Commentary on Titus, Part 2 · Chapter 3 (5 of 7)

Commentary on Titus · Part 2 · Chapter 3 (5 of 7)

p. 660Obiect. But the best of vsus are but children in knowledge, faith, obedience, to Abraham, and the rest of the Prophets, and sundrie beleeuers among them. Answ. If we compare person with person, it is true in many of them; but compare Church with Church, they were but children vntounto vsus. Obiect. But a number of men hauehave no grace at all, and others a verie small measure, and the best not so much, but they p. 661finde themselues still to stand in neede of more. Answ. This preiudiceth not the generall truth: for 1. God powreth out his grace abundantly, though most men let it fall to the ground to their deeper damnation. 2. The Church of the new Testament hath abundance, to which while men will not ioyne▪ themselues in soundnes and sinceritie, but hang themselues to it by outward profession alone, as a sient tyed to a t…eee by a threed rather then grafted into it; what meruell if they be emptie of grace. 3. He that receiueth the least droppe of true grace hath abundance, not perhaps in regard of his meanes; but the smallest measure is in it selfe abundance: for the least droppe of these waters shall be as a well springing vp to life eternall; which if it kindly sinke into the soule, out of such a mans bellie shall flowe riuers of the water of life: which things (saith Iohn) spake Christ of the spirit, which they that beleeued in him should receiue: so that although some hauehave more, some hauehave lesse, yet he that hath any,Ioh. 7.39.John 7:39 he that hath the least true grace hath abundance.

Vse. 1. If such plentie of grace be powred out vponupon vsus;Our increase must be proportionable to the grace so plentifully poured out. our care must be to be found answerable thereunto, that according to our proportion our encrease may be: for we may not thinke the returne of one talent sufficient, if we hauehave receiued fiue or ten; seeing where much is giuen, much will be required. Hath the Lord so richly shed out his spirit, that whereas the most excellent Patriarchs saw Christ only a farre off, the most simple of our age may see him in the word and Sacraments euen crucified before his eyes; and will it not be expected, that in all things we should be made rich in him? And thus hauehave we ministred vntounto vsus a ground of examination, whether we finde the fruits and worke of these waters vponupon vsus. When Ioel prophecied of the powring out of this spirit, marke what wonderfull effects he foretold should follow: That sons and daughters, seruants, and maids, old and young should prophesie, should see visions, should dreame dreames: and accordingly at the first accomplishment of this prediction, what vnderstanding? what illumination? what tongues? what miracles? what conuersion to God followed? sometimes many hundreds, sometimes many thousands wonne at one sermon; and how violently was the kingdome taken? We now hauehave the powring out of the same spirit, and more plentifully then they or any age or countrie euer since: but where be these fruits and effects? where or to whome in comparison, is the arme of God made bare, or shineth that excellent reuelation of the mysteries of saluation? where is that faith and acknowledgement of Iesus Christ, which passeth all prophesie, tongues and miracles; yea are but dongue to that excellent knowledge of Christ, which passeth all knowledge?Phil. 3.8. Eph. 3.18. 2. Cor. 3.18.Phil 3:8Eph 3:182 Cor 3:18 We behold indeed the glorie of the Lord with open face, but how fewe are transformed into the same image? p. 662Looke any way vponupon the liues of most men, and we cannot but demurre of the truth of the doctrine. If we obserue in the multitude the high atheisme, contempt of God and his word, his Sabbaths, Sacraments, Ministers, and his whole worship, if we listen vntounto the cursed oaths and imprecations, if we cast our eyes vponupon the iniustice, pride, riot, hatred, and earthlinesse, which dwelleth euerie where with men: can we now conceiue other, but that the wicked spirit which ruleth in the world of the disobedient, is abundantly powred out, rather then this pure spirit here mentioned? And if we behold the numbers of men who scorne and powre contempt on such as hauehave receiued the smallest measure of these graces; can we thinke that such abundant grace is powred vponupon men on earth, seeing the most seeke vnderunder the titles of schisme or heresie, to hunt it and banish it from off the face of the earth? Or yet if we further looke vponupon men, that make shew of receiuing competencie of these waters, who are yet neuer a whit washed, nor euer a whit the cleaner; they come to Church and heare, they seeme to like good things and walke in ciuill conuersation; but in regard of the soundnesse of their hearts, we wash bricks, or Aethiopians, and loose all our labour: may we not now well aske, where is the abundance of this grace we speake of? Or if we looke at such as hauehave receiued true grace, howsoeuer the Lord will bring it to something in the ende, yet we can scarse see on them or in them any such abundance, but like strait necked vessels they receiue it but droppe by droppe, although it be powred on them with full buckets. We seldome see professors like trees of righteousnesse laden with the fruits of the spirit, or walking or standing in Gods orchyard of the Church in a constant course of fruitfulnes: but now and then in good moodes some works of pietie and merciemercy may be fou…d in their hands: and the best of men come farre short of their watring in their encrease. If the spirit were powred out from aboue, Isa. 32.15.Isa 32:15would it not make our wildernesses fruitfull fields? oh let vsus bewaile our owne vncapablenesse in the sence of our wants, and euerie man vrge his owne heart. Is the spirit powred out on my soule? he is the spirit of light and illumination, I should then be filled with all knowledge of God: he is the spirit of grace, compunction, and compassion, I should therefore be much and often in the exercises of repentance and a broken heart: he is the spirit of sanctification, I should therefore abound in all holy conuersation: he is the spirit of consolation, I should therefore exceede with true and sound ioy and peace of good conscience: he is the spirit of louelove, and therefore I should powre out workes of louelove and merciemercy aboundantly, if he were abundantly powred out on my soule. Thus should euerie man examine his owne heart.

2. If vponupon this examination we feele not this plentie of grace, we must p. 663ware of accusing God, but condemne our selues in whom all the fault is, as who refuse and despise so great grace.We hauehave great cause to bewaile our barrennes: whereof are 3. maine causes. If any aske how it can come to passe that such excellent grace should be refused. I answer, there are three maine causes of it. 1. ignorance and blindnesse of minde. 2. hardnesse of heart. 3. securitie: which three destitute vsus of so abundant grace as is offered. First, we see not, know not, and therefore affect not these graces, Ioh. 4.10. If thou hadst knowne the gift of God, thou wouldst hauehave asked, 1and he would hauehave giuen thee waters of life. Water is so necessarie a creature, as nothing can be more dangerously or vncomfortably wanting to the life of man: this eueryevery man seeth by the eye of his sence: and so are much more these spirituall waters of life vntounto the heauenly life, which because men cannot discerne with the same eie, they neuer affect, nor thirst after them: whence it commeth to passe,Tantalus. that (as the Poet in the fable) men stand as it were vp to the chinne in these waters, and yet die for water, euen in the midst of those sweete streames die eternally for want of them. If we want them therefore it is because we thirst not after them: for onelyonly he that thirsteth is called to them,Isa. 55.1.Isa 55:1 and Christ will giuegive onelyonly to him that thirsteth to drinke of them. Enlarge thy heart therefore, wait vponupon the Lord, open thy mouth wide and he will fill it; Samson readie to die for thirst, called vponupon the Lord, and the Lord opened a chawbone, and a riuer came gushing out: so if thou seeing the necessitie, and that there is no way but eternall death without these liuing waters, and thirst after the Lord, and call earnestly, he will before thou shalt want euen by miracle abundantly supply thee: but if thou esteemest of grace as a thing thou maist best want, there is good reason thou be without it.

The second let is hardnesse of heart, and worse then the former: for 2that cannot affect because it knoweth not; this will not though it know, but keepeth the soule drie and barren, without the least droppe of grace: powre a sea of water vponupon a rocke, it remaineth a rocke still, neuer a drop sinketh in; and so is it with many a man, he setteth himselfe by yeares together vnderunder the preacher, he heareth gratious doctrine; but the invinsible hardnes of his heart, suffereth not one droppe of these dewes of heauen to sinke into his soule, but as the light of the sunne shineth onelyonly on the outside of a tree, so doth this sunne of the Church on such a man, but neuer getteth within him.

The third let is securitie, ioyned with extreame neglect of meanes, wherein the spirit vsually conveieth these graces. A man that meaneth to 3be rich, will not neglect his calling nor the meanes …e seeth offered; but he that meaneth to die a begger casteth vp al, foldeth his hands together, putteth them in his bosome, care away, let the squares goe as they will. p. 664Art thou minded to bee rich in grace, then must thou vse the meanes, frequent the places and pipes, where these waters flowe.

Quest. Where shall we hauehave them? Answ. They runne from vnderunder the threshold of the Sanctuarie, …zek. 47.and the ordinarie pipes wherein the Lord in greatest abundance conueieth them, are the word and Sacraments in their right and reuerent vse. The Prophet Ioel hauing spoken of these abundant waters, leadeth his hearers by the hand to the quickspring wher they rise, In that day shall all the riuers of Iudah runne with waters, and a fountaine shall runne out of the house of the Lord, Ioel 3 18.Joel 3:18and water the valley of Sittim, where the choice Cedars were, betokening the trees of righteousnesse within the pale of the Church of God. Here then is the place where thou maist drawe with ioy waters out of the wells of consolation: all in the plurall number,Isa. 12.4.Isa 12:4 waters, wells, because here is promise made of more abundant blessing. And yet while thy plough goeth abroad, thou maist not be idle within doores, for the Lord would euer hauehave a Christian on the gathering and gaining hand; and therefore hath appointed priuate instruction in the family, priuate prayer, priuate meditation, priuate reading and conference, (things scarse vsed among Christians, though they scarce can be Christians that vse them not) and hath promised, that where and when two or three be thus gathered in his name he will be present: and he is no where emptie handed: yea where one man apart shutting his doore, praieth or meditateth alone, the Lord seeth in secret, and repaieth his paines with such store of grace, as all men may see him openly rewarded: yea let a man be most alone (if in such duties) he is in most comfortable companie and fellowship with the Lord.

