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

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

p. 3CHAP. I.

1 PAul a seruant of God, and an Apostle of Iesus Christ, according to the faith of Gods Elect, and the acknowledging of the truth, which is according vntounto godlines,

2 VntoUnto the hope of eternall life, which God that cannot lie, hath promised before the world began:

3 But hath made his word manifest in due time through the preaching, which is committed vntounto me, according to the commandement of God our Sauiour:

4 To Titus my naturall sonne according to the common faith; Grace, merciemercy, and peace from God the Father, and from the Lord Iesus Christ our Sauiour:

IN these foure verses containing the salutation, which is the exordium, or first part of the Epistle, we hauehave two things to consider:

1. The persons, 1. saluting: 2. saluted.

2. The forme of the salutation it selfe.

The person saluting, is described, 1. by his name, Paul. 2. by his office: 1. more generall, a seruant of God: 2. more speciall, and an Apostle of Iesus Christ: which is further enlarged by the ende of it, namely, either to preach the faith of Gods Elect (as the Geneva translation hath it) or rather hereby to bring the Elect vntounto the faith; according to the faith of Gods Elect: vponupon which occasion he entreth into a large and notable description of this faith, and thereby proceedeth in amplifying the dignitie of his calling; as we shall see in the seuerall parts when we come vntounto them.

Paul] In this name, two questions come to be resolued. 1. How the Apostle came by this name, seeing he was a Iew, and on the eight day, beeing circumcised according to the law, was named Saul, after the Iewish manner, and not Paul? Ans. Not to stand vponupon the opinions of some, who thinke he was called by both these names,Orig. in praesa…. epist. ad Rom. because he was both a Iew by birth, and a Gentile by his freedome in Rome: neither of such, as thinke he was thus called, because he conuerted Sergius Paulus the Proconsul vntounto the Christian faith: for we read that he was thus called p. 4before we read of the others conuersion, Act. 13.9. neither of that father who thought he was called Paulus, August. lib. 8. confess. cap. 4.quasi parvulus Christi, vponupon his conuersion: for he was called Saul a long time after his conuersion. But the simple and receiued truth is this, That beeing called to Apostleship,Act 9.15. 1. Tim. 2.7.Acts 9:151 Tim 2:7 and ordained to be the teacher of the Gentiles in faith and veritie, he was presently to giuegive ouer his Apostleship among the Hebrewes: and withall he giueth ouer the vse of the Hebrew name, whereby he was formerly knowne vntounto them: and vndertaking his office among the Gentiles, he also taketh vp this name, more familiar vntounto them, whereby he would giuegive them to know, that he was now appropriated and after a sort, dedicated vntounto the seruice of their faith. And this truth seemeth to be grounded in Act. 13. for before he and Barnabas were separated vntounto this worke of the Lord, he was euer called Saul, but after this time neuer.

Here we may obserue two considerations. 1. That it is and may be lawfull sometimes for a man to change his name; else had it not beene lawfull in Paul, nor Peter, who was before called Bar-jona: nor Salomon, who was first called Iedidiah. Not here to speake of the Lords owne changing of names, as in Abraham, Sarai, Israel, wherein the Lord in some new names would hide some new mysteries, according to the new occasions offered: yet here, these caueats must be diligently obserued. 1. it may not be done to the hurt or offence of any man (as in nicknames taken vp in scoffe or for reproach of our selues or others) but to the good of men.3. rules in changing mens names. 2. it may not be done to the hiding or couering of any sinne; as many fellons, and Iesuiticall fugitiues vse it. 3. some good ende must euer be propounded in it, wherein God may be more glorified, and men edified. Thus hauehave sundrie godly men changed their names in their writings, to preuent preiudiciall thoughts taken vp against their persons, that the truth might more prosperously spread it selfe.

2. Note hence, that such names are to be giuen to children, as may put them in minde of some good dutie: as Paul could neuer heare, or remember his new name, but also be put in minde of his new office, and dutie which he was to performe among the Gentiles. And so much as may be, these names must be giuen in the naturall language: thus the Hebrews giuegive fit names in Hebrew: the Greekes in Greeke, as Timothie: There was a disciple named Timotheus, Act. 16.1.Acts 16:1his mother was a Iewesse, but his father a Grecian: which last words seeme to include the reason of his name:Rom. 16.22, 23. Folly to giuegive heathenish names to them whom we desire to be godly.Rom 16:22Rom 16:23 the Latins in Latin; as Tertius who wrote the Epistle to the Romans: and Quartus a brother: which reprooueth many men, who are either too curious, or too carelesse in imposing the names of their children. The former beeing in the excesse, giuegive names aboue the nature of p. 5men, some drawing too neere the Deitie it selfe, as Emmanuel, and the Iesuits; some of Angels, as Gabriel, Michael, &c. some of vertues, as Grace, Faith, MercieMercy, Patience, &c. The latter beeing in defect,Quiddam Christiani delectantur nominibus Hectoris, A chilli…, Hannibalis, ad…o ipsis placet Gentilism…s. Polan. in cap. 1. Dan. giuegive the names of heathen men, as though they would hauehave them prooue so; sometimes of things farre below the nature of men, as of beasts, trees, &c. then whome sometimes by Gods iust iudgement they prooue not more sensible: whereas the name should not onelyonly be fitted vntounto the nature, but also carrie some fit lesson and instruction in it.

The second question is, Why this name is here prefixed? Ans. There be three especiall vses of setting mens names vntounto divine writings. 1. to shew that men were called of God vntounto that worke. 2. that they were readie to iustifie and stand to that they had written. 3. to preuent the mischiefe of forging writings, and fathering them vponupon men which neuer wrote them. Which regards mooued Paul in all his Epistles to obserue two things: 1. in the beginning of each, to prefixe his name: as in all his 13. Epistles. 2. in the ende of each Epistle, he added the Apostolicall salutation, as himselfe witnesseth, 2. Thess. 3.17. The salutation of me Paul with my owne hand, which is the token in eueryevery Epistle. Coloss. 4.18. The salutation by the hand of me Paul. And both these, partly to shew his calling which was so strange and extraordinarie to be from God, Gal. 1.1. Paul an Apostle, not of men, neither by man, but by Iesus Christ: as also that he might iustifie the truth he wrote, Rom. 1.16. I am not ashamed of the Gospel of Christ: As in the last place to preuent that mischiefe which was euen then inuented, 2. Thess. 2.2. Be not suddenly mooued, nor troubled by spirit, by word, or letter, as though it were from vsus: he would not therefore hauehave any goe vnderunder his name, which had not his name at it. Hence learne,

1. That in the former respects it is conuenient that a mans name should be set to his writings, which he commendeth to the vse of the Church: after the example of Paul, Cases in which a man may forbeare to set his name to his writing.who did not (as many now a daies) for his names sake set himselfe on writing; but for his writings sake set to his name: yet so, as there be cases when it shall be neither necessarie nor wise to affixe the name of the author. The principall of them be three. 1. When the name shall bring neither credit to the truth, nor 1profit to the Church, but danger and hurt to the partie himselfe: which case holdeth firme so long as he writeth generall truths, and not personall: for els it may prooue an hurtfull slander. 2. When the high estimation 2and account of the penman in the Church, may cause the truth to be receiued not for it selfe, but for the writer. 3. Whē the contempt of 3the writer, through the corruption of the people, shall on the other hand preiudice the truth, that it shall hauehave none, or lesse regard in respect of p. 6him. And this is thought to be the cause, why (not to insist in other Scriptures, as many of the Psalmes, bookes of Chronicles, &c. the authors of which the spirit of God hath not discouered) the Epistle to the Hebrewes (generally by the learned thought to be Pauls) wanteth both the name,Euseb. hist. eccl. lib. 3. Iun. par. praesat. c. 2. ad Hebr. superscription, and subscription, which all his other Epistles hauehave:This reason is giuen both by Clemens Alex. and Athan. dial. de Trinit. See also Nicephor. lib. 2. hist. eccl. cap. 26. not because he was the Doctor of the Gentils, and so was out of his way in writing to the Iewes, but because he knew his person and name to be merueilously hated at Ierusalem; and that he was growne into great contempt among the enemies of the Gospell from whom he had separated: whose furie he gaue place vntounto, and would not excite by adding his name, beeing desirous that they should entertaine the naked truth for it selfe. And howsoeuer it is a vaine thing to be peremptorie in defining it to be Pauls; yet is it more vaine to conclude it none of his, because it wants his name; for by the same reason, it hauing no bodies name, they might conclude it to be no bodies: nay, rather vponupon this occasion, wanting his name, it is liker to be his.

2. From Pauls example eueryevery Christian man may learne to be readie to giuegive his name to the Gospel, and like a child of wisedome by a bold profession, to iustifie it vponupon eueryevery iust occasion: many are too indifferent herein, and loth to be knowne disciples of Christ: the shame it is of many professors in such a sunneshine day as this, to cast themselues with Nicodemus into the night.

A seruant of God] This is a title which all the Apostles delight in; for thus also Peter, Iames, Iude, in the beginning of their Epistles, stiled themselues: which is not to be vnderstood in a generall sense, as Reu. 7.3. for thus not onelyonly they, but all Christians, nay more, all creatures (euen the worst) are some way seruiceable vntounto God in executing his will: but it here specially respecteth that office and function to which they were set a part, expressed more particularly in the next words, and an Apostle.

To be a seruant of God is the greatest honor.Doctr. This beeing the first title whereby the Apostle would get himselfe authoritie, teacheth, That the very name of a seruant of God, is full of honour and authoritie. The Apostle comparing the glorie of Christ with the glorie of the Angels, Heb. 1.14. advanceth them as farre as possibly he can, that Christ his glorie beeing so much more excellent then theirs there described, might be most highly exalted; and yet the highest ascent of their honour which he can rise vntounto is, to title them ministring spirits, standing about God: from which seruice they are honoured with glorious names, of thrones, dominations, powers, Rulers, principallities: and although the Scriptures most vsually vnderunder this title expresse the low and humble condition of Christ,Philip. 2.7.Phil 2:7 who tooke on him the forme of a seruant; p. 7yet also thereby the Lord would sometime signifie his great glorie: as Isa. 42.1. Behold my seruant. I will lea…e vponupon him: mine elect in whom my soule delighteth. The Apostle Paul when he would prouoke himselfe to magnifie the free merciemercy of God toward himselfe, maketh this the ground of his glorie and reioycing, that God had counted him faithfull, and put him in his seruice.1. Tim. 1.12.1 Tim 1:12

Vse 1. This serues to teach ministers their dutie,Ministers are admitted into Gods presence chamber, and counsell table. that seeing the Lord hath so highly honoured them, as to draw them so neere vntounto himselfe, as it were admitting them into his presence chamber, yea & vntounto his councell table; they are in way of thankefulnesse more straightly bound to two maine duties, 1. diligence. 2. thankefulnesse. First diligence, in wholly giuing vp themselues and strength in the dispatching of their masters businesse, whose now wholly they are: their eare is boared neuer to depart from him; so as now they may not seeke or serue themselues, but take themselues to be (as the ciuill law calleth seruants) foreign, such as sustaine no person, but are become dependances and adiuncts, yea indeede reasonable instruments in the hand of their master. If motiues would stirre vp our diligence vntounto the worke of God, we want not a multitude: as,Reasons to stirr vp their diligence in this high seruice. 1. Tim. 4.6. Matth. 24.46. Matth. 25.30.1 Tim 4:6Matt 24:46Matt 25:30 1. this master hath most absolute power of life and death ouer his seruants. 2. his eie is euer ouer them, which prouoketh euen eie-pleasers to quicknesse. 3. the fruit of diligence is the sauing of our selues and others. 4. blessed shall that seruant be whom the master shall finde so doing. 5. without this thou shalt become the vnprofitable seruant, that shall be bound hand and foote, and cast into hell: the seruice is difficult, as beeing an haruest, an husbandrie, a building, a planting; all which require labourers, and painfull workemen: it is the diligent hand that bringeth these workes to a commendable passe: nay more it is a sighting with spirituall weapons, against mightie and malitious enemies, and requireth quicknesse and courage. This busines needeth not whole armies of such souldiers as we reade of, 1. Sam. 17.24. who ranne away when they sawe Goliah a farre off: one poore and contemptible Dauid, who is as good as his word, when he saith, Thy seruant will goe and fight with the Philistim, v. 32. brings the businesse more happily forward, then a nation of the former:Matth. 25.26.Matt 25:26 in whom we see the picture of the euill and slothfull seruant, whose ende the Euangelist recordeth to be fearefull.

