A commentarie vpon the Epistle of S. Paul written to Titus. Preached in Cambridge by Thomas Taylor, and now published for the further vse of the Church of God. With three short tables in the end for the easier finding of 1. doctrines, 2. obseruations, 3. questions contained in the same
So soone as the Apostles had planted any Church of God, by sowing the good seede of the word, fetched out of Gods owne garners in the field of the world;
So soon as the Apostles had planted any Church of God, by sowing the good seed of the word, fetched out of God's own garners in the field of the world;
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the malitious man sent his seruants to sow tares in the same field, which sprouted vp suddenly into the blade and eare, to the choking of the good husbandmans good seede.
the malicious man sent his Servants to sow tares in the same field, which sprouted up suddenly into the blade and ear, to the choking of the good husbandman's good seed.
and seeing Satans subtilties incessantly breaking out in his seducing instruments, teachers of lies, and false Apostles, to the annoyance of the Church;
and seeing Satan subtleties incessantly breaking out in his seducing Instruments, Teachers of lies, and false Apostles, to the annoyance of the Church;
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were constrained with a second hand to stablish their first worke, and with no lesse labour to vphold and repaire that house and building of God, which like good master-builders they had formerly reared and erected.
were constrained with a second hand to establish their First work, and with no less labour to uphold and repair that house and building of God, which like good master-builders they had formerly reared and erected.
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And therefore no sooner was Paul departed hence (although he left Titus behind him to further the worke) but Satan thrusteth in corrupt teachers, some erronious in doctrine, others in life, scandalous; both of them exceeding infectious:
And Therefore no sooner was Paul departed hence (although he left Titus behind him to further the work) but Satan thrusts in corrupt Teachers, Some erroneous in Doctrine, Others in life, scandalous; both of them exceeding infectious:
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Our Apostle therefore wrote this Epistle to Titus, 1. that he might authorize and backe him in his Ministerie against such as might otherwise carrie themselues contemptuously towards him. 2. That he might direct him in redressing and repressing such disorders as beganne to preuaile:
Our Apostle Therefore wrote this Epistle to Titus, 1. that he might authorise and back him in his Ministry against such as might otherwise carry themselves contemptuously towards him. 2. That he might Direct him in redressing and repressing such disorders as began to prevail:
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and •ow to be contentious, then how to content themselues with the simple truth: and so shutteth the Epistle with some personall matters, and the Apostolicall salutation.
and •ow to be contentious, then how to content themselves with the simple truth: and so shutteth the Epistle with Some personal matters, and the Apostolical salutation.
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IN these foure verses containing the salutation, which is the exordium, or first part of the Epistle, we haue two things to consider: 1. The persons, 1. saluting: 2. saluted. 2. The forme of the salutation it selfe.
IN these foure Verses containing the salutation, which is the exordium, or First part of the Epistle, we have two things to Consider: 1. The Persons, 1. saluting: 2. saluted. 2. The Form of the salutation it self.
The person saluting, is described, 1. by his name, Paul. 2. by his office: 1. more generall, a seruant of God: 2. more speciall, and an Apostle of Iesus Christ:
The person saluting, is described, 1. by his name, Paul. 2. by his office: 1. more general, a servant of God: 2. more special, and an Apostle of Iesus christ:
which is further enlarged by the ende of it, namely, either to preach the faith of Gods Elect (as the Geneva translation hath it) or rather hereby to bring the Elect vnto the faith;
which is further enlarged by the end of it, namely, either to preach the faith of God's Elect (as the Geneva Translation hath it) or rather hereby to bring the Elect unto the faith;
for we read that he was thus called before we read of the others conuersion, Act. 13.9. neither of that father who thought he was called Paulus, quasi parvulus Christi, vpon his conuersion:
for we read that he was thus called before we read of the Others conversion, Act. 13.9. neither of that father who Thought he was called Paulus, quasi Parvulus Christ, upon his conversion:
But the simple and receiued truth is this, That beeing called to Apostleship, and ordained to be the teacher of the Gentiles in faith and veritie, he was presently to giue ouer his Apostleship among the Hebrewes:
But the simple and received truth is this, That being called to Apostleship, and ordained to be the teacher of the Gentiles in faith and verity, he was presently to give over his Apostleship among the Hebrews:
and vndertaking his office among the Gentiles, he also taketh vp this name, more familiar vnto them, whereby he would giue them to know, that he was now appropriated and after a sort, dedicated vnto the seruice of their faith.
and undertaking his office among the Gentiles, he also Takes up this name, more familiar unto them, whereby he would give them to know, that he was now appropriated and After a sort, dedicated unto the service of their faith.
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And this truth seemeth to be grounded in Act. 13. for before he and Barnabas were separated vnto this worke of the Lord, he was euer called Saul, but after this time neuer.
And this truth seems to be grounded in Act. 13. for before he and Barnabas were separated unto this work of the Lord, he was ever called Saul, but After this time never.
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Not here to speake of the Lords owne changing of names, as in Abraham, Sarai, Israel, wherein the Lord in some new names would hide some new mysteries, according to the new occasions offered:
Not Here to speak of the lords own changing of names, as in Abraham, Sarai, Israel, wherein the Lord in Some new names would hide Some new Mysteres, according to the new occasions offered:
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yet here, these caueats must be diligently obserued. 1. it may not be done to the hurt or offence of any man (as in nicknames taken vp in scoffe or for reproach of our selues or others) but to the good of men.
yet Here, these caveats must be diligently observed. 1. it may not be done to the hurt or offence of any man (as in nicknames taken up in scoff or for reproach of our selves or Others) but to the good of men.
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as many fellons, and Iesuiticall fugitiues vse it. 3. some good ende must euer be propounded in it, wherein God may be more glorified, and men edified.
as many felons, and Jesuitical fugitives use it. 3. Some good end must ever be propounded in it, wherein God may be more glorified, and men edified.
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Thus haue sundrie godly men changed their names in their writings, to preuent preiudiciall thoughts taken vp against their persons, that the truth might more prosperously spread it selfe.
Thus have sundry godly men changed their names in their writings, to prevent prejudicial thoughts taken up against their Persons, that the truth might more prosperously spread it self.
some of Angels, as Gabriel, Michael, &c. some of vertues, as Grace, Faith, Mercie, Patience, &c. The latter beeing in defect, giue the names of heathen men,
Some of Angels, as Gabriel, Michael, etc. Some of Virtues, as Grace, Faith, Mercy, Patience, etc. The latter being in defect, give the names of heathen men,
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The second question is, Why this name is here prefixed? Ans. There be three especiall vses of setting mens names vnto divine writings. 1. to shew that men were called of God vnto that worke. 2. that they were readie to iustifie and stand to that they had written. 3. to preuent the mischiefe of forging writings,
The second question is, Why this name is Here prefixed? Ans. There be three especial uses of setting men's names unto divine writings. 1. to show that men were called of God unto that work. 2. that they were ready to justify and stand to that they had written. 3. to prevent the mischief of forging writings,
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as himselfe witnesseth, 2. Thess. 3.17. The salutation of me Paul with my owne hand, which is the token in euery Epistle. Coloss. 4.18. The salutation by the hand of me Paul.
as himself Witnesseth, 2. Thess 3.17. The salutation of me Paul with my own hand, which is the token in every Epistle. Coloss. 4.18. The salutation by the hand of me Paul.
And both these, partly to shew his calling which was so strange and extraordinarie to be from God, Gal. 1.1. Paul an Apostle, not of men, neither by man, but by Iesus Christ:
And both these, partly to show his calling which was so strange and extraordinary to be from God, Gal. 1.1. Paul an Apostle, not of men, neither by man, but by Iesus christ:
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As in the last place to preuent that mischiefe which was euen then inuented, 2. Thess. 2.2. Be not suddenly mooued, nor troubled by spirit, by word, or letter, as though it were from vs:
As in the last place to prevent that mischief which was even then invented, 2. Thess 2.2. Be not suddenly moved, nor troubled by Spirit, by word, or Letter, as though it were from us:
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nor profit to the Church, but danger and hurt to the partie himselfe: which case holdeth firme so long as he writeth generall truths, and not personall:
nor profit to the Church, but danger and hurt to the party himself: which case holds firm so long as he Writeth general truths, and not personal:
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for els it may prooue an hurtfull slander. 2. When the high estimation and account of the penman in the Church, may cause the truth to be receiued not for it selfe,
for Else it may prove an hurtful slander. 2. When the high estimation and account of the penman in the Church, may cause the truth to be received not for it self,
but for the writer. 3. Whē the contempt of the writer, through the corruption of the people, shall on the other hand preiudice the truth, that it shall haue none,
but for the writer. 3. When the contempt of the writer, through the corruption of the people, shall on the other hand prejudice the truth, that it shall have none,
as many of the Psalmes, bookes of Chronicles, &c. the authors of which the spirit of God hath not discouered) the Epistle to the Hebrewes (generally by the learned thought to be Pauls) wanteth both the name, superscription,
as many of the Psalms, books of Chronicles, etc. the Authors of which the Spirit of God hath not discovered) the Epistle to the Hebrews (generally by the learned Thought to be Paul's) Wants both the name, superscription,
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A seruant of God ] This is a title which all the Apostles delight in; for thus also Peter, Iames, Iude, in the beginning of their Epistles, stiled themselues:
A servant of God ] This is a title which all the Apostles delight in; for thus also Peter, James, Iude, in the beginning of their Epistles, styled themselves:
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which is not to be vnderstood in a generall sense, as Reu. 7.3. for thus not onely they, but all Christians, nay more, all creatures (euen the worst) are some way seruiceable vnto God in executing his will:
which is not to be understood in a general sense, as Reu. 7.3. for thus not only they, but all Christians, nay more, all creatures (even the worst) Are Some Way serviceable unto God in executing his will:
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but it here specially respecteth that office and function to which they were set a part, expressed more particularly in the next words, and an Apostle.
but it Here specially respecteth that office and function to which they were Set a part, expressed more particularly in the next words, and an Apostle.
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Doctr. This beeing the first title whereby the Apostle would get himselfe authoritie, teacheth, That the very name of a seruant of God, is full of honour and authoritie.
Doctrine This being the First title whereby the Apostle would get himself Authority, Teaches, That the very name of a servant of God, is full of honour and Authority.
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The Apostle comparing the glorie of Christ with the glorie of the Angels, Heb. 1.14. advanceth them as farre as possibly he can, that Christ his glorie beeing so much more excellent then theirs there described, might be most highly exalted;
The Apostle comparing the glory of christ with the glory of the Angels, Hebrew 1.14. Advanceth them as Far as possibly he can, that christ his glory being so much more excellent then theirs there described, might be most highly exalted;
The Apostle Paul when he would prouoke himselfe to magnifie the free mercie of God toward himselfe, maketh this the ground of his glorie and reioycing, that God had counted him faithfull, and put him in his seruice.
The Apostle Paul when he would provoke himself to magnify the free mercy of God towards himself, makes this the ground of his glory and rejoicing, that God had counted him faithful, and put him in his service.
they are in way of thankefulnesse more straightly bound to two maine duties, 1. diligence. 2. thankefulnesse. First diligence, in wholly giuing vp themselues and strength in the dispatching of their masters businesse, whose now wholly they are:
they Are in Way of thankfulness more straightly bound to two main duties, 1. diligence. 2. thankfulness. First diligence, in wholly giving up themselves and strength in the dispatching of their Masters business, whose now wholly they Are:
so as now they may not seeke or serue themselues, but take themselues to be (as the ciuill law calleth seruants) NONLATINALPHABET, such as sustaine no person,
so as now they may not seek or serve themselves, but take themselves to be (as the civil law calls Servants), such as sustain no person,
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as, 1. this master hath most absolute power of life and death ouer his seruants. 2. his eie is euer ouer them, which prouoketh euen eie-pleasers to quicknesse. 3. the fruit of diligence is the sauing of our selues and others. 4. blessed shall that seruant be whom the master shall finde so doing. 5. without this thou shalt become the vnprofitable seruant, that shall be bound hand and foote, and cast into hell:
as, 1. this master hath most absolute power of life and death over his Servants. 2. his eye is ever over them, which provoketh even eie-pleasers to quickness. 3. the fruit of diligence is the Saving of our selves and Others. 4. blessed shall that servant be whom the master shall find so doing. 5. without this thou shalt become the unprofitable servant, that shall be bound hand and foot, and cast into hell:
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one poore and contemptible Dauid, who is as good as his word, when he saith, Thy seruant will goe and fight with the Philistim, v. 32. brings the businesse more happily forward,
one poor and contemptible David, who is as good as his word, when he Says, Thy servant will go and fight with the Philistim, v. 32. brings the business more happily forward,
Gehezi runnes after Naaman for talents of gold, and change of raiment, and saith, his master sent him. 2. In seeking to please and approoue himselfe vnto his master, and not to other men.
Gehazi runs After Naaman for Talents of gold, and change of raiment, and Says, his master sent him. 2. In seeking to please and approve himself unto his master, and not to other men.
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Thus was Moses faithfull, but as a seruant in all the house of God: nay Christ himselfe is herein preferred, Heb. 3.2. that he was faithfull to him that appointed him.
Thus was Moses faithful, but as a servant in all the house of God: nay christ himself is herein preferred, Hebrew 3.2. that he was faithful to him that appointed him.
who preached onely what they had heard and seene of Christ, and deliuered onely what they had receiued: and this must be the faithfulnesse of vs their successors, the Pastors and teachers to the ende of the world.
who preached only what they had herd and seen of christ, and Delivered only what they had received: and this must be the faithfulness of us their Successors, the Pastors and Teachers to the end of the world.
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a farre more foreceable argument to bind vs vnto God, then that of the Apostle to binde seruants to faithfull seruice of beleeuing masters. And lastly,
a Far more foreceable argument to bind us unto God, then that of the Apostle to bind Servants to faithful service of believing Masters. And lastly,
I meane not onely the Clergie of Rome (who haue beene as faithfull to Christ, as Zimri was vnto Elah, ) in teaching doctrines and precepts tending to the advancing of their owne estate, the enriching of that seate, the decking of that whore of Babylon, the pulling downe of the kingdome of Christ,
I mean not only the Clergy of Rome (who have been as faithful to christ, as Zimri was unto Elah,) in teaching doctrines and Precepts tending to the advancing of their own estate, the enriching of that seat, the decking of that whore of Babylon, the pulling down of the Kingdom of christ,
how can Christ be acknowledged the onely Lord and husband of his Church? But also pittie it is that euen of Protestant ministers, not a fewe may bee charged with Demas his sinne, in embracing this present world:
how can christ be acknowledged the only Lord and husband of his Church? But also pity it is that even of Protestant Ministers, not a few may be charged with Demas his sin, in embracing this present world:
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Vse. 2. This doctrine ministreth comfort vnto those, that are faithful in their ministerie, whom, howsoeuer the world esteemeth of them, their Lord highly respecteth, admitteth them into his priuie Counsels,
Use. 2. This Doctrine Ministereth Comfort unto those, that Are faithful in their Ministry, whom, howsoever the world esteems of them, their Lord highly respecteth, admitteth them into his privy Counsels,
hence are ministers called starres in the right hand of Christ, not onely because he disposeth of them here and there according as he pleaseth, but also to note their safetie and securitie;
hence Are Ministers called Stars in the right hand of christ, not only Because he Disposeth of them Here and there according as he Pleases, but also to note their safety and security;
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and they performing their dutie faithfully, loose no labour, although Israel be not gathered, but are a sweete sauour vnto God euen in those that perish.
and they performing their duty faithfully, lose no labour, although Israel be not gathered, but Are a sweet savour unto God even in those that perish.
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and if Micha resolue of faithfulnesse, saying, as the Lord liueth, what soeuer the Lord saith, be it good or euill, that will I speake: why should he be hated,
and if Micah resolve of faithfulness, saying, as the Lord lives, what soever the Lord Says, be it good or evil, that will I speak: why should he be hated,
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and fed with bread and water of affliction ? Is it not a reasonable plea and full of pacification in Ciuill messages? I pray you be not angrie with mee, I am but a seruant.
and fed with bred and water of affliction? Is it not a reasonable plea and full of pacification in Civil messages? I pray you be not angry with me, I am but a servant.
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Nay this consideration should not only bind men to peace, from touching and doing the Lords Prophets harme: but also vrge them to haue them in exceeding honour, at least for the workes sake, which is the Lords, who therefore acknowledgeth them co-workers with himselfe.
Nay this consideration should not only bind men to peace, from touching and doing the lords prophets harm: but also urge them to have them in exceeding honour, At least for the works sake, which is the lords, who Therefore acknowledgeth them coworkers with himself.
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and sheweth that his imployment was in the most serious busines of the Church, next vnder Christ, who had furnished him with an embassage for the reconciling of men vnto God;
and shows that his employment was in the most serious business of the Church, next under christ, who had furnished him with an Embassy for the reconciling of men unto God;
1. That he was an Apostle, appeareth by three properties agreeable only vnto Apostles. First, hee was immediatly called by Christs owne mouth, Act. 9.5.6. I am Iesus, arise:
1. That he was an Apostle, appears by three properties agreeable only unto Apostles. First, he was immediately called by Christ own Mouth, Act. 9.5.6. I am Iesus, arise:
yet by reuelation, and beeing now glorified; which was of his farre more speciall grace: once in the way to Damascus, Act. 9.17. and another time in the Temple he saw Christ appearing to him, wishing him to make hast out of the Cittie.
yet by Revelation, and being now glorified; which was of his Far more special grace: once in the Way to Damascus, Act. 9.17. and Another time in the Temple he saw christ appearing to him, wishing him to make haste out of the city.
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True it is that beeing brought vp at Tarsus, he was first instructed in humane literature and knowledge, that he was able vpon occasion to cite the testimonies of sundrie Heathen Poets;
True it is that being brought up At Tarsus, he was First instructed in humane literature and knowledge, that he was able upon occasion to Cite the testimonies of sundry Heathen Poets;
This knowledge was too high for him to hammer out by his owne studie, God himselfe shewed it him by reuelation. Eph. 3.3. Thirdly, he was not now tied to any one certaine place, but was called to carrie the name of Christ among the Gentiles: and to confirme this, we read more of Pauls trauels then of all the Apostles besides put together:
This knowledge was too high for him to hammer out by his own study, God himself showed it him by Revelation. Ephesians 3.3. Thirdly, he was not now tied to any one certain place, but was called to carry the name of christ among the Gentiles: and to confirm this, we read more of Paul's travels then of all the Apostles beside put together:
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Doctr. The Apostle by ioyning these two together, a seruant and Apostle, teacheth vs, that the chiefest offices in the Church are for the seruice of it.
Doctrine The Apostle by joining these two together, a servant and Apostle, Teaches us, that the chiefest Offices in the Church Are for the service of it.
2. Wouldest thou know what ambition Christ hath permitted vnto his Ministers? it is euen this, that he that would be chiefe of all, should become seruant of all ▪ not as that man of sinne, the sonne of perdition, who while he calls himselfe the seruant of all the seruants of God, exalteth himselfe not only aboue all his brethren,
2. Wouldst thou know what ambition christ hath permitted unto his Ministers? it is even this, that he that would be chief of all, should become servant of all ▪ not as that man of sin, the son of perdition, who while he calls himself the servant of all the Servants of God, Exalteth himself not only above all his brothers,
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If any then be of the spirit of Zebedeus his sons, that desire to sit at the right and left hand of Christ in this his kingdome, here is the most compendious way to rise to his thoughts:
If any then be of the Spirit of Zebedee his Sons, that desire to fit At the right and left hand of christ in this his Kingdom, Here is the most compendious Way to rise to his thoughts:
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the preposition NONLATINALPHABET put for NONLATINALPHABET, which aboue other expositions I receiue, because the same Apostle leadeth vnto it, 2. Tim. 1.1. Paul an Apostle, NONLATINALPHABET, according to the promise of life, that is, to declare the life promised in Christ.
the preposition put for, which above other expositions I receive, Because the same Apostle leads unto it, 2. Tim. 1.1. Paul an Apostle,, according to the promise of life, that is, to declare the life promised in christ.
It is true in this inscription (if in any other) which Beza obserueth of all Pauls inscriptions, that in some one word or other he vseth to cōprise the whole scope of the Epistle,
It is true in this inscription (if in any other) which Beza observeth of all Paul's inscriptions, that in Some one word or other he uses to comprise the Whole scope of the Epistle,
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yea the whole summe of the Gospel ▪ but in this, in many words, yea many verses, he enlargeth that which in others he breifely contracteth and therefore as he wisheth not to passe ouer the inscriptions too lightly (as which containe matter sufficient •o oppose against all seducers) so may we not without great ouersight,
yea the Whole sum of the Gospel ▪ but in this, in many words, yea many Verses, he enlarges that which in Others he briefly contracteth and Therefore as he wishes not to pass over the inscriptions too lightly (as which contain matter sufficient •o oppose against all seducers) so may we not without great oversight,
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These words which set open the gate to passe vs into such a fai•e feild, containe three conclusions to be opened. 1. That God hath some 〈 ◊ 〉 are elect & chosen,
These words which Set open the gate to pass us into such a fai•e field, contain three conclusions to be opened. 1. That God hath Some 〈 ◊ 〉 Are elect & chosen,
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and others are not. 2. That these elect haue a speciall faith, distinct by themselues. 3. That this peculiar faith is wrought in them by the Ministerie of the word. For the first:
and Others Are not. 2. That these elect have a special faith, distinct by themselves. 3. That this peculiar faith is wrought in them by the Ministry of the word. For the First:
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Men may be called the elect of God three waies. •. In respect of some temporall function or Ministerie to which the Lord hath designed them: Iob. 6.70.
Men may be called the elect of God three ways. •. In respect of Some temporal function or Ministry to which the Lord hath designed them: Job 6.70.
And thus although all Israel was not chosen to life eternall, yet in regard of the meanes they were called an elect people. And thus whosoeuer giue their names to Christ,
And thus although all Israel was not chosen to life Eternal, yet in regard of the means they were called an elect people. And thus whosoever give their names to christ,
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and are set into him by Baptisme, may be called elect in this more general acceptation of the word. 3. In respect of that eternall election of God, which is according to grace;
and Are Set into him by Baptism, may be called elect in this more general acceptation of the word. 3. In respect of that Eternal election of God, which is according to grace;
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whereby of his good pleasure he chooseth from all eternitie, out of all sorts of men, some to the certaine fruition and fellowship of life eternall, and saluation by Christ.
whereby of his good pleasure he chooses from all eternity, out of all sorts of men, Some to the certain fruition and fellowship of life Eternal, and salvation by christ.
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and will of God. 2. they are chosen of his good pleasure, euen before they haue done good or euill. 3. and they are chosen to the certeine fruition of life eternall, as beeing immutably elected.
and will of God. 2. they Are chosen of his good pleasure, even before they have done good or evil. 3. and they Are chosen to the certain fruition of life Eternal, as being immutably elected.
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For although many of both the former sorts might fall away, and manifest their reprobation, as Iudas, and such as the Apostle Iohn speaketh off, They went out from vs,
For although many of both the former sorts might fallen away, and manifest their reprobation, as Iudas, and such as the Apostle John speaks off, They went out from us,
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Obiect. It will be here alleadged, that seeing there is not acceptation of persons with God, Rom. 2.11. he cannot more accept one to saluation then another;
Object. It will be Here alleged, that seeing there is not acceptation of Persons with God, Rom. 2.11. he cannot more accept one to salvation then Another;
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or if he do, how shall it not be most vnequall, that those who are equall, should not be equally delt withall? Ans. The word NONLATINALPHABET, translated person, signifieth not the substance of a man,
or if he do, how shall it not be most unequal, that those who Are equal, should not be equally dealt withal? Ans. The word, translated person, signifies not the substance of a man,
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that he should deale with one man thus, or with another otherwise? or who hath spoiled him of his soueraigntie ouer his creatures? If thou canst not sound this depth of the riches of this wisedome and knowledge of God, acknowledge then how vnsearcheable are his iudgements,
that he should deal with one man thus, or with Another otherwise? or who hath spoiled him of his sovereignty over his creatures? If thou Canst not found this depth of the riches of this Wisdom and knowledge of God, acknowledge then how unsearchable Are his Judgments,
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by the daily washing and purging our selues from our old sinnes; and by the studie of righteousnesse, becomming vessels of honour, prepared vnto euery good worke.
by the daily washing and purging our selves from our old Sins; and by the study of righteousness, becoming vessels of honour, prepared unto every good work.
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It is the Fathers good pleasure to reueale the things of the kingdome to • few babes, but to hide them from the most of the wise and prudent of the world.
It is the Father's good pleasure to reveal the things of the Kingdom to • few babes, but to hide them from the most of the wise and prudent of the world.
A few are giuen vnto the Sonne, and brought in due season vnto the faith, & many more are deliuered vp vnto Satan to haue the eies of their minds further blinded, that so they might iustly perish in their infidelitie.
A few Are given unto the Son, and brought in due season unto the faith, & many more Are Delivered up unto Satan to have the eyes of their minds further blinded, that so they might justly perish in their infidelity.
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he chose vs (not when we were, but) that we might be holy and vnblameable, Ephes. 1.4. that from the first to last, in our saluation all the glorie might be his:
he chosen us (not when we were, but) that we might be holy and unblameable, Ephesians 1.4. that from the First to last, in our salvation all the glory might be his:
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yea that our ioy might be more full, and our glorying in God more firme and cheerefull, he hath made it knowne vnto vs, that beeing elected, we are sure of our happinesse:
yea that our joy might be more full, and our glorying in God more firm and cheerful, he hath made it known unto us, that being elected, we Are sure of our happiness:
The second conclusion is, that the elect haue a faith by themselues, being here called the faith of Gods elect: where by faith is not meant the doctrine of faith, as Iude 3. Contend for the faith once giuen: and 1. Tim. 1.19. but rather the gift of faith, whereby we vnderstand, and imbrace that doctrine:
The second conclusion is, that the elect have a faith by themselves, being Here called the faith of God's elect: where by faith is not meant the Doctrine of faith, as Iude 3. Contend for the faith once given: and 1. Tim. 1.19. but rather the gift of faith, whereby we understand, and embrace that Doctrine:
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which in excellencie passeth both the former in three worthy properties. 1. In that here with the act of vnderstanding and assent vnto the truth, there goeth such a disposition and affection of the heart,
which in excellency passes both the former in three worthy properties. 1. In that Here with the act of understanding and assent unto the truth, there Goes such a disposition and affection of the heart,
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For besides that here it is a grace impropriate to the elect, the Sonne of God teacheth it, Ioh. 6.37. All that the Father giueth mee, shall come vnto mee:
For beside that Here it is a grace impropriate to the elect, the Son of God Teaches it, John 6.37. All that the Father gives me, shall come unto me:
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So as those that beleeue, are giuen to the Sonne to saluation. The same teacheth the Euangelist, Act. 13.48. As many as were ordained to life, beleeued: and 2. Thess. 2.13. the Apostle maketh sanctification of the spirit, and the faith of truth, two infallible notes of election.
So as those that believe, Are given to the Son to salvation. The same Teaches the Evangelist, Act. 13.48. As many as were ordained to life, believed: and 2. Thess 2.13. the Apostle makes sanctification of the Spirit, and the faith of truth, two infallible notes of election.
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All that can be here of moment obiected is, that a man cannot know certainly that he hath faith. But that is false: for Paul 2. Cor. 13.5. willing the Corinthians to examine and prooue themselues, whether they were in the faith or no, and whether Christ be in them or no:
All that can be Here of moment objected is, that a man cannot know Certainly that he hath faith. But that is false: for Paul 2. Cor. 13.5. willing the Corinthians to examine and prove themselves, whither they were in the faith or no, and whither christ be in them or not:
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because they wāt the spirit which crieth in the hearts of Gods children, abba, father. Fourthly, it hath a liuely hope accompanying it, it causeth watchfulnesse, and waiting for, yea,
Because they want the Spirit which cries in the hearts of God's children, abba, father. Fourthly, it hath a lively hope accompanying it, it Causes watchfulness, and waiting for, yea,
Secondly, we may hence gather a cause, why some beleeue, some beleeue not: it is not because some will, and some will not, whatsoeuer freewill-men presumptuously auouch:
Secondly, we may hence gather a cause, why Some believe, Some believe not: it is not Because Some will, and Some will not, whatsoever freewill-men presumptuously avouch:
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And why did not the Iewes beleeue the heauenly doctrine of Christ himselfe? the reason is giuen, Ioh. 10.26. Ye beleeue not, because ye are not my sheepe:
And why did not the Iewes believe the heavenly Doctrine of christ himself? the reason is given, John 10.26. You believe not, Because you Are not my sheep:
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most true is it here, the elect haue obtained (sauing faith) the rest are hardened ; Rom. 11.7. The third conclusion is, that this peculiar faith of the elect is ordinarily wrought in them, by the ministrie of the word;
most true is it Here, the elect have obtained (Saving faith) the rest Are hardened; Rom. 11.7. The third conclusion is, that this peculiar faith of the elect is ordinarily wrought in them, by the Ministry of the word;
this beeing noted here, that the end of the ministrie is to bring the elect vnto the faith, Iob. 33.23. If there be a messenger, or interpreter, one of a thousand to declare to man his righteousnesse:
this being noted Here, that the end of the Ministry is to bring the elect unto the faith, Job 33.23. If there be a Messenger, or interpreter, one of a thousand to declare to man his righteousness:
to this purpose is it that Paul affirmeth of the great mysterie of Godlinesse, that it must first be preached vnto the Gentiles, and then beleeued on in the world.
to this purpose is it that Paul Affirmeth of the great mystery of Godliness, that it must First be preached unto the Gentiles, and then believed on in the world.
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Which iustly reprehendeth such, as (forgetting themselues, their dutie and people) out of the pride of their hearts, busie themselues in finding out obscure and darke mysteries, tying hard knots to vntie them againe:
Which justly reprehendeth such, as (forgetting themselves, their duty and people) out of the pride of their hearts, busy themselves in finding out Obscure and dark Mysteres, tying hard knots to untie them again:
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let this meanes be despised, nothing in heauen or earth can do thee good: fast, pray, afflict thy soule, forget not to distribute, doe all the good thou canst;
let this means be despised, nothing in heaven or earth can do thee good: fast, pray, afflict thy soul, forget not to distribute, do all the good thou Canst;
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for what is Paul? what is Apollos? what is the minister (be he neuer so choise and excellent) except he be the Minister of thy faith? and so what is the ministerie to thee,
for what is Paul? what is Apollos? what is the minister (be he never so choice and excellent) except he be the Minister of thy faith? and so what is the Ministry to thee,
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Howsoeuer many are in some things bettered by the ministerie, yet very fewe haue attained this principall ende of it, which is to put men in possession of true faith, and by it of saluation.
Howsoever many Are in Some things bettered by the Ministry, yet very few have attained this principal end of it, which is to put men in possession of true faith, and by it of salvation.
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for it is not to bring forth by his trauell any blind perswasion of faith, which (beeing too naturall to men, would rise of it selfe fast enough, without any such manuring:
for it is not to bring forth by his travel any blind persuasion of faith, which (being too natural to men, would rise of it self fast enough, without any such manuring:
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Whence it is, that the Apostles often stile it by the word of truth, as, Eph. 1.13. After ye heard the word of truth, euen the Gospel of your saluation: and, Coloss. 1.5. For the hopes sake whereof ye haue heard before by the word of truth, which is the Gospel.
Whence it is, that the Apostles often style it by the word of truth, as, Ephesians 1.13. After you herd the word of truth, even the Gospel of your salvation: and, Coloss. 1.5. For the hope's sake whereof you have herd before by the word of truth, which is the Gospel.
and vnbeleeuers shall as surely meete with condemnation, seeing hereby they are condemned alreadie. 3. Not to haue this truth seated in our hearts, is a fearefull case;
and unbelievers shall as surely meet with condemnation, seeing hereby they Are condemned already. 3. Not to have this truth seated in our hearts, is a fearful case;
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for it argueth a man to be giuen vp to error and delusion. 2. To doubt of any part of it, is to giue a lie to all the rest. 3. To seeke for saluation out of it,
for it argue a man to be given up to error and delusion. 2. To doubt of any part of it, is to give a lie to all the rest. 3. To seek for salvation out of it,
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and how may he that runneth read in the Scriptures, that to whomsoeuer faith is giuen, they be such as are taught of God? such as to whom the holy spirit is become a schoolemaster, who openeth their vnderstandings, that with much assurance they can see and acknowledge the truth for seeing faith is much more then an vncertaine opinion, or wauering fancie;
and how may he that Runneth read in the Scriptures, that to whomsoever faith is given, they be such as Are taught of God? such as to whom the holy Spirit is become a Schoolmaster, who Openeth their understandings, that with much assurance they can see and acknowledge the truth for seeing faith is much more then an uncertain opinion, or wavering fancy;
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but that wheresoeuer he worketh such an eminent grace as faith is, he maketh men able in some good measure to giue a reason of the hope that is in them.
but that wheresoever he works such an eminent grace as faith is, he makes men able in Some good measure to give a reason of the hope that is in them.
to bring forth fruits of faith (whose propertie is to worke by loue, in the obedience of the Commandements of the first and second table,) this they do, they hope as well as God wil giue them leaue,
to bring forth fruits of faith (whose property is to work by love, in the Obedience of the commandments of the First and second table,) this they do, they hope as well as God will give them leave,
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then hereby, 1. is ouerturned that fond distinction of the Papists, which masketh there more then Egyptian blindnes, ioyned with wilfulnes and obstinacie, vnder their modest vaile of vnexpressed faith, or the faith of lay-men;
then hereby, 1. is overturned that found distinction of the Papists, which masketh there more then Egyptian blindness, joined with wilfulness and obstinacy, under their modest veil of unexpressed faith, or the faith of laymen;
And so some of them pretending more learning thē is common among them, beeing pressed by argument, haue thought they haue learnedly enough answeared, in saying that their Doctors can answer for them.
And so Some of them pretending more learning them is Common among them, being pressed by argument, have Thought they have learnedly enough answered, in saying that their Doctors can answer for them.
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But who seeth not these Pharisies taking away the key of knowledge, and incurring that we denounced against such as will neither enter themselues, nor suffer others to enter into the kingdome of heauen? for surely if little or no knoledge, little or no faith of a mans owne were enough;
But who sees not these Pharisees taking away the key of knowledge, and incurring that we denounced against such as will neither enter themselves, nor suffer Others to enter into the Kingdom of heaven? for surely if little or no knowledge, little or no faith of a men own were enough;
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how vnwise was Paul so to trouble himselfe, and the people of his daies, whome he would not suffer to rest in farre more knowledge and proper faith then this we haue in hand? how vrgeth he the Colossians that hauing receiued a tast of the true knhwledge of God,
how unwise was Paul so to trouble himself, and the people of his days, whom he would not suffer to rest in Far more knowledge and proper faith then this we have in hand? how urges he the colossians that having received a taste of the true knhwledge of God,
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We heare more then a few vttering such voices as these; There is such difference of opinions among teachers, that I know not what to hold, or whom to beleeue:
We hear more then a few uttering such voices as these; There is such difference of opinions among Teachers, that I know not what to hold, or whom to believe:
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but this is to withdraw himselfe to perdition. Let not therefore such wauering minded men looke for portion in Christ, whose followers and disciples can professe vnto him, Master, thou hast the words of eternall life,
but this is to withdraw himself to perdition. Let not Therefore such wavering minded men look for portion in christ, whose followers and Disciples can profess unto him, Master, thou hast the words of Eternal life,
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and whether shall we goe? And though all men forsake thee, yet we will die with thee before we denie thee. Our precept is, that if an Angel from heauen should come and bring another doctrine (so setled and stablished our mindes ought to be in the present truth) we should hold him accursed.
and whither shall we go? And though all men forsake thee, yet we will die with thee before we deny thee. Our precept is, that if an Angel from heaven should come and bring Another Doctrine (so settled and established our minds ought to be in the present truth) we should hold him accursed.
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here is the glorious light of the Gospel shining, but here are none but Infidels, the eyes of whose minds the God of this world hath blinded, that they cannot behold it:
Here is the glorious Light of the Gospel shining, but Here Are none but Infidels, the eyes of whose minds the God of this world hath blinded, that they cannot behold it:
here is the annointing, offering to teach all things, but here are not they that haue receiued him: here is spirituall meate ▪ but here are not spirituall men to feed vpon it:
Here is the anointing, offering to teach all things, but Here Are not they that have received him: Here is spiritual meat ▪ but Here Are not spiritual men to feed upon it:
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Whence are all our plagues in the Church, & in the land, but for want of not acknowledging the truths, which haue bin clearer then the sun to our eyes? and how iust is it that such as will not know the voice, should know the hand of God? and that whome the vocall word cannot reclaime, the reall word of the Lord should ouertake?
Whence Are all our plagues in the Church, & in the land, but for want of not acknowledging the truths, which have been clearer then the sun to our eyes? and how just is it that such as will not know the voice, should know the hand of God? and that whom the vocal word cannot reclaim, the real word of the Lord should overtake?
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for it conuerteth the soule. More plainely, we reade of a twofold law, but in substance the same: 1. the law of God: 2. the law of Christ. The former, is an old commandement prescribing loue:
for it Converts the soul. More plainly, we read of a twofold law, but in substance the same: 1. the law of God: 2. the law of christ. The former, is an old Commandment prescribing love:
and therefore the folly of those men is hence discouered, who devote and bury themselues in profane studies of what kind soeuer they be, thinking therein to obtaine more wisedome,
and Therefore the folly of those men is hence discovered, who devote and bury themselves in profane studies of what kind soever they be, thinking therein to obtain more Wisdom,
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But in forsaking the word of the Lord, what wisedome is there? and what is their gaine more then that (by the iust wrath of God vpon them) they are commonly turned into that they reade, liuing in open profanes,
But in forsaking the word of the Lord, what Wisdom is there? and what is their gain more then that (by the just wrath of God upon them) they Are commonly turned into that they read, living in open profanes,
and all commendable literature, (which are things excellent) yet let him neglect this knowledge, which beareth the bell in making men wise vnto saluation, such an one can neuer haue his heart framed vnto godlines.
and all commendable literature, (which Are things excellent) yet let him neglect this knowledge, which bears the bell in making men wise unto salvation, such an one can never have his heart framed unto godliness.
