Commentary on Titus, Part 2 · Chapter 1 (9 of 10)

Commentary on Titus · Part 2 · Chapter 1 (9 of 10)

p. 266Vse. 1. Much more ought Ministers in their sharpest rebukes, aime at the conuersion of men:Ministers must not reprooue to disgrace mēs persons but mens sinnes. what a sharpe reproofe was that of Peter to Simon Magus, Act. 8.21.25. Thy mony perish with thee, and thou art euen in the gall of bitternesse: and yet he addeth, repent therefore, and pray vntounto the Lord, &c. So is it the part of all Peters successors to whom the care of the Lords flock is committed, so to reprooue, not as those who would shame mens persons, but disgrace their sinnes; neither as insulting ouer mens euills, nor delighting in their falls, nor despayring of their rising; but as imitating good Surgions, who whilest they seare or cut, or cut off, still shew compassion, and gently entreate the patient, euer perswading him that this rough course will make to his health and soundnes. 2. While Ministers thus dispense Christian seueritie,Hearers must not mistake their ministers in their reproofes. in their reproofes and denunciation of iudgements, the bearers must not mistake them (as many doe) and much lesse say vntounto them, as Corah and his company to Moses and Aaron; yea take too much vponupon you, or as the Egyptian to Moses, who made thee a iudge? who gaue you the keyes of heauen, to open and shut it vponupon whom you please? when did God make you of his counsell to foretell my damnation, &c. conceiuing that in our menacies and threatning, we quite cut them off from all hope of merciemercy, and that we take vponupon vsus to shut the doore of grace vponupon them, and to shorten the arme of the Lord that he cannot saue them. Whereas the truth is, while we thunder out damnation against the sinner (which verie many desperately rush into, while they auoid the mention of it in our mouthes) it is not that we despaire of your saluation, or would hauehave you so to doe; nor we doe not admonish you to shame you, but you must if you will be saued by the word we preach, conceiue with vsus, that we desire your soundnes of faith: and therefore we deale with you, as with sickemen, who commonly will take nothing to doe them good, but what is forced vponupon them: which if you doe not, we are not in your hearts the Surgeons of your soules, but rather your executioners. 3. This reprehendeth those whose rebukes tend altogether to discourage godly courses in their people,A fearfull thing to reprooue men for aiming at soundnes in the faith. and bring them from soundnes in the faith, making heauie the hearts of them to whom the Lord speaketh peace. 2. Those that malitiously thunder their bolte of excommunication against those that professe Christ sincerely. Thus did the Iewes excommunicate whosoeuer durst p. 267confesse Christ; as that blind man, Ioh. 9.34. so the Papists and others deale with such as stand with Iesus Christ; and especially that great Antichrist the Pope, to testifie his malice and rage against Christ and his truth, striketh with the sentence of excommunication both Kings and people, whosoeuer receiue not his marke in their hands and foreheads. But our comfort is, that Christ is not in such counsells, no more then he was, in that counsell of the Iewes when the blind man was cast out, neither the spirit of Christ presenteth himselfe, whatsoeuer they bragge and babble of his infallible assistance. And againe, such as are cast out of, and by such counsells, if they stand with Christ and for him, he presently taketh them vp and meeteth with them, as he did with the blind man, ver. 35. 3. Such also as wickedly profane this high and great censure, pronouncing this fearefull sentence either for trifles, seeing the Apostles neuer vsed it but against Apostates, incestuous persons, blasphemers, and great offenders, or else for malice, pollicie, mony, or any other end then to bring men to soundnes in the faith.

Doctr. 2. Both Pastor and people must hauehave care and conscience,No Christian must content himselfe with spirituall life, vnles it be accompanied with health and soundnes. that they may become found in the faith, both in iudgement, which is here aimed at especially, as also in practise, of which the precept is giuen, 1. Tim. 5.7. These things command, that they may be blamelesse. Neither of them must thinke it inough that in the spirituall life of grace they keepe life, and soule together, except this life be accompained with health and soundnes: for as in our bodily life we thinke it not inough that we liue, but we prize our health, and soundnes aboue all earthly things; skin for skin, and all that a man hath will he giuegive for his life: and yet of an vnhealthfull, languishing, and painfull life men are so wearie, as (with Iob) they would seeke for death as for treasures; so much more carefully ought we to preuent and remooue such spirituall diseases and infirmities of our soules, which hold vsus vnderunder, that we cannot become the louely plants in the Lords house, euen fresh and well liking. And that we may be better acquainted with the doctrine and our dutie, it will not be vnprofitable to note the difference betweene a spirituall disease,Difference betweene spirituall disease, and infirmitie. and a spirituall infirmitie. An infirmitie is a rellike of sinne, subdued in the beleeuer, but still bewraying it selfe like the grudging of a vanquished ague, whereby the child of God is prone to the practise of sinne, and is made heauie, and backward in performing spirituall duties. A disease, is the ordinarie preuailing of some sinne or sinnes against grace. I say not eueryevery preuailing of sinne is a disease, for infirmities may sometimes preuaile, not only within the soule, but also without the bodie, as Noahs drunkennes, Lots incest, &c. but that which is vsually preuailing for some time, and more frequent maketh a sicknes and disease in the p. 268as in the bodie not eueryevery distemper, or qualme, or headeach is a disease; but some distempered humor which hath beene longer on gathering, more tedious in affecting, and more dangerous in threating the very life of the patient. Now both these may be in a regenerate person, neither of them in the wicked: the former, because regeneration is indeed the roote and possibilitie of all graces, but not the act of them: the latter, because in the wicked is no grace at all, against which sinne striueth and grudgeth, none against which sinne can frequently preuaile, for all is corruption, all is rottennes and raigning sinne, as it is not in the weakest of the regenerate.

Vse. Let eueryevery Christian labour for soundnesse against both these; the which beeing so necessarie as whereon the comfort of all Christian life dependeth, I will shortly describe, 1. some meanes whereby the carefull Christian may both come by, and keepe this soundnes, and 2. some reasons which shall serue as spurrs in the flanke to prouoke to the more carefull vse of those meanes.

Means to keep sound from spirituall sicknesses.The meanes which I will propound are three. 1. To be carefull to get and keepe a good heart: see that the heart be sound, that is, vpright and sincere: for while a man is not heart-sicke, all other infirmities and 1diseases are not vntounto death.

2Secondly, when the heart is well, watch it to keepe it well, carefully auoiding whatsoeuer would hinder or hurt the soundnes of it: and especially, 1. False doctrine, which as poison speedily destroyeth the soule, whether it be Popish leauen, or libertine doctrines of some Protestants. 2. Wicked manners, which if they be in smaller things, are like those slippes and slidings, whereby men breake their armes or legges; or if in greater sinnes, are like those downe falls, which threaten the breaking of the necke of the soule, and a totall falling from soundnes in religion: both these must be shunned, because the least sinne breaketh or disioyneth something, and so hindreth Christian soundnes.

3Thirdly, be carefull to know & vse the best meanes of spirituall health: and here those which are of daily vse are especially two. 1. To keepe a good diet, be constant in the word, Sacraments, prayer, keepe thy houres of publike and priuate exercises before the Lord; feede vponupon the purest foode, euen vponupon wholesome doctrine; not rising out of earth, but deliuered from heauen. 2. By spirituall physicke or surgerie, daily beate downe thy bodie, mortifie thy corruptions, subdue thy lusts and swelling affections, by applying the corrasiues of the lawe, and curse of it against the sinnes of thy soule: and then bind thy selfe vp with the lenitiues of the Gospell; and if thy owne skill faile thee, suffer thy selfe, if at any time thou be bruised or out of ioynt, although it be painfull for the time, by p. 269Gods skilfull Surgeons to be handled, and set in ioynt, and so restored to soundnes againe.

Now the reasons or motiues to the carefull vse of these meanes are fiue; 1. drawne from euerie mans necessitie,Reasons to vse those meanes. which is not so little as it is little felt and perceiued. The poore woman in the Gospel tyred for 12. 1yeares together with her issue of blood, spent all she had on Physitians to cure her of her griefe, and the reason was, because she felt the paine and tediousnes of it: but we who cannot weare out one weeke nor one day in bodily griefe, without many complaints, can carrie many bloodie issues of sinne in our soules, euen from our cradles to our graues, and complaine of no griefe, no paine, and so neuer seeke for cure: nay, because we deeme our selues sound men, we refuse cure when it is offered. We reade in the Gospell of a number of people who followed and flocked after Christ, for the cure of their bodily maladies and griefes, and the casting of deuills out of their bodies: but of verie fewe who complained of their spirituall diseases and issues, or of the blindnes, and deafnes, and lamenes of their soules; or cryed to hauehave their sinnes, the works of the deuill cast out of their soules. And yet is there no necessitie hereof, because men see it not? 1. Consider how many we hauehave who conceiue that they are sound Christians, and say they beleeue in Christ (they thank God) and they hope to be saued by Christ as soone as the best: and yet the life of Christ (much lesse foundnesse of soule) was neuer in them, yea nothing else but raigning sinne: if to be daily drunke, and to be sound stakes on the alebench, to sweare, to lie, deceiue, boast, contend, quarrell, contemne the word and Christian practises, and men, will make sound Christians, we neede not goe farre to seeke such sound men. 2. Of such as are Christians, and of the number of beleeuers, how are many crazy and ouergrowne with bad and vicious humors? some of couetousnesse, some of licentiousnes, some of idlenes, and some worse then these. The creple that lay at the poole of Bethesda, eight and thirtie yeares had neuer more neede of putting into the poole then they: that should a man looke wholly vponupon some, and not vponupon others with them, our congregations would seeme rather spirituall spittles, then the Temples of Christians. 3. How had the best need of that counsel giuen to the Church of Sardis? Reu. 3.2. Be awake, and strengthen the things which remaine, and are readie to die, for I hauehave not found thy workes perfect or sound before God: for the truth is, such a generall consumption of grace possesseth the most; that were the bodies of many so farre wasted and spent as their soules are, from that which hath beene in them, long could they not look to remaine in the land of the liuing.

Secondly, it is the soundnes of faith which the Lord is delighted in: p. 2702for neuters and no bodies, fish nor flesh, hote nor cold, he cannot digest but speweth them out of his mouth: halfe Christians he accounteth no Christians: and therefore be altogether a Christian, or thou art neuer a whit. What, a Christian at Church, and a companion at home? a bible in thy hands at Church, and presently a paire of cardes or dice at home? here in the companie of Saints, and there of deuills incarnate? here of them that feare an oath,Isa. 66.17.Isa 66:17 and there of them that cannot speake one sentence without an oath for the preface? the Lord noteth thee for rotten at the core, and stampeth thee for a counterfeit, although thou beest neuer so cunningly washt ouer.