The second dutie is faithfulnesse. 1. Cor. 4.2. And to faithfulnes.1 Cor 4:2It is required of eueryevery dispenser that he be found faithfull: and this faithfulnes must appeare, 1. in gaining disciples not to himselfe, but vntounto Christ: Iohn was a faithful seruant to 1Christ: he must increase, and I must decrease: and Paul, I seeke not yours, Ioh. 3.30.John 3:30but you: but this was to present them as virgins vntounto Christ. The lawe of equitie concludeth, that whatsoeuer the seruant gaineth, should become p. 8the masters. But the world is full of vnfaithfull seruants, who when they should come in their Masters name, come in their owne: Gehezi runnes after Naaman for talents of gold,2. King. 5.22.2 Kgs 5:22 and change of raiment, and saith, his 2master sent him. 2. In seeking to please and approoue himselfe vntounto his master, and not to other men. Thus was Moses faithfull, but as a seruant in all the house of God: Numb. 12.7.Num 12:7nay Christ himselfe is herein preferred, Heb. 3.2. that he was faithfull to him that appointed him. But wherein was this faithfulnes seene? In Moses, in that he did all things according to the patterne in the Mount: In Christ, in that his doctrine was not his, but his fathers: neither did he any thing of himselfe, but all that his father taught him that spake he, Ioh. 7.16. and 8.28.John 7:16John 8:28and all that he sawe the father doe, that did he. This same was the faithfulnesse of the Apostles also: who preached onelyonly what they had heard and seene of Christ, and deliuered onelyonly what they had receiued: 1. Ioh. 1.1.3. 1. Cor. 11.23.1 John 1:11 John 1:31 Cor 11:23and this must be the faithfulnesse of vsus their successors, the 3Pastors and teachers to the ende of the world. VntoUnto which we may bee mooued not onelyonly in that we hauehave such a cloude of worthie examples, but also in that we serue a good master, one full of faithfulnesse, readie to retribute our fidelitie with infinite advantage: a farre more foreceable argument to bind vsus vntounto God, then that of the Apostle to binde seruants to faithfull seruice of beleeuing masters. 1. Tim. 6.2.1 Tim 6:2And lastly, because our master 4standeth in neede of our faithfulnes, now when the most hauehave forsaken him; I meane not onelyonly the Clergie of Rome (who hauehave beene as faithfull to Christ,1. King. 16.10.1 Kgs 16:10 as Zimri was vntounto Elah,) in teaching doctrines and precepts tending to the advancing of their owne estate, the enriching of that seate, the decking of that whore of Babylon, the pulling downe of the kingdome of Christ, and the trampling of his testament vnderunder feete: for when the Decrees, Canons, and Councels of men, must iustle out the counsels of God: the additions and traditions of men must be (as by their doctrine) beleeued and receiued as the written word of God; how can Christ be acknowledged the onelyonly Lord and husband of his Church? But also pittie it is that euen of Protestant ministers, not a fewe may bee charged with Demas his sinne, in embracing this present world: which if any doe,2. Tim. 4.10. 2. King. 8.15.2 Tim 4:102 Kgs 8:15 needes must they become as faithfull vntounto Christ, as Hazael was to Benhadad: for it goeth not alone, but the forsaking of the truth is the next, an inseparable companion of it.

Comfort for Ministers in this seruice.Vse. 2. This doctrine ministreth comfort vntounto those, that are faithful in their ministerie, whom, howsoeuer the world esteemeth of them, their Lord highly respecteth, admitteth them into his priuie Counsels, and imployeth 1in a service, which the angels themselues desire to prie into.

22. They beeing his seruants, they are sure of his protection: Psal. 116. Dauid, because he was the seruant of God, was bold to pray for safetie: p. 9hence are ministers called starres in the right hand of Christ, not onelyonly because he disposeth of them here and there according as he pleaseth,Reu. 1.16.Rev 1:16 but also to note their safetie and securitie; for he alwaies keepeth them euen within his right hand.

3. This master whom they serue, will reuenge all their wrongs, no 3otherwise then Dauid did the indignities of his seruants against Hanun.2. Sam. 10.7.2 Sam 10:7

4. He becomes their paymaster, and of him they receiue their wages; 4and they performing their dutie faithfully, loose no labour, although Israel be not gathered, Isay 49.5.Isa 49:5but are a sweete sauour vntounto God euen in those that perish.

3. Vse. Teacheth people how to esteeme of their Ministers: namely,People account of this seruice as honourable. as the seruants of God; and consequently of their Ministerie as the message of God. Which if it be, Moses must not be murmured at when hee speakes freely and roughly: and if Micha resolue of faithfulnesse, saying, as the Lord liueth, what soeuer the Lord saith, be it good or euill, 1. Kin. 22.14.27.1 Kgs 22:141 Kgs 22:27that will I speake: why should he be hated, and fed with bread and water of affliction? Is it not a reasonable plea and full of pacification in Ciuill messages? I pray you be not angrie with mee, I am but a seruant. Yet when Ieremie shall say, of a truth the Lord hath sent mee, Ier. 26.15.Jer 26:15his feet shall neuerthelesse be fastned in the stocks. Nay this consideration should not only bind men to peace, from touching and doing the Lords Prophets harme: but also vrge them to hauehave them in exceeding honour, at least for the workes sake, 1. Thess. 5.13. 1. Cor. 3.9.1 Thess 5:131 Cor 3:9which is the Lords, who therefore acknowledgeth them co-workers with himselfe.

4. Vse. Let eueryevery priuate Christian account it also his honour,Let none be a shamed of this seruice. that the Lord vouchsafeth him to become his seruant; and hereby harden thy selfe against the scornes, and derisions of mocking Michals, who seeke to disgrace thy sinceritie. If the vngodly of the world would turne thy glorie into shame, euen as thou wouldest hauehave the Sonne of man not to be ashamed of thee in his kingdome; be not thou ashamed to professe thy selfe his seruant, which is thy glorie: let none take this crowne from thy head; thou seruest not such a Master as thou needest be ashamed of.

And an Apostle of Iesus Christ]

Now the Apostle descendeth from the generall to this special seruice, which was the highest Ministrie in the Church; and sheweth that his imployment was in the most serious busines of the Church, next vnderunder Christ, who had furnished him with an embassage for the reconciling of men vntounto God; and that not as an ordinarie Minister, but 1. as an Apostle: 2. an Apostle of Iesus Christ.

1. That he was an Apostle, Three priuiledges of an Apostle.appeareth by three properties agreeable only vntounto Apostles. First, hee was immediatly called by Christs owne p. 10mouth, Act. 9.5.6. I am Iesus, arise: for this was the Apostles prerogatiue, to see Christs face, and be called by himselfe immediatly, and not (as this day) mediatly by the Church. Thus Paul prooueth himselfe an Apostle,1. Cor. 9.1.1 Cor 9:1 Am not I an Apostle? hauehave I not seene Christ? namely, though not while he was in the flesh, and in his base estate, as Peter, and the other Apostles; yet by reuelation, and beeing now glorified; which was of his farre more speciall grace: once in the way to Damascus, Act. 9.17. and another time in the Temple he saw Christ appearing to him,Act. 22.18.Acts 22:18 wishing him 2to make hast out of the Cittie. Secondly, as he receiued his calling, so likewise his doctrine immediately from Christ, as the other Apostles did. True it is that beeing brought vp at Tarsus, he was first instructed in humane literature and knowledge,Act. 22 3.Acts 22:3 that he was able vponupon occasion to cite the testimonies of sundrie Heathen Poets; and after that he was brought vp at the feete of Gamaliel, a Doctor learned in the law, in which he profited so much as he became vnreprooueable, and liued according to the perfect manner of the law of the Fathers; and he spake with tongues more then all the Apostles. Notwithstanding all this, when he commeth to learne the Gospel,Galat. 1.1.Gal 1:1 he had it not from man, nor by man, but immediatly by Christ from heauen. This knowledge was too high for him to hammer out by his owne studie, God himselfe shewed it him by reuelation. Eph. 33.3. Thirdly, he was not now tied to any one certaine place, but was called to carrie the name of Christ among the Gentiles: Act. 9.15.Acts 9:15and to confirme this, we read more of Pauls trauels then of all the Apostles besides put together: his commission to Damascus was not halfe so large and generall, as this he hath now receiued.

2. He calleth himselfe an Apostle of Iesus Christ. 1. Because he was called, furnished, and sent by Christ. 2. Because he was now to teach Christ; not the letter of the law any longer, but the doctrine of the Gospel; neither righteousnesse by the Pharisaicall obseruation of the law, but by the faith of the Sonne of God.

Doctr. The Apostle by ioyning these two together, a seruant and Apostle, Chiefest offices in the Church are for seruice.teacheth vsus, that the chiefest offices in the Church are for the seruice of it. Was there any office aboue the Apostles in the Church? and yet they preached the Lord Iesus, and themselues seruants for his sake. Nay our Lord Iesus himselfe although he was the head,2. Cor. 4.5.2 Cor 4:5 and husband of his Church, yet he came not into the world to be serued, but to minister and serue.

Vse. Ministers must neuer conceiue of their calling, but also of this seruice, which is not accomplished but by seruice: thus shall they be answerable to Peters exhortation, 1. Pet. 3.3. to feed the flocke of God depending vponupon them, not by constraint, but willingly; not as Lords ouer p. 11Gods heritage, but as examples to the flocke.

2. Wouldest thou know what ambition Christ hath permitted vntounto his Ministers? it is euen this, that he that would be chiefe of all, should become seruant of all▪ not as that man of sinne, the sonne of perdition,Matth. 20.25.Matt 20:25 who while he calls himselfe the seruant of all the seruants of God, exalteth himselfe not only aboue all his brethren, but aboue all that is called God also: but to be indeede the seruant of the least, and weakest member of the Church, furthering by all his endeauour the saluations of men. If any then be of the spirit of Zebedeus his sons,Mark. 20.37. that desire to sit at the right and left hand of Christ in this his kingdome, here is the most compendious way to rise to his thoughts: let him painefully serue the Church, as a good steward let him dispence the food to the family in due season: thus he shall get next vntounto Christ: the most faithfull seruant of the Church,Matth. 25.21.Matt 25:21 becomes the greatest ruler in it.

