Commentary on Titus — Thomas Taylor

Commentary on Titus · Thomas Taylor

Vse. 1. Take here a note of a false religion, which commonly is vpheld by bitternes of word, writing, rayling, and reproaches: consider here the Popish writers dealing with Protestants, putting off euen humanitie it selfe, and all but the image of the deuill, which standeth in malicious lying and accusing of the brethren. The heate also and bitternesse of the Germaine diuines, beeing farre aboue that which becommeth brethren, maketh not vntounto, but against the goodnes of their causes. Oh that we could all remember, that Christs kingdome is peaceable, himselfe instructeth with all meekenesse, perswadeth, intreateth, seldome threatneth, and neuer was his voice heard in the streets: the spirit descending vponupon him like a doue, sheweth how farre he was from bitternes and contradiction. 2. This inseparable qualitie of withstanders sheweth, that to speake euill of professors, is to withstand the truth: so is the boldnesse of such, who taxe Ministers discountenancing sinne as too bold, to whom sinne may be bold enough before it meete with an angrie countenance from them. In a word therefore, let vsus take vp that vse which Christ raised of this doctrine, Let wisedome be iustified of all her children.Luk. 7.35.

Doct. 3. Euerie godly mans endeauour must be to stoppe the mouthes of such aduersaries, and so make them ashamed. Obiect. EueryEvery godly mans endeauor must be to stop the mouths of Gods enemies, and make them ashamed.But it is an impossible thing, they will hauehave alwaies something to say. Answ. Yet so liue thou as thou maist boldly appeale vntounto God, let thine owne conscience be able to answer for thy vprightnesse, and so thou openest not their mouthes, if now they open them against thee, it is their sinne and not thine: and thus this precept is expounded, 1. Tim. 5.14. GiueGive no occasion to the aduersarie to speake euill, And is inforced with speciall reason,Reasons. 1. Pet. 2.12.15. This is the will of God, by well doing▪ to put to silence the ignorance of foolish men. If any shall say, why I care not what they say on me, they are dogges and wicked men, and what are we to regard them? the Apostle telleth vsus, that yet for Gods commandement sake, we must not open their mouthes, but performe all duties of pietie and humanitie vntounto them. 2. Because they watch occasions to …raduce, we must watch to cut off such occasions: Luk. 6.7. the Scribes and Pharisies watched Christ whether he would heale on the Sabbath, to find an accusation against him. Christ did the good worke, but by his question to them, cut off so farre as he could the matter of their malice, by clearing the lawfulnes of it. So out of their malice we shall draw our owne good: and thus it shall be true which the heathen saide, that the enemie often hurteth lesse, and profiteth more then many friends. 3. What a glorie is it for a Christian, thus to slaughter enuie it selfe? to keepe shut that mouth that would faine open it selfe against him? to make him be cloathed with his own shame, who sought to bring shame vponupon him and his profession? when a wretch cannot so put off his forehead as to accuse him whom he abhorreth, no more then he can the sunne of darknes when it shineth, yea when the Prince of the world commeth to sift such a member of Christ, yet he findeth nothing iustly to vpbraide him withall?

Vse. Would God professed Christians were carefull not to open profane mouthes, who shall not neede to watch long but they shall meete with matter too much, with swearing, lying, oppressing in some, with sabbath breaking, and formall seruice in others; with pride, stomake, contentions, and vndying, almost immortall suits in lawe, in a third sort: and yet more pitifull, that the Papist shall scarse neede to watch a whit, but his mouth is presently opened to the slaundring of the Gospel, by the dead and carkase faith not of a few.

Vers. 9. Let seruants be subiect to their masters, and please them in all things, not answering againe,

10. Neither pickers, but that they shew all good faithfulnesse, that they may adorne the doctrine of God our Sauiour in all things.]

After that our Apostle hath at large described such Christian duties, as must be vrged vponupon free persons of all sexes, and ages; Now he commeth to such as are required in those that be in seruile condition, and estate. And in these two verses propoundeth two points: 1. He pointeth them to such vertues, as especially befit them: 1. He inforceth them with a reason drawne from the end of them; namely the adorning of the Gospel. The vertues are fowre: 1. subiection: 2. pleasing of their masters in all things: 3. silence, propounded in the opposite of it, not answering againe. 4. faithfulnesse, illustrated by the contrarie, not pickers. The enforcement is in the last words, that euen they may become ornaments vntounto the Gospel, which by a periphrasis is called the doctrine of Christ, or God our Sauiour: & thus must they be, not in some or few, but all things, that is, in all their speaches, actions, and behauiours. The whole sence of the verses together is this, And now, oh Titus, hauing applied thy doctrine vntounto other estates, at length cast downe thine eyes vponupon them that are of inferiour condition: for they beeing members of the Church, aswell as any of the former, thou must fit and serue out vntounto them also their portion, wherein thou must exhort them, that they be willingly submitted and subiected vntounto the power, and vnderunder the will of their masters; yea what euer their masters be, let them be vnbeleeuers, vnmercifull, froward, yet let them cast to please them in all things, wherin God their Masters master is not displeased. And although themselues be religious and called vntounto Christ, yet let them acknowledge their places, and neuer aduance, or embolden themselues to returne vndutifull answers vntounto their masters or mistresses, as the manner of many is. Let them not vse any vnfaithfulnesse, but all good fidelitie, which is the cheefe vertue of a seruant, and that in eueryevery thing which requireth the same; and especially let then beware of one point of vnfaithfulnesse, namely, the secret purloyning, and filching the least profit of their masters, to turne to their owne or other vses, without their masters priuitie. And if all this while they serue such hard masters, as returne them small thanke, or other retribution for their faithfull seruice; yet this shall they do, they shall bewtifie the doctrine of the Gospel which they professe, and in commending it, they shall get thanks of God, who will not dismisse them without a plentifull reward.

The first and proper dutie of eueryevery seruant, is subiection, Subiection of seruants wherin it standeth.or a stooping vnderunder the authoritie of his master. Which standeth, 1. in an inward reuerencing in heart the image of God in his superioritie. This reuerent subiection of the heart, the Lord in his owne example requireth in all his seruants: Mal. 1.6. If I be a master, where is my feare? and is the first dutie of that commandement, honour thy father and mother: the Apostle, Eph. 6.5. calleth for feare and trembling from seruants toward their masters. 2. In the outward testimonie of this inward reuerence, both in speach and gesture before his master, and behind his backe:The seruant must honour his master as his better. but especially in the free obedience of all his lawfull, yea and vnequall commandements, so as they be not vnlawfull; Coloss. 3.22. seruants obey your masters in all things, that is, in all lawfull and bodily things. And the same Apostle mentioneth both in the Ephesians, and Colossians, bodily masters, to shew, that so farre as the soule is not hurt, nor the conscience wounded, the rule of the seruants obedience is not his owne, but his masters will, be it irkesome, difficult, wearisome: Luk. 17.7. the wearie and toyled seruant, may not come out of the field to ease and refresh himselfe at his pleasure, but waite still vponupon the hand of his master, and sit downe, and eate at his masters appointment, and not before, as that parable teacheth. 3. In patient induring without resistance, rebukes, and corrections, although bitter, yea and vniust. 1. Pet. 2.18.19. seruants be subiect to your masters, The master receiuing his authoritie from God▪ he that resisteth him resisteth God.not onelyonly the good and courteous, but to the froward and bitter: for it is praiseworthy in conscience towards God to suffer greefe wrongfully. When Agar was roughly dealt withall by Sarah, she runne away, and would not endure her, but the Lord by his Angel controlleth this course, and giueth her better counsell; returne home to thy mistres, and humble thy selfe vnderunder her hand, or suffer thy selfe to be afflicted by her.Gen. 16 9. Quest. But may not a seruant auoid the rigour and extremitie of the vniust anger of his master? Ans. It may be lawfull, without despising of the masters authoritie, to giuegive way for the present vntounto his furie, and if conueniently it may be, to withdraw himselfe …ill the rage be past, and the storme blowne ouer; as Dauid conueied himselfe from Saul: and the Egyptian that directed Dauid to the Amalekites, made him to sweare by God, that he would not deliuer him to his master from whom he had fled: neither did Dauid sinne in taking that oath, because of that law, Deut. 23.15.1. Sam. 30.15. If a seruant had fled from his masters rage, especially if an Heathen, who cared but a little for their seruants liues, he must not forthwith be deliuered to his master, but humanitie must be exercised towards him, & they must adde no affliction vntounto him, but kindly intreate him, till mediation may be made, and his Master appeased with him.

Hence we note, that religion and the doctrine of the Gospel, freeth no man from any dutie, but rather fasteneth it vponupon him; the Apostle saith not, that seruants beeing now brought to the faith, are no longer to be commanded by their masters, but by Christ; but writeth to them not as free, but as seruants still, and inforceth their subiection, euen to vnbeleeuing masters: and elsewhere writing vntounto masters, he forbiddeth them not to exercise rule and dominion ouer their seruants, but only teacheth them after what manner to weld their authoritie. And indeed this is a point which occasioned much trouble in the Apostles daies, both vntounto masters, and seruants: for they hearing of a libertie purchased by Christ to beleeuers in him, they presently begunne to cast vp all, and would not serue any longer, especially vnbeleeuing masters, but would be at their owne hands; against which conceit the Apostles, Paul, Peter, Iohn, much laboured, still recalling seruants to their former subiection and obedience.