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2. some feeling of the power of his blessed resurrection, in beeing ingrafted with him into the similitude of it. 3. and some ascent of our affections after him into heauen, prouoking to seeke the things that are aboue:
2. Some feeling of the power of his blessed resurrection, in being ingrafted with him into the similitude of it. 3. and Some ascent of our affections After him into heaven, provoking to seek the things that Are above:
and hath proceeded in the true worship of God according to his word, in hatred of false worship, in glorifying the name of God, sanctifying his Sabbaths, reuerencing his sanctuarie, louing the image of God in his brethren, and such like:
and hath proceeded in the true worship of God according to his word, in hatred of false worship, in glorifying the name of God, sanctifying his Sabbaths, reverencing his sanctuary, loving the image of God in his brothers, and such like:
In these words the Apostle commendeth his ministerie, partly from the ende of it, in that it leadeth (by the truth preached) the beleeuers of it vnto the hope of eternall life:
In these words the Apostle commends his Ministry, partly from the end of it, in that it leads (by the truth preached) the believers of it unto the hope of Eternal life:
as lead them comfortably to their happinesse, adding vnto the faith of the elect, such an hope as maketh them not ashamed. And they affoard two instructions:
as led them comfortably to their happiness, adding unto the faith of the elect, such an hope as makes them not ashamed. And they afford two instructions:
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Doctr. Euery faithfull teacher must conceiue it to be his dutie, to drawe mens hearts from things belowe, to the contemplation of things of an higher straine,
Doctrine Every faithful teacher must conceive it to be his duty, to draw men's hearts from things below, to the contemplation of things of an higher strain,
Reasons. 1. This was the ayme (not onely of our Apostle here) but of all the men of God, whose faithfulnes the Scriptures hath recommended vnto our imitation.
Reasons. 1. This was the aim (not only of our Apostle Here) but of all the men of God, whose faithfulness the Scriptures hath recommended unto our imitation.
But that rudiment beeing abolished, and the truth further breaking out, the chiefe doctor of his Church (setting himselfe a coppy to all teachers) called men to no other thing,
But that rudiment being abolished, and the truth further breaking out, the chief Doctor of his Church (setting himself a copy to all Teachers) called men to no other thing,
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as if they were occasioned to speake of the death of Christ, it was to the ende that beleeuers should die to the world, that henceforth they should vse it,
as if they were occasioned to speak of the death of christ, it was to the end that believers should die to the world, that henceforth they should use it,
some employed about the health of the bodie, some about the maintaining of mens outward rights, some about the framing of tender minds in humane disciplines and sciences, all which further our fellowship and societie among men:
Some employed about the health of the body, Some about the maintaining of men's outward rights, Some about the framing of tender minds in humane disciplines and sciences, all which further our fellowship and society among men:
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onely this of all other professions, furthereth men in their heauenly estate, and fitteth them, yea maketh vp for them their fellowship with God, Eph. 4.11, 12. 3. Hereby men lay a sure ground-worke of profitting men in godlines:
only this of all other professions, furthereth men in their heavenly estate, and fits them, yea makes up for them their fellowship with God, Ephesians 4.11, 12. 3. Hereby men lay a sure groundwork of profiting men in godliness:
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for this expectation and desire of life eternall once wrought in the heart, it easily bringeth men to the deniall of themselues, both in bearing the crosse for Christ, as Moses esteemed highly of the rebuke of Christ;
for this expectation and desire of life Eternal once wrought in the heart, it Easily brings men to the denial of themselves, both in bearing the cross for christ, as Moses esteemed highly of the rebuke of christ;
for he had respect vnto the recompence of reward: as also in stripping themselues of profits, pleasures, advancements, friends, father, wife, children, libertie, yea, life it selfe.
for he had respect unto the recompense of reward: as also in stripping themselves of profits, pleasures, advancements, Friends, father, wife, children, liberty, yea, life it self.
Whence it is that the Apostle praysing God for the faith, and loue of the Colossians, presently pointeth to the naturall mother of these vertues, of whom they both are bred and fed:
Whence it is that the Apostle praising God for the faith, and love of the colossians, presently pointeth to the natural mother of these Virtues, of whom they both Are bred and fed:
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And the same Apostle exhorting the Philippians not to minde earthly things, but to trafficke as the citizens of heauen, noteth this the most effectuall reason,
And the same Apostle exhorting the Philippians not to mind earthly things, but to traffic as the Citizens of heaven, notes this the most effectual reason,
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not onely hereby to auoyde offence, but also that they may feelingly speake of such points as concerne the forsaking of the world in affection, a point most difficult to learne from the most sanctified teacher.
not only hereby to avoid offence, but also that they may feelingly speak of such points as concern the forsaking of the world in affection, a point most difficult to Learn from the most sanctified teacher.
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And againe, if they without this doctrine be suffered, like the Sadduces, to include all their hopes & desires in this life, no other fruits can be expected,
And again, if they without this Doctrine be suffered, like the Sadducees, to include all their hope's & Desires in this life, no other fruits can be expected,
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but (as loue desireth present communication, and vnion with the thing loued) so the Lord entreth into present league with such as he striketh his euerlasting couenant withal ▪ & neuer marrieth himselfe into any soule, in that indissoluble wedlocke, with whom he contracteth not himselfe euen here vpon earth.
but (as love Desires present communication, and Union with the thing loved) so the Lord entereth into present league with such as he striketh his everlasting Covenant withal ▪ & never Marrieth himself into any soul, in that indissoluble wedlock, with whom he contracteth not himself even Here upon earth.
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and some professors that haue much earthlinesse bound vp in their bosomes, the following of their owne ploughs, causeth them often contentedly, to pluck their hands from the plough of the Lord.
and Some professors that have much earthliness bound up in their bosoms, the following of their own ploughs, Causes them often contentedly, to pluck their hands from the plough of the Lord.
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it is meete that all of vs should bring our hearts to some certaine triall and touch, whereby we may haue assurance that the word hath framed them to this temper of which we speake:
it is meet that all of us should bring our hearts to Some certain trial and touch, whereby we may have assurance that the word hath framed them to this temper of which we speak:
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for although God hath appointed but one Sabboth in seauen daies, yet to a Christian, euery day is sanctified to be a rest, from all the deeds of the flesh:
for although God hath appointed but one Sabbath in seauen days, yet to a Christian, every day is sanctified to be a rest, from all the Deeds of the Flesh:
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so making euery action of his particular calling, a part of Christian obedience and dutie vnto God. 3. Seeing a well ordered heart hath nothing in earth in comparison of God;
so making every actium of his particular calling, a part of Christian Obedience and duty unto God. 3. Seeing a well ordered heart hath nothing in earth in comparison of God;
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at which time those who with most greedie appetites haue sought them, and purchased them, shall find them farre from counteruailing that good which they forfeited for them.
At which time those who with most greedy appetites have sought them, and purchased them, shall find them Far from countervailing that good which they forfeited for them.
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as shall occasion thee to cleaue to that ordinance, which he that framed it at the first, hath in his wisedome appointed for the further reformation of it.
as shall occasion thee to cleave to that Ordinance, which he that framed it At the First, hath in his Wisdom appointed for the further Reformation of it.
there is the strengthening of the beleeuer in obedience. Notable for this purpose is that place in Rom. 5.1, 2. &c. where the whole traine of graces attending and following faith, are fully and excellently described.
there is the strengthening of the believer in Obedience. Notable for this purpose is that place in Rom. 5.1, 2. etc. where the Whole train of graces attending and following faith, Are Fully and excellently described.
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Now this hope is a gift of God, whereby the Saints patiently, and firmely expect good things to come alreadie beleeued, especially their resurrection, and life eternall, prouoking them in the meane time to all dutie.
Now this hope is a gift of God, whereby the Saints patiently, and firmly expect good things to come already believed, especially their resurrection, and life Eternal, provoking them in the mean time to all duty.
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And that it belongeth only to the Saints is cleare: 1. In that it is ioyned with the faith of the elect in this text. 2. Because it ariseth from faith, is nourished by it,
And that it belongeth only to the Saints is clear: 1. In that it is joined with the faith of the elect in this text. 2. Because it arises from faith, is nourished by it,
they only haue right in the tree of life, and only they enter in, through the gates into the Cittie. 4. That which meriteth the thing hoped for, that is, the righteousnesse and obedience of Christ, belongeth only to them;
they only have right in the tree of life, and only they enter in, through the gates into the city. 4. That which merits the thing hoped for, that is, the righteousness and Obedience of christ, belongeth only to them;
Things to come, and namely after the resurrection, life eternall. In which regard the Apostle calleth it an hope laid vp in heauen: which is all one with that in the text, hope of life eternall;
Things to come, and namely After the resurrection, life Eternal. In which regard the Apostle calls it an hope laid up in heaven: which is all one with that in the text, hope of life Eternal;
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and are such as waite for the adoption of sonnes, and the redemption of their bodies, which is the full haruest of those first fruits which they haue alreadie receiued.
and Are such as wait for the adoption of Sons, and the redemption of their bodies, which is the full harvest of those First fruits which they have already received.
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yea and so sealeth it vp vnto the heart, as it can neuer make ashamed: it may indeede be tossed and shaken with many kinds of temptations, yet in the patient attending vpon the Lord, it holdeth out, and faileth not.
yea and so Sealeth it up unto the heart, as it can never make ashamed: it may indeed be tossed and shaken with many Kinds of temptations, yet in the patient attending upon the Lord, it holds out, and Faileth not.
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so found hope is also called a liuely hope, that is, such an one as is effectuall in the heart of the beleeuer, to stirre him vp vnto all heauenly conuersation.
so found hope is also called a lively hope, that is, such an one as is effectual in the heart of the believer, to stir him up unto all heavenly Conversation.
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but if this doctrine be true, it followeeh, that as faith is not of all, no more is hope. For it is a grace peculiar to the Saints, who are very fewe in comparison of the multitude.
but if this Doctrine be true, it followeeh, that as faith is not of all, no more is hope. For it is a grace peculiar to the Saints, who Are very few in comparison of the multitude.
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It is not found but in an heart humbled with the touch for sinne, and yet possessed with true peace in God, grounded on that promise which is made to the poore in spirit:
It is not found but in an heart humbled with the touch for sin, and yet possessed with true peace in God, grounded on that promise which is made to the poor in Spirit:
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So that although when pleasure or profit is to be cast off, or when crosses and losses betide the hypocrite for his obedience, all his hope perisheth, and vanisheth as the dewe before the sunne;
So that although when pleasure or profit is to be cast off, or when Crosses and losses betide the hypocrite for his Obedience, all his hope Perishes, and Vanishes as the dew before the sun;
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Let blindnesse therefore make fooles bold, whose propertie it is to beleeue euery thing, yet the wisedome of the wise will cause him to vnderstand his way,
Let blindness Therefore make Fools bold, whose property it is to believe every thing, yet the Wisdom of the wise will cause him to understand his Way,
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and not suffer him to nourish for hope, either a doubtful desire of somthing, which with Balaam, he may naturally wish, or a dreame in the slumber of conscience, deluding with a perswasion of life, that heart which is as dead as a stone within him.
and not suffer him to nourish for hope, either a doubtful desire of something, which with balaam, he may naturally wish, or a dream in the slumber of conscience, deluding with a persuasion of life, that heart which is as dead as a stone within him.
The pronoune relatiue ( which ) some, from whom I would not easily depart, referre rather to the word [ truth ] then [ eternall life ] because of that in the 3. ver.
The pronoun relative (which) Some, from whom I would not Easily depart, refer rather to the word [ truth ] then [ Eternal life ] Because of that in the 3. ver.
And this promise is described, 1. from the stabilitie of it, in that the author of it is God who cannot lie. 2. from the antiquitie of it, gathered from the circumstance of time, before the world began: both which considerations most effectually commend this promise of God,
And this promise is described, 1. from the stability of it, in that the author of it is God who cannot lie. 2. from the antiquity of it, gathered from the circumstance of time, before the world began: both which considerations most effectually commend this promise of God,
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Quest. But how could God promise before the world began, that is, from euerlasting, seeing there was none then to promise vnto? Answ. By an vsuall figure of speach the thing decreed, is put for the decree it selfe:
Quest. But how could God promise before the world began, that is, from everlasting, seeing there was none then to promise unto? Answer By an usual figure of speech the thing decreed, is put for the Decree it self:
God promised, that is, decreed to promise before the world began, and in due time hath made that promise manifest in the word preached, as in the next words.
God promised, that is, decreed to promise before the world began, and in due time hath made that promise manifest in the word preached, as in the next words.
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we were choosen before the foundation of the world, that is, God decreed then to choose vs. Neither will this speach seeme strange to him that considereth, 1. that with God all times are present, none former,
we were choosen before the Foundation of the world, that is, God decreed then to choose us Neither will this speech seem strange to him that Considereth, 1. that with God all times Are present, none former,
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Doctr. 1. That eternall life is by promise, appeareth by that vsuall metonimie in the Scriptures, whereby it carrieth the name of the promise it selfe,
Doctrine 1. That Eternal life is by promise, appears by that usual metonymy in the Scriptures, whereby it Carrieth the name of the promise it self,
although indeede it be the thing promised. Heb. 6.12. be followers of them, who through faith and patience attaine the promise, that is, life promised.
although indeed it be the thing promised. Hebrew 6.12. be followers of them, who through faith and patience attain the promise, that is, life promised.
And as it was then, so now is there a seede of promise, euen all faithfull men and women, who are raised out of faithfull promises, faithfully apprehended, called elsewhere not sonnes onely, but heires of promise, that is, not onely such,
And as it was then, so now is there a seed of promise, even all faithful men and women, who Are raised out of faithful promises, faithfully apprehended, called elsewhere not Sons only, but Heirs of promise, that is, not only such,
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In like manner, the earthly Canaan was called the land of promise, not onely because it was long before promised to Abraham and his posteritie, many of whom for many generations onely so enioyed it:
In like manner, the earthly Canaan was called the land of promise, not only Because it was long before promised to Abraham and his posterity, many of whom for many generations only so enjoyed it:
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figuring vnto vs no other thing, but that this blessed rest prepared for the people of God (the truth of that shadow) is held in no other tenure but by vertue of the promise, neither here nor hereafter:
figuring unto us no other thing, but that this blessed rest prepared for the people of God (the truth of that shadow) is held in no other tenure but by virtue of the promise, neither Here nor hereafter:
Nay in this regard, the holy spirit of God from whom these streames of grace doe flowe, is called the spirit of promise, not onely in that he was promised to beleeuers, as Ioel. 2. I will powre out my spirit:
Nay in this regard, the holy Spirit of God from whom these streams of grace do flow, is called the Spirit of promise, not only in that he was promised to believers, as Joel 2. I will pour out my Spirit:
The Apostle sheweth how we receiue the promise of the spirit [ that is, freedome from the law, sinne, death, hell, and damnation ] namely, through faith:
The Apostle shows how we receive the promise of the Spirit [ that is, freedom from the law, sin, death, hell, and damnation ] namely, through faith:
but God the promiser, and Christ the mediator, and our birth which brings our inheritance, and our selues in the gifts of righteousnesse and remission of sinnes, onely receiuers:
but God the promiser, and christ the Mediator, and our birth which brings our inheritance, and our selves in the Gifts of righteousness and remission of Sins, only Receivers:
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but because he knew who had spoken, he doubted not the promise through vnbeleefe. Obiect. 1. Ioh. 3.19. If we loue indeed and in truth, we know that we are of the truth:
but Because he knew who had spoken, he doubted not the promise through unbelief. Object. 1. John 3.19. If we love indeed and in truth, we know that we Are of the truth:
when together with the inward testimonie of the spirit, the same spirit effectually produceth such fruits as outwardly freeth our profession from falsehood and fayning, which is the thing there condemned by the Apostle.
when together with the inward testimony of the Spirit, the same Spirit effectually Produceth such fruits as outwardly freeth our profession from falsehood and feigning, which is the thing there condemned by the Apostle.
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More plainely we may consider a twofold assurance, on which our hope may be confirmed. The former is the assurance of faith, flowing from our iustification:
More plainly we may Consider a twofold assurance, on which our hope may be confirmed. The former is the assurance of faith, flowing from our justification:
the latter is the assurance of sanctification. The former is when the spirit witnesseth to our spirits that we are adopted, which may be in weake Chrstians, young conuerts scarcely yet experienced in their owne change,
the latter is the assurance of sanctification. The former is when the Spirit Witnesseth to our spirits that we Are adopted, which may be in weak Chrstians, young converts scarcely yet experienced in their own change,
Yet notwithstanding that we may meete with an error on the other hand in the practise of Protestants, we affirme with our Apostle, that true hope relying vpon the promise goeth with faith, knowledge, godlines,
Yet notwithstanding that we may meet with an error on the other hand in the practice of Protestants, we affirm with our Apostle, that true hope relying upon the promise Goes with faith, knowledge, godliness,
haue I promises? such precious promises are giuen me, that beeing partaker of the godly nature, I should flie the corruptions that are in the world through lust:
have I promises? such precious promises Are given me, that being partaker of the godly nature, I should fly the corruptions that Are in the world through lust:
but impossible it is that in stormie temptations or afflictions, the hope of the heart should strengthen and vphold that man, that is not acquainted with the promises.
but impossible it is that in stormy temptations or afflictions, the hope of the heart should strengthen and uphold that man, that is not acquainted with the promises.
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Balaam himselfe vttering his parable could say, God is not as a man, that he should lie: & the Apostle, Heb. 6.18. saith, that it is impossible that God should lie.
balaam himself uttering his parable could say, God is not as a man, that he should lie: & the Apostle, Hebrew 6.18. Says, that it is impossible that God should lie.
which wickednesse seeing it implyeth a contrarietie betweene his will, and his word: seeing he hath condēned it in his law, as not induring it in his creature:
which wickedness seeing it Implies a contrariety between his will, and his word: seeing he hath condemned it in his law, as not enduring it in his creature:
& opposeth it vnto all holines, Zeph. 3.13. how can it be ascribed vnto the high maiestie of God? vnles we will blasphemously say that he hath enacted laws against something which standeth with his nature and will;
& Opposeth it unto all holiness, Zephaniah 3.13. how can it be ascribed unto the high majesty of God? unless we will blasphemously say that he hath enacted laws against something which Stands with his nature and will;
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neither of which can befall that most simple, and immutable will of God; who neither of his owne accord, nor yet by constraint, can be forced or hindred:
neither of which can befall that most simple, and immutable will of God; who neither of his own accord, nor yet by constraint, can be forced or hindered:
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because he seeth all things in their causes and consequents together in one act; & as soone and easily produceth the thing he willeth, as he pronounceth the word; as appeareth in the creation.
Because he sees all things in their Causes and consequents together in one act; & as soon and Easily Produceth the thing he wills, as he pronounceth the word; as appears in the creation.
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the former appeares in such places, as where he is said to repēt him that he made man, that he made Saul King, that he changed his minde from the euill which he threatned to doe to his people.
the former appears in such places, as where he is said to Repent him that he made man, that he made Saul King, that he changed his mind from the evil which he threatened to do to his people.
for in proper speach Samuel in the same Chapter verse 29. denieth that God can repent, whom he had heard a little before repenting that he had made Saul King.
for in proper speech Samuel in the same Chapter verse 29. Denieth that God can Repent, whom he had herd a little before repenting that he had made Saul King.
and repentance, in neither of which the condition is expressed often, but euer included: and beeing added to that threatning against the Nineuites, and against Abimelech, Gen. 20.3. dissolueth the obiection. 3. That the Lord neuer changeth his counsell and secret will, but sometime his reueiled:
and Repentance, in neither of which the condition is expressed often, but ever included: and being added to that threatening against the Ninevites, and against Abimelech, Gen. 20.3. dissolveth the objection. 3. That the Lord never changes his counsel and secret will, but sometime his revealed:
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and so not revocable, neither by the prayers, or repentance of that good King as it was. 4. That the Lord may denounce a thing which yet he neuer decreed to doe,
and so not revocable, neither by the Prayers, or Repentance of that good King as it was. 4. That the Lord may denounce a thing which yet he never decreed to do,
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as in deliberatiue propositions, such as that was against the Israelites, Let mee alone: for had Moses taken it for a simple interdiction, I see not how he could haue without sinne proceeded on in his intecession for them:
as in deliberative propositions, such as that was against the Israelites, Let me alone: for had Moses taken it for a simple interdiction, I see not how he could have without sin proceeded on in his intecession for them:
which are not alwaies vitious in man, neuer in God, but carrie with them most seuere reprehensions against sinne. 2. sometimes by parables, in which not falsehoods,
which Are not always vicious in man, never in God, but carry with them most severe reprehensions against sin. 2. sometime by parables, in which not falsehoods,
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But in all such formes of speach, we must hold these conclusions: 1. That they tend to the instruction and edification of the Church. 2. There can be no purpose on Gods part, to deceiue (as in a lie) but to profit, by a more powerfull,
But in all such forms of speech, we must hold these conclusions: 1. That they tend to the instruction and edification of the Church. 2. There can be no purpose on God's part, to deceive (as in a lie) but to profit, by a more powerful,
for he conceiueth not one thing in his minde, and vtter another, but onely omitting the proper speach, in figuratiue and tropicall, he more elegantly, powerfully,
for he conceiveth not one thing in his mind, and utter Another, but only omitting the proper speech, in figurative and tropical, he more elegantly, powerfully,
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Hath God made thee any promise that he will be with thee in sixe troubles, and in seauen? hath he promised that he will dispose of all things to the best to thee that louest him? hath he said that no good thing shall be wanting to thee that fearest him? doe thou leane and hang vpon these promises ;
Hath God made thee any promise that he will be with thee in sixe Troubles, and in seauen? hath he promised that he will dispose of all things to the best to thee that love him? hath he said that no good thing shall be wanting to thee that Fearest him? do thou lean and hang upon these promises;
Abraham hoped aboue hope: yea then when all meanes failed, and the order of nature was set against him, did be not doubt of the truth of the promise, but gaue glorie vnto God:
Abraham hoped above hope: yea then when all means failed, and the order of nature was Set against him, did be not doubt of the truth of the promise, but gave glory unto God:
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and with Iehoram, Is not this euill from the Lord, and shall I waite on him any longer? to all which, let vs be bold to answer with the Apostle, I know whom I haue beleeued:
and with Jehoram, Is not this evil from the Lord, and shall I wait on him any longer? to all which, let us be bold to answer with the Apostle, I know whom I have believed:
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The Lord hath vttered his terrible voice against the vnrighteousnesse of men, but his threatnings haue met with mockers, who say euery vision is deferred, and where is the promise of his comming? with swarmes of Atheists, who say there is no God,
The Lord hath uttered his terrible voice against the unrighteousness of men, but his threatenings have met with mockers, who say every vision is deferred, and where is the promise of his coming? with swarms of Atheists, who say there is no God,
with beastly Epicures, who liue vnmooueably from their carnall delights, and sensuall pleasures: with heauie and dead hearted professours, with whome they haue beene but as a blast:
with beastly Epicureans, who live vnmooueably from their carnal delights, and sensual pleasures: with heavy and dead hearted professors, with whom they have been but as a blast:
and is not this to charge God expressely with a lie, and as much as to say that he is not God? But these shall know, that the words the Lord hath spoken, shall be done ▪ Ezek. 12.28.
and is not this to charge God expressly with a lie, and as much as to say that he is not God? But these shall know, that the words the Lord hath spoken, shall be done ▪ Ezekiel 12.28.
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he must therefore deliuer true sayings, worthie of all men to be receiued, that he may be able to say in his owne heart, that which Paul spake of himselfe, I speake the truth in Christ, I lie not:
he must Therefore deliver true sayings, worthy of all men to be received, that he may be able to say in his own heart, that which Paul spoke of himself, I speak the truth in christ, I lie not:
an example whereof we may see in Hananiah the sonne of Azur, and Abab the sonne of Roliah, and Zedekiah the sonne of Maaseiah, who are said to prophesie lies in the name of the Lord, in that when the Lords Prophets were commanded to carrie yokes about their neckes, these would breake them,
an Exampl whereof we may see in Hananiah the son of Azure, and Abab the son of Roliah, and Zedekiah the son of Maaseiah, who Are said to prophesy lies in the name of the Lord, in that when the lords prophets were commanded to carry yokes about their necks, these would break them,
should not the life of this man so betrusted, goe for the life of the other? In like sort doth be, who in Gods place whetteth his tongue against the righteous of the land,
should not the life of this man so betrusted, go for the life of the other? In like sort does be, who in God's place whets his tongue against the righteous of the land,
And indeede no man can more liuely resemble the image of his heauenly father, then by the practise of truth: in which one word is included that whole image of God, which standeth in righteousnesse and holines: as Ioh. 8.44.
And indeed no man can more lively resemble the image of his heavenly father, then by the practice of truth: in which one word is included that Whole image of God, which Stands in righteousness and holiness: as John 8.44.
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for he is a lyar from the beginning, and the father of lies. True it is, there be many defences made for sundrie sorts of lies, which we shall haue better occasion to scan in the processe of this Epistle:
for he is a liar from the beginning, and the father of lies. True it is, there be many defences made for sundry sorts of lies, which we shall have better occasion to scan in the process of this Epistle:
but let all such as would haue themselues marked with the stampe of Gods children, knowe, that they onely can haue assurance of the pardon of sinnes, in whose spirit is no guile ;
but let all such as would have themselves marked with the stamp of God's children, know, that they only can have assurance of the pardon of Sins, in whose Spirit is no guile;
Hence it is, that not onely in this place, but thorough the Scriptures we may read, that all the stayres whereby we climbe to heauen were laid by God before the world began. If we looke at Gods predestination and election, the names are written in the book of life from euerlasting:
Hence it is, that not only in this place, but through the Scriptures we may read, that all the stairs whereby we climb to heaven were laid by God before the world began. If we look At God's predestination and election, the names Are written in the book of life from everlasting:
and thus euen Abraham saw his day. If to the Gospel, which is a peculiar doctrine concerning Christ, it is called an eternall Gospel: not that it was eternally preached,
and thus even Abraham saw his day. If to the Gospel, which is a peculiar Doctrine Concerning christ, it is called an Eternal Gospel: not that it was eternally preached,
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for it was a mysterie kept secret, since the world began, Rom. 16.25. but 1. because it proceedeth frō the eternall counsell of God: 2. it containeth the word• of eternall life:
for it was a mystery kept secret, since the world began, Rom. 16.25. but 1. Because it Proceedeth from the Eternal counsel of God: 2. it Containeth the word• of Eternal life:
and execution, or accomplishment of it, not according to our workes, but according to the good pleasure of his will? If it be here alleadged, that God in electing vs foresaw our faith and workes,
and execution, or accomplishment of it, not according to our works, but according to the good pleasure of his will? If it be Here alleged, that God in electing us foresaw our faith and works,
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but the decree in regard of the beginnings and motiues to election, cannot be otherwise then free and absolute, if that of the Apostle be true, that we are iustified freely by his grace.
but the Decree in regard of the beginnings and motives to election, cannot be otherwise then free and absolute, if that of the Apostle be true, that we Are justified freely by his grace.
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And if God cannot elect men to life, except he foresee that they will vse their free-will well (as the Pelagian) or that they will become faithfull and righteous:
And if God cannot elect men to life, except he foresee that they will use their freewill well (as the Pelagian) or that they will become faithful and righteous:
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necessarily must this decree of God, which is the first and eternall principle of all things, depend vpon some other externall beginning out of himselfe:
necessarily must this Decree of God, which is the First and Eternal principle of all things, depend upon Some other external beginning out of himself:
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contrarie to that of the Apostle, who saith, that he predestinated vs to bee adopted, through Iesus Christ in himselfe, NONLATINALPHABET, pro NONLATINALPHABET,
contrary to that of the Apostle, who Says, that he predestinated us to be adopted, through Iesus christ in himself,, Pro,
Well maist thou cheare vp thy heart and say, why art thou cast downe my soule? what is it that can separate thee from this loue? which hath two excellent properties,
Well Mayest thou cheer up thy heart and say, why art thou cast down my soul? what is it that can separate thee from this love? which hath two excellent properties,
& it is a note of one, who hath tasted of this goodnesse, to be grieued for his sinne, in this respect, that it displeaseth one who hath bin such a good God vnto him.
& it is a note of one, who hath tasted of this Goodness, to be grieved for his sin, in this respect, that it displeaseth one who hath been such a good God unto him.
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knowing, 1. that it is the grace of a dutie of loue or mercie, when it is free. 2. that the heathen can doe one good turne for another. 3. that hereby we shall be sonnes of our heauenly father, who suffereth his raine to fall,
knowing, 1. that it is the grace of a duty of love or mercy, when it is free. 2. that the heathen can do one good turn for Another. 3. that hereby we shall be Sons of our heavenly father, who suffers his rain to fallen,
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but especially if in good men, and professors of the Gospel a weakenesse breake out, woe to that man, who with open mouth is readie by that occasion, to disgrace not them onely,
but especially if in good men, and professors of the Gospel a weakness break out, woe to that man, who with open Mouth is ready by that occasion, to disgrace not them only,
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which beeing explaned, we shall more profitably descend to the seuerall doctrines. 1. By the word, is meant either Christ himselfe, so called Ioh. 1.1. beeing that inbred word, euen that person by whome the father reuealeth all things:
which being explained, we shall more profitably descend to the several doctrines. 1. By the word, is meant either christ himself, so called John 1.1. being that inbred word, even that person by whom the father Revealeth all things:
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some light there was, but darke and obscure in types and shadowes, and like to that of the dawning of the day, compared to the brightnesse of the sunne in his strength.
Some Light there was, but dark and Obscure in types and shadows, and like to that of the dawning of the day, compared to the brightness of the sun in his strength.
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But now the sunne of righteousnes beeing risen (as he was newly and not long before the writing of this Epistle) there is a cleare publishing of the Gospel:
But now the sun of righteousness being risen (as he was newly and not long before the writing of this Epistle) there is a clear publishing of the Gospel:
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but that great Prophet, and Christ doctor of his Church, both by his appearing, his preaching, his life, his death in his owne person, cleared vnto the Iewes:
but that great Prophet, and christ Doctor of his Church, both by his appearing, his preaching, his life, his death in his own person, cleared unto the Iewes:
This is the doctrine here meant, and elsewhere so magnified by the Apostle, who comparing it with former shadowes, calleth it the Gospel of glorie, and a ministerie of righteousnesse, which exceedeth in glorie.
This is the Doctrine Here meant, and elsewhere so magnified by the Apostle, who comparing it with former shadows, calls it the Gospel of glory, and a Ministry of righteousness, which exceeds in glory.
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3. The word translated, due time, signifieth, the proper time of this manifestation, that is, that verie time which the Lord in his counsell appointed for this purpose, called elswhere, fulnesse of time: that is, such a full time,
3. The word translated, due time, signifies, the proper time of this manifestation, that is, that very time which the Lord in his counsel appointed for this purpose, called elsewhere, fullness of time: that is, such a full time,
then must he be preached to all the world. In fulnes of time he was borne. Gal. 4.4. when fulnesse of time was come, God sent forth his sonne made of a woman.
then must he be preached to all the world. In fullness of time he was born. Gal. 4.4. when fullness of time was come, God sent forth his son made of a woman.
and, in this fulnesse of time he openeth the mysterie of his will, to gather into one all things, Eph. 1.9.10. Quest. But why doth the Apostle so carefully adde this circumstance not here onely, but also in so many other places of Scripture? Ans. To stay the curious minds of men, who would be inquiring into the cause why God did no sooner manifest this word in the world, but suffer 4000 yeares to passe in such obscuritie.
and, in this fullness of time he Openeth the mystery of his will, to gather into one all things, Ephesians 1.9.10. Quest. But why does the Apostle so carefully add this circumstance not Here only, but also in so many other places of Scripture? Ans. To stay the curious minds of men, who would be inquiring into the cause why God did no sooner manifest this word in the world, but suffer 4000 Years to pass in such obscurity.
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Why did not he reueale things before? why did he then? the reason is, no time was Gods time but that, who hath put all times and seasons in his owne power, who is most wise to dispose to all things their fittest seasons.
Why did not he reveal things before? why did he then? the reason is, no time was God's time but that, who hath put all times and seasons in his own power, who is most wise to dispose to all things their Fittest seasons.
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and the faith & patience of his people might shine gloriously. 2. There must be a time, wherein the Gentiles must be suffered to walke in their owne waies,
and the faith & patience of his people might shine gloriously. 2. There must be a time, wherein the Gentiles must be suffered to walk in their own ways,
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before the time of calling an holy seed from among them, Act. 17.30. 3. There must be a time of bondage and seruitude of the Church vnder the elements of the world,
before the time of calling an holy seed from among them, Act. 17.30. 3. There must be a time of bondage and servitude of the Church under the elements of the world,
and rudiments of the law ▪ before this libertie and freedome was to be procured, Gal. 4.4. 4. If Christ and these promises had beene exhibited and accomplished to the Father, the end of the world had been before we had beene borne:
and rudiments of the law ▪ before this liberty and freedom was to be procured, Gal. 4.4. 4. If christ and these promises had been exhibited and accomplished to the Father, the end of the world had been before we had been born:
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These words thus explaned, afford vs these 3. instructions. 1. That the doctrine of saluation is more clearely manifest then in former times. 2. That the Lord effecteth euery thing in the due season of it. 3. That the euidence of the doctrine of saluation is to be sought and found in the preaching of the word.
These words thus explained, afford us these 3. instructions. 1. That the Doctrine of salvation is more clearly manifest then in former times. 2. That the Lord Effecteth every thing in the due season of it. 3. That the evidence of the Doctrine of salvation is to be sought and found in the preaching of the word.
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Doct. 1. That saluation is more clearely reuealed then in former ages, appeareth in that all the time of the law was but the infancie, and nonage of the Church, which then was as a childe vnder Tutors and gouernours: and as a child was initiated in rudiments,
Doct. 1. That salvation is more clearly revealed then in former ages, appears in that all the time of the law was but the infancy, and nonage of the Church, which then was as a child under Tutors and Governors: and as a child was initiated in rudiments,
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and elements of Christian religion, and endued with a small measure of knowledge, and faith, because the time was not come wherein the mysteries of Christ were vnfolded.
and elements of Christian Religion, and endued with a small measure of knowledge, and faith, Because the time was not come wherein the Mysteres of christ were unfolded.
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and could not, and to heare them, but yet could not, as Christ himselfe witnesseth. To which purpose the Apostle Peter saith, that of this saluation, the Prophets haue inquired,
and could not, and to hear them, but yet could not, as christ himself Witnesseth. To which purpose the Apostle Peter Says, that of this salvation, the prophets have inquired,
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Vse. 1. How blessed were we if we could see our blessednes to whom such meanes of blessednes are offered? how is the land in many places filled with the knowledge of God? but would God that euen in such places men knew the day of their visitation:
Use. 1. How blessed were we if we could see our blessedness to whom such means of blessedness Are offered? how is the land in many places filled with the knowledge of God? but would God that even in such places men knew the day of their Visitation:
the Prophets complaint standeth in force against vs ▪ Who haue beleeued our report, and to whom is the arme of God reuealed? Finally, in former ages many things might better be borne withall, and were so:
the prophets complaint Stands in force against us ▪ Who have believed our report, and to whom is the arm of God revealed? Finally, in former ages many things might better be born withal, and were so:
and if to neglect saluation shall be so fearefully reuenged, how certaine and iust shall their damnation be, that despise it by refusing him that speaketh from heauen?
and if to neglect salvation shall be so fearfully revenged, how certain and just shall their damnation be, that despise it by refusing him that speaks from heaven?
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Nothing is so great, nothing is so little, whether it haue a natural proceeding, or whether it be voluntarily vndertaken, or involuntarily & necessarily sustained;
Nothing is so great, nothing is so little, whither it have a natural proceeding, or whither it be voluntarily undertaken, or involuntarily & necessarily sustained;
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the infinite wisdome and eternall prouidence of God, hath fitted and set the due season wherein it shall be done or suffered, not contenting himselfe to create, gouerne,
the infinite Wisdom and Eternal providence of God, hath fitted and Set the due season wherein it shall be done or suffered, not contenting himself to create, govern,
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In like manner, the Prophet Habakuk pronounceth of all visions and words of God, whether of promise or threatning, euerie vision is for an appointed time:
In like manner, the Prophet Habakkuk pronounceth of all visions and words of God, whither of promise or threatening, every vision is for an appointed time:
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and hit his neighbour so as he die, though we call this chance-medly, yet the Scripture calleth it expressely, Gods giuing a man into the hand of another:
and hit his neighbour so as he die, though we call this chance-medley, yet the Scripture calls it expressly, God's giving a man into the hand of Another:
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and opposeth it to lying in wait, and wilfull intended murther. Obiect. Time and chance fall to all things, Eccles. 9.11. Ans. Salomon speaketh out of the opinion of the Epicures, and in their language:
and Opposeth it to lying in wait, and wilful intended murder. Object. Time and chance fallen to all things, Eccles. 9.11. Ans. Solomon speaks out of the opinion of the Epicureans, and in their language:
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whereas indeed things in the world are thus by a speciall prouidence disposed of, sometimes for sinne, sometimes for triall of faith and repentance in the godly;
whereas indeed things in the world Are thus by a special providence disposed of, sometime for sin, sometime for trial of faith and Repentance in the godly;
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because they are so by the determined counsell of God, we must hence learne to make our accounts iust with Gods. Which will affoard vs firme ground, of 1. the patient expectance of the hand of God, both in releasing vs from the teadiousnes of present euills, and feare of future:
Because they Are so by the determined counsel of God, we must hence Learn to make our accounts just with God's Which will afford us firm ground, of 1. the patient expectance of the hand of God, both in releasing us from the teadiousnes of present evils, and Fear of future:
thy very breaking of prison hath made thy case more hopeles and desperate then euer it was before, thy durance had beene farre lesse miserable, then thy escape.
thy very breaking of prison hath made thy case more hopeless and desperate then ever it was before, thy durance had been Far less miserable, then thy escape.
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Standest thou in feare of any euill, or hard measure from Satan or men? moderate also hence that feare, seeing there is an houre for the power of darkenesse to worke in:
Standest thou in Fear of any evil, or hard measure from Satan or men? moderate also hence that Fear, seeing there is an hour for the power of darkness to work in:
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Againe, standest thou in neede of any present good, whether any spirituall mercie or temporall fauour? lift vp thy heart and hands vnto God in invocation,
Again, Standest thou in need of any present good, whither any spiritual mercy or temporal favour? lift up thy heart and hands unto God in invocation,
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but prescribe no time, leaue that to him, who alone knoweth the proper time of making his blessing seasonable and wholesome. Thirty yeares after the promise (notwithstanding many prayers in the meane time) is the proper time, when Isaac must be obtained.
but prescribe no time, leave that to him, who alone Knoweth the proper time of making his blessing seasonable and wholesome. Thirty Years After the promise (notwithstanding many Prayers in the mean time) is the proper time, when Isaac must be obtained.