3Thirdly, this maketh all our duties chearefully vndertaken, conscionably performed, and mercifully accepted, it cloatheth all our actions with seeming and sutable affections: if they be exercises of repentance, with godly humilitie; if duties of louelove, with Christian compassion and charitie, without which, they were rather as carkases without soules, then the fruits of sound and sauing faith.

4Fourthly, this soundnes carrieth assured comfort with it both in life and death: many are the trialls and temptations of Gods children by the deuill and his instruments, and through many afflictions are the Saints passed to their glorie: the least of which were able quite to ouerturne them, if they had not this sound proppe to leane vponupon, to which the promise is made that the gates of hell shall not preuaile against it. Againe, infinite are the frailties and weakenesses of Gods children, yea not onelyonly in their declinings, but in theit best duties in which they are drawne the nearest vntounto God; the which would vtterly disheart them, were it not that they knewe, that is not perfection, but sinceritie, and a sound endeauour vntounto it which is their reioycing here belowe. Hezekiah in a sore brunt hauing the sentence of death denounced against him, as it seemed out of Gods displeasure, for he wanted issue, had nothing to comfort him, although he was a king, but onelyonly that he had walked in vprightnes before the Lord: shewing vsus that with this soundnes of heart possessing Christ, and walking worthie of him, we may with boldnes meete the Lord in iudgement, yea then when heauen and earth shall be shaken together.

Fiftly, on the contrarie what horrors of their fearefull apostacie, hauehave 5many carried to their graues? the cause of whose withering was euen want of moysture and soundnesse at the roote; and most iustly, seeing euen the deare Saints of God hauehave tasted the bitter fruit of smaller declinings, and that by improuidence, out of which they hauehave not beene recouered without shame and sorrowe: as in Dauid, Peter, Noah, &c. If any yet thinke this doctrine more then needeth, let him further consider, p. 2711. That the day of triall may not be farre off, euen our day of famine, by particular iudgement, or death. 2. The generall iudgement cannot be farre off, when only such shall be pronounced blessed, in whose spirits are found no guile. 3. That he may shrowdly suspect himselfe to be an hypocrite, who herein differeth from a sound Christian, that the one can be content to be called on, the other is vnsound at the heart, and cannnot endure to be gaged.

Ver. 14. And not taking heed to Iewish fables, and commandements of men, that turne away from the truth.

As the Phisitian or Surgeon hauing cured some disease, or sore at his departure, forewarneth his patient of such meates, and meanes, as may bring the same, or worse euills vponupon them: so dealeth the Apostle, who hauing prescribed a course, by meanes of which this corrupt and rude people, should be brought to soundnesse in the faith, he chargeth, that whereas they had beene formerly addicted to lies, and fables, which had beene the occasions, and feeders of their vnsoundnes, and spirituall diseases; yet now they should no longer attend to such fables and commandements of men, which otherwise will be as powerfull as euer to preuaile against them, to the turning of them away from the truth, the which is now preached among them. 1. the meaning. 2. the doctrines.

Iewish fables. Although all fables in matter of religion be to be reiected, yet especially he mentioneth these of the Iewes, because they were most dangerous of all. 1. Because they directly opposed themselues, as ouerthrowers of the whole doctrine of the Gospel, and the merit of Christ. 2. They were perswaded vnderunder most strong pretenses, for they came as from Gods owne mouth, and from his owne people, from such as were borne vnderunder the law; so as they were vrged as things of surest ground, and strongest authoritie from God himself, and his greatest Prophet Moses. But what were these fables? Ans. Iewish fables what.VnderUnder this head may be comprehended all the false glosses, and false interpretations of the law of Moses, vrging the externall, and literall, but not the internall and spirituall meaning of the law:Non legem sed legis minutias vrgebant. for which corruption Christ challengeth the Iewish teachers, Matth. 5.6. and 7. chapters. 2. All their fabulous inuention in their Talmud, such as that concerning the comming of the Messiah, and the great feast at his comming: and of the fruitfulnes of the earth, which at that time shall bring forth in stead of eares of corne, loues of bread; and a number such, of which Paul saith, they are for number infinite, and for vse, vnprofitable. 1. Tim. 1.4.1 Tim 1:43. But the context in the verse following, pointeth vsus to expound them of some other then these: namely, of all those doctrines of the Iewes which concerned the legall, and ceremoniall obseruation of daies, meates, drinks, garments, washings, persons p. 272and peoples: for the Iewes taught that the same difference remained to be obserued still as Moses from the Lord commanded it: so as yet some meates were common, and some cleane; some daies were more holy then others; so garments and persons much more lay open to legal pollution by issues, touchings, &c. whereas the appearing of Christ procured finall freedome from all such impuritie, so as according to Peters vision, Act. 10. no man, no thing is to be called polluted or vncleane. Quest. But why doth the Apostle call such doctrines fables, seeing 1. they were from God, 2. necessarily imposed vponupon Gods owne people in paine of death and cutting off from his people in case of contempt,Why so called. yea or omission: 3. they included in them that euangelicall truth wherby both they and we are saued?foreign. for the word is generall, and Homer still vseth it in the better sense. Ans. Yet for all this he tearmeth them so. 1. Because euen these legall institutions of God himselfe, when they were at the best, were but actuall Apologies, or shadowes of things to come; carying a shew, or figure of truth, but not the bodie, not the 1truth it selfe: to the same effect saith Paul, Gal. 4.24. that they were Allegories, foreign.that is, beeing the things that they were, signified the things 2that they were not. 2. Because those constitutions although they had their times and seasons, yet now were they dated: and now to teach or vrge them was as vaine, as void of ground out of Scripture, as voide of profit, as void of truth, as if they had taught the most vaine fictions, and vnprofitable falsehoods that men could possibly devise. And hence looke as if a man should relate to vsus a narration, not only of suspected, but of knowne vntruth: as for example, that such a man with whom we hauehave eate, drunke, conuersed, but whom we know to be dead and hauehave seene buried, were aliue againe: and not only so, but of his perfect strength and state as euer he was; might not we be more diffident then Thomas was, and in good forme of speach say, that he told vsus a fable? euen so if a Iew shall affirme the life of the ceremonies of the law, which we know to be dead, rotten, and buried so long since in the graue of Christ, although they once had a truth, yet now this is but false and fabulous: or else if a Iew should come and vrge (as they doe) that prophecie Isay 7. Behold a virgin shall conceiue, &c. as a thing which they still expect the accomplishment of; is it not euident that he leaneth vntounto a Iewish lie and fable? for that which was once absolutely necessarie to be beleeued vntounto saluation, is now become so false, as that he that beleeueth it, is sure to be damned.

foreign.Commandements of men,]

These words if they be taken by way of exposition of the former, adde something to the more full answer of the former question, implying that those ordinances of which we speake, the which while they p. 273stood in force, and till the fulnes of time was come, were the commandements of God; now the truth beeing reuealed, cease so to be, and are become the meere commandements of men. But yet I take it some difference is to be put betweene these two, namely this, that by commandements of men, are more properly meant (not those which were diuine ordinances) but humane constitutions, and traditions thrust by the Iewish teachers vponupon the Church, to be obserued with like deuotion, and religious respect, as if they were the very commandements of God: such as those our Sauiour found and left the Church of the Iewes pestered with, and opposeth them to diuine ordinances, Matth. 15.9. In vaine they worship mee, teaching for doctrines mens precepts. Which that we may a little better conceiue, it is not amisse to note, that the Iewes hauehave, and doe affirme that Moses receiued the law from God, either by writing, which was of things more obscure, more breife, and difficult; or else by word of mouth, and that was of things more large, seruing for the interpretation of that law written: and for this latter sake (say they) was it that he staied 40. daies in the mount Sinai, for else in one houre he might hauehave receiued the tables in which the law was written: and although they themselues were at leasure to number the lawes written by Moses, and gaue in the number of the affirmatiue to be 248. so many as there are members in a mans bodie, and the negatiue 365. so many as there be daies in a yeare, to betoken that the Lord requireth the through obseruation of them with all the strength, and that all their daies: which numbers added together were burthens sufficient for many euen to read ouer; yet laid they innumerable, and more intollerable traditionarie precepts on the people, which they say Moses receiued by word of mouth from God, and left them to Ioshuah: who deliuered them to the seauentie elders, they to the former Prophets, these to the latter, from them to the great Synagogue, from whom they were preserued to the wise men returning from the Babylonish captiuitie, and so from generation, to generation euen to this day: to write these explications, say they, is forbidden by God, abusing that text, Prou. 4.21. but they are kept in the heart of some wise men at this day. Of these the Apostle would hauehave the Cretians to beware, and giuegive no more heede to them then to the former.

Which turne away from the truth.]

By truth is meant truth diuine fetched out of the word of God, so called, 1. because it is absolute without error. 2. it is most eminent: called before truth according to godlines▪ to be turned from which, is to be turned from all godlines. In the word Turne away, is a metaphor, the speach beeing borrowed from those, who turne away their bodies from p. 274the things they dislike; and here translated to the mind, to signifie an inward loathing and dislike of the truth, which is the dangerous effect … attending to fables and commandements of men.

