Commentary on Titus, Part 2 · Chapter 1 (2 of 10)
Thus hauing prooued and cleared the doctrine, we descend to the vses of it.
Neither can his Ministers speaking from him lie.Vse. 1. If God cannot lie, then whatsoeuer his Ministers promise or threaten from him, and out of his word, is aboue all exception; seeing he hath spoken it, who cannot lie▪ deceiue, or be deceiued: which should stirre vp eueryevery man to giuegive glorie vntounto God (as Abraham did) by sealing to his truth; that is, by beleeuing and applying vntounto his owne soule eueryevery word that proceedeth out of the mouth of God: for whosoeuer thus receiueth his testimonie, hath sealed that God is true: then which no greater glorie can be giuen vntounto him. Whereas not to beleeue him on his word, is as high a dishonour as any man can cast vponupon him: for it is to giuegive God the lie: hee that beleeueth not, hath made him a liar: which in manners and ciuilitie we could not offer to our equall, and which euen a meane man would skorne to put vp at our hands. Hath God made thee any promise that he will be with thee in sixe troubles, and in seauen? hath he promised that he will dispose of all things to the best to thee that louest him?Isa. 43.2. Rom. 8.28. hath he said that no good thing shall be wanting to thee that fearest him?Psal. 34 10. doe thou leane and hang vponupon these promises; and giuegive God the honour of truth by beleeuing him. Thou wouldest trust a man, whom thou thinkest will not lie, though thou knowest he can lie, and deceiue thee: much more maiest and oughtest thou the high God, who is as farre from the power as the will; and as farre from both, as from ceasing to be God.
Yea, but I see no meanes, no hope, but all things are rather cleane contrarie to the promise: and the common order of things carried against it. Be it so: yet must thou depend vponupon the naked promise, which is true and not lying, as Iohn speaketh of the annointing. Thus hauehave the seruants of God done before vsus: Hezekiah knew not what to doe; but his eies were to the Lord: Abraham hoped aboue hope: yea then when all meanes failed, and the order of nature was set against him, did be not doubt of the truth of the promise, but gaue glorie vntounto God: the victorious conquest of whose faith, is often in the Scriptures recommended vntounto our imitation. And this lessō must be laid vp in our harts, especially against the times of our deepest distresses and afflictions by persecution, or otherwise; wherin if they be either more smart, or more durable, we shall not want Rabsakes, who will not sticke to reuile the God of heauen. For either Satan by his suggestion, or his instruments; or which is more to be feared,Isa 35.10. we shall heare the whisperings, and mutterings of our owne flesh saying, Where is the God, in whom ye trusted: let not thy God deceiue thee any longer: and with Iehoram, Is not this euill from the Lord,…. King. ….33. and shall I waite on him any longer? to all which, let vsus be bold to answer with the Apostle, I know whom I hauehave beleeued: euen him whose bare word is aboue all bonds, who neuer promised more then he was able to performe; and neuer performed lesse then he promised: faithfull is he that hath promised, and no vnfaithfulnes of man can make him vnfaithfull.
The like truth and steadfastnesse carie all his denunciations and threats: for neither when his messengers threaten wrath against the impenitent, shall that be found a lying word, but the sentence of the Iudge, which cannot faile of execution. True it is, that the Lyon hath often roared, but the beasts of the feild hauehave not trembled. The Lord hath vttered his terrible voice against the vnrighteousnesse of men, but his threatnings hauehave met with mockers, who say eueryevery vision is deferred,Isa. 5.19. Ezek. 12.22. 2. Pet. 3 4. and where is the promise of his comming? with swarmes of Atheists, who say there is no God, but denie heauen, hell, and immortalitie of the soule: in the meane time making leagues, and couenants with hell and death: with beastly Epicures, who liue vnmooueably from their carnall delights, and sensuall pleasures: with heauie and dead hearted professours, with whome they hauehave beene but as a blast: all which sorts of men promise to themselues life, although the Lord hath said of them, they shall die: and is not this to charge God expressely with a lie, and as much as to say that he is not God? But these shall know, that the words the Lord hath spoken, shall be done ▪ Ezek. 12.28. And as the Lord letteth his children see for the present that it is not in vaine to worship him; so he letteth his enemies often feele euen before their death, that all his words fall not to the ground: when he meeteth them at eueryevery corner with sundrie plagues, and iudgements in their soules, bodies, estate, name or freinds: all which are the accomplishment of his word, which shall not passe away, when heauen and earth shall be dissolued.
Vse. 2. Seeing God cannot lie,Expresse in eueryevery thing this part of Gods image. let eueryevery one of vsus labour to expresse this vertue of God: first and especially the minister in his place, seeing he speaketh from God, nay God speaketh by him: he must therefore deliuer true sayings, worthie of all men to be receiued, that he may be able to say in his owne heart, that which Paul spake of himselfe, I speake the truth in Christ, I lie not: and iustifie that of his doctrine,2. Tim. 2.7. which Paul did of his writings, the things which now I write vntounto you, Gal. 1 20.behold I witnes before God that I lie not.
Now then is a minister a liar, when he either speaketh false things, as eueryevery where the false Prophets are charged;Ier. 28.1, 2. & cap. 29.21. an example whereof we may see in Hananiah the sonne of Azur, and Abab the sonne of Roliah, and Zedekiah the sonne of Maaseiah, who are said to prophesie lies in the name of the Lord, in that when the Lords Prophets were commanded to carrie yokes about their neckes, these would breake them, and so caused the people to trust in a lie: or else true things falsely, misapplying that truth, which they could not but vtter: for this was euer the note of a false Prophet, to make their hearts sad, who should hauehave beene cheared, and to speak peace to them, against whom the Lord had proclaimed open warre: so falsifying the word of the great God, which iniurie no earthly King would suffer vnreuenged. If a king should signe and send out his letters of death and execution against some archtraytor; and the officer betrusted with them should serue them vponupon some faithfull counseller, who is neare and deare to his Prince; so as the innocent and well-deseruing shal be put to death; and the traytor suffered to liue in honour: should not the life of this man so betrusted, goe for the life of the other? In like sort doth be, who in Gods place whetteth his tongue against the righteous of the land, and disgraceth the most forward in the wayes of God: let him discourse against them in Scripture phrase, and speak things in themselues neuer so true; yet is he a lowde liar in the false applying of them, and wresting them against them, vponupon whom the eyes of the Lord are for good: and with liars shall be kept without the gates of the …oly citie: and that most iustly, in that he hath not lied of men, but of God himselfe: whom (so farre as his malice could extend) he hath endeauoured to drawe into his sinne, in making him a liar also like vntounto himselfe.
Eph. 4.…5.2. EueryEvery priuate man must take vp that exhortation, to cast off lying, and speake eueryevery man truth vntounto his neighbour, and that because it is a peece and sparkle of Gods image, and a part of the newe man which is to be put on. Which reason the Apostle vrgeth sundrie times in the epistles.Coloss. 3 9. And indeede no man can more liuely resemble the image of his heauenly father, then by the practise of truth: in which one word is included that whole image of God, which standeth in righteousnesse and holines: as Ioh. 8.44. the angels stood not in the truth. As on the contrarie, no man can more liuely resemble the deuil then by lying, for he is a lyar from the beginning, and the father of lies. True it is, there be many defences made for sundrie sorts of lies, which we shall hauehave better occasion to scan in the processe of this Epistle:vers. … ▪ but let all such as would hauehave themselues marked with the stampe of Gods children, knowe, that they onelyonly can hauehave assurance of the pardon of sinnes, in whose spirit is no guile; and those onelyonly shall rest in the holy mountaine that speake the truth from their hearts: and they alone shall stand with the lambe on mount Sion,Psal. 15. Psal. 32. Rom. 14.5. and sing the newe song before the throne, who hauehave no guile found in their monthes.
Doctr. 3. The last generall obseruation out of the former words teacheth,Gods grace is from euerlasting, and therefore most free. what an infinite and free louelove the Lord embraceth his elect withall: in that be decreeth from euerlasting whatsoeuer he doth for them in the due season of it. Hence it is, that not onelyonly in this place, but thorough the Scriptures we may read, that all the stayres whereby we climbe to heauen were laid by God before the world began. If we looke at Gods predestination and election, the names are written in the book of life from euerlasting: Iacob was loued, not onelyonly before he had done good, but before he was to doe it. If to the ende, which is the kingdome, that is prepared from the foundations of the world. If to the meanes, Matth. 25.34. Rev. 13.8.which is Christ, he is the lambe slaine from the beginning of the world: both 1. in regard of Gods counsell; and 2. of the promise to Adam: and 3. of the efficacie of his death, the sauing power of which was the same to all beleeuers, yesterday, to day, and for euer: Heb. 13.8.and thus euen Abraham saw his day. If to the Gospel, which is a peculiar doctrine concerning Christ, it is called an eternall Gospel: not that it was eternally preached, for it was a mysterie kept secret, since the world began,Rev. 14.6. Rom. 16.25. but 1. because it proceedeth frō the eternall counsell of God: 2. it containeth the word… of eternall life: and 3. it remaineth for all eternitie. Finally, if to our effectuall vocation by this word, yea and our whole saluation: he gaue vsus of grace, and purpose, saluation,2. Tim. 3.9. and effectuall vocation before the world began: that is, in his counsell and decree.
Vse. 1. Hence we see, that the Popish doctrine of iustification by workes, was preuented euen before the world began. For,No faith or works foreseen as motiues. if God laid all the degrees of our blessednesse vp in himselfe, before the world; much more before we were in the world: who seeth not that all our saluation is freely comming vntounto vsus, both in the promise, and execution, or accomplishment of it, not according to our workes, but according to the good pleasure of his will? If it be here alleadged,Eph. 1.5. Obiect. Sol. that God in electing vsus foresaw our faith and workes, and therefore elected vsus. The answer is, that that is vnsound; seeing faith in Christ is a fruit, and effect of election, not going before but following after it. Whence Paul saith, that God had merciemercy on him (not because he foresawe that he would be faithfull) but that he might be faithfull. And, we are elected before the foundation of the world, that we should be holy, and without blame. If yet it be said,1. Cor. 7.25. Eph. 1 …. read also Act. 13.48. that God might as well foresee the faith and works of his elect, as their saluation: I answer, he did foresee them as meanes and wayes which himselfe prepared for them to walke in to their saluation; and so did decree them: but the decree in regard of the beginnings and motiues to election, cannot be otherwise then free and absolute,Rom. 3.24. Gratis per gratiam. if that of the Apostle be true, that we are iustified freely by his grace. And if God cannot elect men to life, except he foresee that they will vse their free-will well (as the Pelagian) or that they will become faithfull and righteous: necessarily must this decree of God, which is the first and eternall principle of all things, depend vponupon some other externall beginning out of himselfe: contrarie to that of the Apostle, who saith, that he predestinated vsus to bee adopted, through Iesus Christ in himselfe, Eph. 1.5.foreign, pro foreign, as Beza well obserueth, that is, finding no cause, neither present, nor to come out of himselfe, of this his most iust counsell and decree.