Doctr. 2. All the grace that is bestowed on vsus is by meanes of Iesus Christ:Christ our Lord the fountain of all our welfare. for with him is the fountaine and headspring; yea he is the head which sendeth life, sence, motion, and direction into all the members: resembled in that holy oyntment which ran downe from Aarons head and beard euen to the skirts of his garment.Psal. 133.2.Ps 133:2 The Euangelist after he had affirmed that Christ was full of grace and truth, addeth that of his fulnesse wee receiue grace for grace:Ioh. 1.16.John 1:16 so the Apostle, Colos. 2.9.10. In him dwelleth the fulnes of the godhead bodily, and wee are compleat in him. But how come wee to share with him in it? The next words declare it, which is the head of all principality and power: as though he had said, because in himselfe he hath the well-head of glory and maiesty, the which becommeth ours in that he is also the head of his Church. And as here our Apostle in general concludeth that all the graces of regeneration are through him, so were it easy in particular to goe through the rest of the graces and obserue them in the scriptures all ascribed to this proper cause. As, 1. peace with God and our selues, Rom. 5.1. 2. entrance and p. 665accesse vntounto the Father through him, Eph. 2.18. 3. wisedome and vnderstanding whereby God in him purposed to enrich vsus, Eph. 1.8. 4. consolation and comfort which aboundeth through him, 2. Cor. 1.5. 5. eternall saluation, which is the gift of God through Iesus Christ, Rom. 6.23. But in such a plaine doctrine we will spend no more time. Those generall places will saue vsus that labour, Ephes. 1.3. who hath in Christ blessed vsus with all spirituall blessings: and Rom. 11.36. for of him, and thorough him, and for him are all things: and, 1. Cor. 1.30. he is made of God vntounto vsus, wisedome, righteousnesse, sanctification, and redemption.

Vse. 1. Want we any grace? call vponupon God in the name of Christ,In thy want beg grace at his hands. Whatsoeuer ye aske the Father in my name he will giuegive it vntounto you: get Christ to be thy owne, become a true beleeuer, that thou maist in him beginne thy prayer with our father, this is the way to be rich in grace. What a chaunge was there in Zacheus, when as once Christ came vntounto him? whereas before there was nothing in him but iniustice, oppression, forging, and whatsoeuer was naught: now we see faith, louelove, iustice, merciemercy, restitution, reformation, yea with saluation eueryevery grace accompanying it.

2. Hast thou receiued any spirituall grace?In thy supplie be thankefull vntounto him. sacrifice not vntounto thine owne net, but be thankfull vntounto God in Christ. This the Apostle teacheth in his owne practise in the former place to the Romans: of him, and through him, and for him are all things, to him be glorie for euer.

3. Take heede of quenching that grace, neither grieue that good spirit of God by thy sinne, for thou camest hardly by it: for Christ must come downe from heauen, humble himselfe to the dea…h, rise againe, ascend, and now make continuall intercession, before he could procure thee the least grace. A thing very little thought of.

Vers. 7. That we beeing iustified by his grace, should be made heires according to the hope of eternall life.

Now follow the ends, why we are brought into this new condition, which are two. 1. our iustification before God. 2. the purchase of life eternall. In the former are to be considered, 1. what is meant by iustification. 2. what by Grace. 3. the doctrines.

Iustification is the absolution of a sinner from his sinne, and the punishment of it, by the satisfaction of Christ the Redeemer,Iustification what. apprehended by faith. 1. The absolving of a sinner: this the Apostle declareth when he opposeth vntounto it accusation and condemnation,Rom. 8.33.Rom 8:33 It is God that iustifieth, who shall condemne? for seeing a man by nature, and the cursed practise of sinne, is depriued of the glorie of God, and cannot but heape vp wrath against the day of wrath: before euer he can come to a comfortable p. 666estate, he must be acquitted necessarily of the guilt and curse of his sinne, both in the high court of heauen, where God is the supreame Iudge, as also in the inferiour court and consistorie of his owne conscience. Now if it be asked, how the sinner shall be thus absolued; the rest of the words of the definition declare. For 2. I adde, it is by the satisfaction of Christ the Redeemer, wherein are contained both the matter, and forme of the iustification of a sinner. The matter, is Christs satisfaction, his obedience in his life, in his death; in fulfilling the law, and in suffering for our not fulfilling it; and the merit of all manifested in his resurrection and glorious ascension. The forme, is the imputing of that obedience, whereby the righteousnes of Christ doth now become the beleeuers as truly and really by imputation, as it was Christs owne in action. So as it is no legall iustice, which requireth personall obedience in the straitest tearmes of the law; but Euangelicall, whereby the beleeuer satisfieth by the merit of a Mediator, and in the person of a suretie; which satisfaction is accepted, as though it were performed in his owne person. And thus the cure is proportionable to the disease: that looke as by the first Adam sinne went ouer all, who are naturally borne of him, namely by imputation and propagation; euen so by the second Adam iustice and righteousnes is imputed vntounto all which are supernaturally borne of him. And 3. I adde, that this satisfaction of Christ, is apprehended by faith, the proper worke of which grace is as by an hand to receiue Christ with his merits, and bring him home into the owne heart: whence it is that to beleeue in Christ, and to receiue him, are put for one and the same thing, Ioh. 1.2. it is the mouth of the soule whereby we eate and drinke his flesh and blood, Ioh. 6. yea such a speciall instrument to this purpose, that it is said in sundrie places to iustifie vsus, by laying hold on the merits of Christ which properly iustifie: and we by it, though not for it, are said to be righteous.

Secondly, by Grace in Scripture, sometime is meant the gifts of grace, that is,What is meant by Grace. any good gift which proceedeth from the fauour and louelove of God towards man, whether priuatiue, withholding euills deserued, or good things which we would abuse; or els positiue: and these either generall and more common, as giuen to elect and reprobate, such as the gift of tongues, learning, prophecie, miracles, &c. or more speciall, whereby onelyonly they that are to be saued are distinguished. As namely, that first and eternall grace of election; and that second grace whereby such as are elected and giuen to the Sonne, are in due time by effectuall vocation, iustification, and sanctification, lead vntounto glorie and saluation. All these are of his grace,1. Pet. 5.10.1 Pet 5:10 whome Peter calleth the God of all grace. But there is yet another grace of God, which is no gift infused into vsus, but resideth in p. 667God himselfe; which is his free fauour and grace, by which he loueth and accepteth his elect in Christ his beloued: and this is the first, and cause of all other subsequent graces. Which is both to be distinguished from the former, because the Scripture doth alwaies distinguish them in the doctrine of iustification, Rom. 11.6. If of grace, then not of workes; and more plainly, chap. 5.15. much more the grace of God, and the gift by grace hath abounded to many. As also must be applied to this text; not only, 1. because it is the proper sense of the word in all such places as treat of the iustification of a sinner before God: but 2. because the Apostle by mentioning of grace againe, secludeth all that prevision of works formerly mentioned, which might be motiues vntounto God for the bestowing of his grace, that all causes and occasions of the free grace of God out of God might be excluded: and 3. to free the text from that corruption which by Popish doctrine is fastned vponupon it.

For how doth the Papists wind themselues, when they meete with this and such like places, that with them they may hold their blasphemous doctrine of iustification by workes, and humane satisfactions? you shall hauehave the latter Iesuites affirme the same thing verie confidently with the Apostle, that we are iustified freely by his grace, as though they were of his minde and of ours, and as if no difference were betweene vsus in this maine matter (which I dare say if we were agreed in, we should not long dissent in any matter of great moment) but they speake in their owne sence, and retaine a tricke of their mentall reservation, which both destroyeth the text, and ouerthroweth the foundation of religion. For 1. by Iustification, they meane not that compleat righteousnesse of Iesus Christ, which the Lord imputing vntounto vsus, accepteth vsus in; but a kind of righteousnesse, which God putteth into vsus, to make vsus iust: which is nothing else but a physicall change of the heart from euill to good, or a motion from iniustice to righteousnesse, at the first imperfectly begunne, and needeth a second iustification to eke it out. 2. By Grace, they meane nothing lesse then this fauour of God in Christ, accepting his elect; but certaine gifts of grace bestowed of fauour, or habituall graces of faith, hope, and charitie, which are daily perfected by the daily exercise of them. And what is this els then to say that we are iustified, that is, made iust before God by the inherent righteousnes which he bestoweth vponupon vsus; the which righteousnes (not of Christ but) of our owne infused into vsus (not imputed vntounto vsus) doth formally iustifie the sinner in the sight of God.

But this evasion, 1. offereth great violence to the text,A Romish shift auoided. wherein as we hauehave heard, the Apostle opposeth these two, grace and good workes, 1as his vsuall manner is in all those places where he handleth this doctrine p. 668as in the seat of it; and it is to be marked, that what the Apostle here calleth grace, he giueth three titles vntounto it in the former verse: all of them without our selues, and peculiar vntounto God himselfe: 1. bountifulnesse, 2. louelove, 3. merciemercy: and not only this place, but sundrie such paralel places shew plainely, that by grace cannot be meant any thing infused into vsus, but only a free fauour in God accepting vsus as righteous: 2. Tim. 1.9. Who hath saued vsus, and called vsus with an holy calling, not according to our workes, (marke by the way that exclusiue) but according to his owne purpose and grace giuen vsus; but when? before the world was. Let now any man of common sence say, whether this grace whereby we are saued, be any gift of grace infused vntounto vsus, vnlesse it could be infused before the world was, or we were in it.

Secondly, this conceit confoundeth two distinct things, namely, our 2iustification, and sanctification: which the Apostle distinguisheth, 1. Cor. 6.11. and Rom. 5. are noted two things which befell vsus by Adams sinne, 1. the guilt of that sinne. 2. the natiue corruption or pronenesse and propensitie to any other sinne, as a iust punishment of the former: and accordingly he distinctly noteth two things, that by the second Adam are restored vntounto vsus: the former is freedome and absolution from that guilt, which is our iustification before God: and the latter is the repairing of Gods image, which is called regeneration, which is here imperfect, but shall be hereafter raised to that legall righteousnesse from whence we fel: implying vntounto vsus, that as we must retaine the distinction betweene the guilt and corruption of sinne, so also must we betweene the freedome from the one & the other: which this popish interpreattion confoundeth.

