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

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

p. 451Notwithstanding all which reasons,Many refuse the light. what a iust damnation hangeth ouer many mens heads, who still louelove darknesse rather then light. For, 1. a number please themselues in their naturall estate, find sufficient …ontent 1in it, and are neuer so merrie, as when this light is furthest off: the Israelites neuer dance so merrily, as before the calfe, which themselues set vp. So will they spare no cost, and paines, to compasse their lusts; they will part with their goods▪ as the Israelites with their earings; they will breake their sleepe to deui…e workes of darknesse on their be…es: yea, they will powre out their strength and blood (as Baals preists did) and part with their liues, so soone as let their sweete morsells goe: Iudas will not leaue his couetousnesse, for all our Sauiours faire warnings: neither can all the plagues of God, mooue Pharaoh to let the people goe. Thus numbers turne from the light, who by it should be allured to amēdment of life.

2. Others turne against it, and hate it, and the candlestickes too which 2hold it forth vntounto them: they complaine of the brightnesse of the sunne, and of too much preaching: they scoffe at it, and disgrace it, and the bringers of it: and these are monsters in nature; for all creatures naturally louelove light, and follow it, except hatefull battes, and owles, and such like: all true men louelove the light, and the day, but the theife robbeth in the night, the adulterer watcheth the twilight, he that is drunk is drunk in the night, and Christ concluded against him that hateth the light, that he is an euill doer.

3. Others are not so malicious against the light, but would faine ioyne light and darknesse together: they would be professors, and goe for 3good Christians, but would not forsake some profits and pleasures of sinne. The first thing that euer God did in the creation, was the separation of light from darknesse; which is the first thing also in regeneration. The law condemned all mixtures, and halting betweene two; and the Gospel teacheth, that we are either children of the night, or of the day, and cannot be both at one time, no more then it can be night when the sunne is in the midst of heauen. Let professours therefore knowing p. 452that the Arke and Dagon will not stand together; and that they are either in Goshen or Egypt; beware of thrusting this earth betweene this sunne and themselues; for such an ecclipse portendeth great ensuing euills.

4. Another sort would faine walke in this light, but would be loth to 4be seene in it; would hauehave the vse of it, and yet hide it vnderunder a bushell too; and therefore keepe it with them, but as in a theeues lanthorne, that none can know there is any light there besides themselues; for feare of reproach, or danger they will not be knowne what they are a doing: but they mistake this light, if they thinke it can be kept so close; for where euer it is, it is a glorious shining light; and can no more abide hidde, then the sunne can be couered with a bushell, or put into a lanthorne.

55. A last sort hauehave walked in the light heretofore, and made good beginnings, but hauehave thought the day too long, and are growne wearie of the sunne: and therefore as the people, Exod. 35. at the first brought too much to the Temple, but after wards sacrilegiously deuoured these holy things, as the Prophet witnesseth: euen so in the beginning of her late Maiesties raigne, this light was accounted of, followed, and happily entertained; but since, the verie length of the day hath wearied the labourers.

A third Vse might here be fitly followed, against those who still accuse the Scriptures of obscuritie, now when the vaile is gone, and the light is gloriously shining: and thence frame a consequent, more impious and absurd, then the premisses, namely, that therefore they must not be medled withall of common people, but onelyonly by the Popes licentiates; against whom I only affirme, that they as yet neuer saw the expresse face of Christ in the Gospel; and that when all vailes and shadowes continued vnremooued, it was not lawfull for any Iew thus to reason.

And teacheth vsus to denie vngodlinesse, and worldly lusts,]

This doctrine of the Gospel is a schoolemaster, and full of instruction, wherein it differeth not from the law; for euen that also teacheth the deniall of vngodlinesse, and a sober, righteous, and godly life. Quest. What neede the Gospel then teach ouer the same thing againe? Answ. Because though they teach these same things, yet they differ in the manner of teaching. For 1. the law can teach, and command them onelyonly; but the Gospel by sanctifying and inspiring a new life into beleeuers, giueth them with the commandement,Ier. 31.33▪Jer 31:33 a power to obey it, which the law could neuer do; which power, if it went not with the Gospel in beleeuers, all the commandements of the law for performance were but in vaine, and more vainely repeated in the Gospel. 2. The Gospel perswadeth p. 453to bring that power into act, by such an argument as the law neuer knew; namely, from the great price that was paid for sinne, euen the blood of that immaculate lambe, wherewith we are washed: which to count profane, or to tread it vnderunder our feete, were horrible impietie, yea much more fearefull, then to transgresse that law, which was confirmed with the blood of bulls and goats; and yet if a man willingly transgressed against that law, there was no sacrifice for that sinne. And this manner of perswasion the Apostle here vseth, in saying,Heb. 10.26.Heb 10:26 that the doctrine of grace which bringeth saluation, teacheth vsus.

Doct. 1. In that the Gospel is a teacher,The Gospel a schoolemaster as well as the law. note that it is a schoolmaster of manners aswell as the law. So soone as any were conuerted by Christ himselfe, or his Apostles, they were presently called Disciples, for thenceforth they depended on his or their mouthes for direction and instruction. And such as giuegive vp their names to Christ, must not looke to be lawles, for they come to take a yoke vponupon them, and to learne of him, yea they are bound to fulfill the law of Christ: Gal. 6.2.Gal 6:2called Ioh. 13.34. a new commandement: so that Christians must still vnderunder command: neither would Christ by any other touchstone, try the louelove of a professor towards himselfe, then by keeping and obeying his word.

Vse. 1. This doctrine meeteth with that slaunder of the Popish Church, whereby they accuse our doctrine of licentiousnesse, and affirme, that we teach that a iustified person is freed from all keeping of the law: that all the law is fulfilled in beleeuing: that there is no sinne, but vnbeleefe: and that nothing but faith is commanded in the Gospel: as for other things they are indifferent, not commanded, nor forbidden. All which, with many moe to this purpose, be there owne words,Concil. Tri…. sess. 6. cap. 16. can. 19.20. whereby according to the auncient cunning of Satan, they would bring in disgrace with simple people the truth of doctrine, concerning our free and full iustification in the sight of God through faith, without the workes of the law: as though this doctrine were a destroier of the law. Whereto we answer, with the Apostle, Rom. 3.31. Doe we through faith destroie the law? God forbid: yea we establish the law. For although the regenerate be not vnderunder the law, in regard of 1. iustification, 2. accusation, 3. coaction, 4. condemnation; yet are they vnderunder it in regard of direction, instruction, and obedience, so as it is not yet destroied: nay, it is established by the Gospel, 1. by apprehending Christs righteousnesse for the perfect obedience vntounto it, and fulfulling of it by our suretie: 2. by our owne inchoate obedience vntounto it, which by meanes of the Gospel, beeing a quickning spirit, we are enabled vntounto, and by the same is also made acceptable and pleasing vntounto God, through his Christ.

p. 454Vse. 2. Many a loose Christian can well endure to heare, that the doctrine of grace bringeth saluation,The wisdom of God hath ioyned saluation & instruction together: mans fullie would disioyne them. and the brighter it shineth to this purpose, the better: but oh, that the Apostle had staied there, and not come to teach them their dutie, for they are slow of heart to beleeue, and dull to learne. Let a man come and offer saluation, and preach promises: who will not pinne himselfe on such a mans sleeue? but let him teach the same men their duties, and the way to become partakers of these promises, and they will fall off as fast,Ioh. 6.6.John 6:6 or faster then they did from Christ, when he asked his owne Disciples, if they also would goe away.

But in great wisedome hath the Lord happily ioyned these two together, saluation and instruction, to shew that he that hath no care for the latter, hath no part in the former: grace bringeth saluation to none but to the schollers of Christs schoole; it is then no matter to thee that grace hath appeared, nor any benefit to thee that it bringeth saluation, vnlesse thou be also instructed by it in the lessons following. Doe thou become docible as a child,foreign. for so the word implieth: yea as an obedient child fashiō thy selfe and suffer thy selfe to be moulded into the obedience of it, or els in vaine expectest thou saluation by this doctrine: neuer dare to diuorce the things which God hath coupled.

Be willing to enter into this schoole wherin saluation is offered to allure vsus.Secondly, out of the manner of perswasion to yeeld an obedient eare to the Gospel, namely, because it bringeth saluation: we learne what is a notable meanes both to represse any temptation or stirring lust, by which we might be ouercaried vntounto euill; as also a pricke and motiue to prouoke our selues forward vntounto good, namely, to consider of Gods goodnesse towards vsus, and what he hath done for vsus. This argument is frequent in the Scriptures: see 1. Pet. 1.17.18. If you call him father, passe the time of your dwelling here in feare: knowing that you were redeemed, &c. And the reason is of great force, for gifts and good turnes hauehave great power to hold mens harts to the bestower, that a man is scarce his owne but as the borrower is a seruant to the lender, so much more doth the giuer binde the receiuer; but if the gift be no trifle, but of great price and necessarie vse, the receiuer is much more straitly bound then before.Prov. 17.8.Prov 17:8 Salomon saith, that a gift prospereth where euer it goeth, noting the great power that gifts hauehave to sway the heart to good or euill, and this latter so effectually, as they can make a man who hath eyes of his owne, to shut them vp & see with other mens, yea & force euen wise men to peruert iudgement. Ioseph when he wrastled with the wicked attempt of his impudent mistris, how did he fortifie himselfe against such a shamlesse motion? hee considered that his Master had committed all into his hand, and aduanced him aboue all in the house, saue his Mistrisse: how should I then (saith he) commit a fact of such indignitie against him; for p. 455besides the wickednesse of it against God, shamelessnes it selfe would be ashamed of it. And as he was withdrawne from this sinne, so by the same motiue would the Apostle draw on eueryevery Christian to the performance of eueryevery Christian dutie: for hauing disputed of free iustification by faith, and shewed both from what estate, and vntounto what condition beleeuers were brought; he laieth this for a ground to build his exhortation vntounto holy life, Rom. 12.1. I beseech you brethren by the mercies of God euen by these mercies of God, be perswaded to g…ue vp your bodies a liuing, holy, and acceptable sacrifice vntounto God, and fashion not your selues like vntounto this world.