According to the faith of Gods elect. Dixit se creatū Apostolum vt electione digni creder…nt, & pietatis ac religionis veritatem agnoscerent. Theodoret. in hunc locum.] Here the Apostle expresseth the ende of his calling to Apostleship, namely to this purpose, to bring the elect of God vntounto the faith, or produce faith in the elect: the preposition foreign put for foreign, which aboue other expositions I receiue, because the same Apostle leadeth vntounto it, 2. Tim. 1.1. Paul an Apostle, foreign, according to the promise of life, that is, to declare the life promised in Christ.

It is true in this inscription (if in any other) which Beza obserueth of all Pauls inscriptions, that in some one word or other he vseth to cōprise the whole scope of the Epistle, yea the whole summe of the Gospel▪ but in this, in many words, yea many verses, he enlargeth that which in others he breifely contracteth and therefore as he wisheth not to passe ouer the inscriptions too lightly (as which containe matter sufficient …o oppose against all seducers) so may we not without great ouersight, and hindrance of our owne edification passe ouer the diligent inquisition of such multiplicitie and excellencie of matter, as is infolded in this and the two verses following; which containe (as we may well tearme it) rather a large description of the Catholike faith of all Christians, then a breife inscription of a priuate letter passing betweene two freinds. These words which set open the gate to passe vsus into such a fai…e feild, containe three conclusions to be opened.

1. That God hath some … are elect & chosen, and others are not.

2. That these elect hauehave a speciall faith, distinct by themselues.

3. That this peculiar faith is wrought in them by the Ministerie of the word.

For the first: Men may be called the elect of God three waies.Men may be called elect of God 3. waies. …. In respect of some temporall function or Ministerie to which the Lord hath p. 12designed them: Iob. 6.70. HaueHave not I chosen you twelue, and one of you 2is a deuill? 2. In regard of that actuall election and choise of some people and nations aboue other, vntounto the true meanes of life and saluation, so to become the people of Gods election. And thus although all Israel was not chosen to life eternall, yet in regard of the meanes they were called an elect people. And thus whosoeuer giuegive their names to Christ, and are set into him by Baptisme,1. Pet. 2.9.1 Pet 2:9 may be called elect in this more general 3acceptation of the word. 3. In respect of that eternall election of God, which is according to grace; whereby of his good pleasure he chooseth from all eternitie, out of all sorts of men, some to the certaine fruition and fellowship of life eternall, and saluation by Christ. These elect of God are here meant; the number of which is comparatiuely small, for many are called but few chosen, Matth. 7.13.Matt 7:13a little flocke, and a few that hauehave found the narrow way. These few, I say, are chosen, 1. from all eternitie, for no new thing can fall into the prescience, and will of God. 2. they are chosen of his good pleasure, euen before they hauehave done good or euill. 3. and they are chosen to the certeine fruition of life eternall, as beeing immutably elected. For although many of both the former sorts might fall away, and manifest their reprobation, as Iudas, and such as the Apostle Iohn speaketh off,1. Ioh. 2.19.1 John 2:19 They went out from vsus, but they were not of vsus; yet this is the priuiledge of this election, that it is the firme purpose of God to saue, and hauehave merciemercy. Obiect. It will be here alleadged, that seeing there is not acceptation of persons with God, Rom. 2.11. he cannot more accept one to saluation then another; or if he do, how shall it not be most vnequall, that those who are equall, should not be equally delt withall? Ans. The word foreign, translated person, signifieth not the substance of a man, or the man himselfe, but some outward circumstance belonging vntounto him; as his outward qualitie, appearance, or condition, which beeing obiected to our eies, may make a man lesse or more respected: such as are honour, wealth, parentage, learning, authoritie: which when they bring men into account, then is the face or outward appearance of a man accepted. And thus the Lord accepteth not, nor reiecteth any man, for any adherent qualitie which can commend him aboue another: for he accepteth not the persons of Princes, Iob. 34.19.Job 34:19nor regardeth the rich more then the poore, seeing they are both the worke of his hands: but freely in his Christ chooseth such as are good in his sight, the rest being reiected. As for such as alleadge vnequall dealing in God towards such as are equally corrupted, and lie all alike in the same masse; there beeing no more matter of saluation in such as are chosen, then those who are reiected: all this paueth no way to a dependent election or reprobation, which hangeth vponupon some outward thing without the most absolute will of God; much p. 13lesse maketh the straight waies of God vnequall. For may not he doe with his owne as he will? who art thou that darest dispute with God? that presumest to prescribe laws to thy Maker;Rom. 9.19, 20.Rom 9:19Rom 9:20 that he should deale with one man thus, or with another otherwise? or who hath spoiled him of his soueraigntie ouer his creatures?Rom. 11.33.Rom 11:33 If thou canst not sound this depth of the riches of this wisedome and knowledge of God, acknowledge then how vnsearcheable are his iudgements, and how his wayes are past finding out. Cauil not at what thou canst not conceiue, but admire it.

Vse. This first conclusion teacheth vsus, 1. To make sure our owne election, and shew our selues vntounto others to be of this small number: namely, by holy and vnblameable walking,Eph. 1.4. 2. Pet. 1.4 10. 2. Tim. 2.21.Eph 1:42 Pet 1:42 Tim 2:21 by daily flying the corruption that is in the world through lust; by the daily washing and purging our selues from our old sinnes; and by the studie of righteousnesse, becomming vessels of honour, prepared vntounto eueryevery good worke.

2. It confirmeth vsus against the scandal which is common in the world, wherein most men beleeue not, most men repent not, nay scorne them that doe: at which we may not stumble, seeing that some, yea the most are refused: there must be in eueryevery corner such as are blinded vntounto destruction. It is the Fathers good pleasure to reueale the things of the kingdome to … few babes, but to hide them from the most of the wise and prudent of the world. A few are giuen vntounto the Sonne, and brought in due season vntounto the faith,2. Cor. 4.4.2 Cor 4:4 & many more are deliuered vp vntounto Satan to hauehave the eies of their minds further blinded, that so they might iustly perish in their infidelitie.

3. Hence we must blesse God who hath chosen vsus, that he might put a difference betweene vsus and others; whereas he found no such difference in vsus, who were the children of wrath as well as others: he chose vsus (not when we were, but) that we might be holy and vnblameable, Ephes. 1.4. that from the first to last, in our saluation all the glorie might be his: yea that our ioy might be more full, and our glorying in God more firme and cheerefull, he hath made it knowne vntounto vsus, that beeing elected, we are sure of our happinesse:Ioh. 20.28.John 20:28 for nothing shall be able to plucke vsus out of his hands.

The second conclusion is, that the elect hauehave a faith by themselues, being here called the faith of Gods elect: where by faith is not meant the doctrine of faith, as Iude 3. Contend for the faith once giuen: and 1. Tim. 1.19. but rather the gift of faith, whereby we vnderstand, and imbrace that doctrine: neither is eueryevery gift of faith here meant. For there is 1. an historicall faith, standing in an assent and acknowledgement of the truth of things written, and taught. 2. There is also an hypocriticall faith, which passeth the former in two degrees. First, in that with knowledge p. 14and assent is ioyned such a profession of the truth, as shall carrie a great shew and forme of godlinesse. Secondly, a kinde of gladnesse and glorying in that knowledge: for it is ascribed to some, who in temptation shall fall away,Matth. 13.20.Matt 13:20 to receiue the word with ioy. To both which may be ioyned sometimes a gift of prophecie, sometimes of working miracles: as some in the last day shall say, Lord hauehave we not prophecied, and cast out deuills in thy name, Matth. 7 22.Matt 7:22and yet they shall be vnknowne of Christ. Neither of these is the faith of the elect here mentioned:The true difference of sauing faith of the elect from all other. but a third kind called sauing faith, the inheritance of which is the proprietie of the elect: for the iust man only liueth by this faith: which in excellencie passeth both the former in three worthy properties. 1. In that here with the act of vnderstanding and assent vntounto the truth, there goeth such a disposition and affection of the heart, as apprehendeth, and applieth vntounto it the promise of grace vntounto saluation; causing a man to reioyce in God, framing him vntounto the feare of God, and to the wayting through hope, for the accomplishment of the promise of life. 2. In that whereas both the former are dead, and not raysing vntounto a new life in Christ, what shewes soeuer be made for the time, the sunne of persecution riseth and all such moysture is dried vp: This is a liuely and quickning grace, reaching into the heart Christ and his merits, who is the life of the soule, and the moouer of it to all godly actions, not suffering the beleeuer to be either idle or vnfruitfull in the worke of the Lord. 3. Whereas both the former are but temporarie, this is perpetuall and lasting: the other rising vponupon temporarie causes and reasons, can last only for a time, as when men for the pleasure of knowledge, or the name of it, by industrie attaine a great measure of vnderstanding in diuine things; or when, for note and glorie, or commoditie, true, or apparent, men professe the Gospell: let but these grounds faile a little, or persecution approch, they lay the key vnderunder the doore, giuegive vp house, and bid farewell to all profession. Thus many of Christs Disciples,Ioh. 6.66.John 6:66 who thought they had truly beleeued in him, and that many moneths: …hen they heard him speake of the eating of his flesh, and drinking his blood, went backe, and walked with him no more. But the matter is here farre otherwise: seeing this faith of the elect hath the promise made good to it,Matth. 16.18.Matt 16:18 that the gates of hell shall neuer preuaile against it.

Vse. This conclusion teacheth vsus, 1. That true faith is an infallible marke of election,Contra Concil. Trid. sess. 6. can. 15.16. assuring the beleeuer as certenly of his saluation, as if he were alreadie gathered vp to his fathers: or as if he had a speciall reuelation. For besides that here it is a grace impropriate to the elect, the Sonne of God teacheth it, Ioh. 6.37. All that the Father giueth mee, shall come vntounto mee: that is, all those whom the Father chuseth to saluation p. 15he giueth to the Sonne to saue: for election is founded in Christ: and those who are thus giuen vntounto the Sonne by the Father, come vntounto the Sonne, that is, beleeue in him: for so the 35. verse confoundeth them, He that commeth vntounto mee shall not hunger, and hee that beleeueth in mee shal neuer thirst. So as those that beleeue, are giuen to the Sonne to saluation. The same teacheth the Euangelist, Act. 13.48. As many as were ordained to life, beleeued: and 2. Thess. 2.13. the Apostle maketh sanctification of the spirit, and the faith of truth, two infallible notes of election. All that can be here of moment obiected is,Obiect. that a man cannot know certainly that he hath faith. But that is false:Sol. for Paul 2. Cor. 13.5. willing the Corinthians to examine and prooue themselues, whether they were in the faith or no, and whether Christ be in them or no: taketh it for granted, that a man may know that he hath faith, and that Christ is in him: for else were his exhortation idle.

Quest. But how may a man knowe that he hath this faith, that so the beleeuer may rise vp to the assurance of his election?

