thine assurance. 5. Here is also another ground of moderation and meekness toward such as are not yet called: because the change is of mere mercy, the difference between us is not natural nor deserved: we were in time past no better than they; they may in time to come participate of free grace as well as we do. By the washing of the new birth,] We are now come to the instrumental causes or means whereby we are set into this new condition. And these be two, First outward, whereby we are brought into the visible Church, and that is, the washing of the new birth or baptism. Secondly inward, whereby we are truly set into the body of Christ, and that is the renewing of the holy Ghost; who poureth out plentifully upon our consciences pure waters to cleanse them both from the guilt and filthiness of sin, as after we are to make manifest. For the meaning of the former in few words to know both why baptism is called the laver of regeneration, as also why God is said to save us by it: Essential parts of a sacrament three. we must conceive that in every Sacrament there be three essential parts, the absence of any of which destroy the whole: 1. the sign, 2. the thing signified, 3. the analogy between them, which is the union of them both: the first is some outward and sensible thing: the second inward and spiritual: the third mixed of them both. As in baptism the sign is water, the thing signified the blood of Christ: the analogy or union standeth in this resemblance, that as the former outwardly washeth the filthiness of the body, so the latter inwardly purgeth the soul from all sin. By reason of which relation and near affection between the sign and the thing signified, it is usual in the Scriptures by an improper, but Sacramental speech, 1. to call the sign by the name of the thing signified, and contrarily. And thus baptism is called the washing of the new birth, because it is a sign, seal, and instrument of it. Secondly, to ascribe that to the sign which is proper to the thing signified, and so baptism is here said to save, as also 1. Pet. 3.21. which is indeed the propriety of the blood of Christ, 1. joh. 1.7. but by the near affinity of these two in the Sacrament it is said so to do, to note unto us, 1. not to conceive of the Sacramental elements as bare and naked signs, so to grow into the contempt of them. 2. as we may not conceive them idle signs, so neither idol signs, by insisting in them as though they were the whole Sacrament: for they are but outward, whereas the principal matter of a Sacrament is spiritual and inward. 3. that then we trueliest conceive of a Sacrament, when by looking at the one of these we see both; neither making the sign a vain symbol, nor yet ascribing any thing to it transcending the nature of it▪ such as are the peculiars and prerogatives of God: but in the sign and action, which is outward be led to those which are spiritual and inward. The Lord in baptism not only offereth but exhibiteth grace. Doctr. God in baptism not only offereth and signifieth, but truly exhibiteth grace, whereby our sins are washed and we renewed by the holy Ghost: for therefore is it called the washing of the new birth, both because it sealeth up the washing away of sins by the blood of Christ, Act. 2.38. Be baptized for the remission of sins, as also in that it betokeneth, and is a mean 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 remain obscure, if we shall not open two points before we come to make use of it. 1. how, 2. to whom baptism is the laver of regeneration. For the former therefore, 1. how it is not. 2. how it is. Concil. Triden. sess. 7. can. 8. si quis dixerit per ipsa novae legis sacramenta ex opere operato non conferri gratiam, etc. First, this effect is not ascribed to the work wrought, as the Popish doctrine teacheth. 2. Neither by any extraordinary elevation of the action, whereby it is made able to confer the benefit of renovation: for this were both to make every baptism a kind of miracle; as also to encroach upon the clause following, wherein the work of renewing is ascribed to the holy Ghost. 3. Neither that the waters of baptism have in themselves any inherent power or force to wash the conscience, as to wash the filth of the body: they wrong conceive it that shut up any such power in it, as is in a physical instrument, as though it as properly washed, as an herb healeth if applied. 4. Neither because grace is tied by any promise, or means unto the action, so as God who is most free in his gifts cannot either otherwise distribute, Grace not tied ●o the sacrament. 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 baptism john himself, who confessed that he indeed baptised with water, but it belonged to him that came after him to give the grace. 3. If these opinions were true or any of them, than should every baptised party be truly regenerate; the contrary whereof appeareth in Simon Magus, in many manifest wicked ones, and close hypocrites in all ages. 4. The falsehood appeareth, in that some are justified before baptism, as Abraham was, before he received the seal of circumcision: Cornelius, Act. 10.47. the Eunuch, Rom. 4.10. Act. 8.37, 38. some after baptism, as numbers who are daily converted, some out of Popery, some out of profaneness: Yea, whereas only two sorts of persons were baptised, either infants, or men of years: in the latter was faith ever required before their baptism: so Philip to the Eunuch, If thou believest with all thy heart, thou mayst. And for infants, if they be of belee●ing parents, they are holy in the root, and to them belong the kingdom of heaven, even before they are presented to this water. 5. This opinion of tying grace to the Sacrament, overthroweth, 1. the highest and most proper cause of our salvation, which is God's free election to which only grace is tied. 2. the only meritorious cause of our regeneration, which is the blood of Christ properly purging us from all sin. 3. the most powerful, next, and applying efficient, which is the holy Ghost▪ to whom our renewing is here ascribed, and not to the Sacrament of Baptism in this our first sense. Secondly, how is baptism than the laver of regeneration? Baptism how the laver of regeneration. Answ. In diverse regards. 1. As it is an institution of God signifying the good pleasure of God for the pardoning of sin, 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 truly said of the word and Sacraments too, that they save and sanctify, because they signify the good pleasure of God in saving and sanctifying us: even as we say a man is saved by the king's pardon, not that the pardon properly doth it; for that is the mere merciful disposition of the King, but because the pardon (written and sealed perhaps by an other) signed by the king, is the ordinary instrument to manifest the merciful mind of the king in pardoning such a malefactor. 2. As it is a seal or pledge of our sanctification and salvation, as certainly assuring these to the soul of the believer, as he is or can be assured of the other: that as a man having a bond of a thousand pound sealed him, may truly say of it, here is my thousand pound, that is, a security, as surely confirming it unto me, as if I had it in my hands, or as I have this: even so may the believing party baptised say of his baptism, here is my regeneration, here is my salvation. 3. As it is a means to excite and provoke the faith of the receiver to lay hold upon the grace of the Sacrament, and apply it to these purposes: in which regard it may be as truly said to renew, as faith is said to justify; and that is only as it is a means or hand to lay hold on Christ our righteousness: so Baptism is a means helping forward our renewing, by the true understanding and conscionable and serious meditation of it. 4. In that in the right use of it, it giveth and exhibiteth Christ and all his merits to the fit receiver: for than God's grace putteth forth itself, and after a sort convaieth itself, in and by this instrument into the heart of the worthy receiver. And thus principally it is the laver of regeneration; because in it and by it as a mean and organ, the holy Ghost freely worketh his grace in such as in whom 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 whom baptism is the washing of the new birth, will more clear this difficult point: for we must not conceive it thus in every party baptised, but in such as have the gift of faith to receive the grace offered: joh. 1.12. so many as received him, he gave them power, etc. Eph. 5.27. cleansed with water through the word▪ namely, believed: for whence else can water have power to wash the soul? Non quod dicitur sed quod creditur. Aug. in johan. It is not then the washing of the body with water, but the receiving and applying of the promise by faith, which bringeth grace into the soul, without which faith both word and Sacraments are unprofitable. This Christ we know required in baptism, he that believeth and is baptised shall be saved. The Apostle in the supper requireth a worthy receiving; and who can deny but if grace be conferred in the Sacrament, it must be received also: and if it must be received I would know how any thing which is spiritual can be received but by this hand of the soul. Ruccella judae venenum fuit non quod mala, sed quia malus male accepit. August. Whence it is necessarily concluded, that ungodly and unbelieving ones receive nothing in baptism but the element, and that as a naked sign: example whereof we have in judas, who are the Passeover, but remained a devil: In Simon the sorcerer, who was baptised but remained chained in the bonds of iniquity, and in the gall of bitterness: In Ananias and Saphira, who no doubt were among other Christians baptised, but not washed from their hypocrisy; In all which neither was grace conferred, nor wickedness weakened. And what marvel if unto ungodly ones the Sacrament he as an empty box, without ointment, or as a dead letter without spirit? for nothing is promised them in the word, seeing all the promises go with condition of faith and repentance, which they want: and can we marvel if the seal do him no good that hath no name, no right in the covenant. Quest. But howsoever in men of years faith is required unto baptism, yet we are most to respect it as administered unto children in whom we cannot expect faith, and therefore unto them either faith is not requisite, or by the former answer their baptism is unprofitable. Answ. This well is deep, and we want wherewith to draw certainty of resolution: but will assay in some propositions to deliver summarily that which may be extracted out of the Scriptures and expositors, as most probable for the unfolding of this difficulty. To which purpose let us first distinguish of infants; of whom some are elected, and some belong not unto the election of grace. These latter receive only the element, and are not inwardly washed: the former receive in the right use of the Sacrament the inward grace; not that hereby we tie the majesty of God to any time or means, whose spirit bloweth when and where he listeth; on some before baptism, who are sanctified from the womb; on some after: but because the Lord delighteth to present himself gracious in his own ordinance, we may conceive that in the right use 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. Object. But they want faith? Answ. 1. They want indeed actual faith, which presupposeth hearing, understanding, Faith of Infants what. etc. neither could it be that if they had at that time such an habitual faith, that they should so utterly lose it, as never after to make show of it, unless it be attained by new instruction. Secondly, they want not all faith, Christ himself reckoneth them among believers, Matth. 18.6. whosoever offendeth one of these little ones which believe in me: in which respect circumcision which was administered to infants, was called a seal of faith. Thirdly, whereas some divines think that this faith of theirs is no other than the faith of the parents: the truth is, that the faith of the parents is so far theirs, as that it giveth them right to the covenant: for the covenant is made to Abraham and his seed, and to the faithful and their seed: and the believing parent also layeth hold on the covenant for himself and his seed, thereby entitling his child to the right of the covenant as well as himself: even as in temporal things he can purchase land for himself and his heirs. This truth confirmeth the Apostle, If the root be holy, so are the branches; and the one parent believing, 1. Cor. 7.14. Recte dicuntur ●ideles licèt nondum imbuti sunt fide. Musc. in Matth. 18. the children are holy: to this purpose saith Musculus, that children may be called faithful although they have no faith. Fourthly, but because this may seem not so proper a faith, being wholly imputed. 1. in that all children saved are not of believing parents; yea we may in charity presume of some perhaps without the Church, whom the Lord mercifully saveth out of most wicked progenitors for many generations: and 2. because the just shall live by his own faith: It is very probable that elected infants have a spirit of faith, Spiritum fidei. Zanch. ad Eph. that is, the spirit of God working inwardly and secretly; but diversly in infants dying before discretion, and those which shall survive: to the former giving that spirit which worketh either faith, or something proportionable for their justification, regeneration, sanctification, and salvation: in the latter working the seeds or inclination of 〈◊〉, which in due time shall fructify unto eternal life. Semen fidei. And hereunto the Scriptures give insinuation in showing how after a marvelous and secret manner, 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. the Lord can and hath effectually wrought in infants even in the womb, as in jacob, jeremy, john Baptist, and others: neither doth it any thing hinder that infants have no sense of any such thing, no more than it proveth them not to live, because they know not that they do so. And not only the Scriptures, but that ancient and common distinction of baptism 1. into that of water, 2. holy Ghost, 3. martyrdom, seemeth to him that well considereth to give some ground of it. Howsoever it be if we cannot attain the manner of this secret working in infants, we know that Adam's corruption is not more effectual to pollute the infants of believing parents, than Christ's blood and innocency is to sanctify them: and being so, his wisdom wanteth not means to apply it unto them, even in their infancy, yea in the womb to make it their own, although we cannot reach unto them. So much of the faith of infants. What baptism serveth for in them that believe already. Here one scruple remaineth to be removed, namely, if men of years must believe, and children of believing parents must be faithful and holy before baptism, what shall baptism be good for, or what profit can it bring to any? Answ. First, in regard of God's commandment which Abraham, Cornelius, Paul, believing obeyed without reasoning, and so manifested their faith in obedience. 2. That such as have received invisible incorporation into Christ's body, must be also visibly incorporated, that whom God took for a member of the Church, the Church also might accept as one. 3. That the grace received might be augmented: for by the worthy use of the Sacrament, those graces which are weak receive more increase, faith is incited, love quickened, hope confirmed, and obedience bettered daily. 4. That the party himself may be strengthened and confirmed both in the graces received, as also in regard of that grace and glory which he expecteth to receive in the resurrection; both which are more firmly sealed in the Sacrament of baptism: whereas otherwise it would be with men here, as in their temporal tenors, in which if their leases or indentures want a seal, they like their hold much the worse. Use. 1. Ministers must deliver this doctrine plainly, and not as we may observe some, who either not understanding it, or not willing that others should understand them; generally tie a certain grace to this Sacrament of baptism, but not explaining these two points, how, and to whom; leave their hearers laid open to many dangerous errors: of which I will give some examples. 1. To conceive of an absolute necessity of baptism, and hence cruelly and impiously deny unto Infants dying without it, the salvation. But we must beware of running back into this point of Popery, which at this day thrusteth the souls of such babes into a place very near hell, Limbus puerorum. and their bodies out of Christian burial (as they call it) into an unhallowed place: and conceive aright of the point thus. As for inward baptism which is to be within the covenant, and regenerated; to hold it absolutely necessary unto salvation: joh. 3.5. Except a man be borne again of the water and the Spirit, he can not enter into the kingdom of heaven: but as for outward baptism the seal of the former, to hold it necessary but accidentally, as 1. in regard of God's commandment, 2. of our own weakness, 3. to avoid the danger and appearance of neglect, or contempt of so holy an ordinance: but to hold it so necessary, as that he that steppeth not over this threshold can never get into heaven, is directly both against the grace of God in the Scriptures; which affirm the children of the faithful to be holy before they come to this baptism: as also the examples, of children dead before the eight day, the day of their circumcision; of men and children for the space of forty years wanting circumcision in the wilderness; of David's child dying before the eight day, the damnation of which he feared not; of the thief on the cross, who wanted the outward baptism, although not the inward. Surely our Saviour Christ where he had good occasion, maketh no such necessity of it: He that believeth and is baptised, shall be saved; but mark in the opposition he saith not, he that believeth not, and is not baptised, shall be condemned: but that we should not conceive of such a needle's necessity, he purposely leaveth out the latter clause of the former sentence, only affirming that he that believeth not shall be condemned. And what an unequal thing were it, that if parents should neglect to bring children seasonably unto baptism, that the child not offending should for the parent's fault be condemned? Let us therefore send back this cruel opinion to the Papists among whom it was first hatched, Durus ill● Papista. lib 8. de Paradoxis. and better beseemeth Duraeus or some such other hard hearted Papist, affirming that God is able to save infants without baptism, but we know his revealed will to the contrary well enough; then any Protestant minister, among whom it were ashame that such Popish notes should be recorded. 2. The dark delivery of this doctrine, hath bred up another no less Popish, that seeing grace is so tied to the Sacrament, therefore the infant baptised, is washed from all original sin; and that by the concomitant grace of the Sacrament, every infant is so pure as there is nothing in it which God can hate. A doctrine fearfully derogatory from the blood of Christ; and contrary to the Scriptures, which teach that original sin is taken away to those that are set into Christ by baptism, Abluitur pe●catum in baptismo. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1. in regard of the form, the guilt. 2. the fruit, the punishment. 3. the reign 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 work of baptism, the which impostors and deceivers of minds have still delighted to dwell in, hath sprung up that dangerous error of baptizing by women; as also the private nimbling up 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 do. No woman a fit minister of baptism. Again, those that are called to baptise, are called also to preach, for the Sacrament without the word is a dumb ceremony, and as a seal to a blank. And Paul who would not permit a woman to teach ministerially, would much less suffer her to baptise. If any woman have been accessary to this grievous sin, let her seriously and seasonably humble herself for it, in that without, yea and against the commandment of God, she hath polluted such a sacred ordinance. If any man should set the King's broad seal to any instrument but the Lord-keeper, his fact were no less than high treason; and shall we think there is less danger in counterfeiting the great seals of God's covenant? As for the due place of baptism, it is the public assembly, as being a part of public worship annexed unto preaching, It is against the dignity of this ordinance to be brought into private houses. Matth. 28. Circumcision in the law was nothing so excellent as this the successor of it; yet might it not be administered in private houses, but the party must be brought before the Lord: and much more here, where after a more glorious manner the party is to be received, not into his father's family, but the family of God the visible Church. And is it not a far greater indignity for the Sacraments to be brought into private houses, then for civil judgement, Ambrose de obitu Valentiniani Imperatoris, ait illum gratia baptismi non caruisse, licèt non esset baptizatus, quum eius desiderio flagrasset. Necessitate prement adulti voto saepe & voluntate solum fuere baptizat●. the nature of which is to be open and public in the gates? As for the pretended case of necessity, there is no such as urgeth is to transgress the commandment, and to make private places public. Why should we not rather with the ancient, who even in most ignorant times could conceive that in defect of baptism with water, if it could not conveniently (as without the debasing of God's ordinance) be had, a sufficiently supply might be made by the other two, either of the holy Ghost, or of martyrdom, and that God in case of necessity accepteth the will for the deed; which also some of the ancient applied to this purpose: and that not the want, but contempt of baptism is damnable. Fourthly, from the doubtful delivery of this doctrine ariseth an other error and opinion of falling from grace (for mark the man that staggereth in the former, he will be nibbling and fumbling at all these as far as he dare) for if every child receive grace as a thing tied unto baptism, what becometh of that grace when children growing in years, grow also extremely flagitious and wicked? Falling from the grace of baptis● a gro●●● error. 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 baptism, he sinneth not because the seed of God is in him: and if the infant be come unto Christ in baptism he never casteth him off, joh. 6.37. he shall never hunger, ver. 35. he shall not be lost, 39 he shall live for ever, 50. If the infant be once of the Church, it remaineth in the Church, and can never be a limb of Satan's synagogue. Lastly, as all error is fruitful, so hence also is grounded that fancy of Popish penance, which they make a Sacrament to restore such by as are fallen from the grace of their baptism: and a second table to save such, as by virtue of their first covenant cannot be restored; as though the covenant of God were not eternal and unchangeable, or as if God married us not to himself for ever: Hose. 2.19. or as if the force of baptism lasted not beyond the action and administration of it. Use. 2. To teach parents, 1. to be present, to present their children with joy unto holy baptism. What a comfort is it for a father to see his child washed with the blood of jesus Christ? cleansed from sin? set in to the visible Church, yea, into the body of Christ, in the right use of this Sacrament? wherein a parent aught more to rejoice then if he could make it the heir of the world. 2. diligently upon the occasion of their children's baptism to examine themselves, whether they be in covenant with God or no, that so their children may be entered into the same covenant: yea and seeing their often failings with God, to enter now a new league, and renew their covenant with him, by renewing their faith, by making up again through true repentance their former breaches: yea by solemn prayer and invocation to urge the Lord to call to mind his covenant made to the just and their seed, and make it good unto himself and his child now to be entered into the Church. But what a general fault of Parents is it, to content themselves in bringing their children, that the outward work may be performed upon them, spending no small time in circumstances of solemnity, as costly banquets and feasting (which in moderation I condemn not) but take little or no time in preparing themselves and their children to the receiving of the inward grace of baptism? which great error is worthy reformation in the most, in the best. Use. 3. To the congregation, that seeing this is such a solemn ordinance, as wherein the Lord signifieth, sealeth, The congregation ought not to depart from baptism. Reas. and exhibiteth saving grace to every worthy receiver: that therefore every on in the congregation continue together until the end of the Sacrament, and not run 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 Baptism is a receiving of a member into the congregation, and in this regard meet to be done by the whole. 2. Every one ought to tarry to help the congregation in prayer for the infant, and to join in the praise of God for the engrafting in of another member into the body of Christ. 3. Every one ought to help himself both in calling to mind his own baptism, his promise, and engrafting 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 thankful, as he findeth his estate. 4. Lastly, how much so ever used, yet is it a most unreverent part towards this ordinance: what an ungodly contempt were it to run out from hearing the word: and why is it not also in running from the Sacrament, which is the seal of that covenant? as if men were loath to be present where the blessed Trinity presenteth itself to such a gracious purpose as this is, namely to seal 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 go out together: wherein the Lord is so straight that the King might not depart till all was ended: Ezek. 46.10. He shall go in when they go in, and when they go forth, they shall go forth together. Let every man make more conscience of this duty hereafter, and seeing Christ himself disdaineth not to come to john's baptism; let us take heed of running from Christ's. And the renewing of the holy Ghost,] Now we come to speak of the inward means of our salvation, whereby the Lord setteth us into this new condition, here called the renewing of the holy Ghost: wherein to understand 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. Regeneration what. For the former. It is a grace of God, whereby the corruption of nature in believers, is by the power of the holy Ghost daily renewed unto the image of God. I say, 1. it is a grace of God: 1. Pet. 1.3. Who according to his abundant mercy hath begotten us to a lively hope. 2. by which the corruption of nature: which is the proper object of it, called in Scripture the flesh, the old man: not the substance of body or soul, which were not decayed or perished; but the corrupt qualities, which by the fall took place in them. 3. is renewed: this is a word of relation, and opposed to that old corruption drawn from the old Adam: for so is the new birth by the spirit, opposed to that old nativity which is of the flesh, joh. 3. Again, the word importeth a complete work upon the whole subject: for as in the birth of a child, not one or more parts and members, but the whole child is borne; so in the new birth, the whole man must be borne again, 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 itself will and perform 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 again; neither raised up from the death of trespasses & sins, but revived and recovered 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 over the whole man, as we have 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 mind, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Rom. 12.2. the first work in this new creation also must be to make the light to banish the darkness and blindness of mind; under which are comprehended the understanding, will, and affections. 2. It must proceed to the outward man and conversation, that even the members of the body may become the members of Christ, and obedient unto the law of the mind renewed; and so the whole may become a lively, reasonable, and acceptable sacrifice unto God. In these two standeth the renewing of the whole man, required 1. Thess. 5. The God of peace sanctify you throughout: and I pray God your whole soul, body, and spirit be kept blameablesse: where is mention of the spirit, as the very soul and life of a renewed person, and is no other than the grace of sanctification, opposed to the corruption of nature, which is seated both in soul and body. 4. I add, In believers, because regeneration is the undivided and inseparable companion of faith, which is called the faith of the elect, as we have heard: 2. Thess. 2.13. Chosen you to salvation 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 faithful receiver. 5. I say daily, for although the believer be renewed in every part, yet all is but in part, it is so complete in the subject, as that it is yet a continued work, and not consummate until we all meet in the unity of the Son of God, when that perfect is come: for so long as we are here below, this righteousness of God is revealed from faith to faith, and we are changed from glory to glory, and we walk from strength to strength: Rom. 1. 2. Cor. 3.18. In all things growing up in him which is the head: he that is just must be just still, and he that is holy must be daily more holy; and thus increase until the perfect day. 6. I add, Rev. 22. unto the image of God: Eph. 4.24. Put on the new man which after God, that is after God's image, is created in righteousness and holiness: 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 every believer be renewed unto that blessed condition. In a word, look what the image of God was, which was given us by our creation, unto the same must we be wrought now by the grace of the second covenant; but that stood not in the substance of the soul and natural faculties of it so much; such as understanding, free will, memory, etc. 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 righteousness and integrity of the whole man, Eph. 4.24. Put on the new man, which after God is created in righteousness and true holiness. 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, Opus ad extra. being a work without themselves: for the Father reneweth as being the foundation and fountain not of the Deity alone, but of all divine actions and good things whatsoever: 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 therefore is more properly said to renew. And yet where I say that in regard of the other persons he doth more immediately apply this grace; it must not be so conceived, but that he ordinarily doth work it by means, unto the which also often the Scriptures ascribe the work of renewing. As 1. the Ministers are his instruments by whom he begetteth men unto God: so Paul, I have begotten you by the Gospel, that is ministerially. 2. The word and Sacraments are outward means which the Spirit useth to the same purpose: And the word is hence called the immortal seed of regeneration; and baptism called the washing of regeneration in the words before, because the Spirit in these outward means washeth and regenerateth. 3. Faith is the inward means, which the holy Ghost working and exciting in us, useth by it to bring home to our hearts that which properly reneweth us: Act. 15. by faith he purifieth our hearts. Thus we see how both the Father, the Son, the Spirit, the ministers, the word and Sacraments, and our own faith renew us: and how in their several senses they are to be truly and plainly conceived. Doctr. 1. All the work of inward grace, in, or out of baptism, is from the holy Ghost. All inward grace in baptism is from the holy Ghost. The thing that giveth force unto washing by water, is the renewing of the holy Ghost, and this is regeneration indeed, 1. Pet. 3.21. Baptism saveth, but not the washing of water, but the interrogation of a good conscience: that is, the answer of a believing heart, acknowledging these sacraments to be seals and pledges of the righteousness of faith, and that inward baptism which indeed saveth: Act. 2.38. Amend your lives, and be baptized every one in the name of jesus Christ for remission of sins: but all this will not serve the turn, unless the promise following be made good; and ye shall receive the gift of the holy Ghost: 1. Cor. 6.11. Such were ye, but ye are washed, ye are justified ye are sanctified: but by what means, by the waters of baptism? No, they will not serve to justification or sanctification, but by the spirit of our God: and if we would see this truth of both the Sacraments in one place, we have it propounded, 1. Cor. 12.13. By one spirit we are all baptised into one body: therefore not the water but the spirit setteth us into the body of Christ by baptism: and we are all made to drink into one spirit: and therefore the efficacy of the cup in the supper is to be ascribed to the spirit of God; which spirit when he withdraweth himself, we may truly say of the water in baptism, as the Apostle speaketh of the blood of bulls and goats, that they cannot take away sin. The true material cause hereof, is the blood of Christ, Hebr. 10.4. the holy Ghost inwardly applying it unto the soul, and so inwardly indeed baptizing and washing the conscience. Use. 1. This doctrine further overthroweth that Popish doctrine, that the water in baptism carrieth in it a force and efficacy of washing and sanctifying the soul. Beauties' instances to the contrary refuted. De Sacram. lib. 2. c. 4. And as for all those figures which Bellarmine produceth to this purpose, we shall in few words see them conclude directly against himself. Out of Gen. 1. The spirit of God moved upon the waters, he concludeth, that as the waters concurred necessarily to the making of all natural things; so the waters of baptism 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 moving? and who seeth not, that the spirit it is in baptism which regenerateth, and not the element, unless a bodily thing could properly work upon a spiritual. 2. As for that in Gen. 7.17. The waters bore up the Ark: whence he concludeth, that as the waters had a proper power to save Noah and his family, even so the waters of baptism properly save. Besides the general answer, that similitudes prove nothing but illustrate; could Bellarmine, if he had looked into the text, so boldly have detracted from the glory of God? which saith, that Noah found grace in the sight of the Lord, Gen. 6.8. with thee will I 'stablish my covenant, verse 18. that the Lord bade him go into the Ark▪ cap. 7.1. that he shut him in the Ark, 16. that he remembered him in the Ark, and brought him out of the Ark, cap. 8.1.16. all is ascribed unto the grace, covenant, commandment, hand, and remembrance of God, and not to the water: and if Noah had been saved by the clemency of the waters, and their power of saving, Noah was mistaken when he built an altar to the Lord, vers. 20. for he should have built his altar to the waters. And if we would follow here the jesuit, we might make him weary of his comparison: If we should say, 1. that the waters of the flood did for every person and creature that they saved, drown a million, therefore the waters of baptism for one they save, drown and damn a number, which will not stand with their devise of opus operatum. 2. Noah was found righteous before he entered into the Ark, cap. 7.1. and therefore both children and men of years, may be sanctified before baptism: whence will follow, that children of believers, dying before baptism, have right both to the kingdom of heaven, and Christian burial upon earth. 3. It is said, Heb. 11.7. By faith Noah prepared the Ark, not which saved, but to the saving of himself and his household: and that by faith, he was made heir of righteousness; without which faith, neither the waters, nor the Ark had done him any good; and therefore neither without faith do the waters of baptism save or regenerate. Lastly, a poor reason it is of a Cardinal, that because Moses or Noah is saved out of the waters, therefore the waters save him. A third instance is in the waters of jordan, which (saith he) truly healed Naaman, 2. king. 5. and was no seal of the promise: and even so the waters of baptism truly confer grace. But the truth is, that water had no such power of healing of and in itself, but only at that time, in that institution, and from the word of God; which appeareth even in Naamans' indignation, who never knew any more virtue or power in it then in Arbanah or Pharphar. Again, Naaman being healed, acknowledged not the virtue from the water, but from God; and therefore professed that he would henceforth never worship any other than the God of Israel: and if it be lawful for any Sophister from every resemblance to conclude what he pleaseth; why concludeth he nor (for he may aswell) that we must be baptized seven times over, for Naaman must wash seven times ere he be clean. In a word, the very scope of this washing in jordan, directly concludeth against that Popish collection of his: for why doth the Lord command him to go and wash in jordan, rather than (as he expected) that the Prophet should lay his hand upon him, or by a word heal him? Surely, no stronger reason can be given then this, that he should not attribute any power or virtue of the cure to the Prophet's hand, body, or person; but seeing he must do that in which there is no such power at all, but is so unlikely a means of cure, as Naaman almost scornfully rejected; the whole glory of the work might return to the God of Israel. As unlikely, yea more, that water should wash the leprosy of sin from the conscience, as the outward leprosy from the body of Naaman: and indeed the work in both is from the spirit of the Lord. The like may be said of the pool of Siloam, wherein the blind man must wash: joh. 9 and for that place in the 5. of john, concerning the pool 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 been proper and natural, or inseparably tied to it, it would have healed the second and third that had stepped in as well as the first. So we say when the spirit of God moveth these waters of baptism, there followeth a cure, without which if a man were every day baptised, it would be unavaileable to regeneration and sanctification. Thus not to follow the rest, and waste time in them, we may see that when men willingly blind themselves, it is just with God to give them up to all delusions, that in seeing they might not see, nor understand. Use. 2. As to magnify and reverence these sanctified waters, as the outward means in the right use of which, the spirit worketh and exhibiteth that which they represent: so also to beware least wanting this inward work of the spirit, which giveth all efficacy and comfortable fruit of baptism, it become not a barren and a naked sign: the rather, in that the Lord himself observed this corruption among his own people, that they stood too much upon outward institutions, as the Temple, the law, circumcision, the fathers, etc. and therefore in many places charged them, not to trust in such lying words, but to get the foreskin of their hearts circumcised, as well as the foreskin of their flesh; and not to rest in the title of a jew, 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 works they might resemble him. So when we see Christians stand so much upon outward baptism, and are well contented without the inward virtue of it: when we see them glory in the bare title, without the power of Christianity; 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: Coloss. 2. ●●. which is more than to wash the foulness of the body; for it is to put off the sinful body, even the wicked corruption of the heart: for so it is expounded to be the resemblance of Christ in his death and burial first, and then in the life of grace and glory, to which he rose again. 12. Boast not then of thy baptism, without this change of thy heart and life, for than thou boastest of a broken vow: call it not thy Christendom, unless by it thou be'st set into Christ, and transplanted by it into the similitude of his death: thou art no better before God, than an heathen o● Turk, notwithstanding thy body hath been washed in this laver, if thy heart still remain foul and filthy: and as good never a whit as never the better. And this I speak of good ground and in the language of Scripture. Do we not see the jews charged as not circumcised, although they had the skin of their flesh cut? Isai. ●4. 57.3. and Steven goeth not, as we say, behind the door to call them stiffnecked and uncircumcised▪ Act. 7. so why may not we speak the truth (retaining in our hearts and style the reverence of that holy ordinance) that the water in baptism further than joined to the word and applied to this holy end authentically to seal that which God hath engraven upon it, is no better unto the unbeliever then ordinary pump water. It is too jewish, and yet too common, that the religion and profession of Christians standeth for most part in outward show and glory, Vis regenerandi non aquae si●plici sed Sacramentali, id est gratiae ●ei qu●● mediant verbo per aquam operaturad●●ribenda est. Pola. in Analys. Catech. Basil. and such things as are made by the hands of men, wanting that spirit and truth, which is indeed the crown of Christianity: and yet alas, what will the representation of Christ's death and resurrection do good, if the virtue and power of it be wanting in the soul. Unto thy outward baptism, get the heavens opened (as in the baptism of Christ) and see that the spirit hath descended upon thee to the converting of thy soul, and begetting thee to a new life; for this is the soul of baptism, without which it is a dead letter, and a fruitless ceremony. Use. 3. As it is with baptism, so is it with all other ordinances of God, no outward means of salvation can be effectual, unless the inward work of the spirit be added. We have power to come and hear the word, 1. joh. 2.27. Mark. 16.20. but unless the anointing teach us, we shall remain untaught: yea let the Apostles themselves preach, the Lord must work with them also, or nothing will be done. These two, the spirit of the Lord upon us, and his word in our mouths, Isa. 59. 