A special means of soundnes in faith, is to shut our eares against fables & fancies of men.Doctr. 1. Whosoeuer would keepe themselues sound in the faith and not be turned from the truth, must shut their eares, and giuegive no hee… to fables, and fancies of men, which hauehave not footing and warrant in th… pure word of God. 1. Because these are things which hurt and corrup… 1the soule, 1. Tim. 6.20. Avoide profane and vaine bablings—which whil… some professe, they hauehave erred concerning the faith. Againe, they encreas… vngodlinesse, 2. Tim. 2.16. and more plainly, 2. Tim. 4.4. men giuen vntounto fables, turne their eares from the truth. The Physitians reduce all the causes of health or disease, soundnes or sickenes, from the good or euil temperature of either the matter of which we subsist, or the nourishment whereby we are preserued. Now the word of God is both the immortal seed wherof we are begottē to God; & that food, which daily preseruet… vsus that we perish not, 1. Pet. 1.23. and 2.2. if it be purely and incorruptly preached, all the sound members of the Church, by the power of the spirit turning it into good blood and nourishment, are sound and strong: but if it be adulterated and corrupted with mans deuises: if it be blended, poisoned, or leauened, hence are all sorts of spirituall diseases ingendred and fedde, which ouergrowe the soules of men so, as they are 2soone brought to the gates of death. 2. The Apostle wisheth vsus to consider the ende of the commandement, 1. Tim. 1.4.5. that is, either the morall lawe, or that commandement and lawe of Christ, Ioh. 15.20. The ende of the commandement is louelove, that is, both towards God for himselfe, and man for God: but this louelove must not be vnsound, not in word and tongue onelyonly, Iames.but in deede and in truth, from a pure, that is, a sincere heart, a good conscience, and faith vnfained. But how is this soundnes o… grace wrought in the heart? the verse going before telleth vsus, that fables and vanities of men are so farre from this worke; that fire is not more contrarie to water, then those be to godly edifying; the which plausible wittie conceits while men desire, they are soone turned, saith Paul, to vain iangling. And Satan hath made vse of this truth, to the ouerthrow of many soules, whose ancient practise euer was to pester the Church with infinite toyes, and tales, fancies and fables, that mens sences might be taken vp therein, least they should by the searching of the truth, get out of 3his chaines of darkenesse wherein hee detaineth them. 3. From the righteous iudgement of the Lord the sencence hath passed, that when hee hath affoarded men his word to call, convert, strengthen, and direct them; but they (hauing wandring hearts, and itching eares) loath that wholesome word;2. Thess. 2.1….2 Thess 2:1 he giueth them ouer to strong delusions, to p. 275beleeue lies: and to this ende according to their owne hearts lusts, he sendeth them an heape of teachers, to turne them away from the truth, 2. Tim. 4.4. And what can be more iust? seeing the Lord hath enioyned vsus to captiuate all our senses vntounto the simplicitie of his word; but we wil vntie them to raunge after strange glosses, comments, and words of no profit: he hath separated the wheate from the chaffe, but we will mingle them; he hath deliuered a perfect rule of faith, and life; but we by seeking out other rules from men, argue it of imperfection; he hath offered vsus the pure riuers and streames to drinke at, but we will digge puddles to our selues, or drinke out of the cisternes of strangers: shall not men now despising so great grace, neglecting so great saluation, offering such open iniurie to the Lord and his ordinances, as iustly as dearely buy their owne woe, and be giuen ouer to delusion?

Vse. 1. Ministers must so teach, as they may be able to professe with the Apostle, 2. Pet. 1.16. We hauehave not followed deceiueable fables, but the power and comming of our Lord Iesus Christ: that is, concerning the exhibiting of the Messiah, the accomplishment of promises, the abolishment of shadowes, and his mightie power in word and action, in his resurrection and ascension; these are the things which we hauehave opened vntounto you, not wearying you or our selues in vngrounded fables, vncertaine doctrines, or deceiuing you with any shewe of words, nor any thing whereof we were not occulate witnesses.Col. 2.23.Col 2:23 Other things hauehave a shewe of wisedome, but if the word of the Lord be forsaken, what truth of wisedom can be in them? Ier. 8.9. other things may seeme to bring glorie, but the true glorie of Gods messenger is that of the Apostle, 2. Cor. 1.12. namely, in simplicitie and godly purenes, and not in fleshly wisedome he conuerseth in the world.

2. Hearers must beware least any spoile them, Col. 2.8.Col 2:8or carrie them away thorough Philosophie: the speach is taken from theeues, who come secretly to carrie away sheepe out of the fold, to whome the Apostle compareth vaine teachers, for they are no better; to whom if thou wouldst not be a pray, keepe from their snares, mens wisedome will here betray thee, curb the vanitie of thine owne heart in which thou art borne: else will it make thee drinke in vanitie as the fish doth water: be diligent in learning and keeping such doctrine as concerneth life euerlasting: heare him willingly that telleth thee of Christ, of his doctrine, of his actions, of his suffering, this shall feed thee to saluation: as for doctrines of quaint deuises,Seueral doctrins which as so many bad humors spread and feed spirituall diseases. and conceits of humane wisedome, turne away thine care from them;1. Of Turks. els wil they breede to more vngodlines.

3. The seuerall doctrines of Turkes, Iewes, Papists, are so many bad humors, feeding so many diseases, amōg whom if there be any faith at all, p. 276yet can there be no soundnes in the faith, because all of them are patched together of fables: to passe ouer the former as too blasphemous to be once named among Christians, the verie name of their Alcaron is suffitiently detestable. The Iewish fables whereof their Talmud is full we hauehave seene in part,2. Of Iewes. besides that their Cabala is full of humane deuises; but euen in the things which primarily were the Lords owne institutions, they are become the embracers of fables. If now they vrge (as they doe) distinctions of persons: he is a Iew, not who is one outward or in the letter, but he that is one within. If circumcision a note of that distinction;Rom. 2.29.Rom 2:29 now that is circumcision which is not in the flesh, but in the heart. If distinction of daies; seeing Christ our Passeouer is sacrificed, we must not keep feasts with old leauen, neither with the leavened bread of maliciousnesse, 1. Cor. 5.….1 Cor 5but with the vnleavened bread of sinceritie, and truth. If distinction of meates; that which goeth into the bellie defileth not a man; and whatsoeuer is sold in the shambles we may eate, asking no question for conscience sake.3. Of Papists. For the Popish fables we need goe no further then there liues, and legends, of many of which delusions they are now ashamed. But if we adde their Canons, constitutions, decrees, and humane traditions (vrged as things necessarie binding the conscience) concerning daies, meats, garments, orders, and such voluntarie worship: we might easily see their whole religion placed in such outward obseruations; neglecting, and deprauing whatsoeuer is of substance, to the true and spirituall worship of God; as though Christian religion stood in things corruptible, or in things indifferent, or bodily exercise: and not rather in things spirituall, necessarie, and premanent. Hath the holy Ghost said in the Scripture that the kingdome of God is not meate, and drinke, but righteousnesse, peace, and ioy in the holy Ghost? and that meat and cloth are for the bellie and back, and perish with the vse, for God shall destroie both? Let the blinded Papist keepe his coard and cowle at his backe, cloath himselfe with sackcloath all his life, fast fortie daies if he can, or rather neuer eate meate, neuer touch mony, neuer marrie wife, he shall neuer find the kingdome of God in these: beeing things which God neuer required at his hands, and yet these precepts of mans braine are the rules of all his religion. But yet here is a goodly shew of wisedome, what is it not profitable to abstaine from flesh eueryevery fryday, and all lent; that by the one the flesh may be tamed, and by the other our Lords sufferings remembred? and must not the Minister, who is to deliuer the blessed bodie of the Lord be vnlike other men, yea farre more holy then they, and therefore must not he liue single at home, and be seene in hallowed garments abroad? But where is the word of the Lord, to free these from beeing fables? The Lord looketh not to what we are p. 277bent, or can pretend for our owne deuises, but requireth that his will should be our rule. Oh that we could acknowledge the truth, in accounting our deliuerance from this Popish Egypt, and Romish blindnes, the next blessing of God to the gift of his Sonne; seeing in the body of their religion there can be no soundnes of faith, if any faith at all; the best of it beeing a disease and rotennes, if we may not more truly say, it hath a name to liue but indeed is starke dead.

Doctr. 2.A fearfull iudgment of God to be turned away from the truth. It is a grieuous sinne and iudgement to be turned away from the truth, and yet this is the fearefull fruit of humane deuises. For the Apostle would here note a iudgement of God vponupon such persons as were addicted vntounto fables and humane precepts: the which iudgement, is a wofull and heauie stroake of Gods wrath, whether a man estrange himselfe from it before, or after he hauehave receiued it much more. For what a plague is it for a man, to hate the truth, and in it God the author of it, who is truth it selfe; the light of comfort, and direction of it, as also the happie fruit of it, which is saluation; seeing all they are damned that rereceiue not the louelove of the truth, whereby they might be saued? 2. Thess. 2.10.2 Thess 2:10What a wofull delusion were it, that a condemned person for high treason going to execution should refuse a pardon offered; nay be so farre from accepting it, as that he abhorres to heare of it, will not turne his eies to behold it, yea treadeth it vnderunder his feete: and yet such a spirituall frenzie possesseth all such as turne away from the word of truth, and when God calleth them, runne another away. For seeing if the Sonne set vsus not free, Ioh. 8.32. we remaine in bondage vnderunder sinne, and damnation, and are eueryevery day drawing to execution (in the meane time as condemned persons beeing reserued in bolts and chaines till the time of execution:) Now in these bands of death, the Prince of peace our Lord Iesus offreth a gratious pardon, the partie offended seeketh to the delinquent, entreateth and wooeth him to accept of a pardon procured by his own blood, and sealed by his death: Now wretched men cannot abide neither the message, nor the messengers: but in contempt tread vnderunder their feet that blood wherewith they should be sanctified, and scorne the Princes clemency: shall not the very consciences of these men in the Lords iudgement accuse themselues as worthy of ten thousand deaths? yes surely, and shall iustifie the Lords righteousnes, when he shall bring vponupon them that great condemnation of a great part of the world: who the light being come, and shining on their faces, yet loued darknes rather then light. But much more miserable is it after the embracing and knowledge of the truth, to turne away from it: a great witcherie it is to beginne in the spirit, and end in the flesh: an vnworthy man is he of Gods kingdome,Gal. 3.1.Gal 3:1 that setting his hand to the plow looketh backe: after washing to returne p. 278to the filthines of the world, and to waxe weary of weldoing, is farre worse then neuer to hauehave known to do well: this is properly called a reuolt, when men depart from the gratious calling of Christ: the relaps we say is farre more dangerous then the first disease, and the end of the Apostate is farre worse then his beginning: the deuil that hath bin once cast out, and entertained againe, bringeth seauen spirits worse then himselfe, so as better were it for a man neuer to hauehave knowne the way of truth, then after the knowledge of it, to depart from the holy commandement.