Vse. In any temptation vntounto sinne, say to thy selfe as Ioseph: what was I a bondman before I came to my master? nay, was I vnderunder damnation before, as the bringing of saluation implyeth? was I without God, without Christ, held vnderunder chaines of darkenesse? was sentence passed against me not to die on a gibbet, but to be held vnderunder euerlasting death with the damned? hath the Lord by the word of his grace giuen mee a free pardon, and deliuered me from all this wofull estate? Oh how can I do this wickednes against such a master? against my God, who hath not onelyonly freed me from my miserie, but aduanced me to such dignitie, as no man is in the house aboue me: and made me not steward onelyonly, but heire with Christ to partake in the same glorie with him: Oh I could neuer answer such vnthankefulnes. Would God men in temptations would lay such considerations to heart, and then could they not be so headlong carried into the common sinnes of the age, of swearing, drinking, sabbath breaking, vncleannes, and such like. Againe, if the Lord make any suit vntounto vsus, as he maketh many in the ministerie of the word, the motions of his spirit, and the counsels and exhortations of his children; either to call vsus forward in grace, or recall vsus from some sinne; here is a strong motiue for the good speed of it, euen the laying to our hearts the great things he hath done for our soules: he can command vsus nothing, but we are sure he hath done farre more for vsus: say then with thy selfe, oh I was attainted of high treason against God the King of glorie, cast and condemned by the law, my necke was vponupon the block, and the streak of death was euen a giuing: and then did this great King send me a most vnexpected, but a most welcome pardon; he hath put away my offence, abolished the staine of it, and restored me by act of parliament kept in heauen to my blood: nay more, aduanced mee to an honourable office neere himselfe, that none is in greater grace then I am: shall this King now command mee any thing that shall seeme burdensome? can he command any thing so soone, but I must needs call to minde such free grace formerly bestowed? Nay, doth he enioyne me but some small peece of seruice for p. 456mine owne good, and vrge me thereto with the remembrance of his former grace towards me? Oh what an vnthankfull creature were I, if so equall a suit should not preuaile with mee, but goe vnrespected. In a word, let vsus be glad of such a gentle schoolmaster, which inuiteth vsus by such allurements, which if they be not of force to mooue, and preuaile with men, there remaineth nothing but that the terrors and curses of the law returne againe vponupon them, and these shall schoole and tame them well inough.

Now we come to the former of the lessons which grace teacheth, namely to denie, 1. vngodlinesse, 2. worldly lusts. By vngodlines is meant properly eueryevery transgression of the first table, namely, all irreligion and open despight of God and his ordinances; all negligent also and deceitfull seruing of him: an inbred and mother sinne, hauing so many sinnes sucking vponupon her, as there are wayes whereby any or all the fowre first commandements are transgressed.Gen. 20.11.Gen 20:11 And more indirectly the sinnes of the second table are included, so farre as they proceed from the neglect of the former.

By worldly lusts are meant two things. 1. the lust of vnlawfull things, which tend to our owne hurt, or our neighbours, in bodie, goods, name, &c. 2. the vnlawfull or immoderate lust of things lawfull, which are brought to three heads.1. Ioh. 2.16.1 John 2:16 1. The lust of the flesh, that is, desire to liue softly, to fare daintely and deliciously euerie day, and that the soule may take the ease; and much more the fruits of these, as vnchast desires, lustfull and rouing affections, and looks; loose and vncleane words and practises. 2. Lust of the eyes, the couetous and crauing eye, the euill eie, which can see nothing but it wisheth it: the excessiue seeking and holding of earthly things, immoderate desire of riches. Achan will hauehave the cursed Babylonish wedge and garment; and Ahab will fall sicke on his bed for Naboths vineyard. 3. Pride of life, ambition, thirst after preferments, state, credit, popularitie, blind selfe louelove, contempt of others, boasting, rash confidence, &c.

All these are called worldly lusts, because 1. they are not of the father, but of the world, Lusts why called worldly.that is, either in the best vse of these things so affected, 1they are of the world, and respect the present life; they are not diuine things but tend vntounto the world wholly, and are corruptible with the world which passeth away: so as it were madnesse to place the kingdome of God in such things▪ as meate, drinke, honours, pleasures, though neuer so lawfully vsed: Or else these lusts are the desires of worldly men: for naturally mens hearts feed vponupon these lusts, till grace worke some change in them, that they can see God in Christ become their father, who 2contenteth them with better and sweeter portions. 2. They are so called, p. 457because they hold and detaine men so in the employments of this present world, as that they hauehave no leisure to thinke seriously of any other, and so can no more tast the sweetenesse, or frame themselues to an heauenly life, then the bruite beast can liue the life of an Angel.

These must be denied, that is, when temptation by Satan, the world, or our owne corrupt flesh will be still egging and vrging, yea soliciting and prouoking with much instance to euill: as, thou seest others do thus and thus: or else pitie thy selfe, fauour thy selfe, enioy this pleasure, it is twilight, or darkenes couereth thee; here must be as instant denialls and refusalls, as it was with Ioseph, so must it be with euerie Christian: albeit his mistris spake to him day by day, yet he harkened not vntounto her, but kept him out of her company, and when she offred violence to him, he fled out from her. But by whom must these be denied?Gen. 39.12.Gen 39:12 Answ. The doctrine of grace teacheth vsus, saith the Apostle, euen the most godly, Paul himselfe, who after many yeares conuersion shall finde the law of his members rebelling against the lawe of his minde; he that hath receiued most grace, and most strength, must be here further instructed.

Lastly, the Apostle speaking indefinitely, sheweth that all these must be denyed, no vngodlines, no one lust excepted. For grace will not stand with the cherishing of any lust, though neuer so secret, neither is he taught of God, that liueth and tradeth in any sinne. Obiect. But this is an impossible commandement, and as impossible a doctrine as any the law giueth. Is the Gospel become so seuere a schoolemaster, as the law is? Ans. The doctrine of grace teacheth not what we can doe, but what we are bound to, and ought to doe. 2. Though corrupt nature make such commandements impossible, yet by grace the yoake of Christ becommeth easie and light; in so much as Paul could doe all things by his grace that strengthened him. Grace can crucifie the world to a Christian, and a Christian vntounto the world. 3. In beleeuers whome grace hath taught, there is a possibilitie in the commandement three wayes.In beleeuers the commandement is possible 3. waies.

1. In regard of grace receiued, the nature of which is, euen then when it is foiled to preserue some resistance and denial in the heart of the things which the flesh hath vnlawfully yeelded vntounto; so as the godly sinne Inot with full consent of heart, but doe often the things they would not, yea euen that euill which they hate.Rom. 7.15.Rom 7:15

Secondly, in regard of a godly mans disposition, who hath with him, 1. IIa purpose of heart to cleaue vntounto God; if he embrace vngodlinesse or 1lusts, it is besides and against his purpose. 2. an inclination of his will against 2them all, Psal. 119.57. I hauehave determined to keepe thy words: and ver. 107. I hauehave sworne, and will performe to keep thy righteous iudgements: so as they are in the sinne they doe as a forced woman, whose whole will p. 458is neuer gained to the act shee is in. 3. an indeauour answerable to that will; Pauls endeauour was to keepe a good conscience before God and all 3men: Act. 24.16.Acts 24:16Psal. 119.6. I shall not be confounded when I hauehave respect to all thy commandements. Indeede the beleeuer is like a prisoner with bolts on his heeles, who hauing escaped the prison, cannot flie his danger as fast as he would, cannot denie what he would, but yet some progresse he maketh; slowly he goeth forward, but as fast as he can, according to the 4measure of grace receiued. 4. what he denieth not for the present, he denieth not long after, yea denieth himselfe for it, and is neuer quiet vntill he hauehave met God in the wayes of repentance. Thus he that is borne of God is said, not to sinne, both in that he commits not sinne fully, the seede beeing in him: as also because it is against his purpose, will, endeauour: besides that, he lyeth not in his sinne, and so sinneth not vntounto death.

IIIThirdly, there is a possibilitie in this doctrine in regard of Gods acceptation; who in his Christ accepteth of our weake indeauours, of the will for the deede, and the truth of desire for perfection of action, and so maketh vsus more then conquerours. In all which points we see, how these are not impossible lessons to beleeuers; but no maruell if they be impossible to such as neuer endeauour in them, whose libertie grace hath not yet wrought, who for their purpose imagine euill; for their wills rebell against God; for their endeauour, they set themselues on a way that is not good; and in whose eyes sinne committed, is but a small thing. So much of the meaning, now followe the doctrines.