Let not now any obiect, that this seruile condition is against the law of nature, is a fruite of sinne, is against the law of Christ, who hath purchased such libertie, as now in him all are one ▪ is against the Apostles rule,1. Cor. 7.23. Subiectio est servilis, vel civilis, illa vtitur praesidens subiecto ad suiipsius: hac ad subiectorum vtilitatem & bonum atque haec fuit ante peccatum. Aquin. summ. 1. part. quaest. 92. art. 1. be not any longer the seruants of men: which things surely the seruants of those times, and some since hauehave taken hold of. For 1. eueryevery subiection is not against the law of pure nature: who can denie but that in innocencie there was a politike subiection, of the wife to the husband, the children to the parents: and this was no fruit of sinne, although the tediousnesse and painefulnes of it came in by the fall. 2. Christ hath purchased a libertie for soule and bodie, but we must be content with the first fruits of it here in this world, and those are the spirituall libertie we hauehave from Satan, sinne, and condemnation, which shall bring on that perfect freedome we expect in heauen, when we shall not only be freed from the power of sinne (as here) but euen from all molestation of it; and not only set free from the euil of seruitude (as here we are by Christ) bu… euen from it selfe. 3. In Christ all are one indeed, but in regard, 1. of the spirituall and inward man, 2. of the meanes of leading men to happinesse: but in respect of the outward man, they abide master and seruants still, Prince and people still, bond and free still, noble and ignoble still. Paul hauing conuerted Onesimus a runnagate seruant, kept him not with him at Rome, because he was called, nor freed him from the seruice of his master▪ but sent him to Philemon againe, who although he must in regard of the faith, account him a brother, yet his outward condition was to be a seruant still. 4. We must be no longer the seruants of men, namely, in respect of the inner man, and the conscience, which in seruants is as free from men, as in Masters, no master can command that, for it is onelyonly to be commanded by God: but the Apostle speaketh not of bodily seruice to men, neither is there any word which belongeth to the doctrine of faith, that is a maintainer of any licentious libertie; nay religion teacheth them, that as Christ hath set them free, so also that they shall not vse that libertie, as a cloake of maliciousnesse and licentiousnesse; but carrie themselues the rather as becommeth the seruants of God, and the freemen of Iesus Christ.

Vse. 1. If this be so, let Masters hauehave a care, if they would hauehave seruants subiect vntounto them, to choose such as are religious, and frame to religion such as they hauehave chosen: that knowing what it is to be subiect to their master in heauen, conscience may compell them to be subiect vntounto their earthly masters also. Wouldest thou hauehave thy seruant to please thee in all things? worke him to please God in all things. Wouldest thou finde him faithfull vntounto thee? see then that he be a Ioseph, who will not sinne and be vnfaithfull to the Lord. Wouldst thou hauehave him a profitable seruant to thee? see he be an Onesimus, and then howsoeuer in times past he was neuer so vnprofitable, yet now will he become profitable to thee and others. Many masters feele the iust smart of vndutifull, vnfaithfull, vnprofitable servants, to the ruine often of themselues and their familyes, because they hauehave no care of their choise, nor to frame them to godlinesse, and prof…ciencie in grace whome they hauehave chosen.

2. This meeteth with the sinne of many seruants, who lift vp their hearts aboue the estate of subiection, and in their hearts despise the person or place of their gouernours, and so the ordinance of God, yea the image of Gods authoritie shining in them; by reuersing the condition of all subiection, which is to stoope vnderunder the wills of superiours: for they must hauehave wills of their owne, crossing not the vnequall (which yet they ought not) but the most lawfull commandements of their Masters. And as for sustaining rebukes and correction, they were neuer trained vp vntounto it in their youth, and now beeing elder cannot brooke it, but sometimes murmure, sometimes resist, sometimes reuenge. Whereas this should be the resolution of all religious seruants: I see the word enioyneth me, beeing a seruant, to account my Master worthie all honour, 1. Tim. 6.1.I may not therefore eleuate his authoritie in my heart, be he poore, be he meane, I must not esteeme him from outward things, but according to that ordinance of God which hath made him my master, and me not his compainion or familiar, but his seruant: and so beeing, I must cherefully obey his will, although the things commanded be laborious, wearisome, and irkesome: and I will endeauour so to doe, not making my will the rule of my obedience, but his in the Lord: and if I be rebuked or corrected, my part is patiently to endure the same; it may seeme vniust often and vndeserued, if I might be my owne iudge, when indeede it is not: but were I sure it were so, be it farre from me to take the staff by the end, but I will submit my selfe to the Lords yoke, who hath commanded me to be subiect, not to the good and courteous onelyonly, but to the froward, if I be hereto called; and herein I will imitate my Lord Iesus, who taking vponupon him the forme of a seruant, when he was wronged, committed all vntounto him that iudgeth righteously,see 1. Pet. 2.18. so I will only say, the Lord looke vponupon it and iudge it. And now if any seruant make light account of these things, the day is comming when he shall finde what it is to rise vp in rebellion against the ordinances of the Lord.

The second vertue required of seruants towards their Masters is, that they please them in all things. Wherein seruants must please their masters.Quest. How will this precept stand with that in Eph. 6.6. where seruants are forbidden to be men pleasers? Ans. To serue onelyonly as men-pleasers, as hauing the eie cast onelyonly on man is hypocrisie, and the sinne of many seruants, pleasing man for mans sake, and that is condemned by our Apostle, but to please men in God and for God is a dutie in seruants next vntounto the first: who to shewe themselues wel-pleasing to their Masters, must carrie in their hearts and endeauors a care to be accepted of them, euen in the things which for the indignitie and burdensomenesse of them, are much against their owne mindes. For this is the priuiledge of a master, to hauehave his seruant deuoted vntounto his pleasure and will, for the attempting of any businesse, the continuance in it, and the vnbending of him from it: and when the seruant hath done all he can, it was but debt and dutie,Luk. 17.9. and no thankes are due to him from his Master, Matth. 8.9. I am also a man in authoritie, and I say to one goe and …e goeth, to an other come and he commeth, and to my seruant, doe this and he doth it.

Obiect. But my master is such a one as I cannot please, a churlish Nabal,The place of seruice is from the Lord, who therefore will shew goodnes to him that cō scionably performeth it to wicked & cruel masters. Eph. 6.8. that a man cannot speake vntounto him, he forgetteth humanitie both in exacting and rewarding my seruice. Ans. But this may not vnyoke thee from thy obedience, as though thou wert bound no further to please then thou art pleased, thou must doe thy dutie if thou hast no other comfort from him, yet God to whom, and for whom thou doest thy seruice, will not leaue it vnrequited. Iacob serued an hard Laban one and twentie yeares, God gaue him wages enough in the ende when Laban would not: and whatsoeuer a man doth, that shall he receiue of the Lord, whether he be bond or free. And this reprooueth many seruants, who if they may not choose their owne worke, or their owne way, or be put by their owne will; presently cast off all ca…e of pleasing, a…kely attempt and performe their businesse as at a wrong end, or with a left hand: of whom the number is verie great, but all of them cast as guiltie of this commandement of God.

Quest. But wherein must I please my master or mistresse? Answ. In all things, that is, in all outward things which are indifferent and lawfull: I say in outward things, so Ephes. 6.5. seruants obey your masters according to the flesh: wherein the Apostle implieth two things, 1. that the Masters are according, and ouer the flesh and outward man: not ouer the spirit and inward man, ouer which we hauehave all one master in heauen. 2. that accordingly they are to obey in outward things, for if the dominion of the one be bounded, so also must needes be the subiection of the other. Againe, these outward things must be lawfull or indifferent,Non adorationis equalitate, sed seruirutis fidelitate. Bern. for they must not obey against the Lord, but in the Lord. And therefore our Apostle euer ioyneth some such clause of restraint, Colos. 3.22. seruants obey, —as fearing God: Eph. 6.6. as vntounto Christ: and, as doing the will of God. Whence it will followe,1. Cor. 7.15. that if any vngodly commandement proceede from our superiorus, we say as Paul in an other case, a brother or a sister is not bound in any such thing, that is, against the Lord.

Vse. Let no seruant thinke it a sufficient warrant, presently to doe a thing hand ouer head, because he is so commanded by his Master, and by God commanded also to please him in all things: but he must looke to the chiefe power, to which his masters is but subordinate, which if it command any thing crossing the former, that saying hath place, whether it be meete to obey God or man, iudge you: Act. 4.5.and besides whatsoeuer is not of faith in the agent, be it neuer so indifferent in it selfe, it is sin. If a seruant here obiect, that he cannot find out the nature of eueryevery commandement; I aduise him so farre as it lyeth in his power, to search that hee may not displease God in any thing, and after this if he cannot be resolued of the vnlawfulnesse of the commandement, I take it that in supposition of a fault, it is rather to be laid on the commaunder, then the obeyer.

2. Those seruants are condemned,Masters must not be pleased in wicked commands. that sooth and please their Masters in wicked courses and practises, who are so composed to eie-pleasing, that the verie countenance of their Masters can carrie them to any iniquitie: that as it is said of Pharaoh, that both he and his seruants sinned, so seruants are contented to be made vassals vntounto their Masters sinnes,Exod. 9.34. as Absolons seruants were in the s…iting of Ammon, and others like the high Priests seruants, the masters reuile Christ, and the men spit in his face: so many masters hate and scoffe at religion, and the seruants for companie cannot endure it.…ike master like man. Others to please their Masters breake the sabbath, by working or carriyng home worke, by iourneying, by lying, and deceiuing: such the Prophet speaketh of▪ that fill their masters houses by briberie and crueltie: whereas they are to please them alwaies with keeping good conscience.Ad aras. The seruants of wicked Saul, who were none of the best, refused to be executioners of his wicked sentence against the Lords Priests,1. Sam. 22.17. although his commandement could hauehave borne them out well enough. Let Christian seruants much more abhorre to please any flesh against the Lord: and from this place frame this conclusion in their owne hearts; Must I please my master in all things? how much more then must I be carefull in all things to please my master which is in heauen.