21· make up a sweet harmony. And how is it else that men after so long powerful preaching, and frequent hearing, remain ignorant, hard hearted, rebellious? surely the reason is, because the Lord giveth not an heart to perceive; Deut. 29.2. and because the spirit bloweth not there, to give the seeing eye, and hearing ear; which where it is wanting, a man may sit out as many summons as Pharaoh did, and never the better, yea the more hardened. So in afflictions and corrections, which are durable and lingering on many, why do men profit so little, why do they not open the door of discipline, why are not the rods of correction the tree of life to a number? surely because the spirit boareth not the ear, he teacheth not the right use of them. Object. But what can I do withal, 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 belief and mingle not the word with faith; and so it becometh unprofitable: or 2. without repentance, whereas the humble shall be taught in the way only: or 3. without prayer, and the spirit poureth not out these waters of grace, but upon thirsty grounds: or 4. laden with lusts, and then the spirit will not sow among thorns. And thus all the means of salvation enjoyed out of their holy use are turned to greater condemnation. Who art thou then that contentest thyself to come to Church, to hear, to pray, to read, keepest the Sabbaths, professest the Gospel, to have the countenance of religious persons, whereas in the mean 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 clothes of Christ, but the body is risen and gone. Beg at the hands of God therefore in all thy duties public and private the presence of the spirit, who alone can work thy heart: wait for Gods teaching, for this is the way to become wise to salvation. Doctr. 2. God in saving us from our misery, reneweth us unto his own image of righteousness and holiness: God in saving reneweth men to his own image. 2. Cor. 5.17. Eph. 4.23. for he saveth us by giving us unto his son: 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 us in knowledge after the image of him that ereated him: Colos. 3.9. The Apostle Peter teacheth us that great and precious promises, namely of life and salvation, are made unto us. But how come we to ●nioye them? the next words show, by being made partakers of the divine nature, and flying corruptions which are in the world through lust. 2. Pet. 1.4. This divine nature is nothing else but the renewing of us unto the image of God, by which being freed from the corruption of the world, we become of earthly and fleshly, heavenly and divine like unto our Father, practising those heavenly qualities which God by his spirit createth in us, such as are the hatred of sin, love of piety, the contempt of the world, and the breathing after life eternal: by all which we seem and after a sort put on his nature and image. The same truth have we confirmed by Zachariah in his song, Luk. 1.75. where he maketh this part of God's image standing in righteousness & holiness a fruit of our redemption and justification. Use. 1. This doctrine letteth us see the absolute necessity of our renewing, without which there can be no salvation. joh. 3.5. This necessity is not to be conceived of the sign but of the thing signified. Except a man be borne again of water and the spirit he cannot be saved. And the reason is, because by it as by an inward mean, the Lord setteth us into the state of salvation. That washing of the Disciples feet was not only an example of humility, but a symbol and representation of this washing away of sins in this our renewing by the blood of Christ: and therefore Christ saith unto Peter, If I wash thee not, thou hast no part in me. joh. ●3. 1●. And indeed who can have part in Christ that will not part from his foul sins that he may be clean? which if it be true, how far do men delude themselves, who think they can walk with Christ and have part in him, and yet have neither hand nor foot▪ head nor heart washed from guile. Every Simon Magus will think to have part in this business as well as Simon Peter, and yet inwardly nourish a bitter gall of iniquity. But let no man henceforth deceive himself, for the sinner that will not be washed, hath no part in the kingdom of God and of Christ. 2. It affoardeth a trial whether a man be in the way of salvation or no; Notes to try this secret work of God in thyself. he that is a new creature is in the way of life. Object. But this is a secret work of the spirit, and how can we know it. Answ. First, thou must be borne again, to which is required that God become thy Father in Christ; the Church thy mother; the word the immortal seed of which thou art begotten; there must be a conception wherein Christ must be form in thee; a birth wherein by the help of Ministers as midwives thou must be brought into this spiritual world; a desire of the sincere milk of the word drawn out of the two Testaments the breasts of the mother: and after a desire of stronger meat to grow stronger by. Now thou art borne unto God: but what a parable is this to many even old men, Masters and Teachers and Rulers in Israel, who know no nativity but one of Adam and Eve, no progeny of God and his Church: know no parents but such as beget earthly children unto natural life; base borne, sons of the earth not knowing any heavenly Father, neither principal nor ministerial, begetting them to any heavenly life of grace or glory. Secondly, after this birth all old things must pass away, and every thing must become new; joh. 3.10. he that is washed is all clean. And therefore there must be, 1. a new light in the mind and understanding, conceiving the things of the spirit of God. 2. Cor. 4.4. 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 new quality in the will, ready to hear the voice of Christ in all things and obey it. The Scripture noteth it a mark of an ungodly wretch, to be further obdurate and hardened; Rom. 9.18. but he that is borne of God heareth his words, joh. 8.47. he carrieth a flexible heart unto the word: and 1. joh. 2.29. he that doth righteously is borne of him. Thirdly, there must be a new conversation manifesting the works and fruits of the spirit: a life lead in the practice of reigning sin, and making show of the works of the flesh, Gal. 5. is a note of him that is lead by the flesh, but he that is borne of God sinneth not, 1. joh. 3.9. he hath sin in him, but not reigning, Rom. 6.4. he doth sin also, but 1. it is not he, but the sin in him. 2. it is against his heart and intention. 3. he lieth no● in his sin, but his course is according to the commandment, and a walking after the spirit. Fourthly, There must be new affections, as the love of God, hatred of all sin especially in himself, love of good men, of piety, of purity, of the light: the whole first Epistle of john bears upon this point: for it is a note of one in darkness to hate the light, to hate the brethren, etc. men think it a sound plea, when they overshoot themselves in affections, speeches, or actions, to say they are flesh and blood, and they must hate, and speak their minds, etc. but if thou be'st no more than flesh and blood, thou shalt never come in heaven: Christians are of the blood, and flesh, and bone of Christ, and therefore must subject themselves in all things to be ruled by his spirit. Fiftly, there must be means used to preserve 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 under this I comprehend a cheerfulness to all the parts of the public and private worship of God: whereas the Prophet maketh it a note of a wicked man, that he calleth not upon God, that is he casteth off the whole worship of God. Wouldst thou then find thyself to be a new creature, find this change that the clouds of darkness and ignorance are removed, that thou hast an heart of flesh, that thou findest an abatement of thy sins and lusts, that thou hast heavenly motions, that thou usest means carefully of thy spiritual life; that thou growest by the nourishment of the word, Sacraments, prayer, reading, conference, and other exercises of godliness and repentance; this is the way of life which thou hast happily found; thou art now much nearer salvation, then when thou first believed. Vers. 6. Which he shed on us abundantly, through jesus Christ our Saviour. To come to the right meaning of this verse we must explain four 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. powered out, 2. plentifully, or shed on us abundantly. 4. the person meriting this gift, that is, jesus Christ, described here to be our Saviour, through jesus Christ our Saviour. 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 heaven and earth, and much less in the narrow corners of man's heart, he being an infinite God equal with the father and the son. But the latter may, for so 1. Cor. 12.11. the Apostle speaking of sundry operations and gifts ●aith, all these things worketh the same spirit: and this phrase must be understood by an other, Act. 2.17. where Peter alleging the place out of joel, 1.28. I will power out my spirit, thus explaineth it, I will power out of my spirit, that is, Synecdoche. the saving gifts and graces of my spirit: such as here the renewing of the spirit by justification and sanctification, of which we shall hear more 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 fountain of the deity, so of all good actions and operations, joh. 14.26. But when the comforter shall come whom the Father shall send. Object. But Christ saith, that he will send the spirit from the Father. joh. 15.26. Ans. This maketh no difference in the thing: the spirit proceedeth first from the father, as the first in the Trinity, and from the Son as from the second in order in the Trinity; and he only expresseth this order, when he saith, whom I will send from the Father: for when the Father sendeth the holy Ghost, it is by the Son, in whom all our good is derived, but not as by an instrument, but as from a principal efficient with the Father, only the second in order from the Father. Thirdly, the measure of the gift is noted. 1. In that he is said to shed or power him out, he saith not, he gave, or communicated, or dropped, or showered, but powered him out, which noteth the liberality and plenty of the thing conferred, namely, of the graces of the spirit, called by the name of the Spirit himself, that we might conceive of the bountifulness of our God, who seemeth rather to communicate the very fountain itself of grace, Graces of gods spirit compared to waters. than the streams and rivers of it. In which Metaphor note by the way, that the graces of the spirit are here compared to waters, which most properly are powered out, and that not unfitly. For 1. as water washeth the filthiness of the body, so these graces as the pure waters of sanctification wash and cleanse the soul from the corruption and sin of it, Ezek. 36.25. I will power clean water— 2. water hath a natural quality to extinguish heat, and quench the thirst of man and beast: so only these waters bring with them refreshing against the hot wrath of God, which otherwise would prove a consuming fire: for he that drinketh of this water shall never thirst more, that is, he shall never wish that grace sooner whereof he shall not drink to satiety. 3. water softeneth the earth, and maketh it fruitful: so these graces of the spirit mollify the heart, & so fitteth it unto all good works, which are the fruits of the spirit; jer. 17.6. without which we should be as the heath in the wilderness, and as a parched land which seeth not when any good cometh. But the second word whereby this immeasurable grace bestowed is signified is the adverb, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Spirit ●aid to be powered out in three respects. abundantly; or (if we will go nearer the original) richly: and so when the Apostle writ this Epistle, the spirit was indeed abundantly powered out: and that in three respects. First, in regard of the diverse kinds of gifts then powered out: as, 1. The common gifts of the spirit which all good and bad partake in, were in greater abundance than ever before bestowed, such as the gifts of illumination, outward calling, profession of the truth, common & general faith. 2. The more especial gifts of sanctification the which our text most aimeth at, as of faith, regeneration, love, hope, etc. for so the Apostle seemeth to restrain the graces he speaketh of saying, on us who are renewed by the holy ghost: As both the prophet joel, and Peter speaking the same thing seem to do: the one mentioning my servants, my handmaids; the other speaking of such as invocate and call upon the name of the lord: and to this purpose we might show what a number were daily converted, and how in those days the kingdom of God was taken by force. 3. More extraordinary 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 devils, porphesying, command of death after a sort to take and leave men's bodies, and sundry such other, very frequent then, above all times before or since. Secondly, these gifts were plentifully powered out in regard of the persons & people upon whom they were conferred: not now upon some few jews or handful of people, as before Christ's ascension, but upon all flesh, saith joel, 2.28. upon every nation under heaven, saith Peter. Now both jew and Gentile, bond and free, circumcision, uncircumcision, all respect and acceptation of persons removed, have equal part and promise in these graces. Thirdly, in regard of the means, in which the spirit now conveled these graces, that is, the word, Sacraments, and ministery of the new Testament, which far exceeded in glory all that ministery that ever was before it. For in former time they saw in their ministery things a far off, in types, shadows, clouds; but we see the glory of Christ with open face, all veils are rend, Isa 11.9. and the earth is filled with the knowledge of God, even as the waters cover the sea. And to this our Apostle hath reference, doubtless casting his eye upon that plentiful grace of regeneration, which even in baptism was, and is conferred unto believers. The fourth thing in the meaning, is the person procuring this abundant grace for us, and that is jesus Christ our Saviour: for what good thing soever can be derived from God unto us, it must be by a Mediator, and such a one as must be humbled for sin, and raised from sin: the former in his death and passion for sin, the latter in resurrection and ascension from sin: 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 efficacy of his requests, which now after his ascension he makes for the Saints: therefore is it said, that the Father sendeth the Spirit in the name of his Son, joh. 14.26. whom the Father will send in my name: that is, the Father sendeth the Spirit through the Son, both as a Mediator, and as an Intercessor: both which works so soon as he had accomplished, it was no marvel if the Spirit through such merit of passion, and efficacy of intercession, was so plentifully powered out upon his body the Church; as we read accomplished, Act. 2.2. Doctr. 1. The graces of the spirit are plentifully powered out upon us, as out of a full and rich mercy. For 1. we have the accomplishment of many prophecies and promises, Christ was PROMISED to the Israelites, but GIVEN unto us. as, Isai. 11.9. Dan. 12.4. many prophecies were then sealed, and the book shut until the term of time: but then many should run to and fro, and knowledge should be increased. 2. We have the truth of many types and resemblances, as of the waters running from under the threshold of the sanctuary, Ezek. 47. still rising to increase: and of the proceedings of the new Testament, typified in the cloud which at the first appearance was no bigger than a man's hand, but after rise to that greatness, as to cover the whole heavens. 3. If we compare our Church with that of the jews, we shall observe, that the Lord did but drop and sprinkle these graces here and there upon a few persons where he pleased; but now hath powered out his Spirit, and opened a fountain of grace to the house of judah and jerusalem, even for all true believers. And here that speech of john, 7.39. is verified, the spirit was not given yet, because the Son was not yet glorified: that is, in comparison he was not given before, but so sparingly, as in respect of this pouring out, he might seem not to be given at all: so also is that place of Peter to be understood: 1. Pet. 1.10. of which salvation the Prophets have inquired, searching and prophesying of that grace that should come unto you; not that themselves had no consolation of that grace, which by the eye of prophesy they foresaw to light in abundance upon the Church of the new Testament, but because in comparison it came to us, and was not accomplished unto them. To this purpose Christ himself pronounceth blessedness upon his hearers, whose ears and eyes heard and saw things which many Kings and Prophets desired to hear and see, but could not. And Paul saith, that our ministery far passeth theirs in glory, who were but under rudiments and in principles, and elements, if compared with us. Object. But the best of us are but children in knowledge, faith, obedience, to Abraham, and the rest of the Prophets, and sundry believers 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 unto us. Object. But a number of men have no grace at all, and others a very small measure, and the best not so much, but they find themselves still to stand in need of more. Answ. This preiudiceth not the general truth: for 1. God poureth 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 join▪ themselves in soundness and sincerity, but hang themselves to it by outward profession alone, as a sient tied to a there by a thread rather then grafted into it; what marvel if they be empty of grace. 3. He that receiveth the least drop of true grace hath abundance, not perhaps in regard of his means; but the smallest measure is in itself abundance: for the least drop of these waters shall be as a well springing up to life eternal; which if it kindly sink into the soul, out of such a man's belly shall flow rivers of the water of life: which things (saith john) spoke Christ of the spirit, which they that believed in him should receive: so that although some have more, some have less, yet he that hath any, joh. 7.39. he that hath the least true grace hath abundance. Use. 1. If such plenty of grace be powered out upon us; Our increase must be proportionable to the grace so plentifully poured out. our care must be to be found answerable thereunto, that according to our proportion our increase may be: for we may not think the return of one talon sufficient, if we have received five or ten; seeing where much is given, much will be required. Hath the Lord so richly shed out his spirit, that whereas the most excellent Patriarches saw Christ only a far off, the most simple of our age may see him in the word and Sacraments even crucified before his eyes; and will it not be expected, that in all things we should be made rich in him? And thus have we ministered unto us a ground of examination, whether we find the fruits and work of these waters upon us. When joel prophesied of the pouring out of this spirit, mark what wonderful effects he foretold should follow: That sons and daughters, servants, and maids, old and young should prophesy, should see visions, should dream dreams: and accordingly at the first accomplishment of this prediction, what understanding? what illumination? what tongues? what miracles? what conversion to God followed? sometimes many hundreds, sometimes many thousands won at one sermon; and how violently was the kingdom taken? We now have the pouring out of the same spirit, and more plentifully than they or any age or country ever since: but where be these fruits and effects? where or to whom in comparison, is the arm of God made bare, or shineth that excellent revelation of the mysteries of salvation? where is that faith and acknowledgement of jesus Christ, which passeth all prophesy, tongues and miracles; yea are but dongue to that excellent knowledge of Christ, which passeth all knowledge? Phil. 3.8. Eph. 3.18. 2. Cor. 3.18. We behold indeed the glory of the Lord with open face, but how few are transformed into the same image? Look any way upon the lives of most men, and we cannot but demur of the truth of the doctrine. If we observe in the multitude the high atheism, contempt of God and his word, his Sabbaths, Sacraments, Ministers, and his whole worship, if we listen unto the cursed oaths and imprecations, if we cast our eyes upon the injustice, pride, riot, hatred, and earthliness, which dwelleth every where with men: can we now conceive other, but that the wicked spirit which ruleth in the world of the disobedient, is abundantly powered out, rather than this pure spirit here mentioned? And if we behold the numbers of men who scorn and power contempt on such as have received the smallest measure of these graces; can we think that such abundant grace is powered upon men on earth, seeing the most seek under the titles of schism or heresy, to hunt it and banish it from off the face of the earth? Or yet if we further look upon men, that make show of receiving competency of these waters, who are yet never a whit washed, nor ever a whit the cleaner; they come to Church and hear, they seem to like good things and walk in civil conversation; but in regard of the soundness of their hearts, we wash bricks, or Aethiopians, and lose all our labour: may we not now well ask, where is the abundance of this grace we speak of? Or if we look at such as have received true grace, howsoever the Lord will bring it to something in the end, yet we can scarce see on them or in them any such abundance, but like straight necked vessels they receive it but drop by drop, although it be powered on them with full buckets. We seldom see professors like trees of righteousness laden with the fruits of the spirit, or walking or standing in God's orchard of the Church in a constant course of fruitfulness: but now and then in good moods some works of piety and mercy may be fou●d in their hands: and the best of men come far short of their watering in their increase. If the spirit were powered out from above, Isa. 32.15. would it not make our wildernesses fruitful fields? oh let us bewail our own uncapableness in the sense of our wants, and every man urge his own heart. Is the spirit powered out on my soul? 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 conversation: he is the spirit of consolation, I should therefore exceed with true and sound joy and peace of good conscience: he is the spirit of love, and therefore I should power out works of love and mercy abundantly, if he were abundantly powered out on my soul. Thus should every man examine his own heart. 2. If upon this examination we feel not this plenty of grace, we must ware of accusing God, but condemn ourselves in whom all the fault is, as who refuse and despise so great grace. We have great cause to bewail our barrenness: whereof are 3. main causes. If any ask how it can come to pass that such excellent grace should be refused. I answer, there are three main causes of it. 1. ignorance and blindness of mind. 2. hardness of heart. 3. security: which three destitute us of so abundant grace as is offered. First, we see not, know not, and therefore affect not these graces, joh. 4.10. If thou hadst known the gift of God, thou wouldst have asked, and he would have given thee waters of life. Water is so necessary a creature, as nothing can be more dangerously or uncomfortably wanting to the life of man: this every man seeth by the eye of his sense: and so are much more these spiritual waters of life unto the heavenly life, which because men cannot discern with the same eye, they never affect, nor thirst after them: whence it cometh to pass, Tantalus. that (as the Poet in the fable) men stand as it were up to the chin in these waters, and yet die for water, even in the midst of those sweet streams die eternally for want of them. If we want them therefore it is because we thirst not after them: for only he that thirsteth is called to them, Isa. 55.1. and Christ will give only to him that thirsteth to drink of them. Enlarge thy heart therefore, wait upon the Lord, open thy mouth wide and he will fill it; Samson ready to die for thirst, called upon the Lord, and the Lord opened a chawbone, and a river came gushing out: so if thou seeing the necessity, and that there is no way but eternal death without these living waters, and thirst after the Lord, and call earnestly, he will before thou shalt want even by miracle abundantly supply thee: but if thou esteemest of grace as a thing thou mayst best want, there is good reason thou be without it. The second let is hardness of heart, and worse than the former: for that cannot affect because it knoweth not; this will not though it know, but keepeth the soul dry and barren, without the least drop of grace: power a sea of water upon a rock, it remaineth a rock still, never a drop sinketh in; and so is it with many a man, he setteth himself by years together under the preacher, he heareth gracious doctrine; but the invincible hardness of his heart, suffereth not one drop of these dews of heaven to sink into his soul, but as the light of the sun shineth only on the outside of a tree, so doth this sun of the Church on such a man, but never getteth within him. The third let is security, joined with extreme neglect of means, wherein the spirit usually conveieth these graces. A man that meaneth to be rich, will not neglect his calling nor the means ●e seeth offered; but he that meaneth to die a beggar casteth up all, foldeth his hands together, putteth them in his bosom, care away, let the squares go as they will. Art thou minded to be rich in grace, then must thou use the means, frequent the places and pipes, where these waters flow. Quest. Where shall we have them? Answ. They run from under the threshold of the Sanctuary, ●zek. 47. and the ordinary pipes wherein the Lord in greatest abundance conveyeth them, are the word and Sacraments in their right and reverent use. The Prophet joel having spoken of these abundant waters, leadeth his hearers by the hand to the quickspring where they rise, In that day shall all the rivers of judah run with waters, and a fountain shall run out of the house of the Lord, joel 3 18. and water the valley of Sittim, where the choice Cedars were, betokening the trees of righteousness within the pale of the Church of God. Here then is the place where thou mayst draw with joy waters out of the wells of consolation: all in the plural number, Isa. 12.4. waters, wells, because here is promise made of more abundant blessing. And yet while thy plough goeth abroad, thou mayst not be idle within doors, for the Lord would ever have a Christian on the gathering and gaining hand; and therefore hath appointed private instruction in the family, private prayer, private meditation, private reading and conference, (things scarce used among Christians, though they scarce can be Christians that use 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 empty handed: yea where one man apart shutting his door, prayeth or meditateth alone, the Lord seeth in secret, and repaieth his pains 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 company and fellowship with the Lord. Doctr. 2. All the grace that is bestowed on us is by means of jesus Christ: Christ our Lord the fountain of all our welfare. for with him is the fountain and headspring; yea he is the head which sendeth life, sense, motion, and direction into all the members: resembled in that holy ointment which ran down from Aaron's head and beard even to the skirts of his garment. Psal. 133.2. The Evangelist after he had affirmed that Christ was full of grace and truth, addeth that of his fullness we receive grace for grace: joh. 1.16. so the Apostle, Colos. 2.9.10. In him dwelleth the fullness of the godhead bodily, and we are complete in him. But how come we 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 himself he hath the wellhead of glory and majesty, the which becometh 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 go through the rest of the graces and observe them in the scriptures all ascribed to this proper cause. As, 1. peace with God and ourselves, Rom. 5.1. 2. entrance and access unto the Father through him, Eph. 2.18. 3. wisdom and understanding whereby God in him purposed to enrich us, Eph. 1.8. 4. consolation and comfort which aboundeth through him, 2. Cor. 1.5. 5. eternal salvation, which is the gift of God through jesus Christ, Rom. 6.23. But in such a plain doctrine we will spend no more time. Those general places will save us that labour, Ephes. 1.3. who hath in Christ blessed us with all spiritual blessings: and Rom. 11.36. for of him, and through him, and for him are all things: and, 1. Cor. 1.30. he is made of God unto us, wisdom, righteousness, sanctification, and redemption. Use. 1. Want we any grace? call upon God in the name of Christ, In thy want beg grace at his hands. Whatsoever ye ask the Father in my name he will give it unto you: get Christ to be thy own, become a true believer, that thou mayst in him begin thy prayer with our father, this is the way to be rich in grace. What a change was there in Zacheus, when as once Christ came unto him? whereas before there was nothing in him but injustice, oppression, forging, and whatsoever was nought: now we see faith, love, justice, mercy, restitution, reformation, yea with salvation every grace accompanying it. 2. Hast thou received any spiritual grace? In thy supply be thankful unto him. sacrifice not unto thine own net, but be thankful unto God in Christ. This the Apostle teacheth in his own practice in the former place to the Romans: of him, and through him, and for him are all things, to him be glory for ever. 3. Take heed of quenching that grace, neither grieve that good spirit of God by thy sin, for thou camest hardly by it: for Christ must come down from heaven, humble himself to the death, rise again, ascend, and now make continual intercession, before he could procure thee the least grace. A thing very little thought of. Vers. 7. That we being justified by his grace, should be made heirs according to the hope of eternal life. Now follow the ends, why we are brought into this new condition, which are two. 1. our justification before God. 2. the purchase of life eternal. In the former are to be considered, 1. what is meant by justification. 2. what by Grace. 3. the doctrines. justification is the absolution of a sinner from his sin, and the punishment of it, by the satisfaction of Christ the Redeemer, justification what. apprehended by faith. 1. The absolving of a sinner: this the Apostle declareth when he opposeth unto it accusation and condemnation, Rom. 8.33. It is God that justifieth, who shall condemn? for seeing a man by nature, and the cursed practice of sin, is deprived of the glory of God, and cannot but heap up wrath against the day of wrath: before ever he can come to a comfortable estate, he must be acquitted necessarily of the guilt and curse of his sin, both in the high court of heaven, where God is the supreme judge, as also in the inferior court and consistory of his own conscience. Now if it be asked, how the sinner shall be thus absolved; the rest of the words of the definition declare. For 2. I add, it is by the satisfaction of Christ the Redeemer, wherein are contained both the matter, and form of the justification of a sinner. The matter, is Christ's 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 form, is the imputing of that obedience, whereby the righteousness of Christ doth now become the believers as truly and really by imputation, as it was Christ's own in action. So as it is no legal justice, which requireth personal obedience in the straightest terms of the law; but evangelical, whereby the believer satisfieth by the merit of a Mediator, and in the person of a surety; which satisfaction is accepted, as though it were performed in his own person. And thus the cure is proportionable to the disease: that look as by the first Adam sin went over all, who are naturally borne of him, namely by imputation and propagation; even so by the second Adam justice and righteousness is imputed unto all which are supernaturally borne of him. And 3. I add, that this satisfaction of Christ, is apprehended by faith, the proper work of which grace is as by an hand to receive Christ with his merits, and bring him home into the own heart: whence it is that to believe in Christ, and to receive him, are put for one and the same thing, joh. 1.2. it is the mouth of the soul whereby we eat and drink his flesh and blood, joh. 6. yea such a special instrument to this purpose, that it is said in sundry places to justify us, by laying hold on the merits of Christ which properly justify: 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, What is meant by Grace. any good gift which proceedeth from the favour and love of God towards man, whether privative, withholding evils deserved, or good things which we would abuse; or else positive: and these either general and more common, as given to elect and reprobate, such as the gift of tongues, learning, prophecy, miracles, etc. or more special, whereby only they that are to be saved are distinguished. As namely, that first and eternal grace of election; and that second grace whereby such as are elected and given to the Son, are in due time by effectual vocation, justification, and sanctification, lead unto glory and salvation. All these are of his grace, 1. Pet. 5.10. whom Peter calleth the God of all grace. But there is yet another grace of God, which is no gift infused into us, but resideth in God himself; which is his free favour and grace, by which he loveth and accepteth his elect in Christ his beloved: 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 always distinguish them in the doctrine of justification, Rom. 11.6. If of grace, than not of works; 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 justification of a sinner before God: but 2. because the Apostle by mentioning of grace again, secludeth all that prevision of works formerly mentioned, which might be motives unto 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 fastened upon it. For how doth the Papists wind themselves, when they meet with this and such like places, that with them they may hold their blasphemous doctrine of justification by works, and human satisfactions? you shall have the latter Jesuits affirm the same thing very confidently with the Apostle, that we are justified freely by his grace, as though they were of his mind and of ours, and as if no difference were between us in this main matter (which I dare say if we were agreed in, we should not long dissent in any matter of great moment) but they speak in their own sense, and retain a trick of their mental reservation, which both destroyeth the text, and overthroweth the foundation of religion. For 1. by justification, they mean not that complete righteousness of jesus Christ, which the Lord imputing unto us, accepteth us in; but a kind of righteousness, which God putteth into us, to make us just: which is nothing else but a physical change of the heart from evil to good, or a motion from injustice to righteousness, at the first imperfectly begun, and needeth a second justification to eke it out. 2. By Grace, they mean nothing less than this favour of God in Christ, accepting his elect; but certain gifts of grace bestowed of favour, or habitual graces of faith, hope, and charity, which are daily perfected by the daily exercise of them. And what is this else then to say that we are justified, that is, made just before God by the inherent righteousness which he bestoweth upon us; the which righteousness (not of Christ but) of our own infused into us (not imputed unto us) doth formally justify the sinner in the sight of God. But this evasion, 1. offereth great violence to the text, A Romish shift avoided. wherein as we have heard, the Apostle opposeth these two, grace and good works, as his usual 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 giveth three titles unto it in the former verse: all of them without ourselves, and peculiar unto God himself: 1. bountifulness, 2. love, 3. mercy: and not only this place, but sundry such parallel places show plainly, that by grace cannot be meant any thing infused into us, but only a free favour in God accepting us as righteous: 2. Tim. 1.9. Who hath saved us, and called us with an holy calling, not according to our works, (mark by the way that exclusive) but according to his own purpose and grace given us; but when? before the world was. Let now any man of common sense say, whether this grace whereby we are saved, be any gift of grace infused unto us, unless it could be infused before the world was, or we were in it. Secondly, this conceit confoundeth two distinct things, namely, our justification, and sanctification: which the Apostle distinguisheth, 1. Cor. 6.11. and Rom. 5. are noted two things which befell us by Adam's sin, 1. the guilt of that sin. 2. the native corruption or proneness and propensity to any other sin, as a just punishment of the former: and accordingly he distinctly noteth two things, that by the second Adam are restored unto us: the former is freedom and absolution from that guilt, which is our justification before God: and the latter is the repairing of God's image, which is called regeneration, which is here imperfect, but shall be hereafter raised to that legal righteousness from whence we fell: implying unto us, that as we must retain the distinction between the guilt and corruption of sin, so also must we between the freedom from the one & the other: which this popish interpreattion confoundeth. Thirdly, this interpretation of the phrase by the Romish teachers, maketh the justification of a sinner fail against those two main rules which in Scripture are ascribed unto it. 1. whereas the righteousness of God is made manifest without the law, Rom. 3.21. this shall be false, for the law revealeth that righteousness which is by inherent qualities, gifts, of grace, or the habit of love. 2. whereas the justification of a sinner, is by a righteousness which satisfieth the justice of God: such a righteousness as this cannot do so: for our best inherent righteousness is mingled with corruption, is very imperfect, far from that which the law requireth, and 〈◊〉 from that which God accepteth; who never accepteth but such as bring perfect righteousness, either of their own, or of the Mediators. All which I have propounded for the right interpretation of this phrase, because it nippeth in the head all that Popish devise of justification by works, so derogatory to this Apostolical justification by grace, as they can no sooner be reconciled, then can fire and water, light and darkness: and that abandoning such tricks of men's brains, we might come to conceive the truth of this fundamental doctrine, as the Scriptures have taught us to conceive of it. Doctr. The righteousness of a sinner before God, The righteousness of a sinner before God is no quality in the believer. is not any quality in the believer, but that which the Lord imputeth and accepteth through his son. For, 1. the Apostle here speaking of renewing of believers inwardly and in truth, yet ascribeth not their righteousness thereto, but attributeth it wholly unto grace. And if we speak of the righteousness of a sinner before God, regeneration is indeed a companion of it, but no part of it: beside, he saith not we are justified by grace, but by his grace; Gratia iustificans in solo deo subiective, in nobis obiectiuè tantum in est. which is even his gracious accepting of us in his Son, and not for those graces which he worketh in us, which are ours after he hath once given them. 2. Whereas the Apostle, Rom. 1.7. saith, that by the Gospel the righteousness of God is revealed, by this righteousness cannot be meant that justice of his, whereby he satisfieth himself against sin: for that is more manifest in the law, & the Gospel is a kind of mitigation of it: neither any righteousness, though of God in man, which properly is not called the righteousness of God being imperfect, in part, and mingled with much stain of sin: & therefore necessarily must be meant of that righteousness which himself imputeth & accepteth a sinner perfectly righteous in; which is able to acquit him before the bar of his judgement, as no quality in the believer is able to do. 3. This evangelical righteousness, which fully acquitteth us before God, is opposed to our own best righteousness: Philip. 