Besides, saluation beeing but one, and one way vntounto it, and Gods decree but one, how should by the former doctrine any infants be saued? in whom the Lord could not foresee either faith or workes: So that as the former doctrine called vponupon vsus, to giuegive God the honour of his truth: so doth this, to giuegive him the glorie of merciemercy: in that it is his good pleasure, euen before all times, to giuegive his a kingdome freely: to which purpose he giueth faith freely, works of faith freely, the end of faith, which is the perseuerance of it vntounto saluation freely; and in a word, as the decree before all times, so grace and glorie in due time most freely.
Much more will God louelove vsus now when we are, and are reconciled vntounto him. Rom. 5.8.Vse. 2. Did God thus freely louelove vsus when we were not? much more will he now, beeing reconciled vntounto him by the death of his sonne. If while we were yet sinners and enemies, he set his louelove vponupon vsus, much more now beeing iustified and friends, will he saue vsus from wrath. Thou maist be sometimes frowned vponupon, yea buffeted, and vnderunder the roddes of God to the breaking of thy heart: but yet all these proceeding from this louelove, are farre from breaking it off to thee, who hast euer tasted how good the Lord hath beene to thy soule. Well maist thou cheare vp thy heart and say, why art thou cast downe my soule? what is it that can separate thee from this louelove? which hath two excellent properties, namely, to bee free without desert, and constant without end? nay trust in God rather; yea, repaire with the boldnes of a child to thy father, that loueth thee neuer the lesse, because he correcteth thee: and strengthen thy prayers herein, that his louelove will not suffer thee to want things meete for thee.
Vse. 3. What an hainous sinne were it to requite such a free louelove with hatred,Returne louelove for louelove. repaying euil for good: which consideration alone should make vsus smite our hearts, & be ashamed of our vnthankfull sinnes: & it is a note of one, who hath tasted of this goodnesse, to be grieued for his sinne, in this respect,Expresse this ver…ue towards thy brother. that it displeaseth one who hath bin such a good God vntounto him.
Vse. 4. Let vsus expresse this vertue of God, towards our brethren, not so much waighing their deserts, no mote then God doth ours; but be readie to repay good for euill, louelove for hatred, blessing for cursing:Reasons. knowing, 1. that it is the grace of a dutie of louelove or merciemercy, when it is free. 2. that the heathen can doe one good turne for another. 3. that hereby we shall be sonnes of our heauenly father, who suffereth his raine to fall, and sunne to shine vponupon the iust and vniust: doth good for euill, yea ouercommeth euill with good. Secondly, as God laid not the foundation of the world, so soone as the foundation of our saluation, but prepared a remedie before the maladie; it is our parts not onelyonly to magnifie this grace in him, but to imitate it by labouring to couer the faults of our brethren when they are committed: and not as the manner of many is, to amplifie eueryevery circumstance of offences done, whereas we should make the best of the worst, euen in the worst: the meekenesse of spirit must euer temper our zeale against their sinne, and prepare couers and cures as fast as they breede offences: but especially if in good men, and professors of the Gospel a weakenesse breake out, woe to that man, who with open mouth is readie by that occasion, to disgrace not them onelyonly, but the whole profession by reason of them.
v. 3. But hath made his word manifest in due time by preaching]
Hauing seene how the maine promise of life eternall hath beene made by the God of truth: we are now to consider this truth of God further in the accomplishing of that in due time, which he promised before all times. And then was that promise accomplished, when the word was made manifest: which manifestation is amplified, 1. by the circumstance of time, in due time: 2. by the meanes of this manifestation, & that is by preaching.
For the meaning of the words, we must necessarily open 3. points.
First, what is meant by the word. 2. what by the manifesting of it. 3. what is this due time here mentioned by our Apostle: which beeing explaned, we shall more profitably descend to the seuerall doctrines.
1. By the word, is meant either Christ himselfe, foreign ▪so called Ioh. 1.1. beeing that inbred word, euen that person by whome the father reuealeth all things: for none knoweth the father but the sonne, and he to whom the sonne reuealeth him: so as the father by this word his sonne maketh himselfe and his will knowne to men, as one man reuealeth his minde to another by his words. This word is the matter of the Gospel. Or else by the word is rather meant, the doctrine of the Gospel, foreign ▪which is the word concerning Christ: both these indeede were reuealed in due time, and both may be truely meant: but this rather, this more properly, because the words containe a reddition, and hauehave reference to the former verse, which speaketh of promises; which promises by the doctrine of the Gospel preached are fully reuealed to be accomplished.
2. By the manifestation of this word, is meant, such a cleare reuelation of it,foreign. as vntounto which is required a great light: for the word noteth so much. Before this comming of Christ, there was an appearance of this word, but not a manifestation: some light there was, but darke and obscure in types and shadowes, and like to that of the dawning of the day, compared to the brightnesse of the sunne in his strength. But now the sunne of righteousnes beeing risen (as he was newly and not long before the writing of this Epistle) there is a cleare publishing of the Gospel: at what time, not a few Prophets were sent to one people to promise the future performance of auncient predictions; but that great Prophet, and Christ doctor of his Church, both by his appearing, his preaching, his life, his death in his owne person, cleared vntounto the Iewes: as also by sending out his disciples, and Apostles into all the world, proclaimed vntounto the Gentiles, the present, and perfect performance of whatsoeuer was written of him. This is the doctrine here meant, and elsewhere so magnified by the Apostle, who comparing it with former shadowes, calleth it the Gospel of glorie, 1. Tim. 1.11. 2. Cor. 3.9.and a ministerie of righteousnesse, which exceedeth in glorie.
foreign.3. The word translated, due time, signifieth, the proper time of this manifestation, that is, that verie time which the Lord in his counsell appointed for this purpose, called elswhere, fulnesse of time: that is, such a full time, as whereof all the parts and periods are expired. More plainely, this fulnes of time is, when after the scepter is departed from Iudah; and after Daniels seauentie weekes, the Messiah is borne, is put to death, and raised vntounto glorie: then must he be preached to all the world. In fulnes of time he was borne. Gal. 4.4. when fulnesse of time was come, God sent forth his sonne made of a woman. In fulnesse of time he died, 1. Tim. 2.6. he gaue himselfe a ransome in due time: and, in this fulnesse of time he openeth the mysterie of his will, to gather into one all things, Eph. 1.9.10.
Quest. But why doth the Apostle so carefully adde this circumstance not here onelyonly, but also in so many other places of Scripture? Ans. To stay the curious minds of men, who would be inquiring into the cause why God did no sooner manifest this word in the world, but suffer 4000 yeares to passe in such obscuritie. Why did not he reueale things before? why did he then? the reason is, no time was Gods time but that, who hath put all times and seasons in his owne power, who is most wise to dispose to all things their fittest seasons. Againe no time but that, was their due time; their fulnesse of time was not till then; their proper time compleate in all the Articles, and periods of it was not till then. Whereof the Scripture affordeth vsus some grounds: as 1. betweene the time of promise and performance must intercede a time of expectation for sundrie causes, that both the wisedome and truth of God, and the faith & patience of his people might shine gloriously. 2. There must be a time, wherein the Gentiles must be suffered to walke in their owne waies, before the time of calling an holy seed from among them, Act. 17.30. 3. There must be a time of bondage and seruitude of the Church vnderunder the elements of the world, and rudiments of the law▪ before this libertie and freedome was to be procured, Gal. 4.4. 4. If Christ and these promises had beene exhibited and accomplished to the Father, the end of the world had been before we had beene borne: but because God would not hauehave them perfect without vsus, the promises were deferred.Heb. 11▪4.
These words thus explaned, afford vsus these 3. instructions.
1. That the doctrine of saluation is more clearely manifest then in former times.
2. That the Lord effecteth eueryevery thing in the due season of it.
3. That the euidence of the doctrine of saluation is to be sought and found in the preaching of the word.
Doct. 1. That saluation is more clearely reuealed then in former ages, appeareth in that all the time of the law was but the infancie,The doctrine of saluation is more clearely reuealed then in all former age… ▪ and nonage of the Church, which then was as a childe vnderunder Tutors and gouernours: and as a child was initiated in rudiments, and elements of Christian religion, and endued with a small measure of knowledge, and faith, because the time was not come wherein the mysteries of Christ were vnfolded. Yea euen Kings and Princes who had the greatest meanes of knowledge, desired to see the things which we see, and could not, and to heare them, but yet could not, as Christ himselfe witnesseth. To which purpose the Apostle Peter saith, that of this saluation, the Prophets hauehave inquired, and searched▪ 1. Pet. 1.1….and prophesied of the grace that should come vntounto you, not that the Prophets themselues had no comfort of that grace; but in comparison it may be said to hauehave come vntounto vsus, as beeing so eeuidently accomplished vntounto vsus, as it was not vntounto them: the waters from vnderunder the threshold of the Sanctuarie reached but to their anckles, which now is become a streame which cannot be passed: the cloud at the first appearance to them was no bigger then the palme of a mans hand, which now couereth the whole heauen. Thus had the old beleeuers …he like precious faith with vsus; and Abraham saw the daie of Christ, but a farre off, and more darkely. But not to insist in the proofe,See chap. ….…1. and 3.6. because we shall meete with the point more fitly, we come to the vse of it.
Vse. 1. How blessed were we if we could see our blessednes to whom such meanes of blessednes are offered?Let thine eyes be opened to see thy blessednesse. how is the land in many places filled with the knowledge of God? but would God that euen in such places men knew the day of their visitation: and that the things of their peace were not hid from their ei…s. The light is out of request with a number; others thinke there is too much manna; many looke backe into Egypt, to the darknes of Poperie and superstition: to whom I onelyonly say, let them beware least with the Israelites, they hauehave their longing too soone.