The same night that dated the 70. yeares, appointed for the Iewes captiuitie, was Baltazer slaine, Dan. 5.30. compared with Ier. 25.12. The time is set how long the rod shall be in wicked hands, or rather how long the Lord will hold the wicked as rods of his wrath in his owne hands:
The same night that dated the 70. Years, appointed for the Iewes captivity, was Baltazer slain, Dan. 5.30. compared with Jeremiah 25.12. The time is Set how long the rod shall be in wicked hands, or rather how long the Lord will hold the wicked as rods of his wrath in his own hands:
Men are wise inough in outward things, to strike while the iron is hote, to watch their best windes, which blow them profit, to foreslow no time in striking vp gainfull bargaines;
Men Are wise enough in outward things, to strike while the iron is hight, to watch their best winds, which blow them profit, to foreslow no time in striking up gainful bargains;
and repentance in our due seasons? yea how hath his pruning knife of correction followed vs for the same purpose? hath not he taken many from the meanes? and doth he not many waies threaten to take away the meanes from those that are left? doth not the time of his mercie seeme to be dated and full expired vpon vs, in that though he hath most fearefully smitten vs with durable and lasting iudgements,
and Repentance in our due seasons? yea how hath his pruning knife of correction followed us for the same purpose? hath not he taken many from the means? and does he not many ways threaten to take away the means from those that Are left? does not the time of his mercy seem to be dated and full expired upon us, in that though he hath most fearfully smitten us with durable and lasting Judgments,
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may it not be thought that the period of his vengeance is vpon vs, and that the vision of wrath and burden of England cannot long be deferred? It is high time then to meete the Lord,
may it not be Thought that the Period of his vengeance is upon us, and that the vision of wrath and burden of England cannot long be deferred? It is high time then to meet the Lord,
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Which point is plaine, in that the preaching of the word is an ordinance of God: 1. to make Christ knowne, in whose name alone saluation is to be had: 2. to beget and confirme faith in the heart, by which alone as by an hand, we apprehend and applie him with his merits to our saluation.
Which point is plain, in that the preaching of the word is an Ordinance of God: 1. to make christ known, in whose name alone salvation is to be had: 2. to beget and confirm faith in the heart, by which alone as by an hand, we apprehend and apply him with his merits to our salvation.
The former the Apostle affirmeth, Ephes. 3.8. the vnsearcheable riches of Christ was by preaching made knowen to the Gentiles: and, Coloss. 1.27. God would make knowne what is the riches — which riches is Christ in you;
The former the Apostle Affirmeth, Ephesians 3.8. the unsearchable riches of christ was by preaching made known to the Gentiles: and, Coloss. 1.27. God would make known what is the riches — which riches is christ in you;
whome we preach. For the 2. that faith is wrought by the word preached, see Rom. 10.14. and 1. Cor. 1.21. By the foolishnesse of preaching, it pleaseth God to saue such as beleeue:
whom we preach. For the 2. that faith is wrought by the word preached, see Rom. 10.14. and 1. Cor. 1.21. By the foolishness of preaching, it Pleases God to save such as believe:
in that herein he both offereth Christ vnto vs, and giueth vs faith by which we receiue him. 2. This truth appeareth in that wheresoeuer the Lord had a people to call to saluation, there he sent his Prophets,
in that herein he both Offereth christ unto us, and gives us faith by which we receive him. 2. This truth appears in that wheresoever the Lord had a people to call to salvation, there he sent his prophets,
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so Paul and Timothie hauing gone through Phrygia and Galatia, were forbidden by the holy Ghost to preach in Asia, and by a vision were assured that the Lord called them to preach in Macedonia.
so Paul and Timothy having gone through Phrygia and Galatia, were forbidden by the holy Ghost to preach in Asia, and by a vision were assured that the Lord called them to preach in Macedonia.
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Which direction of them by the spirit to some places, and restrayning them from other, argued that they carried with them the meanes of conuerting such as whom the Lord at that time purposed to call.
Which direction of them by the Spirit to Some places, and restraining them from other, argued that they carried with them the means of converting such as whom the Lord At that time purposed to call.
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In this ordinance is it called the word of faith, 1. Tim. 4.6. deliuered by exhortation and doctrine, vers. 13. in this embassadge is it called the the word of reconciliation: and thus preached, is called the Gospel of the kingdome of God: Mark. 1.14. Iohn came preaching the Gospel of the kingdome of God, powerfully raysing vp men thereunto:
In this Ordinance is it called the word of faith, 1. Tim. 4.6. Delivered by exhortation and Doctrine, vers. 13. in this Embassy is it called the the word of reconciliation: and thus preached, is called the Gospel of the Kingdom of God: Mark. 1.14. John Come preaching the Gospel of the Kingdom of God, powerfully raising up men thereunto:
as the speciall gift and loue-token he could leaue behind him, appointed Apostles, Euangelists, and after them Pastors and teachers to continue to his comming againe.
as the special gift and love-token he could leave behind him, appointed Apostles, Evangelists, and After them Pastors and Teachers to continue to his coming again.
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The effects also shew the power and price of the blessing, which are reconciliation with God, sanctification of the spirit, mortification of the flesh, the life of God;
The effects also show the power and price of the blessing, which Are reconciliation with God, sanctification of the Spirit, mortification of the Flesh, the life of God;
all which are brought by the reuealing of Iesus Christ. The latter is euident in Amos 5.13. that when the Lord is about to bring euill times, he maketh the prudent to keepe silence. Both which shew vnto vs, that the Lord hath opened vnto vs in this Church and land his chiefest treasure:
all which Are brought by the revealing of Iesus christ. The latter is evident in Amos 5.13. that when the Lord is about to bring evil times, he makes the prudent to keep silence. Both which show unto us, that the Lord hath opened unto us in this Church and land his chiefest treasure:
Vse. 2. Those people are bound to much thankfulnes and dutie, among whom the Lord hath planted a preaching Ministerie, by which men may be directed in the path of saluation.
Use. 2. Those people Are bound to much thankfulness and duty, among whom the Lord hath planted a preaching Ministry, by which men may be directed in the path of salvation.
The former we are enioyned by the expresse precept of Christ, considering the greatnesse of the haruest: The latter by his example, who mourned to see people as sheepe scattered without a shepheard.
The former we Are enjoined by the express precept of christ, considering the greatness of the harvest: The latter by his Exampl, who mourned to see people as sheep scattered without a shepherd.
Ans. My purpose is not by establishing preaching, to derogate from reading, the manifold fruite which accreweth by reading the Scriptures, hath otherwise taught mee, together with the custome of the Prophets, Apostles,
Ans. My purpose is not by establishing preaching, to derogate from reading, the manifold fruit which accrueth by reading the Scriptures, hath otherwise taught me, together with the custom of the prophets, Apostles,
and principall meanes, to beget faith, and repentance, and to lead men along vnto saluation by a more ful manifestation of the promise of life, which is here said to be by preaching, that is, by explaning and applying things read to the heart and affection.
and principal means, to beget faith, and Repentance, and to led men along unto salvation by a more full manifestation of the promise of life, which is Here said to be by preaching, that is, by explaining and applying things read to the heart and affection.
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who in raysing the spirituall walls must imitate Nehemiahs builders, euery one of whom in repayring the walls of Ierusalem, must hold the trowell in one hand,
who in raising the spiritual walls must imitate Nehemiah's Builders, every one of whom in repairing the walls of Ierusalem, must hold the trowel in one hand,
as become petitioners for them, that their want may be supplied: seeing the word hath taught vs, that where vision faileth, people perish. And for priuate reading;
as become petitioners for them, that their want may be supplied: seeing the word hath taught us, that where vision Faileth, people perish. And for private reading;
Our Apostle insisteth still in the iustifying of his calling, and sheweth how he came to be a dispenser of such great mysteries as these are of which he hath spoken:
Our Apostle insisteth still in the justifying of his calling, and shows how he Come to be a dispenser of such great Mysteres as these Are of which he hath spoken:
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neither necessitie or want, which vrged him to take vp this calling (as many base wretches now a dayes make it as a citie of refuge) for whilest he went with commission against Christians, wee neuer read, that he was glad to worke with his hands to minister to his necessities:
neither necessity or want, which urged him to take up this calling (as many base wretches now a days make it as a City of refuge) for whilst he went with commission against Christians, we never read, that he was glad to work with his hands to minister to his necessities:
neither was it a voluntarie motion taken vp of his owne head, which mooued him vnto this function of preaching: But first it was a businesse or charge committed vnto him of trust, or wherewith he was betrusted:
neither was it a voluntary motion taken up of his own head, which moved him unto this function of preaching: But First it was a business or charge committed unto him of trust, or wherewith he was betrusted:
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Secondly, he receiued it by commandement, the nature of which commandement sheweth, that he was so farre from vndertaking this office of his owne will, that it was rather forced vpon him:
Secondly, he received it by Commandment, the nature of which Commandment shows, that he was so Far from undertaking this office of his own will, that it was rather forced upon him:
the word in the originall is properly a martiall word taken from the wars, wherein the Captain hath a power to presse soldiers, and to place them in the foreward, rearewarde,
the word in the original is properly a martial word taken from the wars, wherein the Captain hath a power to press Soldiers, and to place them in the forward, rearewarde,
euen against his heart, and (as we say) the haire, appeareth, in that he must be beaten downe to the ground, strucke starke blind, eate and drinke nothing in three dayes:
even against his heart, and (as we say) the hair, appears, in that he must be beaten down to the ground, struck stark blind, eat and drink nothing in three days:
And thirdly, he receiueth no more commandements from the high Priests to afflict the Saints, but a commandement of a faire contrarie nature, from the high Priest of our profession;
And Thirdly, he receiveth no more Commandments from the high Priests to afflict the Saints, but a Commandment of a fair contrary nature, from the high Priest of our profession;
euen from God our Sauiour. Which may be meant either of the sonne, to whom the title of Iesus or Sauiour, is properly ascribed in Scripture, (whence is notably prooued the diuinitie of Christ, who as God meriteth mans saluation:) or else rather here of the Father, the epithite beeing truely referred vnto both:
even from God our Saviour. Which may be meant either of the son, to whom the title of Iesus or Saviour, is properly ascribed in Scripture, (whence is notably proved the divinity of christ, who as God merits men salvation:) or Else rather Here of the Father, the epithet being truly referred unto both:
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which message of life, the Apostle was to publish by vertue of this commission, and commandement: which is said (to shewe this order) to be receiued both from the Father our Sauiour, and the Lord Iesus Christ, 1. Tim. 1.1.
which message of life, the Apostle was to publish by virtue of this commission, and Commandment: which is said (to show this order) to be received both from the Father our Saviour, and the Lord Iesus christ, 1. Tim. 1.1.
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of the latter to be called of God, but by men: beeing generall to all ordinarie Consecrations that there is required a twofold presence; 1. of God; 2. of the Church;
of the latter to be called of God, but by men: being general to all ordinary Consecrations that there is required a twofold presence; 1. of God; 2. of the Church;
Out of these words naturally arise these three considerations: 1. That the office of preaching, is an office of trust. 2. That whosoeuer vndertaketh, must finde himselfe pressed by this calling and commandement of God. 3. A direction from the Apostles example,
Out of these words naturally arise these three considerations: 1. That the office of preaching, is an office of trust. 2. That whosoever undertaketh, must find himself pressed by this calling and Commandment of God. 3. A direction from the Apostles Exampl,
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Doctr. 1. That euerie minister called by God, is one of Christs committes, vnto whom he betrusteth now after his departure, the care and ouersight of his spouse, who is deerer vnto him then his owne life, appeareth;
Doctrine 1. That every minister called by God, is one of Christ Committees, unto whom he betrusteth now After his departure, the care and oversight of his spouse, who is Dearer unto him then his own life, appears;
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which as it is his dutie enioyned, 1. Cor. 4.2. so is it his crowne, his ioy, his glorie, that by his faithfull paines, he hath procured the welfare of his people:
which as it is his duty enjoined, 1. Cor. 4.2. so is it his crown, his joy, his glory, that by his faithful pains, he hath procured the welfare of his people:
what may he expect, who is faithfull in the greatest? Happie is that man that out of the vprightnesse of his heart, can say with Paul, that nothing, no not his life is so deere vnto him,
what may he expect, who is faithful in the greatest? Happy is that man that out of the uprightness of his heart, can say with Paul, that nothing, no not his life is so deer unto him,
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If any man aske, how he shall come to this? I answer, he must take the course that Paul did: 1. he must teach the whole counsell of God, and keepe nothing backe, v. 27. and 2. he must dispense it sincerely:
If any man ask, how he shall come to this? I answer, he must take the course that Paul did: 1. he must teach the Whole counsel of God, and keep nothing back, v. 27. and 2. he must dispense it sincerely:
2. in the declaration of the truth, approouing himselfe to euery mans conscience: here by he shall become a sweete sauour to God, euen in them that perish:
2. in the declaration of the truth, approving himself to every men conscience: Here by he shall become a sweet savour to God, even in them that perish:
whereas the false and foolish Prophet, hath a cuppe of gall and wormewood tempered by the hand of the Lord, Ier. 23. and the Prophet Ezekiel sheweth both the head and tayle of this vnhappie condition, the first entertainement of him is a woe, and his farwell a curse:
whereas the false and foolish Prophet, hath a cup of Gall and wormwood tempered by the hand of the Lord, Jeremiah 23. and the Prophet Ezekielem shows both the head and tail of this unhappy condition, the First entertainment of him is a woe, and his farewell a curse:
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Vse. 2. The ministerie is no calling of ease, but a matter of great charge; nor contemptible, as many contemptuous persons thinke it too base a calling for their children:
Use. 2. The Ministry is no calling of ease, but a matter of great charge; nor contemptible, as many contemptuous Persons think it too base a calling for their children:
and worthie things, which not onely the Angels themselues haue dispensed sundrie times, but euen the Lord of the Angels, Iesus Christ himselfe all the while be ministred vpon earth:
and worthy things, which not only the Angels themselves have dispensed sundry times, but even the Lord of the Angels, Iesus christ himself all the while be ministered upon earth:
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the honour of which calling is such, as those who are employed in the duties of it, are called not onely angels, but co-workers with Christ in the saluation of men.
the honour of which calling is such, as those who Are employed in the duties of it, Are called not only Angels, but coworkers with christ in the salvation of men.
for this is as he that cutteth off the feete. A Prince would not send an ambassador, who is onely able to reade his message out of a paper, euerie poste might doe that;
for this is as he that cutteth off the feet. A Prince would not send an ambassador, who is only able to read his message out of a paper, every post might do that;
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In the consecration of Aaron and his sonnes, we read that they must be sitted two waies: 1. they must be washed with water, that is, purged from the euills which might corrupt and blemish their callings: 2. instructed and furnished with gifts:
In the consecration of Aaron and his Sons, we read that they must be sitted two ways: 1. they must be washed with water, that is, purged from the evils which might corrupt and blemish their callings: 2. instructed and furnished with Gifts:
and they two sorts: 1. of graces, as wisdome, vnderstanding, &c. signified by the garments with which they were to be arrayed: 2. of sweete smell, the which both by holy doctrine and life, they were to diffuse in the Church;
and they two sorts: 1. of graces, as Wisdom, understanding, etc. signified by the garments with which they were to be arrayed: 2. of sweet smell, the which both by holy Doctrine and life, they were to diffuse in the Church;
yea not seldome by vertue hereof, Princes and people may stand vp in apologie and iust defence of a poore man whom the Lord reporteth: as Ier. 26.15. He is not worthie to die, for he hath spoken to vs in the name of the Lord.
yea not seldom by virtue hereof, Princes and people may stand up in apology and just defence of a poor man whom the Lord Reporteth: as Jeremiah 26.15. He is not worthy to die, for he hath spoken to us in the name of the Lord.
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4. This commandement bringeth much comfort in all troubles raised vp against men, whilst they endeauour in the faithfull execution of this most thankles office amongst men;
4. This Commandment brings much Comfort in all Troubles raised up against men, while they endeavour in the faithful execution of this most thankless office among men;
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no man taketh this honour to himselfe: Christ himselfe must be appointed of his Father. Vse. 2. Let none content himselfe with the calling of man, separated from Gods calling;
no man Takes this honour to himself: christ himself must be appointed of his Father. Use. 2. Let none content himself with the calling of man, separated from God's calling;
for this was the guise of the false Apostles, against whom our Apostle opposeth himselfe and calling almost euery where, who were called of men, but not of God.
for this was the guise of the false Apostles, against whom our Apostle Opposeth himself and calling almost every where, who were called of men, but not of God.
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As the Apostle here magnifieth his authority in that he is a seruant of God: 2. an Apostle of Iesus Christ: 3. that he receiued his Apostleship by commission and commandement of Christ himselfe:
As the Apostle Here magnifieth his Authority in that he is a servant of God: 2. an Apostle of Iesus christ: 3. that he received his Apostleship by commission and Commandment of christ himself:
so as here beeing to deale against false Apostles, peruerse people, and erronious doctrines (as in the Epistle we shall further see) he is more prolixe and loftie in his title:
so as Here being to deal against false Apostles, perverse people, and erroneous doctrines (as in the Epistle we shall further see) he is more prolix and lofty in his title:
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otherwise where he met not with such strong opposition, he is more sparing in his titles, as in the epistles to the Coloss. Thessal. &c. So was it the pride of the false Apostles that made him say, By the grace of God, I am that I am:
otherwise where he met not with such strong opposition, he is more sparing in his titles, as in the Epistles to the Coloss. Thessal. etc. So was it the pride of the false Apostles that made him say, By the grace of God, I am that I am:
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Others doe it because their loue to the ordinance of God doth constraine them: others considering how the world was drowned for despising Noah and his Ministerie;
Others do it Because their love to the Ordinance of God does constrain them: Others considering how the world was drowned for despising Noah and his Ministry;
but to free Gods ordinance from contempt, we may and must challenge such titles, as the Lord hath honoured vs withall, who hath for our incouragement stiled vs by the stewards of his house, disposers of his secrets, disbursers of his treasures, keepers of his keyes and seale, secretaries, embassadors, angels.
but to free God's Ordinance from contempt, we may and must challenge such titles, as the Lord hath honoured us withal, who hath for our encouragement styled us by the Stewards of his house, disposers of his secrets, disbursers of his treasures, keepers of his keys and seal, secretary's, Ambassadors, Angels.
The person saluted, to whom the Epistle was written, is described, 1. by his name, Titus. 2. by a title of relation, My sonne according to the common faith.
The person saluted, to whom the Epistle was written, is described, 1. by his name, Titus. 2. by a title of Relation, My son according to the Common faith.
What an vndeuided companion of Pauls he was in his peregrinations and trauells appeareth, Gal. 2.1. what great delight Paul had in him, 2. Cor. 7.6. how he vsed him as a Legate vnto diuerse Churches, and betrusted him with the gathering of the almes for the poore Christians in Iudea, 2. Cor. 8.6.16. how he graceth him with the title of a companion, and a fellow-helper in the Lords businesse, v. 23. yea, he vouchsafeth him the title of a brother, 2. Cor. 2.13. nay more, of that which is much nearer, euen of a sonne, in this place.
What an undivided Companion of Paul's he was in his Peregrinations and travels appears, Gal. 2.1. what great delight Paul had in him, 2. Cor. 7.6. how he used him as a Legate unto diverse Churches, and betrusted him with the gathering of the alms for the poor Christians in Iudea, 2. Cor. 8.6.16. how he graceth him with the title of a Companion, and a Fellow-helper in the lords business, v. 23. yea, he vouchsafeth him the title of a brother, 2. Cor. 2.13. nay more, of that which is much nearer, even of a son, in this place.
and education, whereby hee should be raised to such seruices, so neere vnto God? or what worthines was in Paul himselfe? he was indeede an Hebrew of the Hebrewes, circumcised the eight day, of the tribe of Beniamin, brought vp at Gamaliels feete, and a great scholler;
and education, whereby he should be raised to such services, so near unto God? or what worthiness was in Paul himself? he was indeed an Hebrew of the Hebrews, circumcised the eight day, of the tribe of Benjamin, brought up At Gamaliels feet, and a great scholar;
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yea, he whose honour it is to produce light out of darkenesse, and quicken the dead, doth often where sinne hath abounded, make grace abound much more:
yea, he whose honour it is to produce Light out of darkness, and quicken the dead, does often where sin hath abounded, make grace abound much more:
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Would God shew mercie on thee, who wert so desperately drowned in thy sinne? or can thy calling be sound, who so long a time didst fight against the truth? here thou hast answer for thy selfe:
Would God show mercy on thee, who Wertenberg so desperately drowned in thy sin? or can thy calling be found, who so long a time didst fight against the truth? Here thou hast answer for thy self:
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whereas the other are more easily convinced in their owne consciences, and are sooner brought to say with the Publican, Lord be mercifull, and so goe away more iustified:
whereas the other Are more Easily convinced in their own Consciences, and Are sooner brought to say with the Publican, Lord be merciful, and so go away more justified:
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but rather breake forth into the magnifying of that maruelous power of God, and that free grace of his, who is the moouer and perfecter of our whole saluation.
but rather break forth into the magnifying of that marvelous power of God, and that free grace of his, who is the mover and perfecter of our Whole salvation.
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Out of this title note two lessons. 1. That Ministers ought to be spirituall fathers to beget children to God. 2. That faith is one and the same in all the elect.
Out of this title note two Lessons. 1. That Ministers ought to be spiritual Father's to beget children to God. 2. That faith is one and the same in all the elect.
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Doctr. 1. That Ministers are spirituall Fathers to beget children to God, appeareth in that the Hebrew phrase not onely stileth them by the name of fathers: 1. who indeed are so properly by the way of blood & naturall generation: 2. neither onely those who are in a right descending line,
Doctrine 1. That Ministers Are spiritual Father's to beget children to God, appears in that the Hebrew phrase not only styleth them by the name of Father's: 1. who indeed Are so properly by the Way of blood & natural generation: 2. neither only those who Are in a right descending line,
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though neuer so far off: 3. neither onely those who adopt others into the roome and place of children: 4. but those also that are in the roome of fathers, either generally,
though never so Far off: 3. neither only those who adopt Others into the room and place of children: 4. but those also that Are in the room of Father's, either generally,
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who in these offices and not in themselues (for sometimes they be inferiours otherwise) become fathers vnto vs. Thus was Ioseph an inferiour, called a father of Pharaoh: that i•, a counseller:
who in these Offices and not in themselves (for sometime they be inferiors otherwise) become Father's unto us Thus was Ioseph an inferior, called a father of Pharaoh: that i•, a Counsellor:
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Iob for his tendernes and care, called a father of the poore: Schollers of the Prophets, called sonnes of the Prophets: Elisha saith of Eliah, my father, my father:
Job for his tenderness and care, called a father of the poor: Scholars of the prophets, called Sons of the prophets: Elisha Says of Elijah, my father, my father:
because they beget men vnto God, as Paul did Onesimus in his bonds: in which regeneration the seede is that heauenly grace whereby a diuine nature is framed:
Because they beget men unto God, as Paul did Onesimus in his bonds: in which regeneration the seed is that heavenly grace whereby a divine nature is framed:
The mother of these children of God is the Church, which conceiueth them in her wombe, which trauelleth of them and bringeth them into this spirituall world, which bringeth them vp in her bosom,
The mother of these children of God is the Church, which conceiveth them in her womb, which travelleth of them and brings them into this spiritual world, which brings them up in her bosom,
and nourisheth them at her brests, first with the milke of the two Testaments, and after with stronger meate till they be strong men in Christ. Obiect. Matth. 23.9. Call no man father in earth:
and Nourishes them At her breasts, First with the milk of the two Testaments, and After with Stronger meat till they be strong men in christ. Object. Matthew 23.9. Call no man father in earth:
But the scope of that place is, 1. to condemne the ambitious seeking and boasting in the titles of father, doctor, &c. 2. to teach that no man should depend vpon any other,
But the scope of that place is, 1. to condemn the ambitious seeking and boasting in the titles of father, Doctor, etc. 2. to teach that no man should depend upon any other,
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yet is no man for this to ascribe the principall power of begetting him, whether in the flesh, o• in the faith, to any man, otherwise then as a subordinate meanes vnder God, that the whole praise of the worke,
yet is no man for this to ascribe the principal power of begetting him, whither in the Flesh, o• in the faith, to any man, otherwise then as a subordinate means under God, that the Whole praise of the work,
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examine thy heart, am I born into the Church? who was my father? and here what a number of the sonnes of the earth, earthly and base minded men and women, professing themselues to be the sonnes,
examine thy heart, am I born into the Church? who was my father? and Here what a number of the Sons of the earth, earthly and base minded men and women, professing themselves to be the Sons,
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and perhappes not the restraining only, but the reforming of some grosse vice, or vices; which may be, and generally are, where is no renewing, nor birth into the Church.
and perhaps not the restraining only, but the reforming of Some gross vice, or vices; which may be, and generally Are, where is no renewing, nor birth into the Church.
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out of which example we euidently see, that euen the supernaturall decrease, and restraint of vice in the reprobate, is farre from the new birth of the elect.
out of which Exampl we evidently see, that even the supernatural decrease, and restraint of vice in the Reprobate, is Far from the new birth of the elect.
but euen their owne selues vnto them. Let Ministers feele this fatherly, yea this motherly affection, Gal. 4.19. towards their people, and like tender mothers reioyce when they prosper and thriue in grace, mourne when they are sicke:
but even their own selves unto them. Let Ministers feel this fatherly, yea this motherly affection, Gal. 4.19. towards their people, and like tender mother's rejoice when they prosper and thrive in grace, mourn when they Are sick:
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too many Ministers resemble the mother of the dead child, who care not what become of the liuing one, whom the true Salomon shall in the end discouer to be no naturall mothers of his children.
too many Ministers resemble the mother of the dead child, who care not what become of the living one, whom the true Solomon shall in the end discover to be no natural mother's of his children.
well may we wish such to become children in malitiousnesse: and seriously to consider of this truth, which informeth vs, that whosoeuer they be that finde not that those Ministers feete are become beautifull, who perhaps before were strangers in their hearts:
well may we wish such to become children in malitiousnesse: and seriously to Consider of this truth, which Informeth us, that whosoever they be that find not that those Ministers feet Are become beautiful, who perhaps before were Strangers in their hearts:
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1. They must giue them double honour, 1. Tim. 5.17. reuerencing their persons, their places. 2. They must partake in all their goods, as the Leuites in the law did,
1. They must give them double honour, 1. Tim. 5.17. reverencing their Persons, their places. 2. They must partake in all their goods, as the Levites in the law did,
3. No accusations must be receiued against them, vnder two or three witnesses: a dutifull child will not heare, much lesse beleeue euill reports of his father.
3. No accusations must be received against them, under two or three Witnesses: a dutiful child will not hear, much less believe evil reports of his father.
there is one faith which is true, whether we vnderstand it of the doctrine of saluation, which in Athanasius his confession is called the Catholike faith of all Christians,
there is one faith which is true, whither we understand it of the Doctrine of salvation, which in Athanasius his Confessi is called the Catholic faith of all Christians,
Hence the Apostle Peter calleth it, the like pretious faith, 1. in respect of the kind of it, beeing a iustifying faith, by which all that beleeue, haue power to be the sonnes of God, Ioh. 1.12.
Hence the Apostle Peter calls it, the like precious faith, 1. in respect of the kind of it, being a justifying faith, by which all that believe, have power to be the Sons of God, John 1.12.
who dwelleth in the hearts of euery beleeuer, Eph. 3.17. whom although the fathers of former ages beheld him to come, and the latter ages alreadie come;
who dwells in the hearts of every believer, Ephesians 3.17. whom although the Father's of former ages beheld him to come, and the latter ages already come;
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to prooue which vanitie they alleadge, Habac. 2. The iust shall liue by his owne faith. But we that haue learned that there is but one Christ, one way to heauen,
to prove which vanity they allege, Habakkuk 2. The just shall live by his own faith. But we that have learned that there is but one christ, one Way to heaven,
The Apostle Peter hauing learned the doctrine of faith from Christs owne mouth, writing to the dispersed Iewes, calleth that his faith the same pretious faith with that of the Gentiles:
The Apostle Peter having learned the Doctrine of faith from Christ own Mouth, writing to the dispersed Iewes, calls that his faith the same precious faith with that of the Gentiles:
As for that place of the Prophet, the scope of it is onely to vrge the special application of that one and onely true sauing faith, which euery man is to labour for, that he may liue by it:
As for that place of the Prophet, the scope of it is only to urge the special application of that one and only true Saving faith, which every man is to labour for, that he may live by it:
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Vse. 2. This doctrine affordeth vs another way to saluation then the Popish Church, and guids manifest vnto vs. For 1. here is no mention of common workes out of the Churches treasurie;
Use. 2. This Doctrine affords us Another Way to salvation then the Popish Church, and guides manifest unto us For 1. Here is no mention of Common works out of the Churches treasury;
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yea the Scripture it selfe speaketh cautelously in this matter, least euen our faith it selfe should come in the schoale to be poised with the grace of God,
yea the Scripture it self speaks cautelously in this matter, lest even our faith it self should come in the schoale to be poised with the grace of God,
for the sauing faith of the elect goeth with the knowledge of the truth, v. 3. neither can it be Catholike or the common faith, no more then that can be a common commoditie which is ingrossed into some few mens hands,
for the Saving faith of the elect Goes with the knowledge of the truth, v. 3. neither can it be Catholic or the Common faith, no more then that can be a Common commodity which is ingrossed into Some few men's hands,
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Vse. 3. If the faith be but one, we must all then studie to keepe the vnitie of faith in the bond of loue, which is the Apostles collection on the same ground, Ephes. 4.3.4.
Use. 3. If the faith be but one, we must all then study to keep the unity of faith in the bound of love, which is the Apostles collection on the same ground, Ephesians 4.3.4.
and one minde in the profession of this one common faith, which maketh communion betweene the highest and lowest, rich and poore, Master and seruant; Preacher and people:
and one mind in the profession of this one Common faith, which makes communion between the highest and lowest, rich and poor, Master and servant; Preacher and people:
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so he calleth himselfe the father of the Corinthians, and yet them his brethren: as Onesimus a poore seruant by vertue of this common faith, became the sonne of Paul,
so he calls himself the father of the Corinthians, and yet them his brothers: as Onesimus a poor servant by virtue of this Common faith, became the son of Paul,
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it would keepe men from offering occasions of vnbrotherly strife and contention, as we see in Abraham and Lot, it would cause them to forgiue and forget old iniuries, as Ioseph, Gen. 50.17. if they would conceiue that they are all brethren in the faith.
it would keep men from offering occasions of unbrotherly strife and contention, as we see in Abraham and Lot, it would cause them to forgive and forget old injuries, as Ioseph, Gen. 50.17. if they would conceive that they Are all brothers in the faith.
The third point in the words, is to consider of the adiunct of sinceritie by which Titus is commended, my naturall sonne: that is, not illegitimate, or base borne;
The third point in the words, is to Consider of the adjunct of sincerity by which Titus is commended, my natural son: that is, not illegitimate, or base born;
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and is a right follower of me. The same word is vsed, 2. Cor. 8.8. where the Apostle perswadeth the Corinths, to the chearefull releefe of the poore brethren in Iudea, by this reason that he might trie the naturalnes of their loue.
and is a right follower of me. The same word is used, 2. Cor. 8.8. where the Apostle Persuadeth the Corinths, to the cheerful relief of the poor brothers in Iudea, by this reason that he might try the naturalness of their love.
Which commendation was of good vse: 1. for Titus his encouragement, whom so great an Apostle so esteemed: 2. that the Cretians might with more respect and reuerence receiue him thus highly commended. 3. to distinguish Titus from some other of his sonnes, who a while fathered themselues vpon him,
Which commendation was of good use: 1. for Titus his encouragement, whom so great an Apostle so esteemed: 2. that the Cretians might with more respect and Reverence receive him thus highly commended. 3. to distinguish Titus from Some other of his Sons, who a while fathered themselves upon him,
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but after falling from the faith, prooued but bastards, and counterfeit, as Hymenaeus, Philetus, Alexander: Titus was not such a one, not Timothy, see 1. Tim. 1.2. Doctr. 1. In that the Apostle powreth not out his commendation of Titus, neither this but vpon good ground:
but After falling from the faith, proved but bastards, and counterfeit, as Hymenaeus, Philetus, Alexander: Titus was not such a one, not Timothy, see 1. Tim. 1.2. Doctrine 1. In that the Apostle poureth not out his commendation of Titus, neither this but upon good ground:
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the benefit of the Church, that his person and doctrine might be more louingly embraced: and that this was his ende appeareth, 2. Cor. 8.23. If any enquire of Titus, he is my helper and fellow:
the benefit of the Church, that his person and Doctrine might be more lovingly embraced: and that this was his end appears, 2. Cor. 8.23. If any inquire of Titus, he is my helper and fellow:
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it standeth those in hand, who are to dismisse them with letters testimoniall, not hand ouer head to giue a rash testimonie to euery one that requireth it:
it Stands those in hand, who Are to dismiss them with letters testimonial, not hand over head to give a rash testimony to every one that requires it:
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which sinne the Apostle forbiddeth Timothy, not onely in his owne person, but euen the communication with it in the persons of other men. 4. this rashnesse draweth not onely thy selfe into the sinne of false witnesse bearing, and that against the Church:
which sin the Apostle forbiddeth Timothy, not only in his own person, but even the communication with it in the Persons of other men. 4. this rashness draws not only thy self into the sin of false witness bearing, and that against the Church:
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The Apostle had a cleare eye, who perceiued many false challenges, and vniust claimes to be made to the inheritance by a number who were neuer naturall sonnes,
The Apostle had a clear eye, who perceived many false challenges, and unjust claims to be made to the inheritance by a number who were never natural Sons,
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these things then must be done, but not insisted in, if we would haue God to praise vs. Quest. But what may we doe to get approbation of God? Ans. Because the Lord who loueth, prayseth also truth in the inward parts, we must beware of guile;
these things then must be done, but not insisted in, if we would have God to praise us Quest. But what may we do to get approbation of God? Ans. Because the Lord who loves, Praiseth also truth in the inward parts, we must beware of guile;
but that spirit which is all an eie doth discerne, and enquireth whether thy heart be his Temple, in which the Christian sacrifices of prayer and praise be daily kindled.
but that Spirit which is all an eye does discern, and enquireth whither thy heart be his Temple, in which the Christian Sacrifices of prayer and praise be daily kindled.
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Whether that pretious Iewel of faith, the cleanser and purifier of it be there? Whether his feare, that vigilant Centinel of thy soule, cause it to depart from euery euill way? Whether a good conscience like a Cynthius or monitor, be euer watching thee,
Whither that precious Jewel of faith, the cleanser and purifier of it be there? Whither his Fear, that vigilant Centinel of thy soul, cause it to depart from every evil Way? Whither a good conscience like a Cynthius or monitor, be ever watching thee,
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These are things which must commend thee to God, as beeing liuely sparkes of his owne image, farre passing all shewes and semblances, which are but as a painted fire, not any whit warming the heart,
These Are things which must commend thee to God, as being lively sparks of his own image, Far passing all shows and semblances, which Are but as a painted fire, not any whit warming the heart,
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such as are remission of sinnes, iustification, sanctification, and life eternall, by which we are freed from all miserie of sinne and punishment, in pa•t here, and in whole hereafter.
such as Are remission of Sins, justification, sanctification, and life Eternal, by which we Are freed from all misery of sin and punishment, in pa•t Here, and in Whole hereafter.
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so as in these three tearmes, in this order depending one vpon another, is requested whatsoeuer can make to the accomplishment of happinesse, temporall or eternall.
so as in these three terms, in this order depending one upon Another, is requested whatsoever can make to the accomplishment of happiness, temporal or Eternal.
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From God our Father ] This title of Father is attributed vnto God, either, 1. essentially, or 2. personally: when essentially, it is taken for the whole Trinitie, as Deut. 32.6.
From God our Father ] This title of Father is attributed unto God, either, 1. essentially, or 2. personally: when essentially, it is taken for the Whole Trinity, as Deuteronomy 32.6.
Thus he is called the father of spirits, Heb. 12.9. and thus is Adam called the sonne of God, Luk. 2.38. and angels the sonnes of God, Iob. 1. and of both may be spoken that of the Prophet, haue we not all one Father? Mal. 2. 2. More specially by grace, of those who are adopted and renewed by grace:
Thus he is called the father of spirits, Hebrew 12.9. and thus is Adam called the son of God, Luk. 2.38. and Angels the Sons of God, Job 1. and of both may be spoken that of the Prophet, have we not all one Father? Malachi 2. 2. More specially by grace, of those who Are adopted and renewed by grace:
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1. because he is the Father of the second person the word, by nature, and by eternall generation. 2. because he is Father to Christ, in respect of his manhood, not as to other men, by nature,
1. Because he is the Father of the second person the word, by nature, and by Eternal generation. 2. Because he is Father to christ, in respect of his manhood, not as to other men, by nature,
the humane nature subsisting in the person of the word. 3. because from both these followeth, that by Adoption he becommeth the father of all the elect beeing members,
the humane nature subsisting in the person of the word. 3. Because from both these follows, that by Adoption he becomes the father of all the elect being members,
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And our Lord Iesus Christ ] Christ is Lord in himselfe, as God and Lord ouer all, blessed for euer, both in that he giueth essence, and susteining to all things; as also possesseth all things;
And our Lord Iesus christ ] christ is Lord in himself, as God and Lord over all, blessed for ever, both in that he gives essence, and sustaining to all things; as also Possesses all things;
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and, Behold my seruant: because he faithfully serued him in the worke of redemption, in that he was made man, came into the world, fulfilled the law, prayed vnto his Father,
and, Behold my servant: Because he faithfully served him in the work of redemption, in that he was made man, Come into the world, fulfilled the law, prayed unto his Father,
so all three saue, but the Father by sending the Sonne, the Sonne by paying the ransome, the holy Ghost by applying it: so all create, redeeme, sanctifie:
so all three save, but the Father by sending the Son, the Son by paying the ransom, the holy Ghost by applying it: so all create, Redeem, sanctify:
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whereby we are taught, how to direct our suits also, namely, that the Father, by the Spirit, through his Sonne our Lord Iesus Christ would enrich vs with grace, and the fruits of it.
whereby we Are taught, how to Direct our suits also, namely, that the Father, by the Spirit, through his Son our Lord Iesus christ would enrich us with grace, and the fruits of it.
This is the meaning of this salutation, which beeing a prayer, sheweth vs, both of what kinde our salutations ought to be, in which we would testifie our loue, to whom we write,
This is the meaning of this salutation, which being a prayer, shows us, both of what kind our salutations ought to be, in which we would testify our love, to whom we write,
namely, to wish them the best blessings: as also in what manner; not sending formall salutations without feeling, abstracting curtesie from conscience:
namely, to wish them the best blessings: as also in what manner; not sending formal salutations without feeling, abstracting courtesy from conscience:
for euery prayer ought to come from the heart, and as hauing God himselfe a witnes of the truth of the spirit in such wishes; as Rom. 1.9. and Phil. 1.8.9.
for every prayer ought to come from the heart, and as having God himself a witness of the truth of the Spirit in such wishes; as Rom. 1.9. and Philip 1.8.9.