3.9. not having mine own righteousness, which is by the law, but that which is by faith in Christ: which place is worthy our further opening, as a notable decider of this main controversy between our adversaries and us. In which it is plain, that the Apostle speaketh of two kinds of righteousness: the one which is a man's own, not having mine own: the other which is an others, and that is Gods, or Christ's. The former, he calleth the righteousness of the law, namely, whereby a man through observation of the law is accounted righteous: and in this Paul would not be found: not that he would not be found fruitful in good works, but he would not be judged by them, they being in comparison of the laws purity and perfection a stained clout. The latter, in which Paul would be found that he might find acceptation in the sight of God, is not his own 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 us, but something which is without us. 3. it is of God through faith, that is, such a one as God freely through his Christ giveth us, and maketh ours, not by putting it into us, as other graces, but by imputing it unto us, and by this means acquitting us: and 2. of such a person, that is God as well as man, seeing otherwise every man is deprived of the glory of God. These two the Apostle every where so opposeth, that whosoever cleaveth to the one falleth from the other, and whosoever will be justified by the righteousness of the law, is abolished from Christ: which must not be so conceived, as that they are not most friendly and necessarily knit in the same justified party; but that in the act of justification, 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 natural subject. Object. But the Papists cannot endure the word imputation, or that one should stand righteous by another's righteousness, no more than one can be learned by another man's learning. Answ. What blindness is come on them that cannot endure the Scriptures phrase; Psal. 32.1. blessed is the man to whom the Lord imputeth not sin; 2. Cor. 5.19. God was in Christ reconciling the world unto himself, not imputing their sins unto them: and the phrase of not imputing sin, and imputing of righteousness is repeated in Romans 4. ten times; so as they must needs be strangers in the Scriptures to whom it soundeth strangely. Again, although there be in men who are singular persons, propriety of learning, wisdom, and gifts; yet there is a common righteousness between Christ and the believer; who now are not two, but one flesh, bone, and body. Neither need it seem so strange as they make it, for the Lord to impute unto a man that which is not his own: for we say that nothing is imputed to us, but that which is our own: but a thing is ours two ways, 1. by infusion, inherence, o● adherence; or 2. by account or reckoning; which maketh another man's as truly ours, as if it were in our own person: as appeareth in paying a debt of a thousand or hundred pounds by a surety, which as fully and freely dischargeth us of it in reckoning and account, as if our own persons and hands had paid it. And thus was he who knew no sin made sin for us, that we might be the righteousness of God in him. Object. But this is against the Scripture, which saith that God will not justify the sinner, Exod 32.33. Rom. 5.19. that is, account him just, who is not so; and Paul saith, that we are made just, and therefore not reputed only. Ans. The Scripture saith also, Rom. 4.5. That God justifieth the ungodly: and therefore this is to pick a quarrel at the Scriptures themselves rather then at our doctrine. The truth is, that God justifieth not the wicked while he is so, while he is considered in himself, while he wanteth both inherent and imputed righteousness: but this hindereth not, but that after such a one is changed and set into Christ, who is made his righteousness, both he is accounted as he is indeed righteous in the sight of God. As for that of Paul, saying that many are MADE righteous, the next words lose the knot, namely, by the obedienc● of one; that is of Christ imputed unto us. Neither can that which they say that by this our doctrine a man shall be both a godly and ungodly, a just and unjust person; any way cloud & veil this truth to an understanding acquainted with the Scriptures: for why may we not grant what they say as true in a diverse respect? seeing the believer is by nature the child of wrath, by the grace of regeneration renewed indeed but in part: and yet by the gift of Christ's righteousness, of whom he is a member, perfectly just in the sight of God. Use. 1. Hence we learn, how to conceive such texts as wherein some infused grace is said to justify us, as faith is often said so to do: but not for the work, nor the worthiness of it; but only as it is a means apprehending this righteousness and grace of God mentioned which indeed justifieth. True it is, that true faith is in itself a rare grace, Pides justificat non absolute, s●d relative, scil. cum obiecto. non efficiendo, sed afficiendo & applicando. and of great prerogatives, and excellent in the fruits, effectually working by love, hope, patience, fear of God, and such like; but yet cannot in, or for itself, or by any of these bring us boldly into the presence of God, but only by believing that Christ's righteousness imputed unto us, is our justification before him. 2. Where our justification is ascribed to inherent grace and works of righteousness; as where Abraham is said to be justified by works; such places cannot be meant of the justification of the person himself before God, but of the faith of the person before men: for if any work justify before God, of necessity it must be a perfect work, and proceed from a person perfectly justified and sanctified▪ as Abraham himself when he offered his son was not: the true meaning of that place is this, Abraham was justified by works, that is, he testified by his works that he was by faith justified in the sight of God. Use. 2. We learn hence further where our righteousness is laid up for us, Isai. 45.24. In the Lord I have righteousness and strength, the whole seed of Israel shall be justified and glory in the Lord. Of ou● selves we are desperate bankrupts, and have not one farthing to make strait withal; which the Lord seeing, he dealeth with us as with those two debtor who had nothing to pay, he forgiveth us all. Luk▪ 7. ●●. Behold then the Son of God, set out thy propitiatory, Rom. 3.25. get the lintels of thy soul sprinkled with the blood of this immaculate lamb, and thou shalt escape the stroke of the revenging angel: cast away thine own rags, and if ever thou wouldst get the blessing, wrap thyself in this garment of thy elder brother, and when thy father shall savour the smell of thy garments, he shall bless● thee, and say, Gen. 27. ●7. Behold th● smell of my son is 〈◊〉 the smell of a field, which the Lord hath blessed▪ fear not to be complete in him, this long white to be needeth no eking, ne●deth no pa●ching: say with that holy Martyr, and live and die with it in thy mouth, only Christ, only Christ. Use. 3. Seeing here falleth to the ground whatsoever can be joined in the work of justification with the merit and obedience of Christ, as any matter or means demeriting the savour of God, we must beware of ever joining with the Popish religion, who by their doctrine of merits and human satisfactions, abrogate the death of Christ, and are abolished from him: see Gal. 5.2.4.11. If we can any way justify ourselves, or satisfy for ourselves, Christ and saving graces are no circumstances, but the substance of all religion. the death of Christ was vain: It is therefore as safe joining 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 fundamental point, as if the Apostle may be judge, one of us must needs be fallen from Christ, and have no part in him: what then will it avail to profess 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 heirs according to the hope of life eternal.] In these words is laid down the second end of that new condition into which believers are brought. In which for the meaning two parts must be considered. 1. The right and privilege of believers, who being once justified by faith are made heirs of life eternal. 2. their present tenure of this their inheritance, by hope. For the former: The word heir in the first and proper signification betokeneth a lot, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and is used sometimes in the new Testament with allusion unto the twelve tribes, whose portions were divided and distributed unto them by lot, as Eph. 1.11. whence that people was more peculiarly called the lines and heritage of the Lord, as whom himself made partakers of all the good things of that land: and by proportion those also who by faith laid, or shall lay hold upon his covenant, for all those spiritual and eternal good things shadowed out thereby. Haereditas est successio in universum ius desancti. But commonly it signifieth those who after a man's death succeed him in his goods and possessions; especially children, whose right it is to inherit their father's lands and possessions: and thus must we become heirs by becoming the sons and children of God. Now whereas children are either natural or adopted, our title to this inheritance cometh in by the grace of adoption, seeing Christ is the only natural son as we confess in our Creed; and the phrase of the text is observable, which saith, we are made heirs, but not so borne: so as this inheritance belongeth properly unto Christ the natural son, the heir, and first borne of many brethren: and consequently through him communicated unto us, who are sons by adoption: joh. 1.12. whosoever received him, to them he gave power, that is, right, title, prerogative, to be the sons of God. Now if we would distinctly know the manner and means of our title, in a word this it is: All the right of our sonship is by Christ, for the foundation of it is God's love embracing men in his beloved, The civil law accounteth the heir, and him that so maketh him but one & the same person. who being the natural son of God, must become our brother by taking our flesh, that therein we being united unto him, might also after a sort be united unto the Father, and the blessed spirit: the which union, because it could never be knit so long as our sins were in sight, necessarily in our flesh must the Son of God give himself up unto the death to satisfy the justice of his Father, to remove all the guilt and curse of our sin, and to give us believing in him perfect righteousness: that thus being justified, we might become heirs no otherwise, then if we had been borne of God himself: and that thus by jesus Christ being set again into the liberty of sons, the inheritance might as certainly belong unto us, as it doth to himself being the natural Son. Thus we see how we come to be heirs, now if we would know of what we are heirs, the text telleth us, of life eternal: which what it is, because it standeth in immediate fellowship and conjunction with God, we are not able to conceive, for it never entered into the heart of man. This we know of it, that being the state of the elect with God hereafter, that believers have a right unto it, yea and by faith have entered into some part and degree of it already, having received as it were a turf to assure them of the possession of the whole. It is called life, which is the most precious thing a man can desire, far above goods, and lands, or any other comfort: Satan said, that skin for skin, and all that ever a man hath will he give for his (even natural) life. And eternal, Heb. 9.15. of the eternal inheritance: 1. Pet. 1.4. an inheritance which is immortal, undefiled: it hath indeed in regard of the godly a beginning, but it hath no end, for it fadeth not away, but is reserved in the heavens: never was there such an inheritance upon earth; for as it falleth not by the death of our father as others do, so it faileth not us by our own death, but we are thereby rather put into more full state of it. And because if it were an uncomfortable life, the continuance of it were the greatest misery of it, therefore elsewhere the Scripture calleth it Paradise, a place of all delight and pleasure, yea where the Saints enjoy fullness 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 Abraham's bosom, wherein the Saints receive refreshing: which is a borrowed speech, taken from fathers, whom as they carrying and cherishing their little ones in their bosom: even so the elect freed from the miseries of the world, are cherished as in the bosom of the father of all the faithful. And the joy of the Lord, into which the faithful servant shall enter: And for the glory of this estate, Paul can scarce tell how to express it, but calleth it the riches of the glory of the inheritance: Eph. 1.18. Matth. 25.34. it is called a kingdom of the Father prepared for his children, and never was there such a kingdom wherein all the subjects are kings and heirs of the whole, and all of them partakers of the same incorruptible crown of glory, 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 leave us without such graces as being conversant about it might serve us in this life to retain 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 seen 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 necessity here be meant, because life eternal of which we have spoken, is the thing hoped for. This grace hath the Lord for our encouragement and comfort in and for the state of this life only put into the hearts of his elect, that they might hereby have a certain hold and expectation of all that good which God of his mercy 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 heaven, for the godly shall enjoy all blessedness their hearts can wish: not in hell, for the damned can never hope for any good. Doctr. The blessed condition which the elect are raised unto being once absolved from sin, is, to have the privileges of God's children, and to become heirs of eternal glory. This honour have all his Saints, whom he raiseth from the dust and dunghill to set them among Princes: and the reason is, because he hath given them his Son, in with merits for their righteousness: he hath given them the gift of faith which is the very portal of heaven: and the grace of hope which is as a staff to uphold them unto the end of their pilgrimage. The doctrine being the very words of the Apostle here and in so many places, we will rather labour in the excellent use, then in the further proof of it. Eternal life being an inheritance must needs be most free. Use. 1. That which the Apostle specially aimeth at, is that heaven is not merited but a free gift: here it is called eternal life, which is the gift of God, Rom. 6.23. It is called here an inheritance in that the elect are called heirs: 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 heirs, that is, adopted, not borne to the inheritance, and therefore it is so much the more free. And lastly, it is here called an eternal inheritance, which if it so, be how can it be merited, being so far disproportionable to any thing we can do. What place in the Scripture can more effectually exclude the merit of life? and yet what part of Apostolical writing is it not most consonant unto? 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 heirs by the law, and heirs by promise, and faith whosoever are Christ's, are Abraham's children and heirs by promise: that is, Gal. 3.29. we who are Gentiles must receive the inheritance no otherwise then▪ Abraham did, and thus become Abraham's sons, but he was heir by promise and not by merit, and so must we. Object. But we are Gentiles, how can we become Abraham's sons? Answ. Christ was Abraham's son, and we being in Christ are one with him, and so in him become Abraham's sons, and therefore must inherit by promise as he did. The like we read Rom. 4.4. Those that will be heirs by the law, make the promise of none effect: as the Papists do by their two justifications, the former of mercy by grace, the latter by the merit of works. Object. But life eternal is a reward, great is your reward in heaven. Voluir deus istam connexionem ut ad bona opera sequatur beatitudo non tamen ut effectus causam sed ut aliquid coniunctum cum illis ex de● constitutione. Martyr. in Rom. 2. Behold I come shortly and my reward is with me. Moses looked for the recompense of reward. Answ. Not to stand upon that why it is so called, namely, by resemblance, being given in the end of the life and labour, as the reward in the end of the work: It may truly be called a reward; but 1. a free one in regard of us, endue no other way unto us then by virtue of God's promise, for God is no debtor further than he promiseth. 2. Never due to any work for the merit of it, but unto the worker for the merit of Christ in whom he is, and through whom the imperfection of his obedience being covered, his person first and then his work findeth acceptance. 2. It teacheth us if we would have right to life eternal, to become the sons of God, and consequently heirs: Whosoever would have right to life must become a son. seek to be resolved that thou hast a child's part in heaven. Quest. How shall I come to know this? Answ. A man may know himself an heir of grace by two things. 1. by the presence of faith, for this entitleth into the Covenant, Heb. 11.7. Noah by faith was made heir of the righteousness which is by faith. Faith in the son of God is it which maketh thee the King's son, and free borne: this is the means of thy freedom, here cometh in thy title, if thou reliest only upon the mercy of God in Christ for thy salvation: which proper work of faith casteth out the bondwoman with all her sons, who shall not be heirs with the sons of the free-woman: for whosoever will be justified in whole or in part by the works of the law, as Turks, jews, and that Romish Agar with all her obstinate children, are by this one doctrine, if there were no more in the Scripture disinherited. 2. By the presence of sanctification of heart, and sanctimony of life: for as only justified persons are entitled and written heirs of heaven; so only sanctified persons are justified. Hence is it that we read this inheritance to be entailed to them, Act. 20.32. Inheritance among them that are sanctified: by which note mocking Ishmael is cast out, close hypocrites lurking in the bosom of the Church, and open profane Esau's: the children's bread is not cast to such dogs. Read for this 1. Cor. 6.10.11. 3. This doctrine teacheth us to set our hearts upon this inheritance: a man that hath any possibility to befall him cannot keep his mind, but it will be running after it, insomuch as many wicked children in regard of their patrimony, will inquire into their father's years, and grow sick of their mothers: and it is ordinary that such as look for windfalls by decease, will be feeding their hearts with their hopes: so should it be with us, who may without injury to our Father, long after our inheritance in heaven: and as we see men take no content in any part of the earth, no nor in the whole, comparable to that piece or portion which is their own: even 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, Set thine heart upon this purchase. and our treasure is. The which desire if it filled our hearts, three worthy fruits of it would manifest themselves through our lives. 1. It would moderate the eagar cares of this life, and would not suffer men to become drudges, or sell themselves as slaves unto the earth: for he that taketh himself to be an heir of heaven, is well enough provided and cared for already: his father hath left him so well as he need not basely shift for himself. 2. It would content the mind with any present condition. This it was which contented Abraham, Isaac, and jacob, with their continual pilgrimage upon earth, because they looked for a better city: Hebr. 11.8.9. when as once this took up their hearts, they could cheerfully sit themselves down in their tents, they could dwell in strange country's contentedly, they could receive the promises a far off thankfully, they could go on in obedience to God, what way soever 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 heavenly Father allotted out unto them. So we see how men expecting reversions are content for the time to live bare, and go near the wind, and swallow up their present wants in hope of that to which they are heirs: they think the time of their further enlargement is not far off, and this helpeth well to put off the present. 3. It would strengthen the heart in enduring chastisements and corrections under God's hand, or from man's; for they know they are heirs indeed, but as yet in their minority, and for the time must be put under Tutors, and the rod as well as others: but the time cometh which will bring their lands into their own hand, and then they shall be at their own hand, and have liberty enough, and herewith may the children of God raise their hearts from under the heaviest afflictions. 4. Set thyself well to keep this inheritance, and the deeds of it, lay up the covenant safe in the closet of thy soul; Keep well the deeds of it. hide the word which is the indenture of God passing it unto thee, in the midst of thy heart, let not Satan or any cheater defraud thee of it. There are many unthrifty prodigals in the world, who no sooner can their lands or portion come within their hands, but by riotous and unthrifty courses they soon become their own executors: but let it be written to every child of God. Art thou borne by thy second birth to such fair demeans? art thou heir to such a goodly birthright? oh prise it above all that can be given in exchange for it. Beware of profane Esau's speech, What is this birthright to me? No, rather take up Naboths'▪ answer to King Ahab, who would have gone beyond him for his patrimony; God forbid that I should sell the inheritance of my Fathers. 1. king. 21.3. God forbid that I should for this or that sinful pleasure, this or that mess of pottage, or trifling commodity; or whatsoever coin having Satan's superscription upon it, sell mine inheritance. 5. This doctrine affoardeth sundry grounds of most sweet consolation. 1. The meanest believer is a great heir, Comfort to those that are heirs. and that to all God's best blessings: a truth which few see as they might and ought, and therefore fail of that comfort which God hath put into their hands. Object. Alas, will a poor despised soul say, I am less than the least mercy of God, and am not worthy to gather the crumbs of mercy under the Lord's table. Answ. Exercise thyself in the duties of faith, repentance, invocation, love of God and men; and thou shalt not want a worthiness to bring the inheritance home unto thee: for neither doth the Lord immediately give it thee, nor canst thou immediately receive it; but by Christ the Mediator, who hath worthiness enough, at his hand thou hast it. Object. But I am a weak creature and unable to receive it at his hand. Answ. Ye●, but go on sincerely in a good course, let it be never so weakly or faintly, he will not break a bruised ●eede: comfort thyself, for be it thou canst not as thou wouldst know and apprehend him, yet he can know and apprehend thee, and this will be thy salvation. 2. God's children being such heirs, they cannot but in the mean time be well provided for till their patrimony fall. We know, that great heirs in their minority are well and honestly maintained; their father's being rich and kind, will not suffer them to want things fit for them; and what they want in the purse they have in their education: and if they be any way scanted for the present, they shall afterward find it with much advantage. 3. In any want thou being thy father's heir, mayst boldly repair to thy Father, with good hope to speed in any request which he seeth fit for thee, and making for thy good; and he will be so far from sending thee away empty, that it will be his joy that thou canst discern and make request for things good for thee: this wil● be a prevailing motive with him, oh this is mine heir, I may not deny him that which is so good for him. 4. Whatsoever loss may befall thee, being the child of God thou losest not thine inheritance. Thou mayst lose thy liberty, thy living, thy friends, thy life, but thine inheritance is reserved in the heavens: thou shalt cease sooner to be a man, than an heir: yea when other by death lose all, thou shalt by it be entered into thy full estate. This expectation of a durable substance caused the Saints to endure with joy the spoiling of their goods, Heb. 10.34. 5. In the enduring of afflictions comfort thyself herein, thy Father may frown, chide, buffet and scourge thee, but he will never disinherit thee. Other fathers sometimes out of their own displeasure, and sometimes out of their sons misdemeanours do disinherit their heirs, but the Lord cannot grow into such displeasure with his children, as ●ue● to cast them out whom in his Christ he hath once admitted into his house. If his sons sin against him, he will visit their sins and scourge them with the rods of men, but his mercy and truth will he never take from them. Now of the tenure by which we hold life eternal, namely of hope, I have spoken twice before in this Epistle at large, chap. 1.2. & 2.13. to which the reader may look back: only 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 heaven: 2. Cor. 5.2. We sigh, desiring to be clothed with our house from heaven: 2. Tim. 4.8. the description of the godly, to be those that love the appearing of Christ. And if all creatures groan with us for the time of their deliverance, how ought we much more for whom such things are prepared. Hence it followeth, 1. that it will not stand with a converted heart to linger after the things of this life, or to make his heaven upon earth, or to have equal affection to earth as heaven. 2. nor to neglect the means whereby this hope is confirmed: whether outward offering, as the Gospel, ministery, word, Sacraments; or inward receiving, as faith unfeigned working in obedience. Ver. 8. This is a faithful saying, and these things I will thou shouldst affirm, that they which have believed in God might be careful to show forth good works. The first words of this verse being 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 think it to be an epiphonema, or grave shutting up of that matter which immediately goeth before; as giving consent and acclamation unto the most weighty and necessary doctrine of free justification by the grace of God in Christ: which doctrine because the Apostle by the spirit of prophesy did foresee, would be most strongly opposed, he purposely by a vehement asseveration strengtheneth: as also the doctrine of Christian hope, which although it be not of things seen, yet is it of things so faithful and firm in respect of the promise, as the Christian soul may without wavering and doubting, rely and lean itself upon the faithful accomplishment of it. But I take it, the words may not unfitly be referred to the whole doctrine propounded both before and after, there being the same scope of both: for what new thing is the Apostle to teach which he had not taught and urged before? and what particular is expressed in the verse, which formerly hath not been delivered to young and old, men and women, servants and other; all which estates after their conversion unto the faith, are in special called to readiness in every good work, vers. 1. and to what other end are those large descriptions of our twofold estate, but to strike on the same string, that howsoever we could not in the former attain to any fruitful conversation; yet now in the latter it were a shame not to adorn our profession and calling? and what other end learned we of the appearing of grace, but that ungodliness and worldly lusts being denied, we should live soberly, and righteously, and godly in this present world? So as I say, the Apostle setteth a seal unto his whole doctrine; that it is true and faithful, most undoubted and certain in itself, and most worthy of all our credit and faith; seeing nothing can be truelyer spoken, nothing more profitably believed, nothing more comfortably practised, than the truth here delivered unto us. Quest. But are not other doctrines true and faithful, yea as true as this? and is not all Scripture of divine inspiration? Answ. Yes, neither doth our Apostle oppose the truths of Scripture, as though one were more or less true than another, but in more necessary or more questionable truths, he setteth here and there a mark or pointng hand, both to urge the authority and necessity of the one, and also to force men more easily to yield unto the truth of the other. Example hereof we have, 1. Tim. 1.15. in such a fundamental point as is salvation only by Christ, to be opposed by so many hundredth heretics, it is no marvel if we see some star set by it, or a light held over it, that none may pass by it, until they have diligently weighed, and fully resolved upon the truth of it. In like manner being to entreat of the difficult labour, care, and work of the ministery, from which women as not being capable of it are interdicted, and of the excellency of the function, which no man might either rashly take upon him, or negligently execute being lawfully called: and being further to set down a certain rule, unto which all the lawful callings in the Church are to be conformed. In such a weighty matter as is the preservation of the Church and piety, he prefixeth a worthy preface, 1. Tim. 3.1. This is a true saying, if any man desire the office of a Bishop, he desireth a worthy work. But where the Apostle doth all these things (as in this place) he could with less reason depart from his ordinary manner. All truths of God must be delivered, but some more dwelled upon. Doctr. The Ministers of God must teach every truth, reveal the whole counsel of God, and keep nothing back; but some truths must be dwelled upon and more avouched than others, and namely, such as are either more necessary or more contradicted. This is the wisdom of the spirit of God himself, who by his penmen distinguisheth of truths, and hath neither prefixed Behold, in the beginning of every sentence; nor affixed his Selah in every one's end, but only in truths more observable and remarkable than the rest. Which point may receive a general confirmation from this observation, that the penmen of Scripture being to write the history of things past, because they were of facts more undeniable as things running into the senses of men; they stand not so much upon ratifications and asseverations; yea a number of historical books there are, the authors of which are not known to the church. But when they come to write prophecies of things to come, and things in reason more improbable; then the author's name, his kindred, his calling, with other circumstances of time, place, and persons serving to confirm and convince the truth of prophecies are registered. And if these truths were either more necessarily then ordinary concerning the Church, or more liable to opposition and exception, than was much more caution and confirmation used. To avoid multitude of examples whereby this point might be strengthened, I will only insist in that prophesy which more nearly concerneth us that live now in the new Testament; namely of the Revelation: The which book because it describeth the state of the Church from the time of john the last of the Apostles, until Christ's coming again: and especially the proceedings, pride, and fall of Babylon the great whore, with all the kingdoms of Antichrist: the holy Ghost could not but foresee, what labours and travails Satan and his instruments would take to weaken and impair the credit and authority of this above all other books, wherein he prevailed so far, as even some true Churches called the truth and authority of it into question: and therefore it is worth the marking with what a number of confirmations this book above all other in the Scriptures is backed. First, the author of it is set in the forefront or face of it, The Revelation of jesus Christ, who professeth himself to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the first and the last, Rev. 1.1.11. the beginning and ending, which is, which was, and which is to come, even the Almighty: so in the several Epistles to the Churches, in several styles he challengeth them to be his; Thus saith he, 1. that holdeth the seven stars in his right hand. 2. he that is first and last, which was dead and is alive. 3. which hath the sharp two edged sword. 4. which hath eyes like a flame of fire, and his feet like fine brass. 5. which hath the seven spirits of God, and the seven stars. 6. he who is holy and true, who hath the key of David, who openeth and no man shutteth, and shutteth and no man openeth. 7. he who is Amen, the faithful and true witness, the beginning of the creatures of God. Secondly, the instrument or penman, his servant john the Evangelist, the Apostle, the Divine; who for the further and more full authority of it repeateth his name at least four times saying, I john. Thirdly (to omit many) in the last chapter are five testimonies heaped together, verse 6 7.8. that if it were possible no man might be found so obstinately wicked as ever to doubt of it, but that he that should stand against the truth of it might even gainsay the shining of the sun itself: Contra solem obloqui. 1. of the Angel 2. of God himself the Lord of the holy Prophets. 3. of jesus Christ, Behold, I come shortly etc. 4. of john, I john heard and saw all these things. 5. the protestation of jesus Christ, vers. 18. I protest— if any man shall add or diminish from these things of this book, God shall add all the plagues of it against him, and take away his part out of the book of life. Now had this book never to have been oppugned, there had not needed such strong and frequent confirmations: neither would the holy Ghost have been so earnest in a needle's matter. The like we might teach out of particular examples. How earnest is the Apostle in the point we have in hand being the very foundation of Christianity, not here only but elsewhere in his writings? when he saw that men would join the law and gospel; circumcision and baptism, Gal. 5.2. Behold I Paul say unto you, if ye be circumcised Christ shall profit you nothing: and vers. 3. I testify again unto you: and 4. ye are abolished from Christ, and fallen from grace: he could not satisfy himself in his vehemency against such a doctrine as this was. Nay, the son of God himself hath left us his own example in this point of wisdom, who was wont in his teaching unto diverse more necessary truths to prefix his Amen, Amen I say unto you; which is in sense all one with this of our Apostle if we consider the speech, though in the speaker and manner of speaking was wonderful difference; himself being the author and Amen itself, even the faithful and true witness, and all other so far only true as they testified from him. And so he often shutteth up his speech with, he that hath ears to hear let him hear: and then let him that heareth or readeth consider, Greenam. such sayings carry salt with them, and for such the Lord planted the ear more especially. Use. 1. To teach Ministers in matters of weight to deal so sound, as the conscience of the hearer may be as firmly established in the truth taught and persuaded, as if an angel from heaven should come and teach an other doctrine he may be held accursed; so as the very hearts of the hearers may say, this is a faithful doctrine and saying: for thus as the Gospel is the word of truth, cap. 1.1. so shall it be held in much certainty by the professors of it. And it is a fault blame worthy in many Ministers, who when they are occasioned by the place in hand to speak of some controverted or most necessary truth; either for idleness because they will not so much trouble themselves, or for unfaithfulness avoid, by declining and shunning such truths the displeasure of the times, which godly Ministers must swallow, that the truth opposed may be settled in the hearts of men: not to speak of such as are infamously guilty of some vices unrepented of and unreformed, which maketh them baulk and betray necessary truths, which in that regard they dare not mention. Points of controversy must b● diligently heard & taught. 2. It is a great fault of hearers, and worthy amendment, who cannot well endure to hear of points in controversy, especially between the Papists and ourselves, whereas their understandings and judgements are so far from being established in the certain truth of such things, as every wind or blast of the skulking jesuit or Papist is able to unsettle them in great matters, and turn them off their grounds. Now if it be the teacher's part to insist especially in such needful points as are most opposed, and hardlyest yielded unto; it must needs be the hearers to provoke themselves to the right discerning of such differences: for neither do the contentions of the teachers so much concern themselves as their hearers; neither end they in themselves, but in the hearer. See we not how if never so gross or slender a point of carnal liberty be contended about, it will carry the applause almost of all men with i●? Is it meet then that any Saint of God be a looker on? and not rather according to the commandment, Jude 3. that every one should contend for the faith once given? and can they contend unless they be taught how, and here instructed with weapons? This admonition is the more needful in these days so full of danger by the seduction of Papists, separators, libertines which swarm every where: the daily increase of all which is not more incredible than lamentable. 3. We learn hence how to conceive of the point and doctrine in hand, seeing the wisdom of God's spirit useth to speak to the worth of the thing, and by such prefaces and marks of special worthiness pointeth to some weighty and needful point; using here another style then if he should speak of mint and cummin, and some smaller points of religion. We meet not in every precept with an oyes, or warnword, but where we do, we must conceive such not the motes, but the beams of our religion, requiring our best attentions, and diligence in the entertayment. And therefore we must yield more than ordinary audience to this Apostolical doctrine, not passing by it as a thing which long since we have learned out of Catechism, and so are passed it; but seeing the Lord doth so solemnly recall it into our ears and understandings, we must call together and summon our best senses and affections to hear and receive it. And the rather, because two things are implied. 1. That it is a most true and necessary doctrine, because the holy Ghost is so earnest in it. 2. That it is not so soon learned as men may think; for although it be not much contradicted in the mouths and by the words of men, yet is it exceedingly in their practice and conversation. And these things I will thou shouldest affirm,] In this Apostrophe unto Titus, and the words following, the Apostle after a sort dwelleth in the commendation of his doctrine: for not contenting himself to call it a faithful doctrine, he turneth himself 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 contrary. And here 1. he commandeth, not exhorteth Titus, I will that thou teach these things, that is, both which I have formerly delivered, and now presently follow. 2. He prescribeth the manner how Titus shall teach them, That thou affirm: that is, as it is a most true and faithful doctrine, so do thou by all means most constantly, and undoubtedly persuade and maintain it. The original word is a borrowed speech from those that give or sell a thing to an other, who are bound to defend the title, gift, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. or sale of it against all claims, suits, and entanglements: wherein is insinuated, that although it be a faithful word▪ yet it shall not sail to be called into question, and meet with strong opposition, and therefore Titus must the rather bend himself to make it good, against all cavils and questions that can be moved about it, or against it. 3. He enterla●●th again the sum of the doctrine which he dwelleth in the commendation of, That believers be careful to show forth good works. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Greek word is a military word, taken from such as set themselves in the forward or front of the battle, 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 converts to the faith, whom he would not only have fruitful in good works, but ardent, forward, and the first in them; going before others as leaders, captains, patrons and examples. 4. He affixeth a reason why he doth so urge him to the teaching of these things, These things are good and profitable unto men. The stream of expositors conceive these words, as the just praise and commendation of good works by our Apostle immediately before mentioned, including a reason why believers should be fruitful in them: But I rather conceive them as an enforcement of the duty upon Titus, for these reasons. 1. had the Apostle applied them to good works, it is not likely he would have severed them from the former words by a full point: he might sooner and aptlier in that sense have 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 stop so suddenly have returned to that matter which seemed absolved and finished. 2. These words in the other sense given, seem to make an easy entrance, and beat an high way to the next branch of Titus his duty, namely to set himself against the contrary 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 form of doctrine which standeth upon idle questions and genealogies is vain, and unprofitable. Thus then let us take the entire sense: This doctrine which I have and do deliver unto thee for the use of the Church, is a faithful word, do thou therefore affirm it boldly, and confirm it unto believers: the which if thou dost, thou shalt propound things which are good and profitable: good, that is, wholesome and sound in their own nature: and profitable, that is, of exceeding good and necessary use through the whole life of man. A good work cannot come from any but a good man. Doctr. 1. In that such as believe in God, must be careful to show forth good works, we may observe from whom a good work can only proceed; namely, from believers. For in vain had it been to have urged the doctrine of good works upon wicked ones and unbelievers; there i● an other doctrine more proper to them▪ namely that doctrine which may strike them with sorrow for sin, sense of damnation, prickings of heart, and terrors of conscience, so as they might be prepared unto faith, and these works of repentance, the fruits of amendment of life. Therefore that we might know this doctrine of good works proper to believers, 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 thorns, and that till the fountain were pure, the issues and streams 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 clean: In a word, that whosoever hath not his heart purified by faith, is an uncapable hearer of this doctrine. Object. But are not unbelievers as well bound to good works as believers; i● not the law universal, and the commandment, to do good, and abstain from evil general? Answ. Yes, they are bound to bring forth such good works as are the fruits of faith, which before regeneration is an impossible commandment: for every tree which bringeth not forth good fruit, shall be hewn down. Quest. But what if an unbeliever do that which God commandeth, as give alms, build Churches, colleges, hear the word, pray, maintain the ministry, etc. Answ. We cannot hear fitlier speak then with the Apostle, whatsoever is not of faith is sin: & without faith, it is impossible to please God. Object. But then if I be not assured that I am a believer, it is all one to do good or evil, to sit at home or come to church, to pray or not to pray, etc. Ans. It is not all one, seeing the action commanded is good in the matter, and may do good unto others, and may bring some temporal blessing, or remove some temporal evil from the party himself, as appeareth in that semblance of repentance in Ahab without faith and truth: although in the doer, in the form, and in the end it faileth. But the action forbidden is every way, and out of measure sinful and damnable. Object. 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 judgement of the latter is far easier, and the stripes far fewer: for it is easier for some then for others of them who are all condemned. Use. 1. There can therefore be no justification by works, as the Church of Rome teacheth, Opus quod qui fecerit vivet in eo non fit nisi à iustificato. Aug. de spi●. & lit. c. 29. if they can be only the fruits of persons already justified. 