Doctr. 1. Whosoeuer hath truely receiued the grace of God, is taught thereby to denie all vngodlinesse:Grace truly receiued hath taught to denie all vngodlines. and whereas vngodlinesse seeketh both to fixe deepe rootes in the heart, as also to display the branches abroad in the life; grace teacheth to striue two wayes against it. 1. in purging the heart. 2. in striking off the armes, which are (as we say) aboue ground, so as neither roote nor branch is spared.

The first thing that grace attempteth, is to make the inside cleane, and the roote holy, by working true and sauing faith in the soule, the propertie of which is, to purifie the heart. Now as for the branches of vngodlinesse, because they are verie many, it shall not be amisse to enquire into some of the principall, to the ende we may the better acknowledge the worke of Gods grace expressing the same in vsus. And as they looke and stretch many wayes, so may we reduce them to fowre heads. 1. some respect God himselfe. 2. some his worship. 3. some his ordinances. 4. some a mans owne selfe.Vngodlines branched into 4. heads.

The first branch of vngodlinesse is, to be ignorant of God, not to see 1or to denie him in his power, merciemercy, care, prouidence, iustice, blessings, p. 459afflictions, and euents. This is made a propertie of vngodly men by Iude 4. vngodly men they are who denie God: and by Iob, they say who is the almghtie that we should serue him? Tush, the Lord seeth not, he is within the thicke clouds; they aske what profit there is in seruing the Lord, and walking humbly before him: they see no danger in not attending him, but violently followe their owne lusts; this day is as yesterday,Malac. 3.14.Mal 3:14 and to morrowe shall be as this day: they can tast liberally of his blessings, but neuer a whit of his good will in them: they dwell in the sweetenesse of present profits and delights, but neuer tast how sweete God himselfe is. In afflictions they in their hearts can say with Iehoram, Is not this euill frō the Lord, and shall I attend any longer vponupon him? Thus in the land of merciemercy and righteousnesse to doe wickedly, in the midst of blessings not to finde the heart more bound to holynesse, not to be confirmed in Gods louelove, to gather no strength of faith, nor desire to walke more worthy of God: as likewise to refuse the roddes of the Almightie, and not to bowe or be humbled vnderunder his hand, are high points of Atheisme and vngodlinesse, the which although grace teacheth to denie; yet how many ignorant persons liuing vnderunder grace, in their hearts and liues say there is no God? yea how many that professe this grace, thinke themselues at the best ease in their neasts, when God and godlines is furthest from them? that is their heauen, and then can they enioy their sinnefull pleasures most remorslesly, though deare shall they buy them: O how vnwelcome is a thought or sauourie speach of God to such persons? and in their afflictions how many professed Christians flie as farre from God, as hell it selfe, to diabolicall meanes, vntounto witches and sorcerers; because as Saul complained, God answers them not? and yet many moe with Asa, dwell in the naturall meanes, and seldome looke any higher.

2. Another branch of vngodlinesse respecteth Gods worship, and hath two members. 1. To cast off the worship of God, either in publicke at the house of God: or in priuate, in their owne houses: whereby men after a sort banish themselues from the presence of God, and with Caine cast themselues out from the face of God; and herein they highly sinne, whom conscience compelleth not to come in, but law, custome, or imitation of others: as also those that lie vnderunder their pretenses to iustifie the withdrawing of themselues: whether more simple, who say that euerie mans good meaning is his good seruice of God: or more froward, who say they can serue God as well on their horsebackes, as in the Church; and what can they learne more there then they knowe? &c.

2. Ordinarily to ioyne in Gods publike worship, and not seldome at home in the family; but yet with hearts full of guile and hypocrisie, when p. 460men approach with their lippes, but their hearts regard wickednesse, and nourish vngodlinesse: such as the Prophet speaketh of, which sanctifie themselues, Isa▪ 66.17Isa 66:17and yet in the garden behind a tree eate swines flesh, and mise, and such abhomination. Now although grace (which neuer contenteth it selfe with the forme of godlinesse, but worketh the power) teacheth the deniall of all this; yet how many trewants hauehave entred into this schoole, and liued vnderunder the Gospel a long time, and yet the louelove of the world, the pursuing of the honours, profits, and pleasures of it, hath banished all the care of Gods true seruice in them? so as howsoeuer many in some blind and sinister respect or other, can come to heare Ieremie speaking from the Lord, and for the present delight in that which is spoken; yet their hearts goe after their couetousnesse: or some other vngodlinesse hath taken vp their thoughts and affections, that the word cannot sinke into their soules; which is the lamentable condition of infinite Christians, who are all pronounced vngodly persons, notwithstanding all their profession.

IIIThe third fruit or branch of vngodlinesse, concerneth the word of God,1. in thoughts. against which many notable parts of impietie breake from a number of men. As, 1. Inwardly to conceiue that either God speaketh not in and by vsus; but that we speake of our owne heads besides the booke; which were it not a generall receiued opinion amongst men, certenly they could not, they durst not shewe themselues so careles, so vnreuerent and retchles in hearing, as most men doe. For I auouch, neuer did any of the heathen receiue the oracles of their reputed gods (deuils indeede) so heauily and drowsely, as Christians doe the oracles of God. Or that we speake by instigation of others, as Ieremie was accused: or else at the worst,Ier. 43.3.Jer 43:3 if we doe speake from God, that they shall struggle well enough, so as our word shall not be true against them: let the sword passe through the land, yet they shall sit safe inough. But what an height of vngodlinesse this is, we may see by the curse and punishment of it, Reu. 21.19. whosoeuer shall diminish any thing from the truth contained in the book of God, God shall take away his part out of the booke of life: and yet to this height either a number are come, or else the Apostle Peter mistooke his ayme, who prophecyed that in the last dayes such mockers should come,2. Pet. 3.1.2 Pet 3:1 which should say, where is the promise of his comming? &c. imitating herein those mockers in Ieremies time, who said, where is the word of the Lord? let it come nowe.

2. in speaches.2. Some goe further, whose atheisme carrieth them to blaspheme the word, and according to the abundance of the wickednes of their hearts, their mouthes often speake. Some say plainly, that it is no matter to goe to sermons, but to heare diuine seruice; some that there is too much p. 461preaching, and vision is too frequent; others come not, because they can followe them no better, fearing least by sitting by a fire they should grow colder: or more hungrie by eating their fill. Others liue as honestly without sermons, as those that runne fastest after them: others can pretend warrant for any vngodlines, but can find no warrant in the word to come to a sermon on the weeke day. What is all this nowe but to shewe the brand set vponupon the wicked, who say to God, depart from vsus, Iob 21.14.Job 21:14or we will depart from thee, for we hauehave no desire to knowe thy wayes.

3. Carelesly to reiect the word in life, and runne on a head without direction of the word,3. in conuersation. either according to the lusts of a mans owne heart, or the fashion of others, is a manifest note of vngodlinesse: for if it be a note of a godly man, not to walke in the counsell of the vngodly, then must he needs be an vngodly person, who leauing the counsel of the word, followeth the wicked direction of himselfe or others: and yet among Christians, what an intollerable yoke is it thought, to be bound to call to examination by the word, the speciall duties and actions of their callings and life? and a number are in such a gall of bitternes, that hauing heard the word convincing, and ouerthrowing such and such lusts as not only liue, but raigne in them; if they cannot find some shift not to make it their case directly, they can be as direct as the people to Ieremie to answer, The word which thou hast spoken in the name of the Lord we will not heare it of thee, Ier. 44.16.Jer 44:16but we will doe whatsoeuer goeth out of our owne mouth. We hauehave vowed to doe thus and thus. So men hauehave vowed to their owne lusts and waies, and will be as good as their words. But grace hath not taught any such, who hauehave not denied such vngodlinesse.

The fourth branch of vngodlinesse, respecting the waies of the vngodly IVperson appeareth, 1. In not subiecting of his heart and life to Gods 1lawes; he would with all his heart hauehave his thoughts, affections, and actions exempted from such strictnes and precisenes. What, are not thoughts free, but Gods law must bind them? in this point of Atheisme infinite sonnes of Belial are drowned: and for their actions, which are directly against God, let them be checked, as for swearing vainely, breaking the Saboath openly, they make but a tush at it, and they wish they neuer did worse: like the foole, whose propertie is but to make a mocke of sinne: but be it thou neuer doest worse, thou hast done inough to shew thy selfe an vngodly person in no low degree, in that thou reuitest thy selfe in thy sinne, and wilt not be reclaimed: nay, whose wicked heart openeth a blasphemous mouth against God, and his law.

2. In not sanctifying the things they attempt or vse, by the word and 2prayer; not their callings, meat, drinke, apparell, physicke, buildings, p. 462wealth, authoritie, marriages; no not more holy things when they seeme to draw nearer to God; not their hearing, reading, receiuing Sacraments, conference, &c. but vse all these without God: so as their callings make them worldly or worse; their meat dull or wanton; their apparell proud; their wealth hard hearted; their buildings high minded; their marriage vncleane: and the holy things they so profanely handle, make them either despisers or scoffers, or profane, or vnprofitable; but all is turned to sinne vntounto them. They see a generall gouernment and prouidence of things, and so neglect particular prayer; or are without experience of the benefit of praier, and of Gods louelove in answering,Psal. 14.4.Ps 14:4 and so they call not vponupon God.