Thirdly, this interpretation of the phrase by the Romish teachers, maketh 3the iustification of a sinner faile against those two maine rules which in Scripture are ascribed vntounto it. 1. whereas the righteousnesse of God is made manifest without the law, Rom. 3.21. this shall be false, for the law reuealeth that righteousnes which is by inherent qualities, gifts, of grace, or the habit of louelove. 2. whereas the iustification of a sinner, is by a righteousnesse which satisfieth the iustice of God: such a righteousnesse as this cannot doe so: for our best inherent righteousnesse is mingled with corruption, is verie imperfect, farre from that which the lawe requireth, and … from that which God accepteth; who neuer accepteth but such as bring perfect righteousnesse, either of their owne, or of the Mediators. All which I hauehave propounded for the right interpretation of this phrase, because it nippeth in the head all that Popish deuise of iustification by workes, so derogatorie to this Apostolicall iustification by grace, as they can no sooner be reconciled, then can fire and water, light and darknesse: and that abandoning such tricks of mens braines, we might come to conceiue p. 669the truth of this fundamentall doctrine, as the Scriptures hauehave taught vsus to conceiue of it.

Doctr. The righteousnesse of a sinner before God,The righteousnes of a sinner before God is no qualitie in the beleeuer. is not any qualitie in the beleeuer, but that which the Lord imputeth and accepteth through his sonne. For, 1. the Apostle here speaking of renewing of beleeuers inwardly and in truth, yet ascribeth not their righteousnesse thereto, but attributeth it wholly vntounto grace. And if we speake of the righteousnesse 1of a sinner before God, regeneration is indeede a companion of it, but no part of it: besides, he saith not we are iustified by grace, but by his grace;Gratia iustificās in solo deo subiective, in nobis obiectivè tantum in est. which is euen his gracious accepting of vsus in his Sonne, and not for those graces which he worketh in vsus, which are ours after he hath once giuen them. 2. Whereas the Apostle, Rom. 1.7. saith, that by the Gospel the 2righteousnesse of God is reuealed, by this righteousnesse cannot be meant that iustice of his, whereby he satisfieth himselfe against sinne: for that is more manifest in the law, & the Gospel is a kind of mitigation of it: neither any righteousnes, though of God in man, which properly is not called the righteousnesse of God being imperfect, in part, and mingled with much staine of sinne: & therefore necessarily must be meant of that righteousnes which himselfe imputeth & accepteth a sinner perfectly righteous in; which is able to acquit him before the barre of his iudgement, as no qualitie in the beleeuer is able to do. 3. This Euangelicall righteousnesse, 3which fully acquitteth vsus before God, is opposed to our owne best righteousnesse: Philip. 3.9. not hauing mine owne righteousnesse, which is by the lawe, but that which is by faith in Christ: which place is worthie our further opening, as a notable decider of this maine controversie betweene our aduersaries and vsus. In which it is plaine, that the Apostle speaketh of two kinds of righteousnesse: the one which is a mans owne, not hauing mine owne: the other which is an others, and that is Gods, or Christs. The former, he calleth the righteousnesse of the lawe, namely, whereby a man through obseruation of the lawe is accounted righteous: and in this Paul would not be found: not that he would not be found fruitfull in good workes, but he would not be iudged by them, they being in comparison of the lawes puritie and perfection a stained clout. The latter, in which Paul would be found that he might finde acceptation in the sight of God, is not his owne but an others. 2. not obtained by any works, not excepting the best: but apprehended by faith, which cannot be said to lay hold on any thing within vsus, but something which is without vsus. 3. it is of God through faith, that is, such a one as God freely through his Christ giueth vsus, and maketh ours, not by putting it into vsus, as other graces, but by imputing it vntounto vsus, and by this meanes acquitting vsus: and 2. of such a person, that is God as well as man, seeing otherwise p. 670eueryevery man is depriued of the glorie of God. These two the Apostle euerie where so opposeth, that whosoeuer cleaueth to the one falleth from the other, and whosoeuer will be iustified by the righteousnesse of the lawe, is abolished from Christ: which must not be so conceiued, as that they are not most friendly and necessarily knit in the same iustified partie; but that in the act of iustification, they can no more agree together to the presenting of a sinner righteous before God, then can the most contrary things in nature be accorded in the same naturall subiect.

Obiect. But the Papists cannot endure the word imputation, or that one should stand righteous by anothers righteousnesse, no more then one can be learned by another mans learning. Answ. What blindnesse is come on them that cannot endure the Scriptures phrase; Psal. 32.1. blessed is the man to whom the Lord imputeth not sinne; 2. Cor. 5.19. God was in Christ reconciling the world vntounto himselfe, not imputing their sinnes vntounto them: and the phrase of not imputing sinne, and imputing of righteousnesse is repeated in Romans 4. tenne times; so as they must needs be strangers in the Scriptures to whom it soundeth strangely. Againe, although there be in men who are singular persons, proprietie of learning, wisedome, and gifts; yet there is a common righteousnesse betweene Christ and the beleeuer; who now are not two, but one flesh, bone, and bodie. Neither need it seeme so strange as they make it, for the Lord to impute vntounto a man that which is not his owne: for we say that nothing is imputed to vsus, but that which is our owne: but a thing is ours two waies, 1. by infusion, inherence, o… adherence; or 2. by account or reckoning; which maketh another mans as truly ours, as if it were in our owne person: as appeareth in paying a debt of a thousand or hundred pounds by a suretie, which as fully and freely dischargeth vsus of it in reckoning and account, as if our owne persons and hands had paid it. And thus was he who knew no sinne made sinne for vsus, that we might be the righteousnes of God in him.

Obiect. But this is against the Scripture, which saith that God will not iustifie the sinner, Exod 32.33. Rom. 5.19.Exod 32:33Rom 5:19that is, account him iust, who is not so; and Paul saith, that we are made iust, and therefore not reputed only. Ans. The Scripture saith also, Rom. 4.5. That God iustifieth the vngodly: and therefore this is to picke a quarrell at the Scriptures themselues rather then at our doctrine. The truth is, that God iustifieth not the wicked while he is so, while he is considered in himselfe, while he wanteth both inherent and imputed righteousnesse: but this hindreth not, but that after such a one is changed and set into Christ, who is made his righteousnesse, both he is accounted as he is indeede righteous in the sight of God. As for that of Paul, saying that many are MADE righteous, the p. 671next words loose the knot, namely, by the obedienc… of one; that is of Christ imputed vntounto vsus. Neither can that which they say that by this our doctrine a man shall be both a godly and vngodly, a iust and vniust person; any way cloud & vail this truth to an vnderstanding acquainted with the Scriptures: for why may we not grant what they say as true in a diuerse respect? seeing the beleeuer is by nature the child of wrath, by the grace of regeneration renewed indeed but in part: and yet by the gift of Christs righteousnes, of whom he is a member, perfectly iust in the sight of God.

Vse. 1. Hence we learne, how to conceiue such texts as wherein some infused grace is said to iustifie vsus, as faith is often said so to doe: but not for the worke, nor the worthines of it; but only as it is a means apprehending this righteousnesse and grace of God mentioned which indeed iustifieth. True it is, that true faith is in it selfe a rare grace,Pides iustificat non absolute, s…d relative, scil. cum obiecto. non efficiendo, sed afficiendo & applicando. and of great prerogatiues, and excellent in the fruits, effectually working by louelove, hope, patience, feare of God, and such like; but yet cannot in, or for it selfe, or by any of these bring vsus boldly into the presence of God, but onelyonly by beleeuing that Christs righteousnesse imputed vntounto vsus, is our iustification before him. 2. Where our iustification is ascribed to inherent grace and workes of righteousnesse; as where Abraham is said to be iustified by workes; such places cannot be meant of the iustification of the person himselfe before God, but of the faith of the person before men: for if any worke iustifie before God, of necessitie it must bee a perfect worke, and proceede from a person perfectly iustified and sanct…fied▪ as Abraham himselfe when he offered his sonne was not: the true meaning of that place is this, Abraham was iustified by workes, that is, he restified by his workes that he was by faith iustified in the sight of God.

Vse. 2. We learne hence further where our righteousnesse is laid vp for vsus, Isai. 45.24. In the Lord I hauehave righteousnesse and strength, the whole seede of Israel shall be iustified and glorie in the Lord. Of ou… selues we are desperate bankrupts, and hauehave not one farthing to make straight withall; which the Lord seeing, he dealeth with vsus as with those two debters who had nothing to pay, he forgiueth vsus all. Luk▪ 7.….Luke 7Behold then the Sonne of God, set out thy propitiatorie, Rom. 3.25. get the lintels of thy soule sprinkled with the blood of this immaculate lambe, and thou shalt escape the stroake of the reuenging angel: cast away thine owne ragges, and if euer thou wouldst get the blessing, wrap thy selfe in this garment of thy elder brother, and when thy father shall sauour the smell of thy garments, he shall bless… thee, and say,Gen. 27.…7.Gen 27:7 Behold th… smell of my sonne is … the smell of a field, which the Lord hath blessed ▪ feare not to be compleat in him, this long white to be needeth no eeking, ne…deth no pa…ching: p. 672say with that holy Martyr, and liue and die with it in thy mouth, onelyonly Christ, onelyonly Christ.