Vse. If men were perswaded of the greatnes of this sinne, it could not be they could be so indifferent in such a maine matter so nearely concerning their finall and euerlasting estate: of whom many receiue not the truth at all, others turne away and fall from their first louelove, after they hauehave once receiued it. Did euer the world abound as at this day, with Worldlings, Libertines, Atheists, Newters, and Epicures? and was yet the truth euer more glorious and shining then at this day? Was there euer such coldnes, loosenes, deadnes, heauines, drowsines, and earthlines,Men are generally too indifferent in a matter of such moment and peril. in professors? and if that added to the equitie of Pauls reproofe of the Galatians reuolt, that Christ was described plainely, and crucified before their eyes, Gal. 3.1. may it not much more gall vsus, among whom notwithstanding the cleare euidence, and brightnes of the truth, it is yet refused of the most, and slenderly entertained of the best? The which what argueth it either in one or other, but that the former would herein hold their wonte, which hath beene generally to change, and turne their religion with the times, as though the truth to saluation were not the same, but variable and alterable as the times are: and that the latter hauehave in no small measure turned themselues from that truth, in the which they hauehave formerly found much more sweetnes then now they do: & that delusion hath possessed both; the one in whole, the other in great part? Obiect. But it is not thus with vsus, we come to heare the truth, and louelove it, and hope to hold it vntounto the end? Ans. Yet this detracteth not from that truth laid downe: For 1. how many will not grant the Gospel their presence, their bodies, their eares? no man will gainsay but that these are turned away; or if any should, the pitifull, ignorance, and the fruits of it would conuince it. 2. How many be there which heare, and yet in their iudgements intertaine not the truth? and these are thus farre worse then the Iewes themselues, who could acknowledge that Christ taught the way of God truly. Men will not beleeue that the way to heauen is so straite, as we out of the word of God describe it; nor that God is so rigorously iust, as to cast away those that meane well: nor so straite laced, as to exact the forfeyt of eueryevery offence: neither that can p. 279be the truth to saluation, which so few embrace, and so many contemne: what doe none know or go the way to heauen but a few meane men, and those perhappes more nice then wise? what becomes then of so many great and learned men, wiser (we hope) then all they? Thus while Paul speaketh the words of truth, and sobernes, he is counted a mad man, Act. 26.15. Men are wiser then to bec…e fooles that they may be wise; it will not sinke with them that Christ can come out of Galily, Ioh. 7.41. And thus by Gods iudgement vponupon the infidelitie of men, themselues can lay blocks inough in the way to stumble at the truth, and desperatly breake the necks of their soules vponupon that verie rock, which was laid for the rising and saluation of the righteous. 3. At how many hands doth the truth go away reproched, yea hated, and persecuted? Gods graces are derided, Gods children scoffed and mocked, by those who are borne after the flesh, Gal. 4.29. And why doth Caine hate and kill his brother? because his deedes were good, and his owne euill. And why are Christians, yea Christ himselfe mocked? euen for this confidence in his God, Psalm. 22.8. But here eueryevery man blesseth himselfe, and God forbid that men that professe Christ, or that we who are ordinarie hearers of his word, should be iustly ranked in this number. Yet euen of vsus, how few are there whom the truth hath set free from lusts, and seruice of some sinne or other? Many of vsus indeed hauehave gone farre in the contemplation of this truth; but our minds, and soules are no more altered, and changed, then if we had read or heard some humane Histories, affecting vsus for the time, but leauing vsus where they found vsus at first. How few of vsus are sanctified by this truth, and daily proceed on to encrease in sanctification by meane of it? which that it is the scope of it, Christs petition teacheth, Ioh. 17.17. Nay how many of our hearers detaine this truth in vnrighteousnesse? that is, while they heare, learne, and can remember much of it; yet in their courses are as vaine and vngodly as euer before. Which plainely argueth a forsaking of the truth vponupon the plaine feild, making such persons more liable to moe, and more fearefull strokes of God: who receiuing the truth into their eares, vnderstandings, and iudgements, but turne away their affections from it, yea turne from it in their practise, in that they hate to be reformed by it. And if we hauehave not in great part turned away from the truth: where is our former courage, and resolution for it? may not the Lord iustly complaine of vsus as he did once of his owne people? they hauehave no courage for the truth. Many of vsus durst better hauehave beene seene in Christian exercises then now we dare; we could better beare a rebuke for our profession then now we can: we did more take to heart the dammage of the truth, then now we do: we did take more paines for it, we could be at more cost for it, we could be more p. 280zealous against the enemies of it, then now we are or can be. Alas, our dasterdlines, and timiditie, that faint before daies of triall; nay in daies, not only of peace, but of protection, and encouragements in the truth: what can we promise of our selues, if we were called either to die with, or denie Christ? Oh therefore let vsus call back our selues out of our ruines, and …call our former daies, … with them our former workes: as such as meane to partake in that honourable commendation of the Angel of the Church of Thyatira, whose workes were more at the last then at the first.

Rules to preserue vsus from beeing turned off the present truth.Now that we may the better be preserued from beeing turned from the truth, some rules are to be deliuered and practised. 1. Entertaine it not for outward respects, neither for the laws of the land, nor the encouragement it hath, &c. as very many do: but for the louelove of it selfe: 1for that we affect, we easily turne not from it, no nor are driuen from it; and if we louelove it for outward respects, as those outward respects change, so will our affections. For example: if we louelove it for the prosperitie of it, times of persecutions will make vsus fall off, with Demas. If we hold it because we would hold our temporalties, the losse of it will be light in comparison of losse of goods, dignities, countrie, world, libertie, and life, the least of these will the heart fasten vponupon, although with the losse 2of the truth, and with it of saluation also. 2. Practise so much of it as thou knowest, and the more thou practisest, the more thou knowest, and the more thou knowest thus,Change of hart and life goeth with all sauing knowledge. the more thou louest, and the surer dost thou bind it vponupon thy selfe: and this is the surest hold, Ioh. 7.17. when as in religion, faith and good conscience are ioyned together: for such as thy conscience is, such shalt thou be found in religion; without which, heare eueryevery houre a sermon, read ouer the Bible as often as he did, who gloried that he had read the text and glosse also fourteene times ouer,Alfonsus king of Aragon. all this knowledge will not lift thee vp to heauen. 3. Call no ground of this diuine truth into question, suspect not that 3which thou canst not reach, but accuse thine owne weakenes and ignorance: our first parents yeelding at the first onset of Satan, to call into question the truth of God, were turned away from all that image of God, which stood in truth and holines. 4. Beware of indifferencie in Gods 4matters: many thinke it good wisedome and pollicie to be on the yeelding hand, and as waxe fit to take all formes, and the print of any religion: but the truth is, that such persons as are not rooted and stablished in the truth, when windes, and stormes arise, or the euill day approach, they shall not be able to stand; but as they hauehave beene long tottering, so their fall shall be great.

p. 281Vers. 15. VntoUnto the pure, all things are pure, but vntounto them that are defiled and vnbeleeuing, nothing is pure, but euen their minds and consciences are defiled.

The connexion of these words with the former is not easie to be seene, vnlesse we conceiue the words preceding in that proper sense which we hauehave giuen of them; and then this verse will affoard a reason of the former. For the Apostle hauing called these Cretians from attending to Iewish …ables, and commandements of men, that is, such fabulous doctrines as still would keep life in the ceremoniall differences of daies, and meates, persons, and garments, (seeing now all that partition wall was broken downe) he draweth a reason from that libertie which now is obtained for Christians, vntounto whom now nothing was common or vnclean, but might be purely vsed of them, who hauehave their hearts purifyed in obeying the truth. And this reasons is enlarged by opposing the contrarie in a similitude of the like, To the impure nothing is pure: not onelyonly outward things, but their chiefe and eminent inward parts are defiled, whether we consider the theoricall part, that is, the minde and vnderstanding, so as they can neither apprehend, conceiue, nor iudge of the truth propounded: or the practicall facultie, (included in the conscience) seeing this dependeth vponupon the former, it must also be polluted: the which two faculties, if they be depraued and vitiated, that is, if the vnderstanding be blinded, and the conscience led by such a blind guid, how can it be but the whole man should sinke downe in the puddle of all impious impuritie? That is the scope; the sense and meaning followeth.

To the pure, all things are pure,] In this former branch of the verse, three generall points are to be considered. 1. Who are meant by pure persons. 2. How all things are pure or impure. 3. How all things are pure to the pure.

To answer the first question,Who are pure persons. we must finde out what puritie both for kinde and degree is here meant. All puritie is either in the fountaine, or thence deriued. The former is the most simple, perfect, and immeasurable puritie in the creator: the latter is some darke image, and shadowe of the former in the creature, according to the measure of it, so long abiding with it as it cleaueth vntounto him, or he vntounto it. The former is not meant, but the latter which is of reasonable creatures, either angels or men, differing indeede in degree according to their capacitie: but not herein, that before the fall of either, it was a puritie mutable in them both. But to drawe to our Apostles subiect, this puritie is not now considered in the Angels, but in man: Neither is it that puritie which we had in our innocencie: for though then we were purer then the Nazarites of Ierusalem, who were purer then the snowe, and whiter then the milke: Lam. 4.7.8.Lam 4:7Lam 4:8yet p. 282by our captiuitie vnderunder sinne, our visage is become blacker then a coale: But a puritie of an other qualitie▪ such a one as is renewed vponupon vsus, by the Lords beholding vsus, & cleauing vntounto vsus, & not that shining & spotles purity, which we had while we were able to behold him, & cleaue vntounto him. This puritie then is not set in vsus by nature, but made ours by grace; and beeing the puritie of our Mediator, is imputed vntounto so many, as shal stand righteous in the sight of God the Father. The persons therfore here called pure, are such as by faith, are set into Christ, by whose blood they are iustified, and by whose spirit through the meanes of the word, that immortall seede of regeneration, they are sanctified and reserued vntounto life euerlasting. And hence to both these is the purifying and cleansing of sinners ascribed in the Scriptures. 1. Faith not onelyonly as a hand laieth hold on all Christs righteousnesse, to make the sinner stand iust before God; but inwardly by little and little purifieth the heart, Act. 15.9.Acts 15:9& causeth that puritie to breake out to the eies of others as well as our selues. And 2. for the word in Ioh. 15.13. Now are ye cleane through the word I hauehave spoken vntounto you.

Quest. But how can such persons be called pure, seeing the Lord findeth no puritie in the Angels themselues, and how much lesse in those who dwel in houses of clay? Iob 4▪18.Job 4:18and besides Paul euen a regenerate man, exclaimeth that he knewe no good by himselfe. Rom 7 18.Rom 7:18Answ. That place of Iob denieth not puritie to the Angels simply, but onelyonly comparing theirs with Gods, it is as a little streame, yea a droppe to the ocean, which is nothing in comparison. And for that of the Apostle, it was with him as it is with other beleeuers; who are able to discouer more drosse then gold in themselues: and therefore neither he, much lesse ordinarie and common Christians, can be called pure of the greater part, but onelyonly of the better. Hence is it, that though beleeuers hauehave receiued the spirit but in weake measure, yet are called spirituall; and beeing farre from perfection, are yet called perfect; not by that legall perfection which is entire in all the degrees,Reasons why men sanctified in part are called pure. Cant. 6.9. Ioh. 13.20.Song 6:9John 13:20 but that Euangelicall which bringeth all the parts forward towards those degrees. Nay more, Christ himselfe calleth his louelove all faire, and saith, there is no spot in her, yea, as pure as the Sunne, as faire as the Moone: and to his Apostles, that they were all cleane euerie whit, saue Iudas: 11. because by faith, euerie member of the Church laieth hold vponupon 2Christs most absolute puritie. 2. the spirit of regeneration hath washed eueryevery part, although in part onelyonly; nor so cleane as it shall be, yet so as that 3perfect puritie is sealed & assured to the soule by it. 3. the Lord doth account euerie such beleeuer pure euen for the present, & imputeth neuer a 4spot vntounto them, but reputeth in his Christ all faire. 4. hath promised them that for time to come, they shall become so absolutely cleane, as though p. 283they had neuer beene defiled.