Walke answerable to the light: encreasing in Luk. 12.48.Vse. 2. Hauing these blessed meanes of saluation, our part and dutie is, to endeauour to be answerable vntounto them: for to whom much is giuen, shall much be required: and according to the encrease of meanes, the Lord looketh for encrease of 1. knowledge, 2. faith, 3. obedience. A lesse measure of knowledge was accepted in the ancient beleeuers,1. knowledge. then will or can be in vsus; seeing where there is a clearer light, men of right sight, see more distinctly: & here aboue all places and persons in the land, we that liue in the right eye of our Realme, must looke to our selues: for if to any of vsus, the word of God be a clasped booke, a parable, or if the Gospel be after so long teaching hid, it is so to them that perish. Marke that when,2. faith. or wheresoeuer Prophets were sent to blind a people, destruction was alwaies the next. Againe, vnbeleefe in these daies is farre more sinnefull, then euer in any age before vsus: for if they beleeued not, they might plead that they saw not, or not distinctly: but we hauehave euidently seene, and yet hauehave not beleeued: the Prophets complaint standeth in force against vsus▪ Isa. 53.1.Who hauehave beleeued our report, and to whom is the arme of God reuealed? 3. obedience.Finally, in former ages many things might better be borne withall, and were so: for to stumble in the darke, is no great shame: but to stagger and fall at noone day, argueth either blindnesse or wilfull heedlesnes: yet how doe a number liue, as though the light had discouered no sinne? what a fearefull condemnation hangeth ouer the heads of men so ignorant, so vnthankfull against the light? some louelove darkenes more then the light, because their deedes are euill: some plead against the light: some fight against it, whose case is most fearefull: and all this while if men were inuincibly ignorant, though their sinne were not none, yet were it not so great: but in saying they see as wel as the best their sinne remaineth. Libertines (who by the abundance of grace hauehave a straiter bond laid vponupon them) turne all this grace into wantonnesse: but if they escaped not, who sinned against the word spoken by Angels, how shall they escape that neglect so great saluation:Heb. 2.3. and cap. 12.25. and if to neglect saluation shall be so fearefully reuenged, how certaine and iust shall their damnation be, that despise it by refusing him that speaketh from heauen?
Gods prouidence guideth all actions and their circumstances. Eccles. 3.1.Doctr. 2. The Lord (who doth not onelyonly by his wisdome order his greatest works, but eueryevery circumstance of them) effecteth all his promises, and purposes in the due season of them. To eueryevery thing, saith Salomon, there is an appointed time: that is, whatsoeuer is in the world done, or suffered, or enioyed by man, it hath his time wherin it is beautiful: Nothing is so great, nothing is so little, whether it hauehave a natural proceeding, or whether it be voluntarily vndertaken, or involuntarily & necessarily sustained; but it hath an appointed time, wherein it is timely and seasonable: the infinite wisdome and eternall prouidence of God, hath fitted and set the due season wherein it shall be done or suffered, not contenting himselfe to create, gouerne, and dispose of all his creatures, but euen all the circumstances of them, as time, place, manner:The deepe and bottomlesse sea of Gods wisdome. all which are determined according to his disposition, who is wisdome it selfe. In like manner, the Prophet Habakuk pronounceth of all visions and words of God, whether of promise or threatning, euerie vision is for an appointed time: Habac. 2.3.let them seeme to lie lea and voide neuer so long, yet shall they be not onelyonly certenly fulfilled, but in that period of time, which the wisdome of God hath impropriated vntounto them.
Vse. 1. This doctrine condemneth that heathenish idol of Fortune,Then not fortune or chance. or chance, which some of them called by the name of God, and worshipped as God; especially the souldiers, who tooke him for their patron, and vntounto him referred all the doubtfull euents of warre. But if the Lord hauehave appointed to eueryevery euent, a due and determinate time; then can there be no chance: and that which we for ignorance call fortune, the Scripture challengeth to be the prouidence of God: for example, If a man hewe a tree, and the head of his hatchet flie from the helue, and hit his neighbour so as he die, though we call this chance-medly, yet the Scripture calleth it expressely, Gods giuing a man into the hand of another: Exod. 21.13.and opposeth it to lying in wait, and wilfull intended murther.
Obiect. Time and chance fall to all things, Eccles. 9.11. Ans. Salomon speaketh out of the opinion of the Epicures, and in their language: who because they saw not the race alwaies to the swift, nor the battell to the strong, nor bread to the wise, nor riches to the learned; thence concluded, that therefore things must needs be wheeled about, by a blinde Fortune, rather then by an occulate prouidence: whereas indeed things in the world are thus by a speciall prouidence disposed of, sometimes for sinne, sometimes for triall of faith and repentance in the godly; and for the hardning of the vngodly.
Obiect. Luk. 10.31. By chance there came a certaine Priest: that way. Answ. 1. It is a parable, and beeing vttered in the common receiued tearmes, cannot be stretched so farre beyond the scope of it.of the Hebrew charah, and the Greek foreign, both signi…ying, to fall. 2. the Greek words foreign, signifie properly, it fell out, or came to passe; namely by the prouidence of God, so oueruling the matter. 3. it fell out casually to the Priest, who expected no such euent: but determinately in regard of God, who sweetly disposeth all his meanes to his and their proper ends. Thus we need neuer doubt, and demurre with the Philistims, 1. Sam. 6.9.whether God or fortune smite vsus.
Whatsoeuer befalleth thee is now come to passe in Gods fittest season, and doe thou so account it.Vse. 2. If that be the proper and fittest time of things wherein they are done or suffered, because they are so by the determined counsell of God, we must hence learne to make our accounts iust with Gods. Which will affoard vsus firme ground, of 1. the patient expectance of the hand of God, both in releasing vsus from the teadiousnes of present euills, and feare of future: as also in procuring any good thing, which wee stand in neede of. Art thou in triall, temptation, persecution, want, sicknesse, or other sorow? lay hold vponupon the promise of deliuerance: there is a time in which be that will come, shall come; patiently expect his time: the period of time is set to thy affliction, at the ende of which, and not before thou shalt finde releefe and release: stay thy heart for the time, exercise thy faith, quicken thy hopes and affiance in his merciemercy, waite his leisure, and make not hast: flesh and blood is in this case short and hastie: it will be vnyoked and free, though by Satan, sorcery, and all vnlawfull meanes: but that is not Gods time of thy release, but thy owne: thou hast not staied, but preuented the proper and due time of thy deliuerance. And what is the issue of it? surely thou hast escaped a beare, but a lion meetes thee: thou art leaped out of the panne, but into the coales: thy very breaking of prison hath made thy case more hopeles and desperate then euer it was before, thy durance had beene farre lesse miserable, then thy escape.
Standest thou in feare of any euill, or hard measure from Satan or men? moderate also hence that feare, seeing there is an houre for the power of darkenesse to worke in: and till that houre come, an haire shall not fall from thine head.Ioh. 10 39. and chap. 7.30. Let the Iewes take vp neuer so many stones against Christ, yet he shall escape out of their hands: let them seeke to take him, yet shall none dare to lay hands vponupon him, if his houre be not yet come. Let Herod seeke to kill him: he will not sticke to send that foxe word, that he must worke so many dayes in despight of him,Luk. 13.32. to day and to morrowe, that is, now for the present, and afterwards vntill his consummation.
Againe, standest thou in neede of any present good, whether any spirituall merciemercy or temporall fauour? lift vp thy heart and hands vntounto God in invocation, but prescribe no time, leaue that to him, who alone knoweth the proper time of making his blessing seasonable and wholesome. Thirty yeares after the promise (notwithstanding many prayers in the meane time) is the proper time, when Isaac must be obtained. The Cananitish woman was not heard, till after three sore repulses. Lazarus must not be raised by Christ, till the fourth day: no nor Christ himselfe, till the third. Thou must hauehave a time to sowe thy praiers, and water them with teares of repentance; and then in due season thou shalt reape▪ if thou faintest not.
2. Hence we hauehave a ground of strength in temptation. Doe we see the daies wherein iniquitie aboundeth? the wicked flourish? the godly perish, and eaten vp of the wicked as bread? well, waite a while:Psal. 14. God hath a due time to conuert so many of them as belong vntounto him: and to make of them, of persecuting Sauls, preaching Pauls: or otherwise, a set season to ouertake them as birds in an euill net.Eccles. 9.12. Both the daies of the Lord are set: the day of refreshing; and the day of retribution. The former is the day when Iosephs head shall be lifted vp; the latter is that conuenient time of the Lord,Psal. 75 2. Exod. 12.41. when he shall execute iudgement against the wicked ones of the world. The same night, which expired the 400. yeares, the armies of the Lord were deliuered out of Egypt, and Pharaoh and his armies drowned. The same night that dated the 70. yeares, appointed for the Iewes captiuitie, was Baltazer slaine, Dan. 5.30. compared with Ier. 25.12. The time is set how long the rod shall be in wicked hands, or rather how long the Lord will hold the wicked as rods of his wrath in his owne hands: but it shall not be long, before he will throwe them into the fire.