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Now the principall lessons in this prayer are two: 1. That the free and euerlasting grace of God in Christ, is the foundation of all blessings spirituall and temporall. 2. Peace is the fruite of the grace and mercie of God.
Now the principal Lessons in this prayer Are two: 1. That the free and everlasting grace of God in christ, is the Foundation of all blessings spiritual and temporal. 2. Peace is the fruit of the grace and mercy of God.
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for you were the fewest, but because he loued you: &, cap. 9.4.6. Say not in thine heart, because of my righteousnes, the Lord hath giuen me this good land:
for you were the fewest, but Because he loved you: &, cap. 9.4.6. Say not in thine heart, Because of my righteousness, the Lord hath given me this good land:
Vse. 1. To confute the Popish doctrine, which depresseth this grace of God, and endureth not that the castle of a mans saluation should be altogether founded without himselfe,
Use. 1. To confute the Popish Doctrine, which depresseth this grace of God, and Endureth not that the castle of a men salvation should be altogether founded without himself,
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for as it was in the building of the second Temple, Zerubbabel who represented Christ, must lay the highest stone of the building, notwithstanding the high mountaines, that is, the strong opposition of the enemies:
for as it was in the building of the second Temple, Zerubbabel who represented christ, must lay the highest stone of the building, notwithstanding the high Mountains, that is, the strong opposition of the enemies:
but by the power of his spirit, which maketh all plaine before him. Yea further, whereas the abstaining from the least euill, is good, though the least good;
but by the power of his Spirit, which makes all plain before him. Yea further, whereas the abstaining from the least evil, is good, though the least good;
Let the Papists therefore sacrifice to their owne nets, and burne incense to their yarne, as though their owne hand had made them rich, and their owne arme happie:
Let the Papists Therefore sacrifice to their own nets, and burn incense to their yarn, as though their own hand had made them rich, and their own arm happy:
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and sinnes: 2. flie to this infinite grace and mercie, which is the liuing fountaine of our welfare: 3. returne the praise and honour of all our good, to the right author of it:
and Sins: 2. fly to this infinite grace and mercy, which is the living fountain of our welfare: 3. return the praise and honour of all our good, to the right author of it:
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a lesson obserued of few Husbands, Fathers, Masters, who whilest they beate their heads till thy quickly become hoarie with cares for the purchasing of outward things for themselues,
a Lesson observed of few Husbands, Father's, Masters, who whilst they beat their Heads till thy quickly become hoary with Cares for the purchasing of outward things for themselves,
and theirs, scarce dreame of the best blessings, and of purchasing (by laying hold of the couenant for themselues and theirs) the grace of God in Christ, which is the portion of verie few.
and theirs, scarce dream of the best blessings, and of purchasing (by laying hold of the Covenant for themselves and theirs) the grace of God in christ, which is the portion of very few.
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in these distempered prayers resembling sicke persons, both in that they haue more sence and griefe for the fits of their sicknesse, then for the cause:
in these distempered Prayers resembling sick Persons, both in that they have more sense and grief for the fits of their sickness, then for the cause:
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and the Apostle pronounceth it, onely vpon the Israel of God. 2. it is accordingly bestowed vpon those onely, that are iustified by faith, Rom. 5.1. seeing they onely haue peace with God, which is the principall part of it. 3. to shewe it to be a fruit of Gods grace, sundrie phrases in Scripture might he alleadged, as that it is called the peace of God, Philip. 4.7. and that God is called the God of peace, 1. Thess. 5.23. as also that difference which is worthie to be obserued, betweene the salutations of the old and new testament.
and the Apostle pronounceth it, only upon the Israel of God. 2. it is accordingly bestowed upon those only, that Are justified by faith, Rom. 5.1. seeing they only have peace with God, which is the principal part of it. 3. to show it to be a fruit of God's grace, sundry phrases in Scripture might he alleged, as that it is called the peace of God, Philip. 4.7. and that God is called the God of peace, 1. Thess 5.23. as also that difference which is worthy to be observed, between the salutations of the old and new Testament.
but the Apostles after the mysterie of redemption was reuealed and perfected, before the ordinarie salutation, prefixe this word, Grace, or mercie, or both;
but the Apostles After the mystery of redemption was revealed and perfected, before the ordinary salutation, prefix this word, Grace, or mercy, or both;
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become a child of the Church, for much peace shall be to her children. Humble thy selfe, sue for mercie, else thou shalt neuer see peace, and the rather,
become a child of the Church, for much peace shall be to her children. Humble thy self, sue for mercy, Else thou shalt never see peace, and the rather,
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for they are as tenants that liue out of the fauour of their landlord. 2. Peace with their owne consciences, for howsoeuer they may slumber for a time;
for they Are as tenants that live out of the favour of their landlord. 2. Peace with their own Consciences, for howsoever they may slumber for a time;
yet if God touch them neuer so little their conscience is like a wild beast hastily wakened, which hauing laide couchant a long time at the doore, is now gotten in vpon them,
yet if God touch them never so little their conscience is like a wild beast hastily wakened, which having laid couchant a long time At the door, is now got in upon them,
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and readie to pull out the throat of their soules, as restles as Cains, or Iudas, forcing them to flie when none persues them. 3. not with the creatures, who are all armed against him, who by sinne taketh vp armes against their creator.
and ready to pull out the throat of their Souls, as restless as Cains, or Iudas, forcing them to fly when none pursues them. 3. not with the creatures, who Are all armed against him, who by sin Takes up arms against their creator.
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or them from it suddenly, which maketh the Prophet say, that the Lord will make their sunne goe downe at noone day: as Baltazar sunke downe at his banquet, Dan. 4.2.
or them from it suddenly, which makes the Prophet say, that the Lord will make their sun go down At noon day: as Balthazar sunk down At his banquet, Dan. 4.2.
As it is vncertaine, so is it vnsound while it lasteth, beeing a reioycing in the face, not in the heart, like that of the theife who laugheth on the ladder:
As it is uncertain, so is it unsound while it lasteth, being a rejoicing in the face, not in the heart, like that of the thief who Laugheth on the ladder:
euen in their laughter their heart is heauie, and of all their reioysing, a man may say as Salomon of laughter, separated from the feare and grace of God, I said thou art madnes, and the ende of it is heauines. 3. That their reioycing hath such a suddaine ende, is a miserie;
even in their laughter their heart is heavy, and of all their rejoicing, a man may say as Solomon of laughter, separated from the Fear and grace of God, I said thou art madness, and the end of it is heaviness. 3. That their rejoicing hath such a sudden end, is a misery;
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for according to that of the Prophet, not only while they seeme to be blessed, the Lord curseth their blessings, but in the ende he taketh them in fetters, who haue so long walked on snares, Iob. 17. and bindeth them vnder that euerlasting curse:
for according to that of the Prophet, not only while they seem to be blessed, the Lord Curseth their blessings, but in the end he Takes them in fetters, who have so long walked on snares, Job 17. and binds them under that everlasting curse:
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Wherein partly to authorize Titus, and partly to encourage him: 1. the Apostle maketh a declaration of the place and dutie to which Titus was destinated,
Wherein partly to authorise Titus, and partly to encourage him: 1. the Apostle makes a declaration of the place and duty to which Titus was destinated,
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2. Speciall, to ordaine elders, that is, to institute Ministers, and Pastors, and that in euery Citie: that is, where there was a bodie of people to set them ouer.
2. Special, to ordain Elders, that is, to institute Ministers, and Pastors, and that in every city: that is, where there was a body of people to Set them over.
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for he must be readie at all assaies to feed the flocke depending vpon him, 1. Pet. 5. he must alwaies present himselfe as a patterne and example vnto it, 1. Tim. 4.12.
for he must be ready At all assays to feed the flock depending upon him, 1. Pet. 5. he must always present himself as a pattern and Exampl unto it, 1. Tim. 4.12.
Yet so, as by the Churches call, a Pastor whose gifts are found fit for such a purpose, may be sent from his place (if in the interim it be sufficiently prouided for) either to gather a Church,
Yet so, as by the Churches call, a Pastor whose Gifts Are found fit for such a purpose, may be sent from his place (if in the interim it be sufficiently provided for) either to gather a Church,
So should euery man in his place, whom God honoureth to be the beginning of any good thing imitate that worthy Nehemiah in his care, Remēber me, O God, & blot not out my kindnes:
So should every man in his place, whom God Honoureth to be the beginning of any good thing imitate that worthy Nehemiah in his care, remember me, Oh God, & blot not out my kindness:
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his earnest charge to Peter, and in him to all the Disciples, and their successours, that if euer they lou•d him, they would feed his sheepe, sheweth the care of this great shepheard of our soules.
his earnest charge to Peter, and in him to all the Disciples, and their Successors, that if ever they lou•d him, they would feed his sheep, shows the care of this great shepherd of our Souls.
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The efficacie of which argument is such, as that the Lord himselfe most vsually vrgeth it in stirring vp men, to the right receiuing and vse both of spirituall blessings,
The efficacy of which argument is such, as that the Lord himself most usually urges it in stirring up men, to the right receiving and use both of spiritual blessings,
How doth the Lord vrge his people to the pure vse of his holy ordinance of marriage, otherwise then from the three ends of it. 1. in that thence they must expect an holy seed: 2. for auoyding of fornication: 3. from the comfort of a fit helpe,
How does the Lord urge his people to the pure use of his holy Ordinance of marriage, otherwise then from the three ends of it. 1. in that thence they must expect an holy seed: 2. for avoiding of fornication: 3. from the Comfort of a fit help,
So as looke what Mordecai said of Hesters aduancement, Who can tell whether thou art come to the kingdome for this time? let euery man say of his owne gifts:
So as look what Mordecai said of Hesters advancement, Who can tell whither thou art come to the Kingdom for this time? let every man say of his own Gifts:
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as maketh a whole parish too little for the Minister and people. The cause of all this is, they consider not this end of the Ministerie. If they could thus reason;
as makes a Whole parish too little for the Minister and people. The cause of all this is, they Consider not this end of the Ministry. If they could thus reason;
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for this end is this man set here, to be the watchman ouer the house of Israel, to sound a trumpet against the sinnes of Iudah, to redresse our disorder, to plant Gods graces amongst vs, to beate downe sinne, superstition, ignorance, profanesse;
for this end is this man Set Here, to be the watchman over the house of Israel, to found a trumpet against the Sins of Iudah, to redress our disorder, to plant God's graces among us, to beat down sin, Superstition, ignorance, profaneness;
Whereas if they could thinke them the Ministers of God for their wealth, (as the Apostle speaketh of the Magistrate) or if they could conceiue them to haue the watch of their soules committed vnto them:
Whereas if they could think them the Ministers of God for their wealth, (as the Apostle speaks of the Magistrate) or if they could conceive them to have the watch of their Souls committed unto them:
either of these arguments ▪ by the iudgement of the spirit of God, would be strong inough, to enforce reuerence vnto their persons, and obedience vnto their doctrine.
either of these Arguments ▪ by the judgement of the Spirit of God, would be strong enough, to enforce Reverence unto their Persons, and Obedience unto their Doctrine.
In the order of which precepts, the Apostle sheweth, that the way to plant Gods ordinances, is first to redresse and remooue such disorders as make most opposition:
In the order of which Precepts, the Apostle shows, that the Way to plant God's ordinances, is First to redress and remove such disorders as make most opposition:
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As it is in the naturall bodie, so is it in the Ecclesiasticall, if there be a predominancie of some peccant humour, that must necessarily be first purged out,
As it is in the natural body, so is it in the Ecclesiastical, if there be a predominancy of Some peccant humour, that must necessarily be First purged out,
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ad 8. Yea, Iesus Christ the wisdome of his father, could not, nor did establish any thing vntill in his first sermon he had reformed the grosse expositions,
and 8. Yea, Iesus christ the Wisdom of his father, could not, nor did establish any thing until in his First sermon he had reformed the gross expositions,
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and if he had any, whether it did not derogate from the power of the ciuill Magistrates? Ans. Titus had a ministeriall power, which no more derogated from the soueraigne power of the Magistrate;
and if he had any, whither it did not derogate from the power of the civil Magistrates? Ans. Titus had a ministerial power, which no more derogated from the sovereign power of the Magistrate;
but) his Minister only. 2. the ciuill power may absolutely compell the outward man, but the ministeriall can onely perswade and exhort. 3. In their meanes of enforcing.
but) his Minister only. 2. the civil power may absolutely compel the outward man, but the ministerial can only persuade and exhort. 3. In their means of enforcing.
The weapons of this warfare are spirituall, as doctrine, exhortation, admonition, reproofe, good life, &c. This latter then while Titus exercised, he encroached not vpon the ciuill Magistrates power, nor weakened, but strengthened it.
The weapons of this warfare Are spiritual, as Doctrine, exhortation, admonition, reproof, good life, etc. This latter then while Titus exercised, he encroached not upon the civil Magistrates power, nor weakened, but strengthened it.
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namely, that beeing the companions of the Apostles, they were to bring on the work of the Lord to perfectiō, both by establishing that foundation they had laid,
namely, that being the Sodales of the Apostles, they were to bring on the work of the Lord to perfection, both by establishing that Foundation they had laid,
for so many of the Churches, planted by the Apostles themselues, might haue beene refused for wanting some officers for a time, although they were after supplied.
for so many of the Churches, planted by the Apostles themselves, might have been refused for wanting Some Officers for a time, although they were After supplied.
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then that the spirit of pride should hurrie vs into a rash and peremptorie sentence against euen whole Churches? Did not Paul when the Church of Galatia had reuolted from the Doctrine of free iustification by Christ,
then that the Spirit of pride should hurry us into a rash and peremptory sentence against even Whole Churches? Did not Paul when the Church of Galatia had revolted from the Doctrine of free justification by christ,
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and suppose our case were altogether as ill as they would make it, who are they that they should giue vs a bill of diuorcement? If a priuate man erre and offend, must he not first be admonished,
and suppose our case were altogether as ill as they would make it, who Are they that they should give us a bill of divorcement? If a private man err and offend, must he not First be admonished,
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and shall not a whole Church, or many Churches challenge the same forme of proceeding? and therefore seeing this is not done by our neighbour reformed Churches, which no doubt are the true Churches of God:
and shall not a Whole Church, or many Churches challenge the same Form of proceeding? and Therefore seeing this is not done by our neighbour reformed Churches, which no doubt Are the true Churches of God:
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Much a doe had they to lay the foundation, and prepare matter for the building: and yet this they did, by conuerting men to the faith, and baptizing them:
Much a doe had they to lay the Foundation, and prepare matter for the building: and yet this they did, by converting men to the faith, and baptizing them:
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but after this to ioyne them into a publike profession of the faith, and constitute visible faces of Churches among them, required more helpe and labour,
but After this to join them into a public profession of the faith, and constitute visible faces of Churches among them, required more help and labour,
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and worship of God, according to the lawes, and orders appointed by himselfe. 2. Besides this inward ineptitude and resistance, neuer had any building (except Babels towers, which had Gods owne hand from heauen against them) such outward opposites against it, as this hath:
and worship of God, according to the laws, and order appointed by himself. 2. Beside this inward ineptitude and resistance, never had any building (except Babels towers, which had God's own hand from heaven against them) such outward opposites against it, as this hath:
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how hardly (thinke we) must this spirituall house, standing of liuing stones, goe vp? how slowly is it reared, hauing more enemies (and those no weake ones) then Salomon had workmen:
how hardly (think we) must this spiritual house, standing of living stones, go up? how slowly is it reared, having more enemies (and those no weak ones) then Solomon had workmen:
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For as it was at the first breaking out of this light to the world by Christs owne preaching, neuer was the world on such a fire, neuer was any age so fruitfull in tyrannie, and heresie:
For as it was At the First breaking out of this Light to the world by Christ own preaching, never was the world on such a fire, never was any age so fruitful in tyranny, and heresy:
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and the manifestation of our selues the sonnes of peace, as well knowing, 1. that it is not to be expected of any Church militant vpon earth to be vnblemished, which is a prerogatiue of Christs glorious bodie in heauen: 2. by peace small things thriue, and arise to their greatnes:
and the manifestation of our selves the Sons of peace, as well knowing, 1. that it is not to be expected of any Church militant upon earth to be unblemished, which is a prerogative of Christ glorious body in heaven: 2. by peace small things thrive, and arise to their greatness:
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euen smoaking flaxe cherished, groweth to a flame: 3. that contention and division hindreth and ouerturneth those good things which haue gone forward but slowly when they went fastest.
even smoking flax cherished, grows to a flame: 3. that contention and division hindereth and overturneth those good things which have gone forward but slowly when they went fastest.
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The second point in this first dutie of Titus, is gathered out of the word translated, to redresse: but properly signifieth a continuall and instant straightning of things which grow crooked in the Church.
The second point in this First duty of Titus, is gathered out of the word translated, to redress: but properly signifies a continual and instant straightening of things which grow crooked in the Church.
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After that sinne got once into Paradise, and tooke the hold of our first parents innocent hearts, not the best ordinances that euer the Lord instituted, could so fence themselues,
After that sin god once into Paradise, and took the hold of our First Parents innocent hearts, not the best ordinances that ever the Lord instituted, could so fence themselves,
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how al the ordinances of the new Testament were soone ouerturned, and by degrees cleane shaken out of the Church by the rising and grouth of Antichrist, who euen in the Apostles daies began to worke;
how all the ordinances of the new Testament were soon overturned, and by Degrees clean shaken out of the Church by the rising and grouth of Antichrist, who even in the Apostles days began to work;
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the vnwillingnes of the flesh to endure the Lords yoke; the busines, and curiositie of mans wit and fleshly wisedome, which will be adding, detracting,
the unwillingness of the Flesh to endure the lords yoke; the business, and curiosity of men wit and fleshly Wisdom, which will be adding, detracting,
all these plainely prooue, that which is not obscurely implyed, that the best things in their best estate, are on the bending hand, and inclining vnto corruption.
all these plainly prove, that which is not obscurely employed, that the best things in their best estate, Are on the bending hand, and inclining unto corruption.
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Vse. 1. This point letteth vs see our imperfection in this world, and that all our perfection standeth in two things, 1. in sight of imperfection: 2. in strife vnto perfection.
Use. 1. This point lets us see our imperfection in this world, and that all our perfection Stands in two things, 1. in sighed of imperfection: 2. in strife unto perfection.
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Which should make vs ashamed, when we see our turnings backe daily reproouing vs. The Lord if his pleasure had beene such, might haue as perfectly beautified and stablished his Church in earth,
Which should make us ashamed, when we see our turnings back daily reproving us The Lord if his pleasure had been such, might have as perfectly beautified and established his Church in earth,
but he will surely bind the tenant to constant reparation, as often as neede shall require? and yet inconsiderate men can boldly, and bluntly bolt out;
but he will surely bind the tenant to constant reparation, as often as need shall require? and yet inconsiderate men can boldly, and bluntly bolt out;
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But alas, are we so neare God as we cannot possibly be drawen nearer? what meane then the common blasphemings, drunkennes, fornications, riots, Sabbath breakings,
But alas, Are we so near God as we cannot possibly be drawn nearer? what mean then the Common blasphemings, Drunkenness, fornications, riots, Sabbath breakings,
but that hogge and swine may enter into the presence chamber of the great King? Let the strong man keepe these holds, we shall see all the earth fit still inough.
but that hog and Swine may enter into the presence chamber of the great King? Let the strong man keep these holds, we shall see all the earth fit still enough.
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where that we may come to the meaning of the Apostle, must be considered 3. things, 1. who are meant by Elders. 2. who must place these Elders. 3. where they must be placed.
where that we may come to the meaning of the Apostle, must be considered 3. things, 1. who Are meant by Elders. 2. who must place these Elders. 3. where they must be placed.
for those who are here called Elders, are called Bishops, v. 7. true it is that sometimes the word is vsed generally for any that beare any Ecclesiasticall function, in which sense the Apostles themselues are sometimes called Elders, yet here I take it, it must be vnderstood of those who labour in the word and doctrine:
for those who Are Here called Elders, Are called Bishops, v. 7. true it is that sometime the word is used generally for any that bear any Ecclesiastical function, in which sense the Apostles themselves Are sometime called Elders, yet Here I take it, it must be understood of those who labour in the word and Doctrine:
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For how meete is it that the man of God should be furnished with grauitie and authoritie, that euery way he may be worthie of double honour, both in regard of his person,
For how meet is it that the man of God should be furnished with gravity and Authority, that every Way he may be worthy of double honour, both in regard of his person,
yet would we bee loath greatly to striue with them about names and titles (as hauing matters of greater moment and difference, moe then we wish) were it not that the very name were a supporter of that horrible Idolatrie of theirs,
yet would we be loath greatly to strive with them about names and titles (as having matters of greater moment and difference, more then we wish) were it not that the very name were a supporter of that horrible Idolatry of theirs,
but NONLATINALPHABET, and NONLATINALPHABET, and neuer NONLATINALPHABET, it were good and safe to keepe our selues to the titles the Gospell hath giuen vs. And seeing that the Papists impiously not onely retaine the name in the proper signification,
but, and, and never, it were good and safe to keep our selves to the titles the Gospel hath given us And seeing that the Papists impiously not only retain the name in the proper signification,
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but also an office of Priesthood, flatly opposite vnto the Priestly office of Iesus Christ ▪ it is no lesse then our dutie to oppose our selues against both such an office, and such a title.
but also an office of Priesthood, flatly opposite unto the Priestly office of Iesus christ ▪ it is no less then our duty to oppose our selves against both such an office, and such a title.
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I denie not but in the cōmon acceptation of the word, it is ascribed to all Christians both Ministers and people, who are called an holy Priesthood, and beleeuing are made Kings and Priests vnto God.
I deny not but in the Common acceptation of the word, it is ascribed to all Christians both Ministers and people, who Are called an holy Priesthood, and believing Are made Kings and Priests unto God.
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partly in that by their ministerie they doe daily offer, and sacrifice men vnto God, Rom. 15.16. and partly, because they held the places in the Church which the Priests and Leuites did before the comming of Christ:
partly in that by their Ministry they do daily offer, and sacrifice men unto God, Rom. 15.16. and partly, Because they held the places in the Church which the Priests and Levites did before the coming of christ:
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nor yet commemoratiue, as the Romish (seeing all sacrifices but onely the spirituall oblations of Christians were ceased) but he calleth them by that name then in vse, noting them onely as the successors of the Priests and Leuites,
nor yet commemorative, as the Romish (seeing all Sacrifices but only the spiritual Oblations of Christians were ceased) but he calls them by that name then in use, noting them only as the Successors of the Priests and Levites,
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2 The person placing these Elders, is Titus, who hath commission giuen him, that as the chiefe gouernour and moderator of this action, should establish teachers of sound doctrine in all the cities throughout the Iland:
2 The person placing these Elders, is Titus, who hath commission given him, that as the chief governor and moderator of this actium, should establish Teachers of found Doctrine in all the cities throughout the Island:
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as the manner of the Apostles was, Act. 14.23. and Timothie must neither lay hands on any man rashly, nor yet partake herein with other mens sinnes, namely, such as were vsed to be ioyned with him in this businesse, 1. Tim. 4.14. 3 The place where, is, in euery citie: that is, wheresoeuer there is a body of people for a fit congregation, there must a Pastor or Elder be placed:
as the manner of the Apostles was, Act. 14.23. and Timothy must neither lay hands on any man rashly, nor yet partake herein with other men's Sins, namely, such as were used to be joined with him in this business, 1. Tim. 4.14. 3 The place where, is, in every City: that is, wheresoever there is a body of people for a fit congregation, there must a Pastor or Elder be placed:
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When they had ordained Elders by election, in euery Church. For euen in the Apostles dayes there was a certaine kinde of distinction of Churches, and congregations:
When they had ordained Elders by election, in every Church. For even in the Apostles days there was a certain kind of distinction of Churches, and congregations:
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as without it, it is impossible that religion can either thriue or continue: and therefore as the Lord had formerly dealt, in planting his politie among the Iewes,
as without it, it is impossible that Religion can either thrive or continue: and Therefore as the Lord had formerly dealt, in planting his polity among the Iewes,
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no sooner was his law giuen concerning his Tabernacle, but Aaron and his sonnes, and the tribe of Leui must be sanctified to the office of Priesthood, to attend on holy things, to teach and offer,
no sooner was his law given Concerning his Tabernacle, but Aaron and his Sons, and the tribe of Levi must be sanctified to the office of Priesthood, to attend on holy things, to teach and offer,
in like sort in vaine had the publishing of the Gospel beene (although by the Apostles thēselues) had they not established such ordinances euerie where,
in like sort in vain had the publishing of the Gospel been (although by the Apostles themselves) had they not established such ordinances every where,
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Reas. 1. How necessarie was it for the whole administration of God among his people to haue a set place of abode, that they might aske counsell at his mouth? offer sacrifices Ilasticall,
Reas. 1. How necessary was it for the Whole administration of God among his people to have a Set place of Abided, that they might ask counsel At his Mouth? offer Sacrifices Elastical,
and Eucharisticall? put vp their prayers vnto him, and receiue from him instruction and speciall direction? and hence was it that the Lord sometimes setled himselfe at Siloh,
and Eucharistical? put up their Prayers unto him, and receive from him instruction and special direction? and hence was it that the Lord sometime settled himself At Shiloh,
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For we may not alwaies be babes and weaklings, but there is a perfection of Christianity which hereby we must be led vnto, Heb. 6.1. not that any perfection of knowledge or holines can be attained of vs, as Anabaptists foolishly dreame;
For we may not always be babes and Weaklings, but there is a perfection of Christianity which hereby we must be led unto, Hebrew 6.1. not that any perfection of knowledge or holiness can be attained of us, as Anabaptists foolishly dream;
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3. Hence is a ground of petition that God would place Pastors in euerie congregation, that his kingdome might come euerie where, that euerie candlesticke might carie a burning and a shining light:
3. Hence is a ground of petition that God would place Pastors in every congregation, that his Kingdom might come every where, that every candlestick might carry a burning and a shining Light:
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And the greater the haruest is, the more ought we to apply the Lord of it, that he would thrust forth labourers into his haruest, remoouing whatsoeuer impediments he seeth to hinder such a blessed and glorious worke.
And the greater the harvest is, the more ought we to apply the Lord of it, that he would thrust forth labourers into his harvest, removing whatsoever impediments he sees to hinder such a blessed and glorious work.
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As they therefore in the old Testament had their pillar of fire and cloud, at the going and standing of which they must goe and stand in all their iourneys;
As they Therefore in the old Testament had their pillar of fire and cloud, At the going and standing of which they must go and stand in all their journeys;
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so haue we in the newe likewise a watch of the Lord to keepe, namely, the will of God expressed in his word, which must be the beginning of euery motion and rest in the Church.
so have we in the new likewise a watch of the Lord to keep, namely, the will of God expressed in his word, which must be the beginning of every motion and rest in the Church.
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let them pretend their rules of perfection, standing in the obseruation of Euangelicall counsels, such as concerne chastitie, voluntarie pouertie, &c. let them obtrude to vs the Church, the Church,
let them pretend their rules of perfection, standing in the observation of Evangelical Counsels, such as concern chastity, voluntary poverty, etc. let them obtrude to us the Church, the Church,
Ans. So long as they speake according to their commission, which is, teach them to keepe all that I haue commanded you, Matth. 28.28. Obiect. Matth. 18. Tell the Church, if he refuse to heare the Church, let him be to thee as an heathen.
Ans. So long as they speak according to their commission, which is, teach them to keep all that I have commanded you, Matthew 28.28. Object. Matthew 18. Tell the Church, if he refuse to hear the Church, let him be to thee as an heathen.
but such as were cōprehended in the written word: as in Act. 15.29. It seemeth good to the Holy Ghost and vs, to lay no other burthen, but in these necessarie things:
but such as were comprehended in the written word: as in Act. 15.29. It seems good to the Holy Ghost and us, to lay no other burden, but in these necessary things:
Which two latter, although their nature were changed and free in themselues after Christ: yet the Apostle in the time of gathering the Church of the Iewes and Gentiles,
Which two latter, although their nature were changed and free in themselves After christ: yet the Apostle in the time of gathering the Church of the Iewes and Gentiles,
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First then for the life of him, who is to be called to this office in the Church, it is required, 1. in generall, that he be vnreprooueable, and that both at home and abrode,
First then for the life of him, who is to be called to this office in the Church, it is required, 1. in general, that he be unreprovable, and that both At home and abroad,
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described in their kinds, and partly in this 6. verse, and vrged by reasons in the 7. as also he must be freed from many particular vices, which are reckoned vp,
described in their Kinds, and partly in this 6. verse, and urged by Reasons in the 7. as also he must be freed from many particular vices, which Are reckoned up,
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and amplified by the opposition of the contrarie vertues which he must exercise, vers. 7.8. This is the carriage of these verses, the particulars whereof shall be propounded, and further prosecuted in their places.
and amplified by the opposition of the contrary Virtues which he must exercise, vers. 7.8. This is the carriage of these Verses, the particulars whereof shall be propounded, and further prosecuted in their places.
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and the high priest, though a speciall type of Christ, and the chiefe Minister of the ancient Church of the Iewes, must first offer for his owne sinnes,
and the high priest, though a special type of christ, and the chief Minister of the ancient Church of the Iewes, must First offer for his own Sins,
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and if bare calling in question, did disable a Minister from the office, it would quickly be brought about by the malice of the Deuil, that all the most conscionable Ministers in the world should soone be suppressed.
and if bore calling in question, did disable a Minister from the office, it would quickly be brought about by the malice of the devil, that all the most conscionable Ministers in the world should soon be suppressed.
and many euen priuate Christians at this day, through Gods mercie, liue without crime ▪ though not any, saue the Sonne of God himselfe, euer liued without sinne:
and many even private Christians At this day, through God's mercy, live without crime ▪ though not any, save the Son of God himself, ever lived without sin:
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for how requisite is it, that such a sweete and sauorie doctrine, should be matched with a sweet and sauorie Christian conuersation? 2. That such an high calling is to be graced with an vnreprooueable life, was typified in the law sundrie waies,
for how requisite is it, that such a sweet and savoury Doctrine, should be matched with a sweet and savoury Christian Conversation? 2. That such an high calling is to be graced with an unreprovable life, was typified in the law sundry ways,
especially in that prohibition, that none of Aarons sonnes, or seed, that had any blemish in him, might once presse to offer before the Lord, neither come neere the vaile,
especially in that prohibition, that none of Aaron's Sons, or seed, that had any blemish in him, might once press to offer before the Lord, neither come near the veil,
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and although no man can answer, or warrant the refusing of pure doctrine (which is not to be had in respect of persons) for the spotted life of the Minister, who while he sitteth in Moses chaire (be he Pharisie, be he hypocrite) must be heard;
and although no man can answer, or warrant the refusing of pure Doctrine (which is not to be had in respect of Persons) for the spotted life of the Minister, who while he Sitteth in Moses chair (be he Pharisee, be he hypocrite) must be herd;
which what a greiuous sinne it was before the Lord, see 1. Sam. 2.17. Againe, how can he benefit his people, whose hands are bound, whose mouth is shut,
which what a grievous sin it was before the Lord, see 1. Sam. 2.17. Again, how can he benefit his people, whose hands Are bound, whose Mouth is shut,
how can it be expected that he should do good amongst them? Christ preuented that scoffe, Phisitian heale thy selfe: and Paul sheweth the dutie of euery Minister, namely, to minister well:
how can it be expected that he should do good among them? christ prevented that scoff, physician heal thy self: and Paul shows the duty of every Minister, namely, to minister well:
if he were able to speake with the tongues of men and Angels, yea, if he had a fierie tongue sitting on his head, he shall neuer be able to preuaile with ignorant persons, who must be sensibly taught,
if he were able to speak with the tongues of men and Angels, yea, if he had a fiery tongue sitting on his head, he shall never be able to prevail with ignorant Persons, who must be sensibly taught,
and impudent, as that he casts off all shame, and care, and as one desperate and hardened in sinne, prostituteth himselfe remorselesly vnto all lewdnes and vngodly conuersation.
and impudent, as that he Cast off all shame, and care, and as one desperate and hardened in sin, prostituteth himself remorselessly unto all Lewdness and ungodly Conversation.
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euen Herod himselfe, will heare gladly Iohn Baptist, if he conceiue him (as he is) a good and godly man, carying himselfe without reproofe and exception.
even Herod himself, will hear gladly John Baptist, if he conceive him (as he is) a good and godly man, carrying himself without reproof and exception.
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euery way for the ouerthrow of this apostolicall direction, vsing and vrging most impregnable arguments, drawne from affinitie, affection, some base and seruill demerit, letters,
every Way for the overthrow of this apostolical direction, using and urging most impregnable Arguments, drawn from affinity, affection, Some base and servile demerit, letters,
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and prouoke thence our prayers that the Lord would so let his kingdome come euery where, that such maine pillars of Satans kingdome, may be shaken and broken, especially in reformed Churches, which professe, and auow the lifting vp of the scepter of Iesus Christ.
and provoke thence our Prayers that the Lord would so let his Kingdom come every where, that such main pillars of Satan Kingdom, may be shaken and broken, especially in reformed Churches, which profess, and avow the lifting up of the sceptre of Iesus christ.
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by these two, shall all men know who are the true Ministers sent of Christ: this voice, and these hands are infallible distinctions not onely of Ministers from other men,
by these two, shall all men know who Are the true Ministers sent of christ: this voice, and these hands Are infallible Distinctions not only of Ministers from other men,
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so Paul enioynes Timothie to be to them that beleeue, an example in word, conuersation, loue, spirit, faith, purenes, euen as he set himselfe an example to Timothie, 2. Tim. 3.10.
so Paul enjoins Timothy to be to them that believe, an Exampl in word, Conversation, love, Spirit, faith, pureness, even as he Set himself an Exampl to Timothy, 2. Tim. 3.10.
Now not needing further motiues to prouoke Ministers to labour after good life, we will onely mention some meanes, whereby euery of them may become vnreprooueable.
Now not needing further motives to provoke Ministers to labour After good life, we will only mention Some means, whereby every of them may become unreprovable.
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3. Auoid occasions of sinnes, appearances of euill, seeing thy motes become beames. 4. Studie to doe thy owne dutie diligently, meddle not with other mens matters.
3. Avoid occasions of Sins, appearances of evil, seeing thy motes become beams. 4. Study to do thy own duty diligently, meddle not with other men's matters.
5. Curbe, and couer thy own infirmities, buffet thy bodie, and bring it in subiection. 6. Daily pray for thy selfe, with desire of the prayer and admonition of others.
5. Curb, and cover thy own infirmities, buffet thy body, and bring it in subjection. 6. Daily pray for thy self, with desire of the prayer and admonition of Others.
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Thus oughtest thou that art a Minister set thy selfe a coppie vnto men; howsoeuer the most rent such coppies out of their bookes, as too precise and exact.
Thus Ought thou that art a Minister Set thy self a copy unto men; howsoever the most rend such copies out of their books, as too precise and exact.
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Husband of one wife ] Hauing •eard what is generally required of euery Minister that he be vnblameable: Now we are with the Apostle, to descend to those priuate vertues which concerne his economicall administration.
Husband of one wife ] Having •eard what is generally required of every Minister that he be unblameable: Now we Are with the Apostle, to descend to those private Virtues which concern his economical administration.
the latter respecteth the persons within his family, namely, his children, ouer whom he is to exercise Christian authoritie, gouerning them as a father, who is a Minister:
the latter respecteth the Persons within his family, namely, his children, over whom he is to exercise Christian Authority, governing them as a father, who is a Minister:
For 1. concerning their religion, it is required that they be faithfull children. 2. For their manners they must be, 1. temperate, 2. obedient. And both of these declared in their contraries whereof they must be free:
For 1. Concerning their Religion, it is required that they be faithful children. 2. For their manners they must be, 1. temperate, 2. obedient. And both of these declared in their contraries whereof they must be free:
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as 1. they must not be slandred of riot, which is a lauish wasting, and a needles spending of goods. 2. Not disobedient, but such as will endure the yoke.
as 1. they must not be slandered of riot, which is a lavish wasting, and a needles spending of goods. 2. Not disobedient, but such as will endure the yoke.
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To vnderstand the former aright, we must first remooue the false interpretations: and 2. propound and establish the true sense, and then come vnto the doctrines.
To understand the former aright, we must First remove the false interpretations: and 2. propound and establish the true sense, and then come unto the doctrines.
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but what a one he ought to be for the gouernement of himselfe and his, that is to be set euer any people. 2. What meaneth it that this husband must haue faithfull children;
but what a one he ought to be for the government of himself and his, that is to be Set ever any people. 2. What means it that this husband must have faithful children;
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if he may not haue a wise other then the Church? If it be said, that by these children must be meant the faithfull and the children of God begotten in the Church:
if he may not have a wise other then the Church? If it be said, that by these children must be meant the faithful and the children of God begotten in the Church:
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For 1. he that marrieth a second wife after the decease of the first ▪ (if he keepe himselfe faithfully vnto her,) is still but the husband of one wife, seeing the lawe of the former is by God dissolued.
For 1. he that Marrieth a second wife After the decease of the First ▪ (if he keep himself faithfully unto her,) is still but the husband of one wife, seeing the law of the former is by God dissolved.
and are not to square our selues vnto that speciall administration of the old: I answer, that the generall precepts of the newe Testament affirme no lesse:
and Are not to square our selves unto that special administration of the old: I answer, that the general Precepts of the new Testament affirm no less:
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for though all cannot receiue Christs speach concerning continencie, yet some there are to whom it is giuen, and to them his counsell is, he that is able to receiue this, let him receiue it.
for though all cannot receive Christ speech Concerning continency, yet Some there Are to whom it is given, and to them his counsel is, he that is able to receive this, let him receive it.
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now the Apostle perceiuing that custome, had taken away the sense of the sinne, and placing Titus to redresse things amisse, he beginneth at this great enormitie,
now the Apostle perceiving that custom, had taken away the sense of the sin, and placing Titus to redress things amiss, he begins At this great enormity,
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For here we may fitly obserue these 2. rules for our directions. 1. That all the vertues which are required of common Christians, must be much more in the minister,
For Here we may fitly observe these 2. rules for our directions. 1. That all the Virtues which Are required of Common Christians, must be much more in the minister,
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as euerie thing in the sanctuarie, was double to that which was common, as the cubit, the shekel of the sanctuarie. 2. That all the morall vertues required and expressed in the life of the Minister, must be imitated of common Christians;
as every thing in the sanctuary, was double to that which was Common, as the cubit, the shekel of the sanctuary. 2. That all the moral Virtues required and expressed in the life of the Minister, must be imitated of Common Christians;
The doctrines are two. 1. The mariage of ministers is a lawfull, and holy ordinance of God. 2. Polygamie was euer a thing blame-worthie, euen in the best.