Not answering againe,]

Wherein seruants may answer, or not answer their masters.Seruants are here in the third place prohibited crosly and stubbornely to reason, and dispute matters with their masters; but in silence and subiection to sit downe with the worse, euen when they suffer wrong: for as they are to carrie a reuerent esteeme of them in their hearts, so must they bewray reuerence, louelove, and lowlinesse in all their words and gestures: neither are they here coped from all manner of speach, for when iust occasion of speach is offered, as by questions asked, they must make respectiue answers, and not in sullennes say nothing: for Salomon condemneth it as a vice and great sinne in seruants, when they vnderstand, not to answer, Prov. 29.19. Yea and when they hauehave receiued wrong, they may in due respect of circumstances, as when the masters passion is ouer, with all submission and soft answers (which breake wrath) cleare themselues from vniust blame laid vponupon them: which was the practise of Dauid towards his master Saul, who hauing a notable signe of his faithfulnesse which ministred opportunitie of speach, he asketh Saul, why he should giuegive eare to mens words, that said Dauid seeketh thy life, whereas now thine owne eyes may see,…. Sam. 24.10. that if I had sought it, I might hauehave had it. And masters in this case are bound in wisedome and patience to …eare them,18. yea and to iustifie them, if they find their faithfulnesse, as Saul did. To this purpose Iob speaketh, that if he had turned from the right of his menseruants,Iob 31.12. and maidseruants, thus contending with him, he could not hauehave answered God, who made them both in the wombe. The thing then here condemned, is that too ordinarie a sinne of seruants, when as they either priuatly mutter and grudge against the commandements and corrections of their masters and mistresses, or else more openly thwart and contradict them; yea by crooked and snarling words, prouoke their indignation iustly against them: by all which, they manifest that they hauehave no feeling of the ordinance of God, no conscience of Gods authoritie, seated in the person of their master, no wisedome to suffer and forbeare, no not for their owne peace sake, nor respect of Gods commandement, which forbiddeth in them all muttering and vndutifull answering againe, a sure signe of a wicked and rebellious heart.

Hence we might note, how the Lord strengthneth his own ordinance in the foundation of humane societie, that he will not hauehave it thwarted in words, no not in stubborne and disdainefull lookes, and much lesse by any action resisted: against which, whosoeuer rebelliously riseth vp in word or deed, resisteth not man, but God and his ordinances, and shall themselues be resisted of God.

Not Pickers,]vers. 10.

By the former, seruants were taught to bridle their tongues, by this precept their hands. The word properly noteth the setting somewhat apart, to ones priuate vse, which is not his, and is vsed,foreign. Act. 5.2. Annanias kept away, and craftily conueied to his priuate vse, that which should hauehave gone another way: So that seruants are forbidden to pilfer the least part of their masters goods, to dispose to their owne or others vse, without the acquaintance of their masters: And herein vnderunder this principall kind, all manner of vnfaithfulnesse is inclusiuely condemned, as the opposition in the next words sheweth, but shewing all good faithfulnesse. Now that seruants, who at this day are so vniust, may be terrified from so heynous a sinne, let them know that there is a booke full of curses and plagues which shall cleaue vntounto them, and enter into their house; the booke is large, twentie cubites long, and tenne cubites broad,Zach. 5. it is full of curses, euen from one ende vntounto the other: it shall come swiftly vponupon them, for it is a flying booke, it shall bring a fire with it to consume a mans whole substance, and without repentance prepareth vntounto the fire of hell, beeing a sinne which shutteth out of heauen: 1. Cor. 6.10.

Obiect. But I hope I cannot be counted a theefe for this,Coloured theft of seruants detected. I would be loath to lay mine hand vponupon any mans goods else, I may make a little bold with my master, and it is but a little wherein I neither can nor would hurt him. Answ. But this lessneth not the theft, because it is from the master, but augmenteth it. For if it be not lawfull to iniurie a stranger, much lesse one who is so neere vntounto vsus: eueryevery man will say, it is more capitall to smite the master then a stranger. Nay, the Lord lesse endureth it in a child toward the father, or a seruant toward the master, then in one stranger toward another. And it is sure that he that maketh no conscience of robbing them, maketh lesse (were it not for feare of law) of robbing strangers: so saith Salomon, Prov. 28.24. Hee that robbeth his father and mother, and saith it is no sinne, is a companion of a destroyer; that is, will easily ioyne with open robbers, to spoile others of their goods also. Besides, to say it is but a small thing, and my master is neither better nor worse for it, the truth is, thou that wilt crack thy conscience for a small trifle, wilt not greatly straine if Achans more goodly wedge come in thy way; he that is vnfaithfull in the lesser, will be vnfaithfull in the greater; serue the deuil for a pennie, thou wilt be more seruiceable for a pound, and augment thy labours, as he doth his wages. And whether it hurt thy Master or no, that is not the question, it hurts thine owne soule, by transgressing the commandement, and incurring the curse of it.

Further, whereas some seruants may truely say, that their masters are hard and straite, and requite their seruice scarce with food and rayment, yet giueth this no leaue to pilfer the least commoditie from him; and what were this else, then to fall into the hands of an harder master, into the hands of sinne and Satan? nay rather as Iacob went through an hard seruice of aboue 20. yeares, through summers droughts, and winters frosts,Gen. 30.33. yet in the end he professeth that his righteousnesse should answer for him, and that nothing miscaried vnderunder his hand, but he made it good: so should seruants in their yeares so iustly carrie themselues, as in the end of their tearme, they may also say, let God make my righteousnesse answer for me.

Obiect. But Iacob in that place delt not so iustly, but rather cunningly with Laban, in helping himselfe to his right, by laying the straked rods in the sheepes watring troughes: whence it may seeme that a seruant may right his owne wrongs, and supplie out of his masters goods, his owne wants. Answ. But farre was it from Iacob to vse therein any deceit, who would not so boldly hauehave inuocated the name of God to such a wicked purpose: besides, what he did was by Gods authoritie, yea and direction,Gen. 31.20. who to helpe him to his right by dreame (as himselfe professeth) reuealed vntounto him such a naturall meanes, as in all likelihood he was ignorant of before: neither was it Iacobs intention, by cunning to conueie to himselfe any of his vncles goods; but onelyonly in such meanes as God had appointed, expected a blessing from time to come. Besides, what can this make to any secret conueiance of their Masters goods, seeing here was a plaine contract and bargaine, betweene him and Laban? from all which, seeing the counsell was diuine, the meanes naturall, the contract open and plaine, and the end, that by the blessing of God he might come by his right, Iacob is freed from the imputation of vsing euill craft, and out of good conscience professed that his righteousnesse should answer for him.

Lastly, let eueryevery seruant consider not only what his master depriueth him of, but withall what he committeth vntounto him; he hyreth him to be true, and not a theefe: he crediteth, and putteth him in trust with his goods, and sometimes with his whole estate, which he would not doe to a theefe. Now to deceiue such as trust him so farre, is against all humanitie. For a man to take a purse by the high way, to steale sheepe, to break an house, is a notable point of the eueryevery in it selfe, and in our account: but none betrusteth such a fellow, no man looketh for any better from him, no man is deceiued in him; but a strong theefe is he, that is vntrusty to him that trusteth him, and relieth vponupon his fidelitie.

Vse. 1. Let this admonish seruants to beware of such vnrighteous waies, as are too common and vsuall: some purloyning from their masters, to diuert to their owne vses, some to riot away, some to plaie away, some to giuegive away; in which courses some are so traded, as that much better were it for many masters to trust to a broken tooth, or a slyding foote, then to put any confidence in them.Prov. 25.19. But fearefull is that sentence against them, 1. Thess. 4.6. God is the auenger of all such things.

Secondly, such masters as are toyled and iniured by the vnfaithfulnes of their seruants, hauehave great cause to examine their owne waies in former daies, and say to their owne hearts, hauehave I beene vnfaithfull to my master, and hauehave I made no restitution? seeing I should hauehave repaied a fifth part more then that I was vniust in; that is all confiscate, and by Gods iust iudgement may carrie much more with it, yea and bring a curse on all the rest: see Levit. 6.4.5. Thus ought the vnrighteousnes of seruants, to force masters to righteous dealing.

But shewing all good faithfulnesse,

Here the Apostle extendeth the former precept, and in this forme of words affirmatiuely propoundeth it, requiring at the hands of seruants faithfulnesse not onelyonly in regard of their Masters goods, but in all other respects wherein a seruant ought to be helpefull to his Master. In the former respect, he must not onelyonly not wast his Masters goods, with the vnfaithfull steward; but he must carefully so farre as in him lieth encrease them: it is noted a propertie of the euill seruant, that he encreased not his Masters talent: he is not accused for decreasing it, but he put it not forth to his masters aduantage. And yet much more must …e by his prouidence, diligence, assiduitie, and care, see that nothing be lost or miscarrie thorough his default, after the example of Iacob and Ioseph, whose diligence was so approoued, that neither the keeper,Gen. 31.38. and 39, 2…. nor Pharaoh himselfe looked to any thing that was vnderunder his hand. In the latter regard he that would shewe all good faithfulnesse, must be faithfull,

1. In his Masters commands readily and diligently to performe them of conscience, and not for eye seruice,The faithfulnes of seruants wherein to be shewed. but whether his masters eie be vponupon him or no. Wherein Abrahams seruant giveth a notable presiden…, whose master sending him to seeke a wife for Izaak, he presently getteth him on his way, prayeth to God for good successe and dispatch of his busines;G…. 24.12. and the Lord accordingly directing him to Bethuels house, where meate was set before him, he refuseth to eate the least morsell till he had done his message.33. But how many seruants are there, who in imitation of such a worthie example, would neglect themselues to dispatch their Masters busines? But contrarie hereunto is the idlenes and lazines of many seruants, who affecting their owne ease, hire others to doe their work, and pay thē with their masters mony or goods: wherein the Master sustaineth a double damage: so also is that common vice of iourneymen, who must first serue their owne turnes and lusts, and then their Masters: whose present necessitie be it neuer so vrgent, can neither command nor perswade the labour of such masterles vagrants.