Vse. Entertaine Gods due seasons, and time of grace.3. We are taught further wisedome in entertaining the seasons which God hath allotted to eueryevery purpose: some of which, he hath hid with himselfe: and some, he hath made knowne to vsus: I speake not of the former, for it belongeth not to vsus to know the times and seasons which the Father hath put in his owne power: such secret things belong not vntounto vsus: as to inquire of the time and day of iudgement, which the very Angels in heauen are ignorant of. But things reuealed, belong to vsus, and our children, to enquire into, and make our best benefit of. Let vsus therefore imitate the wisedome of God in performing all our duties in that proper time, which the Lord hath made their due seasons: especially seeing he hath so clearly manifested to vsus our day of grace, & time of our visitation: it is our dutie to betake our selues to seasonable conuersion and repentance: the due time of which, is the present time; because God this day calleth, and if to day we heare his voice, let vsus not harden our hearts. There is a time when God is neere, and may be sound, and that is the fit time to seek him, and then is he nearer: and then must we seeke him when he seeketh vsus by his gratious inuiting of vsus to repentance. There is a time when with the wise virgins, we may enter into the wedding chamber; and no sooner is it past, but the doore is shut, and all the foolish virgins excluded. A time there is when the blessing may be obtained; and a time when Esau shal not get the blessing, although he seeke it with tears. Now is the fit season for all these duties. Now learne to know God in Christ or neuer: now become a beleeuer, or eue… an Infidel. Enter fellowship with God now, or neuer partake with him hereafter. LoueLove the communion of Saints here, or neuer shalt thou enioy it hereafter: begin to liue eternall life here, or thou shalt neuer see life hereafter, but abide in death. Men are wise inough in outward things, to strike while the iron is hote, to watch their best windes, which blow them profit, to foreslow no time in striking vp gainfull bargaines; but here as though the wisdome of men were not in them, are without all prouidence, and hauehave cast care away: and yet how hath the Lord a long time manured vsus, that like good trees of righteousnesse, we should be laden with fruits of righteousnesse, and repentance in our due seasons? yea how hath his pruning knife of correction followed vsus for the same purpose? hath not he taken many from the meanes? and doth he not many waies threaten to take away the meanes from those that are left? doth not the time of his merciemercy seeme to be dated and full expired vponupon vsus, in that though he hath most fearefully smitten vsus with durable and lasting iudgements, yet he cannot satisfie his iustice, but his arme is stretched out still? and seeing that as his hand is against vsus, our hands are still against him; may it not be thought that the period of his vengeance is vponupon vsus, and that the vision of wrath and burden of England cannot long be deferred? It is high time then to meete the Lord, if after such prouocations yet his wrath may be turned away. Wisedome yet crieth in our streetes: Gods word in the mouthes of his messengers; his workes of merciemercy, and iudgement which runne into our owne eyes, all of them call vsus to be wise hearted, to know the season of our fruitfulnesse. Let vsus presently answer the Lords present call. Say not with thy selfe, when I hauehave dispatched this or that businesse, or purchased this or that pleasure or profit, or hauehave ouergrowne such a trouble and distraction; as though repentance stood in the change of the outward estate, and not in the change of the minde: but know it that no time is thine, but the present: and it is little better then Poperie, to professe free will in this matter: it is too much thou hast beene deceiued in the time past; deceiue not thy selfe also in time to come. Well said one, God hath left man time past to repent of, and time present to repent in, but the time to come, he hath reserued in his owne hands.
Doct. 3. The manifestation of saluation is to be sought for in the preaching of the word. Which point is plaine, in that the preaching of the word is an ordinance of God: 1. to make Christ knowne, in whose name alone saluation is to be had: 2. to beget and confirme faith in the heart, by which alone as by an hand, we apprehend and applie him with his merits to our saluation.Preaching is the siluer trumpet appointed by God to gather the elect. The former the Apostle affirmeth, Ephes. 3.8. the vnsearcheable riches of Christ was by preaching made knowen to the Gentiles: and, Coloss. 1.27. God would make knowne what is the riches—which riches is Christ in you; whome we preach. For the 2. that faith is wrought by the word preached, see Rom. 10.14. and 1. Cor. 1.21. By the foolishnesse of preaching, it pleaseth God to saue such as beleeue: in that herein he both offereth Christ vntounto vsus, and giueth vsus faith by which we receiue him. 2. This truth appeareth in that wheresoeuer the Lord had a people to call to saluation, there he sent his Prophets, and Apostles, whom he appointed so long there to stay, till his worke was finished: and then sent them elsewhere: when Paul was resisted, Act. 8 6 9.and blasphemed by the Iewes at Corinth, he pronounced them guil…ie of their owne blood, and purposed to turne to the Gentiles: but the Lord suffered him not, but caused him to staie there a yeare and six moneths longer, because he had many people in the cittie: so Paul and Timothie hauing gone through Phrygia and Galatia, were forbidden by the holy Ghost to preach in Asia,Act. 16.6.9. and by a vision were assured that the Lord called them to preach in Macedonia. Which direction of them by the spirit to some places, and restrayning them from other, argued that they carried with them the meanes of conuerting such as whom the Lord at that time purposed to call. In this ordinance is it called the word of faith, 1. Tim. 4.6. deliuered by exhortation and doctrine, vers. 13. in this embassadge is it called the the word of reconciliation: and thus preached,2. Cor. 5.19. is called the Gospel of the kingdome of God: Mark. 1.14. Iohn came preaching the Gospel of the kingdome of God, powerfully raysing vp men thereunto: and, the Gospel of our saluation, Ephes. 1.13.
Vse. 1.It must needes then be the greatest blessing that any people can enioy. The preaching of the word is the greatest blessing that the Lord bestoweth vponupon any people; and such a one as God in his anger depriues that people of against whom he intendeth a plague: the former appeareth in that great care of Christ himselfe, who before and after his ascension, prouiding for the good of his bodie the Church, as the speciall gift and louelove-token he could leaue behind him, appointed Apostles, Euangelists, and after them Pastors and teachers to continue to his comming againe. The effects also shew the power and price of the blessing, which are reconciliation with God, sanctification of the spirit, mortification of the flesh, the life of God; all which are brought by the reuealing of Iesus Christ. The latter is euident in Amos 5.13. that when the Lord is about to bring euill times, he maketh the prudent to keepe silence. Both which shew vntounto vsus, that the Lord hath opened vntounto vsus in this Church and land his chiefest treasure: in that he hath put the barres into the rings of the Arke, whereby his glorie is carried throughout our countrie; and in that he hath lifted vp his cloud in the sight of all our people to direct vsus in all our iourneies: he hath not dealt so freely with eueryevery nation,Exod. 40 38. neither hauehave they knowen his lawes, Psal. 44. last.
Vse. 2. Those people are bound to much thankfulnes and dutie, among whom the Lord hath planted a preaching Ministerie,And those who enioy it are bound to more …hankfulnes. by which men may be directed in the path of saluation. It is a blessing we are to wish and pray for to all Gods people: and bewaile their want that hauehave it not. The former we are enioyned by the expresse precept of Christ, considering the greatnesse of the haruest: The latter by his example, who mourned to see people as sheepe scattered without a shepheard.
Obiect. But people may doe well inough if they hauehave the word read publikely, and they can read it at home. Ans. My purpose is not by establishing preaching, to derogate from reading, the manifold fruite which accreweth by reading the Scriptures, hath otherwise taught mee, together with the custome of the Prophets, Apostles, and Christ himselfe (of which I hauehave elsewhere expressed the principall:Beauties of Bethel.) But the things which God hath ioyned together, let no man separate. In the old Testament the Levites must read the booke of the law,Nehem. 8.8. giuegive the sence, and cause the people to vnderstand the reading. In the New: after the reading of the law,Luk. ….16. there was expounding: Christ himselfe after the lecture of the law, had a booke giuen him, found the prophecie, closed the booke, sate downe & expounded it: so did the Apostles Paul, and Barnabas, Act. 13.15. Thus hath the Lord afforded his Church a further benefit and more full blessing, a more ordinarie, and principall meanes, to beget faith, and repentance, and to lead men along vntounto saluation by a more ful manifestation of the promise of life,foreign. which is here said to be by preaching, that is, by explaning and applying things read to the heart and affection. This is the labour in word and doctrine, 1. Tim. 5.…7.commended vntounto vsus that are the Lords builders and laborers: who in raysing the spirituall walls must imitate Nehemiahs builders, eueryevery one of whom in repayring the walls of Ierusalem, must hold the trowell in one hand, and the weapon in the other: in like manner should eueryevery Minister exhort with whose some doctrine; there is the vse of the trowell, and improoue the gainsayer, which is the vse of the sword: to want which ordinance, is to want that which the wisedome of the Lord thought most necessarie for the welfare of his Church: who would not hauehave his people sticke in the outside, but pearce into the depth of his wisdom reuealed; neither content themselues with a bulk of corne, but to get it troden out: nor with bread in the lumpe, but deuided. Whether therefore their estate may be good in such a want or no, we are not so much to sit as iudges vponupon them, as become petitioners for them, that their want may be supplied: seeing the word hath taught vsus, that where vision faileth, people perish. And for priuate reading; would God men were better acquainted with it then they are: yet although the Iewes had the law priuately at home, Deut 5.7.the priests must notwithstanding publikely not onelyonly read but expound it.
Which is committed vntounto me, according to the commandement of God our Sauiour.
Our Apostle insisteth still in the iustifying of his calling, and sheweth how he came to be a dispenser of such great mysteries as these are of which he hath spoken: it was not ambitiō which made him thrust himself in for a Pastor: neither necessitie or want, which vrged him to take vp this calling (as many base wretches now a dayes make it as a citie of refuge) for whilest he went with commission against Christians, wee neuer read, that he was glad to worke with his hands to minister to his necessities: neither was it ease or honour which solicited him; for euer after the vndertaking of it, he was in disgrace, in perills, in paines, and labours aboue all the rest of the Apostles: neither was it a voluntarie motion taken vp of his owne head, which mooued him vntounto this function of preaching: But first it was a businesse or charge committed vntounto him of trust,foreign. or wherewith he was betrusted: Secondly, he receiued it by commandement, the nature of which commandement sheweth, that he was so farre from vndertaking this office of his owne will, that it was rather forced vponupon him: the word in the originall is properly a martiall word taken from the wars, wherein the Captain hath a power to presse soldiers,foreign. and to place them in the foreward, rearewarde, or wings at his pleasure, from whome or from whence they may not start, vnderunder paine of martiall law: to which he seemeth to allude, when he saith, that he had fought a good fight. 2. Tim. 4.7.And how Paul was extraordinarily pressed into this field, euen against his heart, and (as we say) the haire, appeareth, in that he must be beaten downe to the ground, strucke starke blind, eate and drinke nothing in three dayes: that of an extraordinarie waster of the Church, he might become an extraordinarie chosen vessell to publish the doctrine he had persecuted: And thirdly, he receiueth no more commandements from the high Priests to afflict the Saints, but a commandement of a faire contrarie nature, from the high Priest of our profession; euen from God our Sauiour. Which may be meant either of the sonne, to whom the title of Iesus or Sauiour, is properly ascribed in Scripture, (whence is notably prooued the diuinitie of Christ, who as God meriteth mans saluation:) or else rather here of the Father,foreign. the epithite beeing truely referred vntounto both: for the Father saueth by his Sonne, and the Sonne by his flesh in reconciling vsus vntounto the father. Againe, the father is called a Sauiour as he is the God of life imparting to the elect, through his Christ the life of grace and glorie: which message of life, the Apostle was to publish by vertue of this commission, and commandement: which is said (to shewe this order) to be receiued both from the Father our Sauiour, and the Lord Iesus Christ, 1. Tim. 1.1. If here it be asked whether Paul was called onelyonly by the commandement of God: The answer is, yea onelyonly: for herein is the difference betweene the Apostles, and ordinarie Ministers: the proprietie of the former was to be called immediatly by Christ; of the latter to be called of God,Analys in Levit. 8.3. Prior est de ESSE consecrationis: posterior de eo quod dicunt BENE ESSE. but by men: beeing generall to all ordinarie Consecrations that there is required a twofold presence; 1. of God; 2. of the Church; as Iunius out of the Schoolmen learnedly obserueth: but not so in extraordinarie callings, to which the former sufficeth without the latter.