The doctrines Are two. 1. The marriage of Ministers is a lawful, and holy Ordinance of God. 2. Polygamy was ever a thing blameworthy, even in the best.
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who that they should not want that note of Antichrist fore prophecied, namely, the contempt of women vnder a semblance of sanctitie, and chastitie, as Hierome expoundeth it:
who that they should not want that note of Antichrist before prophesied, namely, the contempt of women under a semblance of sanctity, and chastity, as Jerome expoundeth it:
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and least their doctrine should not otherwise appeare to be as it is, a doctrine of deuills, 1. Tim. 4.1.3. haue prohibited mariage to all orders of their Clergie, and admit none into their orders, without a vowe of perpetuall single life;
and lest their Doctrine should not otherwise appear to be as it is, a Doctrine of Devils, 1. Tim. 4.1.3. have prohibited marriage to all order of their Clergy, and admit none into their order, without a Voelli of perpetual single life;
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Quest. But why should they depriue themselues of their libertie, and the comfort of that estate? it seemeth to be meere conscience that should lead them to vndergoe such a burden.
Quest. But why should they deprive themselves of their liberty, and the Comfort of that estate? it seems to be mere conscience that should led them to undergo such a burden.
In the meane time among sundrie other, obserue three maine beames which beare vp the this Popish roofe. 1. grosse hypocrisie, causing them to make a shew of greater holinesse and chastitie then all others, in which regard we may as well yeeld them the title of Puritans,
In the mean time among sundry other, observe three main beams which bear up the this Popish roof. 1. gross hypocrisy, causing them to make a show of greater holiness and chastity then all Others, in which regard we may as well yield them the title of Puritans,
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as they challenge the thing it selfe. 2. presumptuous pride, for by th•ir doctrine, hereby they seeke for a further perfection then that which the Law requireth of them. 3. the maine of all is, humane policie: for hereby they keepe their wealth together, which 1. maketh them able to maint•ine their royall estate. 2. it maketh the world to admire them, such is their •ompe,
as they challenge the thing it self. 2. presumptuous pride, for by th•ir Doctrine, hereby they seek for a further perfection then that which the Law requires of them. 3. the main of all is, humane policy: for hereby they keep their wealth together, which 1. makes them able to maint•ine their royal estate. 2. it makes the world to admire them, such is their •ompe,
and glorie. 3. by their great promotions and dignities they a•••re, and ally vnto them the greatest nobles of the earth, by whom they strengthen their estate:
and glory. 3. by their great promotions and dignities they a•••re, and alley unto them the greatest Nobles of the earth, by whom they strengthen their estate:
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which euery eie may see to be the proppe of their greatnesse, and which by the marryage of all their orders might quickly be dissipated and dispersed. 2. by this policie they haue their vassals and instruments, whom they must dispatch with death and deadly things about them into all countreys, more free and prompt to the vndertaking and accomplishment of any misc•iefe.
which every eye may see to be the prop of their greatness, and which by the marriage of all their order might quickly be dissipated and dispersed. 2. by this policy they have their vassals and Instruments, whom they must dispatch with death and deadly things about them into all Countries', more free and prompt to the undertaking and accomplishment of any misc•iefe.
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Ob. First, out of the old Testament they alledge diuerse things, as Leu. 11. Be ye holy, for I am holy: and, ye that carie the holy vessels of the Lord, be holy:
Ob. First, out of the old Testament they allege diverse things, as Leu. 11. Be you holy, for I am holy: and, you that carry the holy vessels of the Lord, be holy:
for all of them are laid vpon this vnsound and vngodly position, which they take for graunted, that marriage is an vncleane and vnholy thing: for this is the tenour of all their conclusions, be holy, & therfore abstaine from marriage.
for all of them Are laid upon this unsound and ungodly position, which they take for granted, that marriage is an unclean and unholy thing: for this is the tenor of all their conclusions, be holy, & Therefore abstain from marriage.
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Which heresie of Montanus and the Manichee• ▪ Pope Syricius and his successors haue fought manfully to maintaine 〈 ◊ 〉 of that place of the Apostle, Those that are in the flesh, cannot please God:
Which heresy of Montanus and the Manichee• ▪ Pope Syricius and his Successors have fought manfully to maintain 〈 ◊ 〉 of that place of the Apostle, Those that Are in the Flesh, cannot please God:
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called it a coniunction of God, whome God hath ioyned, &c. as though they would not knowe what the Apostle had said, that euery ordinance of God, is sanctified by the word and prayer;
called it a conjunction of God, whom God hath joined, etc. as though they would not know what the Apostle had said, that every Ordinance of God, is sanctified by the word and prayer;
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and that the woman thorough bearing of children shall be saued if she continue, &c. But what should I light so many candles in such sunshine, were it not to discouer their monstrous delusion.
and that the woman through bearing of children shall be saved if she continue, etc. But what should I Light so many Candles in such sunshine, were it not to discover their monstrous delusion.
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but that which standeth in pure heart, good conscience, and faith vnfained, in innocencie and loue towards God and men? Now if all such as thus must be holy are inhibited mariage, where should we seeke an holy seede?
but that which Stands in pure heart, good conscience, and faith unfeigned, in innocence and love towards God and men? Now if all such as thus must be holy Are inhibited marriage, where should we seek an holy seed?
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were they not all typicall representations of that spirituall holines, wherein euen we ought to resemble them? and beeing so, are they not all dated? or if we consider them as they were also antetypes of Christs puritie, the high Priest of a better couenant, are they not expired? or if the Popish Priests will be so exact in imitating them, let them giue vs a reason,
were they not all typical representations of that spiritual holiness, wherein even we ought to resemble them? and being so, Are they not all dated? or if we Consider them as they were also antetypes of Christ purity, the high Priest of a better Covenant, Are they not expired? or if the Popish Priests will be so exact in imitating them, let them give us a reason,
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why they follow them not in all such rites of that kind, as well as in some? for when the Preists entred the tabernacle, they were prohibited the vse of wine, Leu. 10.9. neither must they at any time meddle with the exequies and funeralls of the dead, neither must they be shauen, Leu. 21.1.5. but to imitate them herein would not stand with their ease or profit.
why they follow them not in all such Rites of that kind, as well as in Some? for when the Priests entered the tabernacle, they were prohibited the use of wine, Leu. 10.9. neither must they At any time meddle with the exequies and funerals of the dead, neither must they be shaven, Leu. 21.1.5. but to imitate them herein would not stand with their ease or profit.
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Obiect. Further out of the new Testament they alleadge many things, especially out of the 1. Cor. 7. as where Paul wisheth men to be without distraction, ver. 5. to abstaine for a time to giue themselues to fasting and prayer, 7. where is concluded that this estate hindreth the exercises of pietie,
Object. Further out of the new Testament they allege many things, especially out of the 1. Cor. 7. as where Paul wishes men to be without distraction, ver. 5. to abstain for a time to give themselves to fasting and prayer, 7. where is concluded that this estate hindereth the exercises of piety,
Ans. Doe not these men bewray the nakednes and pouertie of their cause, when they are glad to snatch here and there a word, to wrest against the authors meaning, without due regard:
Ans. Do not these men bewray the nakedness and poverty of their cause, when they Are glad to snatch Here and there a word, to wrest against the Authors meaning, without due regard:
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yea, with vtter neglect of the scope and all circumstances of the place? for to whom writ the Apostle? was it not to the whole Church of Corinth ? so as by their collection, it was not lawfull for any man or woman of that citie to be married. 2. what times writ Paul in? was it not in times of most heauie persecutions;
yea, with utter neglect of the scope and all Circumstances of the place? for to whom writ the Apostle? was it not to the Whole Church of Corinth? so as by their collection, it was not lawful for any man or woman of that City to be married. 2. what times writ Paul in? was it not in times of most heavy persecutions;
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& not by commandement ? v. 6. doth he not affirme that euerie man hath his proper gift, according to which he is to walke? v. 7. & 17. doth he not professe that he speaketh for their commoditie, as giuing them an wholesome counsell,
& not by Commandment? v. 6. does he not affirm that every man hath his proper gift, according to which he is to walk? v. 7. & 17. does he not profess that he speaks for their commodity, as giving them an wholesome counsel,
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and not to entangle them in a snare? v. 35. and that which he speaketh is in regard of the present occasion and necessitie: v. 26. notwithstanding all which, no married persons may defraud one another, v. 5. and much lesse depart one from an other, v. 10. 4. For the matter alleadged.
and not to entangle them in a snare? v. 35. and that which he speaks is in regard of the present occasion and necessity: v. 26. notwithstanding all which, no married Persons may defraud one Another, v. 5. and much less depart one from an other, v. 10. 4. For the matter alleged.
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and because they must abstaine too extraordinarie fasting and prayer, which those dangerous dayes, and tyrannicall times called vpon them for, (the place not beeing meant of ordinarie prayer) can it be wr•ng out of the place, that marriage therefore must be vowed against, either of them,
and Because they must abstain too extraordinary fasting and prayer, which those dangerous days, and tyrannical times called upon them for, (the place not being meant of ordinary prayer) can it be wr•ng out of the place, that marriage Therefore must be vowed against, either of them,
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or much lesse of any other sort of men? Againe, because the Apostle speaketh of some carnal persons matched together, that they regard the things of the world,
or much less of any other sort of men? Again, Because the Apostle speaks of Some carnal Persons matched together, that they regard the things of the world,
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can any shewe of argument evince, that therefore either marriage is vnholy, or is of any sort of men to be disavowed? for that the place must be so vnderstood, is euident:
can any show of argument evince, that Therefore either marriage is unholy, or is of any sort of men to be disavowed? for that the place must be so understood, is evident:
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as they would make it, why are all Christians commanded to pray continually? to possesse their vessels in holinesse, and honour? how is it that we reade of families called Churches? how could any man say, I and my house will serue the Lord? how doth the wise man say, that by a wise woman the house is built vp? And indeede where God giueth such a one, a man is freed from many distractions,
as they would make it, why Are all Christians commanded to pray continually? to possess their vessels in holiness, and honour? how is it that we read of families called Churches? how could any man say, I and my house will serve the Lord? how does the wise man say, that by a wise woman the house is built up? And indeed where God gives such a one, a man is freed from many distractions,
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then had the Apostle contradicted himselfe, when he said, that he that marrieth (not only doth not euill) but doth well: but good is opposed to that which is incommodious, or inexpedient:
then had the Apostle contradicted himself, when he said, that he that Marrieth (not only does not evil) but does well: but good is opposed to that which is incommodious, or inexpedient:
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and this is the reason expressed by the Apostle, where he saith, that such as are married shall haue sorrow in the flesh: vers. 28. Many more places they abuse, but these are the chiefe.
and this is the reason expressed by the Apostle, where he Says, that such as Are married shall have sorrow in the Flesh: vers. 28. Many more places they abuse, but these Are the chief.
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where is auouched, that the Minister may be the husband of one wife, and the qualities of this wife described, 1. Tim. 3.12. the euidence of which two places collated, none but such as are willingly blind can resist:
where is avouched, that the Minister may be the husband of one wife, and the qualities of this wife described, 1. Tim. 3.12. the evidence of which two places collated, none but such as Are willingly blind can resist:
Ans. But who but Satan could teach them so to distinguish, and determine that which was lawfull in Pauls time, to be now a sinne so capitall as must be prosecuted with no lesse punishment then death it selfe? againe,
Ans. But who but Satan could teach them so to distinguish, and determine that which was lawful in Paul's time, to be now a sin so capital as must be prosecuted with no less punishment then death it self? again,
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and the Pope to be the master of this familie. 2. Let them improoue that the Master of this familie is the Lord Iesus, who hath alreadie prescribed a certaine forme, by which he will haue his Ministers chosen:
and the Pope to be the master of this family. 2. Let them improve that the Master of this family is the Lord Iesus, who hath already prescribed a certain Form, by which he will have his Ministers chosen:
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and for the vse of the Church to the ende of the world hath recorded it in the Scriptures, of which this is a speciall branch, if any be the husband of one wife.
and for the use of the Church to the end of the world hath recorded it in the Scriptures, of which this is a special branch, if any be the husband of one wife.
since the fall, it is also a remedie of his imperfection. 2. The Apostle calleth it, honourable among all: the new Papists shift, in all things, is a senceles cauill, and full of folly:
since the fallen, it is also a remedy of his imperfection. 2. The Apostle calls it, honourable among all: the new Papists shift, in all things, is a senseless cavil, and full of folly:
besides, the words following restraine it to persons: But whoremongers, &c. Obiect. But if among all, saith Bellarmine, then among them of consanguinitie, and affinitie.
beside, the words following restrain it to Persons: But whoremongers, etc. Object. But if among all, Says Bellarmine, then among them of consanguinity, and affinity.
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Famous and very remarkeable is that confession of Policrates Bishop of Ephesus, who affirmeth of himselfe that he was the eight Bishop all descended of Bishops:
Famous and very remarkable is that Confessi of Policrates Bishop of Ephesus, who Affirmeth of himself that he was the eight Bishop all descended of Bishops:
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for the defence of which vnnaturall and monstrous sinne (not to be thought on, much lesse without blushing named) some of them haue written and published sundrie bookes.
for the defence of which unnatural and monstrous sin (not to be Thought on, much less without blushing nam) Some of them have written and published sundry books.
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Or if some of their fishponds come to the casting, as that in Gregorie the greats time, it may be that some of their owne would not sticke to write of 6000. heads of infants found in the mudde of some one of them.
Or if Some of their fishponds come to the casting, as that in Gregory the greats time, it may be that Some of their own would not stick to write of 6000. Heads of Infants found in the mud of Some one of them.
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But because it is a shame to speake in publike of the things they shame not to doe in secret, I will forbeare further to mooue and stirre in this sinke, which sufficiently stinketh in the nostrills of God and men;
But Because it is a shame to speak in public of the things they shame not to do in secret, I will forbear further to move and stir in this sink, which sufficiently stinketh in the nostrils of God and men;
and one woman, and no moe. 2. His iniunction and strait charge to all posteritie, that one man should cleaue to one wife, who must be his wife and no stranger;
and one woman, and no more. 2. His injunction and strait charge to all posterity, that one man should cleave to one wife, who must be his wife and no stranger;
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no not after the sisters death, seeing consanguinitie and affinitie agree in duration alike. Besides that the phrase in Hebrew is commonly so vsed: as Gen. 26.31. Exod. 26.3.
no not After the Sisters death, seeing consanguinity and affinity agree in duration alike. Beside that the phrase in Hebrew is commonly so used: as Gen. 26.31. Exod 26.3.
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5. Christs Apostles condemned it, Eph. 5.31. the same speach of our Sauiour Christ repeated: 1. Cor. 7. Let euerie man haue his owne wife, not wiues:
5. Christ Apostles condemned it, Ephesians 5.31. the same speech of our Saviour christ repeated: 1. Cor. 7. Let every man have his own wife, not wives:
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after the Lawe by the Prophets, after them by Christ himselfe, and by his Apostles, it followeth, that it was euer an euill condemned euen from the beginning.
After the Law by the prophets, After them by christ himself, and by his Apostles, it follows, that it was ever an evil condemned even from the beginning.
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yet notwithstanding the Prophets, and Christ call men, not to example, but to the rule of the first institution. 2. We neuer reade of any of them (no not the best) well caried it:
yet notwithstanding the prophets, and christ call men, not to Exampl, but to the Rule of the First Institution. 2. We never read of any of them (no not the best) well carried it:
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and in their children Isaac and Ismael, what a number of sparkles of contention were kindled? what heart-griefe was it to Iacob to see such daily emulation betweene Leah and Rahel? and what other was the fruit of their enuie,
and in their children Isaac and Ishmael, what a number of sparkles of contention were kindled? what heartgrief was it to Iacob to see such daily emulation between Leah and Rachel? and what other was the fruit of their envy,
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How was Elcanah troubled to satisfie and recompence his wife Hannah, for the reproach wherewith Peninnah her aduersarie vexed her sore? In the inclining of Salomons prosperitie, the first exception the Lord tooke against him was, that he loued many outlandish women, which sinne brought him to all the wickednesse that was found in his hands. 3. Whereas it is said that the Patriarks were carried hereunto not by fleshly lust,
How was Elkanah troubled to satisfy and recompense his wife Hannah, for the reproach wherewith Peninnah her adversary vexed her soar? In the inclining of Solomon's Prosperity, the First exception the Lord took against him was, that he loved many outlandish women, which sin brought him to all the wickedness that was found in his hands. 3. Whereas it is said that the Patriarchs were carried hereunto not by fleshly lust,
and so it signifieth sometime nothing else, but to haue something with a man: as elsewhere Dauid saith, he bore the reproaches of the mightie in his bosome ;
and so it signifies sometime nothing Else, but to have something with a man: as elsewhere David Says, he boar the Reproaches of the mighty in his bosom;
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and therefore Dauid could no more marrie the stepmothers of his wife Mical, then if they had beene his own. 3. We neuer read that Dauid tooke any of them that were Sauls, to become wife vnto himselfe. Obiect. Deut. 21.10.15. there are two laws which seeme to fauour it.
and Therefore David could no more marry the stepmothers of his wife Michal, then if they had been his own. 3. We never read that David took any of them that were Saul's, to become wife unto himself. Object. Deuteronomy 21.10.15. there Are two laws which seem to favour it.
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I answer, it is a vaine allegation of men, not considering that the Lord then susteined the person of a lawgiuer to a people whom he chose aboue all the nations of the earth, and not of a Iudge. Obiect. Deut. 25.5. The law was that a brother dying without issue, the next brother (who perhaps was married) must marrie his brothers wife.
I answer, it is a vain allegation of men, not considering that the Lord then sustained the person of a lawgiver to a people whom he chosen above all the Nations of the earth, and not of a Judge. Object. Deuteronomy 25.5. The law was that a brother dying without issue, the next brother (who perhaps was married) must marry his Brother's wife.
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seeing 1. it must be meant of brethren dwelling together, that is, such as had not planted themselues in some other familie. 2. and not if any brother should die,
seeing 1. it must be meant of brothers Dwelling together, that is, such as had not planted themselves in Some other family. 2. and not if any brother should die,
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and the sinner becommeth like Ephraim, as a doue without heart: that is, without vnderstanding of the sence and danger of sinne, through too neere acquaintance with it:
and the sinner becomes like Ephraim, as a dove without heart: that is, without understanding of the sense and danger of sin, through too near acquaintance with it:
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Let vs beware of rooted sinnes, shut the doore of the heart, that Satan may finde no entrance, whose manner is where he finds the least welcome, to bring in seauen spirits worse then himselfe:
Let us beware of rooted Sins, shut the door of the heart, that Satan may find no Entrance, whose manner is where he finds the least welcome, to bring in seauen spirits Worse then himself:
sinne seemeth verie reasonable in the beginning, and the tempter saith, is it not a small one? But if the Lords Samsons suffer themselues to be bound with small cords at the first, which they may thinke to breake from at their pleasure, the enemie will ere they be aware bring on them the two new ropes which will hold them fast inough, till they be made a pray for the spoyler.
sin seems very reasonable in the beginning, and the tempter Says, is it not a small one? But if the lords Samsons suffer themselves to be bound with small cords At the First, which they may think to break from At their pleasure, the enemy will ere they be aware bring on them the two new ropes which will hold them fast enough, till they be made a prey for the spoiler.
We see Abraham himselfe led into a sinne and ouercome: 1. by common custome: 2. by the motion of Sarah, enticing him through infidelitie, to take Hagar:
We see Abraham himself led into a sin and overcome: 1. by Common custom: 2. by the motion of Sarah, enticing him through infidelity, to take Hagar:
Quest. But how shall we profitably behold the examples of the Saints? Ans. By obseruing two rules. 1. If we make their falls and infirmities, a glasse to behold the same in our selues either for the present,
Quest. But how shall we profitably behold the Examples of the Saints? Ans. By observing two rules. 1. If we make their falls and infirmities, a glass to behold the same in our selves either for the present,
Hauing faithfull children ] After a mans owne person, respect must be had of his priuate gouernment and cariage, whom the Lord will haue called so neere him,
Having faithful children ] After a men own person, respect must be had of his private government and carriage, whom the Lord will have called so near him,
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and because it is meete that such a one be a man of experience and gouernment, the Apostle would haue him obserued in the priuate ordering of his family, whence an aime may be taken,
and Because it is meet that such a one be a man of experience and government, the Apostle would have him observed in the private ordering of his family, whence an aim may be taken,
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For that this is the reason of all this diligent enquirie, is plaine in 1. Tim. 3.5. For if he cannot gouerne his owne house, how can he gouerne the house of God? We know that he that is not able to guid a boate, is not able to gouerne a great ship:
For that this is the reason of all this diligent enquiry, is plain in 1. Tim. 3.5. For if he cannot govern his own house, how can he govern the house of God? We know that he that is not able to guide a boat, is not able to govern a great ship:
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But 3. and especially, because in the gouernment of his children there is a more liuely resemblance, of such duties of gouernment, which he is to dispense towards the Church.
But 3. and especially, Because in the government of his children there is a more lively resemblance, of such duties of government, which he is to dispense towards the Church.
And if we looke a little nearer the words, we shall see that there is nothing enioyned the Minister as a Father of children, which belongeth not vnto him as he is a spirituall father of the children of God.
And if we look a little nearer the words, we shall see that there is nothing enjoined the Minister as a Father of children, which belongeth not unto him as he is a spiritual father of the children of God.
For if we respect matter of instruction and doctrine, he must haue faithfull children: so in the Church, by diligent teaching of the doctrine of faith, must he bring men vnto the faith:
For if we respect matter of instruction and Doctrine, he must have faithful children: so in the Church, by diligent teaching of the Doctrine of faith, must he bring men unto the faith:
which also he must publikely performe in the congregation by the word of exhortation and rebuke. 2. correct and chastise the obstinate and rebellious, that they be not disobedient: and so as Minister he hath a rod of correction,
which also he must publicly perform in the congregation by the word of exhortation and rebuke. 2. correct and chastise the obstinate and rebellious, that they be not disobedient: and so as Minister he hath a rod of correction,
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Now in the children of Ministers are required two things: 1. for their institution, that they be faithfull children: 2. for their conuersation, they must not be, 1. riotous: 2. disobedient.
Now in the children of Ministers Are required two things: 1. for their Institution, that they be faithful children: 2. for their Conversation, they must not be, 1. riotous: 2. disobedient.
By faithfull children, are meant such as beeing instructed in the faith, are at least in externall conuersation, answerable to the profession of the faith they make.
By faithful children, Are meant such as being instructed in the faith, Are At least in external Conversation, answerable to the profession of the faith they make.
may not a good man and a Minister too, haue most graceles children? Ans. There is no man but he is to endeauour that his children may haue euen the grace of faith;
may not a good man and a Minister too, have most graceless children? Ans. There is no man but he is to endeavour that his children may have even the grace of faith;
The same course tooke Ioshua, I and my house: and Hester, I and my maids. And indeed sound reformation cannot correct in another what it selfe cherisheth,
The same course took Ioshua, I and my house: and Esther, I and my maids. And indeed found Reformation cannot correct in Another what it self Cherishes,
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2. How dangerous a thing it is for a man vnreformed in himselfe, or family, to take vpon him in publike the reformation of other, we see in Moses himselfe, Exod. 4.24. whom as he was going downe into Egypt to be the guide and deliuerer of the Church, the Lord met in the way to haue slaine him:
2. How dangerous a thing it is for a man unreformed in himself, or family, to take upon him in public the Reformation of other, we see in Moses himself, Exod 4.24. whom as he was going down into Egypt to be the guide and deliverer of the Church, the Lord met in the Way to have slain him:
Priuate men would faine see publike reformation of disorders, (and who can blame them) but they must beginne, by giuing religion a roome in their owne houses,
Private men would feign see public Reformation of disorders, (and who can blame them) but they must begin, by giving Religion a room in their own houses,
planting it in them as their tender yeares will beare, training them in the institution and reformation of the Lord, seasoning them with the words of pietie, distilling and by little and little dropping into them seeds of holinesse, and the feare of God:
planting it in them as their tender Years will bear, training them in the Institution and Reformation of the Lord, seasoning them with the words of piety, distilling and by little and little dropping into them seeds of holiness, and the Fear of God:
the heathen could say that there are two maine causes in a lewd father of a lewd child, 1. the euill nature and disposition of the parent, 2. euill education:
the heathen could say that there Are two main Causes in a lewd father of a lewd child, 1. the evil nature and disposition of the parent, 2. evil education:
now seeing the best of vs bring too much miserie vpon them by the former, we had neede be meanes by the latter to drawe them out of it. 2. This is a good ground of all other nurture and discipline;
now seeing the best of us bring too much misery upon them by the former, we had need be means by the latter to draw them out of it. 2. This is a good ground of all other nurture and discipline;
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teach them all the doctrine of manners, all tongues, together with all arts & sciences, yet let thē want this one discipline, thou leauest them to the curse of God;
teach them all the Doctrine of manners, all tongues, together with all arts & sciences, yet let them want this one discipline, thou Leavest them to the curse of God;
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how seuerely was he with his whole house corrected, for neglect of this duty? see the historie, 1. Sam. 2.29. 4. Euery Christian must extend his care euen to posteritie,
how severely was he with his Whole house corrected, for neglect of this duty? see the history, 1. Sam. 2.29. 4. Every Christian must extend his care even to posterity,
Quest. But wherein especially doth this dutie consist, and how may we performe it? Ans. It standeth in two things, 1. in acquainting them with the grounds of truth necessarie to saluation,
Quest. But wherein especially does this duty consist, and how may we perform it? Ans. It Stands in two things, 1. in acquainting them with the grounds of truth necessary to salvation,
and this must be done by priuate catechising. 2. by bringing them to the publike assemblies so soone as they are able to sit either fruitfully or reuerently:
and this must be done by private catechising. 2. by bringing them to the public assemblies so soon as they Are able to fit either fruitfully or reverently:
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Obiect. But this is a vaine thing to trouble children, alas what would you haue children to doe? Answ. But although it may seeme to be fruitlesse while they are young,
Object. But this is a vain thing to trouble children, alas what would you have children to do? Answer But although it may seem to be fruitless while they Are young,
teach thy child to speake well while he can but speake, and when he will conceiue afterwards the sense and meaning of it. 2. Thou shalt not loose thy labour,
teach thy child to speak well while he can but speak, and when he will conceive afterwards the sense and meaning of it. 2. Thou shalt not lose thy labour,
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Eunica the mother of Timothie, taught him the Scriptures of a child: and what excellent fruits and testimonies appeared in these, of their timely instruction?
Eunice the mother of Timothy, taught him the Scriptures of a child: and what excellent fruits and testimonies appeared in these, of their timely instruction?
Iulian himselfe cannot deuise a readier meanes to banish Christian religion, then by pulling downe schooles and places of education of children by chatechising:
Iulian himself cannot devise a Readier means to banish Christian Religion, then by pulling down Schools and places of education of children by catechising:
and set vp idols and images, the bookes of laimen and children? Considering therefore the corruption of the heart, which needes reformation with the soonest;
and Set up Idols and Images, the books of laimen and children? Considering Therefore the corruption of the heart, which needs Reformation with the soonest;
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Whence in generall may be noted, that the carriage of a mans children is a great credit or disgrace to his profession, which as it is true in euery professor, so especially in the Minister:
Whence in general may be noted, that the carriage of a men children is a great credit or disgrace to his profession, which as it is true in every professor, so especially in the Minister:
and plaied the whore in her fathers house, that is, for transgressing the lawe of God, violating her parents authoritie and credit, and defaming her fathers house.
and played the whore in her Father's house, that is, for transgressing the law of God, violating her Parents Authority and credit, and defaming her Father's house.
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If a Priests daughter play the whore, she polluteth her father, and therefore she must be more seuerely dealt with then any other, she must be burnt with fire. Obiect.
If a Priests daughter play the whore, she polluteth her father, and Therefore she must be more severely dealt with then any other, she must be burned with fire. Object.
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How was Abraham honoured in his eyes, in that his children were so instructed, and ordered? how was Ionadab graced by the Oracle of God himselfe, promising that he should not want a man of his seed to stand before God for euer:
How was Abraham honoured in his eyes, in that his children were so instructed, and ordered? how was Ionadab graced by the Oracle of God himself, promising that he should not want a man of his seed to stand before God for ever:
as iustice, temperance, sobrietie, peace, chastitie, humilitie, ••uth, &c. For what is the ruffling, and roysting life of a number of our gallants, and l•stie bloods;
as Justice, temperance, sobriety, peace, chastity, humility, ••uth, etc. For what is the ruffling, and roisting life of a number of our gallants, and l•stie bloods;
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not at any time conceiuing or acting, but what may stand with their brutish appetite. And yet these men call themselues, and one another good companions, and good fellowes;
not At any time conceiving or acting, but what may stand with their brutish appetite. And yet these men call themselves, and one Another good Sodales, and good Fellows;
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but if euer the Lord open their eies to see their waies, their owne tongues shall confesse, that all this while they were so farre from the suite of Saints and good men, that they were vnfit companie for honest ciuill men. 4. Such an hatefull sinne this is,
but if ever the Lord open their eyes to see their ways, their own tongues shall confess, that all this while they were so Far from the suit of Saints and good men, that they were unfit company for honest civil men. 4. Such an hateful sin this is,
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3. The vse. 1. Let no man that would be counted religious, vphold riotousnes in his children, it beeing a note of vnfaithfulnes, irreligion, and a tainted heart.
3. The use. 1. Let no man that would be counted religious, uphold riotousness in his children, it being a note of unfaithfulness, irreligion, and a tainted heart.
not vsing meanes to reclaime them, but rather fitting them by outward means with fewell to these flames? Shall God command thee to bring out thy riotous sonne to stoning;
not using means to reclaim them, but rather fitting them by outward means with fuel to these flames? Shall God command thee to bring out thy riotous son to stoning;
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And let all our youth, especially Ministers sonnes, of whom there are such s•ore in these schooles of the Prophets consider, that by their riotous and vnthriftie courses, which are taken vp by too many;
And let all our youth, especially Ministers Sons, of whom there Are such s•ore in these Schools of the prophets Consider, that by their riotous and unthrifty courses, which Are taken up by too many;
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3. It ministreth vs occasion to bewaile the riotous daies we liue in: True is that speach of one, The liberalitie of the world hath hurt the inhabitants:
3. It Ministereth us occasion to bewail the riotous days we live in: True is that speech of one, The liberality of the world hath hurt the inhabitants:
that our Nabals feasts, though but farmers, are like the feasts of a King? where shall a man sit downe in the meetings of men, where a man shall not trulier apply that question,
that our Nabal's feasts, though but farmers, Are like the feasts of a King? where shall a man fit down in the meetings of men, where a man shall not trulier apply that question,
and oppressed, as that no sence and feeling of religion can be fastened vpon them? How doe mens mouthes runne ouer with impure o• vnseemely speaches? how do other escapes passe from them exceeding scandalous and offensiue to the Church of God which are in these waies:
and oppressed, as that no sense and feeling of Religion can be fastened upon them? How do men's mouths run over with impure o• unseemly Speeches? how do other escapes pass from them exceeding scandalous and offensive to the Church of God which Are in these ways:
sometimes striking vp most gracelesse matches in this their forgetfulnes, rashly ouershooting themselues so farre as bringeth iust matter of repentance all their daies:
sometime striking up most graceless Matches in this their forgetfulness, rashly overshooting themselves so Far as brings just matter of Repentance all their days:
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so Christians iourneying towards heauen, must take short their minds from earthly delights, and hasten themselues homewards with so much the more neglect of these things,
so Christians journeying towards heaven, must take short their minds from earthly delights, and hasten themselves homeward with so much the more neglect of these things,
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Now the rules which will helpe vs in this dutie, are these three. 1. Before the receiuing of any comfort of any creature, acknowledge God the giuer, the blesser, the looker on. 2. Looke to thy selfe,
Now the rules which will help us in this duty, Are these three. 1. Before the receiving of any Comfort of any creature, acknowledge God the giver, the blesser, the looker on. 2. Look to thy self,
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and watch thy owne heart in the vse, that it be not withdrawne from the loue of the Creator by the creature. 3. after the vse, take vp the practise of Iob, who after his sonnes had liberally and a long time banquetted together, he sanctified them,
and watch thy own heart in the use, that it be not withdrawn from the love of the Creator by the creature. 3. After the use, take up the practice of Job, who After his Sons had liberally and a long time banqueted together, he sanctified them,
Not disobedient. ] The word in the Greeke is a Metaphor taken from vnruly and vntamed beasts, such as know not the yoke, but are refractary and headstrong:
Not disobedient. ] The word in the Greek is a Metaphor taken from unruly and untamed beasts, such as know not the yoke, but Are refractory and headstrong:
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is it more then iust and meere that the family of the Minister be not onely, not a conspiracie of rebels, sonnes of Belial, and disordered and licentious mates;
is it more then just and mere that the family of the Minister be not only, not a Conspiracy of rebels, Sons of Belial, and disordered and licentious mates;
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and prophesiyng of the last and worst times, he setteth in the beadrole of vngodly men, which should make the times so bad, those that are disobedient to parents. And this consideration may be of good vse to all that would be esteemed gratious and religious children, to learne to become obedient vnto their Parents in all things, with that onely exception,
and Prophesying of the last and worst times, he sets in the beadrole of ungodly men, which should make the times so bad, those that Are disobedient to Parents. And this consideration may be of good use to all that would be esteemed gracious and religious children, to Learn to become obedient unto their Parents in all things, with that only exception,
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or rather interpretation of the same Apostle, in the Lord. And this obedience must bewray it selfe, bo•• in doing all their lawfull commands, seeme they neuer so base:
or rather Interpretation of the same Apostle, in the Lord. And this Obedience must bewray it self, bo•• in doing all their lawful commands, seem they never so base:
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and this with such cheerefulnesse, as that so farre as they can come to know them, they may euen preuent their good desires, not deferring till their duty be demanded:
and this with such cheerfulness, as that so Far as they can come to know them, they may even prevent their good Desires, not deferring till their duty be demanded:
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as Isaac: 2. to be rebuked, corrected, and chastened, so yeelding them all reuerence, as Heb. 12.9. Neither is the Scripture wanting in motiues vnto this dutie. 1. It is a dutie well pleasing to God, Col. 3.1. 2. It is a iust thing, saith the Apostle, Eph. 6.1. that beeing in the power of their parents, they should perfo•me all dutifull obedience towards them:
as Isaac: 2. to be rebuked, corrected, and chastened, so yielding them all Reverence, as Hebrew 12.9. Neither is the Scripture wanting in motives unto this duty. 1. It is a duty well pleasing to God, Col. 3.1. 2. It is a just thing, Says the Apostle, Ephesians 6.1. that being in the power of their Parents, they should perfo•me all dutiful Obedience towards them:
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•o say nothing of that instinct •hich the Lord (for the conviction of gracelesse children) hath put in some of the bruit creature• themselues towards their breeders. 3. this is the first commandement with promise, that is, with speciall promise of blessednesse to the obseruer.
•o say nothing of that instinct •hich the Lord (for the conviction of graceless children) hath put in Some of the bruit creature• themselves towards their breeders. 3. this is the First Commandment with promise, that is, with special promise of blessedness to the observer.
The second commandement hath a generall promise to the keepers of the law in generall; but no commandement hath a speciall promise annexed but the fifth;
The second Commandment hath a general promise to the keepers of the law in general; but no Commandment hath a special promise annexed but the fifth;
and therefore the Lord looketh it should more especially be respected. 4. the taking vp of this dutie will be a way and meanes to wipe away the future teares and griefe of their parents in their own ruine,
and Therefore the Lord looks it should more especially be respected. 4. the taking up of this duty will be a Way and means to wipe away the future tears and grief of their Parents in their own ruin,
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for it is iust with God that lewd children who haue bin the rottennes of their parents bones, should themselues be plagued with rebellious and lewd children. 5. Looke vpon examples.
for it is just with God that lewd children who have been the rottenness of their Parents bones, should themselves be plagued with rebellious and lewd children. 5. Look upon Examples.
nay, the true Salomon Christ himselfe is said to be obedient to his parents: notable was the obedience of Isaac even to the knife in the hand of his father,
nay, the true Solomon christ himself is said to be obedient to his Parents: notable was the Obedience of Isaac even to the knife in the hand of his father,
and a liuely type of Christ, who was obedient to his heauenly father, and that vnto the death. Whereas on the contrarie, disobedient children neuer escaped vnpunished,
and a lively type of christ, who was obedient to his heavenly father, and that unto the death. Whereas on the contrary, disobedient children never escaped unpunished,
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And looke what dutie the Lord requireth to naturall Parents, the like also is due to those who are in stead of fathers and mothers, as stepfathers, tutors, masters;
And look what duty the Lord requires to natural Parents, the like also is due to those who Are in stead of Father's and mother's, as stepfathers, tutors, Masters;
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this lesson if it were so heedefully regarded as it might, would be of speciall vse in this place aboue all other in the land besides, wherein so many youth miscarrie, euen for this;
this Lesson if it were so heedfully regarded as it might, would be of special use in this place above all other in the land beside, wherein so many youth miscarry, even for this;
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The second point here to be noted, is, that the cause of lewdnes of sons is for the most part, the indulgence or other want of gouernement in the parents:
The second point Here to be noted, is, that the cause of Lewdness of Sons is for the most part, the indulgence or other want of government in the Parents:
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for can fathers let their reine loose to libertie and licentiousnes, and the sonnes feeling the reine in their neckes not runne riot at their pleasure,
for can Father's let their reine lose to liberty and licentiousness, and the Sons feeling the reine in their necks not run riot At their pleasure,
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and fling out and kicke like a colt in a fat pasture, knowing neither owner nor feeder? and doe not many fathers deserue, to haue their eies plucked out by their children, who for want of gouernement, cause their childrens eies to be picked but by the rauens of the valley? some neuer had the feare of God themselues,
and fling out and kick like a colt in a fat pasture, knowing neither owner nor feeder? and do not many Father's deserve, to have their eyes plucked out by their children, who for want of government, cause their Children's eyes to be picked but by the Ravens of the valley? Some never had the Fear of God themselves,
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and the great measure of follie that is bound vp in their hearts, which the rod of correction only can driue out. 2. To knowe that if children get head while they are so, they are likely to hold it when they are stronger:
and the great measure of folly that is bound up in their hearts, which the rod of correction only can driven out. 2. To know that if children get head while they Are so, they Are likely to hold it when they Are Stronger:
but truer it is that seldome doe young deuills become old Saints. 3. That it is the note of a fleshly minde in thee, to loue nothing but thine owne flesh in thy children,
but truer it is that seldom do young Devils become old Saints. 3. That it is the note of a fleshly mind in thee, to love nothing but thine own Flesh in thy children,
whereas thy rodde might haue giuen him wisdome, and thy timely rebuke might haue deliuered his soule from hell, that is, his life from the graue. 2. to thy selfe, for we seldome read,
whereas thy rod might have given him Wisdom, and thy timely rebuke might have Delivered his soul from hell, that is, his life from the graven. 2. to thy self, for we seldom read,
Neither in all this would I haue parents to prouoke or exasperate their children, as Saul did Ionathan: 1. both by an vniust commandement, to deliuer his friend, and an innocent to death:
Neither in all this would I have Parents to provoke or exasperate their children, as Saul did Ionathan: 1. both by an unjust Commandment, to deliver his friend, and an innocent to death:
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Neither yet doe I here exact the forfeyt of euery offence in the child (as neither the Lord doth of his children) knowing that the child is the fathers owne bowells;
Neither yet do I Here exact the forfeit of every offence in the child (as neither the Lord does of his children) knowing that the child is the Father's own bowels;
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and that the parent after a sort suffreth with the child: and sometimes God himselfe threatneth, and forbeareth, and warneth his owne children: as Exod. 32.34.
and that the parent After a sort suffers with the child: and sometime God himself threatens, and forbeareth, and warneth his own children: as Exod 32.34.