2. In his counsells and secrets, neuer disclosing any of his infirmities, or weakenesses, but by all lawfull and good meanes couering and hiding them. Contrarie hereunto is that wickednesse of many seruants, who may indeede rather be accounted so many spies in the house; whose common practise is, where they may be heard, to blase abroad whatsoeuer may tende to their master or mistresses reproach, hauing at once cast off both the religious feare of God, as also the reuerent respect of Gods image in the persons of their superiors.

3. In his messages abroad; both in the speedie execution and dispatch of them, as also in his expenses about them: husbanding his masters money, cutting off idle charges, and bringing home a iust account; hereby acknowledging that the eie of his owne conscience watcheth him, when his masters eie cannot.

4. VntoUnto his Masters wife, children, seruants: wisely with Ioseph distinguishing the things which are committed vntounto him,Gen. 39.8. from them that are excepted.

Lastly, as in all his actions and carriage, so also in euerie word, shunning all lying, dissembling, vntruthes, whether for his masters, his owne, or other mens aduantage: In the practise of which duties, he becommeth faithfull in all his masters house.

Motiues to the dutie.Now to incite seruants to all good faithfulnesse, hauing shewed the principall things wherein it consisteth. Let them consider, 1. The promise of blessing made to faithfulnesse, Prou. 28.20. the faithfull person shall abound with blessing. 2. He that is faithfull in little, paueth a way for himselfe to become ruler of much, if God see it good for him. 3. The curse of vnfaithfull dealing: which layeth open a man to the plagues of God, which enter into the house of the vniust person: yea often whippeth him with his owne rodde: bringing often vponupon such as hauehave beene vnfaithfull seruants, by meanes of vnfaithfull seruants, pouertie, and want, or worse things, that their sinne might returne vponupon them with much more bitternesse. 4. That a good meanes to learne rightly to vse our owne portion of goods, is by the carefulll vse of other mens, comming into our hands. For he that wretchedly rioteth and squandreth his masters goods, for most part is giuen ouer by Gods iudgement to bee a waster of his owne. And here taketh place that speach of Christ, If you be vnfaithfull in an other mans goods, Luk. 16.12.who shall giuegive you that which is your owne? teaching, that he that is vnfaithfull to an other, seldome is faithful in his owne affaires.

That they may adorne the doctrine of God our Sauiour in all things.

First, for the meaning. The doctrine of the Gospel,The Gospel called the doctrine of Christ, Why. is called the doctrine of Christ. 1. Because he is the argument and subiect of it: whence some of the Euangelists beginne their writing thus, The beginning of the Gospel of Iesus Christ: and the Apostle Paul beginneth his writing with his setting apart to preach the Gospel of God concerning his Sonne: Mark. 1.1. Rom. 1.1.for Christ Iesus deliuered to death for sinne, and raised again for iustification, is the whole matter. Whence Paul calleth it, the word of the crosse, not onelyonly because the crosse followed it,1. Cor. 1.18. but also in that it is the doctrine of Christ crucified.

2. Because he is the first and chiefe messenger and publisher of it, who in Paradise promised that the seede of the woman should breake the serpents head: and none but the sonne,Ioh. 1.18. who came from the bosome of the father, could reueale, and shewe the fauourable face of his father vntounto vsus: who also in fulnesse of time, to shewe himselfe the cheife doctor of his Church, came in his own person, and went about preaching and teaching this doctrine of the kingdome.

3. Whosoeuer hauehave beene the teachers and publishers of this doctrine from the beginning, either by word or writing (not excepting Prophets and Apostles themselues) or shall be vntounto the ende; they all do it by commandement from him, yea himselfe preacheth in them, and in vsus. Thus the Apostle saith, Eph. 2.17. that Christ came and preached peace to them that were farre off, that is, to the Gentiles in the persons of his Apostles; for otherwise in his owne person, as he was not sent, so he preached not but to the lost sheepe of the house of Israel. And therefore although Paul sometimes call it his Gospel, Rom. 2.and speaking of other Apostles also, our Gospel, yet must it be meant onelyonly in regard that they were the publishers, but not the authors of it, for that is Christ himselfe.& chap. 16.

4. As it proceedeth from him, so it tendeth wholly vntounto him, and leadeth beleeuers to see and partake both of his grace and glorie shining in the same.

Secondly, Christ is called God our Sauiour, 1. To prooue his owne dietie, not onelyonly in expresse tearmes beeing called God; but also by the epithite agreeing onelyonly to a diuine nature, our Sauiour. 2. To imply our owne miserie, whose infinite wretchednesse onelyonly God could remooue, and whose infinite good none but God could restore. 3. And especially in regard of this doctrine; 1. to confirme the diuinitie of the same, it beeing a doctrine of God, and a doctrine of saluation proceeding from our Sauiour. 2. To enforce the dutie towards it: namely that seeing the author of it is God, the matter diuine, the effect saluation, meet it is that such a sauing doctrine, a doctrine of such tidings, should be beautified and adorned.

Doctrine of God adorned two waies.Thirdly, this doctrine is adorned, when it is made bewtifull and louely vntounto men, and this by two things in the professors of it. 1. By an honest and vnblameable conuersation; for carnall men commonly esteem of the Doctrine by the life, and the profession by the practise of the professor. Hence the Apostle would hauehave Christians so compose all their actions,1. Pet. 2.12. as whosoeuer should see their good workes, might be mooued to glorifie God. And this appeareth more clearely in the contrarie: for when the worke answereth not to the word, it causeth the name of God to be blasphemed among vnbeleeuers:Rom. 2.23. and to glorie in the law, yet breaking the law, is a great dishonour to God. 2. By Gods blessing which is promised and is attending such walking, whereby euen strangers to the Church, are forced to beginne to like of the profession; for Gods blessing vponupon his people, is not onelyonly profitable to themselues, but turneth to the saluation of many others. We read of many of the Heathen people, that when they saw the great aduancement of Hester, and Mordecay,Hest. 8.17. they became Iewes. And when the Egyptians saw the great workes that God did for his people among them, it is said, that many of them ioyned themselues to the Israelites. Exod. 12.38.So we read in the Ecclesiasticall storie, that when Licinius was ouercome by Constantine, and the persecutions ceased, which had almost for 300. yeares together wasted the Church, how innumerable of them, who before had worshipped their idols, were contented to be receiued into the Church. On the contrarie, the Gospel is dishonoured, when the Lord is forced to iudge and correct the abuse of his name, in the professors of it; Ezech. 36.20. When they, that is, the Israelites, entred among the Heathen they polluted my name, when they said of them, these are the people of the Lord, and are gone out of his Land.

Fourthly, Seruants adorne the Gospel, when professing it, they by performing all faithfull seruice to their masters in and for God, seeke and obtaine the blessing of God, in the condition of life wherein he hath placed them: whereas the casting off of the yoake in beleeuing seruants, would make men conceiue, that God, whose name they professe, were the author of confusion, and not of order, and that the Gospol were an enemie to ciuill and humane right. For what is more right and equall, then for masters to enioy their seruants, as they do the other parts of their goods? and bet…er might a man misse a great part of his goods, then the person, and labour of his seruant.

Doctr. The meanest Christian in his place, may and ought to bring glorie vntounto the Gospel.The meanest Christian may and must bring glorie to the Gospel. These seruants were sould and bought like beasts in smithfeild; yet must such poore creatures by their faithfulnesse, diligence, and conscience, decke and bewtifie the Gospel, which euen by their liues receiueth either honour, or discredit. In the Tabernacles building eueryevery man must bring lesse or more. The Lord esteemeth not of men by the places they hold, but by their carriage in them. A poore wise child or seruant here, is better then an old foolish King. In a word, no man is called to the truth, but on condition to shew forth the vertues of him that hath called him.

Vse. 1. Let seruants, who for most part, leaue the care of religion to others, consider of this priuiledge, which the basenesse of their calling cannot depriue them of. As in eueryevery nation, so in eueryevery calling and condition of life, he that feareth God, and worketh righteousnes, is accepted of him: yea, the poorest soule called to partake of the liberties of the Gospel, and freedome in grace, is also called to this glorie, that he is one who adorneth the Gospel. Which consideration, may both comfort and encourage poore despised Christians in good waies, and prouoke them by expressing Christianitie in their whole course, to shew their cognisance, and manifest to what house and family they belong. 2. How much more doe those in higher place, set vp for many eyes to looke vponupon, either credit, or discredit the Gospel: and yet we may say of our age, as Christ of his, the poore receiue the Gospel: and this doctrine is much more beholding to seruants then masters, to inferiours then superiours. 3. Masters must vse meanes, that their seruants may adorne the Gospel, and not with the Egyptians, looke only for taskes, and businesse to be done, but neuer exhort them to sacrifice. And yet more wretched are some Masters, who when their seruants entreate to goe and worship in the Church, doe therefore euill entreate them, as those that are too idle.

Vers. 11. For that grace of God, which bringeth saluation vntounto all men, hath appeared,

12. And teacheth vsus that we should denie vngodlinesse, and worldly lusts, and that we should liue soberly, and righteously, and godly in this present world.