Ans. There be diuerse notes and companions of it,Foure notes whereby the truth of faith is discerned. more easily discerned then it selfe is: as first, It purifieth the heart, Act. 15.19. and will not suffer it to be taken vp with vncleane thoughts, or vnlawfull lusts: it ordereth the affections and cu…beth them, as with bit and bridle, and bendeth 1them with reuerence to louelove, desire, reioyce in God and his image; yea, in nothing more, or so much: yea, and by thus ordering the heart, it doth also guide the words with wisedome: for the good man out of the good treasure of his heart, cannot but send out good speaches. Secondly, Luk. 6.45.Luke 6:45from the works of louelove, a man may conclude he hath faith, Gal. 5.6. faith 2worketh by louelove; first to God, then to man for Gods sake: for it hath respect both to him that begate, and him that is begotten. Thirdly, it is 3plentifull in prayers and praises, which vnbeleeuers are as heauie vntounto, as a beare to the stake; because they wāt the spirit which crieth in the hearts of Gods children, abba, father. Fourthly, Rom. 8 15.Rom 8:15it hath a liuely hope accompanying it, it causeth watchfulnesse, and waiting for, yea, and reioycing in 4the hope of the appearing of the Lord Iesus: Rom. 5.2. beeing iustified by faith —we reioyce vnderunder the hope of the glorie of God.

Secondly, we may hence gather a cause, why some beleeue, some beleeue not: it is not because some will, and some will not, whatsoeuer freewill-men presumptuously auouch: the Holy Ghost telleth vsus,Rom. 9.16.Rom 9:16 it is not in the willer, nor in the runner, but therefore men come to the faith, because they are elected, Act. 13.48. And why did not the Iewes beleeue the heauenly doctrine of Christ himselfe? the reason is giuen, Ioh. 10.26. Ye beleeue not, because ye are not my sheepe: most true is it here, the elect hauehave obtained (sauing faith) the rest are hardened; Rom. 11.7.

p. 16The third conclusion is, that this peculiar faith of the elect is ordinarily wrought in them,Faith ordinarily wrought in the ministerie of the word preached. by the ministrie of the word; this beeing noted here, that the end of the ministrie is to bring the elect vntounto the faith, Iob. 33.23. If there be a messenger, or interpreter, one of a thousand to declare to man his righteousnesse: now this righteousnesse is no other then the righteousnesse of faith: for this ende were the Apostles called, furnished, and sent out into the world, to teach men faith on the Sonne of God, as appeareth in their commission, Mar. 16.16. Goe into all the world, and preach the Gospel to eueryevery creature: he that beleeueth and is baptized shall be saued: to this purpose is it that Paul affirmeth of the great mysterie of Godlinesse, that it must first be preached vntounto the Gentiles, and then beleeued on in the world.1. Tim. 3.16.1 Tim 3:16

Vse. 1. If this be the principall ende of the ministerie, let ministers herein employ their first and principall paines, to bring men vntounto the faith; wherein they shall imitate our Apostle, not onelyonly here, but in his other Epistles; who first dealeth in the causes and meanes of saluation, and then instructeth in Christian manners; as one whom the wisdome of God had taught, that if the inside be not first made cleane, and the heart purified by faith, whatsoeuer actions can proceede from men, be they neuer so glorious, yet indeede they are no better then glistering sinnes: he hath the right way of teaching in the schoole of Christ, that first layeth for his ground faith in Christ, and then buildeth thereon, all his precepts of Christian Philosophie.

2. The Minister ought to propound before him, Gods end in performance of eueryevery ministeriall dutie, and that is by enlighting, conuerting, confirming, comforting, to bring and stablish men in the faith. Which iustly reprehendeth such, as (forgetting themselues, their dutie and people) out of the pride of their hearts, busie themselues in finding out obscure and darke mysteries, tying hard knots to vntie them againe: not much vnlike the dogge which refuseth soft meate to gnaw vponupon bones, and all this to get the praise of nimble heads, and sharpe wits: whereas the true glorie of a Minister, is the number of those that are begotten to the faith: who are gathered by the plaine euidence of the word, in the words, not which mans wisdome, but which Gods spirit teacheth.

3. The Lord hauing set out the ministrie for this vse, let eueryevery hearer acknowledge herein Gods ordinance, and yeeld themselues with all submission vntounto the ministerie, and the word there preached; that thereby they may hauehave faith wrought in their hearts. God will hauehave men taught on earth, and not from heauen: by man, not Angels or dead men: let this meanes be despised, nothing in heauen or earth can do thee good: fast, pray, afflict thy soule, forget not to distribute, doe all the good thou p. 17canst; but yet all this while despise the word offered, and thou hast forsaken thine owne merciemercy; nay more, come to the ministerie, heare the word read, preached, ioyne in the prayers and Sacraments of the Church, if thou commest without the submission of thy heart, whereby thou art become as prepared ground, to couer the seede vntounto increase, all is in vaine: for what is Paul? what is Apollos? what is the minister (be he neuer so choise and excellent) except he be the Minister of thy faith? 1. Cor. 3.5.1 Cor 3:5and so what is the ministerie to thee, if it be not the ministerie of thy faith?

4. EueryEvery man may hence examine himselfe, whether in the vse of the ministerie, he finde sauing faith, begotten & wrought in his heart; and by examination, some may finde their vnderstandings more enlightened, their iudgements more setled, their practise in some things reformed: but a very fewe shall finde Christ apprehended, and rested in vntounto saluation, seeing so fewe there are that liue by faith in the Sonne of God: for of all the sinnes that the spirit may and shall rebuke the world of, this is the chiefe, because they beleeue not in Christ. Ioh. 16.9.John 16:9Howsoeuer many are in some things bettered by the ministerie, yet very fewe hauehave attained this principall ende of it, which is to put men in possession of true faith, and by it of saluation.

And the knowledge of the truth which is according to Godlinesse]

The Apostle beeing called to beget faith in the elect, magnifieth and extolleth this his calling from the difficultie of the worke: for it is not to bring forth by his trauell any blind perswasion of faith, which (beeing too naturall to men, would rise of it selfe fast enough, without any such manuring: but such a faith as is peculiar to the elect, as before we heard. In the which, least men should be deceiued, as easily and willingly the most be, he taketh paines to set downe the whole nature of it in particular. And first, here we hauehave the ground of faith, which is knowledge: and because the truth of faith cannot find footing vponupon follies, or fansies, nay, nor vponupon eueryevery profitable knowledge, he teacheth what kind of knowledge he speaketh of, and that is the knowledge of the truth, that is, of the Gospel, beeing a word of truth, yea, truth it selfe; so called by way of excellencie or eminencie, as though no other truth deserued that name:foreign. or because this carrieth the onelyonly vndoubted truth with it. And further, because many thinke all cocksure, and that they cannot faile of faith if they be able to discourse of this truth: he teacheth vsus, that it is not eueryevery knowledge of the truth he meaneth; but such a one as is according to godlinesse, that is, such as frameth the heart of the possessor to true Godlinesse.

Whence naturally arise these three conclusions:

First, that the doctrine of the Gospell is the truth it selfe.

p. 18Secondly, that the knowledge of this truth is the ground of faith.

Thirdly, that where it is aright, it frameth the heart to Godlinesse.

First, the doctrine of the Gospel is truth it selfe. 1. because the author of it is truth it selfe, and cannot lie: it beeing a part of his word, who can neither deceiue, nor be deceiued. 2. because the penmen of it were inspired by the holy Ghost, and spake, and writ as they were mooued by him, 2. Pet. 1.21. The Gospel called Truth, for 3 reasons.2 Pet 1:21who is called the spirit of truth, Ioh. 14.17. 3. because it is a doctrine of Christ, and aymeth at him who is the the truth principally, as well as the way of our saluation: Whence it is, that the Apostles often stile it by the word of truth, as, Eph. 1.13. After ye heard the word of truth, euen the Gospel of your saluation: and, Coloss. 1.5. For the hopes sake whereof ye hauehave heard before by the word of truth, which is the Gospel. True it is, that the Lawe is a true word, without all error; but yet neuer thus called: For the morall law will not now affoard such a truth, as by which a sinner can be iustified in the sight of God: and the ceremoniall law, although it doe acknowledge such a truth, yet was it a farre off, and in types, and not in the truth: but the Gospel onelyonly is such a truth, as whereby we are raised to saluation.

Vse. 1. Ministers must rightly devide this word of truth, as such who would be approoued of Christ, both the author and subiect of it: for the more notable the subiect is, the more care must there be in handling it.1. Pet. ….…. Which the Apostle Peter teacheth, If any man speake, let him speake as the word of God. The word of truth would be truely dealt with, purely preached, wisely applyed, and so faithfully dispensed, as that both God, and good men, and a mans owne conscience, may approoue his worke.

2. This word so purely handled shall eueryevery soule finde to be truth it selfe, so as beleeuers shall not faile of the saluation published in it: and vnbeleeuers shall as surely meete with condemnation, seeing hereby they are condemned alreadie.

3. Not to hauehave this truth seated in our hearts, is a fearefull case; for it argueth a man to be giuen vp to error and delusion. 2. To doubt of any part of it, is to giuegive a lie to all the rest. 3. To seeke for saluation out of it, or besides it, (as the blinded Papist doth) is to cleaue to folly and falsehood. 4. To despise this truth, is to contemne great saluation: for if to despise Moses law bringeth death without merciemercy;Heb. 10.28.Heb 10:28 how much more sorer punishment is he worthy of which treadeth vnderunder foot the Sonne of God? 5. But to fight against this truth is most wofull, for it is strongest and will preuaile: neuer man lifted against the truth, but he found it too heauie for him: neuer man spurned against it, but to the bruising of himselfe.

p. 19Secondly, the knowledge of this truth, is the ground of faith: for so our Apostle would hauehave vsus conceiue,Knowledge of the truth is the ground of faith. 2. Thess. 2.13.2 Thess 2:13 that the faith of the elect is raised vponupon knowledge of the truth as the matter of it: and in this sence, we read that faith is called the faith of truth, euen for this reason, because it is begotten in the acknowledgement of the truth: and Paul in asking that question, How shall they beleeue, except they heare? plainly concludeth,Rom. 10.14.Rom 10:14 that no hearing of the truth, no faith in it: and how may he that runneth read in the Scriptures, that to whomsoeuer faith is giuen, they be such as are taught of God? such as to whom the holy spirit is become a schoolemaster, who openeth their vnderstandings, that with much assurance they can see and acknowledge the truth for seeing faith is much more then an vncertaine opinion, or wauering fancie; it followeth that that knowledge which is the ground of it, must be no shaking reede with eueryevery winde; but a certaine acknowledgement of the truth, approouing of it, and assenting vntounto it. Neither may we thinke that the spirit of truth traineth men in blinde and vngrounded conceits, nor leaueth their hearts in vncertainties; but that wheresoeuer he worketh such an eminent grace as faith is, he maketh men able in some good measure to giuegive a reason of the hope that is in them. 1. Pet. 3.1 Pet 3And as little reason hauehave we to conceiue that the worke of the Ministerie, is to build castles in the ayre, or the castle of faith without a foundation; but that Ministers are sent to make the misteries of saluation cleare in the euidence and demonstration of the spirit: and so lay men on that foundation, to become a spirituall house, consisting of liuing stones fit for the honour of the Lord. And to ende the proofe, notably doth the Apostle Paul prooue the effectuall faith of the Thessalonians from this ground of it: for our Gospel was not vntounto you in word only, 1. Thess. 1.3.5.1 Thess 1:31 Thess 1:5but in power, and in the holy Ghost, and in much assurance: which place must be vnderstood so to be both in the teachers and the hearers, as the context declareth.

