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

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

p. 509Thirdly, if Christ hauehave giuen himselfe so willingly to such a cursed death for vsus, We must giuegive our selues to him who gaue himselfe for vsus.we must also in way of thankefulnesse giuegive our selues vntounto him. He gaue his bodie, his soule, his glorie, and all for vsus: we must not thinke much to part with bodie, goods, name, libertie, or life it selfe, for his sake, when he calleth vsus vntounto it; the lawe of thankefulnesse requireth that we should part with such things as in comparison are but trifles for him, who thinketh not his dearest things too good for vsus: and the rather, because when we hauehave done all we can, we can neuer be sufficiently thākfull for this greatest gift that euer was giuen to the sonnes of men, wee can neuer speake sufficiently of it, nor euer wade deepe inough into the ocean of that louelove, that presenteth vsus with such a gift as this is. Howsoeuer therefore the sight of the blood of bulls and goates would more affect many, then this most pretious blood, which they tread vnderunder their feete, yet let those that looke for part in it vntounto saluation, account this pretious, yea and their glorie, and reioyce that the wisedome of God hath left them meanes by the word and Sacraments, wherein Christ is p. 510daily crucified before their eyes, to reuoke it into their memories; let them conscionably vse these meanes to this ende; that this gift running euer in their mindes and memories, they may bethinke them what they may acceptably returne for so great receits; and when they heare their hearts called for, they may giuegive heart and hand, head and feete, will and affections, vp to the perpetuall seruice of so good a benefactor.

Seeing Christ hath giuen himselfe, there neede no other satisfaction for sinne.Fourthly, If Christ hauehave giuen himselfe for vsus, then there is no other satisfaction for sinne. If angels or men, liuing or dead, masses or merits, could hauehave satisfied the iustice of God, Christ might hauehave spared himselfe; but nothing can be giuen to God, nothing accepted of God in way of satisfaction of mans sinne, but the person and merits of Christ himselfe: for if any thing belonging to our persons could goe for paiment, then might he hauehave retained his glorie in heauen, and neuer hauehave left it for our sakes. If any Papist stand out here, and say, that Christ taketh our workes and dieth them in his blood, and then offereth them to his Father, who accepteth them as meritorious not for our sakes, nor their owne, but onelyonly for Christ. I answer, that Christ indeede dieth the workes of the godly in his blood, and so presenteth them vntounto his Father, and his Father accepteth them at his hands; but no way in respect of any satisfaction of sinne, or merit of saluation, but onelyonly as testimonies of our thankefulnesse and dutie, and not otherwise.

That he might redeeme vsus from all iniquitie,]

In these words is contained the former fruit or ende of Christs giuing himselfe, namely, to redeeme his Chu…ch from all the bondage and slauerie of sinne. For by sinne we became bound, 1. to the seruice of it, 2. to damnation, the stipend of it: both which the Apostle includeth, in that he saith, that sinne raigned vntounto death: where is both the raigne and command of sinne,Christ redeemed his church from the captiuitie of sinne …wo waies. and the wages of it, which is death. Now the Lord Iesus redeemed his Church out of this captiuitie two wayes. 1. By paying the price of redemption vntounto his father, euen the most pretious blood of the 1sonne of God: for so by communication of properties it is here said, that the mightie God gaue himselfe to redeeme vsus, that is, the life of that person who was God, went for our ransome; whereby our debt is freely (in regard of vsus) discharged, the bill cancelled, and the hand writing against 2vsus fastened vntounto his crosse. 2. By conquest; for he bound the strong man that had vsus in his power, spoyled principalities and powers, ouer whome he gloriously triumphed; and thus partly by price, and partly by power, redeemed and rescued his people.

How so short a suffering could redeeme from infinite euills.Quest. But how could Christ by giuing himselfe for so small a time, redeeme all his Church from such infinite euills? Answ. We must 1here consider three things. 1. The dignitie and excellencie of the person p. 511who performed this work, who was not a bare man, but 1. the Sonne of God by eternall generation. 2. his onelyonly Sonne. 3. his beloued Sonne.Mortem re, non tempore infinitam tolleravit Christus. And to shewe vsus that these be the respects which make the worke so meritorious in it selfe, and so acceptable vntounto his father; the Scriptures eueryevery where giuegive him such titles as declare him to be most deare vntounto God his Father: so Ioh. 1.14. the onelyonly begotten sonne of the Father, full of grace and truth: and 18. the onelyonly begotten Sonne which is in the bosome of his Father: and Ioh. 3.16. God so loued the world, that he hath giuen his onelyonly begotten Sonne: and Rom. 8.32. who spared not his owne Sonne: now if the person be so gratious, the worke cannot but be acceptable.

Secondly, consider the sufficiencie of the worke, beeing so admirable as neuer was the like: for it was no simple action neither of God alone, nor 2of man alone, and so neither meerely diuine, nor meerely humane, but (as Diuines speake) th…andrike: the operations of both these natures which concurre to one person, concurring to the effecting of the same worke. Wonderfull then is this worke, which could neuer be performed by a me…e creature, man or angel, but by a person that must be both God and man.

Thirdly, the largenes and extent of the price, most absolutely satisfying whatsoeuer was required, and that in all voluntarie obedience both actiue 3and passiue. Actiue, for he fulfilled all righteousnesse, and perfectly performed and fulfilled the whole lawe in our stead. Passiue, for he suffered a most shamefull and cursed death, both visible, standing in the separation of soule and bodie: and invisible, suffering for a time euen the verie torments of hell, namely, the endles wrath of his father, vnderunder which his Church had otherwise beene subdued for all eternitie. So as for the time, the Sonne of God, and Lord of all, was deiected vnderunder all creatures, and held vnderunder the most accursed death that euer was, seeing the sinnes of all his bodie lay most heauily vponupon him: vntounto both which branches of his obedience, if you adde the voluntarinesse and freedome of both, the whole will appeare most perfectly meritorious; to which purpose (because nothing can merit, to which any man is bound) the Scripture saith, that he paid that which he neuer tooke, and so was not bound to any such paiment.

Doctr. 1. Seeing Christ must giuegive himselfe to redeeme vsus, it implyeth a wonderful bondage and tyrannie of sinne ouer vsus before that Christ wrought our libertie.Before this redemption we were bōdslaues▪ vnderunder sinne & death. 2. Pet. 2.19.2 Pet 2:19 Hence doth the Scripture speake of regenerate persons, as seruants of sinne, seruants of vnrighteousnesse, seruants of corruption: we read also of the wages of sinne, of the hire of vnrighteousnesse which Balaam loued: of beeing sold vnderunder sinne, and of wicked men selling themselues to worke wickednesse, as Ahab, and others: which is p. 512nothing else, but a voluntarie putting of a mans selfe vnderunder the will and power of sinne: and thus he that committeth sinne, that is, giueth himselfe vntounto it,Ioh. 8.34.John 8:34 is the seruant of sinne. To this purpose also we heare the Apostle often speaking of the raigne and dominion of sinne in the mortal bodie, and of the lawe of sinne in the members rebelling against the law of the mind, and of the lawe of euill which is euer present with the best. But who is it that feeleth not within himselfe the wofull fruites of this captiuitie? how are we bound hand and foote in chaines of darkenesse, further then the sonne by setting vsus free hath enlarged vsus? how are wee stript starke naked of our cloathes of innocencie and holynesse, further then we are wrapped in the garment of this our elder brothers righteousnesse? how seruill are we, and at the becke of euerie sinne, euerie temptation, eueryevery lust and suggestion, further then the sonne hath rescued vsus out of the hands of such hard Lords? who seeth not this tyrant thrusting himselfe by force or fraude into his best holds, so to shoulder out the right owners?Sinne resembleth a tyrant many waies. Rom. 5.21.Rom 5:21 who perceiueth not this tyrant seeking himselfe onelyonly, and careth not for blood and murther, but raigneth vntounto d…th in so many as he hath subdued? who findeth not this tyrant ouerturning all lawes and constitutions, and making his owne will his onelyonly lawe, to the which whosoeuer are subiected, what slauerie can be compared to theirs? If we consider the Iewes oppression in Egypt for 400. yeares together, euen when their taskes were most encreased: If the vnmercifull intreatie of them in Babylon, when strange Lords had rule ouer them 70. yeares: If the cruell and bloodie persecution of Antiochus, of which Daniel prophesied, that before it neuer was the like, nor should be after it: If the miserie of the Turkish gally slaues; yet is there no miserie, no bondage to this. For there the enemie was externall, here within a mans breast and bowels: there the losse was outward of goods, lands, libertie, or life; but here of Gods image, his fauour, the soule, & life eternall: there might they in time looke to change their Master, or to flie, or with the ende of their liues at the least to ende their miserie; but here no man can flie except he can flie from himselfe, nor ende by death, but beginne rather his bondage in comparison of what it was before. And whereas there is no other bondage wherein a man cannot at least wish his freedome, here men will not beleeue they are in such snares, but reioyce in them, and are neuer so merrie, as when they are strengthning their bonds vponupon themselues: of which thraldome if we would more distinctly conceiue, in one word thus it is; Originall sinne inthralls vsus to actuall, preceding actuall sinnes to consequent as iust punishments of the former: present sinnes are presidents to other men, and so we are intangled not onelyonly with our owne, but other mens transgressions also. By all these we are liable to death, both temporall p. 513and eternall, which entred into the world by sinne: hence commeth the torment and sting of a guiltie conscience; hence is the sinner haunted with the horror of Gods dreadfull iudgement, and the best fruit of the best mens sinnes is shame and sorrowe, euen where God raiseth vp to repentance.