Out of these words naturally arise these three considerations:
1. That the office of preaching, is an office of trust.
2. That whosoeuer vndertaketh, must finde himselfe pressed by this calling and commandement of God.
3. A direction from the Apostles example, how and when, ministers may and must, insist in the commendation of this office.
Office of preaching is an office of trust.Doctr. 1. That euerie minister called by God, is one of Christs committes, vntounto whom he betrusteth now after his departure, the care and ouersight of his spouse, who is deerer vntounto him then his owne life, appeareth; in that they are called stewards of this great house, hauing receiued the keyes to open the kingdome of heauen, and to distribute to the necessitie of their fellow seruants:Act. 9.15. chosen vessells, as Paul, not to containe, but to carrie the pearle and treasure of the kingdome: feeders, as Peter: husbandmen, to whom the vineyard is let out till his returne. Of the doctrine much more afterward.
Vse. 1. The honour of a Minister, is faithfulnesse in the diligent and carefull discharging himselfe of that trust committed vntounto him:And therefore requireth faithfulnes, care, and diligence. the principall part of which repose, standeth in the faithfull dispensing of Christs legacies to his Church, according to his owne testament: which as it is his dutie enioyned,1. Thess. 2.19, 20. 1. Cor. 4.2. so is it his crowne, his ioy, his glorie, that by his faithfull paines, he hath procured the welfare of his people: and bringeth with it a great recompence of reward: for if he that sheweth himselfe a good and faithfull seruant in little things, shall be ruler ouer much; what may he expect, who is faithfull in the greatest? Happie is that man that out of the vprightnesse of his heart, can say with Paul, that nothing,Act 20. no not his life is so deere vntounto him, as to fulfill his course with ioy, and the ministration he hath receiued. If any man aske, how he shall come to this? I answer, he must take the course that Paul did: 1. he must teach the whole counsell of God, and keepe nothing backe, v. 27. and 2. he must dispense it sincerely: not handling it deceitfully, nor making merchandise of it:2 Cor. 2.17. and chap. 4.2. but, 1. as of sinceritie, as in the sight of God. 2. in the declaration of the truth, approouing himselfe to eueryevery mans conscience: here by he shall become a sweete sauour to God, euen in them that perish: whereas the false and foolish Prophet, hath a cuppe of gall and wormewood tempered by the hand of the Lord,Ez…. 23.…. Ier. 23. and the Prophet Ezekiel sheweth both the head and tayle of this vnhappie condition, the first entertainement of him is a woe, and his farwell a curse: and therefore I say to eueryevery one present, whom it doth or may concerne, as Paul to his Timothie, O Timothie, keepe that which is committed vntounto thee: and,1. Tim 6.2…. 2. Tim. 1.14. That worthie thing which is committed vntounto thee, keepe it: yea, I charge you all in the sight of God, who quickeneth all things, that you keepe this commandement.
Vse. 2. The ministerie is no calling of ease,And is no matter of ease. but a matter of great charge; nor contemptible, as many contemptuous persons thinke it too base a calling for their children: but honourable, neere vntounto God, of great trust, a calling committing vntounto men, great matters, and worthie things, which not onelyonly the Angels themselues hauehave dispensed sundrie times, but euen the Lord of the Angels, Iesus Christ himselfe all the while be ministred vponupon earth: the honour of which calling is such, as those who are employed in the duties of it, are called not onelyonly angels, Malac. 3.1. 1. Cor. 3.9. Cooperarij in ministerio non conversione. EueryEvery minister must exercise his calling by vertue of a commandemēt of God.but co-workers with Christ in the saluation of men.
Doctr. 2. Whosoeuer would finde comfort in themselues, or cleare and iustifie their callings to others, or doe good in that place of the body wherein they are set, must be able to prooue that they are not intruders, but pressed by this calling and commandement of God: that as Paul performed eueryevery dutie in the Church by vertue of his extraordinarie calling, so they by vertue of their ordinarie. For can any man thinke that a small aduantage to himselfe, which our Apostle doth so dwell vponupon in his owne person, and that in euerie Epistle? making his calling knowne to be committed vntounto him, not of men, nor by men, but by Iesus Christ? See Gal. 1.1. and cap. 2.7. Eph. 3.2. 1. Thess. 2.4.
The necessitie of this commandement appeareth: 1. because it implyeth a fitnesse in the persons so commanded, for the Lord sendeth not a message by the hand of a foole: for this is as he that cutteth off the feete. A Prince would not send an ambassador, who is onelyonly able to reade his message out of a paper, euerie poste might doe that; but one of parts and gifts, by whom the message might carrie all the grace it possibly could. Euen so the Lord sendeth the tongue of the learned, some Ezra, some Apollos, men mightie in the Scriptures, and full of authoritie in regard both of life and doctrine.Levit. 8.3. In the consecration of Aaron and his sonnes, we read that they must be sitted two waies: 1. they must be washed with water, that is, purged from the euills which might corrupt and blemish their callings: 2. instructed and furnished with gifts: and they two sorts: 1. of graces, as wisdome, vnderstanding, &c. signified by the garments with which they were to be arrayed: 2. of sweete smell, the which both by holy doctrine and life, they were to diffuse in the Church; signified by the sweete oyle powred on their heads, v. 12. These onelyonly are sanctified, and set apart by the Lord to serue before him, Exod. 29.4.
2. This commandement imposeth a necessitie to performe the duties of the calling, the acknowledgement of which breedeth conscience, and willingnesse therein, not for the profit and commodities, but because the dispensation is committed vntounto him: Paul seeing that necessitie was laid vponupon him, denounced a woe against himselfe if he should not preach the Gospel;1. Cor. 9.16. not for the vaine applause of men, but to please God which tryeth the hearts, 1. Thess. 2.4.
3. This commandement maketh the function and works of it powerfull, & fruitful in the hearts of all men, euen the greatest: and whereas such as hauehave not their commission sealed from the Lord, finde not their sacrifices burnt by God, but often labour all day, and all night, and catch nothing, yea themselues with their worke perish together: the tongues which the Lord armeth from aboue are cheines vntounto authorities, linkes of iron to binde Nobles and Princes, and bridles euen to the deuils themselues: yea not seldome by vertue hereof, Princes and people may stand vp in apologie and iust defence of a poore man whom the Lord reporteth: as Ier. 26.15. He is not worthie to die, for he hath spoken to vsus in the name of the Lord.
4. This commandement bringeth much comfort in all troubles raised vp against men, whilst they endeauour in the faithfull execution of this most thankles office amongst men; which otherwise might well be taken for so many plagues wherewith God followeth him who runneth vnsent: for such is Gods grace, as he neuer commādeth, but includeth also a promise of blessing to the obseruer; and namely of speciall protection, which is so necessarie for such as are dispatched to encounter against Satan and the wickednes of the world: so as hereby the heart is fenced and strenghthened against the malice of Satan and men: which while the sonnes of Seeva wanted,… we see how mightily Satan (who easily espied their want of commission) preuailed against them.
Vse. 1. Let no man presume to take vponupon him any office in the Church vncalled:He…. 3.…. no man taketh this honour to himselfe: Christ himselfe must be appointed of his Father.
Vse. 2. Let none content himselfe with the calling of man, separated from Gods calling; for this was the guise of the false Apostles, against whom our Apostle opposeth himselfe and calling almost eueryevery where, who were called of men, but not of God.
Vse. 3. In all other callings let men be assured they hauehave Gods warrant, both in the lawfulnesse of the callings themselues, and in their holy exercise of them; passing through them daily in the exercise of faith and repentance: not forgetting daily to sanctifie them by the word & prayer.
Doctr. 3.Ministers may be more or lesse in the commendation of their calling, as their people be. Ministers may and ought to be more or lesse in the commendation of their calling, as the nature, and necessitie of the people to whom they write or speake, do require. As the Apostle here magnifieth his authority in that he is a seruant of God: 2. an Apostle of Iesus Christ: 3. that he receiued his Apostleship by commission and commandement of Christ himselfe: and 4. all this while hath by sundrie other arguments amplified the excellencie of his calling: the reason of all which is not so much to perswade Titus, who was before sufficiently perswaded of it: but partly for the Cretians sake that they might the rather entertaine this Doctrine, so commended in the person of the bringer: and partly because many in this Ile lifted vp themselues against him and Titus, as men thrusting in their sickles into other mens fields too busily; or else if they had a calling, yet taking too much vponupon them, both in correcting disorders, and establishing such nouelties among them as best liked thē: so as here beeing to deale against false Apostles, peruerse people, and erronious doctrines (as in the Epistle we shall further see) he is more prolixe and loftie in his title: otherwise where he met not with such strong opposition, he is more sparing in his titles,1. Cor. 15.10. 2. Cor. 11.12. as in the epistles to the Coloss. Thessal. &c. So was it the pride of the false Apostles that made him say, By the grace of God, I am that I am: and, that grace of his which is in me was not in vaine: and, they are Ministers, I am more in labours, more abundant, &c.
Vse. In our daies when the basest of men account so basely of the Ministerie, as the most abiect, and despised calling; will it not be thought very seasonable to insist vponupon the iust excellencie and dignitie of this calling? can it be thought vnequall, if we take more care then vsuall of freeing it from contempt, which is more then euer? The faithfull Ministers of Christ can, and doe thinke as basely of themselues as any man can thinke or speake of them: and if they aduance their calling, it is not pride nor pleasure vntounto them; but they are compelled vntounto it: as Paul, I was a foole to boast of my selfe, but yee euen compelled me. 2. Cor. 12.11.Others doe it because their louelove to the ordinance of God doth constraine them: others considering how the world was drowned for despising Noah and his Ministerie; and how God departed from his owne Cittie and house at Ierusalem, because they despised his Prophets, and mocked his messengers: and fearing least the like befall our Church and land for the same sinne, most profitably and iustly both by word and writing magnifie this function. If men were like the Galatians,Gal. 4.14. who would hauehave plucked out their eies for Paul, and receiued him like an angel, yea, and Christ himselfe: if men would know them that labour in word and doctrine among them, to hauehave them in singular louelove for their workes sake: then where we labour to magnifie, we would and might endeauour to abase our selues, and become weake to the weake, and all things to all men: but to free Gods ordinance from contempt, we may and must challenge such titles, as the Lord hath honoured vsus withall, who hath for our incouragement stiled vsus by the stewards of his house, disposers of his secrets, disbursers of his treasures, keepers of his keyes and seale, secretaries, embassadors, angels.
v. 4. To Titus my naturall sonne according to the common faith;
Hauing spoken of the person saluting, whose high calling hath hitherto detained vsus: Now are we come to the person saluted: and so afterward are to proceede to the forme of the salutation it selfe; both of them beeing contained in this 4. ver.