Vse. 1. If knowledge be the ground of faith,Lampas fidei facile extinguitur nisi subinde infundatur oleū verbi dei. Chrysost. in parab. virg. then sleight is the faith of the most, whatsoeuer men professe. Numbers of most silly creatures swarme eueryevery wheare, who pretend, and presume vponupon as strong a faith to God ward, as the best preacher of them all; and yet liue no better then Atheists, euen without God in the world: without the knowledge of his waies, without his feare in their hearts: to louelove God aboue all, and their neighbours as themselues, is but a breath with them: to beleeue in Iesus Christ, is so naturall, as they neuer doubted of it all their liues; to bring forth fruits of faith (whose propertie is to worke by louelove, in the obedience of the Commandements of the first and second table,) this they do, they hope as well as God wil giuegive them leaue, or as others of their neighbours do: whereas, alas, euen their speach bewraieth them to be destitute p. 20of vnderstanding, and consequently vtterly voide of the faith of truth.

Fides explicita, implicita.2. If the ground of faith must be a certaine knowledge of heauenly truth: then hereby, 1. is ouerturned that fond distinction of the Papists, which masketh there more then Egyptian blindnes, ioyned with wilfulnes and obstinacie, vnderunder their modest vaile of vnexpressed faith, or the faith of lay-men; whereby if they can professe themselues Catholikes, & liue, and die in the beleefe of their (falsely so termed) Catholike Church; although they know not what it beleeueth, it is sufficient for their saluation. And indeed be that professeth that religion (which like the apples of Egypt will abide no touch,) had need leane vponupon an implicit faith. And so some of them pretending more learning thē is common among them, beeing pressed by argument, hauehave thought they hauehave learnedly enough answeared, in saying that their Doctors can answer for them. But who seeth not these Pharisies taking away the key of knowledge, and incurring that we denounced against such as will neither enter themselues, Matth. 23.13.Matt 23:13nor suffer others to enter into the kingdome of heauen? for surely if little or no knoledge, little or no faith of a mans owne were enough; how vnwise was Paul so to trouble himselfe, and the people of his daies, whome he would not suffer to rest in farre more knowledge and proper faith then this we hauehave in hand?Col. 2.2.5.7.Col 2:2Col 2:5Col 2:7 how vrgeth he the Colossians that hauing receiued a tast of the true knhwledge of God, nay euen a kind of stedfastnesse in the faith of the Lord Iesus, yet here they should not make any staie, but proceed on to the full assurance of vnderstanding, in all the riches of it to know the mysterie of God: yea to be further rooted, and built, and stablished in the faith of Christ, and neuer to giuegive ouer till they come to be compleate in him: which how they can stand with that Popish position, a weake eie may see. The like, of Peter, 2. Pet. 1.12.

And 2. wauerers in religion, and vnsetled persons in their profession, may hence be informed to iudge of themselues, and their present estate. We heare more then a few vttering such voices as these; There is such difference of opinions among teachers, that I know not what to hold, or whom to beleeue: but is not this openly to proclaime the want of faith? which is not only assuredly perswaded of, but certainely knoweth the truth of that it apprehendeth?Heb. 10.38.Heb 10:38 The iust man (we know) liueth by his faith; but this is to withdraw himselfe to perdition. Let not therefore such wauering minded men looke for portion in Christ, whose followers and disciples can professe vntounto him,Ioh. 6.68.John 6:68 Master, thou hast the words of eternall life, and whether shall we goe? And though all men forsake thee, yet we will die with thee before we denie thee. Matth. 26.35. Gal. 1.8.Matt 26:35Gal 1:8Our precept is, that if an Angel from heauen should come and bring another doctrine (so setled and stablished our mindes ought to be in the present truth) we should hold him accursed. p. 21But lamentable it is, that Angels from heauen need not come to preuaile against the truth: for let but a blinded Papist come from Rome, & broach his vessell, and in effect affirme that all the Apostles were deceiued in their doctrine; a number of Protestants may soone be turned to another Gospel: the experience whereof, hath brought swarmes of Iesuits and Seminaries among vsus, to the poysning not of a few.

3. If the elect are brought to the faith, by the acknowledging of the truth; then after long teaching, and much meanes to be still blinde, and not to see the things of our peace, is a most heauie iudgement of God: for here is a forfeit of faith and saluation. Here indeede is the voice of Christ, but here are not sheepe of Christ that heare it: Ioh. 10 …John 10here is the glorious light of the Gospel shining, but here are none but Infidels, the eyes of whose minds the God of this world hath blinded, 1. Cor. ….….that they cannot behold it: here is the annointing, offering to teach all things, 1. Ioh. 2.27.1 John 2:27but here are not they that hauehave receiued him: here is spirituall meate▪ but here are not spirituall men to feed vponupon it: for if any thinke himselfe spirituall, 1. Cor. 14.37.1 Cor 14:37let him acknowledge the things deliuered to be the commandements of the Lord: which who so doth not, he is stil in the snare of the deuil, farre from repentance, & prisoner to doe his will. Whence are all our plagues in the Church, & in the land, but for want of not acknowledging the truths,2. Tim. 2.2 Tim 2 which hauehave bin clearer then the sun to our eyes? and how iust is it that such as will not know the voice, should know the hand of God? and that whome the vocall word cannot reclaime, the reall word of the Lord should ouertake?

Thirdly, whosoeuer in truth entertaine the Doctrine of the Gospel, the hearts of such are framed vntounto godlines. This truth h…ghly aduanced aboue all other.For herein this truth taketh place and preheminence aboue all other truths, and writings, in that it doth not only inlighten the vnderstanding, but also in that it fashioneth the heart vntounto that which it teacheth: nay, herein this doctrine farre excelleth that of the law of God; which is indeed a lanterne to direct, and teacheth what to doe by enforming the minde in the seuerall duties of it; but giueth no power to the performance of any of them: but this truth, besides the shewing of the dutie, conferreth strength acceptably to do it: for it conuerteth the soule. More plainely, we reade of a twofold law, but in substance the same: 1. the law of God: 2. the law of Christ. Gal. 6.2. Ioh. 23.34.Gal 6The former, is an old commandement prescribing louelove: the latter, a new commandement prescribing louelove also. The newnes of this commandement then, standeth not in any new matter and substance of Doctrine, but in this new manner of deliuerie and propounding: in that, the law commanded louelove, but gaue no strength to performe it: it writeth it selfe onelyonly in the fleshly tables of the heart, and so in the flesh it cannot be fulfilled: p. 22but in the Gospel with this commandement of louelove, goeth in beleeuers the giuing of Christ, and the gift of faith whereby they are enabled in the performance of it: whence also the Apostle Iohn calleth it both an olde doctrine, 1. Ioh. 2.7, 8.1 John 2:71 John 2:8namely, in regard of the substance of it; and a new doctrine, not as latter in time, but in respect of that effectuall power of renewing the soule which accompanieth it, and maketh the doctrine effectuall to the beleeuer; it beeing the quickning spirit, which reformeth the minde informed. In like manner doth our Apostle elsewhere oppose the euidence of this doctrine to the vailed knowledge of the law, and ascribeth vntounto it two things aboue that which the law affoardeth.2. Cor. 3.18.2 Cor 3:18 1. a clearer illumination: We behold as in a mirror, the glorie of the Lord with open face: 2. reformation of heart and life: and are changed into the same image, from glorie, to glorie; which is the end of the former enlightning, vntounto which the law could not lead vsus: which letteth vsus see indeed some part of the glorie of the Lord, but cannot change vsus (as this) into that we see. And as the propertie of this truth is,Coloss. 3.10.Col 3:10 to renew men by the knowledge of it, to his image that did create vsus; so whosoeuer hauehave learned Christ as the the truth is in Christ, Eph. 4.10.Eph 4:10he hath cast off the old man, and is renewed in the spirit of the minde. This knowledge leaueth not men in vaine speculation, but leadeth forward eueryevery Christian towards his perfection, 2. Tim. 3.16.

Humane truths frame not the heart to godlinesse.Vse. 1. If this be the preheminence of the word, to frame the soule to true godlinesse, then is it a matter aboue the reach of all humane learning: and therefore the folly of those men is hence discouered, who devote and bury themselues in profane studies of what kind soeuer they be, thinking therein to obtaine more wisedome, then in the studie of the Scriptures. But in forsaking the word of the Lord, what wisedome is there? and what is their gaine more then that (by the iust wrath of God vponupon them) they are commonly turned into that they reade, liuing in open profanes, or else at the best, are but ciuill men, without religion or good conscience. For let a man read and studie all his dayes, all arts and sciences, let him be exquisite in tongues, languages, and all commendable literature, (which are things excellent) yet let him neglect this knowledge, which beareth the bell in making men wise vntounto saluation, such an one can neuer hauehave his heart framed vntounto godlines.

2. EueryEvery hearer of the truth must examine whether by it his heart be thus framed vntounto godlines,E…amine if the truth hath thus framed thy heart. for else it is not rightly learned: for as this grace hath appeared to this purpose, to teach men to denie vngodlines and worldly lusts, and to liue soberly, and iustly, and godly in this present world: so is it not then learned, when men can onelyonly discourse of the death of Christ,Rom 6.6.Rom 6:6 of his resurrection, of his ascention, except withall there be some p. 23experience of the vertue of his death in themselues, killing their sinnes, so as henceforth they serue not sinne. 2. some feeling of the power of his blessed resurrection,Phil…. 3.…0. in beeing ingrafted with him into the similitude of it. 3. and some ascent of our affections after him into heauen, prouoking to seeke the things that are aboue: a bare and vnfeeling speculation,Coloss ….1. is here not onelyonly vnprofitable, but much more dangerous and damnable. The Iewes could boast that they were free borne, and of Abraham, as many among vsus take themselues to be strong beleeuers; but let Christ come to the point with them, If the truth hath set you free, Ioh. 8.32.36.John 8:32John 8:36ye are free indeede: the truth is, that the Sonne hath not freed them: for they are not free from their lusts, nor are kings to rule ouer them, but vassals vnderunder them still. The spirit of God in the ministerie (which is his chariot) hath not freed them from seruitude of sinne and death:2. Cor. 3.17.2 Cor 3:17 for where the spiririt is effectuall, there is libertie. A dangerous thing is it, that men so chained in ignorance, and manifold lusts, should ouerthrowe themselues by ouerweening conceits: feeding for faith, fansies; for confidence, carnall presumption; for truth, error, bringing them into a fooles paradise for the present; but the end will be the sinking and sorrowe of their soules. He is a good scholler indeede, and raised into the highest forme of this schoole of God; (not who can talke well, and giuegive religion some good words, which are good cheape) but he that hath so farre profited in sound godlinesse, as that he hath attained vntounto faith, the feare of God, humilitie, endeauour in obedience, thankfulnes, vprightnesse: and hath proceeded in the true worship of God according to his word, in hatred of false worship, in glorifying the name of God, sanctifying his Sabbaths, reuerencing his sanctuarie, louing the image of God in his brethren, and such like: such a man sheweth that the truth hath sanctified him;Ioh. 17.17.John 17:17 that pure religion and the power of it possesseth his heart. These things seeke and find in thy selfe, thou hast profited in this truth; else whatsoeuer may seeme a bodie of religion in thee, is turned into a shadow without substance, without truth.

v. 2. VnderUnder the hope of life eternall]

In these words the Apostle commendeth his ministerie, partly from the ende of it, in that it leadeth (by the truth preached) the beleeuers of it vntounto the hope of eternall life: as also partly from the effect of it in them, which is the full furnishing of them with such graces, as lead them comfortably to their happinesse, adding vntounto the faith of the elect, such an hope as maketh them not ashamed. And they affoard two instructions:

1. That the ende of the ministerie, is to drawe mens mindes vpward, from earth towards heauen.

2. That true faith neuer goeth alone, but attended with other excellent p. 24vertues, and namely, with knowledge, hope, &c.