Doctr. The estate of a Christian is a most honourable estate;Christians are pure, but not Puritans. Puritas haec est iustitia viatoris, non comprehensorum. because his person is pure in the sight of God, euen whilest he liueth here vponupon earth. And this cannot otherwise be, seeing such a one beeing predestinated vntounto life, is also iustified and sanctified: by the former of which a sinner is perfectly freed from the guilt and curse of sinne: and by the latter imperfectly▪ and in part from the reliques and seruice of sinne: the former, in that the blood of Iesus Christ sprinkled vponupon his conscience, cleanseth him from all sinne: the latter,1. Ioh. 1.7. Ezek. 36.25.1 John 1:7Ezek 36:25 in that the spirit of sanctification washeth his heart with pure waters vntill it be cleane. Now whereas some may thinke, they hauehave inough confessed to endite sincere Christians of blasphemie, or heresie at the least, as hauing opinion of their owne puritie, with a Pharisaicall despising of others: saying with the Iewe, stand aloofe, for I am more holy then thou: or with the Pharisie, Lord I thanke thee, I am not as this man, &c. let them know, that we teach, and true beleeuers hold, that their puritie is neither their owne, nor so in their owne account: but onelyonly in regard, 1. of Gods washing of their robes in the blood of the Lambe: and 2. of his gracious acceptance of them so washed as pure and cleane. Farre is the true beleeuer from the damnable conceit of the Catharists (whome in our language we tearme Puritans) who following Novatus his heresie, were also called Novatians, who thought that the life of a iust man is to be made vp without sinne, spot, or wrinckle, or else the Church could not be made vp of them. Farre also from that accursed doctrine of the Papists,Tu audes Novatiane mundū …e dicere, qui … operibus mundus esses, hoc solo verbo immundus fieres. Ambros. de …. l. 1. c. 6. who are indeede Puritane heretiks, and the right successors of Iovinian▪ Ebion, Pelagius; in that they affirme, that in the regenerate after Baptisme, there is nothing which hath the reason of sinne, or which God can hate: that they are able to fulfill all the commandements, yea, and doe more then so: that they hauehave deuout men and women that can merit life eternall for themselues and others: that men may & must expect their saluation from an inherent righteousnes. Why should we not then abhorre these hereticall seducers vnderunder this title; seeing they tread the s…me steps of the old Puritane heretikes, the memorie of whom let it be accursed for euer. No, no, the beleeuer is …aught daily to pray▪ Lord forgiue vsus our debts: & with the Publican, Lord hauehave merciemercy on mee a sinner: he accounteth his owne righteousnesse as a stained clout: well knowing, that if he should challenge righteousnesse from himselfe▪ that his owne cloathes would defile him: yea, let them take much snow and nitre, yet of themselue… can they neuer be cleane, but that Christ becommeth as purging fire, Malac. ….2… ▪and fullers sope vntounto them. Now if any yet thinke it vnreasonable to ascribe both 1puritie and impuritie to the same soule▪ the answer is, the Scripture hath p. 284taught vsus how to conceiue it, 1. Ioh. 1.7.8. The blood of Iesus Christ purgeth from all sinne: yet if any say he hath no sinne, he deceiueth himselfe. It is indeede Gods grace and fauour to account the beleeuers his doue and vndefiled, and in regard of that perfect robe of righteousnesse he couereth them withall, to adde that there is no spot in them: but it is grace in them to acknowledge and vtter of themselues that which Christ did of his disciples,Ioh. 13.10. Non de puritate omnimoda, & perfectione absoluta, vt Iob. 14.4. & Prov. 20.9. sed opposita hypocrisi & dolo. Psal. 119.1. Psal. 34.9. 1. Cor. 1.1. Scoffe not at the titles by which the Lord honoureth his children.John 13:10Job 14:4Prov 20:9Ps 119:1Ps 34:91 Cor 1:1 ye are all cleane, but you had neede hauehave your feete washed: seeing that this purging is not wrought all at once in vsus, but by degrees, and that in this life there remaineth alwaies some impuritie to be purged.

Vse. 1. Let none dare to scoffe at the godly vnderunder this title or any other which the Lord vouchsafeth them: hearest thou the Lord accounting his Church as pure as the sunne, and perfect and vndefiled in their way, calling them his holy ones, and saints, and thinkest thou this a sufficient ground to scoffe at them? or doest thou shewe thy selfe one of this number, or rather is it not the part of an Ismaelite and a cursed wretch, to scoffe at the sonnes of blessing, for the blessings sake? nay rather, seeing the Lord thus honoureth his seruants, and testifieth his louelove in passing by all their imperfections, as though there were none: let such as hauehave taken occasion to scoffe at Christians from that which is their onelyonly approbation before God, euen ioyne themselues to the people of God, that as the liberties of Gods people in Persia, made many of their enemies become Iewes, Ester 8.17.so those that hauehave been enemies, and readie to offer them violence, seeing the fauour of God towards them, may be mooued to become friendly vntounto them.

Notwithstanding these scofs striue to further puritie of heart and life.2. If the deuill doe raise any scoffing Micholl to scorne our sinceritie, while we solace our selues before the Lord; and if the sonnes of men will not cease to turne our glorie into shame: Let not those that feare God be daunted, nor giuegive ground, much lesse flie backe for any tearmes of contempt; but account this their priuiledge before God, a badge of Christs profession, and their honour before all the world: and thus encourage themselues to striue on to further puritie both of heart and life. 1. Of heart, because the inside must first be made cleane: and 2. of life, for when the soule is purified it must worke in the life, in obeying the truth, 1. Pet. 1.22.1 Pet 1:22through the spirit. Thus the Christian man beeing like a cleare chrystall glasse with a light in the midst, which must needes appeare through eueryevery part of it, hauing within him the light of grace, holdeth it forth although in the midst of a froward and wicked generation.

Reasons.The reasons to mooue vsus hereunto are sundrie. 1. In regard of Gods 1account and estimation of such as shall choose such cleane paths to walke in, as we hauehave heard: what neede a man care if all men condemne him, so p. 285God iustifie, and approoue of him and his wayes? 2. Hereby onelyonly a man becommeth capable of Gods graces, who powreth not his gratious 2liquors into any fustie, or filthie vessell: but if any man purge himselfe, he shall be a vessell vntounto honour, sanctified and meete for the Lord, 2. Tim. 2.2….2 Tim 2:2and prepared vntounto eueryevery good worke. 3. All the promises of God are made 3only to such: Dauid breaketh out into a resolued conclusion, Psal. 73.1. Surely God is good to Israel, to the pure of heart. Let his trialls be what they will, let his person be neuer so meane, let his name be neuer so reproched, the Lord respecteth him that is of an holy conuersation: there is no difference between Iew and Gentile, rich and poore with God, so the heart be purified. Act. 15.19. 1. Tim. 2.8. Malac. 1.10. Ioh. 9.Acts 15:191 Tim 2:8Mal 1:10John 9Such are only fit to approach God in prayer who can lift vp pure hands, and so offer that cleane offering prophecied of to be lifted vp in eueryevery place. God heareth not sinners, saith the blind man. And the exhortation is, let vsus drawe neare God with true hearts, in assurance of faith, sprinkled in our hearts from an euill conscience, and washed in our bodies with pure water, Heb. 10.22. Nay more, the studie of puritie hath the promise of blessednesse, of the blessed vision of God, Matth. 5.8.Matt 5:8for who shall ascend into the mountaine of the Lord? and who shall stand in his holy place? Euen he that hath innocent hands, and a pure heart. Psal. 24.3. Heb. 12.14.Ps 24:3Heb 12:14Seeing then that without it no man shall see God, and that all vncleane persons shall be kept without the gates of the Citie:Rev. 22.Rev 22 let this consideration added to the expectation of such pr…ises mooue vsus to cleanse our selues from all filthinesse of flesh, and spirit, and grow vp vntounto full holines in the feare of God, 2. Cor. 7.1. 4. This course is a note of a true beleeuer, who 4as in other things, so herein is made conformable vntounto Christ, in purging himselfe as he is pure: 1. Ioh. 3.3.1 John 3:3the scope of the place is to shew this to be a marke of our adoption, when knowing our selues subiect to sinne, yet we desire and endeauour by all good meanes to cleanse our selues daily, propounding herein before vsus Christ as a patterne of imitation. 5. 5Lastly, let vsus be prouoked to a greater care of holines, seeing the Lord hath not beene niggardly in affoarding vsus meanes aboue many, by the which we might be clensed. He hath giuen vsus his word plentifully wherby faith might be wrought vsus to the purifying of our hearts. He hath sent out his Sonne,Heb. 9.14.Heb 9:14 whose blood through the eternall spirit offred without spot by himselfe vntounto God, purgeth our consciences from dead workes to serue the liuing God: he hath giuen vsus of his spirit to renew vsus, by whose blessed dewes we might be besprinkled as with pure water, so as we might be iustified in the name of the Lord Iesus, 1. Cor. 6.11.1 Cor 6:11and by the spirit of our God. He hath sent out his chastisements, and afflictions in such greeuous manner, as our Fathers neuer saw the like, by which as by rubbing and beating, and wringing, many might be purified, and made white. Dan. 12.10.Dan 12:10He hath p. 287sought to purge his floore by sundrie fannes of afflictions, by plague and pestilence, famine, and dearth, violent and vnseasonable winds and weathers, and by the angrie distemper of all the elements, which seeme hardly to containe themselues from the reuenge of the sinnes of the Land. Against all which meanes, if we shall remaine filthie and vncleane still, bespotted and polluted with our former sinnes, which by such powerfull meanes cannot be driuen from vsus; oh how iustly shall we be led with the vncleane workes of iniquitie? Let vsus then search our selues, and fanne our selues: let vsus set our selues often in Gods presence, who is a God of pure eies; and our selues at his barre, before his tribunall and iudgement seate; which if we be not remedilesse, will make vsus striue in our further sanctification: and beeing once washed, let vsus beware of fouling our selues any more.