13. Looking for that blessed hope, and appearing of that glorie, of that mightie God, and of our Sauiour Iesus Christ,

In these words, our Apostle layeth downe a generall reason, confirming and enforcing all the former precepts; and it is drawne from the end of our redemption, which calleth all sorts of men out of their vaine conuersation, vntounto a profitable and religious course amongst men. Grace hath appeared to all men, euen the basest, aswell to seruants as masters, to slaues as superiours, to one sort as another, that all sorts of men might by new life, and obedience walke answerable thereunto.

By Grace, is meant the doctrine of the Gospel, called Act. 20.32. The word of grace: so Iude, 4. Turne the grace of God into wantonnesse. Because, 1. it is a gift of grace. 2. it teacheth that remission of sinnes, and life euerlasting, are obtained only by the meere grace of God in Christ. 3. it is a meane vnderunder God, to bring beleeuers to the participation of this grace, through remission of sinnes by his blood.

This grace is described, 1. by the adiuncts, 2. by the ends of it. The adiuncts are two: first, the light and cleare euidence of it in the present manner of propounding; in the word appeared, which in the Greeke signifieth a shining out in greater brightnesse then euer before: for before the rising vp of the sunne of righteousnes…e, the greatest part of the world was in darknes; and where most light was in the Goshen of the Church, it was but in shadowes and obscuritie; but now a light is sprung vp to them that were in darknes, the doctrine of grace is gloriously preached to all the world.

The second adiunct, is that saluation, which this grace bringeth, and goeth with this light: for it is the power of God to saluation. And this is amplified by the subiect, all men: that is, mankind, or all conditions of men, seruants aswell as masters, bond as free, poore as rich, women as men, young as old, &c.

The ends of the appearing of grace are two: the former is nearer, namely, to become our schoolmaster or teacher in this present world. And it teacheth two lessons. 1. What we must forbeare and auoid, 1. vngodlinesse, 2. worldly lusts. Secondly, what we must incline vntounto, 1. sobrietie, 2. righteousnesse, 3. pietie. And this we must doe in this present life, 1. That others may witnesse with vsus our faith to be vnfained, for true godlinesse must not be hid onelyonly in the heart, but visible also to the eie of man; both that it may be an acceptable testimonie to the truth, as also for direction to some, and conuiction of others. 2. Because this present world is our nonage time, wherein we must be schooled to these lessons; which time if it be neglected, there is no time hereafter alloted to learne them in. The latter ende is further remooued, and concerneth the life to come; namely, the fruition of our hope, that is by Metonimy, our glorie hoped for, in the appearing of Christ the mightie God, which that it may be a spurre to our more godly course, we are willed to expect. So that the briefe scope and summe of the words is, as though he had thus plainly spoken: There is great reason, O Titus, that thou shouldest thus vrge all sorts of persons, young and olde, men and women, bond and free, vntounto such seueral duties and vertues, as may most beautifie their profession; because that blessed doctrine of grace, offring saluation freely not onelyonly to Masters, but euen to seruants, hath more brightly shined out in these last, then euer before in former ages: and like a schoolemaster instructeth, that we should both denie vngodlines and vnlawfull lusts, as also that we should moderate our owne affections with sobrietie, exercise righteousnesse towards others, and in regard of God, practise the power of that religion which we professe: and further vrgeth vsus with thirsting desire to expect and long after that heauenly blessednesse and immortall glorie now onelyonly possessed by hope, but which shall be fully assured vsus, when Iesus Christ that great God and our Sauiour shall appeare the second time to our full redemption.

For the grace of God]

Doctr. Although the doctrine of the Churches of the olde and newe Testament be the verie selfe same, in regard 1. of the author, who is God. 2. substance and matter, which is perfect righteousnes required in both. 3. scope and ende, to the iustification of a sinner before God; yet are there diuerse accidentall differences betweene them, which that we may the better vnderstand, both the offices, and the benefits by Christ, are meet to be knowne: some of them we shall note out of these words as we shall come vntounto them. The first difference is,1. difference betweene the Law and Gospel. in that the Gospel is called grace, which word the Lawe acknowledgeth not: nay these two are opposed, to be vnderunder the lawe, and to be vnderunder grace. To be vnderunder the law, is not to be vnderunder it as a rule of life, for so all beleeuers on earth, yea the Saints and Angels in heauen are vnderunder it; but to be vnderunder the yoke of it, which neither we nor our fathers were able to beare. For to omit the least part of the yoake, standing in the obseruation of 1. many, 2. costly, 3. laborious, 4. burdensome ceremonies, what a killing letter is the law, which commandeth inward and perfect righteousnesse, for nature and actions, and that in our owne persons? which promiseth life vponupon no other condition but of workes? doe this, and liue; and these must be such as must be framed according to that perfect light and holinesse of nature, in which we were created: which wrappeth vsus vnderunder the curse of sinne, and infolds vsus in the iustice of God, without shewing any merciemercy at all? What a yoke is it that is euer galling vsus for sinne, partly shewing it, partly (not as a cause indeede, but occasionally) increasing it, it beeing the strength of sinne? 1. Cor. 15.56.

Now to be vnderunder grace, is to be freed from all this bondage; not onelyonly from those elements and rudiments of the world, Coloss. 2.20. We are not vnderunder the law in 4. respects.but especially, 1. When the yoake of personall obedience to iustification, is by grace translated from beleeuers, to the person of Christ our suretie, so that he doing the lawe, we might liue by it. 2. When duties are not vrged according to our perfect estate of creation, but according to the present measure of grace receiued; not according to full and perfect righteousnesse, but according to the sinceritie and truth of the heart, although from weake and imperfect faith and louelove: not as meriting any thing, but only as testifying the truth of our conuersion: in all which, the Lord of his grace accepteth the will, for the deed done. 3. When the most heauie curse of the Law is remooued from our weake shoulders, and laid vponupon the backe of Iesus Christ, euen as his obedience is translated vntounto vsus: and thus there is no condemnation to those that are in him. Rom. 8.1.4. When the strength of the lawe is abated, so as beleeuers may send it to Christ for performance; for it cannot vexe vsus as before the ministerie of grace it could; which is an other law, namely of faith, to which we are bound, the which not onelyonly can command as the former, but also giuegive grace and power to obey and performe in some acceptable sort the commandement. And this is the doctrine of grace, which we are made partakers of.

Vse. 1. Euerie Christian ought to take vp that exhortation, 2. Cor. 6.1. We beseech you that you receiue not the grace of God in vaine: not that the sauing graces of faith and louelove, &c. may be receiued and lost againe, which is the Popish collection from the place, which speaketh only of the doctrine of grace and faith, which may be receiued in vaine, and is of all such hypocrites who neuer knewe what neede they stood of this grace: and therefore some receiue it into their eares, not into their hearts: into their profession, not into their practise; into their lippes and tongues but neuer into the louelove, ioy, and other affections of their hearts. Whereas could they see the glorie of this ministration, they would exceede that people in their acclamation and crie,Zach 4.6. How a mā may know that he receiueth the grace of God in truth▪ & not in vaine. grace, grace vntounto it.

Quest. But how may a man knowe whether he receiue this grace in vaine or no? Answ. By these notes. 1. Whosoeuer receiueth this grace in truth, he receiueth together with the commandement, a power which enableth him in an acceptable performance of it; for howsoeuer the law is a dead letter,2. Cor. 3 6. yet the Gospel beleeued, is a quickening spirit, the words of it are spirit and life, in conferring the spirit of life, whereby the beleeuing soule is quickened in the wayes of righteousnesse. The first thing then to be examined is, whether the Gospel be in word or in power: for if it beget onelyonly to a forme and outward profession of pietie and religion,1. Thess. 1.5. it is receiued in vaine.

2. As he receiueth a power, so doth he also a will to obey the precept of the Gospel: he is not now constrained so much by the bond of the law to obey God, but the Sonne hauing set him free from such compulsion, he becommeth a lawe vntounto himselfe, and of louelove and a free heart, (if there were no law nor curse) he seeketh to please God: the gracious working of the spirit bendeth his heart to delight in the lawe, concerning the inner man, and this maketh the yoake easie, and the commandement not grieuous. The next thing then to be examined is, whether thou serue God in the newenes of the spirit, or oldnes of the letter: that is,Rom. 7.6. by vertue of the spirit renewing the soule, and so working the will, and not by the compulsiue power of the lawe; if thou findest not this change and work of grace in thy will, which carrieth euer a readinesse with it to obey God in all his commandements, thou hast receiued this grace in vaine: for Gods people are a willing and free people, and bring free will offrings, their hearts incourage them, and their spirits make them willing, euen there where often power and strength faileth them.

3. Whosoeuer is not stirred vp to thankfulnesse of heart and life for his free righteousnesse by the only merit of Christ, neuer as yet knew what this grace meant in truth; for let a man receiue but a small benefit of his freind, looke how he is affected vntounto it, and prizeth it, accordingly doth he testifie his thankfulnes to the giuer: shall we be thankfull to a mortall man (suppose a Prince) that sheweth vsus a little grace aboue others in some fauourable speach, countenance, or other benefit; and can the Lord power all his grace into an heart which prizing it can possibly be vnthankfull? and where this thankfulnesse is, it will make a man in his heart to louelove God, to feare before him, to reuerence his name and his ordinances, to affect his house, his children, his houshold seruants, and much more his tokens of speciall louelove, namely, his graces in his owne or other mens soules. In his life it will make him beware of all sinne, which may prouoke so gracious a God to displeasure, yea & striue in the subduing of all sinne: for grace will not stand with the regiment of sinne, nor sinne cannot raigne in him that is vnderunder grace: to conclude, it maketh him fruitfull in all weldoing, which well beseemeth the spirit which he hath receiued: for can either such grace as this deserue lesse? or can grace which fitteth her owne habitation frame the heart it taketh vp to lesse then the endeauour in all these? The further application of these notes I will forbeare, and come to the other instructions.