The aime of a faithfull ministery is to bring men to heauenly mindednes.Doctr. EueryEvery faithfull teacher must conceiue it to be his dutie, to drawe mens hearts from things belowe, to the contemplation of things of an higher straine, and from seeking the things tending to a temporall, vntounto such as belong to life eternall.

Reasons. 1.Reasons. 1. This was the ayme (not onelyonly of our Apostle here) but of all the men of God, whose faithfulnes the Scriptures hath recommended vntounto our imitation. All that pedagogie during the law, was onelyonly to traine men vntounto Christ, and to saluation by him. But that rudiment beeing abolished, and the truth further breaking out, the chiefe doctor of his Church (setting himselfe a coppy to all teachers) called men to no other thing, then first to seeke the kingdome of God, and to labour (not for the perishing food) but that which abideth vntounto eternall life. And after him his holy Apostles made no other vse of those maine articles of our faith, the truth of which they left confirmed in all their writings: as if they were occasioned to speake of the death of Christ, it was to the ende that beleeuers should die to the world, that henceforth they should vse it, as not vsing it, or as men crucified vntounto it: if of the resurrection of Christ, it was to the same purpose, that men should be raised with him henceforth to seeke the things which are aboue: if of his ascention, it was that men might in heart, and affection ascend vp after him.

2. All other professions further men in their earthly estates: some employed about the health of the bodie,2 some about the maintaining of mens outward rights, some about the framing of tender minds in humane disciplines and sciences, all which further our fellowship and societie among men: onelyonly this of all other professions, furthereth men in their heauenly estate, and fitteth them, yea maketh vp for them their fellowship with God, Eph. 4.11, 12.

33. Hereby men lay a sure ground-worke of profitting men in godlines: for this expectation and desire of life eternall once wrought in the heart, it easily bringeth men to the deniall of themselues, both in bearing the crosse for Christ,Hebr. …1.26.Heb 1:26 as Moses esteemed highly of the rebuke of Christ; for he had respect vntounto the recompence of reward: as also in stripping themselues of profits, pleasures, advancements, friends, father, wife, children, libertie, yea, life it selfe. Set this treasure before the eyes of the wise merchant, he will sell all for it. Tell a man of an earthly kingdome, and let him throughly digest the conceit of obtaining it; it will be such a commander, as he willingly both vndertaketh, and deuoureth any trauell for it; euen so let the beleeuing soule once conceiue of raigning with Christ, it will easily suffer any hardship with him.Rom 8.1…. Matth. 19.28.Rom 8:1Matt 19:28 The disciples desirous to know what recompence their Lord would make them, for leauing all to follow p. 25him: Christ presently telleth them of twelue seats, on which they shall sit and iudge the twelue tribes of Israel, at the appearance of the sonne of man: well knowing, that if this promise were once well digested, it would so feede vp their hearts, as they should not after bethinke themselues as ouershot in leauing all things for his sake. Yea further, this course will be a sweet constraint, prouoking men to the imitation of Christ, and the expressing of his vertues. Whence it is that the Apostle praysing God for the faith, and louelove of the Colossians,Coloss. 1.5.Col 1:5 presently pointeth to the naturall mother of these vertues, of whom they both are bred and fed: for the hopes sake (that is, the glory hoped for) which is laid vp for you in heauē. And the same Apostle exhorting the Philippians not to minde earthly things,Philip. 3.20.Phil 3:20 but to trafficke as the citizens of heauen, noteth this the most effectuall reason, because from heauen they looked for a Sauiour, who would change their vile bodie, and make it like his owne glorious bodie.

Vse. 1. Ministers must take heede of earthly mindednes,Ministers must then beware of earthlines. not seeking theirs, but them who are committed vntounto their trust: not onelyonly hereby to auoyde offence, but also that they may feelingly speake of such points as concerne the forsaking of the world in affection, a point most difficult to learne from the most sanctified teacher. Which course if a minister take not, long may he looke for an haruest, yea, euen till his eyes faile, but he shall neuer see his seede againe: he hath sowne to the winde, and what can he looke to reape but earthlinesse, or atheisme amongst his people. For mens minds will be working, and setling themselues vponupon some pleasurable, and profitable obiect; if not vponupon that which is truely good, yet at least vponupon that which is apparantly good; and their hearts can neuer be taken off things belowe, but remaine wordlings still, vnlesse we shewe them better treasures elsewhere, and that in such feeling manner, as they may thinke we speake in earnest. And againe, if they without this doctrine be suffered, like the Sadduces, to include all their hopes & desires in this life, no other fruits can be expected, but open Atheisme, and contempt of God.

Vse. 2. People must conceiue, that now in the ministerie they are called to the beginnings of the heauenly life.Cleaue to the Ministerie which pulleth thee frō earth to heauen. For we may not thinke that the Lord meaneth onelyonly to manifest his louelove hereafter in heauen to beleeuing soules: but (as louelove desireth present communication, and vnion with the thing loued) so the Lord entreth into present league with such as he striketh his euerlasting couenant withal▪ & neuer marrieth himselfe into any soule, in that indissoluble wedlocke, with whom he contracteth not himselfe euen here vponupon earth. And seeing the Gospel in the ministerie of it is the Lords louelove letter: eueryevery one in the hearing of these glad tidings must say to his soule, this is the suite, and offer of God vntounto mee, p. 26calling me in this sermon to nearer fellowship with himselfe: oh vnthankfull wretch, if I refuse his louelove, if I still cleaue vntounto earthly affections, and earthly conuersation, on whom so much labour is spent, that I might bee called out of the world.

Trie thy profiting vnderunder the ministerie by this note.Vse. 3. Hence may eueryevery hearer make a triall of his profiting vnderunder the ministerie; looke how much thou findest thy heart lifted vp towards heauen, and heauenly things, how much thy earthly cogitations are abated, how much thou findest saluation neerer then when thou first beleeued, so much hast thou profited by the word, and no more. The which checketh many of our hearers, who are euerie whit as worldly, as earthly minded, as they were at their first receiuing of the Gospel: and some professors that hauehave much earthlinesse bound vp in their bosomes, the following of their owne ploughs, causeth them often contentedly, to pluck their hands from the plough of the Lord. And because it is common with men, to thinke they hauehave attained inough in Christianity, when they hauehave gotten a little knowledge, and may now make holiday, and go no further: it is meete that all of vsus should bring our hearts to some certaine triall and touch, whereby we may hauehave assurance that the word hath framed them to this temper of which we speake: and that we may doe (as by many other) so especially by these three notes.

Ier 9.23. Iob. 31.25.Jer 9:23Job 31:251. Whereas all earthly reioysings are condemned, as wherein men easily loose their hearts, and whereby death is made distastfull, and vnwelcome;3. notes to shew when the heart is drawne vp towards heauē. examine whether thou reioysest in God, in his word, and graces, as in thy chiefest ioy, and aduantage. 2. Seeing in all our earthly employments we may not while we vse the world, become worldlings: whether by all earthly things we be drawne to the louelove of heauenly: for although God hath appointed but one Sabboth in seauen daies, yet to a Christian, eueryevery day is sanctified to be a rest, from all the deeds of the flesh: wherein he is to walke with his God, and shew forth the religious keeping of his heart, and good conscience, in eueryevery action of his whole life; so making eueryevery action of his particular calling, a part of Christian obedience and dutie vntounto God. 3. Seeing a well ordered heart hath nothing in earth in comparison of God; search thy soule whether it findeth more sweetnes in the seruice of thy Lord, then in his outward benefits: as there is great reason seeing these must leaue thee, or be left of thee before, or at the day of death, when accounts must also be made both for the getting, keeping, and expending of them: at which time those who with most greedie appetites hauehave sought them, and purchased them, shall find them farre from counteruailing that good which they forfeited for them. By these notes gage thy heart, sound the depth of it, and thou shalt doubtles finde such deceit, as shall occasion thee to cleaue to that ordinance, p. 27which he that framed it at the first, hath in his wisedome appointed for the further reformation of it.

Doct. 2. The second instruction out of the words is, That true faith neuer goeth alone; but as a Queene, is attended with many other graces, as knowledge, louelove, feare of God; among which hope here mentioned, not only adorneth, and beautifieth, but strengtheneth and fortifieth the beleeuer, and as an helmet of saluation, Eph. 6.17.Eph 6:17causeth the Christian souldier to hold out in repentance, and obedience. Hence it is that our Apostle speaketh not of the faith of the elect, but he mentioneth as an inseparable handmaid, the hope of life eternall: so doth the Apostle Iohn, 1. Ioh. 3.2.1 John 3:2We are now the sonnes of God: here is faith, making vsus the the borne of God: and we know that when he shall appeare, we shall be like him: there is hope: and, whosoeuer hath this hope purgeth himselfe, as he is pure: there is the strengthening of the beleeuer in obedience. Notable for this purpose is that place in Rom. 5.1, 2. &c. where the whole traine of graces attending and following faith, are fully and excellently described.

Now this hope is a gift of God, whereby the Saints patiently, and firmely expect good things to come alreadie beleeued, especially their resurrection, A true description of Christian hope.and life eternall, prouoking them in the meane time to all dutie. In which description, diuerse things are to be considered. First, the originall of it. It 1is a gift of God, and obtained by prayer, as faith also is: whence the Apostle praieth that the God of our Lord Iesus Christ,Eph. 1.17.Eph 1:17 would giuegive the Ephesians to know, what the hope is of his calling. Secondly ▪ the subiects in 2whom it is, The Saints: for as the practise of beleeuers before Christ to waite for his first comming in humilitie, as we read of Simeon, Annah,Luk. 2.37, 38.Luke 2:37Luke 2:38 & many others; so now beleeuers as constantly waite for his second comming, and the comforts of it, Reu. 22.17. And that it belongeth only to the Saints is cleare: 1. In that it is ioyned with the faith of the elect in this text. 2. Because it ariseth from faith, is nourished by it, and is proportionall vntounto it. 3. The thing hoped for, belongeth only to the Saints: they only hauehave right in the tree of life, and only they enter in, through the gates into the Cittie. 4. That which meriteth the thing hoped for,Rev. 22.24.Rev 22:24 that is, the righteousnesse and obedience of Christ, belongeth only to them; for them only he praied while he was on earth, for them only he died, he rose againe, ascended into heauen, and now maketh requests at the right hand of his Father.