Vse. 1. Note hence the miserable estate of such men as are out of Christ, in whom sinne yet raigneth: for these are chained in ignorance,Miserable is their estate who a…e out of Christ, because they hauehave no part in this redemption. rebellion, contempt of God, and his word, are snared with manifold lusts, bound hand and foote alreadie, and nothing remaineth, but the casting of them into the fire: for they are yet in their sinnes; which one word sinne (saith Luther) comprehendeth Gods euerlasting wrath, and the whole kingdome of the deuill. And yet examples there be in the world of such, who by all Gods arrowes and plagues sent against them, cannot come to see their miserable bondage to and by sinne: the which if it made Paul, who was in Christ an auncient beleeuer to crie out, Oh miserable man, who shall deliuer me from this bodie of death! what cause hauehave such to exclame vponupon themselues as most wretched, whose bonds are not loosed as Pauls, but binding them euerie day surelier then other ouer to destruction.

Vse. 2. Seeing by sinne we put our selues vnderunder such slauerie, as both it selfe and Satan plaie the tyrants ouer vsus, we must take that counsell, Let not sinne raigne in your mortall bodie, Deale with sin as with a tyrant.but daily seeke and striue to expell the tyrant; and if that will not be done, aime at the weakning of his forces, obseruing these directions. 1. Take from him his most dangerous 1weapons, by subduing thy owne corruptions, which are his Sampsons locks, wherein his greatest strength lyeth. 2. Banish all his freinds, 2abetters, alliance; as all appearance of euill, and occasions, such wicked companie, counsell, idlenesse, &c. which are sinnes supporters. 3. 3Preuent the wiles and policies of this tyrant; for he is of a serpentine, creeping, and insinuatiue nature; sinne hath many fetches for it owne fortification, as false ioyes, false feares, false pleasures, false profits: by these meanes if we take not great heed, it will come within vsus, and we shall be too weake to close with it. If the Apostle Paul confesse that sin seduced him, how had we weaklings, need to furnish our selues with serpentine wisedome against the deceitfulnesse of sinne? 4. Neuer offer 4conditions of peace with him, be not content that he hauehave a little roome in thy heart, (as many, because they cannot be without sinne, make small matters of such grosse sinnes as the spirit will not dwell with, and they contētedly forbeare to disease thē) but arme thee against the beginnings, stoppe the occasions, and passages: But if for want of watchfulnesse he hauehave made some entrance, and encroched on thee, stay not to pa…y p. 514and talke with him; but presently make resistance, for by such degrees iniquitie comes into his chaire; delay to talke with sinne by reason of our inclination breeds a certaine delight in it, delight begets desire, desire worketh indeauour, indeauour produceth the act; the act ingendreth, and is quickly iterated, and multiplied; multiplication is the mother to a benummed conscience, a brawned conscience begets defence of sinne, defence riseth to boasting or gloriation in it: and thus is sinne brought into the chayre of estate, and the quishon is damnation. Now sinne is proclaimed, crowned, and accepted of, and hath all loyaltie performed vntounto him.

The Sonne hauing set vsus free great is our freedome.Doctr. 2. Secondly, out of the words we learne what a wonderfull freedome we hauehave obtained by Christ. By nature we are wrapped in the guilt of sinne, subiected to the stipend of sinne, subdued vnderunder the curse of the law, and lie right vnderunder the whole wrath, and displeasure of God. Our sinne proclaimed vsus rebels to God through heauen and earth, banished vsus out of our owne countrie, set hell gates open against vsus, and gaue vsus into the hands of Satan, as an hangman to execute Gods sentence of eternall death passed against vsus; yea further, hopelesse we were in this wofull condition: for Gods displeasure was so kindled against vsus, as men and Angels could not reconcile him; the law was so transgressed, as all men and Angels could neuer satisfie, nor make vp the breach: the sentence was so seuere, as all men and angels could neuer hauehave stood vnderunder it: the execution so certaine, as the verie gibbet was euer standing in our sight in the horrors of soule, and terrors of accusing consciences, and we seemed to walk and be left in the midst of tenne thousand deaths. Now when no meanes was left to pacifie God offended, to satisfie the law transgressed, to reuoke the sentence denounced; the Sonne of the eternall Father must come from the bosome and glorie of his Father, and become obedient both to the performing of the whole will of his Father, as also to the ignominious death of the crosse: that so becomming a curse for vsus (as that execrable kind of death betokened) we might hauehave God well pleased with vsus, as he is with him, we might present him his law perfectly fulfilled, not in our persons, but in his for vsus, we might plead the payment of all our debts, both the principall, and forfeiture, by this our suretie, and so might sue out our full discharge from all former claimes and sentences, because the vttermost farthing is fully paid and discharged.

Vse. 1. If Christ hath freed and redeemed vsus from all iniquitie, then hath he made no partiall redemption: he satisfieth not for the fault, and leaue vsus to satisfie for the punishment:Bellarm. lib. 4. de poenit. cap. 2. Concil. Trid. sess. 6 c. 14. neither redeemeth vsus from the eternall punishment, but giueth vsus leaue to satisfie for the temporall: But p. 515if Christ hauehave redeemed vsus from all iniquitie: if he said on the crosse; It is finished, that is, the whole worke of mans redemption is consummate and perfect; if at one time he made one perfect expiation, and therby brought in an euerlasting redemption;Heb. 9.12. & 26Heb 9:12Heb 9:26 here is artillerie and gunshot against all Poperie: downe goe all other satisfactions for sinne in this life; downe goe all satisfactions after this life in purgatorie:Christs satisfaction is not partiall, but freeth vsus from all iniquitie both guilt and punishment. downe goeth their doctrine of all other merits saue this of Christ: downe goeth all that supplie of the foolish virgins lamps with the oyle of good workes of superrogation out of the Churches treasurie; and with these the Dagon of the masse, and the whole Diana their worship and religion must downe also. Did not I forgiue thee all, saith the parable:Matth. 18. Isa. 52.3.Matt 18Isa 52:3 and we were sold for nought, but redeemed without mony, saith the Prophet. What can the Papist say now for his mony-masses, pardons, indulgences, and such trash, obtruded vponupon the world, seeing the text is so expresse; we are redeemed without mony. Obiect. But Dauid had his sinne forgiuen, 2. Sam. 12.13. The Lord hath put away thy sinne: And yet because he had made the enemies of God to blaspheame, the child must surely die, ver. 14. and this was the temporall punishment: and what are the suffrings of Gods people in this life, and in the end of this life at their death but punishments for sinne? Ans. The text sheweth plainely that both the sinne, and the punishment was forgiuen: for so those words shew, thou shalt not die, death beeing the iust wages of sinne: yet the child must die, not to make any satisfaction for the sinne, but the text shewes another end, that the enemies might cease to blaspheame, when they should see the Lord no patron or fauorer of sinne, but rather iustly offended with it. And as for the afflictions which befall Gods children for sinne, and lie often very heauily vponupon them, none of them satisfie, or can satisfie any part of the iustice of God for sinne past; but are fatherly corrections preuenting sinnes to come, many waies seruing for their owne good, and the warning of others, least they should conceiue him a God bolstring sinne in those that are dearest vntounto him; but no way as a satisfaction to God, for thus only the passion of Christ is a satisfactorie redemption from sinne. And the like may be said of death,Mors piorum est medicinalis non poenalis. which is left to the godly to conflict withall, although they hauehave obtained full remission of sinnes; but this is not as a punishment of sinne to them to whome Christ hath altred the nature and visage of death, but now it is only an exercise of their faith, hope, and pietie, yea a verie passage vntounto eternall life.

2. This consideration must stirre vsus vp to a louelove of our Lord Iesus,He hath well deserued al our louelove who hath paied all our debt. who hath discharged vsus of such a debt, and ransomed vsus from such an vnvtterable thraldome. How would we affect such a one as would pay p. 516a trifling debt, if it were but tenne or twentie pound, if our selues for insufficiencie were cast in prison? we could neuer forget such louelove. Consider now how great those debts of thine were; how weake and small thine abilitie was to satisfie, if thou hadst had the power of all men and angels; how ruinous and rufull thy case was eueryevery way: & thus the more louelove will appeare to be due vntounto Christ, and the more thy sinne, if thou returne not louelove for louelove.

3. It must worke in vsus a detestation and watchfulnes against all sinne, which bringeth such vassaladge vponupon vsus:Beware of sin which bringeth back the former bondage. for shall Christ take vponupon him our debts, that we like desperate prodigalls should doe nothing but augment them? shall he ransome vsus, and giuegive vsus perfect freedome, that we with the vnthankefull Israelites, should runne backe againe to our former bondage? shall we with Salomons foole, make but a mocke of sinne, which cost Christ so deare to expiate? he neuer knewe what this greatest benefit of Christ euer meant, that can take his pleasure in the course of any one sinne. Christ hauing restored the blind man his sight, bad him goe and sinne no more: and to the adultresse, goe and sinne no more; so the vse that we should make of his redemption is, to cease from euill, and depart from iniquitie, least a worse thing befall, and our ende be worse then our beginning. And here is it not to be omitted, how the Popish doctrine is in this point an vtter enemie to this redemption purchased by Christ; not onelyonly in magnifying their owne merits, but in extenuating sinne, so as men cannot come to a serious sense and hatred of the same: for many sinnes are small, and scarce sinnes; many are veniall, and there is no danger in them: originall sinne which is the mother sinne of all, is no sinne at all in the regenerate. They turne many of the commandements into counsels, which men may giuegive eare vntounto for conuenience sake, but not of necessitie, and in doing these, they doe more then the lawe bindeth them vntounto. By all which dreames of their owne braines, as by thicke clouds of darkenes, they obscure the brightnesse of this our sunne of righteousnesse, and lessen the merit of his sufferings. For if so many sinnes are in their owne nature so veniall, Christ might hauehave spared much of his paines; and if they were so slight as they make many, the Christian might forbeare much of that watchfulnesse against them, vntounto which we are so often exhorted by the Apostle.