The person saluted, to whom the Epistle was written, is described, 1. by his name, Titus. 2. by a title of relation, My sonne according to the common faith. 3. by the adiunct of his sinceritie, my naturall sonne.
First, for the name: It sheweth him to be an heathen, or Gentile born: by nation a Grecian, Gal. 2.3. of heathen parents and education, for at this time he was vncircumcised: and it is probable that he remained so vntounto his death: yet such a one as was without God in the world, without Christ, without hope, is begotten by the Gospell, not onelyonly to be a beleeuer, but to sinceritie in the faith: and thus he becommeth a true Titus, that is, truely honourable, yea so farre honoured, as that he was a chiefe pillar and instrument in the Church, and much employed in the Churches affaires by the Apostles themselues. What an vndeuided companion of Pauls he was in his peregrinations and trauells appeareth, Gal. 2.1. what great delight Paul had in him, 2. Cor. 7.6. how he vsed him as a Legate vntounto diuerse Churches, and betrusted him with the gathering of the almes for the poore Christians in Iudea, 2. Cor. 8.6.16. how he graceth him with the title of a companion,foreign. and a fellow-helper in the Lords businesse, v. 23. yea, he vouchsafeth him the title of a brother, 2. Cor. 2.13. nay more, of that which is much nearer, euen of a sonne, in this place.
Doctr. Note hence the freedome, and power of Gods calling to grace. For what merit or dignitie? what workes of preparation appeared in Titus, beeing of heathen parents, countrie, and education, whereby hee should be raised to such seruices, so neere vntounto God? or what worthines was in Paul himselfe? he was indeede an Hebrew of the Hebrewes, circumcised the eight day, of the tribe of Beniamin, brought vp at Gamaliels feete, and a great scholler; but by all this he was armed to wast the Church, and he acknowledged himselfe such a tyrant, and persecutor of the Church of God, as that he was vnworthy to be an Apostle: and beeing one, he was in that regard, the least of them all, 1. Cor. 15.9. and for the latter, the power of Gods grace breaketh through the strongest opposition, euen Gentilisme, and Paganisme it selfe: yea, he whose honour it is to produce light out of darkenesse, and quicken the dead, doth often where sinne hath abounded, make grace abound much more: and of the greatest and notorious sinners, raise vp such speciall instruments of his glorie, as shall strippe and goe beyond a number that hauehave alwaies liued more ciuilly then they, before their calling.
Vse. 1.Meritum meum est miseratio domini; non sum plane meriti inops quamdin ille miserationū non fuerit. Bern. in Cantis. serm. 61. Hence is confuted all that Popish doctrine concerning workes of preparation and disposition before grace: and of merit and supererrogation after: Gods grace is free, not mans will, his merciemercy is mans merit.
2. Consider thy owne basenesse and indignitie before thy conuersion to be humbled by it, yet let not Satan goe beyond thee in it. He will be alleadging against thy faith, after this manner: Would God shew merciemercy on thee, who wert so desperately drowned in thy sinne? or can thy calling be sound, who so long a time didst fight against the truth? here thou hast answer for thy selfe: I was neuer worse, though I was as ill as an heathen and Publican: I was not worse then a blasphemer, or a persecutor, yet God had merciemercy for such, and soundly called such, and why not for me? But he will obiect further, Indeede if thou hadst liued a ciuill life, and not hauehave beene so outragious and desperate in thy sinfull course, there had beene more hope of thee, as of one who wert not farre frō the kingdome of heauen: but the case was not so with thee. To which thou maist truely answer, That there is no more disposition to grace in a meere ciuill man, then in the most profane person: although there be some more restraint of corruption in the one, then in the other: nay, for most part, there is lesse hope of such, then of greater sinners: for they are often hindred from seeing the truth of their estate, by reason of their ciuill vertues: and by comparing themselues with men notoriously wicked, conclude (with the Pharisie) themselues to be in good case, for they are not thus, or as that man, who is an open inordinate person: whereas the other are more easily convinced in their owne consciences, and are sooner brought to say with the Publican, Lord be mercifull, and so goe away more iustified: yea, and much more may be added hereunto, namely, that there is much more hope of great sinners, then of many who hauehave (not onelyonly ciuilitie, but) a shew of religion, and want the power and life of it: of whom the speach of Christ is true, that Publicans and harlots shall goe into life before them. The seauen deuills in Marie Magdalen resisted not her conuersion so much, as their conceit doth theirs, who thinke that all deuils are cast out, if Belzebub the prince of the deuils do not discouer himselfe: greater hope there is of the cold Laodicean, then of the lukewarme: and experience, and good reason from the Scriptures teacheth, that such as hauehave beene before their conuersion, either more outragious in their sinne, or zealous against the truth, when as once their change came, hauehave prooued farre more eminent instruments of Gods glorie, then such as before their change neuer so highly dishonoured him: both because those affections which were so violent in sinne, are turned in their vehemencie against sinne: as also because the sense of much louelove in forgiuing many sinnes, doth greatly constraine and enforce double thankefulnesse: all which I hauehave spoken that no man be discouraged (otherwise then to lead him through his course with constant humilitie) for his estate past, if for the present he finde a change; but rather breake forth into the magnifying of that maruelous power of God, and that free grace of his, who is the moouer and perfecter of our whole saluation.
The 2. point in this description of the person of Titus, is the title of relation, my sonne according to the common faith: that is, my son, not whom I hauehave begotten according to the flesh, but to the faith: namely, both to the gift of faith, for Paul was his spirituall father, by whose meanes, and ministerie he was conuerted: as also to the doctrine of faith; not to beleeue and professe it onelyonly, but also become a teacher of it. Which doctrine is called the common faith, Doct…ine of the Gospel called the Common Faith why.1. because the matter of it is common to Paul, Titus, and all the elect. 2. the manner of propounding it, in which they did mutually consent; is common to all beleeuers. 3. in regard of the common obiect; which is Christ and all his merits, which belong to all the faithfull. 4. in respect of the common profession of it: it beeing the badge of eueryevery Christian. 5. of the common ende of it, which is saluation, the ende of euerie beleeuers faith. Out of this title note two lessons.
1. That Ministers ought to be spirituall fathers to beget children to God.
2. That faith is one and the same in all the elect.
Ministers are vnderunder God spirituall fathers.Doctr. 1. That Ministers are spirituall Fathers to beget children to God, appeareth in that the Hebrew phrase not onelyonly stileth them by the name of fathers: 1. who indeed are so properly by the way of blood & naturall generation: 2. neither onelyonly those who are in a right descending line, though neuer so far off: 3. neither onelyonly those who adopt others into the roome and place of children: 4. but those also that are in the roome of fathers, either generally, as all superiors, in age, place, or gifts; or more specially such as by whose counsell, wisedome, tendernes, and care, we are directed as by fathers; who in these offices and not in themselues (for sometimes they be inferiours otherwise) become fathers vntounto vsus. Thus was Ioseph an inferiour, called a father of Pharaoh: that i…, a counseller: Iob for his tendernes and care, called a father of the poore: Gen. 45.8. Iob 29.11.Schollers of the Prophets, called sonnes of the Prophets: Elisha saith of Eliah, my father, my father: and Iubal was the father of all that plaie on harpes. But much more properly is the Minister called the father of such as he conuerteth vntounto the faith: because they beget men vntounto God, as Paul did Onesimus in his bonds: in which regeneration the seede is that heauenly grace whereby a diuine nature is framed: the instrument by which it is conueied, is the word of God in the Ministerie of it. The mother of these children of God is the Church, which conceiueth them in her wombe, which trauelleth of them and bringeth them into this spirituall world,Gal. 4.27. which bringeth them vp in her bosom, and nourisheth them at her brests, first with the milke of the two Testaments, and after with stronger meate till they be strong men in Christ.
Obiect. Matth. 23.9. Call no man father in earth: and God is the onelyonly father of spirits, Hebr. 12.9.
Ans. The place doth not simply and absolutely forbid the calling of any man father, for then had the Apostle sinned in calling himselfe the father of the Corinths, and Timothie and Titus his sonnes:1. Cor. 4. yea the Lord himselfe goeth before vsus in example in giuing this title not onelyonly to the fathers of our bodies, but all superiors besides in the first commandement. But the scope of that place is, 1. to condemne the ambitious seeking and boasting in the titles of father, doctor, &c. 2. to teach that no man should depend vponupon any other, as the principall efficient cause of his birth, either naturall or spirituall: for God is properly the father of vsus all, not according to our spirituall birth onelyonly, but euen our naturall also: for he formeth in the wombe, he bringeth out of the wombe, and in him we liue, and mooue, and hauehave our beeing: and what Ministers or fathers of our bodies act herein, they doe it as instruments, by whom the Lord worketh. True it is that the Lord hideth his worke by instituting such meanes, as hauehave in them some shew of inherent power, to produce such effects; and for their further reuerence ascribeth to these instruments his owne work, and his proper titles of fathers, sauiours; yet is no man for this to ascribe the principall power of begetting him, whether in the flesh, o… in the faith, to any man, otherwise then as a subordinate meanes vnderunder God, that the whole praise of the worke, and of our life naturall and spirituall, may be ascribed vntounto the God of life, and the spirits of all flesh. Thus we see how Ministers are fathers, and so to be accounted.
The soule must hau… a father as well as the bodie.Vse. 1. No man can be saued in an ordinarie and visible Church, where the Ministerie of the word is setled, but by a second begetting, and birth: for that which is borne of flesh, is flesh: and therefore he must hauehave another father besides the father of his bodie: for no spirituall father in earth, none in heauen: eueryevery child borne into the world hath a father, although many sonnes of the earth know not their father: examine thy heart, am I born into the Church? who was my father? and here what a number of the sonnes of the earth, earthly and base minded men and women, professing themselues to be the sonnes, and daughters of God, know neither father nor mother, besides those of their bodies: and conceiue no more of this heauenly birth then Nicodemus, who although Christ himselfe taught the doctrine of regeneration, yet asked how could those things be: for what is that which is generally taken and rested in as the new birth, and deceiueth the most men and women in the Church? surely the repressing of wickednes of nature, that it breake not out into excesse of riot: and perhappes not the restraining only, but the reforming of some grosse vice, or vices; which may be, and generally are, where is no renewing, nor birth into the Church. Iudas so liued as no man could say, blacke was his eie, but yet was a deuil: out of which example we euidently see, that euen the supernaturall decrease, and restraint of vice in the reprobate, is farre from the new birth of the elect. Let him then that would not be deceiued in this waightie matter, looke he be renewed, that he be a new creature, a new man compleat in all his parts: for as the soule is whole in eueryevery part of the bodie, so is the beleeuer renewed in eueryevery part; that although there be no lust but may assaile him, yet none shall dwell peaceably with him.