2. Never content thyself that thou dost good works, of charity, liberality, mercy, or devotion public or private; unless thou hast a ground in thyself, that they are fruits of saving faith, which hath purified thy heart, and so brought thy person and work into acceptance: for before this time, let them seem in thine eyes never so bright & glistering, yet are they no other in Gods then shining darkness and beautiful deformities. It is not thy honest meaning▪ nor diligent devotions, nor good intents which bring acceptance to a work; but faith working by love: deceive not thyself 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 work, done by virtue of the same word. Cain offereth sacrifice to the Lord, so doth Abel: Phineas is zealous for the Lord, so is jehu; Peter weary for his sin against Christ, so doth judas also: here is the same work, but not the same acceptance: where is the difference now? By faith Abel offered a better sacrifice than Cain: and if Peter's faith had failed, so had his fact too as well as judases. If thou prayest, pray in faith, Mark. 11.24. Hebr. 4.2. believe and thou shalt receive. If thou hearest, mingle the word with faith, else it becometh unprofitable: and so in other duties. 3. This showeth that numbers are uncapable 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 men's hearts, & these fruits will easily rise. Professors of the Gospel must be the first and forwardest in every good work. Doctr. 2. Professors of the Gospel are above all other not only called to the practice of good works, but to be the first and forwardest, yea lights and leaders unto others. 1. In regard of their present estate: they are the children of their heavenly Father, and therefore must resemble him; and so walk as they may testify themselves of this household of faith: Matth. 5.24. for what a dishonour were it to their high calling to be exceeded and outstripped of Infidels? They are God's workmanship created in jesus Christ unto good works. They have received the spirit of grace which only can make them fruitful as good trees laden with the fruits of righteousness. They are enlightened in the knowledge of jesus Christ, 2. Pet. 1.8. wherein it were a shame to be either idle or unfruitful, and not to shine out as the lights of the world in holding forth the word of life in all godly conversation. Secondly, that such as believe may be blameless, and so put to silence the ignorance of foolish men: 1. Pet. 2.15. for this is Satan's old policy, whereby in all ages he hath turned away the hearts of many from the truth, and whereof (though he be discovered) he disarmeth not himself at this day; that when the Apostles themselves, and the teachers in the Church succeeding them delivered the truth of the doctrine of justification by faith alone without the works of the Law; he would always thrust in some professors into the Church, that upon this occasion did ruin the grace of God into wantonness; and then raise a general slander of the doctrine, as though it were only a doctrine of liberty: even as at this day the Papists slander us as enemies to good works, only because we thrust them out of Christ's chair. Now to avoid this ordinary scandal, the professors of this same doctrine must especially for the honour of God, and his Gospel, and their profession of it, be careful to become patterns in their lives of the faith they do profess. The fruit whereof shall extend itself yet further than the stopping of the enemy's mouth: even to the winning of them or others that are yet without, who by such godly conversation shall be by little and little inclined to like the word, and so be converted to the profession and practice of it at the length. 1. Pet. 3.2. Nay this fruit is not only reaped by others without, but no small benefit redoundeth to the professors themselves, who hereby make their own election sure: 2. Pet. 1.10. and justify to themselves and others, that faith which justifieth them before God. 3. The danger of the neglect of this duty urgeth it: he that knoweth his master's will, and doth it not, shall be beaten with more stripes. Tribulation and anguish shall be to every sinner, first to the jew, Rom. 2.9. and then to the Gentile. Why first to the jew? because they were the professed people of God, professors of the law, possessors of the oracles, hearers of the Prophets, but despisers of the means of salvation: they therefore shall be first and heaviest judged. Use. 1. If we profess ourselves by faith to be set into Christ, we may examine the truth of it hereby, Means to help forward the former duty. that then we cannot but be fruitful trees of righteousness, being removed into so sound a stock, and fruitful a soil. Whosoever then are not much and often in the works of godliness, love, and mercy, may well suspect their estate. 2. Whatsoever things are honest, pure, just, and of good report, Philip. 4.8. let believers think on these things, let them think that such precepts belong properly to them: it being a truth that all, exhortations in Scripture are first and directly made to those who in some measure are freed to acceptable, though not full performance of the same: whereby let believers provoke themselves to more diligence, seeing unbelievers cannot tell what way to begin in them. 3. Carry a diligent eye and watch over thy life, and every action of it: before thou interest into any action, examine whether it will glorify God, and dignify thy profession; or expose it to contempt, and make that holy way evil spoken of. 4. Watch opportunities to do good, take them when they are offered before they slip thee; yea seek them, that thou mayst ever have something between thy hands to glorify God and his Gospel withal. 5. Crave wisdom at the hands of God, wait at her gates, hear counsel from her mouth, lay up the rules of the word, for the ordering of thy heart and life: thus shalt thou be able not only to pass every day more innocently than other; but become also a clearer pattern of well-doing, and more conformable to this rule of our holy Apostle. But how may Christ come and find a number of lazy Christians in his vineyard, Application. to whom he may say, why stand ye idle all day long? why, did you not promise me you would go into my vineyard & work and do ye not? or are you in so goodly a field, and can you want work? have ye done all your husbandry about home in your own hearts, in your callings and several conditions of life? then look abroad into the field of my Church, and there you shall not want wherein to employ your strength, counsel, exhortation, mercy, love, zeal, diligence, and all the graces ye have. Neither is it harder to set Christians on work, then to hold them unto it. The profits and pleasures of this life call them often from the special business of Christianity, because they inquire not whether in such several actions they seek God or themselves: What am I a believer? I should in every action glorify God, testify my faith, beautify my profession, edify my brethren: I ought to win the ignorant, bring on the weak, or at least stop the mouth of the enemy who will be ready to say, You may see what a slight excuse will serve any of them all to miss a sermon: what a slight profit will make them forget themselves, their father whom they profess, and their Father's house: what a slender business will interrupt and break off for the time their family duties: what a trifle will make them at odds, and suits with others, yea themselves: for they can be as contentious as any other. Alas, am not I a Christian, a believer, am I not called to better things, have I not promised better? should I make the devil glad, his instruments rejoice, God's spirit sad, his children heavy? 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 back weak ones by such fruits in me a professor? should I cast off the care of my brethren, and bring shame on all my father's house? Have I faith, or are these the fruits of it? would it not rather be fed still in the ministery? would it not upon all good occasions be working by love? can a believer be so slack, so heavy, so idle, so secure, so covetous, so contentious, so scandalous as I am? oh I must look better to the matter. When I first entered into the ways of God, I said, I promised I would look to my ways, I would not offend in my tongue, in my hand, in my eye, in my life and conversation; and by God's grace hereafter I will pay these vows to the Lord, in the sight of all his people. Now for watching opportunities & seeking occasions of doing good, we fear them, we fly them, we avoid charitable motions, and repute it our wisdom not to hear them: self love and self ease slayeth our profession, deadeth our faith, and burieth our love to God, and to men: can working faith be so idle, or believing persons so workles, or trees of God's orchard so fruitless? shall green leaves make us good trees, or good words good Christians? Let us pull out our hands out of our warm bosoms and fall to work, and leave idle jangling. It would be more for the honour of God and his Gospel, if professors would either do more or say less; practise something like or profess nothing at all. Where is the communion of Saints become? when do professors meet together to edify themselves by godly conference? when inquire they one of an other, where is a poor christian either sick, or in other distress, that we may gather him a little relief? were not such a fellowship as this likest unto the purest Primitive Church in the days of the Apostles themselves? and were it not now fitter for believers, The Popish religion was most without for the show, whereas none was within their walls. Many Protestants are privately religious, but little breaketh out. True religion is little beholding to either. then live so privately minded as many? as though we could not be religious, unless (as of old) we cloister ourselves like Monks, living within our private walls, feeding up ourselves, & storing up for ours, but forgetting Joseph's affliction. And surely, what is the cause we see not such a comfortable communion, but because those that believe in God are so heavy unto good works? the richer sort which should be as great wheels to set forward the poorer, either look big upon them, or for other employments have not so much leisure as they: their own ploughs must forward whatsoever become of Gods: and the poorer sort want both means and example. Doctr. 3. In that the Apostle willeth Titus to affirm these things delivered, and addeth this as a reason, because they are good and profitable: we observe, that Ministers in their teaching must have respect to these two things. 1. That they deliver true, sound, and good matter in itself. 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 contrary, Satan is a lying spirit in the mouths of seducers. Now then is it true when it is divided aright, and then divided aright when it is truly and properly grounded on the place whence it is raised; as also when it is truly and rightly applied. Aiming 1. to please God, and not men, or the times: 2. to beat down sin, and not open a door to liberty or licentiousness: 3. to comfort and encourage such as walk uprightly, Doctrine must be both true & truly dealt with. and not make the hearts of those heavy, to whom the Lord speaketh peace. Let the doctrine be never so true, if it be misapplied it ceaseth to be Gods, who always speaketh to the heart of his children. Secondly, it must be profitable as well as true. For 1. every thing in the Church must be done to edify, 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 commandment is, to deliver nothing but what may breed godly edifying, 1. Tim. 1.4. and not to strive about words to no profit: 1. Tim. 2.14. bounded with a threatening, that the Lord will come against such Prophets as seek out vain things, and such as bring no profit to his people, jer. 23.32. 4. examples: Paul professeth of himself that he kept nothing back which was profitable, Act. 20.20. Nay the Lord himself setteth himself a worthy example hereof to all teachers and preachers: Isa. 48.17. I am the Lord thy God which reaches thee to profit, and leadeth thee the way thou hast to go. Use. 1. It is not enough that a Minister be a great scholar, but he must be a true teacher too. Many a learned man is a false Prophet, whereof we have pregnant example in the Church of Rome, in whom we see the speech true, that in God's matters the greatest clerks are not ever the wisest men. It is observable also in the Scribes, pharisees, and Rabbis of the jews, that depth of learning hath not always the truth chained unto it: but that the Lord (according to his accustomed manner working in and by weak things) often revealeth more saving wisdom to some poor, contemned, humble soul, then to all the great clerks, who may otherwise profess that they have the very key of knowledge: which is not spoken that any should hence be emboldened to contemn so excellent an ornament as learning is, but only to show that the Lord tieth not himself and truth unto it. Object. But we have no teachers, who teach not the truth. Answ. We are to bless 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 think that his malice now towards the end is so abated; or that the state of the Church is now above all times so privileged, as that he hath not his instruments still labouring to corrupt and deprave the truth; broaching so far as they dare their private opinions, for which the truth is little beholding unto them? The Prophet jeremy speaketh of Prophets who prophesied lies in the name of the Lord, and saith, they prophesied false vision, jer. 14.13, 14. and divination, and vanity, and the deceitfulness of their own hearts: why what was that? in that they said, Ye shall not see the sword, and famine shall not come, but I will give you assured peace in this place. If we shall hear such sweet enchanting voices; all is well with us, we have the most flourishing and most reformed Church that ever was since the Apostles days; and we may take a nap and rest in our peace and prosperity, what way can we be moved? surely, these words may seem the visions of men's own hearts, the rather in that the Lord by his own hand from heaven proclaiming the contrary, by durable plagues, and lasting judgements, of plagues, famines, unseasonableness of weather by years together: and for the troubles and oppositions in the Church, when or where were they stronger since the Gospel first entered? If we shall here voices 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 means of salvation more carefully, with the terms of sermon-gadders and sermon-mungers, and such: Is the truth, which desireth nothing more than the light, beholding to such visions of men's own hearts: or can we here acknowledge the style of the spirit and word of truth? If we shall meet with doctrines giving liberty to profane gaming and pastimes on the Lord's sabboath; and then having gotten in a finger, go on to make it an indifferent thing, to keep or not to keep but only the times of Church required by law: and further, make it questionable whether we ought to keep this present Sabboath or devise some other; is not this as great a blow to the truth as she can receive, & more than she looketh for in the house of her friends? which let it prevail, we shall see a poor staruen piety among men in very few days. If we meet with other defences justifying and approving every thing, and any thing to be spoken in the pulpit besides the pure word of God, which is profitable to teach, improve, correct, and instruct in all righteousness: that a man may moil himself and hearers in puddles (I speak comparatively in regard of the pure word of God) when in the mean time the sweet streams which run from under the threshold of the Sanctuary are neglected: how is the truth here honoured, when the Scriptures the fountain of it, are so unequally matched? If it shall be affirmed, that whosoever shall in name profess themselves to be Christians, the Sacraments are not to be denied them, although they be openly wicked, because all men are subject to sin. If men shall make a tush, and a light, or no fault, to swear by faith, or troth, etc. because it is but a custom of the tongue: surely, we may say if these be the voices of Prophets, they are of such as Christ speaketh of, which deceive many, which make iniquity abound, Matth. 24.11. and the love to the truth grow key cold. Use. 2. To people to pray to the Lord, 1. To give pastors according to his own heart, What people must pray for in coming to the word. not such as may seek out vain and foolish things, the froth of wit and learning; but such things as may feed their souls with wisdom and understanding. 2. For the spirit of discerning, to try the spirits by which are of God: for the guise of false teachers is privily to bring in damnable doctrines, 2. Pet. 2.1▪ Jude 4. and craftily to creep into men's affections; and men more easily run after them, because they speak something pleasing to corrupt nature, sometimes in the matter, sometimes in the manner: and therefore such as would not be deceived by them, must be provoked to more wariness. 3. For the spirit of subjection, that they may receive the truth as truth: for else it will be just with God to give them over to be seduced with false teachers, and to believe lies. 2. Thess. 2. Prou. 1.30. For those that despise his counsel, shall eat of the fruit of their own way, and be filled with their own devises: those that regard not to know God, shall by God be delivered up to a reprobate sense: and those that will not believe one Micah but hate him, shall fall into the hands of four hundredth false Prophets to fall by them. 4. Commend the cause of the truth unto the Lord's protection, entreating him that it may be continued even to this our Church and Land: the which surely by the great contempt and abuse of the light, and the bringers of it, we have justly forfeited; and deserve to be plagued with all kind of illusions, as Popery, profaneness, Brownisme, Atheism; the which fearful judgements have made out great head already, and are forerunners of greater evils, and beginnings of more bitter sorrows, without timely repentance. And to what other ground can we ascribe all these evils, but unto the just judgement 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 law, for they are unprofitable and vain. Although Titus hath been in the former verse commanded to teach, and beat home such true and profitable points of doctrine as we have heard, yet must he know, that he hath received but half his errand, and is but half way in his duty; wherein if he would be complete, he must further circumspectly watch against and repress all vain and fruitless teaching, especially those kinds here mentioned: either suffering them not to break out at all; or if they do, to nip and blast them quickly and betimes: if he can he must stop them in the head; if he cannot do that, he must stay them in the stream. 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 unprofitable and vain. For the meaning of the words we must know, that our Apostle condemneth not the moving of every question in handling the word; for there are many necessary ones in divinity, which for our instruction and edification we may inquire and dispute: thus we read that Paul disputed often: and thus we are trained and furnished in the divinity school, to defend the truth of God against the adversaries of it: and where Solomon brandeth him with a note of folly that maketh no question but believeth every thing, he showeth that there is a wise inquisition into necessary truths tending to edification. But the Apostle expresseth what questions he disalloweth in a Divine, foolish questions, that is, unnecessary, idle, of no moment, of no good use to edification, neither in faith nor love, in conscience nor manners. Where me thinks Paul by the spirit of prophesy foresaw, forewarned, and forearmed the Church of that great malice of the devil, which in after ages prevailed to the overthrow of all purity of religion and piety itself: and that was by turning men from the comfortable practice, and proper use of Scripture, to seek out an art of divinity appropriate to some few: and so suddenly came to turn all the sound knowledge of the Scriptures into a skeptike and questionary divinity; whereby the devil kept good wits from the knowledge and study of tongues, and the necessary fundamental points of Christian religion; and set them on work in the speculation of strange, frivolous, and curious questions, wherein they were not one more against another, than all of them against God, and his truth, and the building of his Church. And this is the quoth libe●a●ie school divinity, than which nothing is more highly magnified of many at this day, who had rather taste leeks then Manna: and although our Apostle granteth that it may have a show of learning and wisdom falsely so called; yet as here it is called foolish, so elsewhere he confidently termeth it both foolish and unlearned, 2. Tim. 2.23. because it is occupied in such questions, as have neither wisdom nor learning in them, while they make a show of both. Such are their questions concerning their heavenly Hierarchies, Foolish questions of Papists. and orders of Angels, concerning the degrees of the Saints in heaven, so definitively and magistrally determining, as though they had newly dropped out of the clouds: Paul durst never utter such things who was wrapped into the third heaven. 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 purgatory. Others are at red war whether things notional or ●eall be better: some sweat in disputing whether the world could be better made: others to be resolved whether the Pope be more merciful than Christ, because Christ delivereth none out of purgatory as the Pope doth. But about their Sacrament and consecrated host, Proof hereof the learned have in Doct. Whitak. de Eccles. quaest. 5. cap. 8. their tumults are such and so ridiculous; as a judicious Divine would be loath to foul his mouth or his hearer's ears with them. These are the toils of the angelical, seraphical, magistral, and subtle Doctors, Scotus, Hales, Holcoth, Durand, and such monsters of Divines; which how much true learning they contain, the darkness of their ages in which they lived and since sufficiently manifesteth. God's righteous judgement was upon them and the whole world since for their sakes, and that sentence verified upon them, while they thought themselves wise they became stark fools. Rom. 1.22. Let students look how they spend time in them, for the truth is, that if a man be devoted to them, he shall be ever learning, and yet never come to the knowledge of the truth: nay it may be feared of some who were towardly set in the truth, that coming into this school too timely, are now grown crooked and out of love 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 always was and yet is an excellent use of them in Scripture. Before Christ they were so necessary, as the jews were commanded to keep public and private records of their tribes and families, yea and if there were any that could not tell or find his genealogy, he was not to be admitted; or if inconsiderately he were, was to be deposed from public office, Numb. 1.18. Nehem. 7.62. and to this purpose some holy writers of Scripture have set down for the use of the Church to the end whole books of genealogies; but especially that the jews might be able to bring their descent from the patriarchs, as we read of Paul, who no doubt could bring his line down from Benjamin, Philip. 3.5. The use of these genealogies was manifold, I will note two. First, to manifest the truth of God in the Scriptures. Use of Genealogies in the Scriptures. 1. In the accomplishment of many special prophecies to particular persons: For example; God promised to Abraham that he should be a mighty man: that this truth might be fully known, must be set down the whole descent and posteriritie, and Princes that came of him although never so wicked from Ishmael himself. Rebecca also had a promise of two mighty peoples in her womb, and that the elder should serve the younger: how should this be known to be accomplished, but by the genealogy of them both, for which purpose even the dukes that came of Esau were all recorded. The like of Jacob's prophesy concerning Ephraim and Manasseh; for otherwise the wicked should have no name nor register in the book of God: it is not for their own sakes whose memories should rot, but for the honour of God and his servants they are there rolled; to show that the godly were not only inwardly but even outwardly blessed according to promise with such a fruitful race and posterity. 2. It is a great light to the truth of Scripture, when it setteth down the persons by whom, and the times in which every worthy thing was done; what also and by whom the Church suffered: how all nations were ever enemies to religion but one little point or corner of the world: how God had ever a Church in the world, even in the corruptedst time's a little remnant of Israel that worshipped him in spirit and truth, which things are cleared by genealogy. The second and principal use of genealogy is to manifest the true Messiah unto the world. As, 1. to show that because God would be appeased in the same nature that had sinned, therefore he was true man and not in show: and that his humanity, incarnation, and nativity should not be obscure, his natural descent is by the Evangelists brought down from Abraham, yea from Adam, showing us thereby what is the proper end of all genealogy in the Scriptures. 2. The nobility of his birth, and worthiness of his parentage, and that he was the right heir to the jewish kingdom. 3. The truth of the prophecies concerning him that he was the son of Abraham, and of David, and that the sceptre departed not from judah till his appearing. 4. The blessing wherewith that family out of which he came was advanced and distinct from all the tribes of the earth. 5. His humility who came of all sorts of men and women, public and private, poor and rich, good and bad, that he might be a fit Saviour of all sorts of men: not disdaining to place in his genealogy Phares the incestuous son of judah, and Bathsheba that was the wife of Vriah. And in these uses these genealogies may be still with sobriety read, taught, and heard. Quest. What is it then the Apostle condemneth? Answ. Not any such as serve to the edification of the faith of the Church, whereof this of Christ a public person and Saviour of the world is the chief of all; neither the keeping of the descent, so far as serveth to the preservation of right, justice, and civil peace. In which respect Kings and Nobles, yea and other inferior persons may inquire into that right which their ancestors have made their due: and must so hold their genealogy, as they may hold their right against all claims. But here is condemned all that recounting of kindred and pedigree in all sorts of men, which proceedeth from a vain mind, and tendeth to worldly pomp and vainglory. For this was the sin of the jewish teachers, that whereas now by Christ's appearance all distinction of families was in religious respect abrogated: and now was no such need of genealogy as before, unless it were before Infidels, and such as were not persuaded of the right descent of Christ: yet they out of their pride would be much and often in extolling of their tribes and kindred; and so not only for these accessories let go the substance of religion, but as if they would build up that polity again which now was abolished, to the great hurt of their hearers, would much busy themselves in such fruitless discourses. These genealogies must Titus withstand. By brawling and contentions about the law, are meant those hot contentions which yet many jews and judaizing teachers did trouble the purity of religion withal; striving still to bring back again the observation of jewish ceremonies; such as was circumcision, differences of meats, and days, 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 unto Christ; but not to shadow Christ to come as before, who by his coming hath put an end to all such ceremonies. Of all these endless questions, idle genealogies, and brabbling contentions, the Apostle giveth this censure; that although they may seem to have 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 unprofitable and vain, far from instruction and edification of men in true godliness; yea indeed great hindrances thereto, as taking up time and labour, and wits of men which should better be employed; which as we said, is a forcible reason to avoid and repress them. Hitherto the meaning. Satan seeketh to corrupt the purest churches by bringing in needles questions. Doctr. 1. The Devil is ready in the purest Churches to corrupt the purity of doctrine, by stirring needles & endless questions, either in substance of doctrine, or in ceremonies; wherein men will be as hot as if all religion were placed in them: And thus shall the peace of the Church be troubled, the free passage of the Gospel hindered, the godly teachers grieved, and all for things unnecessary and idle: things sometimes so far from profiting the Church, as that they much hinder it, and obscure the doctrine of true religion. All this appeareth plainly in this our example. The malicious man is ever sowing tars in God's field, and if he cannot extinguish all the light of Christian doctrine, if he cannot pull down as he would the substance of truth, he will do what he can; he will make dissension in smaller matters, whereby many shall be offended, many cast back that were coming on, and many other kept back, who might come on in time. So when the Disciples of Christ and john consented in the substance of doctrine; yet could he make them quarrel in washings, and fastings, and such ceremonies. Paul and Barnabas consented in substance of doctrine, yet for a very trifle and indifferent thing, Act. 15.39. (the company or leaving behind of Mark) were so exasperated and divided, that they did separate one from the other. And if he be so forcible in good men that he taketh the advantage of flesh in them, much more doth he effectually work in unconscionable men who are all flesh, and all corruption. Easy were it in all ages to discover this eminent note of Satan's malice in false teachers, namely, that they were ever more earnest in urging and constraining of men in their own devices, then to the duties of the moral law. Christ charged the pharisees that they placed more religion in washing pots, cups, and beds, then in keeping Gods commandments. These jewish teachers, Act. 15.29. are branded that they troubled the Church with words and cumbered men's minds (even in the Apostles days) with things dead, and unnecessary, with circumcision and ceremony. And is not God's judgement come upon the Papists at this day to the uttermost, who have called back all these jewish ceremonies again, and so long contended for them, that they have lost the substance of pure religion, and the truth hath betaken her to her wings? Their school divinity is turned away from Christ's body, to his garments: their main disputes are taken up about works of preparation, freewill, merit of works, works super errogatorie, purgatory, differences of garments, meats, days, vows, pilgrimages; which are such things as Christ wrapped up together and left in his grave, when himself rose again. And their doctrinal divinity to the people, as we read it in the postils, but school distinctions, and legends fables; or of latter times, bitterness against the first restorers of religion, who oppose their former false doctrines. And for their heat in urging these things above all the commandments of God, none is so blind but may see that they more severely punish him that fasteth not their lent, than such as are manslayers; more him that keepeth not one of their Saints days, then him that keepeth never a Sabboath through the year: that they make it a greater sin for some sorts of men to marry a wife, then to live in secret filthiness all their lives long. Thus the devil having gotten in his head, easily thrusteth in all his body; and if he get a Church or people at this advantage, that he can cumber men's minds with needless things, and stir up brabbling contentions about unprofitable and vain devices of men; he is in great hope and probability ere long to put out that light, which he hath already so far darkened. Use. Let us acknowledge the work of Satan, when we see men who are all of one sound judgement in the substance of religion, and so should be brethren; to be at such hot strife and opposition for matter of ceremony, and for things in comparison vain and unprofitable. 2. Let us not count it a strange or new thing, to be too much offended at it. 3. Let us pray the Lord, who can rebuke Satan, to dissolve such works of the Devil, lest in the end too late we lament the loss of the truth. Doctr. 2. In Titus his example, every Minister is bound not only to teach profitable things, but to resist the contrary. Ministers must teach things profitable, and resist the contrary. He that would be faithful in the house of the Lord, must behave himself in building these spiritual walls, as Nehemiah did in building the material wall of jerusalem. He must be ready with his tool in one hand, and his weapon in the other, both to build, and defend his building. He must be so far from vain teaching in himself, as he must not suffer it in another, if it lie in his power to hinder it. The doctrine being so plain, as it is to be read out of the words of the text, we will spend no labour in the proof, but reserve it to the use, which is, 1. To reprehend sundry sorts of teachers. 1. Such as weary themselves and hearers with knotty questions, which are as parables to the people, wherein while men exercise their wits, to get a name of profundity, 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 devil hath matter to work upon; for either he taketh up their minds with such needless questions, which hinder matters leading to true piety: or else maketh them waver in the truth, or bringeth them on to open profaneness, when they see that every truth may be called into question, and probably oppugned; and so they care for no truth, as having none to insist in. Preaching is not a tying of knots to untie them again, nor a school problem, but a building up of men in the obedience of saith and repentance. 2. Such as tire themselves with curious questions, to which corrupt nature is very prone in unsanctified teachers and hearers; and these as unprofitable and vain as the former: teachers would find out the equality and inequality of glory in heaven: would have us know whether we shall know one another in the life to come; would instruct us in the year and time of Christ's coming to judgement: would find us out the cause why God rejecteth 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 deep, and I have no vessel to draw with. Hearers likewise would feign know where Moses his body 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 pry into God's secret place: yea although it be sequstered from the rest, and veiled, covered, and shadowed with the wings of the Cherubins. But let such beware they buy not their presumption as dear as he did his; there is danger in climbing, and our lesson given us is, not to be overwise, but wise to sobriety. It is a fearful taking of God's name in vain, to take his word to make a ground of our own devise in things not revealed. It is an high presumption to seek to discover that which God hath not uttered, whose glory it is to keep somethings secret to himself. In a word, it is a point of extreme folly, whereas the Lord hath delivered such high things in the Scriptures to exercise our understandings; that (as the ancient speak) were we elephants we might swim there; that we should leave these and wast out our time in things not revealed. True it is that knowledge is profitable, is sweet, and profound: But what then? although it be profitable to warm a man's hands by the fire, it is no wisdom to thrust one's hands into the fire▪ to use the beams of the sun is profitable to perfect the sight; but unless we were eagles, to gaze upon the body of the sun is to destroy it. So likewise honey is sweet, but we must so much the more beware we eat not too much. And there is a knowledge too high for David himself: an humble ignorance is an high learning where God would not have us to know. Now the better to restrain ourselves herein, Motives to the former duty. 1. Labour to see the corrupt disposition of the best in this point: the dear children of God have had their idle and curious questions: Daniel a man greatly beloved would be inquiring concerning the end. Dan. 12.8. The disciples bewrayed their weakness both before and after Christ's death, joh. 8.1. Master, who sinned, this man or his Parents? whereas Christ wisheth them to look at God's scope in all his actions, which is his own glory: so after his resurrection, Lord, wil● thou now restore the kingdom to Israel? and Peter of john, Master, what shall this man do? Secondly, acknowledging it a fruit of pride, let us compose our hearts to humility, as David, Lord I am not high minded, I walk not in things too high for me, but as a weigned child: it is a spice of pride of heart to seem to know more than others. 3. Consider the unprofitableness of such knowledge, it puffeth up, it edifieth not; one compareth such curious questions to Crevices, which have more picking then meat. 4. The danger of it, for hereby men grow to scorn the simplicity of the gospel, and so forfeit their salvation. This mother and daughter we read of in Libanius julians' schoolmaster, who meeting with a Christian, asked him in scorn this question, I pray thee seeing thou holdest on the carpenters son, 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 scholar julian, who shall have a cast of his office ere long, as a little after julian was slain in battaell, carried to Antioch in a coffin and there buried. Note the fearful end of curiosity in God's matters. A third sort of teachers offend in wring allegories so far as in stead of milk blood cometh, and in studying for acquaint terms, as fit for their message as Saul's armour for David: whereas the wisdom of a man of God, is to speak● things agreeable to the analogy of faith, and in the style of the holy Ghost, unless any man think he can speak in a better, which were to take upon him to teach the Lord to speak; or defend that the Scriptures want light to express themselves. And indeed such teaching is in itself like some stuffs starched and stretched, and set out with a fair gloze, but come to the wearing or wetting it shrinks and shriules like cobwebs: and in the hearers effecteth an admiration of the man, but no sense of the matter: ask common people, what learned you at the Sermon? oh he is a proper man and a good scholar, and this is all that the most have learned: a just hire of such vain and unprofitable things, the work is consumed before it come to the fire. People must not desire such doctrine as the Minister may not teach. Use. 2. People must not desire such doctrine as Ministers may not teach. Nature desireth to change pasture often; and the ear so far as uncircumcised is Athenian, itching after novelties: children would be in new lessons before the old be half learned; so Christians cannot away to dwell in that pure doctrine which would lead them in true godliness: whereby often by the judgement of God, they forfeit their faithful Pastors, and in God's wrath have hirelings set over them that feed them with wind: they desire fine words and profound matter, and are weary of plain doctrines; and they have a picked language and vain speculations, they ask and have. But no sooner is Manna loathed, but quails are reigned, but with vengeance: it is flesh, but a meat that rotteth in the mouth, even between the teeth. Use. 3. In private conferences man with man avoid these vain questions; that all our private communication may tend to edification: fathers must teach their children with Abraham in God's ways: children must depend upon their fathers, and ask them of such things, see Psal. 44.1. Mother's must teach their young children the Scriptures, as Eunicha did Timothy: Masters of families should make their families petty schools and nurseries of divinity: we read how Apollo's a great man proceeded a doctor in Aquilaes' house: our private houses should be Churches or Chapels; therefore such idle and vain questions should find neither time nor place in these our private Churches. Vers. 10. Reject him that is an heretic, after once or twice admonition. 11. Knowing that he that is such is perverted, and sinneth being damned of his own self. The fittest dependence of these words with the former, I conceive to be this. Paul having exhorted Titus both to teach the truth according to godliness, as also to resist all such foolish and vain doctrine as might do hurt in the Church of God: Titus might object, This indeed is my duty wherein I intend to exercise myself with diligence; but when I have laboured and done all I can, many there are who will not yield to the truth, nor submit themselves to this ordinance of God; how am I to carry myself toward such? Ans. The Apostle careful to prevent all such things as he foresaw might be hurtful to the Church, giveth direction in these two verses how to proceed in this business also. The former giving direction and laying down the duty, 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 deal, here called heretics. 2. The direction how he is to behave himself towards them, reject them. 3. The orderly manner of proceeding, after once or twice admonition. The latter verse containeth the reason of this severity, because such persons are incurable and incorrigible: which is proved by two arguments. 1. such a one is subverted, that is, turned or cast off the foundation. 