Thirdly, the obiect of this hope; Things to come, and namely after 3the resurrection, life eternall. In which regard the Apostle calleth it an hope laid vp in heauen: which is all one with that in the text, hope of life eternall; vntounto which it lifteth vp the heart and affections. Where the excellencie of the grace may be conceiued, from the excellencie of the p. 28obiect: it is not conuersant about momentanie and sleeting matters, not insisteth in things below;… looketh at things within the …a…le. but about durable, and eternall things to come; and not onelyonly comforteth the soule here below in earth, but crowneth it hereafter in heauen. And this grace it is which putteth such a difference between the godly, and the wicked, that whereas these are well appaied, and contented with things present, and wish for most part, there were no other heauen, then that happinesse they enioy here vponupon earth: the other looke vpward, and outward, and see a farre off; and are such as waite for the adoption of sonnes, and the redemption of their bodies, which is the full haruest of those first fruits which they hauehave alreadie receiued.

Fourthly, it is added in the description, that this grace of hope doth 4firmely and not waueringly expect this eminent obiect: and this it doth, both because it is grounded not (as the Papists teach) vponupon mans merit, power, or promises, but vponupon the most firme promise of God, (more stable then the hills) of which mention is made in the next words: as also in that the holy Ghost, who first worketh it, doth also nourish it, yea and so sealeth it vp vntounto the heart, as it can neuer make ashamed: it may indeede be tossed and shaken with many kinds of temptations,Hope the sure anchor of the soule. yet in the patient attending vponupon the Lord, it holdeth out, and faileth not.

5Fiftly, the fruit or effect of it, is in the last words expressed, namely, that it prouoketh vntounto all holy duty, yea and continueth the beleeuer in it. Thus Abraham by faith obeyed God, and held out, looking for the recompence of reward: whence it is, that as true faith is called in the Scriptures,Coloss. 1.5. 1. Pet. 1.3.Col 1:51 Pet 1:3 a liuing faith, so found hope is also called a liuely hope, that is, such an one as is effectuall in the heart of the beleeuer, to stirre him vp vntounto all heauenly conuersation.

Vse. This doctrine teacheth vsus what a rare thing this grace of hope is among men, and that the thing it selfe is not so common in the world as the opinion of it. Aske any man how he meaneth to be saued, the answer will be;…. infallible properties of Christian hope. he hopeth well, and he trusteth in God, that hoping well, he shall hauehave well: but if this doctrine be true, it followeeh, that as faith is 1not of all, no more is hope. For it is a grace peculiar to the Saints, who 2are very fewe in comparison of the multitude. And is a companion of faith, which is not the portion of the most. It casteth anker in heauen, 3and striueth not to become the heire of the earth, as most men do, whose whole studies are to plant and build, and call the houses after their owne names, and raise their families, and make themselues great in the earth: of whom we heare the holy Ghost speaking, that their hope is onelyonly in 4this life, and they hauehave no hope in their death. It is also accompanied with many graces, which are not the garlands of eueryevery head, not the 5beauties of any, but the spouses of Iesus Christ. It is not found but in an p. 29heart humbled with the touch for sinne, and yet possessed with true peace in God, grounded on that promise which is made to the poore in spirit: for of these two it is ingendred. It procreateth and preserueth heauenly 6mindednes, lifting vp the heart to wait, and wish for their masters comming, so as that day neuer commeth vnawares vponupon them, as it doth on those who are yet in the night, and in darkenesse. It suffereth not a man 7to walke in the wayes of sinne, either in hope of merciemercy, or presuming of repentance; but he that hath this hope purgeth himselfe, and auoydeth the corruptions that are in …he world, through lust. It vpholdeth the heart in 8obedience and dutie, both by exciting the will,Voluntatem spes facit. and the diligent hand to vndertake and performe, and strengthening the whole man in temptations, dangers, and distractions, vntounto all perseuerance in the wayes of God. So that although when pleasure or profit is to be cast off, or when crosses and losses betide the hypocrite for his obedience, all his hope perisheth, and vanisheth as the dewe before the sunne; yet this hope maketh not ashamed; but comforteth in this life, and crowneth in the life to come.

Let blindnesse therefore make fooles bold, whose propertie it is to beleeue eueryevery thing, Prou. 14.15.Prov 14:15yet the wisedome of the wise will cause him to vnderstand his way, and not suffer him to nourish for hope, either a doubtful desire of somthing, which with Balaam, he may naturally wish,Vigilan…um somnia. …lato. or a dreame in the slumber of conscience, deluding with a perswasion of life, that heart which is as dead as a stone within him.

Which God, who cannot lie, hath promised before the world began.]

The pronoune relatiue (which) some, from whom I would not easily depart, referre rather to the word [truth] then [eternall life] because of that in the 3. ver. But hath made his word manifest: and thence indeede might our Apostle iustly hauehave defended his doctrine from suspition of noueltie, beeing the same which was looked for, euen in the first ages of the world, and now made more manifest: by which, occasion were offered to ouerthrowe sundrie newe broa…hed nouelties of the Popish doctrine, not sauouring of ancient antiquitie. But I rather encline to that other construction; referring the relatiue vntounto life eternall, immediately going before: which as we hauehave heard it to be expected by hope; so is it here said to be promised by God: for in the promise hope hath his stedfastnesse. And this promise is described, 1. from the stabilitie of it, in that the author of it is God who cannot lie. 2. from the antiquitie of it, gathered from the circumstance of time, before the world began: both which considerations most effectually commend this promise of God, and also confirme this our hope which leaneth vponupon it.

Quest. What kind of promise is this he… mentioned▪ Ans. The p. 30word signifieth such a promise, as is meerely free, and most absolute, as the learned hauehave obserued:D…fference between foreign and foreign. Budaeus. and is opposed vntounto all legall promises, which are not free but conditionall, and made good to the keeper for the keeping of the law; for the man that doth the law, shall liue by the lawe: but euangelicall promises (whereof this is the principall) are no such compacts or bargaines, but free without all antecedent inducement, and all condition of doing any thing on our parts. As for the condition of faith, which some may here alleadge: the answer is, we receiue nothing for our faith, nor the worthines or worke of it, but by it as a hand or meanes we receiue the free promise of eternall life.

Quest. But how could God promise before the world began, that is, from euerlasting,Res decreta ponitur pro ipso decreto. meton. seeing there was none then to promise vntounto? Answ. By an vsuall figure of speach the thing decreed, is put for the decree it selfe: and the true sense is this; God promised, that is, decreed to promise before the world began, and in due time hath made that promise manifest in the word preached, as in the next words. The like phrases we finde, 2. Tim. 1.9. He hath called vsus with an holy calling, — before the world was. Eph. 1.4. we were choosen before the foundation of the world, that is, God decreed then to choose vsus. Neither will this speach seeme strange to him that considereth, 1. that with God all times are present, none former, or latter to him. 2. that hereby the Scriptures would note the certaintie and assurance of such a maine promise, of such vse and expectation. Out of which words we note three lessons.

1. That life eternall is ours by free promise.

2. That God cannot lie, and therefore the promise is infallible.

3. The admirable care and louelove of God to man, tendring his eternall good before he, or the world was.

Doctr. 1. That eternall life is by promise, appeareth by that vsuall metonimie in the Scriptures,Life eternall is ours by free promise. whereby it carrieth the name of the promise it selfe, although indeede it be the thing promised. Heb. 6.12. be followers of them, who through faith and patience attaine the promise, that is, life promised. This truth was liuely typified both in the sonnes of Abraham, as also liuely shadowed in that earthly Canaan. The sonnes of Abraham were Isaac and Ismael, two sonnes, but one heire, and he the sonne of promise: by which title alone he held his prerogatiue, whereas Ismael was the first borne. Hence was it vsuall with the Apostles to oppose the sonnes according to the flesh, to the sonnes of promise. And as it was then,Rom. 9.8.Rom 9:8 so now is there a seede of promise, euen all faithfull men and women, who are raised out of faithfull promises, faithfully apprehended, called elsewhere not sonnes onelyonly,Heb 6.17.Heb 6:17 but heires of promise, that is, not onelyonly such, as to whom the promises belong, but such as claime their inheritance p. 31onelyonly by adoption and promise, and not otherwise. In like manner, the earthly Canaan was called the land of promise, Deut. 8.17.18.Deut 8:17Deut 8:18not onelyonly because it was long before promised to Abraham and his posteritie, many of whom for many generations onelyonly so enioyed it: but also because those that were brought to the possession of that good land, had it not for their owne worthinesse: they were charged to beware of such thoughts; for God gaue them this power by stablishing his couenant with them:Eph. 1.13.Eph 1:13 figuring vntounto vsus no other thing, but that this blessed rest prepared for the people of God (the truth of that shadow) is held in no other tenure but by vertue of the promise, neither here nor hereafter: adde hereunto that whatsoeuer grace the Lord powreth into the hearts of the elect, they all (beeing not onelyonly steppes and degrees, but pawnes also and pledges of eternall life) looke out vntounto the promise: faith apprehendeth it, hope expecteth it, louelove thankfully entertaineth it, yea, and all the rest are quickned and strengthened by it. Nay in this regard, the holy spirit of God from whom these streames of grace doe flowe, is called the spirit of promise, not onelyonly in that he was promised to beleeuers, as Ioel. 2. I will powre out my spirit: but also because he sealeth vp vntounto their hearts, the certentie of this maine promise touching their saluation.

Obiect. But life eternall is called a debt. Ans. It is so of his promise, not of our desert. Herodias craued Iohn Baptists head as her due,Non debendo sed promittendo deus se debitorem f…cit. August. but not because by dauncing she had deserued it; but because of the Kings promise. And that these promises are free, may appeare in the first and maine giuen to Adam, when he was farre from deseruing it, in whom was nothing to mooue to the Lord, but to the cleane contrarie.

Vse. Then not by desert.1. Whosoeuer pretend any other title to the inheritance besides the promise of God, are of the bondwoman, and Ismaelites descending of Agar. The Apostle sheweth how we receiue the promise of the spirit [that is, freedome from the law, sinne, death, hell,Gal. 3 14.Gal 3:14 and damnation] namely, through faith: here is no merit, but faith taking …old. Which condemneth that arrogant doctrine of the Church of Rome, who will hauehave life eternall repaied to the merit of workes, for their condignitie: which is all one with the renouncing of the promise of merciemercy,Euangelicall promises are made to the worker, not to the worke: nor for his worke, but for Christs merit in which both his person and worke are accepted. Hope cannot leane vponupon mer…t; but the promise. and to flie for releefe vntounto the iustice of God. Whereas the whole new Testament draweth vsus from that legal righteousnesse, and suffereth vsus not to behold our best workes, but God the promiser, and Christ the mediator, and our birth which brings our inheritance, and our selues in the gifts of righteousnesse and remission of sinnes, onelyonly receiuers: and in the matter of our iustification before God, meere patients, and no agents at all.

Vse. 2. The strength of our hope standeth not vponupon merits, but vponupon this same promise; which confuteth another Popish error, that to hope p. 32without merit is presumption: but Abraham had another prop for his hope, it was not merit that made him hope aboue hope, but because he knew who had spoken, Rom. 4.18.20.Rom 4:18Rom 4:20he doubted not the promise through vnbeleefe.