EueryEvery thing by creation good in it selfe 4. waies.The second generall point is, how all things are pure or impure. Ans. All things may be said to be pure two waies: 1. in themselues, and in their owne nature, by an inherent puritie put into them by God before the fal. 2. in their vse vntounto vsus by an acquisite, and purchased puritie since that time. For the former, eueryevery creature by the creation was good, 1. in 1respect of it selfe, 2. in regard of others. In it selfe, 1. in the essence and beeing: for whatsoeuer is, so farre is good as it is, and hath a beeing, 2yea be it now since the fall in other respects n…er so euill. 2. In the special kind and parts of it, eueryevery particular …ing, & eueryevery part of it, was free 3from all euill. 3. In the particular manner of beeing: for it was good not 4only because it was, but in that it was as it was. 4. In all the qualities of it: in reasonable creatures were enlightned vnderstandings, rectified will, sanctified affections: in vnreasonable was subiection and seruiceablenes vntounto the Creator, and the reasonable creature: in a word, all the actions, passions, and motions of them all, could not be but very good as themselues were. 2. EueryEvery creature was good in regard of others: whether 1. God, EueryEvery creature good in respect of others: as 1. God. 2. Man.whose wisedome, power▪ and glorie, they were witnesses of. Salomon saith, God made all thing for himselfe: that is, first and directly: or 2. man, for whose vse, commoditie, comfort, and honour, they serued: Psal. 8.6. He hath put all things vnderunder his feete: or 3. other creatures:3. other creatures. for eueryevery particular creature was good, for the common good: and therefore the Lord contented not himselfe to pronounce vponupon eueryevery particular creature, the speciall approbation of it owne goodnes,Gen. 1.Gen 1 as he did of the workes of eueryevery particular day of the sixe: but vewing them altogether, and delighting himselfe in the order and harmony of his creatures, he pronounceth of them ioyntly, that they were very good, Gen. 1.31. where both the generalitie of the proposition is to be obserued. God saw all that he had made; as also the further vehemencie p. 287of the affirmation aboue all the former, and lo they were all very good. Now although we may truely say, that (notwithstanding the vanitie which is befallen eueryevery creature since the fall) all things according to their common nature, naturall parts, and created qualities, are Gods good creatures, euen the substance, reason, and vnderstanding of the deuill himselfe, yet none of this puritie is here properly meant by our Apostle: But that purchased puritie which cannot be so fitly declared, till we hauehave considered how since the fall, these things became impured. Which to resolue, we must know that seeing no creature in the nature of it, neither in the beeing nor manner of beeing; not yet in the naturall parts or qualities is impure; all the impuritie which is vponupon them is accidentall: and that either by 1. Gods holy institution, or 2. mans corruption. By the former, creatures and actions in themselues,All the impuritie vponupon the creat…re is either by 1. Gods holy institution. 2. mans corruption. neuer so good, become to mans vse impure: 1. when God by his morall law doth interdict any thing: as for example, the common vse of eueryevery seauenth day in our ordinarie affaires; which is a necessarie, perpetuall, yea and an eternall rule of righteousnesse: vnderunder which head is included all morall vncleannesse, contracted by omitting good duties, and committing euill actions. 2. When by his law ceremoniall he forbiddeth to some people the touch, tast, or handling of many creatures; which in themselues, and without such a restraint are eueryevery whit as good, and as pure, as things not forbidden; so as such distinction and prohibition, proceeded not from the disposition and temper of their owne nature, as some hauehave grossely imagined; but from this commandement,Porphyrius. which sanctifieth this, and polluteth that; in which case, prohibited things may not in any case be medled withall, no more then though they were euill in their owne nature.Dan. 2.8.Dan 2:8 Daniel determined not to defile himselfe with the Kings meate, and wine, not that the meate was polluted in it selfe, but among other reasons, because the Chaldeans ate, and lawfully, many sorts of meate which were prohibited the Iewes, as hares, blood, &c. And here it must be remembred, that ceremoniall and significatiue vncleannes any way contracted, beeing neither naturall nor morall, is neither generall to pollute all men, nor all creatures, but only that people to whom, and those creatures of which the law was giuen; neither was it perpetuall, but only for the time of the prohibition. And thus euen the tree of good and euill, of what kind soeuer it was, was neither euill in it selfe, nor in regard of the fruit: but by Gods institution the vse of it was vncleane: as appeareth both by Gods exception, and interdiction of that tree, as also by the euent: neither did it remaine euill by that institution after the fall, it beeing appointed a sacrament only for the time of innocencie.

p. 288But the maine impuritie which is befallen the creatures, is by meanes of mans corruption: and that is either more generall, or more speciall. The generall impuritie on them all was by the sinne of Adam, and all mankind in his loynes, whereby he both lost himselfe, and all things tending to his comfort: for as he set all out of frame, and defiled eueryevery thing within him, insomuch as all his thoughts are euill continually, all his words are tainted with the filthinesse of his rotten heart, which sendeth them out, all his actions spirituall, ciuill, naturall, are so many sinnes: euen so all things without him, are impured by and to him, seeing by his sinne he hath forfeyted them all, and hath no right to the least of them. And further, as all of the creatures are lost; so many of them are after a sort vncleane, impure, and so are become hurtfull, and euill to mans vse, as todes, serpents, poysons, venemous, feirce and sauage creatures, all which the curse of God vponupon mans sinne hath impured in their particular nature, although in their common nature they abide good still.

More specially, all creatures and actions, neuer so good, or indifferent, are impured by mans abuse two waies. 1. when they are vsed or done, by any impure person; 2. or else by any person in an impure manner. When any thing is done or vsed by vnholy men, or vnholily be it neuer so good, it is impured: not beeing vsed or done in faith and good consci…nce.A thing good or indifferent in it selfe, spoiled in the doing 3. waies. A good or indifferent thing vsed or done, is spoiled and corrupted in the manner of vsing or doing, three waies. 1. when it is vsed or done in way of superstition: 2. of profanenesse: 3. of scandall. 1. Of superstition, when any creature is offred vntounto Idols, or vsed or not vsed 1with opinion of holines, merit, or worship of God. Thus the Heathen were accustomed before they eate or drunke, to offer some part thereof to their gods; which was another cause why Daniel craued that he might not be defiled with that meate, as is well gathered out of cap. 5.4. and from such meate the Apostle wisheth all Christians to abstaine, 1. Cor. 8.10. Hither are to be referred all Popish separations of daies, and meats, and their consecrations of water, salt, crosses, palmes, to driue away deuils: all their vowes also, pilgrimages, orders, single life, wilfull pouertie, watchings, fastings, whippings, in all which they place opinion of holines and merit: adde hereunto all superstitious rellikes, and monuments, which wheresoeuer are filthy and polluted. 2. Of 2profanenesse, when any creature or action is vsed or done out of that due manner, measure, or end, which the Lord hath appointed vntounto it: as all vse of holy things, by way of charming, or enchantment, especially good words, and those out of Scriptures to spells and sorcerie: the intemperate vse of indifferent things, to surfetting, drunkennesse, pride, p. 289and excesse: in a word, when any thing is done or vsed, the carriage and end of which, is not Gods glorie and mans good. 3. Of scandall, either 3to our selues, or others. Our selues, when we vse any creature, or performe any action with a doubtfull conscience, that is, whereof either the word hath not, or we out of it, hauehave no warrant: in which ca…e tender consciences must be tendred, rather then be racked by authoritie: for be the things in themselues neuer so lawfull, be they neuer so generally entertained in the iudgement and practise of others, they are vtterly vnlawfull to me, without such information. Others if they be scandalized, they are either within the Church, or without: and they both in things either, 1. euill, or 2. indifferent, hauing on them a shewe of euill. For necessarie things enioyned by the word, there can bee no scandall giuen, as preaching, hearing, praying: these and such must bee done, though all the world take offence at them. Thus Paul preached Christ a stumbling blocke, and scandall to Iewe and Gentile: and Daniel prayeth to his God, although the king and all the countrie raged against him. This offence is Pharisaicall, taken, but not giuen. Now for scandall giuen, …. in things euill is; when a man by word, deede, or doctrine disagreeable to the lawe of God becommeth a stumbling blocke, and cause of offence. 1. To the wicked, whome they make worse in their euil, more obdurate, and further off from repentance. 2. To the good: whether stronger, both grieuing them, and bringing reproach vponupon them: or weaker, who are not onelyonly discouraged from their good beginnings; but forced often to participate in that sinne, whereof they hauehave a president in an other. Wo to that man by whom such offences as these shall come. In this kind was Peter an offence to Christ, whom therefore he calleth Satan, and commandeth him to come behinde him. 2. In things indifferent, scandall is giuen when vnseasonably, and out of the rule of charitie they are vsed: in which case the Apostle acknowledgeth things lawfull, inexpedient: and professeth that he will neuer eate flesh, before he will offend his brother, that is, his weake brother: 1. Cor. 8.12. The strong ta… no offence but reioiceth in the vse of Christian libertie.1 Cor 8:12he that is not taught, not he that will not be taught; he that is ignorant, not malitious and is scandalized: for that he knowes not the truth, and not that he hateth it, must be here respected; with the offence of whome, if the most indifferent things be vsed, it is the violating of the lawe of charitie, and a reiection of the faith of Christ.

Now to remooue all this impuritie, we must hauehave a proportionall puritie purchased by Iesus Christ. By whom, 1. in regard of our persons, being beleeuers, we partake with all his righteousnesse, and puritie, and so are againe entitled to our first right in the creatures. 2. In regard of the things themselues: our libertie is procured from the bondage and heauie p. 290yoke both of the lawe morall and ceremoniall; by whose appearance, death and resurrection are obtained. 1. … deliuerance from all euill of sinne and punishment within and without vsus. 2. restitution to all the good, yea a further good then that was from which we fell. 3. freedome from all ceremoniall pollution, and libertie in all those creatures which by ceremonie was vncleane. 3. In regard of our right vse, he hath giuen vsus precepts and commandements in things necessarie; and rules of direction in things indifferent.

Now from this second point we may note sundrie worthie lessons, which I will onelyonly propound, and not stand vponupon them, because I will hasten to the third and principall point of all.

God hath ingrauen some part of his image vponupon all his creatures.1. Seeing all things were pure in their creation, we may herein as in a glasse behold the puritie of God in all his creatures, admiring that goodnesse of his which bewraied it selfe euen in the meanest of them: yea prouoking our selues, to louelove, reuerence, and feare before him, the image of whose goodnesse shineth out not onelyonly in angels and men; but euen in the silly worme and flie, yea in the liueles creatures themselues. And further, hence we may gather our owne dutie towards the creatures, namely 1. reuerently meditate and speake of them. 2. purely to vse them. 3. mercifully to deale with them: all which we shall the easier doe, if we can spie out some part of Gods image in them.