2. he sinneth against his own conscience, being damned of his own self, 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 Heretic? Answ. He that professing Christ, yet inventeth or maintaineth any error against the foundation of religion, and that with obstinacy. For the opening of which description three things are to be noted. First, that an heretic must profess Christ. Per verba legis legem oppugnat. Ambr. For jews, Turks, or Pagans cannot properly be Heretics, although they fight against Christ and all religion in all the foundations of it. These are more properly called Heathens, Infidels, and Atheists without God in the world. But the person whom Titus hath here to deal withal, is one within the Church, and cast off from a foundation upon which he seemed to stand. Secondly, he must maintain an error in doctrine (for if men err in practice they are rather hypocrites, and profane wretches) and this error must be fundamental, that is overturning some ground or article of our faith: for it will not make a man an heretic, not to believe the fables of Saint Francis, although Pope Benedict 4. so determine. Nay if a man should hold something wherein the Scriptures are his adversary, as that an oath is not to be taken, and war is not to be made by Christians: such a one were in a gross error, but not presently sunk into heresy. But if any man shall maintain justification by works, a daily sacrifice for satisfaction for sin, or any other righteousness or work to stand before God in besides Christ; the defence of this will easily prove heresy. And hereby the Popish doctrine is clearly proved heretical. Thirdly, this error must be wilfully and obstinately maintained; for he must reject admonition, and strive after conviction: and this properly maketh an heretic. Aliud est haereticus aliud h●ereticis cred●ns August de vt●l. credendi ad Honorat. For every one that holdeth an heretical opinion is not an heretic: a man may by simplicity, levity or rashness, or gentleness of nature be drawn into such an opinion: but if admonished of his error he contend not, but is ready to yield up himself to the persuasion of truth, he is no heretic. For these three things make up an heretic. 1. error. 2. conviction. 3. obstinacy or weddednes to his opinion. An heavy imputation to charge any man to be an heretic. Hence first note by the way, what an heavy thing we charge him with, whom we brand with the title of an heretic: for we charge him to be one who resteth not in the wholesome word, but maintaineth such an error as hath turned him off his foundation: one that contemneth the judgement of the Church, despiseth wholesome admonitions: continueth in his damnable opinion against the light of his mind, against the check and accusation of his conscience; and being condemned of himself, heapeth up sin upon sin: All which censure if we shall hastily pass, we shall hardly avoid rash judgement: for if every error in divinity presently made an heretic, Errare possum, haereticus esse nolo. the Apostles themselves had been no other than heretics, who at first were so erroneous and ignorant in many things of the greatest moment in religion. What a false witness then, hath that Apostate Church of Rome passed against ours, and all the reformed Churches; whose teachers in all their sermons and writings style us by no other name then heretics? whereas they cannot show wherein they have convinced us to have departed from the Catholic and Apostolic faith: and much less that we have with pertinacy, and against our own consciences maintained any falsehood. Indeed if our rule be their Canon law (which judgeth him an heretic who speaketh against the Romish Church, or obeyeth not whatsoever the Pope decreeth) we cannot avoid that name. Or if we should teach (as they do, and that after conviction) that the Saints in heaven are mediators by their merit and prayer: that prayer is to be made to Saints and dead men; that we can be justified by the merit of our works, by fasting, prayer, pilgrimage, or any such observance; that concupiscence is no sin in the regenerate, that a man can perfectly fulfil the law: that Saint Dominike performed more miracles than Christ, and all his Apostles, and was far greater than john Baptist: we could not avoid but be heretics indeed: because these and a number such are contradictory to the canon of the Scriptures, reverse the foundation of religion, and yet are obstinately defended by them. To charge a man to be a Puri●ane, is to call him an heretic. And further, let men see hence how inconsiderately they cast the names of old heretics to the blemishing of the lives and ways of many godly and worthy men: as when Christian and religious men are termed by the name of Puritans, an ancient sect of heretics, with whom these have but small acquaintance. The like may we say of that reproachful title of Schismatics, who quickly degenerate into heretics, who rend the coat of Christ, and make division in the Church: sometimes for some opinion, but more usually about some orderly rites and ceremonies in the Church. Now then to challenge men of schism: 1. the Church must be proved to agree, and to have the unity of truth both for doctrine and rites. 2. men must be convinced by the word, that the doctrine is the wholesome word, and the rites and ceremonies are edifying, orderly, inoffensive, and not superstitious. Object. But some are so peevish they will never be convinced and satisfied. Answ. The reason hereof seems to be, because the Church is sometimes a party in such a question; and therefore it were wisdom to bring upon such parties the judgement of other reformed Churches, to make up such a conviction. And then when all such good means are used, if men separate from the Church, let them lie justly under the reproach of their sin. But far be it, that every one who carrieth a diverse judgement concerning some rites in the Church wherein he lives, should presently become a schismatic; for such a one may still cleave in heart, in affection, and in personal presence unto the Church, and be far from interrupting the unity of the Church. Yea far be it that every departure from those that call themselves the Church, yea in main points of doctrine, should be schism. Were Elias, and Elizeus Schismatics, because they departed from jeroboams worship? were our Saviour Christ and his Apostles schismatics in departing from the doctrines of the pharisees and Saducees? No, it was jeroboam; it was the Priests and pharisees (who pretended themselves to be the Church) departing from the truth, and so from the true unity, that were the authors of Schism herein. And so for rites, how can we stop a Papists mouth, if we shall say that those men who depart from rites tending to the weakening of faith and doctrine, or offensive and superstitious; are presently to be ranked amongst Schismatics? for have not we ourselves thus departed from an hundred Romish ceremonies, and yet we say they are the authors of Schism therein. Let this rectify our judgements, and keep us from rash censures in matters so capital, and so difficult. If any Catholic spirit will still reproach us as Schismatics; surely we will rejoice herein, that we are not of them, whose canon hath taught us, that if Christ and his Apostles would not subscribe to all their decrees, they should escape no other terms but be reputed Schismatics at the least, if not burnt for heretics. Secondly, note that there have been, and shall be to the end heresies in the Church. Christ was no sooner ascended, There always have been, and shall be heresies in the Church: why. but that blessed doctrine of his (even while the Apostles yet lived) was oppugned by heretics: which seemeth to be the ground of this precept. Nay no sooner was there a Church, but heresy the disease and corruption of it, began to discover itself; and truth ga●e only the start, & was before heresy; yea the ●a●es came up with the good seed in the field of the Lord. The reasons of this doctrine are, First, so long as the causes of heresy remain, it self must needs continue: but the causes shall be and ever have been in the Church; and these are ignorance of God, pride of heart, self conceit; overweening of gifts, want of love to Christ and his truth; Satan's malice, ambition, covetousness, flattery and many more: in a word, so long as there is a mixture between good and bad, there will be a fight between them. Secondly, the Lord in his providence suffereth false prophets and heretics to rise up among his people, Ad hoc sunt haereses ut ●ides habendo tentationem habeat & probationem. Tertul. de prescript. advers. haeret. cap. 1. to prove & try them, whether they will cleave unto him or no: Deut. 13.3. they are the Lords fan brought into his float, to separate between the faithful and unfaithful: whereby the wicked fall off, as being 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 faithful to the end. So the Apostle, 1. Cor. 11.19. There must be heresies, that those who are approved of God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. may be known: he saith not it is possible, but necessary that heresies be, as fire to try and purge the gold. Thirdly, the Lord in his justice punisheth by such the contempt of his truth, and the careless and unaffected entertainment of his word. For justly are men who will not receive the truth in the love of it, given over to strong delusions in the believing of lies: 2. Thess. 2. If Christ and his Gospel cannot be received, Antichrist (when he cometh with all lying wonders, and prevailing errors) shall. If the truth in Michas mouth be contemned, 400. false Prophets shall prevail with their lie. So have we seen that where a faithful Pastor hath been lightly set by, the Lord hath one way or other removed him, and after his departure sent in some grievous wolf or other, that hath not spared the flock. Fourthly, the wisdom of God permitteth it: for although it seem to poison utterly & destroy the truth; yet indeed he turneth it to the clearing and confirming of it, Per eos qui ecclesiam discerpserunt, recta fidei dogmata emerserunt. Euagr. lib. 1. cap. 9 it being 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, becometh more lightsome, and more victorious: yea the gold cometh no brighter out of the fire, than the truth out of the trial of opposition and contradiction. Use. 1. Whensoever Satan according to his accustomed malice against sincerity, stirreth up any troubles to stay the course of the Gospel, to obscure the shining brightness of God's glory, and to bring confusion into the most wise orders, and ordinances of God, than the Lord so overruleth the matter, as that he always bringeth light out of darkness glorifieth himself, purgeth his floor, proveth his people, quickeneth their zeal, and traineth them in humility and obedience. Let us not then be discouraged, if our eyes see many trials, and in them many fall off, if we see the truth oppugned, doctrines of liberty broached, backed, and zealously maintained: for surely, although the Lord herein may justly correct our manifest contempt of the truth, yet can he not, nor will forget his own glory. 2. We ought to be so far from troubling or hindering, as that we must affect, pray for, and to our power procure the peace of jerusalem: yea so far herein to strain ourselves, as that only peace and truth may abide undivorsed. But well saith one, M Greenam. that he who hath magnified his truth above all things, Psalm. 138.2. hath also advanced it above peace. 3. Use means to avoid heresy, Means to avoid heresy. and keep out of the degrees of such a distasteful fruit of the flesh, Gal. 5.20. The chief of these means are, 1. to lay thy ground in humility, which only 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, Psal. 25. but especially in obeying the word; for this is the ready way to attain and contain thyself within the bounds of truth, joh. 7.17. If any man will do his will, he shall know whether the doctrine be of God, and whether I speak of myself. Scripturarum ignoratio haerese, peperit. Chrysost in homil. de Lazaro. And whosoever embraceth the counsel and wisdom of the word, he walketh safely, and his foot shall not stumble, Prou. 3.21.23. where note, with what conscience any Papist dare say, that the Scriptures are the causes of heretics. Thirdly, to grow up in the affecting and love to the truth: for so shalt thou grow in the hatred of falsehood, Psal. 119.113. David had never come to such an hatred of vain inventions if it had not been for his singular love unto the law. Fourthly, beware of heretical books and company: Patriarchae haereticorum Philosophi. Tertul. for thou canst hardly get good out of the former; and as hardly do good unto the latter; but most easily receive harm from either; both of them being leaven and infectious. The like may be said of sticking unto Philosophy in matters of faith: for even this will easily breed an heretic. Fiftly, content thyself with thy estate and portion, be it more or less, This Mr. Ardesty confessed in S. Mary's was the persuasion of the Papists, and the chief ground of his own resolution to fly the land, and become a Priest. covetousness and ambition have thrown down a great number of the stars of heaven, from their former shine, and been the seeds of most heresies, as in Ecclesiastical story appeareth: yea in our days not a few have grown into dislike of their estate; who in hope of better preferment, have betaken themselves unto the heresy of Popery, and therewith have drunk in all manner of deadly poisons; that treasons, parricides, murders of kings, blowing up of whole states, with all such desperate attempts, are most resolutely undertaken, and as unnaturally acted by them. Now having cleared the first point who are heretics, we come to the second, namely, how Titus must carry himself towards them: and that is, he must after once or twice admonition reject 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 kind of admonition this is, I answer, that this is not meant of that private admonition, whereunto both private Christians and the Minister as a Christian are bound towards those that err, and are known so to do; but of that public admonition in the face of the Church, which is a servant and maketh way to the public censure of excommunication. For it maketh way to the Church's rejection of such a one, as the next verse showeth incurable, both because he is cast off the foundation, as also is condemned of his own conscience. Further, this admonition must be once or twice, namely, when the Pastor hath privately conferred with him for the conviction of his conscience, and admonished him to the revoking of his wicked error: if now he still stand out, then general warning is to be given two several sabbaths, of such an offender in the congregation, not yet naming the person, or cause in particular, but threatening the sentence of excommunication, unless the delinquent come in in the mean time, and yield himself unto the truth. And thus shall he see that all gentle and good means are used with him, before the Church descend to such a grievous censure. Object. But Christ requireth three admonitions, Matth. 18.17. why doth the Apostle urge but two: yea Paul himself admonished the the Curch of the Corinth's three times, 2. Cor. 13. 1. this is the third time. Answ. Those places speak of the process of private persons in private offences, which goeth before the public notice and proceeding of the Church. 2. Paul dealeth by Epistle in a loving and fatherly manner, and prescribeth not to the Church how to proceed in their public censures. 3. In such questions of fact, for the manner of process, much is left to the wisdom and judgement of the Church; which may so proceed as may make most for the good of the party; and may use two or three admonitions at their discretion: but so as admonitions must not be multiplied (as we say) toties quoties, neither on the other hand must be under the number of two, for two must be the least. Doct. Hence we learn that even heretics and enemies to the church, must be tenderly and lovingly dealt withal, ●uen heretics ●nd enemies to the Church must be lovingly dealt with. so long as there is any hope that they may be gained and won. Neither must they be severely or suddenly proceeded against by the Church, but upon due warning and threatening. For herein, 1. the Church being the daughter of God, shall resemble God himself; who still admonisheth before he strike. 2. the commandment is, that those that are spiritual must ever labour to restore offenders by the spirit of meekness: Gal. 6.1. and never to remove till all means of restoring have been assayed: so that severity at first in those that are spiritual were mere cruelty. 3. This softness in the proceeding of the Church, bewrayeth her love of the party, maketh his sin better known unto him; letteth him see the danger of it: and if all this be scorned and contemned, it heapeth coals upon his head, and maketh the ensuing censure more just and heavy. 4. Hereto join the examples of Paul, who turneth not to severity till gentleness do no good; nor useth the rod, so long as the spirit of meekness can prevail: 2. Cor. 13.2. yea of our Lord jesus, who pronounced not his woe against Corazin and Bethsaida, till other great means used with them were rejected by them. Use. 1. Hence may we gather the meaning of sundry places in the Scripture: as Rom. 16.17. Brethren, I beseech you mark them diligently which cause divisions and offences among you, and avoid them: 2. Io●. 10. If any come and bring not this doctrine, receive him not: these and such like places must be understood by this our text, namely, after admonition, and good means used for their reclaiming, they must be avoided and rejected, and not before. 2. If heretics must be thus dealt with, How much more friends and brethren. how much moree are we to deal lovingly with brethren, who fall not wilfully, but of frailty? how careful should we be to set them in joint again tenderly; covering the bitter pill of reproof with sugared persuasion? how should the spirit of Moses cool and moderate the spirit of Elias towards brethren? surely here must be loving admonition, not once not twice, but so often as they offend, so as it be not with contempt and scorn of religion and discipline. Reject him] There is a twofold rejecting of a man; the one more private, whereby every Christian is bound to forbear the familiar conversing with such as are openly wicked & scandalous in doctrine or life: but especially the Minister or Pastor, whose life is more remarkable and exemplary must be more careful to avoid the company of such. And this is by some thought to be here meant, as if they advised Titus, that when in his course he should meet with such a person, who after admonition and good means of reclaiming him, should still add pertinacy to error; he should thenceforth leave such a one to himself: neither familiarly conversing with such, lest he should occasion others also so to do: nor yet to neglect the Church in striving against the stream with such a one: for all that labour were but lost; which were it taken against weakness and ignorance, it were hopeful; but being against malice and obstinacy, is desperate; and therefore avoid him, make not nor meddle with him, let him alone to God's judgement; what hope is there in washing an Ethiopian? to build one that is cast from his foundation, were to hang an house in the air; and therefore unless thou canst hope that he who will not yield unto the voice of the Prophets and Apostles, will yield to thy private persuasion, 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 public rejection of an incurable person who will receive no good; but is likely to do much harm in the Church by infection if he be suffered. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And this the word noteth, which properly signifieth to be drawn out of a city 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 society of the Church. And whereas there are two degrees of excommunication; the former separating from all brotherly society with the members of the Church: and the latter cutting off from the body of Christ: joh. 9.22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. which is nothing else but that fearful anathema, and curse pronounced by the Church against him, who is discerned to have 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 company and communion of believers, who are the members of Christ: and this is the censure which heretics are liable unto. Quest. Who must avoid them? Ans. The whole Church, but especially the Pastors, lest their remissness or familiarity with such make the people more bold with them: for it is meet that the whole Church should have knowledge, approbation, and consent in that which concerneth the whole. Quest. But how far must they be avoided? Answ. Our Saviour showeth in general, Qui neque in sunedria recipiebantur religionis obtent●; quòd cum incircisis 〈◊〉 vitae cons●etudinem haberent. Beza. Matth. 18.7. when he commandeth us to account such as will not hear the admonition of the Church, as Publicans who were known by the name of sinners and wicked men, Luk. 15.2. or as Samaritans, with whom the jews meddled not, joh. 4.9. and the reason was because they were heretics 2. King. 17.33. unto this day they do after the old manner they neither fear God, nor do after their ordinances, josephus explaineth the cause of this contention between the jews and Samaritane●; which was most ●ote about 140. years afore Christ. lib. an●iquit. cap. 6. nor after their customs, nor after the law, nor after the commandment which the Lord commanded. The Apostles more especially in sundry particulars express the nature of this censure, 2. Thess. 2.6. withdraw yourselves from every one— 1. Cor. 5.11 with such eat not: 2. joh. 10. receive not such into house, nor bid him good speed. In which places although it seem, that such persons are to be utterly cast out of every Christians affection; as those who are justly to be hated and rejected, and to whom common humanity seemeth not to be due from Christians; yet must we observe herein sundry cautions, if rightly we will conceive of it. For 1. this censure infringeth not any of the bonds of civil right and society; Excommunication how far it stretcheth. 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 himself had excommunicated: Yea Christ himself and his Apostles willingly obeyed the heathenish and persecuting Emperors. This censure than 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 humanity; but every thing must be ministered unto such a one, as is necessary for the preserving of his life: Rom. 12.20. If thine enemy hunger, give him meat, and if he thirst, give him drink. Hence is it lawful to sell him commodities, and consequently to buy of him, and bargain with him: and if he be before a partner with us in any civil business, as in matter of inheritance, trust, or commodity, we are not by this censure loosed from that fellowship, which is no nearer than we may and do contract with very strangers. I say not now we may contract familiarity with him as a friend, but fellowship as being a man of our own mould. Object. 2. job. 10. Bid him not good speed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. which is the least courtesy we can show any man: and, 1. Cor. 5.9. Paul wisheth the Corinth's not to mingle themselves with fornicators. Answ. In the former place it is no part of the Apostles meaning, that Christians should show themselves any way uncivil or inhuman, whose carriage must be such towards offenders as may win them, rather than set them further off: but would not have them so courteously to salute such a one as a familiar or friend, but rather as a stranger, lest they should seem any way to give the least approbation unto their error. The latter place is to be understood of private and familiar contracts also in friendly society, which such open sinners are to be debarred of, lest they be made more obstinate in their sin: and thus in the verses following the Apostle expoundeth himself, with such a one eat not. And if we should stretch the place to more necessary public contracts in bargains (besides many other inconveniences which we might name) we should hereby come too near that Popish position; that faith, promises, and oaths are not to be kept with heretics; who have right to all civil equity from us, for although they remain not brethren, yet remain they citizens. 3. This censure looseth not the bands of natural right; but such as are of the family in consanguinity or affinity must perform 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; Ius divinum quod est ex gratia, non tollit ius humanum quod est ex naturali ratione. Thom. Aquin. 2.2. quest. 10. art. 11. the servant to the master, and the master to the servant: the kinsman to the kinsman: nay in these nearer societies, even that entire familiarity, which the ancient ascribed to the identity of three things, namely the house, the bed, 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 natural, although not a Christian brother. 4. This censure looseth not the bands of all spiritual society, but that notwithstanding it, Excommunicatio est gladius non hostis perimentis, sed medici sanantis. we may and must 1. love the excommunicate in the Lord. 2. admonish and rebuke him. 3. pray for him, though not with him. 4. upon his repentance, receive him like a brother as before. Quest. 1. Wherein then standeth this separation? Answ. 1. From all those spiritual good things which the Lord communicateth in the Church, One chief end of the Church's censures is to preserve holy things from contempt. as the word, sacraments, prayer; for these are holy things, and the privileges of the faithful, out of whose society the other being cast out, they are as swine, to whom such holy things may not be cast, and as dogs, to whom the children's bread belongeth not. Object. But if you shut them from the word, you bar them from the means of their repentance. Answ. Both the word, and the nature of the censure shutteth them out of the congregation of God's people, and the practice of the ancient Church, which suffered them not to enter within the doors, of the Church. The jews permitted not the Publicans in their synagogues, but accounted them as Heathen; neither would Ambrose suffer Theodosius the Emperor while he was excommunicate, to enter into the Church of Milleyne. But that now such persons are admitted to hear the word, it is by an indulgence of the Church, which I will not now stand to examine. 2. From familiar converse in the outward life, so far as necessarily we are not bound unto them: as in the examples of the Primitive Church I could be plentiful, both in teachers and in believing Christians. Famous is the practice of john the Evangelist towards Cerinthus when he found him in the bath, and of Polycarp towards the heretic Martion; Epist ad Florin. & Euseb. lib. 5. c. 19 Reasons to avoid excommunicate persons. ●● in regard of the party. who as Irenaeus testifieth, would fly from the place where the heretic stood or sat, as fast as he could, lest he should here any heretical speeches. Now the reasons why we are thus to avoid the excommunicate, are these. 1. That the offender may be brought to soundness of repentance; for whatsoever power is given to the Pastors and Churches, is given to edification and not for destruction, 2. Cor. 10.8. And therefore such an offender must, 1. have his conscience terrified, by being delivered unto Satan: that is, cast out of the Church: out of which Satan ruleth, and setteth up his throne. 2. Another end in regard of the party, is to shame him, both by the public rebuke of the Church in proceeding against him; as also the avoiding of him as one of another society: 2. Thess. 3.14. Withdraw yourselves— that he may be ashamed. 3. To work sorrow in him for his sin, 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 unto God, and then unto the church, against which he hath offended. And thus, 5. his spirit shall be saved in the day of the Lord. 2. There are other reasons in regard of the church. First in general, 2. In regard of the Church. that it hear not ill, as a maintainer of vile persons: and much less as if itself were a sink or sty of filthy swine; who profess themselves washed by the justification of Christ, and the sanctification of the spirit. The Apostle Paul aimeth at this, 1. Cor. 5.1. It is certainly 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: Eph. 5.3. no not once named among Christians. Secondly, in respect of the special members. 1. That they may be safe from the infection of such open and obstinate wicked ones: which is also the Apostles reason, 1. Culpae contagio. 1. Cor. 5.6. A little leaven, soureth the whole lump: a little sparkle kindleth an unquenchable flame: a little pitch defileth the whole man, yea their very word, 2. Tim. 2.17. (and much more their conversation) creepeth and corrupteth as a gangrene. Worthy is it here worth our remembering, how when the Emperor Theodosius signior was desirous to confer with Eunomius the Arrian Bishop; Zozom. lib. 7. c. 7. his wife Placilla the Empress very earnestly dissuaded him, lest he being perverted by his speeches, should begin to like of his heresy. 2. Lest partaking with his sin, 2. Poenae communio. he should also partake of his punishment; as all Israel did for Achan: one rotten member not cut off endangereth the whole body, and threateneth peril to the whole. The injunction of Moses hath here place, Depart from the tents of these wicked men, and touch nothing of theirs, lest ye perish in all their sins. Numb. 16.26. 3. For example's sake, lest any of the rest grow to the like boldness, and obstinacy in sin; 3 Exempli monitio. but rather by such separation be terrified therefrom: 1. Tim. 5.20. Them that sin openly, rebuke openly, that the rest also may fear. All which ends being so necessary, as by the Scriptures they appear to be, we see what a maim it is in any Church, when this rod is either not used, or not aright. Quest. But whether may private Christians avoid an open notorious sinner, How far private Christians are to avoid open sinners not excommunicate. 1. Cor. 5.11. before the Church have rejected him? or what must we do while the Church winketh, and will not do her duty in casting them out? Answ. We may and aught to avoid the familiar society of scorners, and open wicked men for the former reasons, even before the Church have cast them out: but not as excommunicate persons, or members cut off; that we abstain from the word and sacraments because of such, until the Church have cast them out: for else a way is easily beaten and paved to Schism and rash separation. And if the Church do not (as she ought) cut off such rotten members; yet is no door opened to personal excommunication, seeing this censure is the common action of the whole Church, and not of any private person, or persons. We must then bear them as we do festered members with pain, and sorrow, yea and complaints to such as can help us: but not break our patience for that which ourselves cannot, and others will not cure for us. ●●pp. polit. eccles. l. 1. c. 19 And thus (as one very well answereth the like case) shall we be blessed even in hungering and thirsting after righteousness; and the sin shall not lie at our doors, but where it is committed, and abetted. Quest. But it seemeth if heretics must only be avoided, that it is not lawful to put them to death. It is lawful to put heretics to death. Answ. This being a matter of fact, is most properly belonging to the Civil Magistrate: who wisely considering both of the quality of the person offending; as if he be a leader, a seducer, or wilful in his error; as also of the degree of his offence and error, as if it be a direct overthrow of the foundation, or an high blasphemy, or such as may turn to the overthrow of pure religion established, or the disturbance of public peace, or otherwise according to the nature of the fact, may and aught to proceed to a proportional degree of punishment: whether by mulcts, or imprisonment, or banishment, yea in the extremity of evil, to the extreme remedy, even of death itself: for there is no remedy but if a soar prove a gangrene it must be cut off. ●rrores intersiciendi non homines. August. True it is, that the charity of the Church must aim at the cutting off of errors, rather than men's persons. but if the nature of the error so require, even the last punishment by death, as it is in the hand of the Magistrate, so will it be most just and proportional. That it is in the power of the Magistrate to cut off incurable and invincible heretics is clear: Duritia vincenda non suadenda. Tertull. 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 Levites for the idolatry of the calf: of Helias, 1. Kin. 18.40. who slew 400. of Baal's Priests when there was no Magistrate to do it: so of josias, 2. King. 23.6. of jehu, 2. King. 10.25. yea wicked Nabuchadnezzar made a decree, that whosoever blasphemed daniel's God should die the death. The same might easily be proved out of Imperial constitutions and judgements of Fathers and Counsels. Now that this is the fittest punishment for some heretics, Vetus Christiana ecclesia contra Samo●aten● haereticum open & auxilium A●driani Imperatoris quamvis ethnici imploravit. we may gather by the instance of Arrius, whom Constantine the great banished indeed: but how much better had it been for the world, if he had taken such a monster from the face of the earth? how much better had that sparkle been with himself extinct, before it had come to set the whole world on fire? and if he that revileth his Prince deserveth death as a traitor, how much more he that blasphemeth the name of God, or any part of his truth. Object. But Christ biddeth us beware of false Prophets, but not to slay them, yea wisheth to suffer both to grow together till the harvest. And Paul never giveth other commandment concerning them then to avoid them, and withdraw ourselves from them. Non dicit ut tolleretur è medio, sed è medio vestrum. Muscul. And Musculus expounding the place, in 1. Cor. 5. concerning the incestuous person, hath these words, he commandeth not to kill him, but to remove him from among them. Answ. 1. Some such places are such precepts as are directed unto the Churches, whose weapons are spiritual, 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. and hath no such power of life and death over the body or outward man. 2. Some other institute and inform the Pastors of the Churches how to carry themselves towards such offenders as this in hand, and the like to Timothy, but intent not to speak any thing of the Magistrates duty. So Bullinger affirmeth that here Paul informeth Titus, and not Sergius Paulus, how to carry himself towards an incurable and desperate heretic. 3. These precepts were delivered when there was no Christian Magistrate to perform the duty, and therefore the Chuches were more carefully urged unto theirs. 4. They must all be understood with respect, 1. of the quality of the persons and offences which must be distinguished. 2. of the Church, as whether such tars can be plucked up without apparent hurt of the Church; for else they must be let stand; and so must that place be meant, lest ye also pluck up the good wheat: and this is agreeable also to the doctrine of the ancient; who advised rather to tolerate some lesser evil, then that a greater good should be hindered, or a greater evil occasioned. Use. 1. Seeing excommunication is such a grievous censure, Excommunication must not be inflicted for tri●●es. it is not to be inflicted rashly, or for trif●les; but deliberately in matters of weight and much moment; yea heavily, and not without inward grief, that the Church is urged to such severity. For, 1. if it be a grievous thing to be disfraunchized and cast out of a well ordered common wealth; how much more to be cast out of the church & the commonwealth of Israel. Which made some of mind, that this censure is not to be used but in such cases as wherein the jewish law condemned to the death: the which strictness (in that it may seem to confound the jewish judicial law, with evangelical discipline) howsoever I will not maintain; yet surely as Musculus well noteth, I think it ought not to be used but in such cases as more expressly shut out of the kingdom of heaven, and such as the Apostle mentioneth, Declaratio occultioris facti in coelo. Beza de praesbyt. & excom. 1. Cor. 6. because it is a declaration of that which is by God done in heaven, who for a non appearance, or not payment of a trifling fee thrusteth not out of heaven. Secondly, it must be used as a last and desperate remedy; even as the Surgeon trieth all gentle means before lancing, seating, or cutting off. Thirdly, it must be done with grief and sorrow of the whole Church, even as a member in the body cannot be cut off without extreme pain to the whole. 1. Cor. 5.2. This is a fitter affection than anger, covetousness, or any other such sordid and base self seeking in dispensing the judgements of the Lord. Fourthly, It must be done very sparingly in wisdom and moderation; whereof we have a notable pattern in the Church of Geneva, wherein such was the power of the word, In ecclesia Genevensi toto decen●io non plutes duobus proprie excommunicati. Beza de Praesbyt. and wisdom of the Pastors in restoring offenders by the spirit of meekness; that in the space of whole ten years (as M. Beza himself confesseth) only two persons were stricken with this censure. Now of the fearful abuse of this censure; whereby it is daily turned into an idle scarecrow, sold and bought at a vile price, I need not speak any thing, seeing the thing itself speaketh so loud: would God it were as well reform, as it is by a number of the godly learned discovered. Use. 2. If heretics must be avoided than it followeth, that Protestants ought to avoid all communion and mixture with heretical Churches & persons: & namely with that heretical & Apostatical Church of Rome and the members of it. To prove it an heretical Synagogue I shall not need to spend time after those two famous lights, our learned D. whitaker's, De eccles. qu. 6. cap. 3. and Reynolds: the former of whom hath proved that the present Church of Rome is no particular Church, but heretical, and overturning the foundation and grounds of faith, as by eighteen several points he instanceth, Recens Romana ecclesia laborat pestiferarum haeresium gangrena, pernagante nuper quaqua ver●um latius & long plurimorum fidem subvertent● pag. 134. and concludeth that whosoever would be saved, must necessarily forsake her as an antichristian and Satanical synagogue. The other in his fifth Thesis of his learned book defendeth, that the Roman Church is neither Catholic, nor a sound member of the Catholic Church: in explaining the terms whereof, he saith that the new Roman Church is tainted with a gangrene of most pestilent heresies, which every way spreadeth further and further, and subverteth the faith of very many: and concludeth, that no otherwise then the contagion of the most mortal diseases, as the plague or leprosy or such like, Periculosa est una habitantibus, idcirco & fidelium castris exterminanda. pag. 193. even so the infection of Popery is as diligently to be shunned of all the faithful. This truth out of the mouths of such two worthy witnesses we may the better believe, not only for the strength of arguments they have used, as yet ungainesaied by any adversary; but also in that we have some of her own children confessing her the mother of all heresies. I will not light a candle to the sun in the former point, but briefly show wherein especially they are to be avoided; and that for more perspicuity in two questions. Quest. The former, whether Popish religion may be tolerated in a country professing the truth of Christian doctrine, as ours by God's blessing doth? I answer, No, Toleration of a divers religion is unlawful in a country which can cast it our, and consequently of Popery. Reas. if by any lawful means it may be banished. For being an heresy which 1. disannulleth the death of Christ. 2. abolisheth the human 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 son of God sitting at his Father's right hand. 6. almost all religion, (all these being the express words of D. Reynolds, and proved in that thesis) it followeth that it may not be suffered in a country which can abolish and cast it out. For, The tabernacle of God had the censer, snuffers, and bosom to purge & sweep away the filth of the sanctuary: all which have their truth in the Church of the new testament. 1. Every worship must be suitable to him that is worshipped. If he be divine, so must it: if he be civil it must also be civil: if he be simple, pure, without mixture, so must that worship which is or can be acceptable unto him. 2. We know out of the word that Samaritan worship (when men will fear God but worship him according to the rites of the country; 2. King. 17. ult.) was ever hateful to God; who will not have his field of the Church sown with diverse seeds, nor ploughed with an ox and an ass. The jews meddle not with the Samaritans, but must hate the works of the Nicolaitans. And indeed to halt between two, to be neither Gods nor Baal's is to be of no religion at all▪ and the Church of Laodicea showeth that the Lord can never digest two contraries never so well mixed or wisely tempered in matter of religion. 3. The approbation and blessing of God on those Kings, governments, and Churches, who went throughstitch in pulling down all the high places: as David, Solomon, Hezekiah. But memorable was the worthy act of josia, who made a covenant before the Lord, and called all the inhabitants of jerusalem, the Priests, 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 reproved 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 reform their country, yet that they did not so zealously hate Idolatry, but that they would enter into league and affinity with Idolaters: 2. Chr. 17.6. as jehoshaphat Asas son, Who lifted up his heart unto the ways of the Lord, and took away the high mountains and groaves out of judah. But yet jehu is sent to reprove him for his society with wicked Ahab, cap. 19.2. saying, Wouldst thou help the wicked, and love them that hate the Lord? A worthy commendation was it of the Angel of the Church of Ephesus, that he could not bear them which were evil, Rev. 2.2. 4. Consider the danger and hurt in tolerating heresy in these particulars. The Lord will have the dross taken from the silver that there may be a pot for the sinner. 1. It is a breach of God's commandment, Deut. 29.18. There shall not be among you, man, woman, nor family, nor tribe, which shall turn his heart from the Lord, to go serve the gods of these nations: There shall not be among you any root that bringeth forth gall and wormwood. 2. This mixture layeth open to God's revenging hand, and is called by no less title than Rebellion, josh. 22.17. 3. There is most apparent danger of infection; for heresy is called in the Scripture leaven, and a gangrene: and here also consider the weakness of flesh, which is as ready to be plucked away with every error of the wicked, as the most dry tinder is to receive the sparkle of fire cast into it. Hence also are Idolaters called stumbling blocks, snares, thorns, whips, and destruction: See josh. 23.13. 