Full consolation to the godly from the former doctrine.4. Hence also is ministred no small consolation to the faithfull: for if Christ hauehave redemed vsus from all iniquitie, who can lay any thing to our charge; seeing Christ hath iustified, who can condemne? Let Satan now obiect the greatnesse of our debt, our owne insufficiencie, and weake estate to discharge; we may plead that we neede not greatly distract our thoughts to procure any satisfaction, besids that which is made on Christs p. 517part, and accepted on Gods part for vsus, but all that euer we can make, in way of thankefulnesse, we acknowledge our selues bound vntounto. Let the blinded Papist (who teacheth, that he can satisfie the whole law of God, and yet reuerseth it with the same breath, when he saith, pro hui… vitae statu,) worke to satisfie, we will to testifie our thankefulnes, in that we are freed from so great bondage.

And purge vsus to be a peculiar people vntounto himselfe,]

Christ by his death purgeth vsus two wayes.Christ purgeth his people two waies. 1. By obtaining our reremission of sinnes, and absoluing vsus both from the guilt and punishment of them: and this is the iustification of a sinner before God, which 1he effected once and absolutely vponupon the crosse, of which we hauehave spoken in the words immediately foregoing: the latter way is by freeing vsus, 2from the filth and contagion of sinne, and this is the sanctification of a sinner, and is not done at once, but is daily while we liue in this world arising to further perfection: and of this purging our Apostle now speaketh, the which he affirmeth to be a fruit of the death of Christ, as well as the former. From the right conceiuing of which, those places may not hinder vsus, where our sanctification may seeme to take an other rise: as where the Holy Ghost is called that cleane water, whereby we are washed, Ezech. 36.25. I will powre cleane water vponupon you, and yee shall be washed from your filthinesse, and from your idols; for it is the Lord Iesus, who by the power of his eternall spirit offereth his blood as the materiall and meriting cause of our cleansing,Hebr. 9.14.Heb 9:14 without which diuine and effectuall power of the holy spirit, the flesh had profited nothing. 2. Where we meet with such places, which ascribe it some…ime to the word, as Christ to his disciples, ye are all cleane, by the word which I hauehave spoken vntounto you; sometimes to the Sacraments, Act. 22.16. Be baptised and wash away thy sins: and sometime to faith, Act. 15.9. he purified their hearts by faith: all these speaches conspi…e together in this same truth rightly apprehended. For Christ is the onelyonly agent in our sanctification in and by all these: he giueth faith and sanctifieth by it, as by an internall meane and instrument whereby we receiue our cleansing; he sendeth Ministers with his word, and sanctifieth by it, as by an externall meane wherein sanctification is offered: and with his Sacraments, that by them as an other outward meanes, that inward sanctification might be represented and sealed. Thus Dauid prayeth, Purge me with byssope, that is, wash away my sinne with the blood of thy Sonne, which is shadowed in these legall sprinklings made with byssope: and thus are diuerse other Sacramentall speeches to be vnderstood.

Doctr. Redemption and sanctification are inseparable companions:Redemption & sanctification are inseparable companions. none is redeemed, who is not purged: the blood of Christ hath this double p. 518effect in whomsoeuer it is effectuall to saluation: for hee is made to such of God righteousnesse and sanctification. 1. Cor. 1.31. Exod. 30.18. 1. king. 7.23.1 Cor 1:31Exod 30:18Exod 30:1In the lawe we reade of lauers, as well as of altars, yea and of the brasen sea. In the Gospel we reade not onelyonly of blood, but of water streaming out of the side of Christ: and that his sweate in his agonie was water and blood: The blood signifiyng the perfect expiation of the sinnes of his Church; and the water, the daily washing and purging of it from the remainders of her corruption. So the Apostle ioyneth these two together, Ephe. 5.26. he gaue himselfe for his Church, that is, his life and blood, and purged it with water through the word: and it is cleare that the Apostle Iohn expresseth both these benefits obtained by Christ, namely, perfect satisfaction for sinne, and sanctification from sinne; when he saith, that this is he that came both by water and by blood;1. Ioh. 5.6.1 John 5:6 and as here it is said, that Christ gaue himselfe to redeeme and purge, so elsewhere in expresse tearmes, to sanctifie his Church, Eph. 5.27.

Vse. 1. In that the death of Christ serueth for our continuall cleansing while we liue in this world;There must needs be much vncleannesse where is neede of continuall clensing. we are to take notice and acknowledgement of much filthinesse and vncleannes euen in the best: it is no slight soyle or staine that hath fouled our natures, which will easily be blowne or brusht off, for it sticketh neerer vsus then our skinnes, that the verie power of Christs death it selfe, doth not wholly destroy it while we liue; but we hauehave cause to crie ou… with the leper in the lawe, I am vncleane, I am vncleane: nay, the godly see what blackamoores they are, and how hardly they change their skins: and what leopards they are, hardly parting with their spots.Philip. 3.12.Phil 3:12 And this made the Apostle take such paines, that he might attaine this fruit of Christs death and resurrection, after he had beene long able to maintaine his iustification against all challenges, and say, who shall lay any thing to the charge of Gods elect? and what shal separate vsus from the louelove of God? well knewe he how fast this vncleannes cleaueth vntounto our natures, Heb. 12.1. And this challengeth a number of monsters of men, whose hearts beeing gulfes and seas of iniquitie, yea the common draines and sinks of all filthinesse, doe streame out nothing but such as Christ speaketh of, adulteries, murthers, thefts, couetousnesse, deceit, vncleannes, pride, the wicked eye, and cursed speaches; and yet charge them with such filthinesse, they iustifie themselues with the Pharisie, they thanke God they serue God as well as the best, hauehave as good hearts as the best, they doe as well, and liue as well, as the best of them all: you cannot fasten on them any sence of their foule sinnes▪ they neede no purging nor washing: whereas the godly daily groane and grieue in the sence of the presence of that with them, which they hate worse then death it selfe.

p. 519Vse. 2. Hence may be noted, that wheresoeuer sinne is pardoned, it is also purged,Sinne is neuer pardoned but where it is purged. Rom. 8.2. There is no condemnation to them that are in Iesus Christ: for the law of the spirit of life freeth them from the law of sinne and of death: that is, not only from the curse of the law, but euen that law and power of sinne it selfe which would still hold vsus in the seruice of it. He shall die in his sinne, that dieth not vntounto his sinne: not that sinne can be so dead as not remaine; but if it lie not bleeding,Rom. 6.2.Rom 6:2 by vertue of that stroake which Christ in his death hath giuen it, if the force of it be not abated, and thou escaped from the rule of it, Christs blood doth thee no good. How excellently doth the Lord Iesus himselfe in his speach to Peter approoue this truth? If I wash thee not, thou hast no part in mee: and no part in Christ, no pardon of sinne.Ioh. 13.John 13 Dare any man then dreame of his reconciliation with God, that finds not holinesse daily preuayling against corruption, and the endeauour of puritie in heart and life, against that foule impuritie that stickes fast and cleaueth vntounto both? or dare any vnsanctified heart, which in that it hath set it selfe vponupon a resolued course in sinne, is a rebell vntounto God, laie claime vntounto any part of the death and merit of Christ, when Christ hath said, that vnlesse he wash the soule, that partie hath no part in him? No, no, the wedding garment, and this our elder brothers garment is wouen of holines, as well as righteousnes; and there is no admittance to the supper of the Lambe, no blessing without either.

Vse. 3. Let both these considerations mooue vsus to be euer washing and clensing our selues from our vncleannesse, and neuer to be at rest till we finde our selues, although not free from blacknesse, yet comely, as the Church confesseth of her selfe. And because this is the cheife vse of this doctrine, I will stand a little longer to propound in it two points: 1. the meanes and notes which we must vse, and by which we must discerne our selues to be washed and purged. 2. the reasons or motiues, to vse carefully those meanes.

For the former; A man that meaneth to be neate and cleanly,Meanes of our purging to be vsed. 1. hee willingly looketh himselfe in a glasse, he is not angrie with the partie that setteth the glasse before him, but he calleth for it, that he may see 1what spots are about him, and looketh neere that he may discerne them: euen so a man that would be purged, must often set the glasse of the law before him, will not be angrie with him that preacheth and propoundeth the law vntounto him, whereby he may see his foule spotts and disorders. And here is one difference betweene the cleane and vncleane; one cannot endure to take notice of his filthinesse, his heart will abide no gaging nor sounding; the other hath a purpose to be cleanly, and would hauehave the least filth about him discouered, that it may be remooued.

p. 520Secondly, A man that is in this way to be purged, beginneth with 2the foulest spots first, and those which are most conspicuous, and commonly first remooueth those in his face. Now the foulest and most noted defilement, which is most conspicuous, and consequently odious vntounto God, is an vngodly and wicked heart: which as the Lord beginneth his washing withall (for the first thing he doth in the conuersion of a sinner,Ezek. 36.Ezek 36 is to take away the heart of stone) so he that would hauehave euidence of his cleannesse, must beginne here, and first wash the inside: so the holy man Dauid, although his sinnes were in the eyes of the world, yet to be soundly purged of them, he craueth a cleane heart, and a renewed spirit. Psal. 51.Ps 51And thus as he that meaneth to be cleane, beginneth at his head, and so washeth all downeward, so the pure of heart beginne at the heart, and this carrieth all other parts and members; they know that of the filthinesse of the flesh and spirit, the latter is more filthy, and therefore they seeke first to be renewed in the spirit of their mindes; and to wash their consciences from dead workes: whereas those that meane neuer to be cleane, beginne as it were at their feete; if they can abstaine from murther, adulte…ie, drunkennesse, and such open sinnes in the act, which is apparant to eueryevery eye, they thinke all to be cleane and well, because they neuer see the hardnes, the pride, and foulenes of their hearts: but euen this conceit that they hauehave washed their hands in innocencie, neglecting their hearts, is a brand and marke of their vncleannes and impuritie.