Be sure to hauehave thy part in grace.Vse. 2. Is the doctrine of the Gospel a doctrine of grace; then vse carefully the meanes to hauehave thy part in it; for hereby only thou art vnyoked from the curse and tyrannie of the law, from Gods consuming wrath and iustice, and all the feareful fruits of his displeasure; hereby only thou commest to see God in Christ accepting thy person, and with thy person thy workes: sparing thy weaknes euen as a man spares his sonne that serueth him; entertaining willingnesse where there wanteth strength, and endeauour where there is no power; remitting thy own vnrighteousnesse; imputing the righteousnesse of his owne sonne; and beginning to frame such an image in thy soule, as tendeth to a more happy conditiō then euer thou hadst in thy purest innocencie. A happie merchant he is that sells all to buy this treasure.

Call on others to partake in it.Vse. 3. Call others to partake of it, be speaking of it, tell men what God hath done for thy soule; thou canst not but wish all men conuerted, if thy selfe beest. A righteous man here cannot eate his morsells alone; Christian louelove is like fire, which warmeth whosoeuer stand about it; one brand will kindle another, and iron (saith Salomon) sharpneth iron, so one conuerted man will strengthen the brethren: Andrew wil call Simon, and Philip will call Nathaniel, and the beleeuer wisheth all Gods people to be like himselfe, except his sinnes.

Pitie such as doe not.Vse. 4. Pittie those who are destitue of this grace, and are without the meanes of it in the preaching and publishing of it, for such a people hauehave not yet obtained merciemercy. If Christ were liuing againe vponupon earth, his bowels would earne in compassion to see so many people as sheepe scattered without a shepheard. If we should see a goodly feild of corne stand faire and white to the haruest, but know that there were neuer a reaper in all the countrie to gather it into the barne, but for want of reapers it should all rot and spoile on the ground, it would greatly pittie our hearts: and yet no other is the condition of such people as want able and faithfull Ministers: pray therfore the Lord of the haruest to thrust out laborers into his haruest.

Vse. 5. Detest the vnmercifulnesse of men, who beeing called, neglect to teach the people, for these doe nothing else but damme vp all the streames of grace from them; and so it appeareth in the people committed to such vnconscionabla men, who for most part are so gracelesse and so wicked, as though the old Sodomites were reuived againe.

Bringing saluation.]

This doctrine is a sauing doctrine, and word of saluation to those that were wandring in the pathes of death. Act. 11.14. the Angel wishing Cornelius to send for Peter, affirmeth, that he shall speake to him words whereby he and all his house should be saued. Whence it is called the word of life, Act. 5.20. Goe, preach to the people all the words of this life: and the word of eternall life, Ioh. 6.68. because God hath ordained it to this purpose, that whosoeuer is brought to the faith by it, shall eternally liue thereby.

And here is another difference between the doctrine of the law and Gospel, the which two the Apostle comparing together,2. difference betweene the law and Gospel. he calleth the law, a killing letter, and the ministrie of it, a ministrie of condemnation, and the ministration of death: but the Gospel he calleth a quickning spirit, and the ministrie of the spirit, and the ministration of righteousnesse. Obiect. Psal. 19.7. The law of God conuerteth the soule. Answ. But there the law in a more generall acceptation of the word, comprehendeth the whole doctrine of the couenant of life and saluation, as it is also Psal. 1.1. Blessed is the man that meditateth in the law: that is, the word of God day and night. But in this straiter sence, the law is no instrumentall cause of faith, repentance, or any grace; it only woundeth a man, and prepareth him to conuersion, but conuerteth none; it gendereth to bondage, and bindeth him that looketh for iustification by it, in the conuiction of sinne, and deserued damnation, and there leaueth him in death: only this doctrine of grace, is the conuerting and quickning word, reuealing that God through his Christ is become either pleased, or placable with vsus; till which time we cannot but either lie in a slauish feare and the smarting twitches of our consciences, or else desperately giuegive ouer all; but when by the Gospel we perceiue the readinesse of our heauenly Father to receiue them that returne, then we resolue to seek vntounto his grace, to become his, and to louelove him who loued vsus first. So as the beleeuer can readie answer the Apostles interrogatorie, Tell mee, receiued yee the spirit, by the workes of the law, or by the hearing of faith? by workes, Gal. 3.2.is meant the doctrine of iustification by the workes of the law; and by the hearing of faith, is meant the doctrine of the Gospel: hearing beeing put for the thing heard, and faith, for the doctrine beleeued: they can now answer, that it is the Gospel, that gendreth vntounto life, which is the instrument of the spirit, both for the beginning, and confirming of regeneration and salvation, and that the lawe is no cause (though an occasion) of Gods grace, shewing onelyonly the necessitie of some other righteousnesse, then that in a mans selfe; but not putting a man so prepared into the possession of it, which the Gospel onelyonly can doe.

Vse. 1. If only the doctrine of grace bring saluation, then doth no doctrine of workes bring it, or vntounto it, neither in whole or in part.No doctrine of works can now bring saluation. But the whole chaine of our saluation sheweth, that we are saued by grace onelyonly: 1. Our election, Rom. 11.5. At this time there is a remnant according to the election of grace. But it may be of grace and foreseene workes too▪ but the Apostle setteth himselfe to preuent this obiection in the next words, If it be of grace, it is no more of workes, or else were grace no more grace; but if it be of workes, it is no more of grace, or else were workes no more workes. 2. Our calling, 2. Tim. 1.9. We are called with an holy calling, not according to our works, but according to his purpose and grace. 3. Our faith, Philip. 1.29. It is giuen you to beleeue: and faith is the gift of God. 4. Our iustification, Rom. 3.24. We are iustified freely by his grace. 5. Our sanctification, Eph. 2.10. We are his workemanship created vntounto good workes, which he ordained that we should walke in them. 6. Our perseuerance in grace is by grace, Ier. 32.40. I will put my feare in their hearts, that they shall neuer depart from me. 7. Eternall life is the free gift of God, Rom. 6.23.

Againe, if our saluation were either depending vponupon our hand, or held in our owne hands, more easily might we loose it, then when we were in our innocencie; gold were no sooner taken out of little childrens hands, who minde to play with it rather then to lay it vp, then our comfort out of our owne: but our securitie is, that our cheife treasure is not laid vp in such a weake cottage, but our life is hid in heauen, in the free grace and vnchangeable louelove of God: that now, 1. false Prophets cannot possibly seduce the elect, Matth. 24.24. 2. though many apostates fall backe, yet Gods foundation abides sure, 2. Tim. 2.19. where Gods election is compared to a great building laid vponupon a firme foundation, which may be shaken but neuer ouerthrowne. 3. though our sinnes like so many billows, would growe ouer our heads and drowne vsus, yet this grace is sufficient for vsus, and vpholds vsus that we sleepe not in death. 4. though tribulations may threaten to separate vsus, yet this grace by them driues vsus nearer himselfe; and draweth him nearer vntounto vsus, according to that gracious promise, that in sixe troubles he will be with vsus, and in seauen he will not forsake vsus.

What meane then the enemies of this grace of God the Papists to seeke for any part of their iustification and saluation in merits and works: whereas if we consider the beginning of all our good, which they call the first iustification; the Lord is found of vsus who sought him not, his skirts couered vsus when our father was an Amorite, our mother an Hittite, and we in our blood. And for the encrease of our good, which is that second iustification which they dreame of, and is indeede nothing else but the increase of our sanctification, he beginneth and perfecteth, he is the author and finisher of our faith, by which we stand, and hold on vntounto saluation:2. Cor. 1.24. 1. Cor. 1.8. who shall confirme you to the ende, that yee may be blamelesse in the day of our Lord Iesus Christ.

Vse. 2. If this be a doctrine bringing saluation, then must we embrace it as we would saluation it selfe:Embrace the doctrine of grace as thou wouldest saluation it selfe. there is no man but would lay hold on saluation, yet no man almost claspeth hold on the Gospel to make it his portion: many a one can make it his talke, and his pretence, but scarse any maketh it his portion, by yeelding himselfe to be cast into the mould of it. Now for the right entertaining of it, two things are required. 1. To acknowledge that this word of saluation, is by God sent vntounto vsus as the speciall token of his louelove. This Paul vrgeth on the Iewes his hearers, Act. 13.26. men and brethren —to you is the word of saluation sent: this the Iewes knewe well enough, but Paul would hauehave them acknowledge the benefit, which a verie fewe at this day doe. 2. To be thankefull for such a merciemercy, not onelyonly by accounting their feete beautifull, that are the bringers of such tidings, but by holding forth this word of saluation, as we are commanded, Phil. 2.16. And this is done, 1. by beleeuing it in the heart to iustification. 2. by professing it with the mouth to saluation. 3. by teaching and propagating it to others by holy speach and example: …nd thus onelyonly it becomes vntounto vsus as it is in it selfe, a sweete sauour of life vntounto life. And this dutie is rather to be thought vponupon, because this doctrine although it be in it owne nature a word bringing saluation, yet may it by accident through our default become (though not a cause) an occasion of destruction, and a sauour of death vntounto death; and what a wofull thing were it so to sinne against the Gospell, as it should become (working according to the nature of the subiect) a killing letter vntounto vsus? how fearefull a sinne were it to turne this grace into wantonnes, or to neglect and yet much more despise so great saluation? seeing this is to sinne against the neerest and immediate word of saluation: and if those escaped not vengeance who despised the word spoken by angels; much lesse shall such as despise the word vttered by the Sonne himselfe.Heb. 2.3. Many men when they see the lawe broken, especially those precepts wherein humane societie is more disturbed, as by theft, murther, adulterie, periurie, &c. oh these sinnes cannot be brooked for the foulenesse and detestablenesse of them: but yet the same men liue in a greater sinne then any o… all these, and see it not; namely, the neglect or contempt of saluation offered in the Gospel, which is more dishonourable vntounto God, and much more preiudiciall to his owne soule. Let the Iewes be our glasse herein, in whom the Lord suffered many contempts of his lawe, and yet neuer vtterly cast them off: but no sooner almost had they refused this corner stone, but he scattered them into all windes, and would hauehave no more to doe with them vntounto this day. Let other famous Churches of Corinth, Ephesus, Galatia, Colossus, Thessalonica, the seauen flourishing Churches in lesser Asia, to whom Iohn▪ writ his Epistles in the reuelation, teach vsus, that neuer did any Church wilfully refuse this grace, but ere long God gaue them ouer into the hands of Christs greatest enemies: and so of persons it will be true, that whosoeuer louelove not blessing, the curse of God shall befall them, and runne into their bowels like water.