4. This mixture in religion threateneth ruin unto Church and Commonwealth; it hindereth or corrupteth public justice by partiality, or too rough and exasperated proceeding: it causeth distraction of affections, and prepareth to tumults and massacres, as the experience of many ages hath taught. A kingdom or Church divided against itself cannot stand. Which jeroboam well conceiving, that he might bring the people to unity in religion, set up two calves, one in Dan, and the other in Bethel. How both jews and Gentiles wickedly resisted Christ and his Apostles, upon this same ground that two diverse religions were unsafe in one country, and long could not continue, but the one would eat up the other, the history of the Gospel, and the Acts of the Apostles evidently show. From whom we may frame a good argument, that if they were so vigilant to keep out whatsoever might disturb their error; how much more carefully should the truth be preserved in the purity of it, of all such as have any care of the continuance of it? nay more, shall the mention of a toleration of our religion in Rome or Spain be capital; and should we by connivance at their known Idolatry, give them as good as a toleration; and so strengthen their hopes for an alteration? These reasons if I should now in particular apply unto the Romish Church for the further evidence of them, I know better where to begin 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 councils I easily might. But from them all as they lie, in one word may be concluded, that the toleration of Popery in a reformed country, where it may be cast out, is utterly unlawful. The second Question is, whether Protestants may marry with Papists? Answ. For the right resolving of this question, two things must be considered. 1. Whether the person that now professeth Popery, will yield to be won to the embracing of true religion: which if he do, then caseth such a one to be a Papist, and may be married withal. ●hus Isaac married Rebecca the daughter of Bethuel; and jacob 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 converted to the jewish religion. And thus the Lord himself yielded unto the marriages with Heathenish women taken in war, but heavily after a sort, and by indulgence, Deut. 21.11. but on no hand unless they would first entertain the true religion, as by those many ceremonies enjoined might more specially appear: and by jacob we may judge of the other patriarchs, who would not give Dinah to Hemors' son, unless the whole family were circumcised. Secondly, it must be considered, whether the party be an absolute Papist, or only Popishly affected in some points; as namely, whether he or she err in main and fundamental points of faith; or in less dangerous opinions. If the party prove tractable and err only in smaller points; as suppose some superstitious observations of days, meats, foolish and rash vows, or such like, sucked in by reason of corrupt education; although I would wish a man to make a better match for himself, yet I cannot condemn it as utterly unlawful, neither in this question cometh such a one under this commandment of the Apostle. But if the party be a limb of the Pope, drinking in with greediness the poisoned cup of his heresies; and such a one as is turned off the foundation, by holding justification by works, free-will to good, A Protestant may not marry a limb of the Pope. Reas. Popish traditions of equal authority with Scripture, and such like: here the precept holdeth. A Protestant may not marry with such a party: The reasons are these. 1. The nature of marriage (much more than of friendship) is a communion and fellowship in divine and human things. Primum amoris vinculum cum pectora coniugium in Deo copulata sunt. Now what communion can be between truth and falsehood? Secondly, God's example, who in the beginning joined not two of diverse religions: beside, the commandment is, not to be unequally yoked: and, to marry always in the Lord, not against him. 2. Cor. 6. 1. Cor 7.39. And if a Christian may not by bodily conjunction become the member of an harlot, much less of an idolater, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, coni●gium. Quam male inaequales vent●t ad aratra invenci. Ezr. 9.2. who goeth an whoring from God after many lovers. Thirdly, marriage is called the covenant of God, both because he maketh it in heaven, and watcheth how it is entered and carried by married persons in the earth. Now how can he think his marriage to be made by God, who hath a limb of Satan and Antichrist laid by his side? or rather that himself hath not wilfully profaned the name and covenant of God: as judah did, by marrying the daughter of a strange God? Malac. 2.11. Fourthly, there is certain danger of seduction by such a party, and therefore it is a presumptuous tempting of God, 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 uxorem jubet 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. to match with ●●ch a one. And can there be a stronger reason given then this which is the Lords own for the strengthening of his own prohibition? Deut. 7.3. Thou shalt not make marriages with them; for they will cause thy sons to turn away from me: and the same reason is rendered in renewing the precept, josh. 23.11. Plentiful is the Scripture in examples to this purpose: Solomon to whom the Lord appeared many times, fell by means of his outlandish wives to idolatry: and who thinketh himself wiser than he? joram at the instigation of his wife forsook the Lord; he had the daughter of Ahab to wife, and he did evil in the sight of the Lord. But most pregnant is that example of Israel, who marrying with Moab, was presently joined to Baal Peor, and for this sin were slain in one day four and twenty thousand, Num. 25.9. And let him that thinketh himself to stand on the surest ground, consider whether his disposition be not such, as standeth in need of such a companion, as may rather further him in piety, than any way alienate him from the ways of God. Fifthly, ordinarily the Lord followeth such matches with visible plagues: sometimes without the family, sometimes within: according to that threatening by his Prophet, that he will cut off master and servant that shall do this. Malac. 2.12. A public execution hereof we see in the flood, which for this sin drowned the old world, Gen. 6.2. and Ezra confesseth with weeping, mourning, and ren●ing his hair, that for this sin especially (Master and servant) We, our Kings, and our Priests have been delivered into the hands of the Kings of the lands, Ezr. 9 7. unto the sword, into captivity, into spoil, Quomodo potest congru●re charitas si discerpit fides. Ambros. and into confusion of face. And within the family by God's justice it often cometh to pass, that the wives of Esau, the daughters of Heth, were not more grievous to jacob and Rebecca, than the persons so unequally yoked are between themselves. Sixtly, such persons as thus contract themselves bewray, 1. That they more regard other vain things, as wealth, beauty, friends, than the fear of God, and practise of piety; which only hath the promise of prosperity. Psal. 128. 2. That they want that godly affection which delighteth in the godly, and abhorreth the familiar converse (and much more marriage society) with the wicked: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ Plat. de legib. 4. and proclaim to all men (howsoever they would seem to be) what indeed they are. 3. That they are destitute of godly zeal, which professeth hatred to idolaters and idolatry: yea of all other most hateth that sin, and the appearance of it, as the Lord himself doth. 4. That they want wise consideration, and due respect of themselves, in not caring to whom they become one; what a grief and burden is it to think, that the husband or wife is as yet the child of the devil? & that I am a member of this person who is not a member of Christ? 5. The Church of God is little beholding unto them, for bringing in an idolater among them, and so polluting the body of Christ, and blemishing the congregation of God, among whom such a thing should not once be named, as becometh the holy and undefiled spouse of Christ. 6. If that be true which our Church affirmeth, that usually spiritual and carnal fornication go together; let him blame himself, Homil. against peril of idolat. p. 1. pa. 16. who finding unfaithfulness in the covenant of marriage, did not duly consider whether ever that party would be true to him, who playeth false with God: or whether the faithfulness and love to God should be the breeder and nurse of true love and faithfulness to himself. Object. But all this while you compare the Papists with the heathen or Canaanites, between whom there is no comparison. Answ. The Popish idolatry is as gross as ever was any: for they worship the wooden cross, and pieces of bread with religious worship: and why is Rome called Egypt, Sodom, Babylon, but because it is a source into which all heathenish idolatry runneth: and why is it called an hibitation of devils? if any thing can be spoken worse of any heathenish idolatry, it shall not be the worst. 2. Our danger is more from them, than any or all the heathen. 3. The ends of avoiding them are the same with any other heretic, namely, to prevent infection and seduction. Object. But the Papist professeth the same faith with us. Answ. In word he doth, but in deed he renounceth the whole foundation of religion, and this is a more real denial. Object. But so do many hypocritical Protestants, and yet you dare not say but we may match with them. Answ. Many there are who (as we have heard) profess they know God, but in their deeds deny him, but this is not that which is in our question; which is of diversity in religion, and not of infidelity or hypocrisy where the same religion is professed: the former is a bar of marriage, but not the latter. Object. But than you will say, that such marriages made, aught to be dissolued● I answer, 1. that marriage is an external thing and properly hindereth not faith and salvation of itself: and 2. that it is not against christianity to keep contracts made with Turks and heathen. 3. Besides in the Apostles days, the faithful being married to an infidel, 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, Indicium esto ecclesiae. and propounded reasons out of the Scriptures, Fathers, Counsels, and civil law, that such marriages ought to be disannulled, yet doubtfully leaveth it to the judgement of the Church: so will not I be too bold in defining this great question. Vers. 11. Knowing that he that is such, is perverted, and sinneth, being damned of his own self. Having in the former verse, showed both the persons to be proceeded against, (called heretics) and the manner of proceeding against them; namely, after once or twice admonition to avoid them; Now in this verse our Apostle descendeth to give some reasons of this severity; which are two in number. First, he is such a one as is subverted or turned off the foundation. Secondly, he wittingly and willingly, spurneth against the known truth, sparkling, and shining in his conscience, and therefore is remediless and desperately incurable. 2. Tim. 2.19. For the former. By being perverted, or turned off the foundation, is not to be meant any falling off from the foundation of God's election, which abideth so sure, as that not any one of God's elect shall ever fall away, as Hymencus and Philetus did: but a falling off from some fundamental points of Christian religion, held and maintained by the Church, whereof this party yet seemeth a member. As for example: The main foundation aimed at in the writings of the Prophets and Apostles is, to teach; that jesus Christ, God and man, is the alone and perfect Saviour of his Church: and whosoever teacheth or holdeth any doctrine tending to overthrow, either of his natures, or any of his offices; he is truly said to be turned off that foundation. Again, the main grounds of all our religion, for matter either of faith or manners, are the commandments of the law, and promises of the Gospel: and whosoever either directly, or by direct consequent overthroweth any of the commandments of God, or articles of our faith, he is truly said to be turned off the foundation. Now this cannot every error in religion do. For (to keep our Apostles allegory, comparing the profession of religion to the building of a great house) some errors are lesser, and as it were beside the foundation; such as may be thought as the breaking down of some window; some greater as the breaking down of some side of the house, and yet the house standeth, although much defaced. But some are such as overturn the whole house, and raze the very foundations of all: such as is the doctrine of justification by works, which point alone putteth men quite out of their estate in Christ; and shutteth them out of the kingdom of heaven. Gal. 5.2.4. Whence might be observed, how needful a thing it is for every one to be well grounded in points of Catechism, which is a thing most dangerously neglected by the most: and being so grounded, to look well to themselves, lest they be turned off from them, and so depart from the holy commandments: for thus the end of such would be far worse than the beginning. But we will come to the latter degree of this sin. He sinneth, being damned of himself, that is, he wilfully sinneth or addeth sin to sin: not only by maintaining an error, but 1. against the light of the word shining in his conscience. 2. against the wholesome admonition of his faithful pastor, Quia omne sanum judicium in terris & monitiones ecclesiae recusat. Cypr. epist. lib. 1.3. idem Fulg. de Christ. sacrific. ad Mon. yea and of the whole Church, the voice of which he will not hear. 3. even against (besides other convictions) that of his own conscience; whereby he is resolved to take part with the wickedness of his heart, and persist an heretic in his heresy. This man if he had no other judge, is judged and condemned of himself, and showeth that he is damned of himself. Object. But there is no man so monstrous and graceless, that will persist in error against the light of his conscience. Answ. Yes; and this cometh partly by the natural impurity of conscience; Tit. 1.15. which can excuse not only intentions unwarrantable, but even sins committed against the law. As in the young man, Mar. 10.20. who boasted that he (though he had lived in the breach of all) had kept all the commandments from his youth: and 2. partly by the increase of that corruption through a senseless numbednesse, and unfeelingnes, which springeth from a custom of sin: and 3. especially by the just judgement of God, who striketh them with a reprobate sense; by withdrawing even the very light of nature from those who would feign put it out, or detain it in unrighteousness: and by delivering them up to strong delusions, Rom. 1.28. that they might believe lies, who would not embrace the truth in the love of it. 2. Thess. 2.11. Now he that is such a wilful offender, and known so to be, must be avoided. But it is hard (will some say) to know any man thus to sin. Answ. Because we speak not now of the judgement of certainty which is proper to God, whereby he alone can judge of the final estate of a man, but only of the judgement of human wisdom, which is given to the Church, who judgeth only for the present by the present fruits, it is not so hard to do: for such a man hath been brought to conference, to the trial of the Scriptures, to the analogy of faith, and to the admonition of the Church: by which his reasons have been refelled, his judgement informed, his conscience convinced, himself forewarned of his danger; but he obstinately hath refused all these good means, and persisteth in his error. Where note, The Lord useth great patience even to the worst. 1. What patience the Lord useth in his just proceedings, even against the worst men, whom he will not have condemned, nor cast out of the Church upon suspicions, or surmises; no nor presently after an open sin is committed: but their must be a time between, wherein the Church must rightly inform herself, that she may know the nature, and degree of the sin, before she turn her to any censure or sentence. Yea and further, the sin being apparent, she must not reject any, till all good means of reclaiming have been in vain used. Which may teach us, that to heap or hasten excommunications ipso facto; or (as it is often) before the party can come to the knowledge or suspicion of any such proceeding, So must his children. is to serve from the rules of the word, and those weighty reasons also upon which they are grounded. As namely, 1. some offenders are curable: and what man in his wits will cut off his arm or leg so son as it beginneth to ache and pain him, and not rather use means of surgery and cure? is any member in the body so despised? 2. Ourselves must not be so uncharitable, as presently to despair of any man's conversion: God may in time raise the most desperate sinner unto repentance. 3. The means used are not lost: for if it attain no other end, yet shall it make them more inexcusable; the censure more just, and the Churches proceeding more equal and moderate. 4. Add hereunto the Lords example, who never striketh before he have sufficiently warned: he never precipitateth either sentence or execution, but first cometh down to see, Gen. 18.21. and hearkeneth and heareth, Malac. 3.16. and accordingly passeth sentence. 2. Note, that when a sinner is known to sin of obstinacy, the best way is to avoid him, Open and obstinate sinners must be avoided. and cast him out. For 1. labour is but lost on such a one. 2. He doth but tread holy things under his feet; of which holy things the Church is the keeper, and must be faithful. 3. He sins not only of judgement and reason, but of affection: and this is the reason, why very few heretics are converted, when many unregenerate men and outrageously wicked in other kinds are; who sin not of affection and wilfulness, but of corrupt judgement only. 4. The Lord's example, Hose. 4.17. Ephraim is joined to Idols, Let him alone, he is incurable. Object. But if he be thus left unto himself, am not I accessary to his condemnation; or might not I by still following him, be a means of his conversion at length: and ought not I to wait still when God will give repentance. Answ. No, he so sinneth as the text saith, himself condemneth himself; and his sin is upon his own head, who wilfully and laboriously destroyeth him. 2. As the ordinances of God are dear unto himself, so ought they to be also unto us, so as we may not expose them to the contempt of a scorner. 3. Thou hast not left him till he be apparently desperate, no otherwise then a Physician hath left a desperate patient; whose disease is not worse than his froward disposition in refusing all means of health and safety. 4. Even the neglect of him may (by bringing him to enter into himself) prove a nearer way of winning him, than any familiar course or converse with him. 3. Note hence also, The Lord maketh good use of the most wicked conscience. what use the Lord maketh of a wicked conscience, even in desperate sinners. It shall be the accuser, witness, and judge to pronounce the sentence of death against his own soul; and so shall make way unto the Lords most righteous judgement. judas himself being surcharged with conscience of his sin, read the sentence against himself (there being no other to do it) saying, I have sinned in betraying innocent blood: and then went and hanged himself. For this purpose the Lord hath put into the soul not only a knowledge, whereby naturally even the wicked can discern between that which is honest, and dishonest; yea between good and evil so far as to make them excuseles; but also an application of that knowledge unto the several actions of life. From which two issue two other faculties, which are the very nature of conscience: 1. A testification that such an action is done or not done, yea although a man would not have it so to testify. 2. A judgement after trial, whether it be well done or no: the fruits of which judgement are either, joy, peace, and glorying in things which the conscience saith are well done: or else horror in soul, as in Cain: trembling in body, as in Faelix: fearful dreams and visions, Gen. 4.14. Act. 24.26. Dan. 5.4. as in Baltazer: or despair, as in judas in the sense of sin committed. To this agreeth that of Solomon, Prov. 20.27. The light of the Lord is the spirit of man, and searcheth all the bowels of the belly: in which words man's conscience is compared to the Lords lantern, that discovereth things to a man's self, which are as secret as his own bowels. This observation affoardeth us sundry special uses. As, Use. 1. It letteth us see what an intolerable torment a wicked conscience is, even a gibbit, and a rack set up within the wicked to vex and torment them withal: and as a fearful hue and cry every where overtaking them; that let them run or ride where they will, they follow themselves with a writ of apprehension; which draggeth them will they nill they, before the face of the judge. No sooner was Adam fallen, but his conscience heard the voice of God ringing through Paradise; which made him fly from God, and hide himself. No sooner had Cain slain Abel, but the voice of the blood filled heaven and earth, and made his countenance fall. Act. 24.26. No sooner did Paul dispute of justice, temperance, and judgement to come, but Felix trembled. And whence is that fearful looking for of judgement, and violent fire, which shall devour the adversary; Heb. 10.27. but from the work of conscience, fitting the wicked for the judgement of the great day? What marvel is it then, if the wicked would feign stifle and choke the noise of their conscience? but that they cannot still do it. Which being so, let every one fear to sin against the light of his conscience, and not dare to venture upon, or foster the least sin: for howsoever we may for the present think some sins light and little; if the Lord never so little touch the conscience (as the time cometh apace when he will awaken it) we shall feel every sin (even the smallest) to lie as heavy as a mountain upon our souls: little do we think that that sin which now we account as light as a feather, should prove so heavy upon our shoulders, as that our hearts shall not be able to sustain us from oppression under it. And further, howsoever men may think to carry their sin so close, as the eye of the kite cannot pry into it; yet know whosoever thou art, that thy conscience is God's book, take heed what thou writest in that book: for it carrieth a light in itself whereby it shall be read and discovered. Use. 2. This further teacheth us not to neglect the checks of conscience, nor our own hearts reproving us of our ways; as those men who are resolved to hold on their lewd courses, let the word and spirit, yea, their own spirits suggest what they will or can against it. For the time cometh when thou canst not set the voice of thy conscience so light: & then that conscience which hath checked thee shall judge thee, and that heart which hath reproved thee, shall torment thee; and thou shalt never be able to turn off the charge of it, but shalt by it be accused and convicted to have been a wilful chooser of thine own destruction. This is that which is secretly implied in the text, that if these heretics had listened but to the checks of their own conscience, they had never run on so far into such an incurable condition. Act. 23.1. and 24.16. Good conscience is a sweet companion. Use. 3. This consideration also teacheth us to look that in every thing we keep good consciences before God and all men: the use of which will be manifold. 1. To keep us from errors and heresies, and contain us in the profession of the true faith: for let good conscience be put a way; there must needs follow a shipwreck of faith: as is to be seen in all heretics. 1. Tim. 1.19. Hence are we counseled to make pure conscience as the coffer to keep faith in, 1. Tim. 3.9. keep faith in pure conscience: neither indeed will it be kept without: For by the just judgement of God punishing sin with sin; it comes to pass, that corruption of judgement and practice, of doctrine and manners go hand in hand, An evil conscience the mother of heresies. and for most part undivorsed. 2. In doing any action lawful in itself, a good conscience only maketh it good to the doer: for to do even the will of God against my conscience is sin to me; be the same in itself never so materially good. 3. In suffering or enduring any thing for well doing (as not the pain but the cause maketh a martyr, so) not the cause so much as the conscience of the sufferer worketh out his boldness, and peace in the midst of the combat, and giveth him security in his conflict; whereas a bad conscience will betray the best cause. 4. In enjoying any condition of this present life, a good conscience is a sweet companion: even a dry morsel with peace of heart, Prov. 17.1. is better than an house full of sacrifices with strife and war within. In outward afflictions there is inward rejoicing, for let the heart be pacified in God, it can rejoice in tribulation. Rome 5.3. The disciples can go away rejoicing from the Council, that they were counted worthy, to be beaten, and suffer rebuke for Christ, Act. 5.41. The Martyrs can kiss the stake, embrace the fire, & sing in the midst of the flames. 5. Yea, it doth not only through the whole life minister joy and comfort even 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 faithful friend it goeth with him before God's judgement seat, and pleadeth for him at the bar of jesus Christ: yea testifieth with him, and cleareth, and quite acquitteth him from the judgement of the great day. All which being so, what pains and labour can be thought too much, in the getting and keeping of such a jewel which bringeth in so rich a recompense for so little labour? and how worthily doth he forfeit all these sweet fruits of it, who will be at no costs nor pains for it? Vers. 12. When I shall send Artemas unto thee, or Tychicus, be diligent to come unto me to Nicopolis: for I have determined there to winter. Our Apostle having finished all such common precepts as respected the whole Church in Creta, he now passeth to some private business, which more specially respected the person of Titus, and commended to his practice: and it standeth of two branches: the former touching Titus his coming to Paul, in this 12. vers. the latter touching the loving entertainment which he should show towards Zenas, and Apollo's, in the next verse. Concerning Titus his journey to Paul, he is directed both for the time, when I shall send Artemas unto thee, or Tychicus: as also for the place where, to Nicopolis: with a reason rendered why he must come thither, because Paul had a determination there to winter. First, Titus is enjoined 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 unto 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 elsewhere send him to preach, and confirm some other Church planted by the Apostle. 2. As for the place Nicopolis, whether Titus must come: we read of three cities called by this name; but this was in Thracia near Macedonia: and the reason added is not needlessly affixed to the Apostles injunction, but to encourage Titus unto so long a journey; for else he might conceive with himself, that the Apostles calling being to go from place to place to plant Churches; he might happily miss of him there, and so loose his journey: therefore Paul telleth him, that if God let his purpose stand, he shall be sure to find him there; seeing he had determined there to winter. And from both the precept and reason it is plain, that Paul was not now at Nicopolis, nor writ this Epistle there, nor sent it thence (howsoever the subscription of the Epistle boldly, but heedelesly affirmeth it) for then he would have said, be diligent to come to me hither: and I have determined here to winter: and not; come to Nicopolis for I have 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 sundry other Epistles is confessed both by Protestants and the Papists themselves. 3. But when must Titus come: not before Artemas or Tychicus were sent from Paul, to supply his place in Creta. Of Artemas we read not so much as of Tychicus, who accompanied Paul into Asia, Act. 20.4. and by whom the Apostle sent his Epistles to the Ephesians, 6.21. and to the Colossians, 4.8. in both which he is called a beloved brother, a faithful Minister, and fellow servant in the Lord: and every where very respectively spoken of. But yet seeing he is here mentioned before Tychicus, and set apart for the work and service of the Church by the Apostle himself, it is certain he was a faithful and sufficient man: for else would not the Apostle have committed a matter of such trust and charge unto him. Doctr. Out of this provident care of the Apostle for the Church we learn, It is dangerous for the Churches to be left destitute of their teachers though for a short time. that it is very dangerous and hurtful to the Church, to be left destitute of their Ministers and teachers, although for a very small time. Paul had an earnest desire to see Titus; and as is likely some other special work more commodious for the Church to employ him in elsewhere: and yet he must not come till an Artemas or Tychicus come in his room 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 knew the Apostle, 1. the weakness of faith without continual support; and that if there be not watering as well as planting, whatsoever is best begun will easily decay, and being once decayed is hardly recovered. 2. the subtlety of Satan, together with his malice, who uncessantly seeketh re-entry; who if he cannot hinder the gathering of the saints he will do what he can to hinder their building up; that so the Lord may come short of a great part of his glory, 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 sheep are scattered, when the Pastor is smitten or removed. Use. 1. This doctrine especially directeth itself against that fearful sin of nonresidency, or ordinary absence of the Pastor from his people. Against which not only this example, but other reasons drawn out of the Scripture are very express. As, 1. the authority of God's commandment, Act. 20.28. binding all Pastors carefully to attend unto the flocks of which the holy Ghost hath made them overseers: and this not at the quarter or half year day to gather in the profits and to feed themselves, but to feed the flock, the Church of God which Christ hath purchased with his blood. I would know whether this precept requireth the personal 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 provide so sufficiently, but some rakeshame of men, some jeroboams Priest of the basest of the people, that cannot tell otherwise what to do with himself. But if they did; the text is not satisfied, which requireth his own attendance, neither enjoineth a Pastor to see his people fed, but to feed them. I would further here demand whether that commandment given to Archippus belong not to all the Pastors of the new Testament, Take heed to the ministery that thou hast received in the Lord, that thou fulfil it: which if it do (as no forehead can deny it) then with what face can any man take a ministery upon him that an other may fulfil it. The like commandment is given by Solomon, Prov. 27.23. be diligent to know the sta●e of thy flock, and take heed to thy herds: which not obscurely implieth the presence of the Pastor, who must not only teach, but teach aptly, and apply not only true, but fit doctrine according to the state and condition of his people. 2. The excellency of the object tieth the Pastor to more than ordinary attendance: his calling is to watch over men's souls: Heb. 13.17. were it but to watch over men's bodies or goods, it were no less than capital, for any man to leave his station at his own pleasure wherein his captain hath set him: and how then can this unfaithfulness in them who are set in the Lords watch towers, but be by so much the more perilous than the other, by how much the soul is more precious than the body, and the loss of the soul infinitely surpassing the loss of the body? 3. The straightness of the account that is to be made for the people, cannot but bind him that hath any conscience left in him to ordinary residence and attendance in his own person. Hence the Apostle to the Hebrews saith, they watch over men's souls as they that must give account. And the Apostle Peter wisheth them so to feed the flock depending upon them, 1. Pet 5.4. that when the chief shepherd shall appear, they may give up their accounts with joy. Now with what joy can he give up his accounts, who with the hireling hath left his people to the wolf: who never knew their estate, who never came but as a stranger among them: never or seldom known by voice unto them: yea scarce known by face to many of them: That which will die, let it die, Zachar. 11.9. he is none of his brother's keeper. Slender is that account which that Captain can make to his Prince, who having received his pay to guide and train such a number of Soldiers, Negligenter pascens convincitur non amare summum pastorem. Damas'. epist. 4. leaveth them in the plain field to the spoil and violence of the enemy: or at the best, setteth a base fellow over them, fitter to guide cattle then to train men up to such services; such another account must needs here be given up, but neither of them will go for payment. 4. The love of Christ were it present, would constrain men to feed his sheep: Peter, saith Christ, lovest thou me? feed my sheep. Were there love to the flock, it would not suffer them to run into ruins, nor to fall away from their zeal, faith, virtue: neither should the Pastor's absence open the door to wolves and deceivers, to Priests and jesuits, who in such places have free scope to poison and destroy. Were faith present to rule the heart, it would extinguish the drought of the world, and would be working by love towards Christ, and his people; accounting obedience to God above thousands of gold and silver. If true contentation were there, Cle●●●s ne connu●neretur in d●●bus eccle●●●●●●egotia●●onis 〈◊〉 hoc est, 〈…〉 lucri proptium, & ab ecclesiastica consuetu●●●● peni●us 〈◊〉 Synod▪ p. cap. ●5. such an appearance of evil would be avoided as covetousness is, which is a filthy vice wheresoever, but especially in a Minister, who is as the eye in the body, wherein such a blemish or rather such a beam is not more perspicuous than scandalous: and yet is the root, as of all evil, so of this ordinary nonresidency. If true humility were present, it would not suffer the imposthume of pride to grow upon a man by multiplying of livings: which experience teacheth, to be like a collection of many bad humours into one member, which make it to swell above the just proportion of the other members. If fidelity took place, he would be diligent to till the Lord's field as he hath promised▪ he would as a faithful steward be providing necessaries (not for his own) but for God's family: as a good Physician, he would be ministering to the sick and diseased souls, he would be binding up the broken spirits, he would be seeking and saving that which is lost, yea he would go before the sheep of Christ and lead them in and out; for all this he hath promised before God and his people, and undertaken it in his own person. If equity and justice ruled him, he could not suffer the people who sow carnal things unto him, not to reap spiritual from him; he could not take so much wages of God, and do him so little work for it; he could not receive his pay, and fly from the battle: he could not so greedily eat the milk of the flock, and give them little or no food: he could not so wrongfully keep back the hire of the labourers, 1. Cor. 10.23. who reap the Lords fields; neither could he live of that altar which he doth not serve, 1. Cor. 9.13. Lastly, if right reason ruled him, he would easily discern what an unnatural and monstrous thing it were, Pastoris nomen significat p●rsonalem actionem sicut nomen medici. Maldonat. ex Hier. & August. that either sundry bodies and congregations should have but one eye, or else that this eye should be ordinarily and for most part many miles distant from the body. Right reason would also show him how impossible a thing it is▪ for one shepherd to keep more flocks than one: how unreasonable a thing it is, for any man to perform service in one place, and take wages in another. What a shameful thing it were to marry a wife in hope to beget children by another man's help: what an equal thing it is, that he who doth not his duty in his own person, but by a deputy, should also go to heaven by a deputy, but not in his own person; as merrily and wittily, jodocus a famous French preacher, witnessed by Espenceus. From all which I may conclude this reason with the words of a Papist, Perald. 2. tom. tract. 4. in avar. part. 2. cap. 11. that seeing neither nature is the principle or ground of nonresidency; for that is contented with a little; nor yet grace, which is contented with less; therefore the corruption of the heart of man is the chief counsellor and persuader unto it. Neither is his reason to be neglected: for though a man (saith he) dare live a nonresident, yet would he not willingly die one. And as for the matter of substitution whereon the whole frame of nonresidency is set, as on a foundation; he saith, he seeth not why one man might not have as well an hundredth livings as one by this plea, for he might get substitutes enough: neither doth he see any reason but women might also be capable of Church livings (by this plea) as well as men, for they also might perform the duties by substitutes. But I remit the reader to the author, as also to other of our later Divines, D. Willet in 1. Sam. cap. 14. v. 28. who have largely and learnedly handled the same argument. 5. We may add hereunto the example of the Priests under the law, who were fixed in their courses near the Temple, and had their chambers and rooms adjoined unto the Temple, that they might wait on their offices, 1. Chr. 28.12, 13. and be ready for their services: and there is no reason why the Ministers of the Gospel, should not now as diligently wait on their office as they under the law: unless we will say, that the standing ministery of the new Testament is not so necessary, not so certain as that walking ministery of the old. Let Ministers therefore see, that the occasions of leaving their flocks for a time, be urgent and weighty; not pretences proceeding from covetousness, nor ambition, nor any other sinister respect: neither let them dare to remove themselves (no not for a while) but for some occasions which are more necessary than the attending of the flock: for howsoever they may shroud themselves by the protection of human laws, yet in the court of conscience only such necessary and weighty occasions will bear plea, and give a man leave 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 weighty 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 private charge; then we see what must be our rule. If Titus be removed, an Artemas, or Tychicus, a faithful and furnished man must be sent in his room; that while the whole body is cared for, no particular member be lost or neglected. Where also great and noble men may be put in mind, what a grievous sin they bring upon themselves, when they call Ministers from their charges into their houses, or unto the seas, or any such employment, and in the mean time neglect to provide sufficiently for their flocks: and the sin is the greater, in that they might be ordinarily better served by such as have no charges; and why should they not rather send to the Universities, then to the Churches, if they did not choose to wrong them both, when as yet no necessity urgeth or forceth them hereunto? Vers. 13. Bring Zenas the expounder of the law, and Apollo's on their journey diligently, that they lack nothing. In this verse is contained the second private business which is enjoined Titus, commanding him that he should set forward on their journey, both Zenas set out by his profession, an expounder of the law, and Apollo's: and this he should do, 1. by accompanying them in some part of their way: and 2. by providing that they wanted no necessary for their long journey being to sail from Creta in Grecia. For the persons of Zenas and Apollo's, they were Apostolic men, of notable gifts for the ministery. The former is here said to be by profession an expounder of the law, that is, of Mos●s law, (as is most likely) rather then the civil law: but howsoever, he was not like our lawyers, he joined himself with Apollo's, and was a poor man, and had wanted but for the church's contribution: For Apollo's we read of him, Act. 18.24. that he was borne at Alexandria, that he was an eloquent man, mighty in the Scriptures, and fervent in the spirit: yea so powerful in his doctrine, as that of some he was accounted not inferior to the chief Apostles: for as some said they were Paul's, so some cleaved to Apollo's, as other some to Cephas: 1. Cor. 1.12. and therefore both of them were worthy to be respected by Titus, who therefore must perform unto them this part of Christian courtesy, to lead them forth on their way. Doctr. Whence note that Christianity hindereth not, Christianity enjoineth all kind of courtesy. but commendeth and enjoineth civil courtesy and all kind of humanity. For 1. whatsoever pertaineth to love and good report, that must believers think on and do, Philip. 4. Secondly, the wisdom which is from above is gentle, peaceable, full of mercy and good fruits, james. 3.17. Thirdly, those many commandments, that Christians should salute and greet one an other, and that with an holy kiss, 1. Thes. 5.26. called by Peter the kiss of love; usual in those East countries, 1. Pet 5.14. by which outward testimony they declared mutual love and kindness. Fourthly, outward courtesy is a necessary virtue even for the maintaining of the bond of Christian peace: yea availeth much for the nourishing and increasing the communion of Saints, and society with God's people. Fifthly, how disgraceful a thing were it for the profession of Christ, that such as profess faith in the Lord jesus, should show themselves inhuman or hoggish; who should be as lambs, and little children, for such are they who have entered into the kingdom of Christ, as the Prophet witnesseth. Let this point therefore be well thought of, that as faith and love cannot be separate; so must good conscience and good manners go together. Now for this special branch of courtesy, to bring the servants of God and the Church on in their journey; it is from an inferior to a superior a duty of honour: as we see in Barzillai, 2. Sam. 19.36. who would go over jordan with king David, & set him so far on his way to jerusalem, & then return back to Gilead. And of the equal to the equal it is a duty of kindness; and towards the teacher of both: and as it seemeth, was very common among believers 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 wives and children accompanied him out of the city, Act. 21.5. yea so ordinary was this custom among them, that he maketh full account of it before hand: Rom. 15.24. When I shall take my journey into Spain, I will come by you, for I trust to see you, and be brought on my way by you: and commendeth as a seemly duty among the Saints, 3. joh. 6. Gaius having received believing strangers the Apostle speaking to him of them faith, Whom if thou bringest on their journey (as it beseemeth according to God) thou dost well. Such as are in the Lord's work must be carefully provided for that they want nothing. 