Vse. 3. Seeing here falleth to the ground whatsoeuer can be ioyned in the worke of iustification with the merit and obedience of Christ, as any matter or meanes demeriting the sauour of God, we must beware of euer ioyning with the Popish religion, who by their doctrine of merits and humane satisfactions, abrogate the death of Christ, and are abolished from him: see Gal. 5.2.4.11. If we can any way iustifie our selues, or satisfie for our selues,Christ and saving graces are no circumstances, but the substance of all religion. the death of Christ was vaine: It is therefore as safe ioyning with the Turkish religion as theirs. If it be said, the difference is not so great as you make it; I answer, that we differ not in circumstances, but in such a fundamentall point, as if the Apostle may be iudge, one of vsus must needes be fallen from Christ, and hauehave no part in him: what then will it availe to professe the articles of faith, and to be the Church of God? vnl…sse that can be a true Church which is abolished from Christ, and fallen from grace.

Should be made heires according to the hope of life eternall.]

In these words is laid downe the second ende of that newe condition into which beleeuers are brought. In which for the meaning two parts must be considered. 1. The right and priuiledge of beleeuers, who beeing once iustified by faith are made heires of life eternall. 2. their present tenure of this their inheritance, by hope.

For the former: The word heire in the first and proper signification betokeneth a lot,foreign. and is vsed sometimes in the new Testament with allusion vntounto the twelue tribes, whose portions were deuided and distributed vntounto them by lot, as Eph. 1.11. whence that people was more peculiarly called the lines and heritage of the Lord, as whom himselfe made partakers of all the good things of that land: and by proportion those also who by faith laid, or shall lay hold vponupon his couenant, for all those spirituall and eternall good things shadowed out thereby.Haereditas est successio in vniversum ius desancti. But commonly it signifieth those who after a mans death succeed him in his goods and possessions; especially children, whose right it is to inherit their fathers lands and possessions: and thus must we become heires by becomming the sonnes and children of God. Now whereas children are either naturall or adopted, our title to this inheritance commeth in by the grace of adoption, seeing Christ is the onelyonly naturall sonne as we confesse in our Creed; and the phrase of the text is obseruable, which saith, we are made heires, but not so borne: so as this inheritance belongeth properly vntounto Christ the naturall sonne, the heire, and first borne of many brethren: and consequently through him communicated vntounto vsus, who are sonnes by adoption: Ioh. 1.12. whosoeuer receiued him, to them he gaue power, that p. 673is, right, title, prerogatiue, to be the sonnes of God. Now if we would distinctly knowe the manner and meanes of our title, in a word this it is: All the right of our sonneship is by Christ, for the foundation of it is Gods louelove embracing men in his beloued,The ciuill law accounteth the heire, and him that so maketh him but one & the same person. who beeing the naturall sonne of God, must become our brother by taking our flesh, that therein we beeing vnited vntounto him, might also after a sort be vnited vntounto the Father, and the blessed spirit: the which vnion, because it could neuer be knit so long as our sinnes were in sight, necessarily in our flesh must the Sonne of God giuegive himselfe vp vntounto the death to satisfie the iustice of his Father, to remooue all the guilt and curse of our sinne, and to giuegive vsus beleeuing in him perfect righteousnesse: that thus beeing iustified, we might become heires no otherwise, then if we had beene borne of God himself: and that thus by Iesus Christ beeing set againe into the liberty of sonnes, the inheritance might as certainely belong vntounto vsus, as it doth to himselfe beeing the naturall Sonne.

Thus we see how we come to be heires, now if we would knowe of what we are heires, the text telleth vsus, of life eternall: which what it is, because it standeth in immediate fellowship and coniunction with God, we are not able to conceiue, for it neuer entred into the heart of man. This we know of it, that beeing the state of the elect with God hereafter, that beleeuers hauehave a right vntounto it, yea and by faith hauehave entred into some part and degree of it alreadie, hauing receiued as it were a turfe to assure them of the possession of the whole. It is called life, which is the most pretious thing a man can desire, farre aboue goods, and lands, or any other comfort: Satan said, that skinne for skinne, and all that euer a man hath will he giuegive for his (euen naturall) life. And eternall, Heb. 9.15. of the eternall inheritance: 1. Pet. 1.4. an inheritance which is immortall, vndefiled: it hath indeede in regard of the godly a beginning, but it hath no ende, for it fadeth not away, but is reserued in the heauens: neuer was there such an inheritance vponupon earth; for as it falleth not by the death of our father as others doe, so it faileth not vsus by our owne death, but wee are thereby rather put into more full state of it. And because if it were an vncomfortable life, the continuance of it were the greatest miserie of it, therefore elsewhere the Scripture calleth it Paradise, a place of all delight and pleasure, yea where the Saints enioy fulnes of pleasures at Gods right hand, alluding to that Paradise planted by Gods own hand, to make it a delight for the innocent estate of man. And Abrahams bosome, wherein the Saints receiue refreshing: which is a borrowed speach, taken from fathers, whom as they carrying and cherishing their little ones in their bosome: euen so the elect freed from the miseries of the world, are cherished as in the bosome of the father of all the faithfull. And the ioy p. 674of the Lord, into which the faithfull seruant shall enter: And for the glorie of this estate, Paul can scarce tell how to expresse it, but calleth it the riches of the glorie of the inheritance: Eph. 1.18. Matth. 25.34.Eph 1:18Matt 25:34it is called a kingdome of the Father prepared for his children, and neuer was there such a kingdom wherein all the subiects are kings and heyres of the whole, and all of them partakers of the same incorruptible crowne of glorie, as here they be. 1. Pet. 5.4.

Secondly, the present tenure of this inheritance is by hope: for our inheritance is not so much set before our bodily eyes, as the eyes of our faith, which is not of things present, but of things to come. And yet although it be an estate to come, the Lord would not leaue vsus without such graces as beeing conuersant about it might serue vsus in this life to retaine our hold and comfort therein: such as are faith, hope, and patience. Now hope signifieth two things, 1. the thing hoped for, Rom. 8.24. hope which is seene is not hope. Eph. 1.18. What is the hope of the calling. 2. For the gift whereby we hope and expect good things promised: and this must of necessitie here be meant, because life eternall of which we hauehave spoken, is the thing hoped for. This grace hath the Lord for our incouragement and comfort in and for the state of this life onelyonly put into the hearts of his elect, that they might hereby hauehave a certaine hold and expectation of all that good which God of his merciemercy through the merit of his Christ hath promised: the which shall cease when they come once to see that which they now hope for: seeing hereafter can be no hope, not in heauen, for the godly shall enioye all blessednesse their hearts can wish: not in hell, for the damned can neuer hope for any good.

Doctr. The blessed condition which the elect are raysed vntounto beeing once absolued from sinne, is, to hauehave the priuiledges of Gods children, and to become heyres of eternall glorie. This honour hauehave all his Saints, whō he rayseth from the dust and dunghill to set them among Princes: and the reason is, because he hath giuen them his Sonne, in with merits for their righteousnesse: he hath giuen them the gift of faith which is the very portall of heauen: and the grace of hope which is as a staffe to vphold them vntounto the end of their pilgrimage. The doctrine beeing the verie words of the Apostle here and in so many places, we will rather labour in the excellent vse, then in the further proofe of it.

Eternal life being an inheritance must needs be most free.Vse. 1. That which the Apostle specially aymeth at, is that heauen is not merited but a free gift: here it is called eternall life, which is the gift of God, Rom. 6.23. It is called here an inheritance in that the elect are called heyres: it is against the nature of an inheritance to come any way but by free gift: legacies we know are most free without desert, p. 675without procurement, and what an absurd thing were it for a child to go to his Father to offer to buy his inheritance? it is said here further that we are made heyres, that is, adopted, not borne to the inheritance, and therefore it is so much the more free. And lastly, it is here called an eternall inheritance, which if it so, be how can it be merited, beeing so far disproportionable to any thing we can doe. What place in the Scripture can more effectually exclude the merit of life? and yet what part of Apostolicall writing is it not most consonant vntounto? The Apostle Peter speaking of this inheritance, calleth it the grace of life, 1. Pet. 3.7. The Apostle Paul through the whole Epistle to the Galatians opposeth these two, to be heyres by the law, and heyres by promise, and faith whosoeuer are Christs, are Abrahams children and heyres by promise: that is,Gal. 3.29.Gal 3:29 we who are Gentiles must receiue the inheritance no otherwise then▪ Abraham did, and thus become Abrahams sonnes, but he was heyre by promise and not by merit, and so must we. Obiect. But we are Gentiles, how can we become Abrahams sonnes? Answ. Christ was Abrahams sonne, and we beeing in Christ are one with him, and so in him become Abrahams sonnes, and therefore must inherit by promise as he did. The like we read Rom. 4.4. Those that will be heyres by the law, make the promise of none effect: as the Papists doe by their two iustifications, the former of merciemercy by grace, the latter by the merit of workes. Obiect. But life eternall is a reward, great is your reward in heauen.Voluir deus istā connexionem vt ad bona opera sequatur beatitudo non tamen vt effectus causam sed vt aliquid coniunctum cum illis ex de… constitutione. Martyr. in Rom. 2.Rom 2 Behold I come shortly and my reward is with mee. Moses looked for the recompense of reward. Answ. Not to stand vponupon that why it is so called, namely, by resemblance, beeing giuen in the end of the life and labour, as the reward in the end of the worke: It may truly be called a reward; but 1. a free one in regard of vsus, due no other way vntounto vsus then by vertue of Gods promise, for God is no debter further then he promiseth. 2. Neuer due to any worke for the merit of it, but vntounto the worker for the merit of Christ in whom he is, and through whome the imperfection of his obedience beeing couered, his person first and then his work findeth acceptance.