Thirdly, hee that will be cleane, proceedeth on to the other parts of 3his bodie, and will see that they be sutable: so this grace of sanctification, as it beginneth in the minde, so it proceedeth to worke in all the members: it is carefull that all the vessels be preserued in holinesse and honour. A pure heart will not be without pure hands, chast eyes, an ordered tongue,1. Thess. 4.4.1 Thess 4:4 &c. Where is to be obserued another maine difference betweene the cleane and vncleane: the former endeauour to cleanse themselues from all filthinesse of flesh and spirit,2. Cor. 7.1.2 Cor 7:1 and to grow vp vntounto full holinesse; but the latter can content themselues with a supposed goodnes of their hearts, and yet let loose their tongues to all obsene and lewd speaches; and open their eyps to all wandring and lustfull spectacles; and their hearts thinke no ill, but are good inough for all that: but halfe an eye can discerne what impure wretches they are, both within and without.

4Fourthly, such a person will proceed on to his garments, and will not endure filth or spots on them: euen so that soule whom Christ purgeth, hateth euen the garment spotted by the flesh; euen all occasions, inducements, and appearances of euill; yea such as he cannot auoid, yet he can p. 521hate. Whereas the carelesse and slouenly Christian, runnes into all companies, into all courses, and thrusts himselfe into all occasions of sinne; because he is filthy he careth not to be filthy still, yea and to foule and besmeare all that come in his companie.

Fifthly, The sanctified person vseth all good meanes, whereby he may become cleane, and beeing so, he is carefull to preserue himselfe 5cleane so long as he can. For, 1. he desireth to be euer sprinkling himselfe with the blood of Christ, by often meditating, and applying vntounto himselfe his death and merits, which are the onelyonly purging …ire, Malac. 3.2.Mal 3:2and fullers sope; without which, although he take much sope and nitre, yet can he not be purged: this is the onelyonly fountaine opened to the house of Dauid for sinne and vncleannesse, this is the onelyonly lauer of the Church.Zach. 13.1.Zech 13:1 2. He laboureth in the encrease and strengthning of his faith, which as an hand apprehending the former, purifieth the heart. 3. He diligently, and reuerently frequenteth the word, and Sacraments, as the outward meanes appointed by God, for the effecting, and encreasing of sanctification. 4. When he heareth Christ say, If I wash thee not, thou hast no part in mee, he reuerently falleth downe at his feete in feruent prayer, Lord, not my feete only, but my hands and my head: wash mee throughly, euen from toppe to toe. Thus he knowes he can onelyonly become cleane; and by these same meanes he seeth he can only be kept cleane; he dare not neglect these meanes as the foule monsters of the world, that had rather be wallowing in the dung of the earth, and bathing themselues in their dirtie and sinnefull sports and delights, then frequent the places where these pure waters streame in most pleasant abundance: but their cards, dice, bowles, boules, vnprofitable companie, idle solitarines, (which as so many draynes, carie with them all vncleannes, the which they powre on the heads of wicked men with full buckets) chaine them with chaines of darknes, that they cannot so much as desire these cleane waters, which the spirit powreth on those which thirst after them.

The second point, is the motiues to become purged, and to labour in sanctification. 1. Because hereby wee resemble the Lord himselfe,Motiues to vse carefully the former meanes. by which reason we are often in the Scripture mooued to the study of holines, Leu. 19.2. and hence we become deare vntounto God, when he spieth 1his owne image vponupon vsus: for euen naturall fathers louelove their children best who are likest vntounto them. 2. Hereby we are not only conformable 2to his image, but to his will: for this is the will of God, that eueryevery man know to possesse his vessell in holinesse and in honour, 1. Thess. 4.3. 3. Hereby we distinguish our selues from the profane Esaus of the world, whereas by nature we are as foule as they. 4. We attaine to the 3end of our redemption;Luk. 1.71.Luke 1:71 and hauehave an argument that Christs death is p. 5224effectuall to vsus, because we see the power of the deuil, and sinne destroied 5in vsus. 5. All legall purifications are resolued into nothing but euangelicall sanctimonie, which may not be neglected vnlesse we will come behind those who were directed by shadows & types; whereas we hauehave the 6truth & substance. 6. Without puritie of heart and life no man shall see God. Blessed and holy are they that hauehave part in the first resurrection, the second death shall not hurt such; for only those that are slaine by the first death, are hurt by the second, and the second resurrection only profiteth those that hauehave part in the first: Without shall be dogges, and whatsoeuer is filthy and vncleane: and know we not, that the vnrighteous shall not inherit the kingdome of God? 1. Cor. 6.9. What meane men then to feare least they should be too pure, and too holy? and to reproach others as beeing so? What a fearefull delusion is it for men to flatter themselues as most doe, that there need no such strictnes or precisenes, but to come to Church, and receiue Sacraments according to law, and do as other men do; and sometimes as their leysure suffers to read or pray alone, and heare a sermon extraordinarie. But alas, what will it profit a man to be a sundaies Saint, and a work-daies Deuil? Or what great good can good moods do? are we not exhorted to the following of holines, to cleanse our selues from all filthines of soule and bodie, to an heauenly conuersation, to hauehave no fellowship, nor touch any vncleane thing? On the other side, are we not vrged to continuall prayer; In all things to be thankfull; to meditate day and night in the law of the Lord; to make the word our marke to aime at; and in all things with full purpose of heart to cleaue fast vntounto the Lord? And now dare any flesh except and say, but if I shall doe thus it is more then need, and I should become too precise and too pure, and so are they that do so? we serue a God of pure eyes that will not be thus dallied withall.

To be a peculiar people vntounto himselfe,]

In these words is set down one end why Christ vnderwent such paines not only to iustifie, but also to sanctifie his Church: namely, that it might become impropriate vntounto himselfe, and applied vntounto his owne best purposes. For as vncleane vessels can neuer be vsed vntounto any good purpose, vntill they be washed and sweetned; no more can sinnefull men euer become vessells of honour, reserued vntounto the Lords owne vse, before they be washed by the blood of Christ, and those pure waters of the spirit before mentioned. The word foreign, properly signifieth something, on which a man for some excellencie in it, setteth his affection more then other, and therefore layeth it vp, and reserueth for some speciall vse and purpose, and will not at any hand part with it; as if a man should laie vp some bright and bewtifull peeces of gold, which he will not suffer to p. 523see the sunne, as we say, or be brought out scarce in extreame necessitie. Thus although all the earth be the Lords,Iun. in Exod. 19.5.Exod 19:5 who beeing the God of nature and grace, hath all power and libertie to conferre where he pleaseth grace aboue nature: yet his good pleasure was to choose Israel, to be his cheefe treasure aboue all people, and an holy nation, that vntounto them he might shew his wisedome and glorie; and his louelove and merciemercy vponupon them. But that was but a type,Deut. 7.Deut 7 the thing it selfe is specially apparant in the Church of the new Testament, euen the true Church of God in all ages since: vntounto which all those titles iustly belong which Peter giueth to the beleeuing dispersed Iewes: A royall pr…sthood, a chosen generation, an holy nation, and a peculiar people.

Now the Church may be said to be a peculiar people, (by the Church vnderstanding the true and essentiall members of the Church) 1. Because beleeuers are the most precious of men,The Church is Gods peculiar sundrie waies. euen the most noble persons of the earth, descended of the blood of Christ, in which regard Ithey are the dearest of men and nearer vntounto God, because more noble then the rest. Thus Salomon describeth the Church, as though it were a stately court, where are none but of the blood royall, Kings, Queenes,Cant. 6.7.Song 6:7 Lords, and Ladies: and hence are beleeuers called sonnes of God, brethren of Christ, and heyers vntounto the crowne of heauen. Secondly, In IIregard of God, they are a peculiar people, distinct from others by his grace of election, by which they are chosen out of the world, and set highly in his fauour aboue all others. For they lie before him in the righteousnesse of Christ, in whom the Father is well pleased; they are bought from the earth, and stand before him in the worke of his owne fingers, namely, their new birth and second creation, in which he also delighteth to behold. Hence are they called an holy nation, the spouse of Christ, the daughter of God, the choise of God, and Gods delight. Thirdly, IIIthey are a peculiar people, in regard of their whole maner & condition of life: which made Balaam say of Israel, that it was a people dwelling alone, and numbred not himself among other nations, that is,Num…. 23.9. altogether different in lawes, customes, manner, and condition of life. But let vsus see this truth in some instances. 1. Their originall are not some few families, 1comming out of some corner of the earth; but they sprung of Christ, of whom all the families in heauen and earth are called. 2. Their countrie 2is no part of earth, for they are here but strangers and pligrimes,Eph. 3.15.Eph 3:15 but heauen, to which they tend, and from whence they looke for a Sauiour. 3. Their King is neither borne nor created, but the euerlasting King of 3glorie, who ruleth not some one countrie, but from sea to sea, yea to the worlds end: and not for an age, but as he is a King for euer, and his kingdome an euerlasting kingdome, so he ruleth for euer and euer, and p. 522of his kingdome there is no ende. 4. Their lawes are spirituall, to gouerne the conscience as well as the outward man, most perfect, 5neuer changed, neuer abrogated as mens bee. 5. Their warre and weapons are not carnall, but spirituall, as their cheifest enemies be: their captaine was neuer foyled, nor can bee, and therefore before they strike a blowe,Ferendo, non feriendo. they are sure of victorie: and for their externall enemies, they conquer them, not by smiting (as others) but by suffering. 66. Their language is the language of Canaan, their speach bewrayeth them to be citizens of heauen;Qui in Christū credunt linguis loquuntur novis. Bern. de ascen. dom. hence are they called people of a pure language; no filthie, vnsa…ourie, or corrupt communication commeth out of their mouthes, but such as is holy, tending to edification, and ministring 7grace to the hearers. 7. Their apparell is deuised and put on by God himselfe, euen garments of innocencie, long white robes died red 8in the blood of the lambe. 8. Their diet not rising out of the earth, but descending from heauen; Iesus Christ is the bread of life, and that Manna that came downe from heauen; and that water which gusheth out of the rocke; of whom whosoeuer feedeth and drinketh, he hath tasted of the tree of life, and of the water of life, he cannot but liue euerlastingly. Thus we see how the mēbers of the Church are called a peculiar people.