3. In running on in a desperate securitie, neuer calling his waies to remembrance; 3a death it is vntounto him, to looke into his reckonings, faine would he forget God; whence it is that in the sting of conscience, the wicked man calleth for his companie, musicke, games, and meriments, as though these could cure such a wound, which are but as cold water to the dropsie. Such vngodly ones the Prophet taxeth in his time, I hearkned, and heard (saith the Lord) none spake aright, none repented of his wicked waies, no man said, what hauehave I done, eueryevery one turneth to his race as the horse to the battaile. All these are the vile fruits of vngodlinesse, the which grace teacheth to denie: the which where they appeare (as they are there most, where they are least seene and resisted) such a person may euidently see how little good he hath learned by the Gospel; that notwithstanding all the clearenes and euidence of it, he hath not entred the practise of the first precept of it, which is the deniall of vngodlynesse.

The second thing which we must learne to denie, if we will hauehave our parts in the doctrine of grace, is worldly lusts. Rightly ioyned to the former, 1. Because they are so neare a kin to vngodlinesse, as vntill these supporters be remooued, it cannot but stand in full strength. For these lusts draw downe the heart and affections from the God of heauen, and set them on some things below, which become their gods. Thus the couetous man is an idolator, his wealth is his god: the Epicure maketh his bellie his God: the voluptuous person, is a louer of his pleasure more then of God; and the men of the world, hauehave the god of the world for their god. 2. These are added as a touchstone of the former: for if a man once beginne to denie vngodlynes, these lusts will downe of themselues. If God be once become the portion of a man, these lusts may sometime tickle him, but cannot gaine the heart to the seruice of them, as before. Neither can any man thinke that he hath denied vngodlinesse, who can still be subdued vnderunder his lusts, as vnderunder a law.

p. 463Doctr. 2. Though many things solicite for these lusts, either of things vnlawfull, or lawfull things vnlawfully,Whatsoeuer shall plea… for the entertainment of lusts, a Christian must resolutely denie them all. yet a Christian man must still stand out in the deniall of them. Nature, custome, example, are euer carying vsus to the worst desires: yea euen after grace receiued, the best find not the least molestation by them; but yet the Gospel admitteth not any sauour or tast of outward things aboue it selfe, and the righteousnesse of the kingdome: Rom. 13.14. If Christ be put on, there 1is no thought taken to fulfill the lusts of the flesh: the Apostle denieth not a moderate care, to nourish, refresh, and prouide for the bodie; but implieth that if Christ be once receiued in the Gospel, he so filleth and taketh vp the heart, that little roome is left for such vnwelcome g…ests. And 2. this is the recompence which the Lord expecteth, that we 2should returne for such grace receiued, namely, the moderation of the mind and affections in all other delights, that the delight in it selfe may be nourished aboue all. 2. Pet. 1.4. Great and precious promises are made vntounto vsus, but vponupon condition, that we become partakers of the diuine nature, and flee the corruptions that are in the world through lust. Rom. 13.11. Our saluation is nearer then when we first beleeued: We must therefore rise from sleepe, cast off the works of darknes, walke honestly as in the day.

Vse. Wouldst thou know thy selfe, or manifest vntounto others,No way can profiting in grace be better shewed, then by this resistance. that thou art taught to saluation, thou canst no way so well doe it, as by this preuailing against thy lusts, such as are wantonnes, ambition, anger, couetousnesse, pride, idlenesse, &c. Exercise thy selfe therefore in this contention: And the rather, 1. because thou hast renounced them by solemne vow before God, and his people, in thy baptisme; the truth of 1which if thou hast, thou art crucified and dead to the world and lusts of it: Rom. 6.4. We are by baptisme buried into Christs death: thy baptisme then is an instrument, not only of thy death with Christ, which is the killing of sinne; but also of thy buriall with him, which is a perpetuall mortification or abiding vnderunder that death: for so is buriall.

2. The faithfull acknowledge themselues strangers here in this world: 2whence the Apostle raiseth an exhortation▪ as strangers and pilgrims, Heb. 11.13. 1. Pet. 2.11.Heb 11:131 Pet 2:11to abstaine from fleshly lusts: Christians are trauellers, which seeke a countrie and a citie to come, and it were no wisdome for them, to entermeddle with the affaires of the countrie, through which they only are to passe; but as citizens of heauen, send vp their hearts desires thither where they professe that there treasure is. The which lesson our Sauiour teacheth, when he saith, that after all these things below the Gentiles seeke, but seeke yee the kingdome of God, and the righteousnesse of it: and the Apostle, 2. Cor. 5.2. maketh it a propertie of the godly, to sigh to be p. 464clothed vponupon with their house from heauen, which is worth all our longing and labour: for howsoeuer we are here clothed with a ragged and weather beaten garment of corruption, and all these outward things, after which men so thirst and lust, cannot long vphold it; yet hereafter we shall be clothed vponupon with one garment vponupon another, namely, both the garment of Christs righteousnesse, and the garment of immortalitie and glorie. But pitifull it is to see, how the thirst of the world in most, hath eaten out these longing desires; and that a number wish no other heauen, then that they enioy vponupon the earth; and can scarsely endure to heare of any exchange.

33. These lusts are fitter for the course of nature vnmortified: Ephes. 2.3. We had in time past our conuersation among the Gentiles, in the lusts of the flesh—but now, &c. which let such professors thinke off, who frame themselues too much to the fashion of the world, in meat, drinke, apparell, sports, and other things, perhappes more vnlawfull then these. For thus to walke, argueth little or no conscience or feeling either of sin or grace;Rom. 13.11.Rom 13:11 and the gentlest name the Apostle giueth it, is a sleepie walking. Such may indeed carrie the title of Christians, but the worke of Christianitie is not present where there is a fight of lusts against the soule, but not of the spirit against lusts; and much lesse where these furnaces are fed and fewelled, and the flames are not daily dying and extinguished.

Vse. 2. This teacheth, that only true religion teacheth true mortification,foreign and suffereth not a man to walke after his lusts, though he walke in the flesh, yet he cannot walke after the flesh. All false religions carrie indeed pretences of the spirit, as Zidkiah smote Michaiah, and said, when went the spirit from mee to thee?1. king. 22.24. but the true religion only hath the promise and presence of the spirit, which indeed mortifieth the deeds of the flesh. Rom. 8.13. OnelyOnly our religion teacheth true mortification. 2. king 5.12.Rom 8:13EueryEvery water in Iudea could not heale the lame, but only the water of the poole of Bethesdah in which the Angel stirred; Arbanah and Pharphar the riuers of Damascus (although in shew much more excellent then Iordan) cannot cure the leprosie of Naaman: No more can eueryevery religion, or any but this which alone is from God, cure the vncleannes & leprosie of our soules. The religion of the Pharisies was outwardly exceeding glorious, and very strict; yet Paul (who had liued according to the most strict sect of them all) professeth that before he knew Christ,Gal. 6 14.Gal 6:14 he was not crucified to the world. At this day Poperie which carieth with it a great shew of humblenes of mind, and bea…ing downe the bodie, yet is farre from teaching true mortification: for what doctrine (the Turkish not excepted) goeth further in clayming iustification and life, as the merit of their owne obseruances? yea take the strictest sort of them, p. 465as their heremites, anchorites, &c. that goe barefoote, pine and imprison themselues, lie on the ground, couer their skinnes with sacke cloath, &c. are they not such as the former, looking for heauen as a reward for the strictnesse of their liues?Plato of Diogenes. doe they not then (as one Philosopher said of an other) contemne the pride of the world, but with more pride? Euerie shewe of humilitie is not true mortification, for not onelyonly the Epicures who were sold ouer to pleasure, were enemies to Paul, but those strait and seuere sects also of the Pythagorians and the Stoicks did mightily oppose him. In a word,Act. 17.18.Acts 17:18 among what sort of men doth the lusts of pride, vncleannes, Epicurisme, and couetousnesse more raigne, then in the teachers of that doctrine, their Monks, Prelacie, Cardinalls, and their father the Pope himselfe? so as the truth is cleare, that onelyonly true religion in which the spirit delighteth to manifest himselfe, is the teacher of true mortification.

And that we should liue soberly,]

Now we are come to the second lesson which the doctrine of grace teacheth, namely, that such as entertaine it should lead their liues in the practise of three vertues, contrarie to the former vices of vngodlinesse and worldly lusts: the which as they are directed either against God, or our brethren, or our selues, so the first of these prouideth against the disordered carriage of our selues, in requiring sobrietie: the second cutteth off hatefull and vncharitable lusts against our brethren: in requiring iustice or right dealing man with man, Christian with Christian especially: the third represseth impious and vngodly lusts, more directly against God himselfe, in requiring godlinesse to shine out in the liues of professors. For all these three must be practised in the due circumstance of time, euen in this present world.