2. It teacheth vsus if we would hauehave right to life eternall, to become the sonnes of God, and consequently heyres:Whosoeuer would hauehave right to life must become a sonne. seeke to be resolued that thou hast a childs part in heauen. Quest. How shall I come to know this? Answ. A man may know himselfe an heyre of grace by two things. 1. by the presence of faith, for this intitleth into the Couenant, Heb. 11.7. 1Noah by faith was made heyre of the righteousnesse which is by faith. Faith in the sonne of God is it which maketh thee the Kings sonne, and free borne: this is the meanes of thy freedome, here commeth in thy title, if thou reliest only vponupon the merciemercy of God in Christ for thy saluation: p. 676which proper worke of faith casteth out the bondwoman with all her sonnes, who shall not be heyres with the sonnes of the freewoman: for whosoeuer will be iustified in whole or in part by the workes of the law, as Turkes, Iewes, and that Romish Agar with all her obstinate children, are by this one doctrine, if there were no moe in the Scripture disinherited. 22. By the presence of sanctification of heart, and sanctimonie of life: for as only iustified persons are intitled and written heyres of heauen; so only sanctified persons are iustified. Hence is it that we read this inheritance to be entayled to them, Act. 20.32. Inheritance among them that are sanctified: by which note mocking Ismael is cast out, close hypocrites lurking in the bosome of the Church, and open profane Esaus: the childrens bread is not cast to such dogges. Read for this 1. Cor. 6.10.11.

3. This doctrine teacheth vsus to set our hearts vponupon this inheritance: a man that hath any possibilitie to befall him cannot keepe his mind, but it will be running after it, insomuch as many wicked children in regard of their patrimonie, will enquire into their fathers yeares, and grow sicke of their mothers: and it is ordinarie that such as looke for windfalls by decease, will be feeding their hearts with their hopes: so should it be with vsus, who may without iniurie to our Father, long after our inheritance in heauen: and as wee see men take no content in any part of the earth, no nor in the whole, comparable to that peece or portion which is their owne: euen so should not we suffer our hearts so to wander after earth or earthly things, as that we settle our contentment any where but where our inheritance,Set thine heart vponupon this purchase. and our treasure is. The which desire if it filled our hearts, three worthy fruits of it would manifest themselues through our liues. 11. It would moderate the eagar cares of this life, and would not suffer men to become drudges, or sell themselues as slaues vntounto the earth: for he that taketh himselfe to be an heyre of heauen, is well inough prouided and cared for alreadie: his father hath left him so well as he need not basely shift for himselfe. 2. It would content the minde with any present 2condition. This it was which contented Abraham, Isaac, and Iacob, with their continuall pilgrimage vponupon earth, because they looked for a better citie: Hebr. 11.8.9.Heb 11:8Heb 11:9when as once this tooke vp their hearts, they could cheerefully sit themselues downe in their tents, they could dwell in strange countries contentedly, they could receiue the promises a farre off thankfully, they could goe on in obedience to God, what way soeuer he called readily; and in all this they did not for the present desire a better outward condition, but thought that the best portion which their heauenly Father allotted out vntounto them. So we see how men expecting reuersions are content for the time to liue bare, and goe neere the wind, and swallow p. 677vp their present wants in hope of that to which they are heyres: they thinke the time of their further enlargement is not farre off, and this helpeth well to put off the present. 3. It would strengthen the heart in induring chastisments and corrections vnderunder Gods hand, or 3from mans; for they know they are heyres indeede, but as yet in their minoritie, and for the time must be put vnderunder Tutors, and the rodde as well as others: but the time commeth which will bring their lands into their owne hand, and then they shall be at their owne hand, and hauehave libertie inough, and herewith may the children of God raise their hearts from vnderunder the heauiest afflictions.

4. Set thy selfe well to keepe this inheritance, and the deeds of it, laie vp the couenant safe in the closet of thy soule;Keepe well the deedes of it. hide the word which is the indenture of God passing it vntounto thee, in the midst of thy heart, let not Satan or any cheater defraud thee of it. There are many vnthriftie prodigalls in the world, who no sooner can their lands or portion come within their hands, but by riotous and vnthriftie courses they soone become their owne executors: but let it be written to eueryevery child of God. Art thou borne by thy second birth to such faire demeanes? art thou heyre to such a goodly birth-right? oh prize it aboue all that can be giuen in exchange for it. Beware of profane Esaus speach, What is this birthright to mee? No, rather take vp Naboths▪ answer to King Ahab, who would hauehave gone beyond him for his patrimonie; God forbid that I should sell the inheritance of my Fathers. 1. king. 21.3.God forbid that I should for this or that sinfull pleasure, this or that messe of pottage, or trifling commodity; or whatsoeuer coyne hauing Satans superscription vponupon it, sell mine inheritance.

5. This doctrine affoardeth sundrie grounds of most sweet consolation. 1. The meanest beleeuer is a great heire,Comfort to those that are heyres. and that to all Gods best blessings: a truth which fewe see as they might and ought, and therefore faile of that comfort which God hath put into their hands. Obiect. Alas, 1wil a poore despised soule say, I am lesse then the least merciemercy of God, and am not worthy to gather the crummes of merciemercy vnderunder the Lords table. Answ. Exercise thy selfe in the duties of faith, repentance, invocation, louelove of God and men; and thou shalt not want a worthinesse to bring the inheritance home vntounto thee: for neither doth the Lord immediately giuegive it thee, nor canst thou immediately receiue it; but by Christ the Mediator, who hath worthinesse inough, at his hand thou hast it. Obiect. But I am a weake creature and vnable to receiue it at his hand. Answ. Ye…, but goe on sincerely in a good course, let it be neuer so weakely or faintly, he will not breake a bruised …eede: comfort thy selfe, for be it thou canst not as thou wouldst know and apprehend him, yet he p. 678can knowe and apprehend thee, and this will be thy saluation. 2. Gods children beeing such heires, they cannot but in the meane time be well 2prouided for till their patrimonie fall. We know, that great heires in their minoritie are well and honestly maintained; their fathers beeing rich and kinde, will not suffer them to want things fit for them; and what they want in the purse they hauehave in their education: and if they be any way scanted for the present, they shall afterward find it with much aduantage. 33. In any want thou beeing thy fathers heire, mayst boldly repaire to thy Father, with good hope to speede in any request which he seeth fit for thee, and making for thy good; and he will be so farre from sending thee away emptie, that it will be his ioy that thou canst discerne and make request for things good for thee: this wil… be a prevailing motiue with him, oh this is mine heire, I may not denie him that which is so good for him. 44. Whatsoeuer losse may befall thee, beeing the child of God thou loosest not thine inheritance. Thou maist loose thy libertie, thy living, thy friends, thy life, but thine inheritance is reserued in the heauens: thou shalt cease sooner to be a man, then an heire: yea when other by death loose all, thou shalt by it be entred into thy full estate. This expectation of a durable substance caused the Saints to endure with ioy the spoyling 5of their goods, Heb. 10.34. 5. In the enduring of afflictions comfort thy selfe herein, thy Father may frowne, chide, buffet and scourge thee, but he will neuer disinherit thee. Other fathers sometimes out of their owne displeasure, and sometimes out of their sonnes misdemeanours doe disinherit their heires, but the Lord cannot growe into such displeasure with his children, as …ue… to cast them out whome in his Christ he hath once admitted into his house. If his sonnes sinne against him, he will visit their sinnes and scourge them with the rodds of men, but his merciemercy and truth will he neuer take from them.

Now of the tenure by which we hold life eternall, namely of hope, I hauehave spoken twise before in this Epistle at large, chap. 1.2. & 2.13. to which the reader may looke backe: onelyonly in a word note, that it is a mark of a man set into this new condition, to hope and wait for the blessed inheritance in heauen: 2. Cor. 5.2. We sigh, desiring to be clothed with our house from heauen: 2. Tim. 4.8. the description of the godly, to be those that louelove the appearing of Christ. And if all creatures groane with vsus for the time of their deliuerance, how ought we much more for whom such things are prepared. Hence it followeth, 1. that it will not stand with a conuerted heart to linger after the things of this life, or to make his heauen vponupon earth, or to hauehave equall affection to earth as heauen. 2. nor to neglect the meanes whereby this hope is confirmed: whether outward offring, as the Gospel, ministerie, word, Sacraments; or inward receiuing, p. 679as faith vnfained working in obedience.

Ver. 8. This is a faithfull saying, and these things I will thou shouldst affirme, that they which hauehave beleeued in God might be carefull to shew forth good workes.

The first words of this verse beeing as it were a finger pointing to some excellent matter, some take to be a preface making way and winning attention to the sequel of the verse: others thinke it to be an epiphonema, or graue shutting vp of that matter which immediately goeth before; as giuing consent and acclamation vntounto the most weightie and necessarie doctrine of free iustification by the grace of God in Christ: which doctrine because the Apostle by the spirit of prophesie did foresee, would be most strongly opposed, he purposely by a vehement asseueration strengtheneth: as also the doctrine of Christian hope, which although it be not of things seene, yet is it of things so faithfull and firme in respect of the promise, as the Christian soule may without wauering and doubting, relie and leane it selfe vponupon the faithfull accomplishment of it. But I take it, the words may not vnfitly be referred to the whole doctrine propounded both before and after, there beeing the same scope of both: for what new thing is the Apostle to teach which he had not taught and vrged before? and what particular is expressed in the verse, which formerly hath not beene deliuered to young and old, men and women, servants and other; all which estates after their conuersion vntounto the faith, are in speciall called to readines in euerie good worke, vers. 1. and to what other ende are those large descriptions of our twofold estate, but to strike on the same string, that howsoeuer we could not in the former attaine to any fruitfull conuersation; yet now in the latter it were a shame not to adorne our profession and calling? and what other end learned we of the appearing of grace, but that vngodlines and wordly lusts beeing denied, we should liue soberly, and righteously, and godly in this present world? So as I say, the Apostle setteth a seale vntounto his whole doctrine; that it is true and faithfull, most vndoubted and certaine in it selfe, and most worthie of all our credit and faith; seeing nothing can be truelyer spoken, nothing more profitably beleeued, nothing more comfortably practised, then the truth here deliuered vntounto vsus.