Vse. 1. Hence we may note a liuely description of the Church of God, namely, that it is a peculiar people, selected and called out of all nations, peoples, tongues, and kinreds of the earth, for the Lords owne possession and vse. That which the Lord once spake of Israel, is true of all the true Israel of God, Israel is a thing hallowed vntounto the Lord, and as his first fruits: Ier. 2 3.Jer 2:3for as the first fruits were of all the fruits of the earth separated and sanctified vntounto the Lord; so out of all the people of the earth, are a remnant set apart and separated to become his, and belong vntounto him: see Hos. 1.10. & 2.23.

Vse. 2. Hence is affoarded no small consolation to the members of the Church,Many consolations to Gods people from the former doctrine. and that sundrie wayes: for God will not forsake his people whom he hath chosen, whom he hath made his peculiar. But 1. his protection watcheth ouer them, Zach. 2.5. I will be a wall of fire round about 1her: he will suffer none to doe them wrong; let them be kings who will not be reprooued by any other,Psal. 105.14.Ps 105:14 yet he will reprooue them for their sakes: this was the ground of the Iewes safetie, Deut. 32.9. The Lords portion is his people, Iacob is the lot of his inheritance: he found him, he taught him, he lead him, and kept him as the apple of his eye. Be thou then a child of the Church, and although thou maist finde thy selfe in thy selfe lost, blind, ignorant, and in a thousand perils, feare not, the Lord will finde thee, lead thee, teach thee, and keepe thee as safe in the chambers of his prouidence, as thou wouldest keepe safe the apple of thine owne p. 525eie. Secondly, his prouidence is euer with them, his eies vponupon them, his eares, his hand, his treasurie open vntounto them: yea himselfe becommeth 2the portion of those that are his portion; and no good thing can be wanting to such who hauehave the Lord their portion, in whom is no lacke. Art thou poore, despised, base and abiect in the world; let thy care be to become Gods peculiar; he was neuer contemptible whom God honoureth, as he cannot be honourable whom God despiseth.

Vse. 3. For instruction to teach vsus who professe our selues the Lords peculiar, to liue vntounto him, to whose vse we are set apart.We must liue vntounto the Lord whose we are. And this is the Apostles reason, Ye are not your owne, therefore glorifie God in your soules and bodies, for they are his: and that we may this doe, we must propound two rules before vsus. 1. We must see that the whole course of our liues 1be carried according to his pleasure: for looke whose we are, to him we must giuegive vp our selues to obey. If we be the Lords peculiar, then no creature in earth can lay claime vntounto vsus, not the Pope, not the deuill, not sinne, no nor our owne lusts must command vsus: for thus the Apostle reasoneth, ye are a chosen generation, a peculiar people; dearely beloued, I beseech you abstaine from fleshly lusts: 1. Pet. 2.9.1….1 Pet 2:91 Pet 2:1this inference sheweth what a dishonourable and disgracefull thing it were, for Christians so farre to forget their nobilitie and dignitie, to stoope to such base seruices: they should rather call to mind that beeing set apart to the Lords vse, and like so many nobles beeing to attend the nearest seruices of their King, they are to heare and fashion themselues according to his good pleasure: Deut. 26.18. The Lord hath set thee to be a pretious people vntounto him, that thou shouldst keepe all his commandements. Neither may beleeuers frame themselues according to the guise of the world, seeing they are called out of the world to be the Lords peculiar. Those that are the next seruants in a princes court, liue not according to the fashions of other courts, but according to the manner of their owne: so the Lord from this reason chargeth his people, that they should not conforme vntounto the heathen in their fashions; for ye are an holy people, and the Lord hath chosen you for a pretious people: Deut. …4.1.….Deut 4:1in like manner we must not conforme to Romish or Italian fashions, nor the courses of loose and profane men amongst our selues: but as we professe our selues the Lords, so must we square and order our wayes according to his word.

2. The second rule is, that as euerie peculiar serueth to the praise of the owner, so we must frame our liues and actions to the praise and glorie 2of God, whose we are. This is the reason of the holy Ghost, Psal. 135.3, 4. Praise the Lord, oh sing praises vntounto the Lord; for the Lord hath chosen Iacob to himselfe, and Israel for his cheife treasure. Whence it followeth, that whatsoeuer practise would tend to the dishonour of p. 526God, …e must resist and withstand in our selues and others. And thus the Lord chargeth his people, that they should be so far from associating themselues with the wicked people that liued neere them, in their idolatrie,Deut. 7.Deut 7 that they should breake downe their altars, and cut downe their groves and images, and resist them; euen from this same ground, because he had chosen them to be pretious vntounto himselfe. So that if any sinner shall mooue and wooe vsus vntounto any vngodly practise, we must reason the case with our owne hearts; I may not doe any such thing as may dishonour God, or my profession, let others doe thus and thus, I may not doe so, I am the Lords peculiar, and must liue to his glorie, which I cannot doe if I withstand not such motions, as whereby his glorie is hazarded, and hindered: and thus also maist thou: iudge of thy selfe, whether thou beest the Lords; if thou seruest not the times, nor mens lusts, nor fashionest thy selfe to mens humors, but liuest vntounto the Lord, thou art the Lords.

LoueLove the Saints because they are Gods peculiar.Vse. 4. Hence is afforded a motiue to louelove the Church, and shew all kindnesse to the members of it, euen because it is the Lords heritage, and because the Lord is not vnfaithfull to forget the worke and labour of louelove shewed to his Saints; yea be it but a cuppe of cold water, it shall not loose a reward, seeing the Lord accounteth it as done to himselfe. The Philippians supplied Pauls necessities, and Paul promiseth them that his God should supplie all their necessities. Phil 4.18, 19.Phil 4:18Phil 4:19On the contrarie, woe shall be to them …hat wrong by word, or deed, or wrighting the least of these little ones,Zach. 2.3.Zech 2:3 who are so deere to the Lord as the apple of his eye. Let the scorners and enemies of good men remember that in Ier. 2.3. Israel is as a thing hallowed vntounto the Lord, all they that eate it shall offend, euill shall come vponupon them, saith the Lord. If the King should set himselfe to raise and aduance some one man whom he affecteth aboue all other; were it safe for any subiect to pick and cull out that person to wrong and disgrace aboue any other … and yet thus do they that of all other wrong and oppresse Gods Church and deare children; who in the end shall know that the Church is an heauie stone to lift at, against which neuer man heaued, but with the certaine perill of his owne life. Men may dip their tongues in venome▪ and their pens in poyson; and keepe the garment of such as stone Steuen; but the Lord will avenge the cause of his poore ones, his peculiar ones, he will not alwaies hide his face, nor hold his peace.

Zealous of good works▪]

Here is another ende of Christs sanctifiyng his Church, that euerie member of it should ardently endeauour in all good and goodly conuersation. Where the Apostle seemeth to answer a secret obiection: for it p. 527might be said, if Christ hauehave thus redeemed, purged, and washed vsus, and so made vsus his owne peculiar, what neede we more, or what further remaineth for vsus to doe? neither wanted there Libertins in those dayes, that from the appearing of grace cast off all yoakes, and thought they might doe what they listed. But the Apostle telleth such, that Christ neuer washed, redeemed, nor powred out his grace vponupon any, but such as thereby were wrought to forwardnes, and cheerefulnesse in all well-doing. And here (not to speake of the nature and necessitie of good workes, because that treatise is to be referred to a fitter place) three things are to be obserued.cap. 3.8.

First note, that before the Apostle speake of good workes, we heare of redemption, and purging, and washing,The worker must be good before the worke can be so. and of a peculiar people that must doe them: for indeede, the best workes are so farre from iustifying and purging, that none can be good before the party be iustified and purged. A leper or polluted person in the law, might not touch or attempt any thing for whatsoeuer he touched, became also vncleane: so while the whole man, euen the minde and conscience, the fountaines from whence all the actions issue, are polluted; how can any thing streaming from thence be cleane and pure? vnlesse we will say, that one fountaine at once, can send out sweete water and bitter: or controll holy Iob, who saith, that no man can bring a cleane thing out of filthinesse: August. epist. 120. Honorato.Good works must beginne from that we are iustified, but we beginne not to be iustified, because they went before. The whole scope of the Epistle to the Romanes is to prooue, that no man can by workes be iustified before God; the verie first proofe of which conclusion is fetched hence,Rom. 3.10.Rom 3:10 because all are vnderunder sinne, and depriued of the glorie of God; and so beeing euill trees, cannot bring forth good fruit, and much lesse in this state of sinne, vnwashen and vnpurged, can be zealous of good works: without me, saith Christ, ye can doe nothing; namely, no good thing: till a man therefore be set into Christ, he cannot possibly turne his hand, to any thing that is truely, and formally good, no more then a sient can bring forth fruit which is not set into a stocke, or a branch which is not set into the vine.