1. Cor. 9.11. The second duty enjoined Titus concerning them is, that he suffer them to want nothing. They were employed in the Lords work, and therefore must be cared for so much the more. For 1. what can be more equal than that he that laboureth in the Gospel should live of the Gospel? or that those who sow spiritual things should reap temporal? The law of nature bindeth to relieve the parents in time of want. The law of God chargeth in more places than one, never to forsake the Levite all the days of thy life. The laws of all nations allow their Captains and standard bearers a liberal and honourable stipend: and suffer not any common soldier to go to warfare upon his own charge. And very unequal were it that any should feed a flock and not eat of the milk, or plant a vineyard and not taste of the fruit. And how much more are these spiritual Fathers to be relieved? how much less should the Ministers who are the Lords Soldiers, Captains, and standard bearers go to war of their own costs? how much more should the Lords shepherd eat of the milk of his flock? and the labourers in his vineyard eat of the fruit? 2. If we go from the men to their tidings, these be such as ought to bring their persons into acceptance with us: That as David said of Ahimaaz, he is a good man, and bringeth good tidings: so because of their good tidings we must entertain God's Ministers as good men. Hence the Apostle commandeth us, to receive such, and have them in singular love, for their works sake. Phil. 2.29. 3. The godly who profess love unto the truth, may not neglect such as are the publishers of it, but cheerfully minister unto their necessities, to the end that thereby themselves may be helpers to the truth. 3. Epist. joh. 7. But especially if any suffer for bearing witness unto any part of God's truth; towards such God's people must enlarge their bowels, and even stretch their best ability to help up that part of the truth, which Satan and his instruments seek with violence to obscure or suppesse: and the rather, because these sufferings are endured for the truth; and for them, who have as good a right in it, as their teachers themselves. 4. For this cause also ought the faithful to comfort and encourage the messengers of God; that therein they may reap a sweet fruit of their labours, and may rejoice in them, not in there gift so much; as in that it is a fruit which furthereth their own reckoning. Phil. 4.17. Now all these reasons are such as suffer not any professor to shut up his love in his own Pastor (although he is first bound unto him) but call for the duty in general to every one that worketh in the same work, according as their necessity and occasions shall be: not only our own Titus, but even Artemas, and Tychicus (suppose strangers which for his name's sake go forth, 3. joh. 7.) must be kindly dismissed, and not sent away empty. This is a doctrine which is much neglected of too many which profess love to the truth even in these days, which more loudly call for it, then in many ages before. Vers. 14. And let ours also learn to show forth good works for necessary uses, that they be not unfruitful. The Apostle having enjoined Titus to make so frank a supply for Zenas, and Apollo's, that they should not want any thing for their journey; Titus might demand, but where should I have to provide for them; (for it is certain, that Titus was not now a man of such state and wealth, Si non habes provideant subditi tui. Aquin. in locum. as those who say they are like him:) the Apostle therefore answereth that secret objection in these words, Let ours learn to show forth good works the fruits of their faith, especially for such necessary uses of the Church as this is: strain them not in unnecessary things, but for such necessary uses let them strain themselves; that they may be rich in good works and not unfruitful. The verse standeth of a precept, and a reason. In the precept three points are to be considered, 1. what are these good works meant. 2. who are bound especially unto them, Let ours learn. 3. what are the necessary uses of these and such like good works. First, by good works are not properly here meant, all such actions in general as are thus styled in the Scripture: but in special those of bountifulness and beneficence: both because those former were called for in the 8. ver. of this Chapter, as also in that these are especially suited unto this argument. Now these are commended to the practice of the faithful by the title of dignity, in that they are called good works: not that they are so absolutely and perfectly good, as that there is no sin in them; Bellarm. de justis. l. 4. c. 15.17. (as the Papists contend) for the best works are good only in part so far 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) every regenerate man consisteth: and therefore every action cannot but savour of the fountain from whence it streameth. If it be said, that God is the author of every good work; who because he is perfectly good, cannot effect any thing which is not perfectly good. The answer is, that howsoever every work of God is perfect, Deut. 32.4. which he doth in and by himself, yet such as he doth in and by man, who is another author, and actor of them, cannot but draw imperfection from him. And whereas it is said, if good works were sinful, then ought we not to do them: the answer is, that we must not therefore refuse to do them, because they are not simply evil: but in themselves good, and partly good in the doer: commended to our practice by God, of whom they are reputed good works; and in his Christ pardoning the defects of them for our encouragement, accounteth of them as if there were no sin at all in them. Whence note, that good works are so far from justifying, as that we are not able to answer one for ten thousand of them: and that it is the mercy of God, and not the dignity of them, which bringeth this style upon them. Secondly, of whom good works are called for; Let ours, called in the 8. verse believers in God. Ours, who are converted and confirmed in the faith by thy labour and mine; of these call for good works. For this is the first condition of any good work, that the worker must be a believer in Christ. Vbi Christus non est fundamentumibi nullum est boni operis aedificium. Gregor. decr. 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 do a good work, as the words of the verse imply. 2. the heart, the fountain of all actions is naturally corrupt with original sin, and the members are weapons of unrighteousness: and therefore before the heart be purified by faith, the best actions passing through our understandings, wills, affections, and parts, can no more avoid tainture and pollution, then can the sweetest water running through a muddy channel, or the purest liquor standing in a fusty vessel. 3. He that being an unbeliever hath not the son; neither hath the spirit of the Son; and consequently cannot send forth any fruits of the spirit: the Son hath not set him free, but he is bound hand and foot, and not able to move in any one action of spiritual life. 4. He that cannot pray by the spirit, cannot bring forth any work truly good; nothing can be done without prayer; the Lord must give strength, the will, and the deed: he must teach us to work, set us in, and hold us on in working: he must give it success and blessing, and make it fruitful to ourselves and others: and without the prayer of faith, nothing of this is obtained. Rom. 14. Heb. 11. Faith doth five actions to make any work good. 5. Without faith it is impossible to please God▪ for to every good work are required many actions of faith. For 1. general 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 have done: and good intentions if they rove without a word, make nothing good. 2. Special faith must know the action to be good in the worker renewed in part, and accepted in Christ; who covereth the spots and imperfections of the work: for the Lord first respecteth the person, and then the work; first Abel, and then his sacrifice. 3. Faith looketh that the work be good in the ends of it; a bad end spoileth the best action. Now the right ends of a good work are, 1. God's glory: for as all rivers go out of the sea, and return again into the sea; so all good actions as they come from God, so they tend unto him again: be they the least and lowest, even eating, drinking, or what soever else, all must be done to the glory 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 love thy neighbour as thyself. 3. The exercise of our own graces, Gal. 5.14. by doing our own duties to God and man: not selfe-pleasing self-pleasing, profiting, praise, fear, shame, or such other sinister ends, as sway with the unregenerate: but as is the end of the commandment, so must it be of our obedience, which is love out of a pure heart, and faith unfeigned, 1. Tim. 1.5. 4. Faith will provide that good actions be compassed by good means: we may not do evil that good may come of it. Rom. 3.8. It was Rebecca her sin to draw the promised blessing upon jacob by deceit: and Lot's infirmity to seek deliverance from the Sodomites by prostituting his daughters. And though sometimes bad means succeed, Gen. 19 and the Lord by an overruling power bring light out of darkness, yet is there always just matter of mourning and humiliation. 5. Faith will have respect to good circumstances, as times, places, persons, etc. the failing wherein, often blemisheth most beautiful actions, and cause them to miscarry and prove unsuccesfull. In a word, faith in the heart is most careful to do good things well: and because it knoweth that when it hath done the best it can, yet all that service is unprofitable, it claspeth fast hold upon the righteousness of Christ, and will be found in that righteousness which is by faith in him, Phil. 3. And therefore as for all other, so for this good work of beneficence and love to the Saints, the Apostle wisheth Titus to go to believers, with whom he might be bold: as who had received a spirit of effectual faith, working in obedience to God, and love to God's people, and could not suffer them to be either idle, or unfruitful in the work of the lord Nemo computet bona opera sua ante fidem, ubi fides non erat bonum opus non erat. in Psal. 30. praefat. Well knew the Apostle that to have sent him elsewhere on this errand, it had been but the loss of both their labours; here he knew he should speed or no where. So as we may conclude this point with that speech of Augustine, where faith is not, no good work can be. The third point in the precept is, that these good works must be showed forth for necessary uses: why Christians should show forth good works I have formerly showed in handling the 8. verse of this Chapter, and therefore will come to declare what are the necessare uses in general of such good works as are here called for. And here we must know that the Romish Church hath not more boldly then blasphemously pretended many necessary uses of good works, which the Scriptures (never intending to set them up in the place of Christ) are far from acknowledging: a taste whereof I have given in a few positions which are stiffly defended by the pillars of that Church. As, 1. That good works prepare a man to his justification, whereas the former point showed, that a man must be a justified person before he can do a good work. 2. That they do justify the person of the worker before God: notwithstanding the Apostle saith, that by the works of the Law no flesh can be justified. 3. That they make men more just by a second justification: 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 justif. cap. 7. which distinction of the first and second justification is a dream of their own, not grounded in the Scriptures, nor once heard of in the Church, at the least fourteen hundred years after Christ and his Apostles. 4. That they satisfy God's justice for temporal punishment. 5. That they merit heaven, yea a greater degree of glory in heaven. 6. That they purge away sins, 7. That they apply Christ's merit to purge them. 8. That they merit at God's hand for ones self and others. 9 That they free from purgatory pains. 10. That a man may raise his trust in God from them. All which with many other blasphemous tenors of this kind, directly thrust Christ from his throne, and make him but half a Saviour at the most, and consequently no Saviour at all. It would draw this point further than would well fit a commentary to dispute here these positions with them, and therefore intending our business in hand, and taking the mention of such heretical blasphemies in this auditory to be no small refutation: we come to those necessary uses which are warranted by express Scripture, yea and thence commended unto us both in regard of 1. God, 2. our neighbour, 3. ourselves. Necessary uses of good works. 1. In respect of God. First, in regard of God good works have their necessary uses. As, 1. that his name may be glorified by the professors of it; for it tends greatly to his praise when in such works as himself hath commanded his children testify their obedience and thankfulness. 2. that his Gospel may be beautified and adorned: of which see, cap. 2.10. 3. that himself may be pleased and delighted (as men with sweet smells) with such sweet smelling sacrifices as these be, Heb. 13.16. Philip. 4.18. these are the myrrh, and the spice which Christ gathereth when he cometh into his garden, Cant. 5.1. 2. Of our neighbour. Secondly, in respect of our neighbour these good works of mercy and beneficence have their excellent and necessary uses; for every Christian is a fruitful branch of that vine, whereby both God and man is cheered. And whereas our neighbour is either unconverted or converted, they want not their special use in regard of them both. First, for the unconverted, they are either elect or reprobate. If they be elect, they may hence be prepared to their conversion, and won even without the word, to the liking of the word and profession, which they see so holy, so charitable, and so plentiful in good works. Thus saith the Apostle, that unbelieving husbands may without the word be won by the godly conversation of their wives: 1. Pet. 3.1. and the same Apostle exhorteth the scattered and converted jews, to have their conversation honest among the Gentiles, that they which now did speak evil of them as evil doers, might by their good works be provoked to glorify God in the day of their visitation. But if they be wicked and belong not to God, 1. Pet. 2.12. yet by the godly lives of professors they shall be, 1. restrained, that they cannot so boldly rush into and tumble in their sins as they would: no more than Herodias could quietly enjoy her sin so long as john Baptist was alive, Mark. 6.19. 2. they shall have their mouths stopped 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 well-doing we put to silence the ignorance of foolish men. 1. Pet. 2.15. 3. they shall be convinced and condemned in their consciences, and so prepared for the judgement of God: and thus the Queen of the South condemned the jews; and Noah by building the Ark condemned the old world, Heb. 11.7. Secondly, If the neighbour be converted, he is either weak, and then he is hereby confirmed, strengthened, and brought on: or else he is strong, and then he is further provoked, yea his heart is gladded, and further knit to such a one, as in whom he seeth such sparkles of God's image to shine. And thus was Titus his inward affection more abundant toward the Corinth's, when he remembered the obedience of them all: 2. Cor. 7.15. so was Paul's also by the faith and grace of the Philippians, 1.5. Thirdly, in regard of ourselves, 3. Of ourselves. they have many necessary and profitable uses: As, 1. to make our election sure to ourselves, 2. Pet. 1.10. 2. we may by them discern the soundness of our own graces: as saving knowledge will be operative, lively faith will be working, effectual love will be an hand giving out, sound hope will be purging, Christian thankfulness will appear in good works, which are called sacrifices of thanksgiving, true charity and mercifulness will go beyond that mouth-mercie of which james speaketh: for else all is unsound; whosoever, saith he, jam. 2.16. loveth God and keepeth not his commandments, is a liar, 1. joh. 2.3. for that love of God or men is unsound which is in tongue & word, but not indeed and truth, as witnesseth the Apostle, 1. joh. 3.18. 3. by these fruits other men also may discern the soundness of our faith and graces: Opera non sunt causa quod aliquis sit justus apud deum sed potius executiones & manifestationes institiae. Aquin in Gal. 3. lect. 4. jam. 2.18. for although good works cannot justify the person before God, yet they must justify the faith of the person before men: and therefore james saith, show me thy faith by thy works: and of Abel is said, that he obtained witness that he was righteous, in that he offered a better sacrifice than Cain, Heb. 11.4. 4. They do ourselves good both in this life, and in the life to come. 1. In this life they profit us in our outward estate and inward. They bring blessing to our outward estate: for God hath promised, that he that watereth shall have rain, and that the merciful man shall not want: yea, they draw upon us not only the blessing of God, but of men also, who bless the merciful man by many prayers, which job made no small account of; when in the depth of his distress, hereby he comforted himself, that the blessing of the poor came upon him. Thus Onesiphorus his mercy towards Paul, being at Rome in trouble, brought the fervent prayers of so great an Apostle upon himself and his house, 2. Tim. 1.18. Besides this they do our names good, and help to purchase a good report, Prov. 22.1. which is better than a precious ointment. Abraham by his works was commended that he was just, jam. 2.21. and of the good and merciful man it is said, that his name shall not be put out. As for our inward estate, they make that far more thriving, for every grace is strengthened by the execrcise of it, as no talon was used but to increase; for as prayer is increased by praying, and knowledge by instructing, so is love by alms, and mercy 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, overgrown with thorns and briers, but most unready to any good work. 2. In the life to come they are profitable, for they procure a merciful reward: and being a sowing to the spirit, we shall reap of them in the harvest life everlasting: yea and more, they procure a proportionable measure of glory; for according to the measure of faith and grace in the work, the recompense may well be thought to be: a cup of cold water shall not lose the reward; but yet he that soweth more liberally shall more liberally reap. 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 heaven shall be degrees of glory, Dan. 12.3. (for some shall shine as the firmament, some as the stars, in which is greater light; yea one star differeth from another in glory) and this according to the gaining of talents, 1. Cor. 15. for he that gaineth five talents shall rule over five cities, and he shall rule over ten cities that hath gained ten talents. Not that the gaining of the talents meriteth any such recompense; no more than a cup of cold water given to a disciple in the name of a disciple, or a mite cast into the treasury: neither of which shall lose their reward; but because faithful is he which hath promised. Use. 1. This doctrine meeteth with that slanderous imputation of the Church of Rome against our doctrine: who bear the world in hand that our religion is a destroyer of good works, and an enemy unto all charitable actions: whereas we call for them as fruits of the gospel, 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 walk to heaven in. Our religion permitteth not any to stand idle in the vineyard; we say let him not eat that will not work; yea we teach a necessity of good works i● believers, as well as the Papists do: Necessitas haec est praesentiae, non efficientiae. howsoever not as causes of salvation and justification, yet as inseparable companions of lively and saving faith: only let Christ hold his place, and they shall not set them higher than we; and let them give them no more than the Scriptures do, and we will give them never a whit less. Use. 2. Seeing by good works we glorify God, edify our brethren, and do ourselves so much good, let us be provoked to the diligent practice thereof. Neither let any man think himself exempt from this doctrine, be he never so poor: for we are not of the Popish▪ belief, who think that only such great and glorious works, as building Churches, Colleges, highways, or giving goods and Lands to the Church, or alms deeds, and such like, deserve the name of good works: but every man hath a double calling, namely, the general calling of a Christian, and the special calling of life wherein God hath set him; and there is never a duty of either of these (be it never so base or servile) if performed in saith and obedience, but it is a good work, and pleasing unto God. But what shall we say of them, who by open wicked life, profess contempt of God and his word, hatred of the light and the bringers of it? that cast back, yea pull back many others who might be brought on: and so accustom themselves to graceless courses, as they can no more change them then the Ethiopian his skin? certainly these although they also will brag of a good faith to godward; yet is it no better than the devils have; who shall as soon be saved by their faith, as these by this, if timely they repent not. That they be not unfruitful] These words contain in them the reason of the former precept, wherein by an excellent metaphor, or borrowed speech, he provoketh Christians, to the practice of good works. The metaphor implieth that as the Church is God's orchard or garden, Cant. 4.16. and his Ministers are his planters and waterers; so the faithful are the trees, even trees of righteousness, the planting of the Lord, and planted by the rivers of waters, 1. Cor. 3.6. Isa. 61.3. jer. 17.8. that they might bring forth their fruits in due season. And teacheth, that true Christianity is not a barren but a fruitful profession, Doctr. Christianity is no barren and fruitless profession. unto which Christians are every where called. In Ezech. 47.12. we have a notable resemblance of those manifold fruits, which by the power of the Gospel should be by believers produced in the Church of the new Testament. The vision was of waters which run from the Temple, and from under the threshold of the sanctuary. And wheresoever these waters should run, they should cause admirable fruitfulness, in so much as on both sides of the river shall grow all kind of fruitful trees, whose leaf shall not fade, and their fruit shall not fall. These waters are the Gospel which issue from under the threshold: that is, from Christ the door, typified by that beautiful gate of the Temple; from the Temple at jerusalem these waters were with swift current to run not only over judea, but all the world in a short space: hence was the Church mightily increased, for though these waters run into the dead sea, wherein (if we believe Histories) abideth no living thing: Plin. nat. hist. lib. 2. cap. 103. yet such a quickening power they carry with them, as even there every thing shall live: such as were dead in trespasses and sins, are hereby quickened, and become trees of righteousness green and flourishing, yea and constantly fruitful in all godly conversation. And this is the same which our Saviour noteth, joh. 15.1. that his Father is the husbandman, himself is the vine, Christians are the branches of that vine: who if they be sound, his Father purgeth that they may bring forth more fruit: teaching us hereby, that it is the Lords scope and aim, that Christians should be abundant in fruits beseeming their profession. The Apostle Paul accordingly exhorteth the Philippians to be much in goodness, to abound in love, in knowledge, Philip. 1.11. and in all judgement; yea to be filled with fruits of righteousness which are by jesus Christ unto the glory and praise of God. And the same Apostle calleth rich men to be rich in good works. 1. Tim. 6.18. Now this being so necessary a duty, to which every Christian is every where called, we will for the further clearing of it, consider these three points. 1. The conditions of this fruitfulness: 2. the reasons to provoke unto it: 3. the hindrances of it: unto which we will add and annex some profitable use. Conditions of fruitfulness 5. First, the conditions of this fruitfulness are these. 1. Every Christian must be fruitful: for every fruitless branch is cut down and made fuel for the fire: not only Churchmen, or the Clergy (as we say) nor only rich men, nor men only of lesser employment; but every man high and low, rich or poor, learned or unlearned, must testify himself a Christian, by answerable fruits: this word, every branch, admitteth of no exception, but is as a bush which stoppeth every gap. 2. Every Christian must bring forth good fruit, Matth. 7.17. Every good tree bringeth forth good fruit: and every tree which bringeth not forth good fruit, shall be hewn down 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 quality, good fruits, acceptable to God, and profitable to men. 3. This fruitfulness must proceed from good causes: for first the tree must be good, for men gather not grapes of thistles. 2. he must have a good root; that is, he must be set and abide in Christ: joh. 15.4. abide in me,— the branch cannot bear fruit of itself unless it abide in the vine. 3. he must draw thence good sap and juice, through the fellowship and communion of Christ his death and resurrection, without which we can do nothing. joh. 15.5. 4. he must have the spirit of the Son to be a principal agent in the setting and ripening of these fruits: for they must be fruits of the spirit. 5. he must have the love of God within him, constraning him, which will be as the sun helping on these fruits to their perfection. 6. he must have good ends in his eye, namely, God's glory, and man's good, Philip. 1.11. 4. Every Christian must bring forth much fruit, and not for clusters scarce berries: trees of righteousness are laden with the fruits of the spirit: and herein is the Father glorified, that ye bring forth fruit, joh. 15.8. 5. Christian's must continue fruitful, and grow daily more fruitful; where there is any soundness, the Lord purgeth that branch to more fruit, joh. 15.2. and it is the property of them that are planted in the house of the Lord, to bring forth much fruit in their age: and their just praise is, Psal 92.14. that their works are more at last, then at the first, Rev. 2.19. The second point, is the consideration of the reasons to move Christians to this fruitfulness. The principal are these; Reasons to fruitfulness 4. 1. God's pains and costs with us: he hath bought us at a dear ra●e from our vain conversation▪ to serve him all our days: he hath brought us from that Romish Egypt where we grew not well▪ to make us his own vineyard: he hath planted, hedged, & manured us, he hath watered us with the dews of his word and Gospel from heaven: he hath trimmed us with his pruning knife of judgements and corrections; and what could he do more to his vineyard? doth he not now justly expect for sweet fruits answerable to his labour with us? if we set before our eyes our talents, our accounts, Gods travels, together with his ●auour● spiritual▪ and temporal; will not all these bind us to fruitfulness? 2. If we consider our time, we shall confess it more than time to yield up our fruits: our Master hath suffered us our first year already, yea & our second, nay we are in our third year (or rather beyond our third score of years) if this be not the year of our fruit, can we look to stand longer, & not be stocked up? Furthermore, this is our summer, our Autumn: never had our fathers before us such a season, so fitted to fruitfulness, as this our day is, even the day of our visitation. Oh let us therefore consider, how much time we have already lost, and how little remaineth behind, and this cannot but be as loud voice in our ears unto fruitfulness. 3. Heavenly wisdom which is from above, is full of good fruits: which if it have taken up our hearts will bewray itself, jam. 3.17. Galat. 5. in love, in joy, peace, long suffering, gentleness, goodness, faith, meekness, temperance, and such like: and as naturally we rejoice to see every thing about us fruitful, our fields, our cattle, our orchyards; even so this supernatural wisdom would make it the delight of our souls, to see our hearts and lives laden with the best fruits. 4. The barren condition hath little comfort in it, and the danger of unfruitfulness is very great. For God's fearful displeasure disburdeneth itself, and seizeth on such persons by sundry degrees. 1. The Lord rejecteth them: Isa. 5.6. for if the Lords labour be not answered, he will pull down the fence, break down the wall, leave his own vineyard to waste, own it who will: and what can be more fearful, then for a man to be left by God, to become a lodge for devils, and lusts, and wasting sins; which yet is the state of many a man, who is utterly unfeeling and senseless of it. 2. Degree of God's curse on such fruitless branches, is the withering, which presently followeth their casting forth: joh. 15.6. and this the Lord bringeth on them two ways; sometimes by removing means of fruitfulness; and so having laid his vineyard waste, he threateneth in the next place, that the clouds should not rain upon it, Isa. 5.6. And sometimes by blowing upon the gifts he had given; he shall lose his sap and greennes he once had: the unprofitable servant after conviction must have his talon taken from him: Luk. 19 and this curse is so eminent upon many men, that comparing them with themselves not long since, a man may say as the disciples of the fig tree, against which the curse was passed from the mouth of Christ, Matth. 21.20. how soon is the fig three withered? 3. An other degree is, that no means shall be able henceforth to do 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 wilderness, jer. 17.6. which shall not see when any good cometh. Now the heath it hath good coming upon it, the rain falleth, the sun shineth, the spring and summer season returneth upon it, but it seeth none of this good, but remaineth a dry and parched heath still: even so is it with a barren soul, which God hath begun to curse, the rain, the sun, the season, the word, Sacraments, days of grace, Iesu● Christ himself do him no good; he sees no good towards him in all those: nay, the word judgeth him, the Sacraments are poison unto him, and Christ himself is a rock of offence to him, on whom he breaketh the neck of his soul. Hence was it, that after the Lord had rejected his vineyard, he sends his Prophet with his word among them, but to what end: Go, make the heart of this people fat, and their ears heavy, and shut their eyes, Isa. 6.10. lest they see with their eyes, and hear with their ears, and understand with their hearts, and convert, and I heal them: so as the good means of salvation do such persons no good. And let no man think that this message only concerned the jews; for it is repeated six times in the new Testament, that we should not slightly pass it over, but fear the like judgement, if we be found in the like sin. 4. After all these cometh the heavy sentence, unto which by all these this sinner hath been prepared; Cut him down, bring now the axe, for the pruning knife hath done him no good; hew him down by death from the ministery under which he hath been so long fruitless, bind him hand and foot, make a faggot of him, and cast him into hell fire: cast I say that unprofitable servant into utter darkness, there shall be wailing and gnashing of teeth: and this is the woeful hire of unfruitfulness. The third point is the hindrances of this fruitfulness, Hindrances of this fruitfulness three. the chief of which are these. 1. superfluity of lusts, and inordinate desires which are as dead branches, and therefore must be lopped off before fruit can be expected: the denial of a man's self so far as corrupt is the first lesson in Christianity. 2. The unfitness of the soil, as if it be stony or near unto a rock where it cannot take deep roots; the hard and stony heart suffereth not any good seed to take root, and much less rise up to fruit. Or if the soil be a dry ground on which the rain falls not, or an high and hilly ground on which the rain stayeth not; so the haughty and proud heart shutteth off the rain as fast as it cometh, it moisteneth the crust and outside a little, but it stayeth not to get within it to prepare it to fruitfulness. Or if the ground be shaded that the sun cannot or seldom look upon it: if the mind and affections are otherwise distracted, that seldom men set themselves under the means of instruction; the sun of righteousness shining in his Church, not enlightening, not warming nor cherishing them, not bringing back a new spring upon them, how can we expect fruit from such unless we can look that a tree which hath been fruitless all the summer, should be laden with fruit in the midst of winter. 3. Sundry vain conceits suggested by the Devil, and assented unto by men to keep them in unfruitful courses. As 1. many will not stick to object, I hope notwithstanding I have not been hitherto so fruitful as you speak of, yet I have done well enough all this while, and why may not I do so still; and thus resolve because God hath used patience and spared them, he will therefore spare them still in their unfruitfulness. But this is the devils logic: the clean contrary whereof is the conclusion of the Scripture. Hath God spared thee the second and third year, and art thou still fruitless, he must now needs call for the axe; & this is that which thou must expect. 2. Another saith, oh but I am a member of the Church, & what talk you to me, I hear the word, receive the Sacraments, and though I be not so forward and strict, I hope I shall do well enough. Which is all one, as if a fruitless tree should reply to the master and say; I hope master, thou wilt not cut me down, I am in thy orchard, and stand near thy house; if I were in the waist I should think thou should care less for me: but will not the master reply and say, that thou must rather go down becase thou standest unprofitable in mine orchard, I cannot endure thou shouldst keep any part of that ground barren: if thou wert in the waist thou might'st have stood longer; but mine eye is next my house; if thou wilt be still unprofitable get the into thee wast, here is no more place or room for thee. 3. Others reply and say, oh but we are not so fruitless as you take us, and what desire you more? whereunto I say, that such have great need to desire better evidences to allege for themselves then this, if this be all: it is not enough if a tree could say, I bring no bad fruit as thistles, and thorns; and therefore must needs be a good tree: no, for a good tree constantly bringeth much good fruit. So is it not enough for thee to allege what thou hast not, or what thou art not; thou must not be a private but a positive Christian laden with the fruits of the spirit, else hast thou lost all thy labour. Use. 1. It is not sufficient to be harmless men, which many rest in as sound fruits of religion; seeing that for all this they shall be cast out as dry branches, and men shall gather them to the fire: there go two things to the being of a good Christian, Psal 34. 1. to eschew evil: and 2. to do good; and the sentence of condemnation in the judgement day shall run against not only those that have done evil, but those also who have done no good: see Matth. 25. 2. It will not go for payment to be a Christian by profession if fruitless: it is the constitution, and I may say the destiny of the Church to have in it painted sepulchers, such as the Prophets in their times were troubled with, who had nothing in their mouths but the Temple, the Temple; and yet remained in their lives most wicked men: and others there were that pretending outward holiness above others, would join fasting to their prayer, but yet rotten and withered branches: such were they that were jews without, in the face, and in the lette●: But the sound Christian is discerned not by leaves 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 fig tree had leaves enough; and by the flourishing & greennes seemed to promise great store of fruit: but when Christ drew near, looked for fruit and found none: he said, never more fruit grow upon thee. Let us take heed in time of such a woeful sentence. 3. Every man must by this doctrine take occasion to enter into the examination of himself by the fruits of his faith and profession: and by unpartial sifting of themselves. Some will doubtless say; I find some fruits in myself (I praise God) but so much corruption as utterly dismayeth me, that I know not what I may think of my estate. But let such be of good cheer, seeing the promise is, that if there be any fruit at all God will purge that branch, and help it against corruption, joh. 15.2. so as it groan still under corruption, and after grace; the least bud of true grace shall shoot up to ripeness and fruit in due time: the smoking flax shall not be quenched, but dressed to clearness. Others by examination shall find that they have had better fruits than now, that they are become copper Christians, now compared to their former golden times; and being fallen from their first love, may say with shame in their faces, and sorrow in their souls; alas I was thus and thus. But let such be advised to look well to their standing; for sure it is that either such were never engrafted into the stock by effectual calling, but rather tied (as a science to a tree) by a thread of outward calling and profession: or else a dangerous disease hath seized on them, which threateneth the death of the soul, if it be not timely prevented. True grace is not as nature which being past the vigour decayeth: but a man in grace is still growing and can be a child no more. Others by examining shall find themselves laden with bitter clusters of covetousness, pride, contention, and sundry other lusts; who notwithstanding they profess the Gospel are resolved to grow sourer and sourer, more loathsome to God, and loathing goodness; but these are strange fruits of their profession, and argue them to be but sear and rotten wood already, and are not far from burning. Vers. 15. All that are with me salute thee: Greet them that love us in the faith. Grace be with you all, Amen. This verse (containing nothing but mutual salutations, and the Apostolical conclusion) hath nothing in it but what we meet withal almost in all the Epistles; we will therefore imitate our Apostle in the brief winding up of the Epistle therewith; contenting ourselves to observe some short grounds of further meditation from them as they lie. All that are with me] In these words our Apostle would have Titus to know, that all the Christians that were with him, embraced him with all Christian and loving affection, and would have their mindfulness of him witnessed by a kind and familiar salutation. The use whereof was, 1. to testify their love towards him. 2. to knit the bond of it more firm and closely. 3. to encourage Titus in his godly course; when he should hear from the Apostles mouth, that for the same all good men approved him and wished him all good proceedings. And hence we may note, 1. what is the use of this most ancient and approved custom of saluting one another by writing; namely, to signify a loving remembrance of the party saluted, with an earnest desire of their good and welfare: for that is a common affection to all salutations to signify such a desire. And yet there is great difference between one salutation and an other, which riseth from the difference of the persons saluting. Whereof some are merely civil 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 ordinary forms both of the greeks and Latins testify. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Grae. Salutem. lat. Others have more in them then humanity, in that they apprehend the higher graces of God in his Christ revealed in the Gospel; and having their own parts therein, they most freely & feelingly in their salutations wish their friends to partake with them; first in such graces as may accompany their salvation, and then in all that outward prosperity 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 hearty and unfeigned testimonies of love, much making for the increase of mutual love, yea and the strengthening of the bond of the communion of Saints. Now if this be the use of salutations; we may see how grossly the Papists are besotted in martyring (that I may use Luther's word) the Angel's salutation to Marie. For, 1. whereas a salutation is a civil thing, they have turned this into a devout prayer. 2. not to Marie whom the words concerned alone, but unto God at whose hands the repeating of it meriteth pardon of many sins. 3. whereas salutation is to be done to a party present among us, this saluteth one absent. 4. whereas it was the angel's duty to carry this message once to Marie; they thrust every man and woman into the Angel's office, to carry the same message every moment; as if it were a thing not already accomplished. 5. what further good can they wish to Marie now in heaven: But they have despised the wisdom of God; and what wisdom can be in them? 2. Note what a great encouragement and comfort it is for the godly to have the hearts, the commendations, the good words and wishes of them that fear God: it is an excellent support against the disgraces of the times, and reproaches of ungodly men, when God's people reach unto a man the right hand of fellowship: little need he care for the causeless curses and reproaches of the wicked; that hath the blessing of the Saints with him: although therefore we have another rule to walk by then the judgement of men, and in doing our duty we may say with the Apostle, I care not for the judgement of any man: yet it will be good for a man to conceive how he is esteemed of the best, to whom ordinarily God giveth a spirit of discerning; that if it be possible with a good conscience he may join a good name, which is not only sweet as a precious ointment, but will supple and assuage such wounds and strokes as the ●●icked will be still inflicting: Neither can these two things be easily disjoined, the approving of the heart unto God; and of the ways unto God's people. 