To all men,]

These words may be expounded, 1. without exception; and then it must be conceiued by way of publication or manifestation of this grace, which in the generall promises of the Gospel is published and offered to all, excepting none, whosoeuer beleeueth shall be saued. 2. with restraint, when this grace bringeth saluation by way of exhibition, not offring only, but conferring the same. And the restraints are two. 1. it bringeth saluation to all men, namely, that are elected and saued: for whosoeuer are saued, must passe by this doore, and come to the knowledge of the truth: neither can this be thought strange of him, who considereth that the Scriptures acknowledge such a generalitie, yea a world of the elect onelyonly. God was in Christ reconciling the world vntounto himselfe, that is, the beleeuers who onelyonly are reconciled: and Christ is the lambe that takes away the sinnes of the world, that is, of his elect: see also Ioh. 14.31. 2. It bringeth saluation to all men; that is, all kinds and conditions of men, not to euerie particular or singular of the kinds, but to all the sorts and kinds of men, to seruants as well as masters, to Gentile as well as Iew, to poore as rich. Thus is it said that God would hauehave all men saued, that is, of all sorts of men some: so Christ healed all diseases, that is, all kinds of diseases; and the Pharisies tithed all hearbs, that is, all kinds; for they tooke not euerie particular hearb for tithe, but tooke the tenths of euerie kinde, and not the tenth of eueryevery hearb.

3. difference betweene the Law & Gospel.And hence we note a third difference betweene the Law and Gospel. That doctrine of the law brought not saluation, no not by way of manifestation to all men; no nor yet to all sorts and conditions of men; that was a more restrictiue doctrine to the Iewes only: and in that couenant was alwaies a difference held, and a wall of partition was set vp between Iew and Gentile, and betweene people and people. Before the flood were the sonnes of God, and the sonnes of men. After the flood, before the law, there was the promised seed, and the seed of the flesh; the sonnes of the freewoman, and of the bond woman: after the law before Christ, was held the distinction of Iew and Gentile: with the former God made his couenant, them he tooke into his teaching, and passed by the other: to these pertained the adoption, the glorie, the couenant, the giuing of the law,Rom. 9.4. the seruice of God, the oracles, the promises; these had his Temple, his Prophets ordinarie and extraordinarie. This difference Dauid implied, Psal. 147. Hee sheweth his word vntounto Iacob, his statutes and iudgements vntounto Israel, he dealt not so with eueryevery nation, neither hauehave they knowne his waies. But now in this last age of the world, this couenant of grace and life at least, for propounding, is made common to all people: now eueryevery man is inuited vntounto repentance,Act. 17 30. the partition wall is broken downe, the vaile is rent, and the mysterie which was kept secret from the beginning of the world, is published to all nations, Rom. 16.26.

Vse. 1. This place thus rightly interpreted, yeeldeth no patronage to that deuise of Vniuersall election,Vniuersall election can not be drawn from this place. which they draw from the vniuersall vocation of men to the knowledge of the Gospel. But many are called, not eueryevery particular man, and the greatest part of the world hauehave alwaies bin out of the couenant; besides of them that are called, few come, so as all to whom this grace is published, participate not in it.

Vse. 2. Note the extent of this couenant farre aboue the other: whence it is fitly called by Iude, the common saluation, as in regard of the ends, and meanes of it, so also in respect of the subiects called vntounto it: so in the former Chapter, vers. 4. it is called the common faith, not onelyonly in regard of the kind, and obiect of it, but also of the subiects, persons of all kinds beeing called thereunto: which consideration should stirre vp our reioysing, in that the barren and desolate hath more children, then the married wife, that the place of the tents of the Church is so enlarged, and the courtaines of her habitation spread out; as we are exhorted, Isa. 54.1.

Vse. 3. Note that the kingdome of Christ admitteth no distinction of men; it is not of this world, which accepteth of men for their place, countrie, calling: but all countries and callings are alike vntounto God, in eueryevery nation and calling he that feareth him, is accepted of him: he neither accepteth the person of the Prince, nor of the poore, for they both are the worke of his hands: he calleth the Gentile, the seruant, the poore,Iob 34.19. and these receiue the Gospel. Where againe we who are Gentiles, and were Lo Ammi, and Lo Ruhania, may reioyce that we are receiued to pitie, and that the wing of Gods merciemercy is stretched ouer vsus, who iustifieth the circumcision of faith, and the vncircumcision through faith. Rom. 3.30.Hence may the poore beleeuer, be he a thrall, a seruant, and base in the world, raise his heart to comfort, that euen he, whom men despise, is called and that effectually, to see the grace and saluation of God; euen he who is perhaps a seruant to some meane man, is a free citizen in Gods kingdom; euen he that hath neuer a foote in earth, is become a purchaser in heauen. Here is no complaint that the prodigall sonne is entertained, and the seruiceable sonne neglected. The Enunch need not say, I am a drie tree, Isa. 56 3.nor the sonne of the stranger, the Lord hath surely separated me from his people, but whosoeuer cleaueth vntounto the Lord to louelove the Lord and serue him, them he will giuegive a name better then of sonnes and daughters, euen an euerlasting name, that shall not be put out.

Vse. 4. This meeteth also with a wofull delusion among many Protestants, to whom when we call for conscionable walking in a Christian course, What, say they, did not Christ die for all men? and is not heauen as open for mee as for others? would not God hauehave all men to be saued? is he not mercifull? will he condemne for such and such things? which what is it else, but from the abundance of grace, to make their sinnes superabound? and thus they plainly shew that they were neuer yet effectually called, and that although they hauehave bin called to the supper, yet hauehave they refused to come.

Hath appeared,]

The Gospel is compared to a great light shining out brightly and gloriously. 1. a light, in that 1. it dispelleth a manifold darknesse, which before occupied the minds of men. 2. in regard of direction. 3. comfort which it bringeth to the beleeuing soule.Matth. 4.15.4. difference betweene the doctrine of the Law & Gospel. And 2. a great light: wherein is a fourth difference from the old Testament, in which all things were more darke and obscure through the vaile of figures, and ceremonies, so as their light was but like the obscure light of the sunne before the rising;The fathers of the old Testament had but a candle to see by, not a sunne, as we. not that the substance and scope of their doctrine was not the same with ours, but that in the manner of deliuerie it was farre lesse lightsome. But now the light is risen vp in glorious sort, shining not as before almost to none but Iewes, but to the Gentiles also: so as according to the Prophets foreshadowing hereof, the sunne is not only risen and in our midheauen, but the light of it is seauen fold bigger then it was before. And the reasons are sundrie:

1. Many were the types, and predictions of the old Testament, which must be knowne to be accomplished in the new; which for this cause must as farre excel the other in light and brightnesse,The very euēts hauehave preached themselues. as the bodie the shadow; or the thing it selfe, the figure and picture of it: truely to this saith one, that the exposition must be more cleare then the text. 2. The promises made to the Church of the new Testament were many moe, and farre more ample, then to the old: as that, from the least to the greatest all should know the Lord: Isa. 11.9.that the mountaine of the Lord should be lifted vp vponupon the toppe of the mountaines, that all the earth should be filled with the knowledge of God, as the waters couer the sea: the which if they be fulfilled, then this great light hath appeared. 3. The generalitie of the doctrine confirmeth the same: For all nations were to be called to the embracing of it, Gentiles, Arabians, Barbarians, and the rest euen of the most barbarous Heathens: much light therefore and perspicuitie was to be required in such a doctrine, as should acquaint all nations, not only with it selfe, but all that doctrine also which was formerly deliuered in all ages to the Church of God: and this latter most full and clearely explaned in the former. This light in this regard is growne (like that cloud) from an handbreadth to couer the whole heauens; and is indeed that water running vnderunder the threshold of the sanctuarie, which is risen from the ankles to a riuer, yea a sea couering the earth. 4. The exhibiting of Christ in fulnesse of time, who came from his fathers bosome,The spirit to the old beleeuers was powred out droppe by droppe, but now in abundance. to reueale things there secretly reserued from the beginning of the world; and the plentifull powring out of the spirit long before promised, and 50. daies after Christs ascension accomplished to the Church of the new Testament, doth certainely seale vp this same truth; besides those expresse places of Scripture, which might be alleadged to this purpose. In 2. Cor. 3. Paul affirmeth, that the ministration of the spirit is farre more glorious, then that of the law, which he calleth the ministration of death; of which he affirmeth, that yet it was so glorious, that it made Moses couer his face with a vaile, without the which the children of Israel were not able to behold him; signifying vntounto vsus, that they were not able to comprehend those manifold obscure types of the Law, till the vaile was remooued; which, saith the Apostle, ver. 14. In Christ is now put away. In this respect our Sauiour affirmeth, that although among them that were borne of women, there was not a greater then Iohn, (who yet in regard of his person, was inferiour to sundrie of the Prophets) because of them all he was nearest vntounto Christ, and in his ministerie pointed at him with the finger now exhibited into the world; yet the least minister, in the kingdome of heauen, that is, of the new Testament, is greater then he. For he can preach that the sonne of man is lifted vp, dead, raised, ascended, which Iohn could not doe, as neere as he was, and much lesse Abraham, Dauid, and the other Prophets, who sawe his daie further off.