Secondly note, that whosoeuer are iustified and sanctified,A good worker cannot but bring forth good works. they must needs bring forth good workes: for else Christ should be frustrate of his end in those for whom he gaue himselfe: Eph. 2.10. We are his workemanshippe, created to good workes. We must first be his workmanship, before our selues can be good workmen, but beeing once his new creatures, then can we neither be idle nor … occupied, but conuersant in such good workes as himselfe hath ordained we should walke in. In experience we see a man planting, good trees in his orchard, not that they should be barren, or laden with bad fruit, but to furnish him with p. 528store of good fruit: and in the Scriptures we see what recompence the good husbandman expecteth,Ioh. 15.1.John 15:1 for setting, and dressing, purging, and pruning his vine, namely, that it should bring forth much fruite. Is this the end of our redemption from the hands of our enemies, that we should serue him that hath redeemed vsus, in holinesse and righteousnesse all our daies? are we purged to be a chosen generation, and a peculiar people, that we might set forth the vertues of him that hath called vsus out of darknesse into his meruelous light? hath the Lord separated vsus vntounto his owne vse, not only to glorifie himselfe in vsus, but after a speciall manner to be glorified by vsus? hath he called vsus out of the world, which lieth in wickednes, vntounto holinesse; and so fitteth vsus to eueryevery good word and worke? oh what a thing were it for vsus to walke in such waies as are distastfull and dishonourable to God, and no whit distinguish vsus from the profane and vngodly of the Lord? needed the Lord hauehave bin at halfe the cost and labour with vsus for such fruits as these; or is this that returne which he expecteth of all his paines?

Vse. Would any know, whether he be a good tree of righteousnesse, the planting of the Lord, set into Christ, and liuing and thriuing in him: let him looke to his fruits, which be they neuer so good, cannot make a tree good, but can declare it so to be. Examine then thy selfe, whether thou art a new creature, whether old things be passed away, and all is become new; whether thou findest the effect of the blood of Christ purging thy conscience from dead workes, Heb. 9.14.Heb 9:14to serue the liuing God: whether thou walkest in the light as he is in the light: hence it will appeare, that this blood is still distilling vponupon thy soule,1. Ioh. 1.7.1 John 1:7 to cleanse thee from all sinne: there is no more conspicuous note, or euidence that a man hath escaped condemnation, and is in the state of grace, then that which is giuen by the Apostle as a touchstone, Rom. 8.1. Which walke not after the flesh, but after the spirit. But what hauehave they to do with Christ, who hate the light; in whom sinne ruleth to destruction: who walke in the waies of the world, and in the lusts of their owne hearts and eyes: who are led by the spirit, that beareth rule in the sonnes of disobedience; who in stead of shewing out the vertues of God, beare vponupon them the brand and expresse image of their father the Deuil; some in mallice and enuie against God, and good men, as he was a manslayer from the beginning: some in vncleannes and filthines, as he is called an vncleane spirit; others in rayling, swearing, and cursing, who hauehave their tongues set on fire from hell; others in vnrighteous words, and deeds, as he is a lyar from the beginning: some in tempting and seducing others to their owne lure, enticing to companionship, drinking, gaming, &c. as he compasseth the earth to doe mischeefe: of all these we may say, as Christ to the Iewes, p. 529Ye are the children of your father the Deuil, for his workes yee doe. And others also, in whose liues such open vnrighteousnes breaketh not out; yet because they cannot shew the fruits of righteousnes, we may cōclude against them, that they were neuer washed by Christ. The adopted sonnes of God imitate the naturall Sonne, who when the Iewes said, Tell vsus, art thou that Christ, that we may doubt no longer; he presently sendeth them to his workes, If I doe not the workes of my Father, beleeue mee not: so art thou a Christian, and the child of God, as thou professest and beleeuest? I say if thou dost not the workes of God, thou art not to be beleeued. Now the workes of God, are 1. to beleeue in his Sonne; 2. to endeauour to keep all his commandements; 3. to practise the duties of repentance and invocation, and that daily: 4. to call others, especially those that belong vntounto thee vntounto the knowledge and seruice of the true God, that thou with thy house maist serue the Lord: 5. to make thy calling and eueryevery dutie to man, branches of obedience vntounto God. These would make thee diligent in the Ministrie, for faith must be maintained, neither canst thou obey all, vnlesse thou knowest all: the third would cause thee to watch against sinne in thy self, the fourth to banish it from thy family, the last would make thee beneficiall to all men, hurtfull to none; and by all shalt thou adorne thy holy profession. These works of thy father cheerefully and constantly performe, and we will beleeue that thou art the child of God.

Thirdly note, that the thing that God requireth in a professor, is zeale, forwardnes, and earnestnes in well doing, and that his whole course should be a studious prosecuting of good workes. The same word is vsed in 1. Cor. 14.1. Couet spirituall gifts, but the word is,foreign. be zealous after, or zealously addicted vntounto them; and; cap. 12.31. Be zealous after the best gifts: the same teacheth the same Apostle, Gal. 4.17. It is a good thing euer to be zealous in a good thing: and is a vertue eueryevery where called for in the scriptures, yea such a one, as without which, good things cannot be done well, or in good manner.

Now because eueryevery forwardnes and earnestnesse euen in good things, is not commendable zeale (for Peter euen in Christs defence may hastily draw his sword, and rashly lay about him) therefore to the right ordering of it, there must alwaies goe with it these three things. First, What vertues must attend zeale to guide it aright.the light of knowledge, that it may both beginne and end with the word. Paul reprooueth the Iewes who had zeale, and that for the law of God, because it was not according vntounto knowledge; yea, he condemneth that 1hote zeale wherewith himselfe was enraged in the time of his ignorance, because it had turned almost to the wasting of the whole Church. To this head are to be referred those blind deuotions of the Papists at this p. 528duplicate page p. 529duplicate page p. 530day, who are much in zeale, whereby they are in continuall tumults (as the Ephesians) for their Diana,Act. 19.Acts 19 but ignorance must be the mother of 2these deuotions. Secondly, it must be guided by good discretion: it must be wise as well as warme; in greater matters greater, and lesser in lesser. A wise man will not powre out all his indignation against eueryevery trifling displeasure, nor set his whole strength to that which he can wipe away with a finger. There must alwaies be a fire of zeale kept burning in the soule, as the fire on the Altar neuer went out, but it must be a iust zeale, proportioned according to the occasion, euen as we keepe the fire on our hearths all day long, but enlarge or lesson it according to the occasions of the house. If some great good be in thine eye, tending to the great glorie of God, and great good of his Church, stirre vp and adde to thy zeale, till it become a great flame; but in smaller, and minutiall matters to carrie an vnbounded and vnbridled zeale, were to call for a sword to kill a flie, or an hatchet to breake an egge; and yet zeale must euer fence the heart from affecting, committing, or communicating the 3least euill in the world. Thirdly, it must carrie with it, sincere affection, abandoning all by-respects, besides the glorie of God, desire of mens good, and conscience of the good dutie it selfe. In doing any good thing the close corners of the heart must be well searched, seeing much deceit and guile lurketh in them; and if with the Papist, we doe any thing neuer so good for the matter; and neuer so zealously for the manner, to merit at the hand of God; or with the Pharisie, to be seene of men, or in which our owne respects prouoke our zeale, whether glorie, fauour, credit, wealth, or any other by-end, verily we hauehave already our reward.

Now what a necessarie attendant this right ordered zeale is to our good workes,How necessarie zeale is to a good worke. and what great reason the Lord hath to require it, will appeare by the fruits and effects of it, which are such as make the workes we doe, not good only but glorious. And because zeale is a mixt affection of louelove and anger, therefore at one time it hath respect both vntounto the good worke it selfe, as also that which is contrarie, and produceth effects of louelove to the former, and properties of hatred against the latter. The effects of zeale against euill, are, 1. a great hatred of it, with a care and diligence to preuent it, or if that cannot be, it causeth an inward greefe and vexation of heart for the euills it cannot reforme: thus was the righteous soule of Lot vexed for that he could not redresse: and this greefe giueth often testimonie outwardly of it selfe in sighs and teares: as Dauids eyes gushed out with riuers of teares, because men kept not the word:Psal. 119.136.158. Ier. 9.2.Ps 119:136Ps 119:158Jer 9:2 and Ieremie wished his head a fountaine of teares, to weepe for the sinnes of the people: yea, it is a marke of such as are marked for the p. 531Lords, that their zeale prouoketh them to mourne for the abhominations of the rest. 2. As anger pursueth the obiect of it,Ezek. 9.4.Ezek 9:4 so doth zeale hunt out, and reforme euill where it hath calling and power, and that most earnestly: Examples we hauehave: in Nehemiah who reprooued, smote,Nehem. 23.22. and pulled off the haire from the beards of the Sabboath-breakers. In Phineas, who beeing stirred vp extraordinarily slew Zimri, and Cosbi,Numb. 25.Num 25 in their filthy fact. In our Sauiour himselfe,Ioh. 2.14.17.John 2:14John 2:17 who in great zeale whipped out of the Temple the buyers and sellers, giuing this reason, because the zeale of his Fathers house consumed him. And although it properly feedeth vponupon the sinne, Reu. 2.6. Thou hatest the doctrine of the Nicolaitans: Psal. 15. I hate the workes of them that fall away: yet it disliketh euen the persons so farre as they are agents in sinne; for thus farre this grace carried both the Prophet and the Angel of the Church in both those places: Reu. 2.2. Thou canst not forbeare them which are euill; and Psal. 15. In whose eyes a vile person is contemned: so Salomon, Prov. 28.4. those that keepe the law, set themselues against the wicked: but yet so as it carrieth with it such sympathie and compassion, that it can quickly turne it selfe into praiers for the offender.