Doctr. 1.Doctrine of grace teacheth not onelyonly to abstaine from euill, but doe good. The doctrine of grace teacheth not onelyonly to abstaine from euill, but also to doe good; and is the mistris of true sanctification in both the parts of it, both the mortification of sinne, as also quickning in righteousnesse. For as it is in the lightning of a darke house, first darkenesse must giuegive place, and light must succeede, so is it in the shining of this light of grace, the night must passe, and then the day must come; the olde man must be cast off with his lusts, and then the newe man put on.Eph. 4.Eph 4 That the Gospel is the teacher of both these, it appeareth in the ende of Pauls conuersion; who for this purpose was appointed a minister of the things he had heard and seene, and sent to the Gentiles, that he might turne them from darkenes to light, Act. 26.18.Acts 26:18and from the power of Satan vntounto God: and also in the whole scope of his doctrine and ministerie, from the first to the last, as himselfe professeth,vers. 20. that when he taught first at Damascus, then at Ierusalem, after through all the coasts of Iudea, and then to p. 466all the Gentiles, he reduced all his doctrine in all these places to these two heads, namely, that they should repent and turne to God, and then doe workes worthy amendment of life. Hence is it that his Epistles are full of such exhortations as these; cast off lying, and speake truth euerie man to his neighbour, walke not after the flesh, but after the spirit: Be not drunke with wine, but be fulfilled with the spirit. The same is to be noted also in the other Apostles, 1. Pet. 2.12. I beseech you as strangers and pilgrimes abstaine from fleshly lusts; and hauehave your conuersation honest among the Gentiles: and cap. 4.2. henceforth so much time as remaineth in the flesh, wee should liue not after the lusts of men, but after the will of God.

Vse. 1. This doctrine confuteth profane Libertines, who as Paul speaketh of some in his time, because grace hath abounded, continue in sinne, they will be saued by such a grace as quitteth them from all holy life, and conscionable obedience. God is mercifull, and Christ died for all, here is grace, but the fruit and effect of it is to cleaue vntounto vngodlinesse and lusts, and growe euerie day more foule and deformed then other. Whereas the wisedome from aboue is pure, and as he that calleth is holy, so must he that is called be holy also in all manner of conuersation: and if we cal him father, we must passe the time of our dwelling in feare. The dogges shall be without, when as onelyonly the vndefiled in their waies shall obtaine blessednesse.

2. Such are iustly hence reprooued, who take themselues to be tolerable schollers, if sometimes they make shewe of obedience vntounto God and his word, that they may appeare to men, to pray, to heare, to reade, to giuegive almes, &c. and yet hauehave not resolued to renounce all vngodlines, and lusts; whereas this doctrine that bringeth saluation, washeth not the outside onelyonly, nor beginneth at a wrong end, but obserueth this method, first denie all vngodlinesse be it neuer so inward, and then outwardly to reforme the life.

3. Whereas many a man thinketh himselfe soundly taught in Christianitie, if he can liue inoffensiuely, doe no man wrong, be reputed a good Churchman, and a quiet neighbour, and so liue out of the gunshot of the lawe; let such know, that although this seeme to be good countrie diuinity, yet may a man attaine all this without one sparke of this grace which bringeth saluation: for be it thou beest neuer so harmeles, that thou fearest no mans impeachment, yet if thou beest not a seruant of righteousnesse, thou neuer knewest the teaching of this grace, which deliuereth men into the forme of it selfe: Rom. 6.17,Rom 6:17meane thou neuer so well, liue neuer so innocently; yet if thou seruest not God in thy spirit both in publike and priua…e; if thou releeuest not the Saints, and drawe on others to God and p. 467godly practises, thou art neuer a whit nearer heauen; for that is a lame & halting holines which hath taught only to abstaine from euil, and traineth not vp in the doing of that which is good. Let here an indifferent man iudge, whether that assertion of the Papists be true, when they say, that our doctrine destroyeth good workes; whereas it imposeth them vponupon such penaltie, that he that hath them not to shewe, hath nothing to doe with the grace which bringeth saluation.

4. All that professe the Gospel must thus reason from their present condition; We liue vnderunder the Gospel, and may not conuerse profanely in the world after the guise of the world; we liue vnderunder the light, and the night is past vntounto vsus, we may not therefore liue in darkenesse, but walke as in the light, and as children of the day. Of which kind of reasoning we want not example and president in the Scriptures, Rom. 6.14. ye are not vnderunder the lawe, but vnderunder grace: Let not sinne therefore raigne: Heb. 12.16. Let there be none profane as Esau, why? for ye are not come to the mount: that is, ye are not vnderunder the law, where is nothing but a loud voice terrible and dreadfull, but ye are called to a still voice of Christ, and his Apostles, to news of ioy and gladnes, &c. So say with thy selfe; What, shall I wast out my time in intemperance, in vnsauorie meriments, or gaming? shall filthie, false, or swearing words be heard proceeding out of my mouth? shall iniustice, oppression, vsurie, &c. be found with me? oh the Gospel which I professe, teacheth me other things. I am no scholler in this schoole, though I hauehave neuer so often entred into it, if any of these things, or of this qualitie sticke by me.

Secondly,The Gospel bringeth saluation, but looketh for an answerable returne and recompence. note that where the Gospel bringeth to any person saluation, there it looketh for returne of some recompence, and namely this, that it be enterteined with sobrietie, righteousnesse, and godlinesse, which are the three graces which goe hand in hand, and eueryevery one looking at another. Sobrietie keepeth the owne house, and moderateth the minde at home; Righteousnesse looketh forth, and giueth eueryevery man his due abroad; Pietie looketh vp vntounto God, and giueth him his right. Sobrietie preserueth, and is content with it owne estate and portion. Righteousnesse preserueth, and is content that other men enioy their estate and portion. Pietie preserueth, and is willing that Gods part be reserued vntounto him. Againe, sobrietie must goe before as a nurse of the other two; for he that dealeth not soberly, cannot deale iustly, but depriueth the Church, the common wealth, and family of their due. Righteousnesse without godlines is but Atheisme, and a bewtifull abhomination; and pietie without righteousnesse, is but hypocrisie: for how absurd is it to be precise with man, and carelesse how wickedly we deale with God? Now as sobrietie the first is the nurce of the two latter, so pietie the last is the p. 468mother of the two former, which where it is wanting, neither of the former, nor both of them can commend a man vntounto God. Therefore none of these three aduerbs of Paul (as a learned writer speaketh) must be forgotten, which ioyntly conteine all the rules of Christian life.

… The proper worke of sobrietie.In each of th…se we will obserue two points. First, the proper worke. Secondly, the rules of practise. And first of Sobrietie. The proper worke of it, is to moderate the mind▪ and conteine it in due compasse, both in all the affections of the soule, and the actions of life which it turneth it selfe vntounto,1. in things inward. as may appeare, 1. In things inward ▪ and 2. outward. First, in the inward gifts of the mind, it teacheth three things. 1. To be 1wise to sobrietie, and not to presume aboue that which is written: it suffreth not to pry into the Arke, as the Bethshemites did to their cost, neither in inferiour things to meddle with curious arts & sciences; but exerciseth it selfe not in things which hauehave onelyonly a shew of wisedome, Coloss. 2.23.Col 2:23but such 2as are profitable, yea necessarie. 2. To conteine and content it selfe with the owne measure of gifts, to know their owne bounds and keepe within them: the portion of grace, which is giuen according to the measure of the gift of Christ, it acknowledgeth with thankfulnesse, but arrogateth not that which it hath not; for this were to runne ouer the measure, and Christ giueth no such gift which is not in the measure of it. Of this sobrietie we hauehave a singular president in the Apostles themselues: 2. Cor. 10.13.14. We reioyce not in things without our measure—nor stretch our selues beyond our measure, nor boast of things without our measure. 33. As it teacheth a man to know himselfe, so also not to despise another, although he hath not receiued the like measure: it swelleth not against another,1. Cor. 4.….1 Cor 4 seeing it selfe hath nothing but what it hath receiued: it enuieth not those whom God hath made superiours, seeing the wisedome from aboue, Iam. 3.17.Jas 3:17is pure, peaceable, not iudging, not aduancing.

2. In outward things, it is a moderator, as may appeare in things concerning 1. a mans calling.2. in outward. 2. his estate. 3. pleasures and delights. 4. Ithings indifferent. First, it forceth a man to abide in his calling, but not as a drudge vntounto it: it wil not suffer the heart, to be oppressed with the cares of this life, Luk. 21.34.Luke 21:34no more then with surfetting and drunkennes: it curbeth the vnquiet desire of increasing wealth, and so both giueth freedome to the duties of the generall calling, and fenceth from beeing too much wrapped IIand entangled in the cares of the particular. Secondly, in his estate, this vertue of sobrietie setleth a man in a quiet comfort and contentment, for it teacheth to want, and to abound, and putteth into a mans hand the benefit of contentation in all estates. Hence if want come, he that was rich, Iam. 1.….Jas 1can reioyce in beeing made low: as well as the brother p. 469of low degree, in that he is exalted; he is taught to be emptie as well as full, and that sicknesse, losses, crosses, (if present) are the best estate for him. Againe, if prosperous estate befall him, and the world come vponupon him, this prosperitie puffeth not him vp, but he can vse the world as not vsing it: this excellent grace hedgeth his heart, and suffereth it not to be vnlimited in the greedie desires of these things, nor to seeke hastie riches, nor to be too fast in holding them when he hath them; it confineth his cares within the day; and if the Lord keepe Mannah sweete but for the day, he is well contented, yea heartily thankfull.

Thirdly, in the pleasures and delights of this life, wherein a number IIIare become as filthily drunke as others in beastly quaffing; this grace still leadeth the heart in wisedome, that prooue it with ioy, and bid it take pleasure in pleasing things, it can say of laughter, thou art madnesse, and to ioy, what doest thou? If vponupon occasion a man giuegive his flesh to wine, it preuenteth least the pleasure of it, make him sensuall and brutish,Eccles. 2.1.Eccl 2:1 and drawe the heart from heauenly desires and heats: it suffereth not a man to powre out his heart to pleasure, nor to become a louer of pleasure more then of God; but to reioyce as not reioysing, yea with trembling.