3. Note from the Apostles example, what a good office it is to be a peacemaker, and to knit the members of the body of Christ close together: this argueth men to be endued with that wisdom which is from above, the properties whereof are to be pure, peaceable, full of mercy, jam. 3.17. and good fruits: especially the Ministers of God must account it a part of their office, not only to reconcile man to God; but even man to man. And let every man conceive and remember, that our Lord jesus maketh it one of the paths and rules of true happiness, when he saith, Matth. 5.9. 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; even as the Saints with Paul did Titus: many of whom doubtless had never seen his face, but had heard of his faithfulness: even such should be our love to the godly, as we should affect them that are absent as well as present; and wherein we can testify that affection to those whom we have heard well, although by face we never knew them. Greet them that love us in the faith.] Quest. May we not salute any but believers? Answ. There is a common salutation, which is due from every man to every man; and that is a civil courtesy and kind of honour which is to be showed to all men: 1. Pet. 2.17. our Saviour Christ commanded his Disciples whensoever they entered into an house they should salute the same, Matth. 10.12. and gave them a form of salutation which they must use whether the son of peace were there or no, saying, peace be to this house. Luk. ●0. 5. Yea if men be our enemies and will not vouchsafe to salute us again, yet we must not omit this branch of courteous behaviour towards them, Matth. 5.47. If ye be friendly to your brethren only, what singular thing do ye? do not even the Publicans the same. The word translated be friendly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. is the same with this here, & signifieth such friendship as was in those countries testified by salutations, and embracings; which even the worst could well enough perform to their friends: but Christ showeth that we must do more, we must not expect to see whether we be saluted first, but kindly salute our enemies, although we be not saluted again. And the reason is, because it was counted a sign of hatred not to salute a man. 2. Sam. 13.22. Absalon said neither good nor bad to his brother; for Absalon hated Amnon. Whereas Christians on the contrary must think on such things as may prevent offence, procure love, and win if it may be even estranged affections. Philip. 4. ●. But yet howsoever this salutation is generally due from equal to equal; yet there are some excepted cases in the Scripture. 1. such a one as lieth in some open sin, and hateth to be reform; not yielding to godly counsel out of the word: a superior here may forbear to speak to such a one by way of correction; but so as he must have care that he aim 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 sin. 2. Sam. 14.24. Thus David banished Absalon from the court for killing Amnon. 2. There are open enemies of God, and of his truth, & of his Church, who have sold themselves to malign it; such sworn enemies we may not thus embrace: 2. joh. 10. If any man bring not this doctrine, bid him not God speed: and 2. King. 3.14. Elisha telleth jehoram an idolatrous king, that had it not been for the good king jehosaphat, he would not have looked upon him, nor seen him. And yet this hindereth nothing but that we must salute our own private enemies, though we may not the open enemies of God. 3. If any have sinned the sin unto death, we may not pray for them, & therefore not salute them, 1. joh. 5.16. This is the former kind of salutation but not that which the Apostle speaketh of in the text, but the latter: which is a more inward and entire affection between such as are of the household of faith; who are straitlye● knit together then by the bonds of humanity and civil conversation: for besides these, they are tied 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 heirs of the self same inheritance in glory. These are said to love one another in the faith. If they therefore be to be kindly saluted which hate us, much more they which love us; and if they which love us in the flesh, much more they which love us in the faith; and that with a most hearty and large affection. Hence note, 1. that religion bindeth man to man in the straightest bond: for 1. the spirit is the tye● of it: Religion the strongest binder of man to man. Eph. 4.3. and hence is it called the unity of the spirit in the bond of peace: and indeed it must be a wonderful bond that can reconcile such deadly enemies as men are before they come into the kingdom of Christ, Isa. 11.6. 2. God's image wheresoever it is, is exceeding beautiful, and a great binder; especially where renewed and repaired; which being once espied, let the outward condition be what it can be, a religious heart seeth sufficient matter of love, and will knit the soul unto the soul of such a one. 3. It addeth strength and firmness to all other bonds of nature, affinity, desert, etc. and maketh them more natural. What a true friend was jonathan to David, because he saw that God was with him, his soul clave unto him; though the kingdom was to be rend from him for it, yet could he not rend his heart from David. If joseph had not had more than nature; he could not but have revenged such infinite wrongs upon 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 jesus Christ, who gave himself to the death for us when we were yet his enemies. 4. This love must needs be most lasting; 2. joh. 2. for being love in the truth for the truths sake, it shall continue so long as the truth doth: but the truth abideth with us, and shall abide with us for ever· and this is the cause, that whereas the love of nature dieth with it, and the love of wicked men dieth with their persons, this love liveth in death, yea when goeth to heaven with a man, 1. Cor. 13. and getteth strength and perfection than faith ceaseth, and hope vanisheth away. Use. 1. Whence we are taught most familiarly to embrace them that love us in the faith, and to make most account of their love. Verus amicus qui vere & in Deo diligit. Many love in the face, many in the flesh, many in nature, only the love of Christians is a fruit of faith, a work of the spirit, and ●herefore a surer bond than they all. Well knew the Apostle that none was in comparison worth having but this, he calleth for no other, he careth for no other, he mentioneth no other. 2. Such as set into any society with others; if he would have it comfortable unto him, let him strengthen all other natural or civil bonds by this bond of religion, let him labour to begin his love in the faith, or if he have begun elsewhere already, let him reform the same hereby if he look for any sound comfort in his estate: for this is the cause that men often have so little return of love from their wives, so little obedience from their children, so little duty from their servants, so slender respect from their equals, because they begin their love and duties at a wrong end: and have for other respects affected those with whom they live, 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 know whether I love an other in the faith o● no? Answ. By these notes, 1. If thou love him because he is a member of Christ: for this love must be a fruit of faith; and knitteth him that hath it to the members, as faith doth to the head. 2. If thou love his soul first, and will not suffer sin upon it. 3. If thou spyest, and dost reverence the image of God in him, and lovest him that is begotten, because of him that begat, and preferrest the grace of his heart above all other outward parts and respects. 4. If thou above all other things wish him, yea if it be in thy power, help him to a further part in the better part which shall never be taken from him. 5. If the more thou seest grace to grow in him, the more entire thy love groweth towards him. 3. This point showeth their fearful condition, that make religion the very cause of their hatred and malice against the godly: an apparent mark of the devil is stamped upon 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 loved them in the faith, we may note what a mighty power the Gospel carrieth with it where the Lord will have it effectual. These Cretians had been a vile people, and of most brutish behaviour, as we have at large heard in the first Chapter: but now there were amongst them such as loved Paul, and such as clave unto him in the faith: the Gospel had tamed and subdued them, had turned them out of their savage and cruel natures: had made them tractable and docible, and of evil beasts, had reduced them to Christian affection and conversation: but of this we have spoken before. Grace be with you all, Amen.] This is Paul's ordinary farewell, written with his own hand in all his Epistles, whereas the Epistles themselves were written out by some of his Scribes: And it is added, 1. as the mark of his own Epistle, that he might prevent counterfeit writings: for well knew he how nearly it concerned the Church to cleave unto those writings which were indicted by the holy Ghost, inspiring the Prophets and and Apostles, and not to have any other bastard writings obtruded upon her, in which practice the devil was restless even in those times. 2. As a testimony of singular affection and good will, which can be by no better means expressed then by frequent and earnest prayers: and indeed his bowels were not straightened toward Titus and the Church committed unto him; seeing he wisheth the very fountain of grace, to be opened unto them: for this word (as we showed in the beginning) signifieth both the free love and favour of God towards us in Christ, as also all other spiritual blessings flowing from that fountain: such as are remission of sins, reconciliation with God, justification, sanctification, life eternal, and all the means tending thereunto. 3. That being an Apostolical prayer, it might also be a means of obtaining, and conveying upon them the grace requested: and although he had made the same request for them before, yet it is no vain repetition; for partly he prayeth for the increase and further feeling of this grace for them: and partly teacheth us thereby that it is the only blessing to be prayed for, the chief, if not only grace, which ourselves are to labour for; and which we must by all means endeavour, that others may have their portion in with us. 4. To show that all our greeting must begin and end in grace, and that our forms of salutation should favour of grace, and not be profane, graceless, or formal as the most are. 5. Being 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 Ministerial duty should be the commending of their people unto the grace of God in their prayers; and beside, if ordinary letters, much more other more weighty actions of men, must be undertaken and performed with prayer and praise. Secondly in that he saith, Grace be with you: he showeth that howsoever this Epistle was inscribed to Titus alone, yet was it intended to be of common use to the whole Church: Scribit uni sed propter totam ecclesiam. Aquin. and therefore we have not unfitly applied the most of the doctrines to the use, not of Ministers only, but of all sorts of men so far 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 effectual partakers of this saving grace, called often elsewhere the grace of our Lord jesus Christ, the treasury and fountain of it. The wicked are indeed endued with excellent gifts of God's 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 effectual vocation to the grace of God wherein we stand, and of that assured hope of that heavenly inheritance which he hath purchased of his grace. By this grace we are happily reconciled unto God, and adopted to be heirs of grace: hereby also we have received the word of grace, which is made fruitful to the planting and watering of all other saving graces in us, and so to the furthering and finishing of the whole work of our salvation in glory. This grace be ever with us, and all them that love the coming of our Lord jesus Christ to their immortality. Amen. So shall it be. And so be it. To God the Father of lights, and to jesus Christ that eternal word, together with that anointing even the blessed spirit, the only, one, true and wise God (who hath happily led us through these labours) be all praise and glory in all the Churches for evermore. Amen. A SHORT VIEW OF SUCH Doctrines as are enlarged with their reasons and uses. A Man may sometimes lawfully change his name. Pag. 4. Such names are to be given to children as may put them in mind of some good duty. Pag. 4 The name of a servant of God is full of honour. Pag. 6 The chief 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 have a faith by themselves. Pag. 13 The faith of the elect is ordinarily wrought by the ministery of the word. Pag. 16 The doctrine of the Gospel is truth itself. Pag. 18 The knowledge of the truth is the ground of faith. Pag. 19 The truth entertained in truth frameth the heart unto godliness Pag. 21 The end of the ministery is to draw up men's minds from earth to heaven. Pag. 24 True faith never goeth alone, but as a Queen attended with many other graces, especially with hope. Pag. 27 Life eternal is the believers by free promise. Pag. 30 God is truth itself and cannot lie. Pag. 33 The free love of God appeareth, in that whatsoever he doth for his elect in time, the same he decreeth before all time. Pag. 39 The doctrine of salvation is more clearly manifest then in former times. Pag. 43 The Lord effecteth all his purposes and promises in due season. Pag. 44 Salvation is to be sought for in the preaching of the word. Pag. 48 The office of preaching is an office of trust. Pag. 52 Whosoever entereth into the ministery, must find himself pressed by the calling and commandment of God. Pag. 53 Ministers may be more or less in the commendation of their calling, as the disposition and necessity of their people require. Pag. 55 Gods calling to grace is free and powerful. Pag. 56 Ministers ought to be spiritual fathers in begetting children to God. Pag. 58 Faith is one and the same in all Gods elect. Pag. 62 Every man must be careful, 1. whom, 2. to what, 3. how far he commendeth an other. Pag. 65 All are not natural sons that are so accounted. 66 The free and everlasting grace of God, is the foundation of all blessings spiritual and temporal. Pag. 69 True peace is the fruit of God's grace and mercy. Pag. 71 Whosoever is called to labour in the Church must by all his care further the work of the lord Pag. 75 He that would Christianly and comfortably carry himself through his calling, must ever have the end of it in his eye. Pag. 76 Churches must not be condemned as no Churches for want of some laws or government, if they join in the profession of the truth. Pag. 80 No Church is hastily brought to perfection. Pag. 81 There is continual bending of good ordinances even in the best estate of the Church. Pag. 83 Such an absolute necessity of a settled ministery there is where a Church is planted, that without it religion cannot possibly thrive or continue. Pag. 86 The ordering and governing of the Church is not left arbitrary, no not to an Evangelist, but Apostolical direction must guide him. Pag. 89 How able soever a man is to teach, if he be of a scandalous life, he is unfit to be chosen a Minister. Pag. 92 Marriage of Ministers is a lawful and holy ordinance of God. Pag. 97 Polygamy was ever blameworthy even in the best. Pag. 103 He that would reform others abroad must begin at home. Pag. 110 To have the blessing of gracious children thou must begin at religion. Pag. 111 The carriage of a man's children is a great credit or disgrace to his profession: especially of the Minister. Pag. 113 Riot is an hateful vice to be avoided. Pag. 114 Children ought to be obedient to their parents. Pag. 117 Lewdness of children is often from want of government in parents. Pag. 118 Every Minister ought to keep the Lords watch over his flock. Pag. 121 A Bishop over others must first watch over himself. Pag. 123 Every Minister being God's steward must have a fit calling, and properties answerable to that office. Pag. 124 The nearer a man is to God in place, the more careful must he be of his carriage. Pag. 129 Frowardness is every where of evil report, but in a Minister intolerable. Pag. 131 Hastiness to anger a foul blot in a Minister. Pag. 134 To be given to wine odious in all, especially in a Minister. Pag. 140 A Minister of all men may not be a quarreler, or a man of a word and a blow. Pag. 145 Covetousness in a Minister is a most base sin. Pag. 148 There is much filthy lucre in the world, which every Christian must abhor. Pag. 152 The very 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 positive virtues. Pag. 159 The poorest minister must and may be harbourous. Pag. 163 Wisdom most necessary to a minister. Why. Pag. 172 Righteous dealing, a shining ornament in a minister. Pag. 175 Ministers must be arrayed with robes of holiness. Pag. 176 A temperate and equal course necessary to a minister. Pag. 179 The word of God is most certain and infallible. Pag. 182 The word is every way fitted for the instruction of the faithful. Pag. 188 Every man ought to be a learner of holy doctrine. Pag. 194 The men of God in speaking of the word have ever set some mark of excellency upon it. Pag. 196 Ministers must set an edge on their doctrine by exhortation. Pag. 197 Exhortation is then powerful 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 every ministerial duty. Pag. 203 Error in life is commonly a ground of error in doctrine. Pag. 206 They spend much labour in vain who are disobedient to the doctrine themselves teach. Pag. 207 The greater the danger is the plainer must reproof be. Pag. 215 The Archseducers of the world are they of the circumcision, who join faith and works in the act of justification. Pag. 217 Faithful teachers must timely oppose themselves against seducers. Pag. 220 Seducers secretly infect and creep into houses. Pag. 227 Error is exceeding infectious. Pag. 229 An heart set upon gain will feed itself by falsehood. Pag. 230 A minister may be plain in his reproofs. Pag. 233 A minister must join wisdom to plains in reproving. Pag. 234 The Gentiles had their Prophets so called to witness against their impiety. Pag. 238 It is not simply unlawful to allege the saying of a profane man in a sermon. Pag. 242 Falsehood in word or deed is condemned by the very light of nature. Pag. 245 The Scriptures call brutish men by the name of beasts. Pag. 249 Many men are so degenerate that they have cut themselves from the account of men. Pag. 250 A life led in idleness is condemned by the light of nature, and of the Scriptures. Pag. 253 Idleness and intemperance are seldom disjoined. Pag. 256 Every truth is Gods, and must be received whosoever is the instrument of it. Pag. 258 Ministers must not be discouraged though they be to deal with a wretched and brutish people. Pag. 259 No reproof may be ungrounded, but the cause must be just, and known so to be. Pag. 261 Every reproof must be tempered to the nature of the sin. Pag. 263 The sharpest censure in the Church must aim at the recovery of offenders. Pag. 265 Christians must not content themselves with spiritual life, unless it be attended with health and soundness. Pag. 267 A special means of soundness of faith, is to shut the ears against fables and fancies of men. Pag. 274 A fearful judgement of God it is to be turned away from the truth. Pag. 277 The Scriptures account Christians pure, but not Puritan. Pag. 283 All indifferent things must be used in 1. faith, 2. love, 3. sobriety. Pag. 291 Divinity of Scripture is proved by discovering the inward thoughts of wicked men. Pag. 309 A wicked man is every way a most odious person. Pag. 311 Before natural uncleanness be purged away every thing is unclean to a man. Pag. 313 There will be ever hypocrites in the Church. Pag. 317 There be many characters by which hypocrites may be known & discovered. Pag. 320 No example of man must turn us out of a godly course. Pag. 331 Ministers must feed their people with wholesome doctrine. Pag. 333 Wholesome doctrine must be applied to the several ages and conditions of men. Pag. 339 Old men must first be taught their duty, why? Pag. 342 Sobriety especially enjoined unto old men. Pag. 345 Elder men ought to carry a seemly gravity through their course. Pag. 346 Moderation of lusts and passions is a most seemly grace in an old man. Pag. 347 Soundness of faith especially required in the Elder. Pag. 351 Every man must learn to repair the decay of nature with soundness of grace. Pag. 352 Soundness of love is justly called for of old men. Pag. 355 Sound patience is more especially commended to the elder sort. Pag. 358 Women are as straightly bound to the means of their salvation as men. Pag. 362 The general rule for women's behaviour is, that it must become holiness. Pag. 365 False accusing specially forbidden to women. Pag. 368 Drunkenness in elder women a most hateful sin. Pag. 370 It is a note of corruption to yield ourselves servants to the creatures made to serve us. Pag. 371 Every Christian woman must call on others with herself to a godly course. Pag. 373 The fruits of the Christian carriage of the Elder women, must appear in the younger. Pag. 375 Christian women must love their husbands. Pag. 377 Women ought to love their children, and how. Pag. 382 A discreet carriage is a beautiful grace in a young woman. Pag. 384 Chastity is an essential marriage duty. Pag. 385 Women ought to keep their own houses. Pag. 389 Goodness is required in women, what it is, & how. Pag. 390 Women must be subject to their husbands, wherein, and why. Pag. 391 Profession without practice causeth the holy name of God to be blasphemed. Pag. 398 Young men must order their ways by the word. Pag. 404 The Pastor must sometimes entreat where he may command. Pag. 408 Sobriety is a virtue fitly commended to young men. Pag. 410 Consent of good life and holy doctrine make a sweet harmony in a Minister. Pag. 413 It is possible for a man by grace to live unblamably. Pag. 416 Faithful Ministers shall not want withstanders. Pag. 417 Resisters of godly Ministers lad them with reproaches. Pag. 419 Every Christians care must be to stop the mouths of the wicked. Pag. 421 Servants ought to be subject to their masters. 423 Theft of servants never so coloured is condemned. Pag. 429 Servants are bound to show all good faithfulness. Pag. 431 The meanest Christian may and must bring glory to the Gospel. Pag. 433 The Gospel is the doctrine of God's grace. Pag. 437 The doctrine of the Gospel, is a saving doctrine. Pag. 440 The Gospel is a bright & shining light. Pag. 446 The Gospel is a schoolmaster as well as the Law. Pag. 453 The doctrine of grace truly received teacheth to deny all ungodliness. Pag. 458 A Christian must deny all lusts whatsoever may seem to plead for them. Pag. 463 The doctrine of grace teacheth both to eschew evil, and do good. Pag. 465 The Gospel looketh for some answerable return for the salvation it bringeth. Pag. 467 The doctrine of the Gospel teacheth sobriety of life, wherein it standeth, and rules of practice. Pag. 468 The Gospel calleth for just and righteous dealing at professors hands. Pag. 471 The Gospel enjoineth a godly life, the proper work of piety, & rules of practice. Pag. 473 Godliness must be exercised in this present world. Pag. 478 The Gospel received in truth lifteth up the heart to wait for Christ his second appearing. Pag. 482 The expectation of Christ his second coming is a notable means to provoke to Christian duties. Pag. 491 Christ his glory shall shine out in full brightness at his second appearing. Pag. 494 We ought never to speak of God, but in a weighie matter, and reverent manner. Pag. 496 Christ gave himself for his Church, but not for every particular man. Pag. 505 Before Christ redeemed us we were miserable slaves under sin and death. Pag. 511 The Son of God having once set us free great is our freedom. Pag. 514 Redemption and sanctification are inseparable companions. Pag. 517 The members of the Church are Gods peculiar people. Pag. 523 The worker must be good before any work can be so. Pag. 527 justified persons must needs bring forth good works. Pag. 527 The thing that God requireth in every professor is zeal in well-doing. Pag. 529 All proofs and reproofs must be fetched from the Scriptures. Pag. 534 The word of God must be so handled as that the authority of it be preserved. Pag. 535 To despise God's Ministers is a grievous sin. Pag. 537 The doctrine of subjection to Magistracy must be often enforced, and why. Pag. 539 The scope of the ministery is to put men, and keep them in remembrance of Christian duties. Pag. 540 The memory ought to be taken up with godly instructions learned in the Ministry. Pag. 541 Christianity consumeth not Magistracy but confirmeth it. Pag. 544 Every soul must be subject to the higher powers. Pag. 548 Every Christian must make account that every Christian duty belongeth unto him. Pag. 559 Every man ought to preserve in himself a readiness to every good work. Pag. 563 The word condemneth as well unbridled speeches, as disordered actions. Pag. 566 Evil speaking is a most hateful sin in Christians. Pag. 568 A Christian may not be a common barrater. Pag. 574 Christian equity is a beautiful grace in Christians. Pag. 579 Christian meekness beseemeth every Christian. Pag. 584 The consideration of our common condition is a notable ground of meekness. Pag. 588 Whosoever is called unto the faith hath experience of a change in himself. Pag. 591 The whole course of an unconverted man is an unwise walking. Pag. 596 A mark of a man out of Christ is to resist and reason against the word. Pag. 599 Before men be brought to Christ, their whole life is but a wandering from God. Pag. 601 The spirit that is in man lusteth after envy. Pag. 617 Then are we saved when we are sanctified. Pag. 627 Before the Lord put forth his love in Christ it could not be reached of man nor angel. Pag. 632 Works of righteousness are excluded from justifying us before God. Pag. 635 The Lord in baptism not only offereth, or signifieth, but truly exhibiteth grace. Pag. 639 All the inward grace of baptism is from the Holy Ghost. Pag. 650 God in saving men reneweth them to his own image. Pag. 655 The graces of the spirit are plentifully powered out upon us in the new Testament, as not of a full mercy. Pag. 660 Christ our Lord the only fountain of all our welfare. Pag. 664 The righteousness of a sinner before God is not any quality in the believer. Pag. 669 The honour of the Saints is, that they are heirs of life eternal. Pag. 674 All truths must be delivered, but some more stood upon, and urged then other. Pag. 680 A good work cannot come but from a good man. Pag. 684 Professors of the Gospel must be the first and forwardest in every good work. Pag. 686 Doctrine must be true and truly dealt withal. Pag. 689 Satan seeketh to corrupt the purest Churches, by bringing in needless questions. Pag. 696 There have been always, are, and shall be heretics in the Church of God. Pag. 703 Even heretics and enemies of the Church must be lovingly 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 use of the most wicked consciences. Pag. 723 Christianity enjoineth all kind of civil courtesy. Pag. 731 Such as are in the Lord's work must be carfully provided for that they lack nothing. Pag. 732 Christianity is no barren or fruit less profession. 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 sense, or in application of the uses. rules to be observed in changing of men's names, in number three. 4 Cases in which a man may forbear to set his name to his writings, 3. 5 Reasons to stir up ministers to diligence, 5. 7 Reasons to stir them up to faithfulness, 4. 7 Comforts for ministers in their service, 4. 8 Privileges of the Apostle above the ordinary Pastor, 3. 9 Men may be called elect of God 3. ways. 11 Difference of saving faith from all other, 3. 14 Truth of faith discerned by 4. notes. 15 Gospel called Truth for three reasons. 18 Notes showing the heart drawn upward towards heaven, 3. 26 Infallible properties of Christian hope, 8. 28 Reasons why we must freely love our brethren, 4. 41 The doctrine of the Gospel called the common faith for 5. reasons. 58 Duties to spiritual fathers, 5. 61 Differences of the Apostolical faith, from the Romish Apostatical, 4. 63 Letters testimonial not rashly to be given for four reasons. 65 The first person called father for 3 reasons. 68 Christ called Lord for 4 causes. 68 Men are called saviours, 3. ways. 69 The wickeds peace crazy in 3. respects. 73 The power of the Magistrate and Minister do 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 unreprovable, 6. 94 Why the Popish Church resisteth the marriage of Ministers, 3. reasons. 97 Rules to be observed 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 Faithfulness of Ministers standeth in 3. things. 125 The wisdom of the Minister standeth in 2. things. 126 Such as come near unto God in profession must be careful to beautify it for 3. reasons. 130 Great scholars must be taught by meaner than themselves for 3. reasons. 132 Meditations to bridle rash anger, 4. 138 Practices to the same purpose. 4. 139 Arrows of God's wrath shot against drunkards, 4. 143 Directions to avoid covetousness. 151 Filthy lucre brought to 3. heads. 152 Symptoms of an heart infected with covetousness, 4. 156 Meditations to bridle covetous desires. 4. 158 Practices to the same purpose, 3. ibid. Reasons to be hospitable to strangers, 3. 164 Reasons to be ready to distribute, 4. 166 Means of temperance, 2. 180 How some things are difficult in the Scriptures, 3. Rules. 192 Rules to know whether we have been as fit to learn as the word to teach, 3. 195 Notes of him that resisteth the truth, 3. 200 False teachers deceive men's minds 4. ways. 209 Properties of error 3. 210 Professors not so well fenced against error and seducers proved by 4▪ reasons. 211 Sundry uses of circumcision both Civil and Divine. 213 Three sorts of plain reproovers condemned. 216 Popish teachers the right successors of jewish, proved by three reasons. 217 Why God suffereth seducers in the Church, 2. reasons. 228 Seven witnesses whereby the Lord condemneth the wicked and hypocritical professors of the Gospel. 240 Cautions in using human allegations in sermons, 3. 243 Truth in speech urged by sundry reasons. 247 Reasons to move to diligence in our caling, 4. 254 An honest calling a school of Christianity, 3 reas. 255 Reasons against intemperance, 3. 257 Rules of direction against intemperance, 3. ibid. Ministers must patiently bear a froward people for three reasons. 260 To be kept from spiritual sickness, three means. 268 Reasons to use those means, 4. 269 jewish fables what, and why so called, reasons. 272 Rules to preserve us from being turned from the present truth, 4. 280 Men sanctified in part called pure for 4. reas. 282 Reasons to move to purity in heart and life although the world scoff at it, 5. 284 Every thing good in the creation 4. ways. 286 All impurity in the creature cometh two ways. 287 A thing in itself good or indifferent is spoiled in the doing three ways. 288 A thing good in itself is rightly used by the presence of 3 virtues. 291 No man may use any of God's creatures without leave and thanksgiving. 297 Sundry rules to discern how men offend against the 3. former virtues, in 1. meats 299 2. Garments. 301 3. Riches. 302. 4. Sports. 303 A man may not ask more wealth in prayer then necessaries, reasons 3. 303 Rules of direction by which a man may comfortably turn himself to the use of any creature. 305 Seven main differences between the godly and the wicked. 314 Four marks of an hypocrite laid down in the text, and largely prosecuted. 320 The hypocrite fitly resembleth a stageplayer from whom he hath his name, in 4 properties. 327 Trial of such as profess they know God but do 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 Means of practice of the former duties. 339 Soundness of faith standeth in 4. things. 348 Soundness of Love standeth in 5. things. 355 Soundness of patience standeth in three things. 358 Patience necessary for every Christian, but commended specially to old men, for 4. reasons. 358 Four points for women to meditate upon. 365 False accusing committed four ways. 367 Rules to avoid the sin of false accusing, 4. 369 Men yield themselves slaves to the creatures 4 ways. 371 The husband's duty towards the wife, wherein it standeth. 380 The offices of motherly love▪ 4. 382 Means of preserving chastity. 388 Reasons to move us to the care of not staining our profession. 399 Rules to be observed that we stain not our holy profession, 6. 402 Reasons moving young men timely to order their ways, 4. 405 Four helps to further young men in the former duty. 407 Reasons to enforce young men to sobriety, 4. 410 Means of practice of the former grace of sobriety. 411 Reasons to stir up the men of God to the care of their lives▪ 4. 415 Means to attain an unblamable life. 416 Sundry motives to servants to show all good faithfulness. 432 The Gospel called the doctrine of grace, 4 reasons. 433 The holy doctrine of God adorned 2 ways. 434 Main differences between the law and Gospel. 437 A man may know whether he receive the grace of God in vain or no, by three notes. 438 How to entertain the Gospel aright. 443 The light under the Gospel far clearer than theirs under the law, 4. reas. 446 A trial whether we receive the light by▪ 3. notes. 449 Motives to entertain the light whilst it is with us, 6. 450 Five sorts of men that refuse the light. 451 Lusts called worldly for two reasons. 456 The Commandment is possible to the believers 3 ways. 457 Ungodliness is branched into 4 heads. 458 Lusts are to be resisted for sundry reas. 463 Rules and motives for the practice of sobriety, 469. Righteousness, 471. Piety, 473 Hope called a blessed hope, 3. reasons. 480 Christ called a mighty 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 Motives unto it, 4. 489 Circumstances gathered out of the history that Christ's passion was voluntary, 5. 504 To receive Christ and his merits, we must do 3. things. 509 Christ redeemed his Church from the captivity of sin 2. ways. 510 Sin must be dealt with as a Tyrant in 4. resemblances. 513 Christ purgeth his people 2. ways. 517 Means of our purging 5. 519 Motives to use the former means 6. 521 The Church is God's peculiar sundry ways. 523 Rules to be set before their eyes that intent God's glory 2. 525 Three virtues must attend zeal to guide it aright. 529 Effects of zeal in the effecting of good things are many. 531 Five sorts of men discovered to want zeal. 532 Why men remember not good things heard 3. causes. 542 The Lord maintaineth the Magistrate's authority 4. ways. 555 Notes of him that is ready to every good work 3. 563 Rules of practice to set us forward in every good work 3. 565 Cases in which a man may speak the evil he knoweth by his brother, 4. 566 Evil speaking ranged into the sundry ranks of it. 567 Means to avoid evil speaking in 5. rules. 571 Cases wherein a man may contend and strike, 5. 573 Rules to avoid the sin of quarreling, 5. 577 The fruits of Christian equity, 4. 579 Necessity of Christian equity in sundry points. 581 Three things in the description of Christian meekensse. 584 The use of Christian meekness in three points. 586 Motives to meekness 3. 587 Notes to discern the change of a man's self by. 592 The corruption of the mind standeth in 3 degrees. 594 Four main properties of folly most natural to the natural man. 597 The deceit of the heart putteth forth itself in sundry ungodly practices. 602 Five several sorts of men in several paths, and never one of them in the right. 605 Grounds out of Scripture against the Popish doctrine of free-will, 5. 613 Notes to try a man's present happiness by. 632 Essential parts of a Sacrament three. 639 Baptsme the laver of regeneration four ways. 641 Baptism hath 4. uses in them that believe already. 644 The congregation must stay the Baptism for four reasons. 647 Six 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 powered out in three respects. 658 Of barrenness of heart three main causes. 663 Sundry consolations to those that are heirs of life. 677 Rules to help us to forwardness in good works, 5. 687 People that come to hear the word must pray for 4. things. 691 Uses of Genealogies in the Scriptures. 694 Reason to avoid curiosity in God's matters, 4. 699 To make an heretic 3. things required. 701 Means to avoid heresy, 5. 705 Two degrees of Excommunication. 707 Excommunication how far it stretcheth in 4. points. 709 Reasons why we are to avoid excommunicate persons. 710 Excommunication must not be inflicted for trifles, 4. reasons. 713 Gods children must imitate their heavenly Father in using great patience even to the worst for 4. reas. 721 Open and obstinate sinners must be avoided for four reas. 722 The benefit of a good conscience in 5. particulars. 725 Non residency condemned by many reasons. 727 Faith doth five things to the producing of a good work. 734 Many necessary uses of good works referred to their several heads. 736 Conditions of Christian fruitfulness, 5. 740 Reasons to provoke Christians to fruitfulness, 4. 741 Lets and hindrances of fruitfulness. 743 The ordinary salutation added to every Epistle for 5. reasons. 750 An other brief Table of the most of the Questions resolved in this Commentary. HOw and why Paul's name was changed. 3 Why Paul's name is prefixed before his Epistles. 5 How far a man is bound to set his name to his writings. 5 How a man may know 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 every where called a servant. 68 How Christ is called a Saviour, seeing the Father, and holy Ghost save also, and we read of sundry other saviours. 69 Whether the wicked have more peace than the godly. 73 What power Titus had to redress disorders in Creta. 78 What and wherein consists the difference between Civil and Ecclesiastical power. 79 How it is in the power of ministers to have faithful 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 far it is lawful or unlawful for a Minister to use wine. 140 Whether good men only must be loved and not evil. 168 Whether the Scriptures be perfect without tradition. 190 Whether the Scriptures be obscure. 192 How false teachers use to deceive men's minds. 209 How may the mouths of heretics be stopped. 220 Whether a man can be saved that erreth in a fundamental 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 unto the natural man. 239 How far we may allege human testimonies in sermons. 242 Whether any kind of lie be lawful. 246 What are meant by jewish 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 them. 293 Whether a man with safe conscience may eat flesh at times prohibited by the Magistrate. 294 Whether can any Magistrate make laws to bind conscience. ibid. How we can stand to our Christian liberty, if we suffer the Magistrate 〈◊〉 restrain us in it. ibid. Whether a man may pray for more wealth than necessaries. 303 How any Minister may attain the end of his calling. 334 Why it is no needeesse precept to exhort younger women to love their husbaands, and children. 376 Whether the wife may dispose of her husband's goods without his consent. 399 How may a man carry himself that the word of God be not evil spoken of. 402 How servants must please their masters, & yet not be man pleasers. 426 How far Christ is said to die and give himself for all men. 507 How the short death of Christ could free from infinite and eternal evils. 510 Whether Magistracy be now lawful, against Anabaptists. 545 Whether Mordecai did well in denying Haman reverence. 553 Whether Naboth did lawfully deny king Ahab his vineyard. ibid. Whether the people might warrantably resist Saul in rescuing jonathan his son from death. 554 Whether joab did well in numbering the people at David's commandment. ibid. Whether he did well in slaying Absalon against his commandment. ibid. How God can be said to be so good, and a lover of man, seeing so many vessels are prepared to destruction. 624 How we can be said to be saved already, seeing we carry about us the body of sin and death. 628 Whether grace 〈◊〉 tied to the sacrament. 640 What is the ●aith of infants. 643 Whether the water in baptism carrieh in it a 〈◊〉 and efficacy of washing the 〈◊〉: where Bellarmine's instances are examined. 650 What is meant by justification, and what by grace in the controversy between the Papists and us. 665.666, etc. How faith is said to justify us. 671 Whether there be any teachers among us that teach any thing save the truth. 690 How the Apostle condemneth genealogies of which is such necessary use in the Scriptures. 694 Whether private Christians may avoid an open notorious sinner before the Church hath cast him out: or what t●ey must do in this case whilst the church winketh at such a one. 712 Whether heretics may be put to death, seeing the Apostle only commandeth to avoid them. ibid. Whether Popish religion may be tolerated in a country professing the truth which can cast it out. 715 Whether Protestants may marry with Papists. 717 Whether Popish idolatry be any whit less dangerous and odious then that of the heathen. 719 Whether any man be so monstrous or graceless as to persist in error against the light of his conscience. 721 Whether we may greet any but such as love us in the faith. 747 Many other things worth observation might have enlarged these Tables; but I contented myself with these brief collections, which with the text of the Epistle will easily lead the Reader unto them. FINIS. I entreat the courteous Reader to pass over some lesser escapes in the printing; and among others to amend these which I have observed, most altering, or hurting the sense. Pag. 5. in the margin for quiddam, read quidam. p. 40. line 7. for eternal. r. internal. p· 59 l. 26. f. first, r. fifth. p. 79. l· 31. f. God, r. Gad. p. 99 in the margin, f. fidem, r sedem. p. 112. l. 20. wanteth when. p. 135. l. 39 f. world, r. work. p. 121. margin. f. superioris, r. superius. p. 144. l. 2. f. Noah's, r. Lots. p. 142. l. 9 f adoring, r. adorning. p. 143. l. 36. f. members, r. memory. 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. fort, r. foot. p. 327.36. f. persons, r. purses. p. 328. ●0. f. him, r. them. p. 329. l. 5. f. others, r. oaths. 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 utter.