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But yet this precept enioyneth parents so seasonably to breake their childrens corrupt desires, as that they be farre from disobedience, to God, or themselues:
But yet this precept enjoineth Parents so seasonably to break their Children's corrupt Desires, as that they be Far from disobedience, to God, or themselves:
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and therefore that is a worthy precept of Salomon to euery parent, read according to the best translation, Be thou great in the feruencie of thine anger in forgiuing a fact:
and Therefore that is a worthy precept of Solomon to every parent, read according to the best Translation, Be thou great in the fervency of thine anger in forgiving a fact:
that is, shew thy great indignation against that sinne, the correction of which, for the present thou forbearest, saying, that is, threatning, that if thou shalt deliuer him, thou wilt further punish him afterwards.
that is, show thy great Indignation against that sin, the correction of which, for the present thou forbearest, saying, that is, threatening, that if thou shalt deliver him, thou wilt further Punish him afterwards.
and the reason why now in mans estate, perhaps vnder a faithfull ministrie, they are so incorrigible, is because in their youth they bare no yoke, were not inured with corrections.
and the reason why now in men estate, perhaps under a faithful Ministry, they Are so incorrigible, is Because in their youth they bore no yoke, were not inured with corrections.
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The reasons are two, the former of which is included in the change of the name, a Bishop: the latter propounded in a comparison, He is Gods steward. In both which regards his care must be doubled, that he may walke vnblameable before his people.
The Reasons Are two, the former of which is included in the change of the name, a Bishop: the latter propounded in a comparison, He is God's steward. In both which regards his care must be doubled, that he may walk unblameable before his people.
By the name Bishop, he meaneth those whom before he called Elders: and throughout the new Testament it is indifferently giuen to all teaching elders, that is, Pastors and Ministers;
By the name Bishop, he means those whom before he called Elders: and throughout the new Testament it is indifferently given to all teaching Elders, that is, Pastors and Ministers;
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namely, that due respect must be had what gifts the office requireth, and those must be principally regarded in that person, that is to be placed in it:
namely, that due respect must be had what Gifts the office requires, and those must be principally regarded in that person, that is to be placed in it:
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And that thus the word must needs generally be taken in the new Testament appeareth, Phil. 1.1. where the Apostle writeth to many Bishops in one citie Philipi: and Act. 20.28. speaketh to many Bishops in one citie of Ephesus:
And that thus the word must needs generally be taken in the new Testament appears, Philip 1.1. where the Apostle Writeth to many Bishops in one City Philip: and Act. 20.28. speaks to many Bishops in one City of Ephesus:
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Thus the Prophets beeing the Bishops of the old Testament, are called not only watchmen, Ezech. 3.17. and Seers ▪ 1. Sam. 9.9. but Gods Trumpetters, Isa. 58.1. and their successors in the new Testament are called not only eyes, and light of the bodie ▪ Matth. 6.22. but also voices ▪ as Iohn Baptist was the voice of the 〈 ◊ 〉, Mark. 1.3. Ioh. 1.23.
Thus the prophets being the Bishops of the old Testament, Are called not only watchmen, Ezekiel 3.17. and Seers ▪ 1. Sam. 9.9. but God's Trumpeters, Isaiah 58.1. and their Successors in the new Testament Are called not only eyes, and Light of the body ▪ Matthew 6.22. but also voices ▪ as John Baptist was the voice of the 〈 ◊ 〉, Mark. 1.3. John 1.23.
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and necessities of the Church for the seasonable supplie of the same: by feeding, and by ruling, which we read seldome separated in the Scriptures. See Act. 20.28. Heb. 13.17. 1. Tim. 5.17. 1. Pet. 5.1.
and necessities of the Church for the seasonable supply of the same: by feeding, and by ruling, which we read seldom separated in the Scriptures. See Act. 20.28. Hebrew 13.17. 1. Tim. 5.17. 1. Pet. 5.1.
How can he be called an eye that hath no eye? how can he be called a voice that is dumb? how vnfaithfull is the sleepie watchman who that he may haue ease careth not to betraie an whole citie? How dangerous are they both? for if the eye be dark,
How can he be called an eye that hath no eye? how can he be called a voice that is dumb? how unfaithful is the sleepy watchman who that he may have ease Careth not to betray an Whole City? How dangerous Are they both? for if the eye be dark,
By both of them vision faileth, and by both of them people perish. See for this purpose a notable allusion Isa. 56.9.10. where the Lord compareth his Church to a flocke of sheepe:
By both of them vision Faileth, and by both of them people perish. See for this purpose a notable allusion Isaiah 56.9.10. where the Lord compareth his Church to a flock of sheep:
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and beeing offended with his people, he calleth all the beasts of the feild and forrest, to deuoure and rauin, that is, the Chaldeans, Assyrians, Antiochus, and the Romans;
and being offended with his people, he calls all the beasts of the field and forest, to devour and ravine, that is, the Chaldeans, Assyrians, Antiochus, and the Roman;
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and though the faithfull discharge of his dutie cannot but purchase him the malice of many ▪ y•• let him be con•ent to make exchange of such freinds and freindship with the fauour of God, who as he hat• committed his flocke vnto him, •o let him resolue and say to the Lord as Iacob to Laban:
and though the faithful discharge of his duty cannot but purchase him the malice of many ▪ y•• let him be con•ent to make exchange of such Friends and friendship with the favour of God, who as he hat• committed his flock unto him, •o let him resolve and say to the Lord as Iacob to Laban:
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In like manner let euery congregation to whom the Lord hath giuen a pastor according to his owne heart, testifie their thankfulnes herein, in beeing contented to haue their waies looked into and spoken of,
In like manner let every congregation to whom the Lord hath given a pastor according to his own heart, testify their thankfulness herein, in being contented to have their ways looked into and spoken of,
praying also that the kingdome of God may come euery where, and his lightsome countenance shine on them that want such meanes, seeing their estate is such as hath great need of watchmen.
praying also that the Kingdom of God may come every where, and his lightsome countenance shine on them that want such means, seeing their estate is such as hath great need of watchmen.
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or other, filled with excellent spirits of wisedome and vnderstanding, and knowledge to worke in curious works of gold, siluer, &c. If he set Salomon to build a glorious temple to himselfe, he directeth him to send to Hieram for a cunning man, a wise man, and of vnderstanding.
or other, filled with excellent spirits of Wisdom and understanding, and knowledge to work in curious works of gold, silver, etc. If he Set Solomon to built a glorious temple to himself, he directeth him to send to Hieramax for a cunning man, a wise man, and of understanding.
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If to take the land by fighting, he fitteth some valiant captaine, as Ioshua: if to bring them out of captiuities, he raiseth some Darius, or Zerubbabel, or Nehemiah, euen suiting persons vnto places:
If to take the land by fighting, he fits Some valiant captain, as Ioshua: if to bring them out of Captivities, he Raiseth Some Darius, or Zerubbabel, or Nehemiah, even suiting Persons unto places:
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yea the Sonne of God beeing to gather his Church among the nations, and to plant his owne ordinances to bring men out of their nusled idolatry and Gentilisme to serue the true God:
yea the Son of God being to gather his Church among the Nations, and to plant his own ordinances to bring men out of their nusled idolatry and Gentilism to serve the true God:
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Vse. The cause of all corruptions in elections, and designements to offices and places lyeth here, that men looke not to the qualitie of the place first,
Use. The cause of all corruptions in elections, and designments to Offices and places lies Here, that men look not to the quality of the place First,
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and one able at least to bring vp youth in knowledge and godlinesse, where shall we finde such an one? but if a minister, oh this requires one able to build vp the bodie of Christ,
and one able At least to bring up youth in knowledge and godliness, where shall we find such an one? but if a minister, o this requires one able to built up the body of christ,
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see 1. Sam. 10.24. 2. it euer argueth corruption, to preferre priuate respects before the publike good. 3. the ends of euerie calling are, 1. and principall Gods glorie, 2. neerer and inferiour: 1. the helping of the communion of Saints, 2. building of the Church, which he who is likely most to preferre, is principally to be preferred.
see 1. Sam. 10.24. 2. it ever argue corruption, to prefer private respects before the public good. 3. the ends of every calling Are, 1. and principal God's glory, 2. nearer and inferior: 1. the helping of the communion of Saints, 2. building of the Church, which he who is likely most to prefer, is principally to be preferred.
First, the word implyeth thus much, that God is a great housholder, Matth. 21.33. that his house is his Church, where he as a great personage keepeth his residence;
First, the word Implies thus much, that God is a great householder, Matthew 21.33. that his house is his Church, where he as a great personage Keepeth his residence;
And these stewards are the ministers, so called 1. because as the steward in an house is to dispence all necessaries vnto the whole familie, according to the allowance and liking of his Lord;
And these Stewards Are the Ministers, so called 1. Because as the steward in an house is to dispense all necessaries unto the Whole family, according to the allowance and liking of his Lord;
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as word, Sacraments, prayer, admonition, &c. 2. As the steward receiueth the keies of the house to open and shut, to lock and vnlock, to admit or exclude out of the house:
as word, Sacraments, prayer, admonition, etc. 2. As the steward receiveth the keys of the house to open and shut, to lock and unlock, to admit or exclude out of the house:
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as the cheife Doctor of his Church hath gone before in example, who was first appointed, and then faithfull vnto him that appointed him, Heb. 3.2. so is it required of euery Minister of Christ ;
as the chief Doctor of his Church hath gone before in Exampl, who was First appointed, and then faithful unto him that appointed him, Hebrew 3.2. so is it required of every Minister of christ;
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but as the master calling his seruants to emploiment, deliuereth them his own goods, so also calling them to accounts, requireth the returne and gaine of his owne. Whence also euery Minister is here called Gods steward, and the dispenser of Gods mysteries. Who if he speake, he must doe it as the words of God: if he minister, he must doe it as of the abilitie which God ministreth: if he haue receiued the gift, let him minister the same gift as a good disposer.
but as the master calling his Servants to employment, Delivereth them his own goods, so also calling them to accounts, requires the return and gain of his own. Whence also every Minister is Here called God's steward, and the dispenser of God's Mysteres. Who if he speak, he must do it as the words of God: if he minister, he must do it as of the ability which God Ministereth: if he have received the gift, let him minister the same gift as a good disposer.
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Paul deliuered to the Corinths what he had receiued of the Lord: and Iohn in the name of all the Apostles, 1. Ioh. 1.1. That which we haue heard, seene with our eyes, and with our hands handled, declare we vnto you.
Paul Delivered to the Corinths what he had received of the Lord: and John in the name of all the Apostles, 1. John 1.1. That which we have herd, seen with our eyes, and with our hands handled, declare we unto you.
And if we cast eie vpon the arch-type and vnfailing patterne of all faithfulnes, we shall clearely see that herein he approoued his faithfulnes to him that appointed him:
And if we cast eye upon the arch-type and unfailing pattern of all faithfulness, we shall clearly see that herein he approved his faithfulness to him that appointed him:
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for his whole doctrine, himselfe affirmeth it was not his but his Fathers, Ioh. 7.16. and that he gaue to his Disciples, and so by them to all beleeuers, the words which his Father gaue to him, Ioh. 17.8.
for his Whole Doctrine, himself Affirmeth it was not his but his Father's, John 7.16. and that he gave to his Disciples, and so by them to all believers, the words which his Father gave to him, John 17.8.
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And for his workes, he did nothing of himselfe, but as his Father taught him, Ioh. 8.28. and for both, he set himselfe an inimitable coppie vnto all the seruants of his house.
And for his works, he did nothing of himself, but as his Father taught him, John 8.28. and for both, he Set himself an inimitable copy unto all the Servants of his house.
Moses indeed was faithfull in all the house of God as a seruant, and herein his faithfulnes appeared, that he did and caused all things to be done in the tabernacle according to the patterne: but Christ as the Sonne, was faithfull not in anothers,
Moses indeed was faithful in all the house of God as a servant, and herein his faithfulness appeared, that he did and caused all things to be done in the tabernacle according to the pattern: but christ as the Son, was faithful not in another's,
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All which branches of faithfulnes if they be not performed, assuredly the day commeth wherein the vnfaithfulnesse of euery such offender shall be discouered.
All which branches of faithfulness if they be not performed, assuredly the day comes wherein the unfaithfulness of every such offender shall be discovered.
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1. In a wise forecast and prouision of necessaries before hand, that he may be able to bring out of his store such things as the necessities of the house shall require:
1. In a wise forecast and provision of necessaries before hand, that he may be able to bring out of his store such things as the necessities of the house shall require:
Which point of wisdome where it is wanting or neglected by the Minister, he laieth himselfe open to that fearefull woe, Ezech. 34.4. Secondly, in due measure, some neede more promises some more threatnings, he must be wise not to exceed the measure in either;
Which point of Wisdom where it is wanting or neglected by the Minister, he Layeth himself open to that fearful woe, Ezekiel 34.4. Secondly, in due measure, Some need more promises Some more threatenings, he must be wise not to exceed the measure in either;
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Thirdly, this portion must be giuen in due season: this due season the Apostle hath expounded to be in season, and out of season, that is instantly, importunately, watching all good occasions hereunto;
Thirdly, this portion must be given in due season: this due season the Apostle hath expounded to be in season, and out of season, that is instantly, importunately, watching all good occasions hereunto;
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2. This doctrine sheweth what a square and furnished man he had neede be, who must stand vnder such a burthen as this is, which made the Apostle aske the question, who is sufficient for these things? not euery one that can runne and ride,
2. This Doctrine shows what a square and furnished man he had need be, who must stand under such a burden as this is, which made the Apostle ask the question, who is sufficient for these things? not every one that can run and ride,
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3. Let people hence learne how to esteeme of Ministers; euen as of Gods stewards, 1. Cor. 4.1. Let men so esteeme of vs, &c. neither too highly, least Gods glory in the ministerie be obscured;
3. Let people hence Learn how to esteem of Ministers; even as of God's Stewards, 1. Cor. 4.1. Let men so esteem of us, etc. neither too highly, least God's glory in the Ministry be obscured;
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4. Let men learne with more diligence to attend on the ministerie, and not be satisfied, till they haue the whole counsell of God necessarie to their saluation, reuealed vnto them:
4. Let men Learn with more diligence to attend on the Ministry, and not be satisfied, till they have the Whole counsel of God necessary to their salvation, revealed unto them:
who if they could call vnto the Lord with faith and feeling of their want, that grace of his which feedeth the verie rauens when they call vpon him, would furnish them with a seasonable supply.
who if they could call unto the Lord with faith and feeling of their want, that grace of his which feeds the very Ravens when they call upon him, would furnish them with a seasonable supply.
and much more will the Lord be glorified, either of or in all those that come neere him, Lev. 10. For as the master quickly turneth out of his doors, such disgracefull persons as become reprochfull to the family;
and much more will the Lord be glorified, either of or in all those that come near him, Lev. 10. For as the master quickly turns out of his doors, such disgraceful Persons as become reproachful to the family;
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euen so the Lord knowing that the infamous courses of the seruant, reacheth it selfe euen to the master, turneth such out of his seruice, which are the iust subiects of reproach.
even so the Lord knowing that the infamous courses of the servant, reaches it self even to the master, turns such out of his service, which Are the just Subjects of reproach.
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Whereof we haue an excellent example in Ezech. 44.9. to the 15. for the Levites which had serued before idols, were thrust from the Ministery of holy things;
Whereof we have an excellent Exampl in Ezekiel 44.9. to the 15. for the Levites which had served before Idols, were thrust from the Ministry of holy things;
Shall I doe this sinne? shall I sort my selfe with wicked persons in wicked practises? shall I defile my selfe with vnlawfull stolen pleasures? so should I be a swearer? a tauerner? a drunkard? a riotous, perfidious, idle,
Shall I do this sin? shall I sort my self with wicked Persons in wicked practises? shall I defile my self with unlawful stolen pleasures? so should I be a swearer? a taverner? a drunkard? a riotous, perfidious, idle,
See and consider an excellent example in Nehemiah, when he was warned by a prophecie (though a false one) to flie into the Temple for his life from before his enemies:
See and Consider an excellent Exampl in Nehemiah, when he was warned by a prophecy (though a false one) to fly into the Temple for his life from before his enemies:
Vse. 2. Euery professor of the Gospel, beeing drawne much neerer vnto God, then the common sort of men, must endeauour to walke worthy of God, Colos. 1.10. and worthy of the calling to which he is called, Eph. 3.1. namely, both the generall calling of Christianitie, which must be beautified and adorned:
Use. 2. Every professor of the Gospel, being drawn much nearer unto God, then the Common sort of men, must endeavour to walk worthy of God, Colos 1.10. and worthy of the calling to which he is called, Ephesians 3.1. namely, both the general calling of Christianity, which must be beautified and adorned:
as also the preuenting of sinnes for time to come. 3. Whereas Salomon saith, that the righteous falling before the wicked, are as a corrupt well, and troubled spring ;
as also the preventing of Sins for time to come. 3. Whereas Solomon Says, that the righteous falling before the wicked, Are as a corrupt well, and troubled spring;
and the rather in these daies, which so much the more call for our watchfulnes, by how much the wicked are more ready maliciously to disgrace our profession:
and the rather in these days, which so much the more call for our watchfulness, by how much the wicked Are more ready maliciously to disgrace our profession:
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Not froward ] Now followeth in the rest of this 7. verse, the enumeration of the vices which must be farre remooued from that man, who is to be chosen for a Minister, that he may be vnblameable:
Not froward ] Now follows in the rest of this 7. verse, the enumeration of the vices which must be Far removed from that man, who is to be chosen for a Minister, that he may be unblameable:
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and it cannot be otherwise, seeing the eare of a selfe conceited person, is shut against all counsell, without which, thoughts come to nought; as where many counsellers are, is stedfastnes.
and it cannot be otherwise, seeing the ear of a self conceited person, is shut against all counsel, without which, thoughts come to nought; as where many Counsellers Are, is steadfastness.
I will not know, that is, affect, and act euill. 2. Whereas men thinke it a note of learning and wisedom, not to yeeld an inch in any opinion they take vp, the spirit of God brandeth it, with a note of folly:
I will not know, that is, affect, and act evil. 2. Whereas men think it a note of learning and Wisdom, not to yield an inch in any opinion they take up, the Spirit of God brandeth it, with a note of folly:
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he must admonish the inordinate, raise with comforts the afflicted, restore those that are fallen, and set their bones againe tenderly by the spirit of meeknes:
he must admonish the inordinate, raise with comforts the afflicted, restore those that Are fallen, and Set their bones again tenderly by the Spirit of meekness:
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and in the Minister especially a tractable and teachable disposition, is a singular inviting of others by his example, more easily to admit his teaching,
and in the Minister especially a tractable and teachable disposition, is a singular inviting of Others by his Exampl, more Easily to admit his teaching,
and euery one will thinke it fit, that young Ioshua should minister vnto Moses, young Samuel to Eli, Elisha to Eliah, Baruch to Ieremie, Titus to Paul; yea the disciples to Christ;
and every one will think it fit, that young Ioshua should minister unto Moses, young Samuel to Eli, Elisha to Elijah, baruch to Ieremie, Titus to Paul; yea the Disciples to christ;
and to receiue the word as mans word, and not as Gods whose indeede it is. 2. That the Apostle Peter thought it meete that euen such as had knowledge, and were stablished in the present truth, should be put in remembrance of such things as they knewe,
and to receive the word as men word, and not as God's whose indeed it is. 2. That the Apostle Peter Thought it meet that even such as had knowledge, and were established in the present truth, should be put in remembrance of such things as they knew,
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As for the other vertue opposed to frowardnes, namely, affabilitie, which teacheth to entertaine the talke of others with signification of our good will vnto them in our speaches and gestures, it is a great grace,
As for the other virtue opposed to forwardness, namely, affability, which Teaches to entertain the talk of Others with signification of our good will unto them in our Speeches and gestures, it is a great grace,
which in many (otherwise well affected) is a disposition hard to please: in some making them seldome contented with the paines, matter, or manner of their ministerie:
which in many (otherwise well affected) is a disposition hard to please: in Some making them seldom contented with the pains, matter, or manner of their Ministry:
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yea, numbers are so superstitiously froward, and so setled in their superstitions and olde customes, that let the Minister speake out of the mouth of the Lord, they say plainely they will not heare him,
yea, numbers Are so superstitiously froward, and so settled in their superstitions and old customs, that let the Minister speak out of the Mouth of the Lord, they say plainly they will not hear him,
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for while it attributeth vnto God, his truth, and men teaching it that authoritie which is due vnto them, it freeth the minde from ignorance, deliuereth from the bands of delusion and errors,
for while it attributeth unto God, his truth, and men teaching it that Authority which is due unto them, it freeth the mind from ignorance, Delivereth from the bans of delusion and errors,
yea his fierce anger caused many to be slaine, Exod. 32. 2. The Prophets and Apostles were verie angrie oftentimes, and therefore commended, as Phineas:
yea his fierce anger caused many to be slain, Exod 32. 2. The prophets and Apostles were very angry oftentimes, and Therefore commended, as Phinehas:
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and Paul calleth the Galatians, foolish Galatians: nay, Christ himselfe is said to be angrie, Mar. 6. and called Peter, Satan, Matth. 16. 3. It is an affection commanded, Eph. 4.26. and, Eccles. 7.5. anger is better then laughter:
and Paul calls the Galatians, foolish Galatians: nay, christ himself is said to be angry, Mar. 6. and called Peter, Satan, Matthew 16. 3. It is an affection commanded, Ephesians 4.26. and, Eccles. 7.5. anger is better then laughter:
as that the sinne of it, rather then it selfe as sinne should be condemned: as Matth. 5.22. whosoeuer is angrie with his brother vnaduisedly, shall be culpable of iudgement;
as that the sin of it, rather then it self as sin should be condemned: as Matthew 5.22. whosoever is angry with his brother unadvisedly, shall be culpable of judgement;
Some there are who are not so soone mooued to anger, but being so, their anger is bitter and long abiding, the passion working in them as fire doth in yron, which is long in heating, and longer in cooling.
some there Are who Are not so soon moved to anger, but being so, their anger is bitter and long abiding, the passion working in them as fire does in iron, which is long in heating, and longer in cooling.
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The thing then here condemned, is not so much anger, as hastines to anger, which is a disorder not onely reprooued in the Minister (for euerie where it is a vice) but Salomon speaketh generally to all, Bee not of an hastie spirit, to be angrie.
The thing then Here condemned, is not so much anger, as hastiness to anger, which is a disorder not only reproved in the Minister (for every where it is a vice) but Solomon speaks generally to all, be not of an hasty Spirit, to be angry.
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Doct. Hastines or pronesse to anger is a great enemie vnto the ministerie, and such a blot as may not appeare in him, who is to be admitted into that calling:
Doct. Hastiness or Promise to anger is a great enemy unto the Ministry, and such a blot as may not appear in him, who is to be admitted into that calling:
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which proposition must not so be vnderstood, as that euerie hastie man is to be debarred from the ministerie (for this infirmitie will dwell with the best) but sheweth that he that ordinarily is so fierie and furious,
which proposition must not so be understood, as that every hasty man is to be debarred from the Ministry (for this infirmity will dwell with the best) but shows that he that ordinarily is so fiery and furious,
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For 1. whereas a minister ought to be a man of iudgment, knowledge, and vnderstanding (for these are most essentiall vnto his calling) yea, a man of such wisedome,
For 1. whereas a minister ought to be a man of judgement, knowledge, and understanding (for these Are most essential unto his calling) yea, a man of such Wisdom,
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as whereby all his actions ministeriall and common should be ordered; this flashing anger ouerturneth for the present, yea and drowneth all his iudgement:
as whereby all his actions ministerial and Common should be ordered; this flashing anger overturneth for the present, yea and drowneth all his judgement:
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Not vnfitly therefore doth the same Salomon note, that he that is slowe to wrath, is of great wisedome, and that he that is hastie to anger, committeth folly.
Not unfitly Therefore does thee same Solomon note, that he that is slow to wrath, is of great Wisdom, and that he that is hasty to anger, Committeth folly.
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I had almost said his reason, for I thinke Salomon saith no lesse, affirming that such a man as cannot refraine this reuengfull appetite, is like a citie broken downe, and without wals. Now what gouernement is he worthy of, especially in the Church of God, that ordinarily looseth all the gouernement of himselfe.
I had almost said his reason, for I think Solomon Says no less, affirming that such a man as cannot refrain this revengeful appetite, is like a City broken down, and without walls. Now what government is he worthy of, especially in the Church of God, that ordinarily loses all the government of himself.
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for till he haue put off this filthie fruit of the flesh, can he neuer liuely expresse the vertues of God, who is a God of patience, meekenesse, much in compassion, slowe to wrath:
for till he have put off this filthy fruit of the Flesh, can he never lively express the Virtues of God, who is a God of patience, meekness, much in compassion, slow to wrath:
Fourthly, as the Minister is to be a meanes of reconciling God vnto man, so likewise of man vnto man, which commendable dutie an hastie man can neuer to purpose performe:
Fourthly, as the Minister is to be a means of reconciling God unto man, so likewise of man unto man, which commendable duty an hasty man can never to purpose perform:
For the Minister shall often meete in his calling with those both at home and abroad, who in many things are farre different from him both in iudgement and practise;
For the Minister shall often meet in his calling with those both At home and abroad, who in many things Are Far different from him both in judgement and practice;
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let him instruct, admonish, reprooue, euery one findeth this euasion, one he doth in anger, an other not in loue, and so his whole worke is lost and become fruitlesse:
let him instruct, admonish, reprove, every one finds this evasion, one he does in anger, an other not in love, and so his Whole work is lost and become fruitless:
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and that is a stockish senselesnes, or a sufferance of any euill, without any great sense of it, condemned in the Angels of the Church of Thyatira, suffering the woman Iesabel, and of Pergamus suffering those that maintained the doctrine of Baalam, and of the Nicolaitans. But such a patient nature is required,
and that is a stockish senselessness, or a sufferance of any evil, without any great sense of it, condemned in the Angels of the Church of Thyatira, suffering the woman Jezebel, and of Pergamos suffering those that maintained the Doctrine of Balaam, and of the Nicolaitans. But such a patient nature is required,
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Vse. 2. Seeing anger is not only an enemie to the Ministerie in the Minister, but in the hearers, let such as are swift to heare, be slow to wrath, as beeing a great enemie to a teacheable minde;
Use. 2. Seeing anger is not only an enemy to the Ministry in the Minister, but in the hearers, let such as Are swift to hear, be slow to wrath, as being a great enemy to a teachable mind;
And true it is, that rash anger against the teacher, neuer accomplisheth the righteousnesse of God, but causeth men to cast off the care of that righteousnes which God in the Ministerie enioyneth and vrgeth vpon them.
And true it is, that rash anger against the teacher, never accomplisheth the righteousness of God, but Causes men to cast off the care of that righteousness which God in the Ministry enjoineth and urges upon them.
and teacheablenes, the ingrafted word: for vpon whom else can that holy spirit of God rest, but vpon the humble and meeke? and none but these doth the Lord teach in his way.
and teacheablenes, the ingrafted word: for upon whom Else can that holy Spirit of God rest, but upon the humble and meek? and none but these does the Lord teach in his Way.
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Vse. 3. Let no man minister, nor people giue place to this vnruly and troublesome affection of rash anger, which must be pleased in euery thing, be it neuer so vniust,
Use. 3. Let no man minister, nor people give place to this unruly and troublesome affection of rash anger, which must be pleased in every thing, be it never so unjust,
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Notorious was the effect of it in Theodosius, otherwise a good Emperour, who vpon occasion of a seditious tumult, wherein a few of his officers were slaine, called all the citizens of Thessalonica into the theatre,
Notorious was the Effect of it in Theodosius, otherwise a good Emperor, who upon occasion of a seditious tumult, wherein a few of his Officers were slain, called all the Citizens of Thessalonica into the theatre,
How cursed was the rage of Simeon and Levi, who most treacherously and barbarously, for one offender, brought so much innocent blood vpon themselues? How fearefully did Dauid forget himselfe, in vowing the death not of Nabal only, who was churlish towards him,
How cursed was the rage of Simeon and Levi, who most treacherously and barbarously, for one offender, brought so much innocent blood upon themselves? How fearfully did David forget himself, in vowing the death not of Nabal only, who was churlish towards him,
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how long bare he with Iudas, beeing no better then a Deuill within his family? that euen when he was meditating his sinne, he was loath to discouer him plainly to be the man;
how long bore he with Iudas, being no better then a devil within his family? that even when he was meditating his sin, he was loath to discover him plainly to be the man;
and wilt not thou let one drop fall vpon thy brother, to forbeare, and forgiue in trifling wrongs. 4. Vpon the danger of retaining wrath, which is an high degree of murther:
and wilt not thou let one drop fallen upon thy brother, to forbear, and forgive in trifling wrongs. 4. Upon the danger of retaining wrath, which is an high degree of murder:
and memorable is that answer of Athenodorus to Augustus, desiring him to leaue him some memorable document and precept, aduised him that when he was angrie, he should repeat ouer the Greeke Alphabet before he attempted any speach or action.
and memorable is that answer of Athenodorus to Augustus, desiring him to leave him Some memorable document and precept, advised him that when he was angry, he should repeat over the Greek Alphabet before he attempted any speech or actium.
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as Iacob from Esau, and Ionathan avoided the furie of his father, by rising vp and going his way. 3. driue away with an angrie countenance whisperers, tale-bearers, flatterers, who are Satans seedesmen, by whom he soweth his tares euery where;
as Iacob from Esau, and Ionathan avoided the fury of his father, by rising up and going his Way. 3. driven away with an angry countenance whisperers, talebearers, Flatterers, who Are Satan Seedsmen, by whom he Soweth his tares every where;
but breake out into the praises of God, as Dauid when he was turned backe from his rash vowe of destroying Nabals familie, could not containe himselfe, but testified the gladnes of his heart in these words.
but break out into the praises of God, as David when he was turned back from his rash Voelli of destroying Nabals family, could not contain himself, but testified the gladness of his heart in these words.
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But here these rules must be obserued. 1. this free and delightfull vse, must not be ordinarie and customable. 2. the heart must alwaies be watched, that it be not oppressed,
But Here these rules must be observed. 1. this free and delightful use, must not be ordinary and customable. 2. the heart must always be watched, that it be not oppressed,
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one that sitts at it with pleasure swilling in wine or strong drinke, and such a companion as the Prophet speaketh of, who continueth at the wine or beere til it inflame him. A vice which in common men hath many woes denounced against it in the Scriptures, but most hatefull in a Minister,
one that sits At it with pleasure swilling in wine or strong drink, and such a Companion as the Prophet speaks of, who Continueth At the wine or beer till it inflame him. A vice which in Common men hath many woes denounced against it in the Scriptures, but most hateful in a Minister,
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vpon occasion of which, the Lord maketh a generall lawe, that seeing they (as some thinke) in their drunkennes, had offered strange fire, and were burnt with fire:
upon occasion of which, the Lord makes a general law, that seeing they (as Some think) in their Drunkenness, had offered strange fire, and were burned with fire:
whosoeuer therfore should come to minister before the Lord, should vpon pain of death carefully avoid all lets and hinderances, whereby they might be vnfitted vnto their dutie and seruice:
whosoever Therefore should come to minister before the Lord, should upon pain of death carefully avoid all lets and hindrances, whereby they might be unfitted unto their duty and service:
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all which by Synechdoche are comprehended vnder that one kind of wine, & strong drink; as those which most disturbe the minds and senses of men frō their duties.
all which by Synecdoche Are comprehended under that one kind of wine, & strong drink; as those which most disturb the minds and Senses of men from their duties.
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And where our Apostle affirmeth that Gods steward may not be giuen to wine, nor a striker, what else doth he then second that of our Sauiour in the parable teaching, that of all men the steward may not sit with drunkards, nor smtie his fellow seruants.
And where our Apostle Affirmeth that God's steward may not be given to wine, nor a striker, what Else does he then second that of our Saviour in the parable teaching, that of all men the steward may not fit with drunkards, nor smtie his fellow Servants.
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Reasons. 1. To be addicted to the wine or strong drinke, taketh away the heart, Hos. 4.11. that is, troubleth the vnderstanding, confoundeth the senses, and equalleth a man to the bruit beast without vnderstanding:
Reasons. 1. To be addicted to the wine or strong drink, Takes away the heart, Hos. 4.11. that is, Troubles the understanding, confoundeth the Senses, and equalleth a man to the bruit beast without understanding:
for commonly such as giue themselues ouer to this lust, are by the Lord, giuen vp to sottishnes, that what gifts they haue had are withered and taken from them:
for commonly such as give themselves over to this lust, Are by the Lord, given up to sottishness, that what Gifts they have had Are withered and taken from them:
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when God by his Prophets calleth to weeping, mourning, baldnes, sackcloth: these call to ioy, gladnesse, s•aying oxen, killing sheepe, eating flesh, drinking wine, eating and drinking and saying, to morrowe we shall die.
when God by his prophets calls to weeping, mourning, baldness, Sackcloth: these call to joy, gladness, s•aying oxen, killing sheep, eating Flesh, drinking wine, eating and drinking and saying, to morrow we shall die.
Thus the loue of wine makes them faile in vision, and the sitting at wine lulleth them a sleepe, euen on the top of the mast, (as Salomon speaketh of the drunkard) that in times and places of most present and desperate dangers, they see none, nor feare any.
Thus the love of wine makes them fail in vision, and the sitting At wine lulleth them a sleep, even on the top of the mast, (as Solomon speaks of the drunkard) that in times and places of most present and desperate dangers, they see none, nor Fear any.
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4. It disableth all the duties that such a one in his most sobrietie can performe: (suppose them neuer so commendable) seeing he hath made himselfe and calling so contemptible:
4. It disableth all the duties that such a one in his most sobriety can perform: (suppose them never so commendable) seeing he hath made himself and calling so contemptible:
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for what authoritie can an oracle haue, out of a drunken mans mouth, which is so accustomed to speake lewd things? and one who hath shaken hands with the most base and wicked companions in a countrie:
for what Authority can an oracle have, out of a drunken men Mouth, which is so accustomed to speak lewd things? and one who hath shaken hands with the most base and wicked Sodales in a country:
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Besides with what face or fruit can he disswade from idolatry, who is tainted with the vilest kind of it, hauing made his bellie his God, more diligently seruing it then God himselfe? How can he perswade to the sober and temperate vse of Gods creatures, who himselfe continually abuseth them to surfeting,
Beside with what face or fruit can he dissuade from idolatry, who is tainted with the Vilest kind of it, having made his belly his God, more diligently serving it then God himself? How can he persuade to the Sobrium and temperate use of God's creatures, who himself continually abuseth them to surfeiting,
to the fostering of the motions of the spirit, to the adoring of their profession by walking as the children of light, who himselfe strengtheneth his lusts which fight against his soule:
to the fostering of the motions of the Spirit, to the adoring of their profession by walking as the children of Light, who himself strengtheneth his Lustiest which fight against his soul:
seeing not onely drunkennesse, but drinkings are condemned as one of the wayes of the vnconuerted, 1. Pet. 4. Obiect. But it seemeth no such great matter;
seeing not only Drunkenness, but drinkings Are condemned as one of the ways of the unconverted, 1. Pet. 4. Object. But it seems no such great matter;
and hereafter, and that with the sharpest arrowes of his quiuer, and the greatest plagues that the treasure of his wrath can afford? for it is plagued with many attendant sinnes, euen the violence of the whole law of God.
and hereafter, and that with the Sharpest arrows of his quiver, and the greatest plagues that the treasure of his wrath can afford? for it is plagued with many attendant Sins, even the violence of the Whole law of God.
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it is full of quarrells and desperate strokes, beating out of doores seruants, children, and her whom he should laie in his bosome. 3. It fireth and enflameth all manner of lusts against the seauenth commandement;
it is full of quarrels and desperate Strokes, beating out of doors Servants, children, and her whom he should lay in his bosom. 3. It fireth and inflameth all manner of Lustiest against the Seventh Commandment;
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it destroieth modestie, and chastitie, and make the eyes to look vpon strange women: Noahs daughters were sure that vnnaturall lust would follow their fathers drunkennes.
it Destroyeth modesty, and chastity, and make the eyes to look upon strange women: Noahs daughters were sure that unnatural lust would follow their Father's Drunkenness.
wrongeth the common wealth, making himselfe vnfit for office and seruice in it: yea both himselfe and his a burden to others, and clotheth himselfe with ragges.
wrongeth the Common wealth, making himself unfit for office and service in it: yea both himself and his a burden to Others, and clotheth himself with rags.