Fourthly, in things indifferent, as meat, drinke, apparell, sleepe▪ buildings, marriage, &c. it keepeth within compasse, it putteth the knife to the throate, looketh not at wine in the cuppe; eateth and drinketh for strength, and not for surfetting and drunkennesse; to fit a man vntounto his calling, and not to make him more dull or heauie; and that in season: with watchfulnesse, and with care of Iosephs afflictions. In apparell it shunneth pride, lightnesse, confusion of sexes and degrees, and idlenesse, and reduceth to comlines, decencie, inward decking rather then outward: yea to such attire as not onelyonly becommeth holinesse, but also agreeth with the calling, custome of the countrie, example of the grauer sort of our ranke, and the right ends of apparell. In buildings it suffereth not to wast the substance in building Babels, so as a man is vnfitted to helpe forward the building of Sion. It causeth the sleepe to be seasonable and moderate, and suffereth not to sleepe till he be clothed in rags. In marriage, it holdeth from beeing drowned in carnall delight, so as a man cannot come to the Kings supper, but so moderateth the affection as though he were free from a wife: and so in other things:1. Cor. 7.29.1 Cor 7:29 all which shew the admirable excellencie of this grace.

Now therefore we will come to the second point, namely, the rules of the practise of it, and they be three. First, II. Rules of practise.Denie thy selfe and thine own wisedome, and giuegive vp thy selfe to Gods teaching and ordering, subscribing 1to his wisedome in eueryevery thing: for so shalt thou desire nothing, and p. 470rest in nothing but i… Gods portion of gifts and good blessings: in which thou shalt be able to say that thy lines are fallen in a good ground, & that thou hast a goodly inheritance, wheras the vanitie and desires of the mind 2are numberles and restles. Secondly, know and remember that the end of all thy receits is Gods glorie in the seruice of the Church, and if thou hast receiued more gifts thou must doe more seruice: for so the Apostle reasoneth, Rom. 12.3.4. taking a comparison from the members of the bodie, which hauehave not all one office, but diuerse, yet neuer a one is his owne but anothers; euen so saith he, we are one anothers members: what then must the more honourable members disdaine the inferiour ones as hauing no need of them? No, but this must receiue more seruice and safetie from them: and this is a speciall consideration to keepe the heart from swelling, and proud conceits.

3Thirdly, Labour to vse all the good gifts of God. 1. In the right 1cause, acknowledge that it is God that teacheth, feedeth, clotheth thee, prouideth thy portion for thee, and maintaineth thy rents and incomes. Thus shalt thou not sacrifice to thine owne net in any thing, nor reioyce in that thine owne hand hath made thee inwardly or outwardly rich; neither be so distrustfully prouident, as though thou hadst no father to prouide for thee. 2. In the iust measure of their goodnesse and excellencie, 2rightly discerning and distinguishing betweene spirituall and temporall good things, and waying them aright in the scoales of the sanctuary, finding the lightnesse of the latter, that they may giuegive place to the former. Thus shalt thou be drawne with good contentment, to part with these for the fruition of the other; yea thinke thy selfe richer with one 3dramme of these, then with a talent of the other. 3. In their right ends, vses, and seasons, for most part frugally; and sometimes for delightfull and pleasurable vse, but neuer immoderatly: and thus shall thy end and vse agree with Gods, and with the seruice of thy necessarie and lawfull occasions, and not the satisfying of thy vnlawfull lust.

Now the practise of this vertue in these rules is a fruit of our redemption, 1. Pet. 1.13.14. &c. to the which seeing the Gospel calleth vsus, how ought we to open our eares, and hearts to entertaine this voice. The sonnes of Ionadab the sonne of Recah obeyed their father when he called them to sobrietie, they neither drunke wine, nor built houses, nor planted vineyards, but obeyed their father in these straight commandements, and for this the Lord blessed them exceedingly: now the Lord commeth not with such a straite charge, not such a one as strippes vsus from these comforts of our liues, but onelyonly restoreth the right and comfortable vse of them vntounto vsus: and may not he much more say to vsus as he did to the Iewes; should not you heare my words also? If they obeyed their earthly p. 471father depriuing them of the things themselues, ought not we much more to obey our heauenly father, who prohibiteth not the things, but onelyonly the abuse of them?

Iustly,] In this vertue of iustice which the Gospel calleth for at euerie professors hands who looketh for saluation by it, we are to consider the two former points. First, the proper worke of it: what that is will appeare in this definition: Iustice is a grace of God, 1. The proper worke of iustice.whereby we giuegive vntounto eueryevery man that due which God would hauehave vsus giuegive him. First, I say it is a grace of God: for in Adam we are all vnrighteous and destitute of the glorie of God herein. 2. Whereby we giuegive to man his due, for there is a iustice towards God, for which Iob, Zacharie, Noah, and such were commended, but that is verie little different from pietie, of which we are to speake: but by this we giuegive man his due. 3. Because it would be shortly knowne what is due from man to man, I adde, not that which naturall reason, or ciuilitie, or mans lawe will giuegive him, but what God would hauehave vsus giuegive him. Wherein it passeth all that iust dealing which many vnregenerate men can performe and glorie in, yea and that also which many of the heathen hauehave beene famous for, seeing this must be a frui… of the true knowledge of God reuealed in his word, and performed by … in the doer. This vertue is the maintainer of all humane societie …hen no mans bodie, goods, name, are depriued of their due, but hauehave all offices of louelove performed them according to Gods will; when superiours deale iustly with inferiours, and inferiours acknowledge the superioritie of the other in and for God: so masters with seruants, equals with equals, buyers with sellers, and sellers with buyers: which shall suffice to hauehave noted in generall, seeing the particular workes of it are infinite.

The second point is the rules of practise, the chiefe of which are these fowre:2. Rules of practise. First, that rule of Christ which is the whole lawe and the Prophets, Whatsoeuer ye would that men should doe to you, doe ye likewise vntounto 1them: and on the contrary, wouldst not thou then be circumvented, deceiued by false waights, or measures, detracted in thy name, &c. doe not thou so to others, the verie light of nature bindeth this on thee.

Secondly, let no man seeke his owne things, but the common good rather, 2as euerie member in the bodie serueth to the good of the whole. A deuillish rule is that, eueryevery man for himselfe, and God for vsus all; for it is an enemie to all iustice, which bindeth me to tender my neighbours, yea mine enemies bodie, goods, name, comming in my way, as well as mine owne; and farre different from Pauls rule, let euerie man be seruant to an other for good.Luk. 13.36.Luke 13:36

Thirdly, be readie to distribute, and lend freely to the poore, looking 3for nothing againe: for there is iniustice as well in with holding that p. 472which Gods word hath made an other mans due, as in purloyning his right from him. Now the word commanding to giuegive to the poore according to euerie ones abilitie, and to lend to the poore members of Christ if neede require freely; to be hard hearted, and straite handed in these cases, is to be vniust, in deteyning from the right owners that which God hath made theirs. Let rich men especially thinke that they are not Lords, but stewards vnderunder the Lord, to distribute to the necessities of their fellowe seruants.

4Fourthly, walke diligently in thy calling, idlenes is an open iniustice, and the idle person should not eate, for he eateth and drinketh other mens. Beware here of excessiue pastime and recreation, a neare friend to idlenes, calling a man out of that calling wherein he is bound to walke diligently through the sixe dayes. Besides, the encrease of goods by gaming, is a notable kinde of theft, for it is the encreasing of a mans selfe with the damage and hurt of others, by such a meanes as God neuer sanctified to such purpose: so also he that decreaseth his wealth thereby, is a starke theefe both to himselfe, as also to his wife, children, the Church, the poore, whom hereby he robbeth of their right. That rule of the Apostle must be remembred as a speciall meanes of righteousnesse, Let him that stole, Eph. 4.28.Eph 4:28steale no more, but rather labour that which good is.

Now that we might the better practise these rules, we hauehave sundrie motiues in the word of God.Motiues to practise these rules. 1. God hath appointed his kindnes vntounto vsus thus to be recompenced, and herein will hauehave vsus manifest the estimation 1we hauehave of his grace: seeing therefore he hath set ouer his whole grace thus to be answered in our righteous dealing, we in buying, selling, reporting, and hearing reports, in magistracie and subiection, must shew what price we set on Gods merciemercy; and this we do, when all our dealings 2with men are a part of our obedience vntounto God himselfe. 2. This righteousnesse is called a brestplate, whereby the heart is defended both against the assaults of Satan; for euen hereby we make our election sure, and lay vp good foundations; as also against the slanderous tongues of men. Hence Iob accused of hypocrisie cleared himselfe, through the whole 31. chapter of his booke, professing that he would neuer part with this righteousnesse, which both proceeded from, and …estified the faith 3and vprightnesse of his heart. 3. God hath made one man the storehouse of an other, and caused men not to liue as beasts, euerie one to shift for himselfe, but in societie for a more publike good; for which cause he hath distinguished the seuerall callings and conditions of life, in which he hath laid a peice of euerie mans welfare out of himselfe in some other, so as he that liues not to others as well as himselfe, liueth out of a lawfull calling. For example: in the magistrate the fatherles hauehave the p. 473right of a father, the widowe of an husband, the blind of eyes, the lame of feet, and so in other callings, although not so publike. 4. Whosoeuer would hauehave Gods image restored and renewed vponupon him, must exercise 4righteousnesse. God is truth it selfe, his image standeth in righteousnesse inward and outward: wouldst thou be like vntounto God, practise this vertue in word and deede. And this was Satans sinne, he stood not in truth and righteousnesse, but was a lyer and murtherer from the beginning, vntounto whome vniust dealers or speakers conforme themselues.