All the hurt of man from the creatures is first from himselfe.2. Consider our miserie, and the wofull fruit of our sinne, which hath debarred vsus from all comfort in heauen and earth, from God or any of his creatures: sinne hath wrapped vsus vnderunder condemnation, hath set God and his creatures as hosts and armies against vsus, hath made nothing ours but hell and damnation; so as if we meete with any euill from any of the creatures through the venome, poison, or noysomnes of the particular nature of it, or by any other accident, we are not so much to condemne the creature, but our owne sinnes: for they were either not so made, or had not beene hurtfull at all to man, but by his owne sinne, the poison of which hath poisoned their natures, so that by them mans sinne is either iustly punished, or himselfe righteously exercised. Now then seeing our owne sinne hath subiected the creatures of God (otherwise so comfortable and sweete helpes vntounto our liues) vntounto such vanitie, we hauehave great cause to abhorre our sinnes for euer, yea, and our selues for them, rather then drinke in iniquitie as the fish doth water. The sweetest sinnes would carrie a bitter tang, if we would but remember what sweete comfort of the creatures we hauehave forfeited for them.Not restored to our former right in the creatures, before our reconciliation with their Creator.

3. The restitution of vsus to our former right is onelyonly from our Lord Iesus Christ, and our first right is recouered to vsus on this manner. First, as we were at oddes with the Creator, and consequently with the creature; p. 291euen so first we are reconciled vntounto God through Christ, and then to the creatures: for when Christ (who is our peace) hath wrought our peace with God, he bringeth backe our peace: both the inward peace of our owne consciences, which before could doe nothing but accuse and terrifie; as also peace with others, friends and enemies, yea euen with the beast of the field, and the stone in the wall: and euerie thing striketh a couenāt of peace with him who hath entred into league with the creator of it. If any man then would hauehave any right in any creature he vseth, he must not hold it by the broken title in the first Adam, but by a recouered and newe purchase in the second Adam, who is the Lord of glorie blessed for euer.

The third generall point is; How all things are pure to the pure? Ans. That we may rightly and properly conceiue the Apostles meaning, we must knowe, 1. That the vniuersall particle, all things] admitteth restraint, and may not be extended beyond the Apostles intendment, who speaketh onelyonly of such things as are not forbidden by the law of God, or nature: or rather onelyonly of things of an indifferent nature, which in themselues are neither commanded nor forbidden, and neither good nor euill in their substance and nature, but are to be vsed or not vsed according to the circumstances and occasions of them: such things as these are, meat, drinke, apparell, recreation, sleepe, marriage, single life, riches, pouertie, bondage, freedome, &c. And it may not seeme strange thus to restraine this generall proposition; seeing we hauehave it thus limited in sundrie other places, 1. Cor. 6.4. all things are lawfull, but not profitable: and cap. 10.23. all things are lawfull for me, but not expedient: Rom. 14.20. all things indeede are pure, but destroy not for meats, &c. 2. By pure is meant nothing else but that all such things are free now to be vsed in good conscience, without scruple, by meanes of our Christian libertie. And 3. in that he addeth to the pure, he sheweth how we come to hauehave title in this libertie, euen by becomming beleeuers, and getting our hearts purified by faith. In one word all indifferent things, are pure, Note well.and free to be vsed of the pure, and beleeuing person, with this one condition; so they bee purely and rightly vsed. The which point leadeth vsus to demand and answer a great question worthie to be with iudgement determined, as beeing of verie great vse thorough the whole life of a Christian.

Quest. How may things indifferent which in their nature are pure to the beleeuer, become so vntounto him in their vse?How the pure may vse any thing purely. or how may he rightly and purely vse them.

Ans. Then doth the beleeuer vse them purely when he is lead vntounto, and moderated in the vse of them by these three vertues. 1. faith. 2. louelove. 3. sobrietie. The first of which looketh vp vntounto God: the second p. 292looketh downeward vntounto man: the third respecteth the beleeuer himselfe; none of all which must be offended and preiudiced in and by the vse of them. The first looketh to the lawfulnes of the thing to be vsed: the second to the profitablenesse: the third to the due proportion for the manner and measure.

Things indifferent vsed in faith.Quest. When doe we vse them in faith? Answ. 1. When they are vsed both by warrant and leaue from God: our warrant is from Gods 1word: our leaue is obtained by prayer before, and thanksgiuing after: for euerie creature of God is good, 1. Tim. 4.4, 5.1 Tim 4:41 Tim 4:5thus sanctified by the word and prayer. The word giueth vsus warrant that the creature is made free and lawfull for vsus to vse with good conscience; not onelyonly by the word of creation in the beginning; but since by that word which assureth that in Christ all things are pure to the pure.

Obiect. But how can the word warrant in these things which are neither commanded nor forbidden in it, as to eate this or that meate, put on this or that garment, &c. Ans. We must hauehave a word, if not commanding, yet permitting the vse of them, for eueryevery one must be fully perswaded in his minde: Rom. 14.5.14.Rom 14:5Rom 14:14and although nothing is impure in it selfe, yet is it to him that thinketh it so. 2. Although we hauehave not particular places, prescribing the particulars of this kind, yet hauehave we a generall word freeing them from legall commonnes and vncleannes: not only in this and many other texts, but especially in Act. 10. in Peters vision. 3. Although we hauehave not a seuerall precept for eueryevery particular commanding, yet hauehave we direction in the word by generall rules of restraint; the tast of which shall after be giuen. Againe, we vse them by faith when we vse them by leaue obtained through prayer (which also implieth a word to ground it selfe vponupon) whereby we both entreate an holy vse of all these outward things: as also lift vp our hearts in thanksgiuing for 2our libertie in them, and Gods blessing of them vntounto vsus. Secondly, then we vse them in faith, when through the whole vse of them, we propound before vsus the glorie of God: ayming directly hereat, that he may hauehave the honour of them, whose we and they are, and by whose leaue we reape the comfort of them: 1. Cor. 10.3. Whether yee eate or drinke, or whatsoeuer yee doe, doe all to the glorie of God; men conceiue that they neede not thinke on God, but in the Church, or in their priuate family-worship, and so banish him from their tables, and ciuill actions, but most of all from their recreations and sports, here eueryevery mention of God is vnsauorie and vnseasonable: but that word of the Apostle, whatsoeuer ye doe, and do all to the glorie of God, teacheth another lesson: namely, that there is no action wherein it is lawfull to dishonour, no not to depart or forget God, and the glorie due vntounto p. 293him. Thirdly, When by the naturall or ciuill vse of them, faith raiseth it selfe to some spirituall meditation: as for example: in the vse of 3bread, stirring vp the heart to hunger after, and feed vponupon Christ: in putting on our clothes, to meditate of putting on the Lord Iesus Christ as a garment: in putting them off, of the casting off the old man with his lusts: In vndertaking a iourney, conceiuing the life as a pilgrimage; in returning home to thinke of our rest in heauen: in our marriages to conceiue our selues the spouses of Christ, and such like: in which we see an euident worke of faith, lifting vp the heart from earthly to heauenly things.

Secondly, Things indifferent must be vsed in louelove: Things indifferent vsed in LoueLove, when.for Christian libertie in the vse of outward things, must giuegive place to charitie. And then are they so vsed, 1. when without the offence, 2. when to the edification 1of others. First, without offence: Rom. 14 20.Rom 14:20for it is euill to him that eateth with offence: and Paul would neuer eate meate, before he would offend. 1. Cor. 8.13.1 Cor 8:13Hence followeth it, that we may not offend either priuate, or publike persons. Of priuate men, some are of weake consciences; and these must be borne vp and yeelded vntounto for good, rather then destroied by our libertie: the Apostle became all things to all such persons: and Christ himselfe would not quench a smoaking flaxe. Some other are obstinate, stiffe, yea and malitious, from whom we must challenge our Christian libertie. If men be carping Pharisies, or wilfull Papists, the counsell is, Let them alone: nay more,Matth. 15.24.Matt 15:24 so pretious must our libertie so dearely purchased be vntounto vsus, as we may not neglect it, or dissemble it before such as are taught, and should be stronger, although they be brethren; for this was Peters case, for which he was iustly reprehended, who withdrawing himselfe from the Gentiles, to pleasure the Iewes,Gal. 2.11.Gal 2:11 gaue them who had beene taught the contrarie, occasion to conceiue of the Gentiles, as vncleane still. This whole truth is confirmed by Pauls practise, who would and did permit Timothie to be circumcised in regard of infirme, and weake beleeuers among the Iewes, Act. 16.3. but would not suffer Titus, so to be, Gal. 2.3. partly because he would not offend the godly; and partly because he would challenge Christian libertie against those obstinate and malitious aduersaries, who had almost ouerturned all the labours of the Apostle in that Church of Galatia, by vrging circumcision as a thing of absolute necessitie vntounto saluation. Here is ministred a direct answer to that question, whether recusant Papists are to be compelled to Church, because it is an offence vntounto them.Papists must be compelled to come to church notwithstanding it offend them: and why. Wherto I answer, 1. that this is not a case of indifferencie, but necessarie that they come into the pure worship of God: and therefore it must be effected, either by entreatie, or compulsion. 2. Were it indifferent, p. 294yet were they not to be festered in their error, because they refuse instruction, and are not weake, but wilfull. 3. Neither are they thus compelled to beleeue, but to vse the right meanes of faith. 4. Good Iosias made a couenant with the Lord, and caused all his people to stand vntounto it, 2. Chro. 34.32.

Now as we may not offend our priuate brethren, so much lesse the publike Magistrate, who hath power giuen him of God to limit and restraine our ouercommon vse of these things by wholesome lawes concerning things indifferent, which lawes we are bound in conscience to obey: for then their indifferencie ceaseth not in regard of themselues, but of that law restraining them. And here sundrie questions may be further demanded: As, 1. Whether a man may with a safe conscience eate flesh at times prohibited by the Magistrate? Answ. In this one instance direction is giuen euen in all the other things of this kinde, as concerning daies, garments, &c. therefore I say, that to eate or doe any other thing against a law, is one thing: and to doe otherwise then the law commands in these things, is another: the former commonly 1. hindreth the end of the law: 2. contemneth the authoritie of the law maker: 3. hath no iust cause in it selfe: 4. careth not for the offence of others: this is alwaies a sinne against God, and a breach of the fifth commandement: but otherwise, the former cautions duly obserued, I see not how it is a sinne in conscience to eate besides the law.