Carrie a childlike affection to these spirituall fathers.Vse. 2. This neere relation worketh speciall affection betweene the Minister, and people conuerted by him: I say not there ought to be, but there is also a speciall affection of louelove betweene them. The Minister loueth him that is begotten by him, as if he were his naturall sonne, and the issue of his bodie, nay euen aboue him; seeing it is a more ardent and lasting louelove which is grounded in grace, then that in nature: the louelove of women is not comparable vntounto it. The people hauehave such in singular estimation for their workes sake. The Galatians tasting the sweetnes of the Gospel,Gal. 4.14. did receiue Paul as an Angel of God: yea, as Christ himselfe, and would hauehave plucked out their eyes, that is, departed from their dearest things to hauehave done him good.Act. 16. The Iaylor beeing conuerted, was as readie to wash the wounds of the Apostles, as euer he was before to inflict them: Lydia constraineth them to tarry with her: and all this, because they see they owe them (which Paul challenged of Philemon) not onelyonly their seruice, but euen their owne selues vntounto them.
Let Ministers feele this fatherly, yea this motherly affection, Gal. 4.19. towards their people, and like tender mothers reioyce when they prosper and thriue in grace, mourne when they are sicke: but when they are like to die, be readie to die for them and with them: such a tender mother was Paul, that wished himselfe rather accursed, then his countrimen should be cast away. We hauehave many teachers eueryevery where, but few such fathers: too many Ministers resemble the mother of the dead child, who care not what become of the liuing one, whom the true Salomon shall in the end discouer to be no naturall mothers of his children.
And iustly may we call for childlike affections at this day in our hearers, especially seeing a number challenge the Church for their mother, but deale with their fathers, as Simeon and Leui dealt with their father Iacob, so farre as they can, making them to stink among their inhabitants: or like another cursed brood, with Cham, seeke to discouer their fathers nakednes: well may we wish such to become children in malitiousnesse: 1. Cor. 14.20.and seriously to consider of this truth, which informeth vsus, that whosoeuer they be that finde not that those Ministers feete are become beautifull, who perhaps before were strangers in their hearts: whosoeuer for their workes sake receiue them not into the inward closet of their soules: whosoeuer in their departure mourne not after them; as King Ioash after Eliah, my father, my father; such may be allowed to make question of their conuersion, as he may of his legitimation,1. king. 13.14. who could neuer come to know who was his father: for were the Gospel powerfull in a people, a most proper fruit of it would be, the conuerting of the hearts of fathers vntounto children, and of children vntounto their fathers. Malac. 4.6.Now if any be desirous to carrie themselues towards their Ministers, as children toward their parents, they must performe vntounto them these duties.
1. They must giuegive them double honour,Duties to spirituall fathers. 1. Tim. 5.17. reuerencing their persons, their places.
2. They must partake in all their goods, as the Leuites in the law did, yea, if neede be, lay downe their necks for their sakes, Rom. 16.4. in way of thankfulnes.
3. No accusations must be receiued against them, vnderunder two or three witnesses: a dutifull child will not heare,1. Tim. 5.19. much lesse beleeue euill reports of his father.
4. In doubtfull cases of conscience resort vntounto them for counsell, as children to their father.
5. Obey them in all godly precepts, endure their seueritie, be guided by their godly directions, as those who hauehave the ouersight of soules committed vntounto them, euen as the child ingeniously imitateth and obeyeth his father.
Doctr. 2. Faith is one and the same in all the elect; and is therefore called the common faith,Faith of the elect is but one. Eph. 4.5. there is one faith which is true, whether we vnderstand it of the doctrine of saluation, which in Athanasius his confession is called the Catholike faith of all Christians, because it is a doctrine receiued and beleeued by the Catholike Church: or if we take it for the gift of faith, whereby we beleeue to iustification. Which grace is but one, and common to all the elect, notwithstanding there be diuerse measures and degrees of it peculiar to some. Hence the Apostle Peter calleth it,2. Pet. 1.1. the like pretious faith, 1. in respect of the kind of it, beeing a iustifying faith, by which all that beleeue, hauehave power to be the sonnes of God, Ioh. 1.12. Gal. 3.26. 2. of the obiect of it, which is one Christ, the same yesterday, and to day, and for euer: who dwelleth in the hearts of eueryevery beleeuer,Fides vna▪ respectu non subiectorum graduum: sed specici, obiecti, finis. Eph. 3.17. whom although the fathers of former ages beheld him to come, and the latter ages alreadie come; yet both reioyce in seeing his day, with the same eie of faith: the difference is, that one seeth it somewhat more cleerely then the other. 3. of the same ende of it, which is saluation, common to all beleeuers; called therefore by Iude 3. the common salvation.
If but one faith, but one way to heauen.Vse. 1. To confute such as foolishly imagine and teach, that there may be as many faiths and waies to saluation, as there be nations and peoples: that the Iewes must be saued by the law of Moses: the Gentiles by the law of nature: Christians by the Gospel, and eueryevery man by the religion he professeth: to prooue which vanitie they alleadge, Habac. 2. The iust shall liue by his owne faith. But we that hauehave learned that there is but one Christ, one way to heauen, and one common faith, euidently perceiue that eueryevery man cannot be saued in his owne way: except some can come to the father, and not by the sonne. The Apostle Peter hauing learned the doctrine of faith from Christs owne mouth, writing to the dispersed Iewes, calleth that his faith the same pretious faith with that of the Gentiles: teaching thereby, that the faith is but one, and that published in the Gospel, whereby both Iew and Gentile can be saued. As for that place of the Prophet, the scope of it is onelyonly to vrge the special application of that one and onelyonly true sauing faith, which eueryevery man is to labour for, that he may liue by it: and further is no ground for such fancies.
And if the common faith be this way, then not common works out of the Churches treasurie.Vse. 2. This doctrine affordeth vsus another way to saluation then the Popish Church, and guids manifest vntounto vsus. For 1. here is no mention of common workes out of the Churches treasurie; the Apostle reacheth that the common treasurie of the Church is the common faith: which excludeth all merit; seeing to beleeue, is not to merit, but to apprehend (not another mans, but) Christs merits; yea the Scripture it selfe speaketh cautelously in this matter,Foure maine differences of this Apostolical faith from the Romish apostaticall faith. Per fidem, ex side, non propter fideru. least euen our faith it selfe should come in the schoale to be poised with the grace of God, when it speaketh so often that we are iustified by faith, and of faith, and through faith, but neuer for faith.
2. This apostolicall faith is not a faith of two or three, but a common faith which eueryevery beleeuer hath: but the apostaticall Popish faith (falsely called Catholike) is not so: for it is the faith of the teachers of the Church onelyonly, which their hearers may safely rest in, although they hauehave no speciall faith of their owne; neither indeed know what their Church or teachers doe beleeue: but who seeth not that this grosse faith in the lumpe cannot be either sauing or Catholike? sauing can it not be, for the sauing faith of the elect goeth with the knowledge of the truth, v. 3. neither can it be Catholike or the common faith, no more then that can be a common commoditie which is ingrossed into some few mens hands, and neuer seeth the open market; or rather which is a monopolie: for to beleeue, say they, as the Pope beleeueth (although they know not what he beleeueth) is sufficient.
3. This apostolicall common faith purifyeth the heart, cleanseth the conscience from dead workes, and worketh by louelove: but the apostaticall Romish faith, is a pragmatical fancie working by rage, furie, violence, and blood: filling their hearts and hands with detestable resolutions and attempts, fouling their consciences with most impure, and impious workes of the flesh, and such as the issues of death follow, as often experience hath beene their mistrisse.
4. This common faith is most ancient, it is the old and the good way: but so is not theirs; let them terme it the old religion as long as they will, it is a strange doctrine, a new devised faith, not sauouring of apostolicall antiquitie: as will appeare plainly to him that compareth that which they now professe, with that which was professed, when Paul writ the Epistle to the Romans. Hence will it follow, that their faith not beeing the common faith, I say not that they must amend their faith, but change it, if they will be saued by it: it is not all the patching and daubing, and refining of their points will helpe them; nor all the baulme in Gilead can so supple their positions, that we may ioyne with them, vntill they beginne againe and laie the same foundation with vsus, which is to seeke to enter into life by the doore, and not as theeues, seeke to creepe in at the window: till this be done, the ioyning with them will be the departing from the common faith: till this be done, we may not giuegive them the right hand of fellowship. Let them first shake hands with Christ (which is our heartie praier to the Lord for them) & we wil gladly and heartily reach thē ours.
Vse. 3. If the faith be but one, we must all then studie to keepe the vnitie of faith in the bond of louelove,Studie to keep this vnitie of faith. which is the Apostles collection on the same ground, Ephes. 4.3.4. we ought so to compose our affections, as we may go out with one heart, and one minde in the profession of this one common faith, which maketh communion betweene the highest and lowest, rich and poore, Master and seruant; Preacher and people: for in Iesus Christ all are one, Iew, and Gentile, bond and free: Paul was Titus his father in the faith; but yet this common faith made him his fellow & brother;1. Cor. 4.6.15. 2. Cor. 8.23. so he calleth himselfe the father of the Corinthians, and yet them his brethren: as Onesimus a poore seruant by vertue of this common faith, became the sonne of Paul, and yet his faithfull and beloued brother:Philem. 10. so as howsoeuer in earthly relation, we hauehave our difference, and inequalitie; yet in regard of this common faith, beleeuers may say (as they in the Prophet) wee hauehave all one father, and one mother, yea one meate, and cloath, one education, and one inheritance. The Ministers must therefore so acknowledge himselfe a father, as that he is a sonne too; so a teacher, as that he be a diligent hearer and entertainer of the doctrine also. The Master must not forget he hath a master in heauen, and that his seruant in regard of the common faith, is or may be, his fellow seruant, and if he be a religious seruant, he must be counted more then a seruant, euen an Onesimus, a brother in the Lord. The Magistrate must so rule, as a subiect vnderunder Christ, and not altogether stand on authoritie; but cast an eye vponupon the common faith. The husband must not altogether stand on his headshippe, but like a man of knowledge,2. Pet. 3.7. dwell with his wife, as one who is with him a ioynt heire of the life of grace: so in other relations. Which consideration, were it obserued, it would cut off much discomfort in families, cities, societies, Church and common wealth: it would keepe men from offering occasions of vnbrotherly strife and contention, as we see in Abraham and Lot, it would cause them to forgiue and forget old iniuries, as Ioseph, Gen. 50.17. if they would conceiue that they are all brethren in the faith.