The effects of zeale for good, are,The effects of zeale about the effecting of good things. 1. It preserueth in the heart a fitnesse, and preparednes to eueryevery good worke, required of eueryevery beleeuer, 2. Tim. 3.17. Secondly, it exciteth diligence and hast in the things we doe; it abandoneth idlenesse, slothfulnes, and delaies, by which occasions 1of well doing are often cut off; the zeale of Dauid made him prepare 2diligently for the Temple: zeale in the Magistrate causeth in him diligence throughout his gouernment: zeale in the Minister maketh him like Apollos, of whom we read that being feruent in spirit, he taught diligently the way of God: zeale and feruencie in priuate men causeth them to shake off slothfulnes in their duties, and remooueth in all conditions the curse which is denounced against the man that doth the worke of the Lord negligently: most fitly therefore doth the Apostle combine those precepts, Rom. 12.11. Not slothfull to doe seruice, feruent in the spirit, seruing the Lord. Thirdly, zeale causeth continuance in well doing, which is also required in euerie good action, as well as in prayer: it contenteth 3not it selfe with one or two good actions, but is plentiful in them,Rom. 12.12.Rom 12:12 and bringeth the partie possessing it to be rich in good workes, and to shine light somely therein; yea it maketh a man hold out, and keepe a constant tenor in good courses, and that as well in aduersitie as prosperitie, so as he is neither choaked by preferments, as verie many; nor discouraged by distresses, as not a fewe. Fourthly, zeale setteth such an high price vponupon the glorie of God, and performance of conscionable duties, 4that it causeth the partie to attempt and goe through, though with p. 532neuer so much difficultie, whatsoeuer he seeth himselfe bound vntounto; it hardneth the face like brasse against dangers, and losses; the losse of the world is in his iudgement gaine, yea all things are losse, and dung so as he may winne Christ; this alone yeeldeth ioy in the spoyling of goods; by this can a man hate father and mother in comparison of his obedience, & be contented to be hated of all men for well doing, in which case the losse of freinds is but light. This zeale for God maketh a mans libertie small in his eye;Act. 20.24.Acts 20:24 nay in standing out in a good cause, his life will not be so deare vntounto him as the finishing of his course with ioy: yea he can reioyse to be offered vp vponupon the sacrifice and seruice of the Churches faith,Philip. 2.17.Phil 2:17 as Paul. And which is yet much more, the zeale of Gods glorie will so burne in the heart, as it can carrie a man so farre beyond himselfe, as that he shall neglect his owne saluation, and wish to be accursed, yea and blotted out of the booke of life,Rom. 9.Rom 9 if God may be more honoured by the one then by the other. What be the things then which zeale will not forgoe for Gods honour and mens saluation; when as things most precious are parted with, yea and cast away in comparison as vile? will it sticke to be at a little labour, or charge for the saluation of men, when it willingly will part with possessions, freinds, preferments, fauour, libertie, and life, yea bodie and soule for God and his Churches causes? By all that hath bin said, may be concluded how aptly the spirit of God requireth zeale to good works, which not onelyonly (as we hauehave seene) hateth, watcheth against, pursueth, and reformeth euill: but prepareth, inciteth, continueth in good, and will not be driuen from it by any meanes.

Sundrie sorts of men bewray the want of zeale.Vse. By this doctrine many may see and challenge themselues of want of zeale in religion, yea of religion it selfe. For 1. a number there are, who thinke it well and enough to giuegive a countenance, or some shewe to 1religion; and sometimes they can speak to a good cause, but so coldly, and so warily, as if they would not heare that voice of the damsell, which would as much terrifie them, as once it did Peter, surely thou art one of them: which imputation they would take as hainously, as the Iewes did the speach of the blind man: will ye be also his disciples? here may be wisdome of the flesh, but little zeale or feruencie of the spirit: here is policie, 2but pietie scarse euer a whit. 2. Others walke so indifferently betweene the Protestants and Papists, that a man cannot tell what to make 3of them, other then such as neither worship God nor Baal; they can well away with either religion, but care greatly for neither. 3. And a third sort goe so iust betweene a ciuill and religious life, that euen while they professe religion, it is verie hard to say, whether nature or religion giueth the stroake to their actions, but zeale to the truth hauehave they none: vntounto which lukwarme Laodiceans being neither hote nor cold, that coū sell p. 533of the holy Ghost is fit, Be zealous and amend, for else the Lord will spue them out of his mouth. 4. Some are zealous, but either without 4knowledge, or beyond the right vnderstanding of the word, affection leading it, and not iudgement at, least rightly enformed, and this tendeth but to their owne, and the hurt of the Church. 5. Some are zealous in and for wickednesse: Zealous persecutors, as Paul before his conuersion; 5on such fellowes as were those fortie, that tooke an oath that they would not eate nor drinke till they had slaine Paul:Act 23.12.Acts 23:12 Zealous railers against God; against his word, his ministers, and seruants; against the strict obseruation of the Sabbath, against the most conscionable duties of watching against sinne, or of working of righteousnesse, vntounto which they are sworne enemies themselues, and in others account it mere follie and madnesse: all their zeale is against zeale. But let vsus whome God hath taken into his schoole to teach vsus better things, be careful to raise this grace out of the ashes of it: and consider, 1. how zealous the Papists be in their owne inventions, and for the traditions of their fathers; and shal not we for the truth. 2. the more resistance it hath, the greater is the glorie to hold it out. 3. how that cold Christians hauehave but cold comfort, from God, in themselues, and from their best workes; because they come short of this precept, which requireth that euerie C…ristian be zealous of good workes.

Vers. 15. These things speake, and exhort, and rebuke with all authoritie. See that no man despise thee.

The Apostle here repeateth the precept which he gaue to Titus in the beginning of this chapter, contracting and reducing the speciall offices of a faithfull minister to three heads, 1. doctrine. These things speake. 2. exhortation, and exhort. 3. reproofe, and rebuke. Secondly, he prescribeth the manner how he shall performe all these, with all authoritie. Thirdly, because Titus was young, and want of yeares might seeme to denie him that authoritie, which was meete for an Euangelist, he backeth him herein in the last words, let no man despise thee. Which words although they may be conceiued as a charge to his hearers; yet I take it rather to be a precept to himselfe, that he should not suffer any to contemne him. Quest. But how could Titus, or how can any other Minister, hinder men from despising them, seeing the world is euerie where so full of mockers. Answ. There will indeede alwaies be mockers of the best Ministers, and despisers of their persons: yet must the Minister so carrie his doctrine, with power and authoritie, and his life with grauitie and integritie, as he giuegive no cause of iust contempt of himselfe; nay rather that hereby he get himselfe reuerence that not the best onelyonly, but euen those which are not the verie worst, who with religion and conscience, p. 534hauehave put off all forehead and humanitie, may beginne to feare and stand in awe of him, which course seemeth to be closely commended to Titus: So was Timothie commanded to free his youth from contempt, 1. Tim. 4.12. Let no man despise thy youth: but how shall hee effect this? the next words shewe vsus, But become vntounto them which beleeue an example in word, in conuersation, in louelove, in spirit, in faith, in purenesse.

Hauing spoken before of teaching, exhortation, and reproofe in their seuerall places;see cap. 1.9. we will onelyonly note in this former part, what it is that the minister is tyed vntounto in his teaching, exhortation, and reproofes, and in the performance of euerie part of his ministeriall office: namely, vntounto the word. These things, saith our Apostle: for this purpose hath the Lord in great wisedome furnished the Scriptures to make the man of God able both to teach, instruct, and improoue, so as he neede goe no further to seeke for profitable things.…. Tim. 3.16. Which teacheth such as will stand in Gods counsell,All proofes & reproofes must be fetched frō the Scriptures. to fetch from hence all their doctrines, all their proofes, all their exhortations, and all their reproofes; for so shall they be iust, so shall they be powerfull to worke a worke of edification, and so shall they be vnresistable in the consciences of men. These things if men would tie themselues vntounto, they should encrease men with the encreasings of God in spirituall wisedome, watchfulnesse, and the feare of God. Then should we not meet with so many pretors for sinne and libertie to the flesh, straining their wittes to legitimate bastardly broods of opinions, which the Scripture neuer acknowledged hers. Nor so many who in their reproofes glad the hearts of the impenitent, and make heauie the hearts of those to whom the Lord hath spoken peace; who strike at the best things and men; and so as soone as euer they hauehave deliuered a truth in thesi, least they should leaue it while it is true, misapply it in the hypothesis; girding at godlinesse as too much scrupulositie and precisenesse; accounting conscience an hypocrite, and the feare of God dissembling before men.

Hence are discouered as sinnefull, all reproofes of sinne by iesting, enterluding, and stage representations, in which fooles make a mocke of sinne, and open a publike schoole of all lewdnesse and iniquitie; and if any deuill or sinne be cast out there, it is by Belzebub the Prince of the deuils. Further, all reproofes by satyrizing, and by slanderous libells, and secret calumniations (all which commonly wrecke themselues rather vponupon the persons then sinnes of men) are here reprooued: which although they be indeede sharpe and biting meanes, yet hath the Lord appointed fitter and sharper arrowes to smite his enemies withall, euen sound and sufficient conuictions out of the word, which is able to wound and daunt kings themselues: and prescribed them also to be publikely drawne, and shot in such graue, reuerent, and seemely sort, as is befitting, 1. both the p. 535persons and calling of the reproouer. 2. the things themselues which are weightie and serious: as also 3. the presence of God and his congregation, whose matters are debated, and whose sentence against sinne is in denouncing and executing. Small wisedome therefore it is, for men in these cases of the saluation and damnation of men, to suffer their wits to play vponupon sinne so lightly and iestingly as becommeth rather some vaine spectacle, or professed iester; then either the errand of the Lord, or a messenger from the Lord of hosts.