Quest. But are not other doctrines true and faithfull, yea as true as this? and is not all Scripture of diuine inspiration? Answ. Yes, neither doth our Apostle oppose the truths of Scripture, as though one were more or lesse true then another, but in more necessarie or more questionable truths, he setteth here and there a marke or pointng hand, both to vrge the authoritie and necessitie of the one, and also to force men more easily to yeeld vntounto the truth of the other. Example hereof we hauehave, 1. p. 680Tim. 1.15. in such a fundamentall point as is saluation onelyonly by Christ, to be opposed by so many hundreth heretikes, it is no maruell if we see some starre set by it, or a light held ouer it, that none may passe by it, vntill they hauehave diligently waighed, and fully resolued vponupon the truth of it. In like manner beeing to entreat of the difficult labour, care, and work of the ministerie, from which women as not beeing capable of it are interdicted, and of the excellencie of the function, which no man might either rashly take vponupon him, or negligently execute beeing lawfully called: and beeing further to set downe a certaine rule, vntounto which all the lawefull callings in the Church are to be conformed. In such a waightie matter as is the preseruation of the Church and pietie, he prefixeth a worthie preface, 1. Tim. 3.1. This is a true saying, if any man desire the office of a Bishop, he desireth a worthie worke. But where the Apostle doth all these things (as in this place) he could with lesse reason depart from his ordinarie manner.

All truths of God must be deliuered, but some more dwelt vponupon.Doctr. The Ministers of God must teach euerie truth, reueale the whole counsell of God, and keepe nothing backe; but some truths must be dwelt vponupon and more auouched then others, and namely, such as are either more necessarie or more contradicted. This is the wisedome of the spirit of God himselfe, who by his penmen distinguisheth of truthes, and hath neither prefixed Behold, in the beginning of euerie sentence; nor affixed his Selah in euerie ones ende, but onelyonly in truths more observable and remarkeable then the rest. Which point may receiue a generall confirmation from this obseruation, that the penmen of Scripture beeing to write the historie of things past, because they were of facts more vndeniable as things running into the sences of men; they stand not so much vponupon ratifications and asseuerations; yea a number of historicall books there are, the authors of which are not known to the church. But when they come to write prophesies of things to come, and things in reason more improbable; then the authors name, his kinred, his calling, with other circumstances of time, place, and persons seruing to confirme and conuince the truth of prophesies are registred. And if these truthes were either more necessarily then ordinarie concerning the Church, or more liable to opposition and exception, then was much more caution and confirmation vsed. To avoide multitude of examples whereby this point might be strengthened, I will onelyonly insist in that prophesie which more neerely concerneth vsus that liue now in the newe Testament; namely of the Reuelation: The which booke because it describeth the state of the Church from the time of Iohn the last of the Apostles, vntill Christs comming againe: and especially the proceedings, pride, and fall of Babylon the great whore, with all the kingdomes of Antichrist: the holy p. 681Ghost could not but foresee, what labours and trauailes Satan and his instruments would take to weaken and impaire the credit and authoritie of this aboue all other books, wherein he preuailed so farre, as euen some true Churches called the truth and authoritie of it into question: and therefore it is worth the marking with what a number of confirmations this booke aboue all other in the Scriptures is backed. First, the author of it is set in the forefront or face of it, The Reuelation of Iesus Christ, who professeth himselfe to be foreign, and foreign, the first and the last, Rev. 1.1.11.Rev 1:1Rev 1:11the beginning and ending, which is, which was, and which is to come, euen the Almightie: so in the seuerall Epistles to the Churches, in seuerall stiles he challengeth them to be his; Thus saith he, 1. that holdeth the seauen starres in his right hand. 2. he that is first and last, which was dead and is aliue. 3. which hath the sharpe two edged sword. 4. which hath eyes like a flame of fire, and his feete like fine brasse. 5. which hath the seauen spirits of God, and the seuen starres. 6. he who is holy and true, who hath the key of Dauid, who openeth and no man shutteth, and shutteth and no man openeth. 7. he who is Amen, the faithfull and true witnesse, the beginning of the creatures of God.

Secondly, the instrument or penman, his seruant Iohn the Euangelist, the Apostle, the Diuine; who for the further and more full authority of it repeateth his name at least fowre times saying, I Iohn.

Thirdly (to omit many) in the last chapter are fiue testimonies heaped together,vers 6 7.8. that if it were possible no man might be found so obstinately wicked as euer to doubt of it, but that he that shold stād against the truth of it might euen gainsay the shining of the sunne it selfe:Contra solem obloqui. 1. of the Angel 2. of God himselfe the Lord of the holy Prophets. 3. of Iesus Christ, Behold, I come shortly &c. 4. of Iohn, I Iohn heard and saw all these things. 5. the protestation of Iesus Christ, vers. 18. I protest—if any man shal adde or diminish from these things of this booke, God shall adde all the plagues of it against him, and take away his part out of the booke of life. Now had this booke neuer to hauehave bin oppugned, there had not needed such strong and frequent confirmations: neither would the holy Ghost hauehave bin so earnest in a needles matter.

The like we might teach out of particular examples. How earnest is the Apostle in the poynt we hauehave in hand beeing the very foundation of Christianity, not here only but elswhere in his writings? when he saw that men would ioyne the law and gospel; circumcision and baptisme, Gal. 5.2. Behold I Paul say vntounto you, if ye be circumcised Christ shall profit you nothing: and vers. 3. I testifie againe vntounto you: and 4. ye are abolished from Christ, and fallen from grace: he could not satisfie himselfe in his vehemencie against such a doctrine as this was. Nay, the sonne of p. 682God himselfe hath left vsus his owne example in this point of wisdome, who was wont in his teaching vntounto diuerse more necessarie truths to prefix his Amen, Amen I say vntounto you; which is in sence all one with this of our Apostle if we consider the speach, though in the speaker and manner of speaking was wonderful difference; himselfe beeing the author and Amen it selfe, euen the faithfull and true witnesse, and all other so farre only true as they testified from him. And so he often shutteth vp his speach with, he that hath eares to heare let him heare: and then let him that heareth or readeth consider,Greenam. such sayings carrie salt with them, and for such the Lord planted the eare more especially.

Vse. 1. To teach Ministers in matters of weight to deale so soundly, as the conscience of the hearer may be as firmely stablished in the truth taught and perswaded, as if an angel from heauen should come and teach an other doctrine he may be held accursed; so as the verie hearts of the hearers may say, this is a faithfull doctrine and saying: for thus as the Gospel is the word of truth, cap. 1.1.so shall it be held in much certenty by the professors of it. And it is a fault blame worthie in many Ministers, who when they are occasioned by the place in hand to speake of some controuerted or most necessarie truth; either for idlenes because they will not so much trouble themselues, or for vnfaithfullnesse avoide, by declining and shunning such truths the displeasure of the times, which godly Ministers must swallowe, that the truth opposed may be setled in the hearts of men: not to speake of such as are infamously guiltie of some vices vnrepented of and vnreformed, which maketh them balke and betray necessarie truths, which in that regard they dare not mention.

Points of contro…ersie must b… diligently heard & taught.2. It is a great fault of hearers, and worthie amendement, who cannot well indure to heare of points in controversie, especially betweene the Papists and our selues, whereas their vnderstandings and iudgements are so farre from beeing stablished in the certaine truth of such things, as eueryevery winde or blast of the skulking Iesuite or Papist is able to vnsettle them in great matters, and turne them off their grounds. Now if it bee the teachers part to insist especially in such needefull points as are most opposed, and hardlyest yeelded vntounto; it must needes be the hearers to provoke themselues to the right discerning of such differences: for neither doe the contentions of the teachers so much concerne themselues as their hearers; neither ende they in themselues, but in the hearer. See we not how if neuer so grosse or slender a point of carnall libertie be contended about, it will carrie the applause almost of all men with i…? Is it meete then that any Saint of God be a looker on? and not rather according to the commandement,Iude 3.Jude 1:3 that euerie one should contend for the faith once giuen? and can they contend vnlesse they be taught how, and here instructed p. 683with weapons? This admonition is the more needfull in these dayes so full of danger by the seduction of Papists, separators, libertines which swarme euerie where: the daily encrease of all which is not more incredible then lamentable.

3. We learne hence how to conceiue of the point and doctrine in hand, seeing the wisedome of Gods spirit vseth to speake to the worth of the thing, and by such prefaces and markes of speciall worthinesse pointeth to some weightie and needfull point; vsing here another stile then if he should speake of mint and cummin, and some smaller points of religion. We meet not in eueryevery precept with an oyes, or warnword, but where we do, we must conceiue such not the motes, but the beames of our religion, requiring our best attentions, and diligence in the entertayment. And therefore we must yeeld more then ordinarie audience to this Apostolicall doctrine, not passing by it as a thing which long since we hauehave learned out of Catechisme, and so are past it; but seeing the Lord doth so solemnly recall it into our eares and vnderstandings, we must call together and summon our best sences and affections to heare and receiue it. And the rather, because two things are implied. 1. That it is a most true and necessarie doctrine, because the holy Ghost is so earnest in it. 2. That it is not so soone learned as men may thinke; for although it be not much contradicted in the mouthes and by the words of men, yet is it exceedingly in their practise and conuersation.

And these things I will thou shouldest affirme,]

In this Apostrophe vntounto Titus, and the words following, the Apostle after a sort dwelleth in the commendation of his doctrine: for not contenting himselfe to call it a faithfull doctrine, he turneth himselfe presently to Titus, and wisheth him in this verse to be instant in teaching i…, as in the next to be diligent and vigilant against the contrarie. And here 1. he commandeth, not exhorteth Titus, I will that thou teach these things, that is, both which I hauehave formerly deliuered, and now presently follow. 2. Hee prescribeth the manner how Titus shall teach them, That thou affirme: that is, as it is a most true and faithfull doctrine, so do thou by all meanes most constantly, and vndoubtedly perswade and maintaine it. The originall word is a borrowed speach from those that giuegive or sell a thing to an other, who are bound to defend the title, gift,foreign. or sale of it against all claimes, suits, and entanglements: wherein is insinuated, that although it be a faithfull word▪ yet it shall not saile to be called into question, and meet with strong opposition, and therefore Titus must the rather bend himselfe to make it good, against all cauill… and questions that can be mooued about it, or against it.

p. 6843. Hee enterla…th againe the summe of the doctrine which he dwelleth in the commendation of, That beleeuers be carefull to shew forth good workes. foreign ▪The Greeke word is a militarie word, taken from such as set themselues in the foreward or front of the battaile, and manfully march before the rest, so encouraging the whole band following to the like valour and diligence as they see in them their leaders. This word would our Apostle translate to Christians and conuerts to the faith, whom he would not only hauehave fruitfull in good workes, but ardent, forward, and the first in them; going before others as leaders, captaines, patrons and examples.