Obiect. But hereby it seemeth that before Christs appearing, the doctrine of the Gospel appeared not. Answ. We must consider the Gospel in a double respect: 1. As it is a doctrine conteyning a promise of grace, freely for the Messiah, who was to be the sonne of Abraham, and Dauid; and thus was it euer in the Church, deliuered by God immediatly to Adam after the fall; Moses writ also of him, and to him giuegive all the Prophets witnesse. 2. As a doctrine propounding free grace in Christ exhibited, dead, raised,Evangelium promissum. &c. and thus it appeared not before his owne appearing, before which time it was onelyonly a Gospel fore-promised, Rom. 1.2.

Vse. 1. In that the doctrine of the Gospell is such a shining light, we may see the miserable estate of such as want the meanes of it, who abide in obscuritie and darkenesse, euen as those are in the night, to whom the sunne is not risen;A candle is not so necessarie in a darke house, as the light of the Gospel in the darknes of mens hearts▪ for man naturally perceiueth not the things of God, and therefore vnlesse this instrument of the spirit come, the spirit himselfe by whom onelyonly we knowe the things giuen vsus of God, must needes be wanting. The which consideration should mooue vsus to pittie the estate of such poore creatures, who are in a farre more miserable blindnes, then the Egyptians in their three dayes darkenes. What a lamentable thing is it, that a kingdome beeing giuen for going vntounto it, and men beeing blind of themselues, and not able to see one foote of the way, cannot get any guides or meanes to helpe them one steppe forward? but as blind me… desperately runne vponupon pikes and swords, into pittes and ponds, no one recalling them from present death and deadly things.

Vse. 2. Note hence with how little danger we can shut our eyes against such a light as is risen vp vntounto vsus; shall we without blame now liuing as at midday, see no more nor so much as those who liued in the dawning?Not without great danger can we shut our eyes against the light which hath appeared. shall the light of the sunne be seauen fold greater vntounto vsus then euer before, and yet we stumble and fall, as if we were cast into the midnight? What a fearefull iudgement hangeth ouer our negligence, if vnderunder our ministerie which exceedeth in glorie, we come behind the ordinarie beleeuers of the olde Testament in knowledge, faith, and fruition of Christ with his graces? Is all the pedagogie of the lawe past, wherein euen the Prophets and arch-beleeuers (so farre as we consider the ordinarie ministration) were to vsus but as children in their elements? Is Christ come, crucified, raised vp to glorie, and so the fulnesse of time come wherein we hauehave the bodie and substance? Oh what a disgrace is it, that we should be inferiour to those who obtained but the shadowes? what a great condemnation will it be, that we who are reserued to such means should sinne against such a light? In a misty night to stumble and fall were no such disgrace, no such danger; but with many Christians to say, I am in the light, I see my way well enough, and yet to come behind not onelyonly the Iewes, who walked in a darke light; but euen the Gentiles who not onelyonly walked in darkenes, but were darkenesse it selfe, in the practise of sobrietie, iustice, merciemercy, chastitie, and such like; is an heauie condition, and yet the condition not of a fewe professed Christians.

It will be here said, but God forbid that we should not receiue this light, and walke also in the direction of it, and to say the contrarie were to broach a slaunder. To which I say, that when Christ himselfe preached, most of the Iewes were blind still, so true it is that many who heare and professe the Gospel, yet neuer receiued the light to walke by it. Some receive indeede this light superficially vponupon themselues, as the light of the sunne falling vponupon trees and stones, it enlighteneth the outside, and warmeth the barke a little, but peirceth not into the heart and midst of them: so the Gospel shineth round about many professors, and it may be conformeth some outward actions, and set them forward to speake of it, and for it, at least for a while, but it gets not within them, nor peirceth their hearts: there is no change there, the soule nastie corners of them lie vnswept still, and so they remaine hypocrites still. Others receiue this sunshine no otherwise then the aire receiueth the light of the sunne; when the bodie of the sunne is present, it enlighteneth the whole aire, but the bodie of the sunne departing, darkenes succeedeth againe: so many hea…ers may be affected with the present sound of the word, and thinke themselues sufficiently enlightened, but the sound beeing gone, the former darkenes commeth, they heare many things but keepe nothing, and so make themselues fit for many stripes.

Quest. But how shall I knowe whether I receiue this light aright or no? Answ. By these notes.A triall whether thou receiuest this light. 1. If thou wilt not attempt any thing without the direction of it, no more then thou wouldst thy earthly businesse without the light of the sunne or of a candle. A fewe naturall actions a man can doe in the night time, as eate, drinke, sleepe, &c. but in any matter of weight he will hauehave light: so for workes of darkenes men neede no light nor desire any, but for the least worke of grace, thou must first call for a light. The Apostle wisheth vsus to walke as children of light: but how shall we doe that? the Apostle Iohn telleth vsus,Ioh. 12.35. namely if wee walke in the light; and while we hauehave the light. The Israelites might not mooue a foote towards Canaan, but by direction of the pillar, and the wise men could not goe to Christ without his starre.

Secondly, light is a pleasant thing to the eie, saith Salomon, and a comfortable thing it is to a poore prisoner to behold the light of the sunne, through neuer so small a creuise; In like manner is the glad message of the Gospel to the Christian soule that knowes it aright, as if vnexpected tydings of a pardon were brought to a malefactor readie to execution. Examine thy soule then, are the statutes of the Lord thy delight, thy solace, thy songs in this time of thy pilgrimage? for as the child of God knowes his freedome from all powers of darkenesse, so can he not (if he be out of beginnings of conuersion, and act of temptation) but hauehave sweete comforts in his soule from the sense and feeling of the same.

Thirdly, thou must not onelyonly take direction and comfort, but goe on to one thing yet wanting, required, 2. Cor. 3.18. namely, that seeing we behold the glorie of the Lord with open face, we must be changed into the same image from glorie to glorie: that is, seeing by the appearing of grace the vaile is remooued, that we may see the face of God clearely, now must we by meanes of this knowledge be transformed into his image; that image in which we were created must be daily renewed, and by degrees further restoared in vsus, which is the meaning of the Apostle when he saith, from glorie to glorie: for wheresoeuer this shining light is receiued, it not onelyonly illuminateth the mind with knowledge of the truth; but by little and little it transformeth the whole man into it selfe. Whence the Apostle saith, Coloss. 3.10. that the newe man is renewed in knowledge after the image of him that created him: and no light else can change the thing enlightened into it selfe. Examine then whether thou art not onelyonly inlightened with knowledge and vnderstanding, but whether thou art changed by it from an vnbeleeuer and vnrighteous person, to a beleeuer, fruitfull in the workes of faith, whereby thy selfe shinest as a light in the world.

Motiues to entertaine the light while it is with vsus.Now the motiues to prouoke vsus thus to entertaine the light, are sundrie. 1. Consider our businesse is such as requireth light; the course of Christianitie is an husbandrie, a race, a iourney, a battel. 2. The difficulties, dangers, and obstacles in these businesses are many, and we hauehave need of light to avoide them. 3. The day lasteth not alwaies, Ioh. 12.35. yet a little while, and the light is with you: and let the day once slippe, whosoeuer walketh, walketh in darkenesse, he that worketh, worketh the works of darkenes; the former knoweth not whether he goeth; the latter knoweth not what, or how he worketh: and let this worke be neuer so ciuill and seemely, yea let it be neuer so good in the matter, yet is it euill in respect of the worker. 4. Those that regard not the light while it abideth, iustly either forfeit it, and make themselues vnworthie the kingdome, or by Gods iust iudgement are hardened by it vntounto further euill, the God of heauen in his iustice giuing them vp to the god of the world to be blinded to destruction, and ruled at his will, wherein we might be plentifull in examples. 5. What light soeuer can befall a Christian, is by meanes of this: Art thou in the darkenesse of ignorance and blindnesse? this is a meanes of the spirit to enlighten the darke dungeon of thy heart, and no other. Art thou in the blacke darkenesse of thy sinnes? here is a light discouering the remission of thy sinne, the imputation of Christs righteousnesse. Art thou compassed with the darkenesse of Gods displeasure for sinne? this by offring conditions of grace and reconciliation, maketh the face of God to shine vponupon thee. Art thou plunged in the darke deeps of afflictions and miseries? hence shineth out the light of comfort, mitigation, and deliuerance. Art thou by temptation laid in the darke graue of vtter darkenes, death, and damnation in thy owne sense and apprehension? here onelyonly seest thou Christ abolishing death by his appearing, bringing life and immortalitie vntounto light by the Gospel, 2. Tim. 1.10. Coloss. 1.12.and making thee partaker of the inheritance of the Saints in light. Lastly, the freedome of this gift to such wretched and vngodly persons strongly perswadeth, that we should as freely offer our selues to the light, as it freely offereth it selfe vntounto vsus. The which reason is expresse in the text, which saith, that this grace offered it selfe, and appeared, when men sought it not, desired it not, obtained it not by entreatie, or otherwise. So Ioh. 3.19. the light is come into the world, namely, the world not expecting it, nor wishing it, nay when it shone gloriously vponupon them, they not acknowledging it; and this is not the least motiue to the willing and thankefull entertainement of it.

Commentary on Titus, Part 2 · Chapter 2 (4 of 7)