And godly,] First,1. The proper work of pietie. the proper worke of pietie will appeare in this definition. Godlines is a grace, whereby God is rightly worshipped both inwardly and outwardly. I say, rightly worshipped, that I might both include the knowledge of the true God, as he hath reuealed himselfe in his word, and faith, louelove, and a sincere heart; as also exclude all false worship, either of a false God, or of the true God in a false manner, whether in Pharisaicall hypocrisie, or Laodicean coldnes and lukewarmenes. I adde both inwardly: For, 1. God is a spirit. 2. the inside must be washed first. 3. all oblations, sacrifices, fasts, almes, vowes, are reiected as abhominable without this, Isai. 1.10. And also outwardly: For, 1. God requireth the whole strength. 2. himselfe hath instituted diuerse outward actions of religion, as the hearing of the word, receiuing of Sacraments, prayer, obseruation of his Sabbaths, wherein we must professe our selues to be his, and wherein we cannot be wanting without some degree of contempt against himselfe. 3. God hath created, redeemed, gouerneth, and giueth his law to the whole man, yea to eueryevery member how it should be ordered both in his worship, and out of it also.

The second point is, the rules of practise,2. Rules of practise. and the principall are fi…e. 1. Learne to knowe God as he hath reuealed himselfe in his word; and reioyce more that thou knowest God shewing merciemercy, iudgement,Ier. 9.23.Jer 9:23 and 1righteousnesse in the earth, then in wisedome, wealth, or strength: for all such reioycing as this is not good, and will not hold out. 2. Walke with God, and this is done two wayes. First, by the light of his word. Secondly, 2by the sight of himselfe. To doe the former, thou must giuegive vp thy owne reason, will, wisedome, affections. For how absurd will it seeme to reason, with the word to call the hungrie blessed; to account the rich vnhappie, to esteeme corrections louelove: the Iulians of the world would scoffe at such paradoxes; who as the Prophet speaketh, walke by the sparkles of their owne fire: but the life of faith is, when the heart giueth vp the whole man vntounto Gods leading, when his wisedome is become thy direction, and his word the men of thy counsell. And for the latter, thou must doe three things. First, set thy selfe often in his sight, and himselfe alwaies at thy right hand: let thy heart religiously thinke vponupon him, and p. 474his presence: let thy tongue reuerently speake of him and his goodnes. Secondly, whatsoeuer thou doest, whether thou eatest or drinkest, and much more performest the duties of thy calling, to which these are but seruants, doe all to his glorie: beeing about any thing, aske thy selfe, what glorie will redound to God by this speach, or by this action. Thirdly, by eueryevery euent make this vse to gather still into his fellowship: by eueryevery blessing, gather encrease of faith, louelove, and confidence in him: by eueryevery crosse, adde vntounto thy feare, reuerence, watchfulnesse: by eueryevery speciall prouidence, obserue his admirable wisedome, truth, and goodnesse: and thus by eueryevery thing growe vp in him: these are worthy fruits of pietie.

3The third rule is, to keepe the set times of Gods worship both publicke and priuate: for this is the pale, and preseruatiue of pietie, which whosoeuer hath, he will vse Gods meanes to preserue it. A godly heart reuerenceth and reioyceth in all holy things, the word, Sacraments, sabbaths, and striueth to make his house a little Church: and he that makes little or no conscience of the sabbath, and family duties, let him pretend what he will, is an vngodly person without all religion.

44. Be carefull to attend the waies of thine owne heart: both how it subiecteth it selfe to the will of God written, whether it be desirous to receiue the law at his mouth, whether it tremble at the word; as also how it subiecteth it selfe to the will of God done: whether in prosperitie, it lift vp it selfe to be something besides or without God, and whether in correction, it be silent vntounto God, because he hath done it. Attend it how readie or heauie it is to lift it selfe vp in prayer for wants, in praise for supplies: whether it pray alwaies, or in all things giuegive thankes. Watch ouer it in thy seruices that it start not away, and leaue thy worship liueles without spirit, without truth; know that God is a spirit, and will be serued of thee (if aright) as he was of Paul, in thy spirit: and looke well to this matter, for Iudas can follow and reuerence Christ, and yet his heart going after couetousnesse, be practising to betraie him: and Herod can pretend to worship, when he intends to kill. Watch it further in the motions to sinne, whether it be zealous and resolute against it, and whether it sticke fast, and with full purpose vntounto the Lord: whether it feare the least offence of God; or can swallow smaller sinnes: whether it bridle the tongue from idle talke, and smaller oathes; vaile the eyes from wanton lookes; or whether it can easily digest such things, which are no small departures from God when occasion is offered, and know that such is thine heart, as it is found in temptation. Lastly, watch it in the motions of the spirit, how it entertaineth them; how stirring it is in the causes of God, as when occasion is offered of promoting Gods glorie in his p. 475pure worship, or in the establishing of a conscionable ministrie; how it entertaineth such good motions offered; how it entertaineth Gods counsells, rebukes, and exhortations in the ministerie: a cleare case it is that those that neglect such motions, and much more resist them, are yet in their sinnes, and are no better then impious and vngodly persons.

5. In the louelove of men, ioyne the louelove of God: for charitie abstracted from pietie is a counterfeit: and this thou shalt doe, when thou louest 5man in and for God, because of Gods image, and of his commandement: so as if thou seest godlinesse grow in any man, thy louelove groweth with him, and if grace decaie as he estrangeth himselfe from God, so thou for his good, becommest more strange vntounto him. For although by vertue of Gods commandement we must louelove all, and do good vntounto all; yet we must reserue a speciall louelove to the image of God renued, and especially affect such as are of the houshold of faith.Gal. 6.10.Gal 6:10

Vse. If these be the practises of pietie, which cannot be attained but by these rules,Many sorts of men bewray the vngodlines of their hearts. then shall many a one who take themselues to hauehave taken out this last lesson, be found non-proficients, and such as whom grace neuer taught any such thing as godlinesse. And to omit to speake of wicked Esaus and Ismaels, scoffers of such as walke in these straite waies of God, tossers of reproaches against them, so farre from that inward and pure worship of the heart in spirit and truth; as they are open despisers of the outward ordinances of the word and sacraments, who are furthest from repentance, and verie seldome reclaimed; yea so monstrous and black are these filthie dogges and swine, as they are not more condemned of others then of themselues for most part. We will leaue to wash such bricks, and come first to our common people, whose extreame and secure ignorance, loads them with such a burthen of impietie, as it is impossible for them euer to stand vnderunder it when Christ shall appeare; and yet they thinke to get to heauen nimbly inough. For this whole practise of pietie, is placed in that which they call a good meaning, and a good hope: but replie and tell them that grace is not contented with good meaning, but teacheth to liue godly, and so bringeth pietie into the life; they answer, that they could neuer make any shewes as many men can, but yet they hope they may hauehave as good hearts as the best to god-ward. Wherevnto if you demand, how that roote can be so good, which sendeth out such sower fruite; or that fountaine sweete which sendeth out such bitter water; for in these good hearts ignorance raigneth; and the goodnes of their hearts openly neglecteth the word, Sacraments, &c. the means of saluation, and preseruatiues of pietie: they can answer, that they keepe their Church, and doe as the most doe; and if they receiue not the sacrament, it is because they are not reconciled to some that hauehave offended p. 476them, vnderunder which pretence they can refuse that comfort for many yeares together: and carrie ye… the matter further with them, and tell them your good heart sendeth out wicked oathes, bitter curses, and fearefull imprecations, then they sweare either nothing but the truth, or by nothing but that which is good, or if they did happe to sweare or curse much, they were vrged vntounto it. And for the sabboath adde, that whereas a good heart maketh it a delight to consecrate it as glorious vntounto the Lord, neither your selfe nor yours obserue it. They say they doe as much as they need, and they know inough: for they louelove God aboue all, and their neighbour as themselues; and for the sabboath what need such strictnesse, it was made for man, and not man for the sabbath: and as for this singing of Psalmes, and reading, and prayers in priuate houses, they must needs say it is too much precisenesse, and they cannot away with it; and they could neuer see hurt in giuing their seruants and children libertie, to goe on the saboath and doe what they list, and themselues may with good companie play and passe the time (so it be not seruice time) on the sunday, as well as other daies. But take all these pleas out of their mouths, and shew particularly that good treasuries would send out better things, they draw all to this one conclusion▪ What, we cannot be Saints here, that is, in plaine words, they cannot frame themselues to this life of pietie, and so are still without all the teaching of grace: and pitifull it is to see, how many persons that thinke themselues no meane Protestants, debarre themselues from the practise of pietie by such ignorant conclusions as these: which I would not here hauehave reckoned, but that I know diuerse, perhapps of our daily hearers, whom grace hath offered to teach otherwise, thus tainted. Well, a fearefull delusion it is, to hope for saluation in such a dangerous estate.