4. Hee affixeth a reason why he doth so vrge him to the teaching of these things, These things are good and profitable vntounto men. The streame of expositors conceiue these words, as the iust praise and commendation of good workes by our Apostle immediatly before mentioned, including a reason why beleeuers should be fruitfull in them: But I rather conceiue them as an enforcement of the dutie vponupon Titus, for these reasons. 1. had the Apostle applied them to good workes, it is not likely he would hauehave seuered them from the former words by a full point: hee might sooner and aptlier in that sence hauehave said, which are good and profitable, or (as in the end of the next verse) for they are thus and thus; rather then after so full a stoppe so suddenly hauehave returned to that matter which seemed absolued and finished. 2. These words in the other sence giuen, seeme to make an easie entrance, and beat an high way to the next branch of Titus his dutie, namely to set himselfe against the contrarie doctrine. 3. The opposition in the end of the next verse clearly leadeth me to this exposition, which is, as this kind of doctrine is good and profitable, so that other forme of doctrine which standeth vponupon idle questions and genealogies is vaine, and vnprofitable. Thus then let vsus take the entire sence: This doctrine which I hauehave and doe deliuer vntounto thee for the vse of the Church, is a faithful word, do thou therefore affirme it boldly, and confirme it vntounto beleeuers: the which if thou dost, thou shalt propound things which are good and profitable: good, that is, wholesome and sound in their owne nature: and profitable, that is, of exceeding good and necessarie vse thorough the whole life of man.

A good worke cannot come from any but a good man.Doctr. 1. In that such as beleeue in God, must be carefull to shew forth good workes, we may obserue from whom a good worke can onelyonly proceed; namely, from beleeuers. For in vaine had it beene to hauehave vrged the doctrine of good workes vponupon wicked ones and vnbeleeuers; there i… an other doctrine more proper to them▪ namely that doctrine which may strike them with sorrow for sinne, sence of damnation, prickings of p. 685heart, and terrors of conscience, so as they might be prepared vntounto faith, and these workes of repentance, the fruits of amendment of life. Therefore that we might know this doctrine of good workes proper to beleeuers, our Apostle calleth for them of none other; well he knew that no other could do them, he knew that men cannot gather grapes of thornes, and that till the fountaine were pure, the issues and streames must needs be troubled and corrupt; he knew that first the tree must be good, and then the fruit, and that the inside must first be made cleane: In a word, that whosoeuer hath not his heart purified by faith, is an vncapeable hearer of this doctrine. Obiect. But are not vnbeleeuers as well bound to good workes as beleeuers; i… not the law vniuersall, and the commandement, to doe good, and abstaine from euill generall? Answ. Yes, they are bound to bring forth such good workes as are the fruits of faith, which before regeneration is an impossible commandement: for eueryevery tree which bringeth not forth good fruite, shall be hewen downe. Quest. But what if an vnbeleeuer doe that which God commandeth, as giuegive almes, build Churches, colledges, heare the word, pray, maintaine the ministry, &c. Answ. We cannot here fitlier speake then with the Apostle, whatsoeuer is not of faith is sinne: & without faith, it is impossible to please God. Obiect. But then if I be not assured that I am a beleeuer, it is al one to doe good or euill, to sit at home or come to church, to pray or not to pray, &c. Ans. It is not all one, seeing the action commanded is good in the matter, and may doe good vntounto others, and may bring some temporall blessing, or remooue some temporall euill from the partie himselfe, as appeareth in that semblance of repentance in Ahab without faith and truth: although in the doer, in the forme, and in the ende it faileth. But the action forbidden is euerie way, and out of measure sinnefull and damnable. Obiect. But it is not all one to be condemned for doing an action forbidden, and to be condemned for doing an action commanded not done of faith. Answ. No, for though both be condemned, yet the iudgement of the latter is farre easier, and the stripes farre fewer: for it is easier for some then for others of them who are all condemned.

Vse. 1. There can therefore be no iustification by workes, as the Church of Rome teacheth,Opus quod qui fecerit vivet in eo non fit nisi à iustificato. Aug. de spi…. & lit. c. 29. if they can be onelyonly the fruits of persons alreadie iustified.

2. Neuer content thy selfe that thou doest good workes, of charitie, liberalitie, merciemercy, or deuotion publike or priuate; vnlesse thou hast a ground in thy selfe, that they are fruits of sauing faith, which hath purified thy heart, and so brought thy person and worke into acceptance: for before this time, let them seeme in thine eies neuer so bright & glistring, yet are they no other in Gods then shining darkenesse and beautifull deformities. p. 686It is not thy honest meaning▪ nor diligent deuotions, nor good intents which bring acceptance to a worke; but faith working by louelove: deceiue not thy selfe in that thou hast done that which thou wast commanded; for it is the presence or absence of faith that putteth a difference in the same worke, done by vertue of the same word. Caine offereth sacrifice to the Lord, so doth Abel: Phineas is zealous for the Lord, so is Iehu; Peter weepeth for his sinne against Christ, so doth Iudas also: here is the same worke, but not the same acceptance: where is the difference now? By faith Abel offered a better sacrifice then Caine: and if Peters faith had failed, so had his fact too as well as Iudases. If thou prayest, pray in faith,Mark. 11.24. Hebr. 4.2.Mark 11:24Heb 4:2 beleeue and thou shalt receiue. If thou hearest, mingle the word with faith, else it becommeth vnprofitable: and so in other dutyes.

3. This sheweth that numbers are vncapable of the doctrine of good works, and therefore Ministers must be wise to propound it in the due season of it; and first labour in rooting faith in mens hearts, & these fruits will easily rise.

Professors of the Gospel must be the first and forwardest in eueryevery good worke.Doctr. 2. Professors of the Gospel are aboue all other not only called to the practise of good workes, but to be the first and forwardest, yea lights and leaders vntounto others. 1. In regard of their present estate: they are the children of their heauenly Father, and therefore must resemble him; and so walke as they may testifie themselues of this houshold 1of faith:Matth. 5.24.Matt 5:24 for what a dishonour were it to their high calling to be exceeded and outstripped of Infidells? They are Gods workmanship created in Iesus Christ vntounto good workes. They hauehave receiued the spirit of grace which onelyonly can make them fruitfull as good trees laden with the fruits of righteousnesse. They are inlightened in the knowledge of Iesus Christ,2. Pet. 1.8.2 Pet 1:8 wherein it were a shame to be either idle or vnfruitfull, and not to shine out as the lights of the world in holding forth the word of life in all godly conuersation.

Secondly, that such as beleeue may be blamelesse, and so put to silence 2the ignorance of foolish men: 1. Pet. 2.15.1 Pet 2:15for this is Satans olde policie, whereby in all ages he hath turned away the hearts of many from the truth, and whereof (though he be discouered) he disarmeth not himselfe at this day; that when the Apostles themselues, and the teachers in the Church succeeding them deliuered the truth of the doctrine of iustification by faith alone without the workes of the Law; he would alwaies thrust in some professors into the Church, that vponupon this occasion did ruine the grace of God into wantonnesse; and then raise a generall slaunder of the doctrine, as though it were onelyonly a doctrine of libertie: euen as at this day the Papists slaunder vsus as enemies to good works, onelyonly because we thrust them out p. 687of Christs chaire. Now to auoid this ordinarie scandall, the professors of this same doctrine must especially for the honour of God, and his Gospel, and their profession of it, be carefull to become patterns in their liues of the faith they doe professe. The fruit whereof shall extend it selfe yet further then the stopping of the enemies mouth: euen to the winning of them or others that are yet without, who by such godly conuersation shall be by little and little enclined to like the word, and so be conuerted to the profession and practise of it at the length.1. Pet. 3.2.1 Pet 3:2 Nay this fruit is not onelyonly reaped by others without, but no small benefit redoundeth to the professors themselues, who hereby make their owne election sure: 2. Pet. 1.10.2 Pet 1:10and iustifie to themselues and others, that faith which iustifieth them before God.

3. The danger of the neglect of this dutie vrgeth it: he that knoweth his masters will, and doth it not, shall be beaten with moe stripes. 3Tribulation and anguish shall be to eueryevery sinner, first to the Iew, Rom. 2.9.Rom 2:9and then to the Gentile. Why first to the Iewe? because they were the professed people of God, professors of the law, possessors of the oracles, hearers of the Prophets, but despisers of the meanes of saluation: they therefore shall be first and heauiest iudged.