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As for the plagues wherewith the Lord pursueth this sinne after this life, they are vnvtterable, only let the sinner of this suit know, that it banisheth him from the suite of the Saints,
As for the plagues wherewith the Lord pursueth this sin After this life, they Are unutterable, only let the sinner of this suit know, that it banisheth him from the suit of the Saints,
Let Ministers and people therefore consider well, what a number of sinnes and plagues that man thrusteth himselfe into, that is giuen to wine and strong drinke, and sitteth downe with drunkards:
Let Ministers and people Therefore Consider well, what a number of Sins and plagues that man thrusts himself into, that is given to wine and strong drink, and Sitteth down with drunkards:
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and yet how hath this sinne as a deluge ouerflowne the land? yea and that height of it seeketh not corners whereby one man sporteth himselfe in making another drunke:
and yet how hath this sin as a deluge overflown the land? yea and that height of it seeks not corners whereby one man sporteth himself in making Another drunk:
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seeing such & so vile sinns, vnheard of among the heathen, like so many wilde beasts, depopulate and wast this Garden of Eden, planted by the Lords owne fingers? that vnlesse the Lord of hosts returne and visit this vine,
seeing such & so vile Sins, unheard of among the heathen, like so many wild beasts, depopulate and wast this Garden of Eden, planted by the lords own fingers? that unless the Lord of hosts return and visit this vine,
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and the sonnes of the Prophets (as to whom it is more especially directed) meditate of this precept, that a Bishop must not be giuen to wine. No striker, ]
and the Sons of the prophets (as to whom it is more especially directed) meditate of this precept, that a Bishop must not be given to wine. No striker, ]
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For 1. it detracteth nothing from his priuate economicall right, whereby he may and ought moderately (as occasion is offered) exercise his power of correcting his seruants,
For 1. it detracteth nothing from his private economical right, whereby he may and ought moderately (as occasion is offered) exercise his power of correcting his Servants,
in which case Christ allowed the Disciples (whom he could haue miraculously preserued) the vse of swords, Luk. 22.36.38. except we will allegorically vnderstand those places, as Beza doth:
in which case christ allowed the Disciples (whom he could have miraculously preserved) the use of swords, Luk. 22.36.38. except we will allegorically understand those places, as Beza does:
and Peter had a sword readie to draw and smite at Christs apprehension. 3. Some Ministers may be present in a iust and lawfull warre, to teach souldiers to fight the Lords battels after the Lords minde, to pray for prosperous successe, to comfort and animate the camp.
and Peter had a sword ready to draw and smite At Christ apprehension. 3. some Ministers may be present in a just and lawful war, to teach Soldiers to fight the lords battles After the lords mind, to pray for prosperous success, to Comfort and animate the camp.
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yea propounding himselfe a patterne of peaceable disposition to the flocke. Reasons. 1. Because the weapons of our warrefare are not carnall, but spirituall.
yea propounding himself a pattern of peaceable disposition to the flock. Reasons. 1. Because the weapons of our warfare Are not carnal, but spiritual.
The Apostle denieth not, but that the calling of a Minister, is a fight and warrefare, 2. Tim. 2.3. but they fight not against flesh and blood, but spirituall wickednesses:
The Apostle Denieth not, but that the calling of a Minister, is a fight and warfare, 2. Tim. 2.3. but they fight not against Flesh and blood, but spiritual Wickednesses:
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namely the sword of the spirit put into their hands, which in the constant and conscionable preaching of it, beeing wisely welded, is sufficient and powerfull, against all enmities besieging the soule.
namely the sword of the Spirit put into their hands, which in the constant and conscionable preaching of it, being wisely wielded, is sufficient and powerful, against all enmities besieging the soul.
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so must the Minister (after the example of Christ) beeing smitten, not smite againe: beeing reuiled, not reuile againe; being in passion, not threaten.
so must the Minister (After the Exampl of christ) being smitten, not smite again: being reviled, not revile again; being in passion, not threaten.
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Whence easily we see that those fierie men, who with those two Disciples would for euery iniurie cal for fire from heauen, know not of what spirit they are of.
Whence Easily we see that those fiery men, who with those two Disciples would for every injury call for fire from heaven, know not of what Spirit they Are of.
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Vse. 1. What an happie change of things should our eies see, if this one charge of the Apostle were duely obserued? how might brethren liue together in vnitie,
Use. 1. What an happy change of things should our eyes see, if this one charge of the Apostle were duly observed? how might brothers live together in unity,
although they retained some difference in iudgement in things circumstantiall and of lesser moment? then such as are too hot, might be wisely cooled without chafing and storming:
although they retained Some difference in judgement in things circumstantial and of lesser moment? then such as Are too hight, might be wisely cooled without chafing and storming:
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such as are weake, might be by softnes and gentlenesse suported by the stronger: such as haue strayed, might by the spirit of meekenesse be reduced into the fold:
such as Are weak, might be by softness and gentleness suported by the Stronger: such as have strayed, might by the Spirit of meekness be reduced into the fold:
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2. Here are reprehended many Prophets, and the sonnes of the Prophets, who perhaps in the schoole of the Prophets are no better then swashbucklers, fitter to receiue pay in the field,
2. Here Are reprehended many prophets, and the Sons of the prophets, who perhaps in the school of the prophets Are no better then swashbucklers, fitter to receive pay in the field,
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whose glorie is to quarrell, and stand out at swords point with any man: that which is Gods glorie they deem cowardise, namely, to passe by an offence.
whose glory is to quarrel, and stand out At swords point with any man: that which is God's glory they deem cowardice, namely, to pass by an offence.
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3. The same dutie belongeth to euerie Christian, for the Apostle speaketh not a word in all these ministeriall directions, especially in the manner and carriage of the life of the Minister,
3. The same duty belongeth to every Christian, for the Apostle speaks not a word in all these ministerial directions, especially in the manner and carriage of the life of the Minister,
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so saith the Apostle, the wisedome which is from aboue is gentle, peaceable, &c. Which meeteth with a number of men marked as Caine was with the deuils brand, who was a manslayer from the beginning:
so Says the Apostle, the Wisdom which is from above is gentle, peaceable, etc. Which meeteth with a number of men marked as Cain was with the Devils brand, who was a manslayer from the beginning:
But to shew that all is not gained which is thus gotten, the Apostle cals it filthie gaine or lucre. 1. because this immoderate and vnnaturall affection maketh a man most base and sordid in getting;
But to show that all is not gained which is thus got, the Apostle calls it filthy gain or lucre. 1. Because this immoderate and unnatural affection makes a man most base and sordid in getting;
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Most fitly did the Apostle compare the worke of the Ministerie to a warfare, and inferreth this same reason against this vice in the person of a Minister;
Most fitly did the Apostle compare the work of the Ministry to a warfare, and infers this same reason against this vice in the person of a Minister;
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euen so the Minister seruing not vnder a Cyrus, or Alexander, but vnder the eternall sonne of God, ought also to diuorse himselfe from the distractions for the things of this life, which in comparison must be vtterly neglected.
even so the Minister serving not under a Cyrus, or Alexander, but under the Eternal son of God, ought also to divorce himself from the distractions for the things of this life, which in comparison must be utterly neglected.
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It was the greatest policie, that euer the deuill watched against the Church (as the woefull experience of many ages hath taught vs) to heape excessiue wealth vpon the Clergie:
It was the greatest policy, that ever the Devil watched against the Church (as the woeful experience of many ages hath taught us) to heap excessive wealth upon the Clergy:
Isai speaking of greedie dogges, who could neuer haue inough, maketh this their propertie, euerie one looketh to his owne way, and accordingly prophesied for his owne purpose and advantage:
Isaiah speaking of greedy Dogs, who could never have enough, makes this their property, every one looks to his own Way, and accordingly prophesied for his own purpose and advantage:
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and Ezekiel telleth vs, that this filthie lucre made the Prophets so base minded, that for verie handfulls of barley, and peices of bread, some of them would pollute the name of the Lord, in lying to his people:
and Ezekielem Telleth us, that this filthy lucre made the prophets so base minded, that for very handfuls of Barley, and Pieces of bred, Some of them would pollute the name of the Lord, in lying to his people:
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What other was the white which the authors of scisme, and heads of faction aymed at? Rom. 16.17. they serued not the Lord Iesus, but their owne bellies.
What other was the white which the Authors of Schism, and Heads of faction aimed At? Rom. 16.17. they served not the Lord Iesus, but their own bellies.
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Hence could they please all sorts of men, & soon turne round into square. In their doctrine, ioyne circumcision with baptisme, and so both Iew and Gentile were contented.
Hence could they please all sorts of men, & soon turn round into square. In their Doctrine, join circumcision with Baptism, and so both Iew and Gentile were contented.
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who professed that both the Churches knewe, and God bare them record, that they were farre from vsing flattering words, or coloured couetousnesse in their doctrine:
who professed that both the Churches knew, and God bore them record, that they were Far from using flattering words, or coloured covetousness in their Doctrine:
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3. If a Minister should speake the truth, yet in this tainture, how powerlesly, how fruitlesly? for is he a fit man to raise others to heauen, whose owne heart is rooted in the earth? how coldly shall he perswade others that godlinesse is great gaine, whose gaine is all his godlinesse? with what heart can he pull other men out of the world,
3. If a Minister should speak the truth, yet in this tainture, how powerlesly, how fruitlessly? for is he a fit man to raise Others to heaven, whose own heart is rooted in the earth? how coldly shall he persuade Others that godliness is great gain, whose gain is all his godliness? with what heart can he pull other men out of the world,
and the loue of it, when it hath wonne the strongest and most inward hold of his owne heart? with what experience can he teach that the truest delight is placed in heauenly things ▪ or that Gods kingdome is first to be sought,
and the love of it, when it hath won the Strongest and most inward hold of his own heart? with what experience can he teach that the Truest delight is placed in heavenly things ▪ or that God's Kingdom is First to be sought,
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when his thoughts are taken vp (as the disciples were once) in dreaming of a temporall kingdome? with what face can he teach the doctrine of Gods prouidence,
when his thoughts Are taken up (as the Disciples were once) in dreaming of a temporal Kingdom? with what face can he teach the Doctrine of God's providence,
when himselfe ca•kes and laieth about him, as though he had no father to prouide for him? how can he curbe in others these vnnaturall desires, which (as the dropsie) proceede most of fulnesse and abundance,
when himself ca•kes and Layeth about him, as though he had no father to provide for him? how can he curb in Others these unnatural Desires, which (as the dropsy) proceed most of fullness and abundance,
Vse. This confuteth many base minded men in the ministerie, whose thoughts, studie, paines, and labour, are altogether bended and set vpon this conclusion, That they wil be rich:
Use. This confuteth many base minded men in the Ministry, whose thoughts, study, pains, and labour, Are altogether bent and Set upon this conclusion, That they will be rich:
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what a grieuous plague hangeth ouer the head of that Minister, whose calling laieth a further necessitie vpon him, not to build a material house made with hands;
what a grievous plague hangs over the head of that Minister, whose calling Layeth a further necessity upon him, not to built a material house made with hands;
and yet all this worke is neglected, that his owne neast may be well feathered. And from the same fountaine floweth it, that some are knowne vsurers, others are farmours, and husbandmen, rather then Prophets ;
and yet all this work is neglected, that his own nest may be well feathered. And from the same fountain flows it, that Some Are known usurers, Others Are farmers, and husbandmen, rather then prophets;
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others merchants, buyers and sellers of Churches, people, and inferiour commodities; others in marketting, and yet in farre baser affaires, spend their time and wast themselues:
Others merchant's, buyers and sellers of Churches, people, and inferior commodities; Others in marketing, and yet in Far baser affairs, spend their time and wast themselves:
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which pitifull fruits of this filthie lust, are so rife and so ripe, that if old father Latimer liued in these dayes, he would boldly avouch, that if couetousnesse were lost, we might find it in the Clergie:
which pitiful fruits of this filthy lust, Are so rife and so ripe, that if old father Latimer lived in these days, he would boldly avouch, that if covetousness were lost, we might find it in the Clergy:
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but besides these by reason of thy function art, or art to be in speciall seruice about God, flie these things: that is, preserue thy selfe from these noysome lusts, the breeders of most filthy and detestable cogitations and practises.
but beside these by reason of thy function art, or art to be in special service about God, fly these things: that is, preserve thy self from these noisome Lustiest, the breeders of most filthy and detestable cogitations and practises.
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selfe loue occasioneth couetousnesse, but Christian loue seeketh not her owne things, much lesse other mens. 5. Meeknes, wayting and expecting Gods comming to the supplie of our want:
self love occasioneth covetousness, but Christian love seeks not her own things, much less other men's. 5. Meekness, waiting and expecting God's coming to the supply of our want:
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striue by faith, patience, and praier, against all these lusts of infidelitie, distrust, earthly mindednes, and such like. 7. Laie hold on eternall life:
strive by faith, patience, and prayer, against all these Lustiest of infidelity, distrust, earthly Mindedness, and such like. 7. Lay hold on Eternal life:
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Let schollers set apart to the Ministerie, meditate often vpon this place. Let Ministers consider they cannot both performe their dutie, and make tents as Paul could,
Let Scholars Set apart to the Ministry, meditate often upon this place. Let Ministers Consider they cannot both perform their duty, and make tents as Paul could,
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and in teaching so to carie themselues, that out of the testimonie of their consciences they may be able to say with Paul, Act. 20. I haue desired no mans gold, siluer, or garments:
and in teaching so to carry themselves, that out of the testimony of their Consciences they may be able to say with Paul, Act. 20. I have desired no men gold, silver, or garments:
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Doctr. Out of the epithite added to withdraw the hearts of men from couetousnes, calling that a filthy lucre, which is gotten by it, we will note two more generall instructions.
Doctrine Out of the epithet added to withdraw the hearts of men from covetousness, calling that a filthy lucre, which is got by it, we will note two more general instructions.
Thirdly, things knowne to them to be defectiue, either in substance, or vse, whereby they become of vniust price, either in that they are not of that profit to the buyer they ought;
Thirdly, things known to them to be defective, either in substance, or use, whereby they become of unjust price, either in that they Are not of that profit to the buyer they ought;
as bribes, which blinde the eyes of the wise, to the staying or peruerting the course of iustice. 3. That which accreweth by vnwarrantable or vniust policie;
as Bribes, which blind the eyes of the wise, to the staying or perverting the course of Justice. 3. That which accrueth by unwarrantable or unjust policy;
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2. Rule. All that gaine that is gotten by gaming for mony, as by carding, dicing, bowling, wherein men seeke to benefit themselues by other mens losse, is a filthy lucre. For euery penny must be accounted for,
2. Rule. All that gain that is got by gaming for money, as by carding, dicing, bowling, wherein men seek to benefit themselves by other men's loss, is a filthy lucre. For every penny must be accounted for,
as to make gaine by conuerting their houses into gaming houses, stageplay houses, or tipling houses, all which are the receptacles and roostes of filthy and vicious persons;
as to make gain by converting their houses into gaming houses, stageplay houses, or tippling houses, all which Are the receptacles and roosts of filthy and vicious Persons;
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3. Rule. All that gaine that goeth hand in hand with the violence of any of Gods laws, is filthy gaine. As that which is gotten by needles oaths, true or false; against the third commandement:
3. Rule. All that gain that Goes hand in hand with the violence of any of God's laws, is filthy gain. As that which is got by needles Oaths, true or false; against the third Commandment:
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or by riding out on the Sabbath day, or staying at home by employment in the ordinarie calling, out of verie extraordinarie necessitie, against the fourth:
or by riding out on the Sabbath day, or staying At home by employment in the ordinary calling, out of very extraordinary necessity, against the fourth:
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All these, with diuerse other kinds, almost against euery commandement, are filthy lucre. Of all which the Apostle speaketh, 1. Thess. 4.5. Let no man oppresse or defraud his brother in any thing: and addeth two reasons;
All these, with diverse other Kinds, almost against every Commandment, Are filthy lucre. Of all which the Apostle speaks, 1. Thess 4.5. Let no man oppress or defraud his brother in any thing: and adds two Reasons;
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implying that these are practises, farre vnbeseeming that holines vnto which a professor of Christ is called: as in Eph. 5.3.5. he reckneth vp these kinds of sinnes among those which for the vncleannes and filthines of them, ought not to be named among Christians.
implying that these Are practises, Far unbeseeming that holiness unto which a professor of christ is called: as in Ephesians 5.3.5. he Reckoneth up these Kinds of Sins among those which for the uncleanness and filthiness of them, ought not to be nam among Christians.
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and can his hand blesse that which his lawe hath cursed, as sinne or ioyned with sinne? which dishonoureth the person and profession of a Christian? farre be it from the Lord to be so contrarie vnto himselfe.
and can his hand bless that which his law hath cursed, as sin or joined with sin? which Dishonors the person and profession of a Christian? Far be it from the Lord to be so contrary unto himself.
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or if it stand a while with a man, the iustice of God raiseth him vp some foole or vnthrift for his heire, who shall as fast and sinnefully scatter as euer the father gathered, to the ruine of himselfe,
or if it stand a while with a man, the Justice of God Raiseth him up Some fool or unthrift for his heir, who shall as fast and sinfully scatter as ever the father gathered, to the ruin of himself,
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as our eyes haue seene many great heires, who haue consumed themselues and all their substance aboue ground, long before their fathers carkases haue beene consumed vnder ground.
as our eyes have seen many great Heirs, who have consumed themselves and all their substance above ground, long before their Father's carcases have been consumed under ground.
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Who hath not seene the curse of God in the house of the lyar and theife ? or who of reason is so young as he cold not daily obserue it? Here is alleadged prouidence and care of wife and children, &c. but consider aright of the matter,
Who hath not seen the curse of God in the house of the liar and thief? or who of reason is so young as he could not daily observe it? Here is alleged providence and care of wife and children, etc. but Consider aright of the matter,
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The Prophet Micha obserued much wealth in the house of the wicked, but it was treasures of wickednesse. And therefore all treasures and store are not iustifieable, nor comfortable.
The Prophet Micah observed much wealth in the house of the wicked, but it was treasures of wickedness. And Therefore all treasures and store Are not iustifieable, nor comfortable.
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Habacuk calleth the increase of wealth, the lading of a man with thicke clay. Christ tearmeth the care of them, thornie cares: and themselues deceiueable riches. Paul stileth them by the title of vncertaine riches, according to that of Salomon Prou. 23.5. Riches haue wings, and flie away like an eagle.
Habakkuk calls the increase of wealth, the lading of a man with thick clay. christ termeth the care of them, thorny Cares: and themselves deceivable riches. Paul styleth them by the title of uncertain riches, according to that of Solomon Prou. 23.5. Riches have wings, and fly away like an Eagl.
and a good neighbour, &c. but indeed if he looke his face in the Apostles glasse, he is no better then an Idolater: for his heart is quite withdrawne from God.
and a good neighbour, etc. but indeed if he look his face in the Apostles glass, he is no better then an Idolater: for his heart is quite withdrawn from God.
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Iob in his time knew some that made Gold their hope, and heard some say to the wedge of gold, thou art my confidence. And Satan knew that either this temptation would bring Christ to idolatrie or none;
Job in his time knew Some that made Gold their hope, and herd Some say to the wedge of gold, thou art my confidence. And Satan knew that either this temptation would bring christ to idolatry or none;
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And it is no lesse enemie to righteousnes then to religion, beeing an vnmercifull and cruel sinne, often with some one stroke, destroying fathers with their children, orphanes, widowes, families, and whole townes.
And it is no less enemy to righteousness then to Religion, being an unmerciful and cruel sin, often with Some one stroke, destroying Father's with their children, orphans, Widows, families, and Whole Towns.
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For whence are oppressings, •ent-rackings, vsuries, monopolyes, thefts, robberies, and murders? are they not especially from these couetous lusts, which fight in the members?
For whence Are oppressings, •ent-rackings, Usuries, monopolies, thefts, robberies, and murders? Are they not especially from these covetous Lustiest, which fight in the members?
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and is one of the sinnes for which the wrath of God commeth vpon the children of disobedience, Coloss. 3.5. teaching that such persons as disobediently go on in this sinne, and will heare no counsell against it;
and is one of the Sins for which the wrath of God comes upon the children of disobedience, Coloss. 3.5. teaching that such Persons as disobediently go on in this sin, and will hear no counsel against it;
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a truth of such certentie, that the Apostle assureth himselfe, that there is none but knoweth that the couetous person which is an idolater, hath no inheritance in the kingdome of God and Christ.
a truth of such certainty, that the Apostle assureth himself, that there is none but Knoweth that the covetous person which is an idolater, hath no inheritance in the Kingdom of God and christ.
only godlines can giue contentment. 2. A nigardly heart to himselfe: Eccle. 6.2. there is a man to whom God hath giuen riches, and treasures, and honour, and he wanteth nothing for his soule of all it desireth:
only godliness can give contentment. 2. A niggardly heart to himself: Eccle. 6.2. there is a man to whom God hath given riches, and treasures, and honour, and he Wants nothing for his soul of all it Desires:
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and when he had laid vp goods inough for many yeares, then he could say, soule liue at ease, eate and drinke, but neuer before. 3. A withdrawing of the heart and hand from good duties, and neglect of the good of the Church, and of the poore.
and when he had laid up goods enough for many Years, then he could say, soul live At ease, eat and drink, but never before. 3. A withdrawing of the heart and hand from good duties, and neglect of the good of the Church, and of the poor.
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Luk. 12. the rich man said to his soule, soule take thy rest: & whereupon should it rest? thou hast inough for many yeares: but what a foole prooued he himselfe thus to reckon without his host:
Luk. 12. the rich man said to his soul, soul take thy rest: & whereupon should it rest? thou hast enough for many Years: but what a fool proved he himself thus to reckon without his host:
So what other is the couetous mans confidence, then the leaning vpon these staffes of reed ▪ which while they thinke to sustaine themselues by, they shiuer into peeces,
So what other is the covetous men confidence, then the leaning upon these staffs of reed ▪ which while they think to sustain themselves by, they shiver into Pieces,
and thus whereas the bountifulnes of God should lead vs to himselfe, it keepeth downe the heart from beeing raised towards him, who is the portion of his people;
and thus whereas the bountifulness of God should led us to himself, it Keepeth down the heart from being raised towards him, who is the portion of his people;
Quest. But by what meanes may I subdue, and keepe vnder this couetous desire? Answ. 1. Meditate, 1. on Gods Commandement, Pro. 23.4. trauell not too much to be rich: and, Matth. 6.25. Care not what yee shall eate or drinke:
Quest. But by what means may I subdue, and keep under this covetous desire? Answer 1. Meditate, 1. on God's Commandment, Pro 23.4. travel not too much to be rich: and, Matthew 6.25. Care not what ye shall eat or drink:
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And reason there is, that seeing distracting and sollicitous thoughts are the ground of couetous practises, the care of a Christian must be to walke diligently in his calling,
And reason there is, that seeing distracting and solicitous thoughts Are the ground of covetous practises, the care of a Christian must be to walk diligently in his calling,
but leaue all the successe and blessing of it vnto God. 2. On Gods promises, assuring thee that whilest thou thus leanest vnto him, his prouidence shall become a plentifull portion vnto thee: Psal. 55.24. Cast thy burthen vpon the Lord, and he shall nourish thee ; 1. Pet. 5.7.
but leave all the success and blessing of it unto God. 2. On God's promises, assuring thee that whilst thou thus Leanest unto him, his providence shall become a plentiful portion unto thee: Psalm 55.24. Cast thy burden upon the Lord, and he shall nourish thee; 1. Pet. 5.7.
if it doe not, yet account the present condition the best for thee, because the Lord doth so account it ▪ and the way to get wealth, is to giue it vp into Gods disposition;
if it do not, yet account the present condition the best for thee, Because the Lord does so account it ▪ and the Way to get wealth, is to give it up into God's disposition;
Zacheus when he had Christ was rich inough, although he had not a quarter so much as he had before ▪ and for his graces esteeme them aboue goods, crauing with Salomon, wisdome before wealth;
Zacchaeus when he had christ was rich enough, although he had not a quarter so much as he had before ▪ and for his graces esteem them above goods, craving with Solomon, Wisdom before wealth;
and is not rich in God, thy conuersation shall either be without couetousnesse, or if at any time thou couet, it shal be certaine, not vncertaine riches, which thou maist treasure vp in heauen,
and is not rich in God, thy Conversation shall either be without covetousness, or if At any time thou covet, it shall be certain, not uncertain riches, which thou Mayest treasure up in heaven,
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and thus daily the more thou risest with Christ, the more wilt thou seeke the things that are aboue. 3. Thou must goe one step further, daily to crosse the affection directly. 1. by daily seeking the assurance of the pardon of sinne. 2. by daily prayer against this sinne especially. 3. by daily reading the Scriptures, which are the sword of the spirit to cut off such lusts;
and thus daily the more thou risest with christ, the more wilt thou seek the things that Are above. 3. Thou must go one step further, daily to cross the affection directly. 1. by daily seeking the assurance of the pardon of sin. 2. by daily prayer against this sin especially. 3. by daily reading the Scriptures, which Are the sword of the Spirit to Cut off such Lustiest;
and distribute, and exercising liberalitie vpon all good motions and occasions. So Paul counselleth rich men to become rich in good works, 1. Tim. 6.18. The earthly minde will say these are hard taskes:
and distribute, and exercising liberality upon all good motions and occasions. So Paul counselleth rich men to become rich in good works, 1. Tim. 6.18. The earthly mind will say these Are hard tasks:
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Now the Apostle proceedeth to make enumeration of those vertues, which in the Minister are to be opposed to the former vices, of which we haue spoken at large:
Now the Apostle Proceedeth to make enumeration of those Virtues, which in the Minister Are to be opposed to the former vices, of which we have spoken At large:
But thou O man of God, flie these things, and followe after righteousnesse, godlines, faith, loue, patience, &c. which truth is euident in an inferiour office,
But thou Oh man of God, fly these things, and follow After righteousness, godliness, faith, love, patience, etc. which truth is evident in an inferior office,
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Now euery true beleeuer, is 1. Gods newe creature, and such a workemanship as is created vnto good works, Eph. 2.10. 2. Gods peculiar to set out the vertues of him that called him out of darkenesse into a wonderfull light, 1. Pet. 2.9. 3. Gods planting, to grow vp as by the riuers of water, to a tree of righteousnesse, laden with the fruits of the spirit:
Now every true believer, is 1. God's new creature, and such a workmanship as is created unto good works, Ephesians 2.10. 2. God's peculiar to Set out the Virtues of him that called him out of darkness into a wonderful Light, 1. Pet. 2.9. 3. God's planting, to grow up as by the Rivers of water, to a tree of righteousness, laden with the fruits of the Spirit:
and all this is well, but what fruits of the spirit haue they? what wisedome of God shineth in them? what sufficiencie to doe the dutie of their calling? what loue to Gods people? what diligence in preaching,
and all this is well, but what fruits of the Spirit have they? what Wisdom of God shines in them? what sufficiency to do the duty of their calling? what love to God's people? what diligence in preaching,
but moreouer to ioyne vertue with faith, and with vertue knowledge, and with knowledge temperance, and patience, and godlines, and brotherly kindnesse, and loue:
but moreover to join virtue with faith, and with virtue knowledge, and with knowledge temperance, and patience, and godliness, and brotherly kindness, and love:
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and consequently his profession, is idle and vnfruitfull. 2. If any haue them not, he is blind and cannot see a farre off ▪ and hath forgotten that he was purged:
and consequently his profession, is idle and unfruitful. 2. If any have them not, he is blind and cannot see a Far off ▪ and hath forgotten that he was purged:
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such as are loue, ioy, peace, long-suffering, gentlenes, goodnesse, faith, meekenes, temperance? If any haue the spirit of Christ, it is life in him vnto righteousnesse:
such as Are love, joy, peace, long-suffering, gentleness, Goodness, faith, meekness, temperance? If any have the Spirit of christ, it is life in him unto righteousness:
First, the ground of it was the distressed estate and condition of the Church, which by reason of many tyrants and persecutors was driuen into many straights, partly perceiued in present,
First, the ground of it was the distressed estate and condition of the Church, which by reason of many Tyrants and persecutors was driven into many straights, partly perceived in present,
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not onely in the tenne persecutions then imminent, but also in the seuerall afflictions in the world, in which they were to finde tribulation euen to the ende of it.
not only in the tenne persecutions then imminent, but also in the several afflictions in the world, in which they were to find tribulation even to the end of it.
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Now in such times the poore Church is driuen to trauell for rest, and the innocent doue of Christ cannot finde in her owne land any rest for the sole of her foote;
Now in such times the poor Church is driven to travel for rest, and the innocent dove of christ cannot find in her own land any rest for the sole of her foot;
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and sometime are in banishment and exile, sometime in prison and bonds: all whom the Lord commendeth to the charitable and Christian deuotion of Christian men;
and sometime Are in banishment and exile, sometime in prison and bonds: all whom the Lord commends to the charitable and Christian devotion of Christian men;
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Secondly, It will be inquired, whether euerie minister must be harborous and hospitable? and if he must, what shall become of them whose liuings are scarce able to harbour themselues;
Secondly, It will be inquired, whither every minister must be harborous and hospitable? and if he must, what shall become of them whose livings Are scarce able to harbour themselves;
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Ans. It is not for me to prescribe any thing in the Church constitutions concerning Impropriations and Nonresidencie, the former whereof were they restored to the Church,
Ans. It is not for me to prescribe any thing in the Church constitutions Concerning Impropriations and Non-residency, the former whereof were they restored to the Church,
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and the latter remooued out of the Church, no doubt there were, but that sufficient ministers might be sufficiently maintained & furnished to hospitalitie through the land.
and the latter removed out of the Church, no doubt there were, but that sufficient Ministers might be sufficiently maintained & furnished to hospitality through the land.
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and not according to that he hath not, where he seeth a readie minde. Thus must that place, 1. Tim. 5.10. be vnderstood, such widowes as were to be receiued into the seruice of the Church, were to be chosen of such as had beene hospitable and harberous:
and not according to that he hath not, where he sees a ready mind. Thus must that place, 1. Tim. 5.10. be understood, such Widows as were to be received into the service of the Church, were to be chosen of such as had been hospitable and harberous:
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then many rich men in giuing greater beneuolences to the distressed Saints. Thirdly, the reasons enforcing this precept vpon the Minister especially, are these.
then many rich men in giving greater benevolences to the distressed Saints. Thirdly, the Reasons enforcing this precept upon the Minister especially, Are these.
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but especially if they be such, as the land of whose owne possessions beeing vncleane, come ouer vnto the land of the possession of the Lord, wherein the Lords tabernacle dwelleth.
but especially if they be such, as the land of whose own possessions being unclean, come over unto the land of the possession of the Lord, wherein the lords tabernacle dwells.
How fewe children hath Abraham the father of our faith among vs, who sit in the doore of their tent, to watch for and enforce strangers to receiue their best entertainment? Few be our Lots, who will vndergoe any losse, any indignity,
How few children hath Abraham the father of our faith among us, who fit in the door of their tent, to watch for and enforce Strangers to receive their best entertainment? Few be our Lots, who will undergo any loss, any indignity,
who so religiously obserued this dutie, that of all other vertues they made their greatest god Iupiter the patron of it, and called him therefore NONLATINALPHABET.
who so religiously observed this duty, that of all other Virtues they made their greatest god Iupiter the patron of it, and called him Therefore.
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the blessing of the poore hath light vpon vs, and we haue a long time fared better for affording harbor to the poore Saints of God which haue come a farre vnto vs. 3. Consider that our selues may become strangers,
the blessing of the poor hath Light upon us, and we have a long time fared better for affording harbour to the poor Saints of God which have come a Far unto us 3. Consider that our selves may become Strangers,
and then we would looke for more kind entreatie, then a number shew toward strangers. And lastly, if that be a strong reason of the Lord, Lev. 10.19. Loue the stranger, for yee were strangers ;
and then we would look for more kind entreaty, then a number show towards Strangers. And lastly, if that be a strong reason of the Lord, Lev. 10.19. Love the stranger, for ye were Strangers;
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it bindeth vs much more, who all of vs are strangers and pilgrims here vpon earth, not hauing here any continuing citie, but we looke for one to come, Heb. 13.14. Obiect. But some may be dissemblers and wicked men, whom we may receiue for brethren and Disciples;
it binds us much more, who all of us Are Strangers and pilgrim's Here upon earth, not having Here any Continuing City, but we look for one to come, Hebrew 13.14. Object. But Some may be dissemblers and wicked men, whom we may receive for brothers and Disciples;
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But here is a case in which charitie must ouerrule the matter, and that is not suspicious, but hopeth the best of euery one, where there is no euident proofe or presumption to the contrarie.
But Here is a case in which charity must overrule the matter, and that is not suspicious, but Hopes the best of every one, where there is no evident proof or presumption to the contrary.
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and giue him but a cup of cold water with a good heart, in that thou thinkest he belongeth to Christ, let him be what he will at his owne perill, thou loosest neither gift nor reward:
and give him but a cup of cold water with a good heart, in that thou Thinkest he belongeth to christ, let him be what he will At his own peril, thou loosest neither gift nor reward:
who haue beene in many places of the Land pittilessely neglected and despised, so farre as (notwithstanding the wholesome lawes prouided in that behalfe) some of them haue beene suffered to pine and die in the streets,
who have been in many places of the Land pittilessely neglected and despised, so Far as (notwithstanding the wholesome laws provided in that behalf) Some of them have been suffered to pine and die in the streets,
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Which no doubt were the reasonings of the Corinths, whom the Apostle, that he might stirre them vp to beneficence and liberalitie towards the Saints, wisheth them to consider what Christ had done for them:
Which no doubt were the reasonings of the Corinths, whom the Apostle, that he might stir them up to beneficence and liberality towards the Saints, wishes them to Consider what christ had done for them:
he strained himselfe, and was content when he was rich to become poore for them: Christ weakned another manner of estate for vs, then any man can for him:
he strained himself, and was content when he was rich to become poor for them: christ weakened Another manner of estate for us, then any man can for him:
but how few will leaue their shame, their trash, their couetous and voluptuous lusts for him? and to such as aske where they should haue to hold out if they should be so readie to distribute, he answereth in the 9. chapter, following the same argument, that the Lord findeth seed to the sower:
but how few will leave their shame, their trash, their covetous and voluptuous Lustiest for him? and to such as ask where they should have to hold out if they should be so ready to distribute, he Answers in the 9. chapter, following the same argument, that the Lord finds seed to the sour:
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Answ. But take heed this be not a churlish Nabals answer to Dauids iust request, spoken out of partiall couetousnes, rather then as the truth of the thing is.
Answer But take heed this be not a churlish Nabals answer to David just request, spoken out of partial covetousness, rather then as the truth of the thing is.
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Againe, let the person be what he will, looke thou on Gods image in him, this offends thee not, iniuries thee not, is not vndeseruing of thy loue, and the fruite of it:
Again, let the person be what he will, look thou on God's image in him, this offends thee not, injuries thee not, is not undeserving of thy love, and the fruit of it:
4. Because many would giue vnto others, but for feare of wanting themselues, marke the promise of blessing; Prou. 11.25. The liberall person shall haue plentie ;
4. Because many would give unto Others, but for Fear of wanting themselves, mark the promise of blessing; Prou. 11.25. The liberal person shall have plenty;
on the contrarie, he that spareth more then right, commeth to pouertie: and he that turneth his eare from the crie of the poore, himselfe shall crie, and not be heard:
on the contrary, he that spares more then right, comes to poverty: and he that turns his ear from the cry of the poor, himself shall cry, and not be herd:
I would to God all this would bring on our rich men, who will doe nothing for the honour of God, but halfe the way that the Macedonians were come vnto:
I would to God all this would bring on our rich men, who will do nothing for the honour of God, but half the Way that the Macedonians were come unto:
and not euill? Answ. As God is good vnto all, Psal. 145.9. but especially to Israel, and those of a pure heart, Psal. 73.1. yea as he loued vs when we were enemies, but much more now beeing reconciled by the death of the Sonne:
and not evil? Answer As God is good unto all, Psalm 145.9. but especially to Israel, and those of a pure heart, Psalm 73.1. yea as he loved us when we were enemies, but much more now being reconciled by the death of the Son:
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so is the commandement directed vnto vs, to loue, and doe good vnto all, but especially to the houshold of faith, Gal. 6. Besides this word seemeth to eye such an inward affection,
so is the Commandment directed unto us, to love, and do good unto all, but especially to the household of faith, Gal. 6. Beside this word seems to eye such an inward affection,
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how should not all my delight in comparison be set vpon these? If I must manifest my loue to all men, these may well challenge brotherly kindnesse: see 2. Pet. 1.7.
how should not all my delight in comparison be Set upon these? If I must manifest my love to all men, these may well challenge brotherly kindness: see 2. Pet. 1.7.
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both to shew himselfe a freind, and familiar companion of all them that feare God, (for such as a mans companion is, such is himselfe) as also to confirme, encourage,
both to show himself a friend, and familiar Companion of all them that Fear God, (for such as a men Companion is, such is himself) as also to confirm, encourage,
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if the Magistrates eie be on them that are faithfull in the land, as Dauids was, Psal. 101. and if the Minister be a companion of all them that feare God,
if the Magistrates eye be on them that Are faithful in the land, as David was, Psalm 101. and if the Minister be a Companion of all them that Fear God,
and reuersed, yet this lawe of loue of the brethren was reuiued and diuersly enforced) it of necessitie belongeth to euerie one that professeth the Lord Iesus in the most inward closet of his heart and affections, to carie such as are members of the bodie of Christ, sonnes of God, temples of the holy Ghost,
and reversed, yet this law of love of the brothers was revived and diversely Enforced) it of necessity belongeth to every one that Professes the Lord Iesus in the most inward closet of his heart and affections, to carry such as Are members of the body of christ, Sons of God, Temples of the holy Ghost,
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his owne grace is preserued with increase, his inward peace and ioy more setled ▪ here is the communion of Saints, which is the beginning of heauen it selfe.
his own grace is preserved with increase, his inward peace and joy more settled ▪ Here is the communion of Saints, which is the beginning of heaven it self.
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if there be any in their parishes more carefull of their waies, more conscionable, more forward in religion then other, these are as beames in their eyes;
if there be any in their Parishes more careful of their ways, more conscionable, more forward in Religion then other, these Are as beams in their eyes;
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in the meane time they giue their right hands of fellowship vnto loose and base fellowes, who ought to be as vile in their eyes, as they are in themselues:
in the mean time they give their right hands of fellowship unto lose and base Fellows, who ought to be as vile in their eyes, as they Are in themselves:
Hence haue such in all ages, were they Prophets, Apostles, or Christians, of whom the world was vnworthie, beene thought burdens vnworthie to be borne, or liue in the world.
Hence have such in all ages, were they prophets, Apostles, or Christians, of whom the world was unworthy, been Thought burdens unworthy to be born, or live in the world.
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An other is readie to burst for anger and rage, as those wicked ones against Steuen. Sometimes superiours breath out slaughter and threatning (as Saul ) against the Church.
an other is ready to burst for anger and rage, as those wicked ones against Stephen. Sometime superiors breath out slaughter and threatening (as Saul) against the Church.
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But how good were it for them to haue nothing to doe against such iust men? for who deale they against? or against whom doe they rise vp? against simple men? no surely,
But how good were it for them to have nothing to do against such just men? for who deal they against? or against whom do they rise up? against simple men? no surely,
And surely many a man there is, that carrieth secret plagues about him, some in his inward estate, some in his outward, some in his bodie, some in his soule, some in himselfe, some in his, with which he strugleth and toyleth,
And surely many a man there is, that Carrieth secret plagues about him, Some in his inward estate, Some in his outward, Some in his body, Some in his soul, Some in himself, Some in his, with which he struggleth and toileth,
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Obiect. Oh but this is a toyle indeed, if we goe amongst them, they are so precise we may not take the least libertie, we must speak of nothing but Scripture matters.
Object. O but this is a toil indeed, if we go among them, they Are so precise we may not take the least liberty, we must speak of nothing but Scripture matters.
yet as the Church is glorious within, so are the members in respect of sanctitie and ornaments of the soule, which weighed in thy ballance are found very light.
yet as the Church is glorious within, so Are the members in respect of sanctity and Ornament of the soul, which weighed in thy balance Are found very Light.