A second sort, farre differing from the former, are such as hauehave attained 2much more knowledge, but neuer yet attained this high point of practise to liue godly: they can make a shew of godly life, and Pharisaicall righteousnesse, but all is vnsound within: they can with Herod doe many things at Iohns preaching, but it is but for a brunt of newfanglednesse: they can seeke God, but either in affliction, or for corne and oyle; but after freedome from the one, or fruition of the latter, let him alone till they need him againe: nay more, they can be zealous for good and quickly enflamed, but it is as fire in straw, a blase and away: they can reprooue others for sinne, but can abide no reproofe themselues: they can reioyce in the word and be rauished, but as a man with sweete odours in the Apothecaries shoppe, but he carrieth none out with him; or as one is delighted with the sweet smell of hearbs, so long as he is in the garden, but hath no vnderstanding or diligence to gather of eueryevery kind some p. 477to carie with him, that so he might hauehave the benefit of the garden when he is a great way from it. They can further attaine to many good things, as to delight in good mens fellowship, so did Iudas in Christs communion, gather from them many common graces of vnderstanding, speach, abilitie to pray, teach, comfort, exhort, but all to their owne hurt; for either they hide these talents in napkins, not vsing them at all, or in vsing them without humilitie, abuse them; yea not seldome making them bolder to offend God, and more careles of duties vntounto men, by meanes of such gifts, then if they had them not: but here is yet no teaching of grace, and better had it bin such had neuer knowne the way of truth, then thus to depart from the way of righteousnesse.

A third sort there are, who many of them I doubt not are the Lords, 3and hauehave a desire in truth, and for the most part to walke before him as beseemeth them; and yet whose liues are not so acquainted with such a course of Christianitie, but that oftentimes by corruptions not well watched against, they breake out to scandalls and reproaches of the Gospell, and in these some of them lie longer; as when professors can liue inordinately, not attending vponupon their lawefull calling, but let themselues loose where God hath tyed them, becomming either busie bodies, or companions, or perhaps worse; which falls may for a time befall those which are the Lords: but yet grace hath not taught them so much as they make account of, and time will trie whether any thing at all in truth or no. And other Christians who in their worshippe of God, are often cold and dead hearted; and in their dealings can be inferiour to some ciuill men: can nourish contentions and heart burnings, misdeeme and misreport others, now & then idle in their talke, or worse, vnprofitable in their liues; can bolster vp their friends, children, and seruants in things worthie punishment, as Eli did: are not so frequent in watching the wayes of God with him, nor the wayes of his own heart; such I say may be schollers in this schoole, and Christians, but they hauehave forgotten their rules, and had neede hasten their repentance, that grace may nor order a great part, but their whole liues to a godly conuersation.

Let all of vsus therefore learne that precept,Reasons to … to the exercise of godlines. 1. Tim. 4.7. to exercise our selues to godlinesse. Reasons. 1. Godlinesse hath the promise of this life, and that to come: a godly man hath title to all good blessings which heauen and earth can affoard. 2. Godlines is the greatest gaine, the best 1gaine, whosoeuer would gaine more then ordinarie men, let him become 2godly: many men are crossed and miscarrie in their outward estate, because they are vngodly persons, without the promise and the blessing. 3. Seeing all these things shall be dissolued, what manner of men ought …e p. 4783to be in all godly conuersation, 2. Pet. 3.3. when we shall appeare before the great iudge of all the world, nothing but godlynes shall be able to bestead vsus.

In this present world.]

1. Note that godlinesse must not so lie hid in the heart, but it must appeare in the eyes of the world,Godlines must be exercised in this present world. neither must it be neglected till death, but exercised in this present world: a point the more needefull to be propounded, in that euerie man naturally wisheth with Balaam to die well and godly: but forget the practise of pietie in their life time, we see the most men would be put in minde of God at their death, and send for the minister, when the Physitian hath left them hopeles of life, yea albeit they hauehave forgotten the almightie, and neglected acquaintance with him all their dayes, yet at the finishing of them, they would seeme to seeke vntounto him. But it is most righteous with God, that an vngodly life be finished with a proportionall death, whatsoeuer it seemeth to be: and therefore it is a safe rule worthie our remembrance, that whatsoeuer wee would be found doing on our dying day, to be doing it euerie day while we liue.

2. Note hence that it is a most deceitfull and desperate argument thus to conclude; If I be ordained to saluation, let me neuer pray, neuer serue God, and doe what I will, I shall be saued: and on the contrarie; and hence to cast off all the care of godlinesse: for this openly proclaimeth want of grace, which directeth men to the meanes, and leadeth them the way of saluation in this present world. God in his wisedome hath combined to euerie ende his meanes in all his ordinarie courses, as to naturall life, bread, sleepe, Physicke; so to the spirituall, the word, Sacraments, prayer, sobrietie, righteousnesse, pietie: and therefore the argument will be sound in the contrarie, thus: If God hauehave appointed me to die the death of the righteous, he hath ordained me to the meanes, namely, to liue the life of the righteous: if to glorie, then to grace: if to the full reuelation of glorie hereafter, then to the first fruits of it here in grace: if to the great citie of the great king hereafter, then to the suburbs here: there is no iumping to heauen, no more then a man can leape from one citie to an other vponupon earth. Naturall reason teacheth, that there is no skipping from one extreame to an other without a meane; and much more doth diuine wisedome tell vsus, that no man can climbe from earth to heauen without Christs the ladder, and faith with the fruits of hope, louelove, obedience, &c. which are as it were the staues of the same.

The right ende of this present life is to learne the way to a better.3. Note hence what is the proper ende of euerie mans life in this present world, namely, that in the way of a sober, righteous, and religious life, he may attaine euerlasting happinesse hereafter: there is no other p. 479time to get heauen but here vponupon earth, after death commeth nothing but iudgement: no other purgatorie is to be expected then that in this life by the blood of Christ, whatsoeuer Poets and Papists fable to the contrarie: nor is there any other sactifaction, but by faith here to lay hold vponupon Christ onelyonly oblation. Alas, how doe many peruert the ende of their liues, some to get wealth, honour, and great estates: others to sit downe to eate and drinke, and rise vp to play: others to trade in some one or other speciall sinne and lust: but let vsus that will be wise to saluation, seeing it is called to day, and our acceptable time and day of saluation is come vponupon vsus, beware of hardening our hearts: let vsus not dare to striue against the holy Ghost in the ministerie, for contemners of grace in this present world, shall neuer partake of the glorie of the iust hereafter: this is the gate of heauen, and the iust enter into it, or else this ministerie bindeth ouer to death, from which it is impossible euer to bee loosed.

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

In this verse is set downe the second effect of this grace which hath appeared, namely, when it hath reuealed and published the good things which are reserued for vsus hereafter, and put them in our hands by faith and hope; to lift vp the heart to the patient and vigilant waiting for and expectance of them. And in the second place teacheth when the full reuelation of these things shall be, namely, in the second which is the glorious appearing of Christ: who is described, 1. from his maiestie and power, that mightie God: and 2. from his merciemercy and louelove, as he is our Mediator, our Sauiour Iesus Christ. Wherein our Apostle includeth a verie strong argument to enforce all the former duties, of which we hauehave spoken in the verse going before: as also an effectuall meanes to containe beleeuers in those dutyes: as though the Apostle had in more full and plaine forme of speach thus said; I hauehave told of great things brought to light by the Gospel, the which if you would hauehave part in, you must take the way which I hauehave directed you into, leauing the by-paths of vngodlinesse and worldly lusts, and walking in the path of sobrietie, righteousnesse, and pietie; for those that wait for the wedding, must prepare that they be not found without the wedding garment: and if at any time any discouragements or wearines … you in this Christian course, you cannot better sustain the one, or establish your selues against the other, thē by casting vp an eie in to the things within the vaile, the expectatiō of which will be able to hold your hearts in your vprightnesse, and cause you to forget that which is behind, and striue to that which is before, and presse hard to the marke, and the price of the high calling of God.Philip 3.13▪Phil 3:13 In the verse p. 480we will first giuegive the meaning of the words, and then raise the points of instruction.

Spes pro re sperata. meton. adiunct.First, by hope is meant the thing hoped, by an vsuall forme of speach, that is, both Christ himselfe principally, as the words next following expound; as also with him life, saluation, freedome from sinne, and miserie, perfection of glorie and immortalitie: the branches of this exposition are prooued by two places of Scripture, the former, 1. Tim. 1.1. where Iesus Christ is called our hope: the latter, Eph. 1.18. that yee may knowe what the hope is of his calling: and what the riches of his glorious inheritance is in the Saints. Blessed hope why so called.Blessed hope, 1. because Christ our hope is 1for euer blessed in himselfe, and bestower of all blessing to his Church. 22. the fruition of our hope putteth vsus in possession of absolute blessedn…sse: for it shall both put an ende to all the hinderances of the blessednes of the godly, and conferre perfect blessednesse in greatest measure, and endlesse continuance: seeing it bringeth vsus to the perfect knowledge and sight of God, who is blessednesse it selfe, to the sight and fellowship of his blessed Sonne; to the societie of the blessed angels and Saints; and restoreth vsus to the integritie of our owne nature with immortalitie, that 3there may be no ende of our blessednesse. 3. all our present blessednesse dependeth vponupon the happie accomplishment of it: for were we without this hope, we were of all men most miserable.