Obiect. 1. Ioh. 3.19. If we louelove indeed and in truth, we know that we are of the truth: And therefore hope of saluation is to be fetched from the workes of louelove. Ans. The scope of the Apostle is to teach, that true faith cannot stand without a good conscience: not that the perswasion of it either onelyonly thence ariseth, or thereupon only dependeth, or cannot be without works: but that then we hauehave more full perswasion of our coniunction with God, and soundnes in faith, when together with the inward testimonie of the spirit, the same spirit effectually produceth such fruits as outwardly freeth our profession from falsehood and fayning, which is the thing there condemned by the Apostle. More plainely we may consider a twofold assurance, on which our hope may be confirmed. The former is the assurance of faith, flowing from our iustification: the latter is the assurance of sanctification. The former is when the spirit witnesseth to our spirits that we are adopted, which may be in weake Chrstians, young conuerts scarcely yet experienced in their owne change, yea such as can obiect such things against their faith as themselues cannot easily answer, yet euen in this is there an assurance of faith, which can onelyonly leane vponupon the promise and the truth of it: and this I take to be more especially meant in this text of our Apostle. The latter ariseth from the experience of our owne sanctification: the vse also of which is not to make vsus so, but to trie our soundnes in the former; yea to seale it to our selues, and cleare it vntounto others: this is that the Apostle Iohn speaketh of in the place alleadged.

Yet notwithstanding that we may meete with an error on the other hand in the practise of Protestants, we affirme with our Apostle, that true hope relying vponupon the promise goeth with faith, knowledge, godlines, and groweth vp in these, and therefore those the tenure of whose conclusions runneth thus, Because grace hath abounded, we may doe as we list; because Christ hath blood inough, God hath merciemercy inough: we hauehave promises inough, we may be the boulder in our sinnes: these I say turne Gods grace into wantonnes to their owne destruction: thus indeed to leane or bolster a mans selfe on the promises, is an high presumption. The reasonings of the spirit in the Scriptures are of another kinde: Doth grace abound?Tit. 2.Titus 2 oh this must teach me to denie vngodlines & worldly lusts: hath God merciemercy? merciemercy is with him that he may be feared: hath Christ blood?Psal. 131.Ps 131 it is to purge me from all my sinnes, both the guilt, and the dominion:1. Ioh. 1.7. 2. Pet. 1 4.1 John 1:72 Pet 1:4 hauehave I promises? such precious promises are giuen me, that beeing partaker of the godly nature, 2. Cor. 7.1.2 Cor 7:1I should flie the corruptions that are in the p. 33world through lust: and seeing then I hauehave such promises, it is meete I should clense my selfe from all filthines of flesh, and spirit, and grow vp to full holines in the feare of God.

Vse. 3. We must often hauehave recourse to the promises,Acquaint thy selfe with these promises. and acquaint our selues with the Scriptures, wherein we may peruse our priuiledges, and thus euer be laying surer hold of eternall life, by the applying, & bringing the promises home to our owne hearts: otherwise faith shall be easily shaken, hope quickly foyled, and the rest of our graces in a continuall wane and decaie. Cast anchor out of the ship, if it sound no bottome, the ship shall be at no stedfastnes in the storme, but be in danger of shipwracke by eueryevery surge and billow: in like manner, the anchor of hope if it pitch it selfe vponupon promises, it keepeth the soule in stabilitie and constancie in weldoing; but impossible it is that in stormie temptations or afflictions, the hope of the heart should strengthen and vphold that man, that is not acquainted with the promises.

Doct. 2. The next instruction out of the former words is,God cannot lie. that God cannot lie: which sheweth the promise to be stable, and infallible. That God cannot lie, appeareth both by testimonie of Scripture, and reason. Balaam himselfe vttering his parable could say, God is not as a man, Numb. 23.19.Num 23:19that he should lie: & the Apostle, Heb. 6.18. saith, that it is impossible that God should lie. And the reason is, because to lie is against the nature of God, so as he shall as soone cease to be God, as once to doe it: truth is of his nature, yea he is truth it selfe: truth in all his promises, which are yea and amen: truth in all his threates, for shall he say it, and not doe it? wicked Nebuchadnezar hauing good experience of both, in beeing cast among the beasts, and after raised vp againe aboue men, could confesse,Dan. 4.34. 2. Tim. 2.13. Iam. 1.17.Dan 4:342 Tim 2:13Jas 1:17 that his words be all truth: yea, in this nature of his, he is vnchangeable, he cannot denie himselfe, there beeing in him no shadow of change. Now to ascribe a lie vntounto God, were to impute not onelyonly change, but contrarietie to that most simple nature of his: for what is a lie, but to vtter something contrarie to the knowne truth, and that with an euill intention: which wickednesse seeing it implyeth a contrarietie betweene his will, and his word: seeing he hath condēned it in his law, as not induring it in his creature: seeing this of all other is such an odious iniquitie, as that the phrase of the holy Ghost, includeth vnderunder this title all manner of vnrighteousnes; & opposeth it vntounto all holines, Zeph. 3.13. how can it be ascribed vntounto the high maiestie of God? vnles we will blasphemously say that he hath enacted laws against something which standeth with his nature and will; or at least that he hath chāged his wil, to louelove that which once he hated.

Quest. But why may not God change his will, which euen a creature may doe without sinne? or if he cannot, how can he doe all things, and p. 34remaine omnipotent?

The Papists teach that the Scriptures are variable and fitted to the times, so as if the Church change the sense, so doth the holy Ghost also. Cusan. see hence how truly.Ans. 1. To change the will, were an argument of weaknes and impotencie, for euen so is it in man, whether he freely doe it, or forcedly. If freely, it is because some second deliberation seemeth sounder then some former, which argueth want of foresight, and wisedome: if forcedly a man change his minde, it argueth want of power, which suffereth the former deliberation to be letted by some crosse accident: neither of which can befall that most simple, and immutable will of God; who neither of his owne accord, nor yet by constraint, can be forced or hindred: because he seeth all things in their causes and consequents together in one act; & as soone and easily produceth the thing he willeth, as he pronounceth the word; as appeareth in the creation.

2. The omnipotence of God is to be referred to the things which he willeth, and can will: for his power cannot thwarte his will, nor his arme disapoint his mouth:Impossibile est deo, non quod virtuti arduum, sed quod naturae est contrarium. Ambros. lib. 6. epist. 37. nor either of them goe against his nature. That God then cannot lie, denie himselfe, change his purpose, proceedeth not of weaknes or infirmitie: but of wisedom, power, and maiestie; to whom only that is impossible, which is contrarie to his nature.

Obiect. But God hath spoken many things in the Scriptures, some of which implie change in him, and some seeme altogether vntrue; the former appeares in such places, as where he is said to repēt him that he made man, Gen. 6. 1. Sam 15.17. Exod. 32.14.Gen 61 Sam 15:17Exod 32:14that he made Saul King, that he changed his minde from the euill which he threatned to doe to his people. Ans. All such speaches as these, are to be vnderstood not properly, but figuratiuely, improperly, and according to mans apprehension:foreign. for in proper speach Samuel in the same Chapter verse 29. denieth that God can repent, whom he had heard a little before repenting that he had made Saul King. The like in Balaams confession, Numb. 23.19. Yet it pleaseth God in the Scriptures to set out himselfe to our weaknesse, not as he is in himselfe, but as he can be knowne of vsus: for as man speaketh like a man vntounto God, so God speaketh like a man vntounto man, who else could not be vnderstood of man. We must therefore meeting with such speaches, hold these grounds: 1. That all those things which we cannot doe without motion, and change of our selues▪ the Lord doth them without motion, and change of himselfe. 2. That God may change his action but not his counsell and will:Mutatio non est in deo sed in rebus neque Deus mutatur cum in opere apparet mutatio. Calvin. for before all worlds he did so decree to change his action. When he deposed Saul to stablish the kingdome in Dauid, he did from all euerlasting dispose so to depose the one, and set vp the other: so as here was no change in God himselfe, but in the thing formerly determined so to be changed.

In like manner the Lord promiseth many things to his children, which he seemeth after vtterly vnmindfull of; he threatneth things which neuer p. 35come to passe: as Hezekiah with death, but presently retreates it: the Ninevites with destruction after fortie dayes, but destroied them not: yea he seemeth to faine, by vttering things cleane contrarie to his minde; as when he biddeth Moses let him alone that he might destroie the Israelites, whereas he neuer meant to destroie them. To which in generall I answer, 1. That all promises are made with condition of faith, and repentance, as also with the exception of the crosse. 2. That all threats are made with exception of conuersion, and repentance, in neither of which the condition is expressed often, but euer included: and beeing added to that threatning against the Nineuites, and against Abimelech,Deus non murar consilium … sententiam: non arcanam voluntatem sed patefactam. Gen. 20.3. dissolueth the obiection. 3. That the Lord neuer changeth his counsell and secret will, but sometime his reueiled: and that then, when it includeth some condition depending vponupon some euent: which condition had it not bin included in the denunciation against Ezechias, the decree of God had beene absolute, and so not revocable, neither by the prayers, or repentance of that good King as it was. 4. That the Lord may denounce a thing which yet he neuer decreed to doe, and yet neither lie nor faine: as in deliberatiue propositions, such as that was against the Israelites, Let mee alone: for had Moses taken it for a simple interdiction,Exod. 32.10.Exod 32:10 I see not how he could hauehave without sinne proceeded on in his intecession for them: but he perceiued the Lord carrying this matter as one in a deliberation what he might best doe in it. Againe, although the Lord cannot speake contrarie to his will, yet he doth and may speake something diuerse, and besides it: as here both to teach Moses what it was that withheld his wrath, euen his prayer, which was whetted hereby; as also to quicken the people to speedie and vnfained repentance.

Obiect. But in the Scriptures we meete with many parables, and hyperbolicall speaches, which neuer were, nor can be true: as the conference among the trees;Iudg. 9. Ioh. 21.25.Judg 9John 21:25 and that the world were not able to containe the bookes of Christs words and workes: which we see not how they can stand with the truth of God.

Ans. In the Scriptures are some speaches diuerse, and some contrarie to the truth, and yet neither lies, nor sinne.Iudg. 10.14. 1. king. 22.15.18. Mark. 7.9. 1. Cor. 4.8.Judg 10:14Judg 10:1Mark 7:91 Cor 4:8 For God speaketh sometime by 1. contraries, as by ironies or speaches of derision: which are not alwaies vitious in man, neuer in God, but carrie with them most seuere reprehensions against sinne. 2. sometimes by parables, in which not falsehoods, but by fained things, vnfained truthes are taught and deliuered. 3. sometimes by excesse of speach, speaking of infinite and incomprehensible things, so as we may comprehend and affect them. But in all such formes of speach, we must hold these conclusions: 1. That they tend to the instruction and edification of the Church. 2. There can be no purpose on p. 36Gods part, to deceiue (as in a lie) but to profit, by a more powerfull, and forcible manner of teaching the truth. 3. He intendeth nothing but the truth it selfe: for he conceiueth not one thing in his minde, and vtter another, but onelyonly omitting the proper speach, in figuratiue and tropicall, he more elegantly, powerfully, and profitably explaneth the same truth.