The third point in the words, is to consider of the adiunct of sinceritie by which Titus is commended, my naturall sonne: that is, not illegitimate, or base borne;foreign. but my rightfull true, and (as we say) lawfully begotten sonne, one that both resembleth my selfe, and is a right follower of me. The same word is vsed, 2. Cor. 8.8. where the Apostle perswadeth the Corinths, to the chearefull releefe of the poore brethren in Iudea, by this reason that he might trie the naturalnes of their louelove.foreign. Which commendation was of good vse: 1. for Titus his encouragement, whom so great an Apostle so esteemed: 2. that the Cretians might with more respect and reuerence receiue him thus highly commended. 3. to distinguish Titus from some other of his sonnes, who a while fathered themselues vponupon him, but after falling from the faith, prooued but bastards, and counterfeit, as Hymenaeus, Philetus, Alexander: Titus was not such a one, not Timothy, see 1. Tim. 1.2.
Doctr. 1. In that the Apostle powreth not out his commendation of Titus, neither this but vponupon good ground:We must be warie whom we commend, for what, and how farre. obserue how warie eueryevery man should be both whome, and to what ende, and how farre they commend another, and yet this more especially, if their iudgment be required or esteemed. Thus Paul commendeth Titus, 1. one well knowne to be worthy, and not out of partiallitie. 2. for a good end; the benefit of the Church, that his person and doctrine might be more louingly embraced: and that this was his ende appeareth, 2. Cor. 8.23. If any enquire of Titus, he is my helper and fellow: or of our brethren, they are messengers of the Churches, wherefore shew towards them the proofe of your louelove. 3. he commendeth him sparingly, and is not lauish beyond the truth: Neither is he generall in such elogyes, for scarce any else but Timothie receiued such a testimonie from him.
Vse. In this Seedplot of the ministerie, whence young Titusses are to be commended vntounto the vse of the Church: it standeth those in hand, who are to dismisse them with letters testimoniall, not hand ouer head to giuegive a rash testimonie to eueryevery one that requireth it: but know the party to be worthy, and one who shall not be found inferiour to the testimonie giuen of him: not because he is a friend or kinsman, or one whom thou wouldst preferre, neither for forme or fashion; but because herein thou shalt discharge a good dutie in faith to God, and his people.
Reasons. 1. Because the iudgement of men in the places of Masters & Fellows of Colledges, are much esteemed and relyed on.Letters testimoniall not to be giuen rashly, why. 2. it is a matter of much moment, to commend a man to be set ouer a people: for which function the Apostle asketh, who is sufficient? 3. the setting to a rash hand here, is as the rash laying on of hands; which sinne the Apostle forbiddeth Timothy, not onelyonly in his owne person, but euen the communication with it in the persons of other men. 4. this rashnesse draweth not onelyonly thy selfe into the sinne of false witnesse bearing, and that against the Church: but also it draweth others into the same, as Patrons, Prelates, beeing the collaters and Instituters to benefices: besides, it is a confirming of the insufficient partie himselfe in his insufficiencie, and a speciall patron of idlenesse; seeing eueryevery insufficient person by friends or fauour, may procure an ordinary forme; and be as farre commended as the diligent hand. All these reasons, besides the example of our Apostle, should prouoke our care in this, which is more then a matter of ordinarie fauour: and to imitate the circumspection of the Apostle Iohn in the 12. of his third epistle; Demetrius hath a good report of all men, and of the truth it selfe; yea and we our selues beare record, and ye knowe that our record is true.
Doctr. 2. All are not naturall sonnes that are so accounted; many that seeme to be begotten to the faith,All that are in account sonnes are not naturall. are no better then base borne, begotten onelyonly after the flesh as Ismael, and still remaine a strange seede. The Apostle had a cleare eye, who perceiued many false challenges, and vniust claimes to be made to the inheritance by a number who were neuer naturall sonnes, but onelyonly made a flourish, as though they had beene the next heires: and hence euerie where we are taught, that all are not Israel, who are of Israel, and he is not a Iewe, who is one without: and though Ismael seeme a long time to hauehave the right of the first borne, yet in the ende he is cast out of the house, and prooueth disinherited.
Vse. It standeth then all of vsus in hand, to looke to our legitimation, least we loose the inheritance.The adopted sonnes of God are the naturall sonnes of his ministers. It is not outward shewes that will intitle vsus; he that will be the adopted sonne of God, must be the naturall sonne of his ministers, and such an one as standeth not in the ceremonie, but feeleth in his heart the sinceritie of religion: it is more to be the naturall sonne of the Church, then to come to Church there to heare, pray, and receiue the Sacraments; it is more then to giuegive good words to religious persons and exercises, which are good cheape: for a man may performe these outward seruices, and get praise of men, and yet want the praise of God: these things then must be done, but not insisted in, if we would hauehave God to praise vsus. Quest. But what may we doe to get approbation of God? Ans. Because the Lord who loueth, prayseth also truth in the inward parts, we must beware of guile; become Nathaniels, men without guilfull spirits, get our hearts circumcised, that we may be Iewes within, and not in the letter onelyonly. Examine then thy spirit into which the eie of flesh cannot pearce;T…ie thy selfe by these sparkles of Gods image. but that spirit which is all an eie doth discerne, and enquireth whether thy heart be his Temple, in which the Christian sacrifices of prayer and praise be daily kindled. Whether thy soule be his Arke keeping the Tables, and pot of Manna: that is, treasuring the word as a pearle, and thy portion. Whether that pretious Iewel of faith, the cleanser and purifier of it be there? Whether his feare, that vigilant Centinel of thy soule, cause it to depart from eueryevery euill way? Whether a good conscience like a Cynthius or monitor, be euer watching thee, and pulling thee by the eare in thy slidings: he looketh how his spirit is entertained, whether fruitfull in his graces, quenched in his motions, or grieued by thy sinnes: he seeth how thy heart affecteth his Ministers, whether thou with Timothie,Philip. 2.22. as a naturall sonne with thy father, seruest in the Gospel. These are things which must commend thee to God, as beeing liuely sparkes of his owne image, farre passing all shewes and semblances, which are but as a painted fire, not any whit warming the heart, but leauing it frozen in the naturall dregges of sinne.
Grace, merciemercy, and peace, from God the Father, and the Lord Iesus Christ our Sauiour.
In these words is laid downe the forme of the Apostolicall salutation. Which is a prayer containing two parts: 1. the enumeration of the graces he wisheth for Titus, and these are three, Grace, merciemercy▪ peace. 2. the persons of whom he craueth these, who are the first causes of them: and they be, 1. God the Father. 2. the Lord Iesus Christ: further described by his proper office, our Sauiour.
In the words, 1. of the meaning, 2. of the doctrine.
By grace, is meant the free fauour of God, accepting vsus in his Christ, and not any gifts of grace, which are the fruits and effects of it.foreign ▪ nor foreign …. I call … a free fauour, because else were it not grace, if it were not freely giuen.
By merciemercy may be meant the former, and that not idly added, because the freedome of this grace might be more liuely expressed, and confirmed; and yet because merciemercy hath euer an eye to miserie, I rather vnderstand hereby some fruits of that former grace of God in Christ: such as are remission of sinnes, iustification, sanctification, and life eternall, by which we are freed from all miserie of sinne and punishment, in pa…t here, and in whole hereafter.
By peace is meant the effect of this merciemercy, and that is peace with God through Christ who is our peace: peace with the creatures, and peace with our selues inward and outward: so as in these three tearmes, in this order depending one vponupon another, is requested whatsoeuer can make to the accomplishment of happinesse, temporall or eternall.
From God our Father] This title of Father is attributed vntounto God, either, 1. essentially, or 2. personally: when essentially, it is taken for the whole Trinitie, as Deut. 32.6. Doe ye reward him, O foolish people? is he not your father? In this sense God is a Father two wayes: 1. generally of all nature, and naturall things, in that he frameth and gouerneth all his creatures, yea, men and angels. Thus he is called the father of spirits, Heb. 12.9. and thus is Adam called the sonne of God, Luk. 2.38. and angels the sonnes of God, Iob. 1. and of both may be spoken that of the Prophet, hauehave we not all one Father? Mal. 2. 2. More specially by grace, of those who are adopted and renewed by grace: and thus God is properly our father in heauen, and no man is to be called father in earth. Secondly, when God is personally called father, then it is to be taken for the first person: and this title is giuen principally to the first person in Trinitie:The first person called Father, why. 1. because he is the Father of the second person the word, by nature, and by eternall generation. 2. because he is Father to Christ, in respect of his manhood, not as to other men, by nature, or grace of adoption, but by personall vnion: the humane nature subsisting in the person of the word. 3. because from both these followeth, that by Adoption he becommeth the father of all the elect beeing members, and making vp the bodie of Christ. And this is the respect wherein God is tearmed Father in this place, both because it hath relation to the second person here nominated; as also because in prayer we must repaire to God the Father, in Christ our head and Mediator.
And our Lord Iesus Christ] Christ is Lord in himselfe, as God and Lord ouer all, blessed for euer, both in that he giueth essence, and susteining to all things; as also possesseth all things; and ruleth euen the most powerfull and glorious of all creatures, and is called Lord of the Angels; much more ouer the Deuils themselues.Christ our Lord, why. Againe, he is our Lord, 1. as Mediatour, we beeing his inheritance giuen him of his Father. 2. as a Redeemer, purchasing vsus beeing captiues, and thralls to Satan. 3. as a head of his Church, quickning and gouerning the whole bodie of it, whether militant or triumphant. 4. in regard of his power and dominion: for to him all power is committed in heauen and in earth, who hath put all things vnderunder his feete; in him we hold all things, as in capite, and to him we owe all homage and subiection in all obedience, both actiue, and passiue.