The second point, is the manner of deliuering doctrine, exhortation, and reproofe with all authoritie.

Doctr. The word of God must be deliuered in such manner as the maiestie and authoritie of it be still reserued vntounto it,The word must be so handled as the authoritie of it be preserued. Reas. 1. Pet. 4.11. If any man speake, let him speake as the word of God; and the embassadors of Christ, must speake his message euen as himselfe would vtter it. 2. The soule of the word is the presence of the spirit, which euerie Minister must 1striue to make demonstration of, for else it is but a dead letter or sound: it 2is the spirit that quickeneth it and maketh it liuely and mightie in operation, it is not the demonstration of the person, nor manifestation of the man that getteth authoritie to the word; but when out of good conscience a man faithfully striueth to make it appeare to the consciences of others, that not he, but the spirit of God speaketh in him; that when simple men shall perceiue the secrets of their hearts made manifest, they may fall on their faces, and worship God, saying, God is in this man indeede. 1. Cor. 14.25.1 Cor 14:253. The Prophets and Apostles hauehave gone before vsus, as presidents in this behalfe, 3Micha. 3.8. I am full of power by the spirit of the Lord, and of iudgment, and of strength to declare Iacob his sinne, and Israel his transgression. Before Isai was sent on his message, his lippes were touched with an hote coale from the altar. Isa. 6.6.Isa 6:6The Apostles accordingly were not sent to witnes of Christ, vntill the spirit had descended vponupon them, and that in the forme of fierie tongues; to signifie that themselues beeing kindled with zeale and feruencie in the Lords businesse, they should also by their doctrine enflame others, and that their speech should not light any where, but it should kindle and enflame the hearts of the hearets. But the most perfect patterne of imitation herein we hauehave in the cheife doctor of his Church, who not onelyonly after his resurrection could and did make the hearts of the disciples burne within them, euen in his ordinarie talke; but all the time of his humilitie it is truely verified of his whole doctrine, Matth. 7.Matt 7that he taught with authoritie, and not as the Scribes. Indeed neuer man spake so, nor can speake, by the confession of his verie enemies: for neuer man spake so in his owne name, verily, I say vntounto you: neuer man confirmed his speaches with such powerfull and proper miracles: neuer man spake p. 536with such peculiar grace, zeale, libertie and command of the spirit in the conscience: but yet all his Ministers are to imitate him in zeale, in power, in libertie of speach and spirit, for the glorie of God, and come as neere this copie as they can.

Vse. Ministers must take heede of coldnes in their ministerie, of liueles and spiritles preaching, of powerlesse and a frozen manner of deliuering the word, alwaies preseruing a fire of zeale and conscience in themselues; mettals we knowe will not worke without fire; no more will the steely and stonie heart of man, melt or soften without the spirituall fire taken from the altar. And yet here I must not be vnderstood as condemning all coolenesse, or moderation of speach; for doctrine may be ponderous and weightie, where the speach is calme and treatable, still waters often runne the deepest;Prov. 17.27.Prov 17:27 and Salomon saith, that a man of knowledge spareth his words, but yet it followeth, that he must be of an excellent spirit: so there must of necessitie be at the least a soft fire in these distillatiōs. But the thing iustly condemned is, when men by their owne default, beeing giuen ouer either to pride, sensualitie, or worldlynesse, hauehave benummed their spirits, and are become frozen, without power or life in their ministerie, and so bring forth their doctrine, as many women doe their children, stil-borne; teaching as the Scribes onelyonly of forme without zeale, or conscience, or experience of that they speake. And before I leaue this point, it must be knowne, that whereas I require heate and authoritie in the deliuerie of the word, that therefore euerie heate should be warrantable: for some is iustly condemned, as. 1. all heate of humane affection, proceeding from perturbation and passion. 2. all inconsiderate heate of youth. 3. all heate not well guided (although in good men full of godly affections) but suffered to boyle ouer so farre, as a man looseth his memorie, and interrupteth his doctrine and whole discourse.

2. A flattring Ministrie is an enemie to this authoritie, for when a Minister must sing placebo, and such sweet songs, it is impossible for him not to betraie the truth.

3. To withstand this authoritie, or to weaken it, is a fearefull sin, whether in high or low; and the Lord will not suffer his messengers feet to be cut off.

4. Hearers must, 1. pray for their Teachers, that they may deliuer the word with authoritie, with boldnesse, and with open mouth, Ephes. 6.19. Coloss. 4.4. 2. Not deeme this authoritie in Ministers, humor, or anger, or bitternes, and much lesse madnesse, with Festus: and least of all to cast them in prison,Act. 26.Acts 26 as men rauing, as Ieremie was, cap. 29.26. 3. Not to refuse to yeeld subiection vnderunder this authoritie, nor be angrie when it beateth down some practise which they are loth to part with: seeing p. 537it is iust with God, to reprobate & put out the light of such, as refuse the conuiction of the light offred.

The third and last precept of this Chapter and verse,A grieuous sin to despise Gods ministers. R…as…s. Let no man despise thee, teacheth two things. First, how people and hearers should entertaine the Ministers sent them of God, seeing they cannot without great sinne despise them; for seeing the Lord, who could by himselfe 1worke the saluation of men, yet is pleased to vse as his helpers herein weake and base men, whom he assumeth into fellowship with himselfe, to become coworkers with him, although not in the act of conuersion,2. Cor. 3.9.2 Cor 3:9 yet in the Ministrie of it: who dare despise such whom the Lord so farre honoureth? and therefore calleth them his white horses: horses,Rev. 6.2.Rev 6:2 in that he vseth them in his battailes against sinne, Satan, the world, and wicked ones; and white, for the puritie of their doctrine, and integritie of their liues: yea his Angels, Rev. 1.20.Rev 1:20namely such as by whom he reuealeth his good pleasure vntounto vsus: and his owne voyce, by whom he beseecheth men to be reconciled. Secondly, how carefull is the Lord to preserue his Ministers 2from contempt, when he affirmeth, that such as despise them, despise himselfe that sent them. In which sence we read that the posteritie of Caine, contemning the preaching of Noah, dispised and contended against Gods spirit: so Israel murmuring against Moses and Aaron, Moses saith, he hath heard your murmurings against the Lord: Exod. 16.7.Exod 16:7for what are we that yee hauehave murmured against vsus. Thirdly, how vnnaturall a part 3were it for children to despise their Fathers: and what seueritie hath the Lord shewed against it in his law? but godly Ministers are the Fathers of their people, I am your Father, saith Paul: and Onesimus, yea and Titus here begotten by him vntounto the faith, he calleth his sonnes. Let no cursed Cham presume to scorne them, which is not so hurtfull to them, as dangerous to themselues, beeing the next way to bring themselues vnderunder the curse. On the contrarie, let the naturall children of the Church, 1. know them, 1. Thess. 5.12. that is, both in heart accknowledge them the Ministers of Christ, and in affection, louelove them as his Ministers, accounting their feete bewtifull: 2. render them double honour, 1. Tim. 5.17. in which precept the holy Ghost hath made, 1. reuerence, 2. obedience, 3. thankfulnes, 4. comfortable maintenance, their due from their people.

Secondly, Ministers are hence taught so to order their liues and doctrine, as they lay not their pers…ns open to reproach, nor prostitute their authoritie vntounto contempt, and so loose it both from themselues and others. For this is the way for Ministers to winne authoritie and reuerence in the hearts of men, by their liues and doctrine,1. Pet. 5.3.1 Pet 5:3 to become examples vntounto the flocke: And thus shining in the puritie of doctrine and conuersation, p. 538they shew themselues starres in the right hand of Christ. The point beeing formerly prooued,Rev. 1.16.Rev 1:16 we will only note a threefold vse of it.

First, to confute the Popish teachers, who hauehave deuised another way to free themselues from the contempt of the laytie; namely, by inuesting their Bishops and clergie into ciuill authoritie and Magistracie: by furnishing them with wealth and abundance, yea superfluitie of state, and pompe: by distinguishing them from other men by strange fashions of apparell, miters, crosyer staues, rings, and bables; that if Titus had bin such a Bishop, this had beene a needlesse precept, for who durst hauehave despised him, but he should soone hauehave heard of him. But the word teacheth, that it is no politicke deuise that maintaineth the estimation of a Minister, or Ministrie; but the holy carriage both of the doctrine and liues of the Ministers: euen as the Apostle also speaketh of Deacons, that by ministring well, 1. Tim. 3.13.1 Tim 3:13they get themselues a good degree, and great libertie in the faith.

Secondly, this ground laieth heauie things to the charge of the idol-ministerie, who for any gifts for teaching, are many of them inferiour to boyes and girles of seauen yeares old: and wofull it is to thinke, how many places are serued, or starued rather with Ieroboams priests, who were raked out of the basest of men, the iust subiects of reproach and contempt: And others the sonnes of Eli, who by the wickednesse, and dissolutnes of their courses, not only stinke themselues, but make the seruice, and worship, and word of God, to be abhorred: men mistake their marke, when they say, that it is often preaching which maketh it dispised; but because it is so often preached by such leud men, it looseth the grace and power of it in the hearts of men.

Thirdly, when men thus teach, and thus liue purely and innocently, and yet are despised, let them not thing it strange, nor be discouraged; for they hauehave done their dutie, and taken the right course to get reuerence and authoritie: Let men at their perill now despise them, the Lord will not refuse to honour them; and if they cannot in earth, yet are they sure to shine in heauen.

And thus by the assistance of God, hauehave we absolued this second Chapter, to him be therefore praise for ouer. Amen.