Quest. But can any Magistrate make a law to binde the conscience▪ Answ. No, but yet we must obey their wholesome lawes for conscience sake; which conscience is bound not by the law of the Magistrate, but by Gods law, which bindeth to obedience of the Magistrates lawes in all lawfull and honest things; so Paul, Rom. 13.5. subiecteth not the conscience to the lawes of men, but to Gods ordinance, inforcing obedience to such humane lawes as …ight not with his owne.

Quest. 3. But how stand we to the libertie, wherein Christ hath set vsus free, if we suffer the Magistrate to curb vsus of it? Answ. Wel inough, seeing the Magistrate medleth not with the libertie in conscience purchased by Christ:Gal. 5 1.Gal 5:1 for then we might not yeeld a whit, but stand on our right: but reseruing that as whole and entire as he found it, he onelyonly restraineth the ouercommon vse of that libertie for example. The lawes which prohibit this or that meate, beeing ciuill, and made in respect of ciuill and politike order, for the common good of men, are externall, and the obseruation of them is a ciuill obedience, and in it selfe properly no worship of God, vntounto which the outward man is bound directly, …nd not the inward, but by accident. Which if we will plainely and in p. 295a word vnderstand, we must consider in eueryevery indifferent thing two things: 1. a libertie to vse them; 2. the vse of that libertie, which two differ as much as meat set vponupon the table, and the eating of it. The libertie is in the conscience; the vse is an outward thing: the former no Magistrates law medleth with, nor can restraine: but in the latter, his law is a binder. And thus we shut the doore against all Popish ecclesiasticall lawes and canons, concerning fasts, feasts, daies, garments, and infinite other traditions, which they vrge as things necessarie to saluation, directly binding the conscience: yea as meritorious, and leading to a state of perfection: whereas indeed they directly fight against Christian libertie; yea many of them against the morall law it selfe. Let them plead (as they doe) that to the greater authoritie more subiection is due, and therefore they must be much more obeyed in their ecclesiasticall constitutions, then the Magistrate in his ciuill. I answer, when they hauehave prooued their charter out of the word, whereby they may make lawes, which must be obeyed for conscience sake, as the ciuill Magistrate may, we will subscribe vntounto them. In the meane time we hauehave learned, that seeing the Church hath power only to ordaine constitutions for orders sake; no man is further bound to them, but only so farre as he may auoid scandall of others, or further the publique good intended by that constitution. But what if the Magistrate giuegive life to ecclesiasticall constitutions of the Church: whether then doe they become such lawes, as bind the conscience? Answ. The Magistrate giueth no greater power to the Church to make lawes, then Christ hath giuen; if he make his pleasure knowne, that he by his power will see order kept, it is the part of eueryevery good subiect and Christian, to obey him cheerefully.

Secondly, To vse out libertie in louelove, we must not onelyonly not cast back our brethren, but edifie them, and bring them forward in godlinesse:Things indifferent must be vsed to further our selues and others in godlines. 1. 2Cor. 6.12. all things must profit: 1. Cor. 10.23. all things are lawfull, but all things edifie not: And the generall rule of all indifferent things is, Let all things be done to edification: and Rom. 15.1, 2. Let euerie man please his neighbour to edification, euen as Christ pleased not himselfe, but others. Whatsoeuer then it is of this ranke, which either would weaken, or not edifie our brother, be it neuer so lawfull, neuer so profitable to our selues, neuer so powerfully by earthly authoritie enioyned Christians, who are not borne to themselues, but vntounto Christ, vntounto his Church, and vntounto the fellowe members, must not dare to meddle with it; seeing the higher commandement of God, bindeth to giuegive no offence, neither to Iew nor Gentile, nor to the Church of God. And herein let vsus propound Daniels example for our imitation, who to many might seeme not only too strict, but verie vnwise for so small a thing as he stood vponupon p. 296to forgoe the Kings fauour and his owne aduancement; yet because he could not vse his libertie in the Kings meat without the offence of himselfe and others, he would not doe the least euill for the greatest good: it was not frowardnesse in him, nor disobedience to the King; but conscience and obedience to God, which made him keepe himselfe pure from it.

Thirdly, although we vse things indifferent in faith, and louelove, and yet forget sobrietie, Things indifferent vsed in Sobriety, when.we impure them vntounto our selues. Then we vse them in sobrietie, 1. when we vse them as helpes in our callings generall and 1speciall. The former, when in the vse of meates, drinkes, apparell, sleepe, recreation, riches, &c. we still preserue in vsus a fitnesse vntounto the duties of pietie, and Gods worship. The latter, when we exceede not our abilitie, but square and stint our selues in them according to the most sober of our age, degree, condition, and trade of life. And both of them, when no vse of these is any hinderance to any dutie of the first and second Table; so as we neither be drunke with the pleasures of them; nor oppressed and 2made heauie by them, and so the day come on vsus vnawares. 2. When in regard of our affections we hauehave the command of these things, and not they of vsus: 1. Cor. 6.12. all things are lawfull for me, but I will not be brought vnderunder the power of any thing. The cheife point of Christian libertie is, to vse the creature as not vsing it, reioyce in it as not reioycing: to buy as not buying,1. Cor. 7.30.1 Cor 7:30 to hauehave a wife as not hauing one: to vse things a while rather then to enioy them, and much lesse to be enioyed of them.

Vse. Now to drawe this doctrine into our best vse: it will be worth our inquirie to consider how grieuously men offend against al these rules, in which that men may better take notice of their continuall failings I will stand somewhat the longer, and manifest how men impure these things.To vse a thing purely, 1. a man must sanctifie himselfe. 1. in generall. 2. in speciall, and both according to the former rules. In generall, men impurelie vse them two wayes. 1. in not sanctifying their persons. 2. in not sanctifying the creatures. For the former: vnsanctified persons and vnbeleeuers, receiue the creatures and comfort of them, onelyonly as the fruits of Gods generall prouidence and power, whereby he sustaineth all the creatures, the bruit beasts, the sensles creatures, nay the verie substances of the deuills themselues: but not as the gifts of God become in Christ a prouident Father: nor as tokens of his speciall louelove as towards his children. And therefore although the wicked man and cruell oppressor beare himselfe vponupon the louelove of God, because all things succeede with him, and he thriueth in his designes, yet in truth he hath no more cause then the deuil himselfe hath, because he is the God of the world, and Prince of the aire, mightily preuailing against the children of disobedience: for these are so farre from beeing speciall louelove tokens, p. 297that they are signes of a fearefull future wrath, because by them they hauehave thrust and heaped vp the measure of their condemnation.

Secondly, the creature not sanctified by the word and prayer,2. He must sanctifie the creature by the word & praier is impurely vsed: and therefore generall is the sinne of the most, who profanely and brutishly receiue them without prayer and thanksgiuing, by which both the creator and the creature is blessed. The former obtaineth a blessing, which is the applying of the goodnesse of the creature to our comfort, without which we may hauehave bread, and want the staffe of it, put on cloathes and not be warme: get riches but want the fruition, earne wages, and incomes, but put them in a broken bagge: be diligent in our callings, but not thriue by them: for this blessing and comfort of the creature, commeth meerely and more immediatly from the band of God: how is it not then most meete, that we should begge it at his hands? This would the Lord teach, when he commandeth his people to sanctifie their verie houses and dwellings: so in Abrahams seruant, and Paul who prayed for prosperous iourneys, Act. 25.5.Deut. 20.5.Deut 20:5 The like ought we to doe in all our recreations: and hauing receiued our comfort from any thing, we must turne vsus to the other part of our prayer, which is thanksgiuing, not onelyonly for enioying the creature, but that we hauehave it by vertue of the promise: neither onelyonly for the vse, but for the right and holy vse of it, which is the portion but of a fewe. The two precepts of the Apostle are worthy our continuall meditation and practise; Pray continually, 1. Thess. 5 17.18.1 Thess 5:171 Thess 5:18In all things giuegive thankes. How many are so farre from this, as that they either cannot, or are ashamed to pray and praise God for their liberall prouision in meate and drinke? a man cannot imagine the bruitishnesse of numbers of men, and perhaps reputed Christians in this behalfe, who no more lift vp their hearts or hands vntounto the Lord, then the bruit beasts themselues, which deuoure the food, but cannot consider that they are fedde by some other thing without the foode it selfe: such persons as little conceiue that in Adam all the creatures and the right in them was lost: so as there is no right left in them, but by leaue from God through Iesus Christ: as little doe they depend vponupon God for his blessing, which is the staffe of their liues; but rather in the midst of Gods merciemercy, they grow vp into securitie and forgetfulnes of him, yea lift vp their heeles against him, and corrupt themselues in the things they vse, giuing vp themselues vntounto intemperance, idlenes, filthie lusts, speaches, and actions,Reasons proouing that a mā ought not to vse any of Gods creatures without leaue and thanksgiuing. and all because God is not at their tables, but is driuen thence. Now that I may convince this generall sinne to be an high kinde of impietie, and not so indifferent as many account it; I will vse some reasons, to shewe that no man ought to presume without turning to God to vse any of his creatures.

For first, whose are the heauens and earth, and the furniture of them? p. 2981the birds of the aire, the beasts of the field, the sheepe on a thousand mountaines;Psal 50.Ps 50 they are mine, saith the Lord. Who is it that openeth his hād and filleth all things? who spreadeth our cloath for vsus, who filleth our cups,Psal. 145.15, 16. Psal. 23.5. Psal. 16.56.Ps 145:15Ps 145:16Ps 23:5Ps 16:56 who maintaineth our tents, who laieth our liues? the Lord doth all this for vsus, saith Dauid. If all these things then be the Lords, shal we feloniously take another mans things without his leaue? shall he create all these things to giuegive vsus, and shall we be so vnmannerly, yea and profane, as neuer to thanke him? Did Dauid so? no surely; but this consideration that God had giuen man dominion ouer, and interest in all creatures, as sheepe, oxen, beasts, foules, fishes, &c. made him breake out into an exclamation full of admiration; O Lord, how excellent is thy name in all the world? Psal. 8.1. & last.Ps 8:1and this he beginneth withall and endeth withall, to shew vsus that both before and after we hauehave tasted the sweetenes of the creatures, we ought to testifie our sweete tast of God himselfe in them. Thou wouldest not take a meales meate of a meane man thy neighbour, but with many thankes, and some requitall: and darest thou take all thy meales from God, and neuer scarse so much as acknowledge thy selfe a receiuer?