Vse. 1. If we professe our selues by faith to be set into Christ, we may examine the truth of it hereby,Meanes to help forward the former dutie. that then we cannot but be fruitfull trees of righteousnes, beeing remooued into so sound a stocke, and fruitfull a soile. Whosoeuer then are not much and often in the workes of 1godlines, louelove, and merciemercy, may well suspect their estate. 2. Whatsoeuer 2things are honest, pure, iust, and of good report, Philip. 4.8.Phil 4:8let beleeuers thinke on these things, let them thinke that such precepts belong properly to them: it beeing a truth that all, exhortations in Scripture are first and directly made to those who in some measure are freed to acceptable, thogh not full performance of the same: whereby let beleeuers prouoke themselues to more diligence, seeing vnbeleeuers cannot tell what way to beginne in them. 3. Carrie a diligent eye and watch ouer thy life, and eueryevery 3action of it: before thou entrest into any action, examine whether it will glorifie God, and dignifie thy profession; or expose it to contempt, and make that holy way euill spoken of. 4. Watch opportunities to do 4good, take them when they are offred before they slippe thee; yea seeke them, that thou maist euer hauehave something between thy hands to glorifie God and his Gospel withal. 5. Craue wisedom at the hands of God, 5wait at her gates, heare counsell from her mouth, lay vp the rules of the word, for the ordering of thy heart and life: thus shalt thou be able not onelyonly to passe euerie day more innocently then other; but become also a clearer patterne of weldoing, and more conformable to this rule of our holy Apostle.

p. 688But how may Christ come and find a number of lazie Christians in his vinyard,Application. to whom he may say, why stand ye idle all day long? why, did you not promise me you would goe into my vineyard & work and do ye not? or are you in so goodly a field, and can you want worke? hauehave yee done all your husbandrie about home in your own hearts, in your callings and seuerall conditions of life? then look abroad into the field of my Church, and there you shall not want wherein to employ your strength, counsell, exhortation, merciemercy, louelove, zeale, diligence, and all the graces yee hauehave. Neither is it harder to set Christians on worke, then to hold them vntounto it. The profits and pleasures of this life call them often from the speciall busines of Christianitie, because they enquire not whether in such seuerall actions they seeke God or themselues: What am I a beleeuer? I should in euerie action glorifie God, testifie my faith, beautifie my profession, edifie my brethren: I ought to winne the ignorant, bring on the weake, or at least stoppe the mouth of the enemie who will be readie to say, You may see what a slight excuse will serue any of them all to misse a sermon: what a slight profit will make them forget themselues, their father whom they professe, and their Fathers house: what a slender busines will interrupt and breake off for the time their family duties: what a trifle will make them at oddes, and suites with others, yea themselues: for they can be as contentious as any other. Alas, am not I a Christian, a beleeuer, am I not called to better things, hauehave I not promised better? should I make the deuill glad, his instruments reioyce, Gods spirit sad, his children heauie? should I occasion profane ones through my sides to wound all my profession? should I open a Papists mouth, or harden him against the truth? should I cast backe weake ones by such fruites in me a professor? should I cast off the care of my brethren, and bring shame on all my fathers house? HaueHave I faith, or are these the fruits of it? would it not rather be fed still in the ministerie? would it not vponupon all good occasions be working by louelove? can a beleeuer be so slacke, so heauie, so idle, so secure, so couetous, so contentious, so scandalous as I am? oh I must looke better to the matter. When I first entred into the wayes of God, I said, I promised I would looke to my waies, I would not offend in my tongue, in my hand, in my eye, in my life and conuersation; and by Gods grace hereafter I will pay these vowes to the Lord, in the sight of all his people.

Now for watching opportunities & seeking occasions of doing good, we feare them, we flie them, we avoid charitable motions, and repute it our wisdome not to heare them: selfe louelove and selfe ease slaieth our profession, deadeth our faith, and burieth our louelove to God, and to men: can working faith be so idle, or beleeuing persons so workles, or trees of Gods orchyard so fruitles? shall greene leaues make vsus good trees, or p. 689good words good Christians? Let vsus pull out our hands out of our warme bosomes and fall to worke, and leaue idle iangling. It would bee more for the honour of God and his Gospell, if professors would either doe more or say lesse; practise something like or professe nothing at all. Where is the communion of Saints become? when doe professors meet together to edifie themselues by godly conference? when enquire they one of an other, where is a poore christian either sicke, or in other distresse, that we may gather him a little releefe? were not such a fellowship as this likest vntounto the purest Primitiue Church in the dayes of the Apostles themselues? and were it not now fitter for beleeuers,The Popish religion was most without for the shew, whereas none was within their walls. Many Protestants are priuatly religious, but little breaketh out. True religion is little beholding to either. then liue so priuately minded as many? as though we could not be religious, vnles (as of olde) we cloister our selues like Monks, liuing within our priuate wals, feeding vp our selues, & storing vp for ours, but forgetting Iosephs affliction. And surely, what is the cause we see not such a comfortable communion, but because those that beleeue in God are so heauie vntounto good workes? the richer sort which should be as great wheeles to set forward the poorer, either looke bigge vponupon them, or for other employments hauehave not so much leasure as they: their own ploughs must forward whatsoeuer become of Gods: and the poorer sort want both meanes and example.

Doctr. 3. In that the Apostle willeth Titus to affirme these things deliuered, and addeth this as a reason, because they are good and profitable: we obserue, that Ministers in their teaching must hauehave respect to these two things. 1. That they deliuer true, sound, and good matter in it selfe. 2. That it be profitable for the hearers. First, it must be true and sound, else are they not of Gods sending, for whom he sendeth, he furnisheth with a word of truth: as on the contrarie, Satan is a lying spirit in the mouthes of seducers. Now then is it true when it is deuided aright, and then deuided aright when it is truly and properly grounded on the place whence it is raysed; as also when it is truly and rightly applied. Ayming 1. to please God, and not men, or the times: 2. to beate downe sinne, and not open a doore to libertie or licentiousnesse: 3. to comfort and encourage such as walke vprightly,Doctrine must be both true & truly dealt with. and not make the hearts of those heauy, to whom the Lord speaketh peace. Let the doctrin be neuer so true, if it be misaplied it ceaseth to be Gods, who alwaies speaketh to the heart of his children.

Secondly, it must be profitable as well as true. For 1. eueryevery thing in the Church must be done to edifie, and consequently spoken also. 2. All assemblies are appointed for the profit, and for the better of the Church: 1. Cor. 11.17. 3. The commandement is, to deliuer nothing but what may breed godly edifying, 1. Tim. 1.4. and not to striue p. 690about words to no profit: 1. Tim. 2.14. bounded with a threatning, that the Lord will come against such Prophets as seeke out vaine things, and such as bring no profit to his people, Ier. 23.32. 4. examples: Paul professeth of himselfe that he kept nothing backe which was profitable, Act. 20.20. Nay the Lord hims…lfe setteth himselfe a worthy example hereof to all teachers and preachers: Isa. 48.17. I am the Lord thy God which …eacheth thee to profit, and leadeth thee the waie thou hast to goe.

Vse. 1. It is not inough that a Minister be a great scholler, but hee must be a true teacher too. Many a learned man is a false Prophet, wherof we hauehave pregnant example in the Church of Rome, in whom we see the speach true, that in Gods matters the greatest clearks are not euer the wisest men. It is obserueable also in the Scribes, Pharisies, and Rabbies of the Iewes, that depth of learning hath not alwaies the truth cheyned vntounto it: but that the Lord (according to his accustomed manner working in and by weake things) often reuealeth more sauing wisdome to some poore, contemned, humble soule, then to all the great clearks, who may otherwise professe that they hauehave the very key of knowledge: which is not spoken that any should hence be emboldned to contemne so excellent an ornament as lea…ning is, but only to shew that the Lord tyeth not himselfe and truth vntounto it.

Obiect. But we hauehave no teachers, who teach not the truth. Answ. We are to blesse God that the truth of religion is so happily taught and protected as it is; and Satan wanteth of his will that it is so: and yet can we thinke that his mallice now towards the end is so abated; or that the state of the Church is now aboue all times so priuiledged, as that he hath not his instruments still labouring to corrupt and depraue the truth; broaching so farre as they dare their priuate opinions, for which the truth is little beholding vntounto them? The Prophet Ieremie speaketh of Prophets who prophecied lyes in the name of the Lord, and saith, they prophecied false vision, Ier. 14.13, 14.Jer 14:13Jer 14:14and diuination, and vanitie, and the deceitfulnesse of their owne hearts: why what was that? in that they said, Yee shall not see the sword, and famine shall not come, but I will giuegive you assured peace in this place. If we shall heare such sweet inchanting voyces; all is well with vsus, we hauehave the most flourishing and most reformed Church that euer was since the Apostles dayes; and we may take a nappe and rest in our peace and prosperitie, what way can we be mooued? surely, these words may seeme the visions of mens owne hearts, the rather in that the Lord by his owne hand from heauen proclaiming the contrarie, by durable plagues, and lasting iudgements, of plagues, famines, vnseasonablenesse of weather by yeares together: and for the troubles and oppositions p. 691in the Church, when or where were they stronger since the Gospel first entred? If we shall here voyces whispering, oh men are too precise, too pure, too forward, and what need so much teaching, so much running & trotting to sermons; and disgracing such as frequent the meanes of saluation more carefully, with the tearmes of sermon-gadders and sermon-mungers, and such: Is the truth, which desireth nothing more then the light, beholding to such visions of mens owne hearts: or can we here acknowledge the stile of the spirit and word of truth? If we shall meete with doctrines giuing libertie to profane gaming and pastimes on the Lords sabboath; and then hauing gotten in a finger, go on to make it an indifferent thing, to keepe or not to keepe but only the times of Church required by law: and further, make it questionable whether we ought to keepe this present Sabboath or devise some other; is not this as great a blow to the truth as she can receiue, & more then she looketh for in the house of her freinds? which let it preuaile, we shall see a poore staruen pietie among men in very few daies. If we meet with other defences iustifying and approouing eueryevery thing, and any thing to be spoken in the pulpit besides the pure word of God, which is profitable to teach, improoue, correct, and instruct in all righteousnesse: that a man may moyle himselfe and hearers in pudles (I speake comparatiuely in regard of the pure word of God) when in the meane time the sweet streames which run from vnderunder the threshold of the Sanctuarie are neglected: how is the truth here honoured, when the Scriptures the fountaine of it, are so vnequally matched? If it shall be affirmed, that whosoeuer shall in name professe themselues to be Christians, the Sacraments are not to be denied them, although they be openly wicked, because all men are subiect to sinne. If men shall make a tush, and a light, or no falt, to sweare by faith, or trothe, &c. because it is but a custome of the tongue: surely, we may say if these be the voyces of Prophets, they are of such as Christ speaketh of, which deceiue many, which make iniquitie abound,Matth. 24.11.Matt 24:11 and the louelove to the truth grow key cold.