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where God is not present, nor his spirit nor his loue; but the spirit of mischiefe, of swearing, swilling, vncleannes, and all hostillitie against God:
where God is not present, nor his Spirit nor his love; but the Spirit of mischief, of swearing, swilling, uncleanness, and all hostility against God:
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and most improperly turne and translate it, chast or continent: whereas the word properly signifyeth, a man of a sound minde, that is, prudent, circumspect;
and most improperly turn and translate it, chaste or continent: whereas the word properly signifieth, a man of a found mind, that is, prudent, circumspect;
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as wisedome may appeare in his speeches, gestures, countenance, and whole life. Besides that, the Apostle requireth the selfe same vertue of married wiues, 1. Tim. 3.11. and of all young men of what profession soeuer, whom I hope they meane not to debarre of marriage.
as Wisdom may appear in his Speeches, gestures, countenance, and Whole life. Beside that, the Apostle requires the self same virtue of married wives, 1. Tim. 3.11. and of all young men of what profession soever, whom I hope they mean not to debar of marriage.
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How wise and circumspect a man, the Minister need to be, will appeare, if we consider either the workes of his calling, or his person, and place it selfe.
How wise and circumspect a man, the Minister need to be, will appear, if we Consider either the works of his calling, or his person, and place it self.
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and so to speake this word as becometh him to speake, that in nothing he may be blamed? what a wise steward must he be, that must giue euery seruant within the house of God his owne portion,
and so to speak this word as Becometh him to speak, that in nothing he may be blamed? what a wise steward must he be, that must give every servant within the house of God his own portion,
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and that in due season? how experienced had that man need to be, who is as Gods owne mouth to separate betweene the pretious and the vile? how circumspect and warie,
and that in due season? how experienced had that man need to be, who is as God's own Mouth to separate between the precious and the vile? how circumspect and wary,
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least his people beeing as lambs among wolues, should fall into the aduersaries hands, and (beeing be guiled by words of humane wisedome) so peruerted? And for the latter, their verie persons and places require euen the wisedome of serpents, to walke circumspectly,
lest his people being as Lambs among wolves, should fallen into the Adversaries hands, and (being be guiled by words of humane Wisdom) so perverted? And for the latter, their very Persons and places require even the Wisdom of Serpents, to walk circumspectly,
as persons watching vnto euery step where they meane to set their foote. 1. Because they are lights set vpon hills, the eies of the world are vpon them, euery thing in them is marked:
as Persons watching unto every step where they mean to Set their foot. 1. Because they Are lights Set upon hills, the eyes of the world Are upon them, every thing in them is marked:
as they are eyes to espie other mens manners, so are other mens eies much more vpon them, either for imitation or calumniation. 2. A sober and circumspect carriage, not onely shutteth the mouth of the enemie, who seeketh occasion to blaspheme the glorious Gospel,
as they Are eyes to espy other men's manners, so Are other men's eyes much more upon them, either for imitation or calumniation. 2. A Sobrium and circumspect carriage, not only shutteth the Mouth of the enemy, who seeks occasion to Blaspheme the glorious Gospel,
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In all which regards, how carefull was the Lord himselfe, that none but such qualified persons should serue before him in that walking and elementarie worship in the time of the law.
In all which regards, how careful was the Lord himself, that none but such qualified Persons should serve before him in that walking and elementary worship in the time of the law.
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He will haue none but wise hearted men to worke in the building of the Tabernacle, Exod. 35.10. and no doubt aymed at the selfe same thing, when he made that law in Numb. 4.43. that only they of 30. yeares olde and aboue euen vntill 50. should serue before him in that tabernacle after it was builded.
He will have none but wise hearted men to work in the building of the Tabernacle, Exod 35.10. and no doubt aimed At the self same thing, when he made that law in Numb. 4.43. that only they of 30. Years old and above even until 50. should serve before him in that tabernacle After it was built.
When he releaseth such as haue serued vntill 50. young men might bring strength before 30. but beeing without iudgement, grauitie, experience, the Lord refuseth it:
When he releaseth such as have served until 50. young men might bring strength before 30. but being without judgement, gravity, experience, the Lord Refuseth it:
old men aboue 50. might bring with yeares experience, and iudgement, but the Lord requireth the body to be answerable vnto the mind in some proportion.
old men above 50. might bring with Years experience, and judgement, but the Lord requires the body to be answerable unto the mind in Some proportion.
and why so? because it will follow, that they pollute the sanctuarie, and wrest the law: the former by ioyning themselues to euery light companion, in euery light or lewd practise:
and why so? Because it will follow, that they pollute the sanctuary, and wrest the law: the former by joining themselves to every Light Companion, in every Light or lewd practice:
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the latter, because whereas the iudgement of the most controuersall matters was committed by God to the priests, together with the interpretation of the law, such was their leuitie and rashnes, that they passed their matters inconsideratly,
the latter, Because whereas the judgement of the most controversal matters was committed by God to the Priests, together with the Interpretation of the law, such was their levity and rashness, that they passed their matters inconsiderately,
obseruing equalitie both in contracts and exchanges, which we call commutatiue ; as also a iust proportion in distributing offices, rewards, punishments, which we call distributiue iustice.
observing equality both in contracts and exchanges, which we call commutative; as also a just proportion in distributing Offices, rewards, punishments, which we call distributive Justice.
Now as this vertue is in the text set betweene wisedome, and pietie, or holines, so may it not be diuorced from either of them for wisedome, our Sauiour willeth all his followers to ioyne with this innocencie of doues the wisdome of serpents:
Now as this virtue is in the text Set between Wisdom, and piety, or holiness, so may it not be divorced from either of them for Wisdom, our Saviour wills all his followers to join with this innocence of Dove the Wisdom of Serpents:
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But to speake briefly of these two vertues so farre as they concerne the Minister, seeing we are to speake of both of them as prescribed vnto common Christians, cap. 2.10. let euerie Minister be exhorted as Timothie was by Paul, But thou O man of God, followe after righteousnesse. For hereby,
But to speak briefly of these two Virtues so Far as they concern the Minister, seeing we Are to speak of both of them as prescribed unto Common Christians, cap. 2.10. let every Minister be exhorted as Timothy was by Paul, But thou Oh man of God, follow After righteousness. For hereby,
and say with Samuel, whose oxe or asse haue I taken, &c. 3. He giueth euidence that he professeth and teacheth the true religion, in that he keepeth himselfe vnspotted of the world:
and say with Samuel, whose ox or Ass have I taken, etc. 3. He gives evidence that he Professes and Teaches the true Religion, in that he Keepeth himself unspotted of the world:
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by which meanes he both gaineth those that are without, and confirmeth such as are within. 4. It shall not boote a man to say in the day of iudgement, Lord, Lord, haue we not preached and prophecied in thy name, if Christ can make answer;
by which means he both gains those that Are without, and confirmeth such as Are within. 4. It shall not boot a man to say in the day of judgement, Lord, Lord, have we not preached and prophesied in thy name, if christ can make answer;
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Holy ] This holinesse respecteth God himselfe, his worship, his holy things, as the word, sacraments, prayer, his sabbaths, his sanctuarie, in all which the Minister ought to be an example of holinesse,
Holy ] This holiness respecteth God himself, his worship, his holy things, as the word, Sacraments, prayer, his Sabbaths, his sanctuary, in all which the Minister ought to be an Exampl of holiness,
But more necessarie is it yet for the Minister to be cloathed with these robes of holinesse, both that inward which standeth in getting and keeping faith and good conscience, and that outward which consisteth in a religious and strict course of life.
But more necessary is it yet for the Minister to be clothed with these robes of holiness, both that inward which Stands in getting and keeping faith and good conscience, and that outward which Consisteth in a religious and strict course of life.
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Many things were required in the setting apart to their service the lowest of these, which were after a sort furthest remooued from God, whose seat was in the Sanctuarie:
Many things were required in the setting apart to their service the lowest of these, which were After a sort furthest removed from God, whose seat was in the Sanctuary:
As, first the Leuites were inferiour to the Priests, as whose office was to serue vnder them, to helpe to carrie the tabernacle and vtensils of it, to keepe watch for the safetie of it, together with the holy vessels and instruments;
As, First the Levites were inferior to the Priests, as whose office was to serve under them, to help to carry the tabernacle and utensils of it, to keep watch for the safety of it, together with the holy vessels and Instruments;
first they must be of one peculiar tribe, peculiar by Gods owne election for the first borne of all Israel, Numb. 3.13. 2. Whereas the congregation was not numbred but from 20. yeares old and aboue, Num. 1.3. for till then they were not apt to goe to warre:
First they must be of one peculiar tribe, peculiar by God's own election for the First born of all Israel, Numb. 3.13. 2. Whereas the congregation was not numbered but from 20. Years old and above, Num. 1.3. for till then they were not apt to go to war:
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but that they must then be brought before the Lord, and set apart to his seruice euen from the beginning of their daies. 3. They must not be presented before the Lord before the 33. day of their age,
but that they must then be brought before the Lord, and Set apart to his service even from the beginning of their days. 3. They must not be presented before the Lord before the 33. day of their age,
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for till then they were legally impure and vnsanctified, Leu. 12.3. but after this time they must growe on to the thirteth yeare, which was the first yeare of this seruice, Numb. 4.43. at which time they must be taken from among the children of Israel, and set apart to the Lord, Num. 8.6.
for till then they were legally impure and unsanctified, Leu. 12.3. but After this time they must grow on to the Thirsteth year, which was the First year of this service, Numb. 4.43. At which time they must be taken from among the children of Israel, and Set apart to the Lord, Num. 8.6.
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Their purification was, 1. by sprinkling purification water vpon them. 2. by washing their clothes. 3. by shauing the haire of their whole bodies. 4. by preparing two bullocks, the one for a burnt offring, the other for a sinne offering for them: see for these, Num. 8.8.
Their purification was, 1. by sprinkling purification water upon them. 2. by washing their clothes. 3. by shaving the hair of their Whole bodies. 4. by preparing two bullocks, the one for a burned offering, the other for a sin offering for them: see for these, Num. 8.8.
Their consecration stood likewise in foure things. 1. After all this preparation, in drawing them neerer to the Lord, v. 9. 2. In the imposition of the Israelites hands vpon them, freely giuing them from themselues to the Lord and his seruice, vers. 10. 3. In Aarons receiuing them of the people,
Their consecration stood likewise in foure things. 1. After all this preparation, in drawing them nearer to the Lord, v. 9. 2. In the imposition of the Israelites hands upon them, freely giving them from themselves to the Lord and his service, vers. 10. 3. In Aaron's receiving them of the people,
as also such as who daily were to shake off that corruption which hindred thē in their callings. 4. By laying their hands on the heads of the two bullocks prepared;
as also such as who daily were to shake off that corruption which hindered them in their callings. 4. By laying their hands on the Heads of the two bullocks prepared;
Secondly, the Priests the sonnes of Aaron whose office was to teach the people the doctrine receiued from God, to pray for themselues and the people, to blesse them and offer sacrifices for them;
Secondly, the Priests the Sons of Aaron whose office was to teach the people the Doctrine received from God, to pray for themselves and the people, to bless them and offer Sacrifices for them;
no deformed man, no man wanting or abounding with any member, no blind or blemished person might come so neere vnto the Lord. 2. In his consecration he must not haue his garments washed (as the other) but must haue newe garments put vpon him, Exod. 28.41. neither must he be sprinkled (as the Leuites) with holy water, but with holy oyle and blood from the altar:
no deformed man, no man wanting or abounding with any member, no blind or blemished person might come so near unto the Lord. 2. In his consecration he must not have his garments washed (as the other) but must have new garments put upon him, Exod 28.41. neither must he be sprinkled (as the Levites) with holy water, but with holy oil and blood from the altar:
and no more was required for the expiating of the sinne of the whole congregation, v. 14. and the blood of the bullocke must be sprinkled seuen times before the Lord for the Priest,
and no more was required for the expiating of the sin of the Whole congregation, v. 14. and the blood of the bullock must be sprinkled seuen times before the Lord for the Priest,
he must haue peculiar garments made by cunning men, filled with the spirit of wisedome, euen beautifull and glorious, Exod. 28.3. in these he must be consecrated, in these he must stand before the Lord;
he must have peculiar garments made by cunning men, filled with the Spirit of Wisdom, even beautiful and glorious, Exod 28.3. in these he must be consecrated, in these he must stand before the Lord;
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in one part of which, namely, the frontlet which was put vpon his forehead, must be written holinesse to the Lord, that by the Lords appointment that might be most conspicuous.
in one part of which, namely, the frontlet which was put upon his forehead, must be written holiness to the Lord, that by the lords appointment that might be most conspicuous.
For else those should not be such sure consequents of the Apostle, where he dehorteth Christians from vnholinesse and prophanenes, because of their present condition:
For Else those should not be such sure consequents of the Apostle, where he dehorteth Christians from unholiness and profaneness, Because of their present condition:
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before he had washed his hands in innocencie? are such fit successors of the Prophets and Apostles, who were called holy men of God, not only in that they were penmen of the Scriptures,
before he had washed his hands in innocence? Are such fit Successors of the prophets and Apostles, who were called holy men of God, not only in that they were penmen of the Scriptures,
but also in regard of their holy and innocent liues, wherein also they shined as lights in the world, expressing and shewing in life, the life of that true and pure religion they taught vnto others.
but also in regard of their holy and innocent lives, wherein also they shined as lights in the world, expressing and showing in life, the life of that true and pure Religion they taught unto Others.
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2. Let such as count this holines (which is nothing but puritie of heart and life) in Minister or people too much puritie and precisenes, see their error, and repent of it:
2. Let such as count this holiness (which is nothing but purity of heart and life) in Minister or people too much purity and preciseness, see their error, and Repent of it:
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The Papists to maintaine the former error of single life, translate this word continentem: but the words of Scripture, which for most part are more generall,
The Papists to maintain the former error of single life, translate this word continentem: but the words of Scripture, which for most part Are more general,
in his appetite, of meate, drinke, sleepe, recreation, that it be not inordinate: yea in all his parts, his hands, his eyes, his tongue, &c. so order himselfe,
in his appetite, of meat, drink, sleep, recreation, that it be not inordinate: yea in all his parts, his hands, his eyes, his tongue, etc. so order himself,
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Now the meanes to attaine this vertue, are two especially. 1. the deniall of a mans selfe, with a daily invring ones selfe to the crucifying of his affections and lusts.
Now the means to attain this virtue, Are two especially. 1. the denial of a men self, with a daily inuring ones self to the crucifying of his affections and Lustiest.
but profitable to worke thy peace with God, with thy selfe, with others ▪ remember Salomons speach ▪ He that ruleth his minde, is better then he that ouercommeth a citie. 2. Prayer:
but profitable to work thy peace with God, with thy self, with Others ▪ Remember Solomon's speech ▪ He that Ruleth his mind, is better then he that Overcometh a City. 2. Prayer:
whom we must wrastle withall by our praiers, and if we would preuaile, vnto our prayers we must sometimes ioyne the exercise of fasting, which (after a sort) doubleth our forces:
whom we must wrestle withal by our Prayers, and if we would prevail, unto our Prayers we must sometime join the exercise of fasting, which (After a sort) doubles our forces:
and after prooue vicious, he must be delt withall as an Elder: 1. no accusation must be receiued vnder two witnesses at least, 1. Tim. 5.19. 2. when he is accused of a knowne and scandalous vice, all possible meanes must be vsed to reclaime him.
and After prove vicious, he must be dealt withal as an Elder: 1. no accusation must be received under two Witnesses At least, 1. Tim. 5.19. 2. when he is accused of a known and scandalous vice, all possible means must be used to reclaim him.
And the rather, 1. Because Ministers are set ouer a people to edifie, and not destroie them. 2. Because the actions of Ministers haue a secret power, not to lead onely,
And the rather, 1. Because Ministers Are Set over a people to edify, and not destroy them. 2. Because the actions of Ministers have a secret power, not to led only,
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but euen compell men to the like, especially if they be lewd and wicked. 3. Weaker and meaner men for manifest vices not repented of, must be proceeded against to excommunication:
but even compel men to the like, especially if they be lewd and wicked. 3. Weaker and meaner men for manifest vices not repented of, must be proceeded against to excommunication:
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Hauing followed the Apostles meaning, and method in describing the fitnes of him, who is to be chosen into the Ministerie, who for the innocencie of his life ought to be free from manifold vices,
Having followed the Apostles meaning, and method in describing the fitness of him, who is to be chosen into the Ministry, who for the innocence of his life ought to be free from manifold vices,
and corruptions, which are plentifull in the world, and for the integritie of his conuersation (seeing whatsoeuer he doth is exemplarie) ought to shine with m•nifold graces,
and corruptions, which Are plentiful in the world, and for the integrity of his Conversation (seeing whatsoever he does is exemplary) ought to shine with m•nifold graces,
Whereby it shall come to passe, that he (keeping himselfe constantly to this truth) shall be fitted fruitfully to turne himselfe to any dutie of his calling:
Whereby it shall come to pass, that he (keeping himself constantly to this truth) shall be fitted fruitfully to turn himself to any duty of his calling:
whether such as are obedient and teachable, he shall build them further and make them sound Christians by exhortation out of wholesome doctrine: or else such as are stubborne and opposite contradictors of the truth, these he shall convince, and with manifest reason put to silence.
whither such as Are obedient and teachable, he shall built them further and make them found Christians by exhortation out of wholesome Doctrine: or Else such as Are stubborn and opposite contradictors of the truth, these he shall convince, and with manifest reason put to silence.
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for then the thing holden, would of it selfe slip out of a mans hand: but an holding against a contrarie hold, which vseth to be the stronger, and firmer:
for then the thing held, would of it self slip out of a men hand: but an holding against a contrary hold, which uses to be the Stronger, and firmer:
Now this word the Apostle doth not nakedly mention, but adorneth it, 1. by a notable adiunct, the faithfull word: 2. from the porper ende of it, according to doctrine: which is fitted for the instruction,
Now this word the Apostle does not nakedly mention, but adorneth it, 1. by a notable adjunct, the faithful word: 2. from the porper end of it, according to Doctrine: which is fitted for the instruction,
Doctr. 1. That the word of God is a faithfull word ▪ and infallible. 1. If we looke to the author, he is holy and true, Rev. 3.7. and, vers. 14. These things saith Amen, the faithfull, and true witnes:
Doctrine 1. That the word of God is a faithful word ▪ and infallible. 1. If we look to the author, he is holy and true, Rev. 3.7. and, vers. 14. These things Says Amen, the faithful, and true witness:
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euen God who cannot lie, as vers. 2. of this chapter. 2. The instruments were led by the immediate direction and assistance of the holy Ghost, 2. Pet. 1.21. beeing of themselues, either rude and illitered men;
even God who cannot lie, as vers. 2. of this chapter. 2. The Instruments were led by the immediate direction and assistance of the holy Ghost, 2. Pet. 1.21. being of themselves, either rude and illitered men;
or else they were most fearce and bloodie enemies, as Paul, whom the Hebrewes could not beleeue, that he was become a Preacher of that truth he had persecuted,
or Else they were most fierce and bloody enemies, as Paul, whom the Hebrews could not believe, that he was become a Preacher of that truth he had persecuted,
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the Law an eternall rule of righteousnesse, as ancient as God himselfe: the Gospel an euerlasting Gospel, Rev. 14.6. containing promises of eternall truth, which shall haue their stabillitie after heauen and earth shall be no more:
the Law an Eternal Rule of righteousness, as ancient as God himself: the Gospel an everlasting Gospel, Rev. 14.6. containing promises of Eternal truth, which shall have their stabillitie After heaven and earth shall be no more:
Moreouer such diuine prophecies, and predictions, together with the exact accomplishments, although some hundreths, yea thousands of yeares passed betweene:
Moreover such divine prophecies, and predictions, together with the exact accomplishments, although Some hundredths, yea thousands of Years passed between:
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as by this one part sufficient euidence may be gathered of the faithfulnesse and steadfastnes of the whole. 4. The forme of it, which is the conformitie of it with God himselfe, maketh it appeare that if God be faithfull, this his word must needs also be so:
as by this one part sufficient evidence may be gathered of the faithfulness and steadfastness of the Whole. 4. The Form of it, which is the conformity of it with God himself, makes it appear that if God be faithful, this his word must needs also be so:
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In his wisedome, giuing most perfect and sure directions, resoluing all doubtfull cases, and making wise vnto saluation. In his puritie and perfection;
In his Wisdom, giving most perfect and sure directions, resolving all doubtful cases, and making wise unto salvation. In his purity and perfection;
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beeing an vndefiled and perfect law. In his omniscience; it searcheth the heart, discouereth the thoughts, deuideth betweene the marrowe and bone, Heb. 4.12. In his iudgement ;
being an undefiled and perfect law. In his omniscience; it Searches the heart, Discovereth the thoughts, Divideth between the marrow and bone, Hebrew 4.12. In his judgement;
acquitting beleeuers, to whom it is a sweete sauour of life to life: condemning Infidels, both here, and much more at the last day, Ioh. 13.48. In his truth and veritie; as here, and Coloss. 1.5. it is called the word of truth. 5. The ends shew the certaintie, and faithfulnes of it:
acquitting believers, to whom it is a sweet savour of life to life: condemning Infidels, both Here, and much more At the last day, John 13.48. In his truth and verity; as Here, and Coloss. 1.5. it is called the word of truth. 5. The ends show the certainty, and faithfulness of it:
so are there without it a nūber more wherby we may confirme the same truth: as, 1. It is the foundatiō of the church ▪ Eph. 2.20. against which if hell gates could euer preuaile, the Church were vtterly sunke. 2. Hereunto hath the Lord tyed his Church as to an infallible direction;
so Are there without it a number more whereby we may confirm the same truth: as, 1. It is the Foundation of the Church ▪ Ephesians 2.20. against which if hell gates could ever prevail, the Church were utterly sunk. 2. Hereunto hath the Lord tied his Church as to an infallible direction;
But where were Ezechiel, Daniel, Zacharie, Hagge, or what were they doing to suffer all the Scriptures to be lost in their times? or where was the watchfull eie of God, could it winke,
But where were Ezechiel, daniel, Zacharias, Hag, or what were they doing to suffer all the Scriptures to be lost in their times? or where was the watchful eye of God, could it wink,
or nodde, or not see, or not preuent the perishing of his word vtterly from the Church? 4. This word hath beene so certenly sealed in the hearts of the elect of all ages, that where it once was harboured in truth, it could neuer be shaken out by any kind of most exquisite torture and torment.
or nod, or not see, or not prevent the perishing of his word utterly from the Church? 4. This word hath been so Certainly sealed in the hearts of the elect of all ages, that where it once was Harboured in truth, it could never be shaken out by any kind of most exquisite torture and torment.
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not as men, but Gods instruments, guided by extraordinarie, immediate, and infallible assistance of the spirit. Obiect. In 1. Cor. 7.12. Paul saith, I speake, not the Lord.
not as men, but God's Instruments, guided by extraordinary, immediate, and infallible assistance of the Spirit. Object. In 1. Cor. 7.12. Paul Says, I speak, not the Lord.
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no danger, no fauour, no power, no subtiltie, may force him to vnfasten his hold: much lesse goe backe and recoile from it, or play fast and loose with it:
no danger, no favour, no power, no subtlety, may force him to unfasten his hold: much less go back and recoil from it, or play fast and lose with it:
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or so carrie it as one that would swim betweene two waters but carie it and hold it out as faithfully and constantly as becommeth such a faithfull word.
or so carry it as one that would swim between two waters but carry it and hold it out as faithfully and constantly as becomes such a faithful word.
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but as one that had laid faster hold on it, in tearmes of defiance and personall application to the stoutest and proudest of them, he vttereth with much boldnesse and plainnesse, what he had in commission.
but as one that had laid faster hold on it, in terms of defiance and personal application to the Stoutest and proudest of them, he uttereth with much boldness and plainness, what he had in commission.
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2. This faithfull word was not easily purchased vnto vs, but by the blood of many a faithfull man, both of Pastors and people, shed in our owne and other countries:
2. This faithful word was not Easily purchased unto us, but by the blood of many a faithful man, both of Pastors and people, shed in our own and other countries:
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and Gods righteous iudgement on such teachers, as esteeme of mens words and writings aboue that is meet, in the meane time not embracing this word in the loue of their hearts.
and God's righteous judgement on such Teachers, as esteem of men's words and writings above that is meet, in the mean time not embracing this word in the love of their hearts.
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hence comes in intercession of Saints, worship of images, prayer to and for the dead, pilgrimages here, purgatorie hereafter, reuelations, masses, bread-worshippe, propitiatorie sacrifices, mixture of Moses and Christ, which is a doctrine cutting them off from Christ;
hence comes in Intercession of Saints, worship of Images, prayer to and for the dead, Pilgrimages Here, purgatory hereafter, revelations, masses, Bread-worship, propitiatory Sacrifices, mixture of Moses and christ, which is a Doctrine cutting them off from christ;
2. Euerie Minister is taught hence to hold him vnto this faithfull word ▪ for so he shall deliuer not things doubtfull and vncertaine, but such as men may leane vnto, rest,
2. Every Minister is taught hence to hold him unto this faithful word ▪ for so he shall deliver not things doubtful and uncertain, but such as men may lean unto, rest,
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And this is insinuated by our Apostle, that that is a faithfull ministerie, which holdeth it selfe vnto a faithfull word, such as is the sure anchor of mens soules, against which hell gates cannot preuaile.
And this is insinuated by our Apostle, that that is a faithful Ministry, which holds it self unto a faithful word, such as is the sure anchor of men's Souls, against which hell gates cannot prevail.
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What horrible blasphemie then is daily practised in the Popish Churches? whose teachers calling these faithfull words a nose of waxe, send men to dumbe idols the teachers of vanities and lies, yea to Apocryphall writers, to fathers, councels, Bishops, and Popes;
What horrible blasphemy then is daily practised in the Popish Churches? whose Teachers calling these faithful words a nose of wax, send men to dumb Idols the Teachers of vanities and lies, yea to Apocryphal writers, to Father's, Counsels, Bishops, and Popes;
Was this a faithfull word in Pauls time, and is it not so still? doth the sonne of the eternall father pronounce of his fathers word, that it is not onely true but truth it selfe,
Was this a faithful word in Paul's time, and is it not so still? does the son of the Eternal father pronounce of his Father's word, that it is not only true but truth it self,
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and that not one iot of it can passe or faile? and is it any other then the voice of Antichrist, which shall say that it is no certaine word at least to me,
and that not one jot of it can pass or fail? and is it any other then the voice of Antichrist, which shall say that it is no certain word At least to me,
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In the newe Testament they must heare Moses and the Prophets. Paul was separated to preach that Gospe• which was promised before by the Prophets, and accordingly he witnessed that he spake nothing besides the things foretold by the Prophets. Againe what ministeriall worke is it, which this word doth not most naturally and happily effect:
In the new Testament they must hear Moses and the prophets. Paul was separated to preach that Gospe• which was promised before by the prophets, and accordingly he witnessed that he spoke nothing beside the things foretold by the prophets. Again what ministerial work is it, which this word does not most naturally and happily Effect:
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Men locke vp their euidences or convaiances of land in sure and safe places, delight often to read in them, suffer no man to cousen them of them, whatsoeuer casualtie come, these are by all meanes possible safegarded:
Men lock up their evidences or convaiances of land in sure and safe places, delight often to read in them, suffer no man to Cousin them of them, whatsoever casualty come, these Are by all means possible safegarded:
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Now what can we doe lesse then in way of thankfulnes, 1. yeeld vp our selues to be directed by this faithfull word. 2. Beleeue it in whatsoeuer it commandeth, threatneth,
Now what can we do less then in Way of thankfulness, 1. yield up our selves to be directed by this faithful word. 2. Believe it in whatsoever it commands, threatens,
and that we might be lead beyond the letter of the Scripture, to shew the life of it in the keeping of faith and good conscience, he hath appointed a Ministrie in the Church:
and that we might be led beyond the Letter of the Scripture, to show the life of it in the keeping of faith and good conscience, he hath appointed a Ministry in the Church:
and the gathering of the bodie of Christ. 3. The power of God, who conuaieth such a power into this his ordinance, as whereby it becōmeth so mightie in operation ;
and the gathering of the body of christ. 3. The power of God, who conuaieth such a power into this his Ordinance, as whereby it becomes so mighty in operation;
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in a word, if a man will take the most compendious way to bring soules to heauen, let him obserue this rule of holding him to this word, which is ordained for doctrine.
in a word, if a man will take the most compendious Way to bring Souls to heaven, let him observe this Rule of holding him to this word, which is ordained for Doctrine.
this man leaueth the right way of edifying men in the waies of God, and is in his conceit wiser then his maker, who hath fitted this word for doctrine, and no other.
this man Leaveth the right Way of edifying men in the ways of God, and is in his conceit Wiser then his maker, who hath fitted this word for Doctrine, and no other.
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3. The last vse is directed against the Papists, who hold that the Scriptures are, 1. imperfect without tradition: 2. obscure and difficult. For the former:
3. The last use is directed against the Papists, who hold that the Scriptures Are, 1. imperfect without tradition: 2. Obscure and difficult. For the former:
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but many things of this kind (that is, necessarie things) are to be supplyed out of the traditions, either of the Apostles, or of the Church. And for the second;
but many things of this kind (that is, necessary things) Are to be supplied out of the traditions, either of the Apostles, or of the Church. And for the second;
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he affirmeth, that the Scriptures are not so plaine and easie to bee vnderstood, as that they be sufficient in themselues to decide the controversies of faith without the authoritie and expositions of the Church:
he Affirmeth, that the Scriptures Are not so plain and easy to be understood, as that they be sufficient in themselves to decide the controversies of faith without the Authority and expositions of the Church:
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nay rather are so obscure, that euen in things necessarie to be knowne, they cannot without the instruction of the Church be vnderstood, no not of faithfull men.
nay rather Are so Obscure, that even in things necessary to be known, they cannot without the instruction of the Church be understood, no not of faithful men.
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in that the word was euer fitted to the instruction of beleeuers, and did euer sufficiently instruct them in all ages, according to the age and state of the Church.
in that the word was ever fitted to the instruction of believers, and did ever sufficiently instruct them in all ages, according to the age and state of the Church.
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Nay, this word beeing perfectly fitted, and sufficient for the instruction of the Church, when yet there were but the fiue books of Moses: are they not now much more sufficient and perfect, seeing the expositions of the Prophets,
Nay, this word being perfectly fitted, and sufficient for the instruction of the Church, when yet there were but the fiue books of Moses: Are they not now much more sufficient and perfect, seeing the expositions of the prophets,
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and the writings of the Euangelists and Apostles are added? Obiect. But as then the Scripture was imperfect without the writings which after were added:
and the writings of the Evangelists and Apostles Are added? Object. But as then the Scripture was imperfect without the writings which After were added:
Let them a•ke then what the Scripture speaketh, of this and that, as the Baptisme of children, of Maries virginitie after Christs birth, of purgatorie,
Let them a•ke then what the Scripture speaks, of this and that, as the Baptism of children, of Mary's virginity After Christ birth, of purgatory,
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but writ occasionally either some historie, as the Euangelists, or epistles and letters (as the Apostles) according to the condition of seuerall Churches,
but writ occasionally either Some history, as the Evangelists, or Epistles and letters (as the Apostles) according to the condition of several Churches,
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The Rhemists vpon 2. Pet. 3.16. that all Scripture is difficult, especially Pauls Epistles; whereas Peter saith, onely that some things in Pauls Epistles were hard to be vnderstood, and not all his Epistles.
The Rhemists upon 2. Pet. 3.16. that all Scripture is difficult, especially Paul's Epistles; whereas Peter Says, only that Some things in Paul's Epistles were hard to be understood, and not all his Epistles.
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Now when we speake with the Scriptures that some things are difficult, we must take with vs these three caueats. 1. That this difficultie proceedeth either from the maiestie and high excellencie of the things of God contained in them;
Now when we speak with the Scriptures that Some things Are difficult, we must take with us these three caveats. 1. That this difficulty Proceedeth either from the majesty and high excellency of the things of God contained in them;
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or else from the lownes and weakenesse of man, whether vnregenerate, or regenerate. The vnregenerate person beeing in his naturall estate, is endued onely with a naturall vnderstanding,
or Else from the lowness and weakness of man, whither unregenerate, or regenerate. The unregenerate person being in his natural estate, is endued only with a natural understanding,
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as the knowledge of the tongues, his studie, meditation, and labour herein. 2. Whereas they say ▪ that this obscuritie is in things necessarie to be knowne;
as the knowledge of the tongues, his study, meditation, and labour herein. 2. Whereas they say ▪ that this obscurity is in things necessary to be known;
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I answer, that the commentaries, and expositions of good men are not to be neglected, but yet so entertained as not simply arguing the obscuritie of Scripture;
I answer, that the commentaries, and expositions of good men Are not to be neglected, but yet so entertained as not simply arguing the obscurity of Scripture;
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and determinations, which the Romish Synagogue would bind vs vnto as rules of faith binding the conscience? surely, they dare not denie but that there was more light, more grace, more zeale and pietie before such trash of theirs, which onely brought in corruption and heresie into the Church,
and determinations, which the Romish Synagogue would bind us unto as rules of faith binding the conscience? surely, they Dare not deny but that there was more Light, more grace, more zeal and piety before such trash of theirs, which only brought in corruption and heresy into the Church,
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We will also conclude this point, noting in one breath of Bellarmine three errors: 1. that he attributeth that to the Scriptures, which is to be ascribed to mans impotencie. 2. that the obscuritie he speaketh of is in things necessarie to saluation. 3. that supply must be made by humane expositions:
We will also conclude this point, noting in one breath of Bellarmine three errors: 1. that he attributeth that to the Scriptures, which is to be ascribed to men impotency. 2. that the obscurity he speaks of is in things necessary to salvation. 3. that supply must be made by humane expositions:
Now we come to the ende of the former dutie, which is, that he who is to be set apart to this waightie function, may be fitted and furnished to all the parts of his calling:
Now we come to the end of the former duty, which is, that he who is to be Set apart to this weighty function, may be fitted and furnished to all the parts of his calling:
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neither of which can any man possibly fruitfully performe without diligence and setlednesse in the Scriptures, seeing that to these purposes he must hold fast the faithfull word. For the meaning:
neither of which can any man possibly fruitfully perform without diligence and Settledness in the Scriptures, seeing that to these Purposes he must hold fast the faithful word. For the meaning:
And the difference chiefly stādeth in these 3. things. 1. euerie exhortation is teaching, but euerie teaching is not exhortation. 2. to teach, is more properly to propound out of Scriptures,
And the difference chiefly Stands in these 3. things. 1. every exhortation is teaching, but every teaching is not exhortation. 2. to teach, is more properly to propound out of Scriptures,
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called the wholesome word: and to shewe the identitie of them, the Apostle ioyneth them together, If any consent not to the wholesome words of our Lord Iesus Christ,
called the wholesome word: and to show the identity of them, the Apostle Joineth them together, If any consent not to the wholesome words of our Lord Iesus christ,
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and the doctrine which is according to godlinesse, he is puft vp. 3. Why is this doctrine called wholesome ? to which I answer, that that is wholesome doctrine, which beeing well prepared afore hand maketh the soule sound,
and the Doctrine which is according to godliness, he is puffed up. 3. Why is this Doctrine called wholesome? to which I answer, that that is wholesome Doctrine, which being well prepared afore hand makes the soul found,
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of which epithite something is to be spoken, but better occasion will be offered vs in c. 2.1. Doctr. 1. In that the word is called doctrine, and no doctrine is without a teacher;
of which epithet something is to be spoken, but better occasion will be offered us in c. 2.1. Doctrine 1. In that the word is called Doctrine, and no Doctrine is without a teacher;
neither are they Gods to conuert (although the word be able to saue soules) as he is who in giuing the precept, giueth also power to learne, beleeue, and practise it.
neither Are they God's to convert (although the word be able to save Souls) as he is who in giving the precept, gives also power to Learn, believe, and practise it.
But if a man will play the trewant, and sit at home when Gods free-schoole is set open, despising the teaching in the ministerie, conceiuing that he may by his owne studie or reading attaine perfection;
But if a man will play the trewant, and fit At home when God's Free-school is Set open, despising the teaching in the Ministry, conceiving that he may by his own study or reading attain perfection;
who teacheth not now by newe reuelations or enthusiasmes, but hath erected a ministerie of the spirit, which euerie one must frequent that would be made wise to saluation.
who Teaches not now by new revelations or enthusiasms, but hath erected a Ministry of the Spirit, which every one must frequent that would be made wise to salvation.
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Secondly, as this doctrine implyeth teachers, so doth it also learners, and schollers; Teaching vs that we must all of vs become learners of this word and doctrine:
Secondly, as this Doctrine Implies Teachers, so does it also learners, and Scholars; Teaching us that we must all of us become learners of this word and Doctrine:
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Vse. In our learning of this doctrine, we must examine our profiting and progresse, least we be such dunces as Paul speaketh of, who were euer learning,
Use. In our learning of this Doctrine, we must examine our profiting and progress, lest we be such dunces as Paul speaks of, who were ever learning,
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and then are we ledde to further perfection, when wee haue taken out the two maine lessons of a Christian man, which Paul in euerie thing would be sure to keepe,
and then Are we led to further perfection, when we have taken out the two main Lessons of a Christian man, which Paul in every thing would be sure to keep,
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If a master should for diuers years together painfully striue with a boy, and could neuer get him out of his letters, what hope were there of his reading? and much lesse of any skill in higher mysteries of learning.
If a master should for diverse Years together painfully strive with a boy, and could never get him out of his letters, what hope were there of his reading? and much less of any skill in higher Mysteres of learning.
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how fewe of vs be there that finde any competent abilitie to teach euen our pettyes in our families our seruants and children? that cost and paines is ill spent,
how few of us be there that find any competent ability to teach even our petties in our families our Servants and children? that cost and pains is ill spent,
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Finally, were it so that we had proceeded but a little way in our profiting here, it would be with vs as with schollers or prentises, who beeing entred a yeare or two, neede not alwaies the presence of their Master or Tutor for euerie action,
Finally, were it so that we had proceeded but a little Way in our profiting Here, it would be with us as with Scholars or prentices, who being entered a year or two, need not always the presence of their Master or Tutor for every actium,
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but can of themselues doe something, especially in smaller matters, and of lower conceit; but many of vs can goe no further then our Masters are present with vs:
but can of themselves do something, especially in smaller matters, and of lower conceit; but many of us can go no further then our Masters Are present with us:
And what is the reason of all this, but that as negligent learners, we forget as fast as we learne? or as idle schollers we idle ou• our time otherwise,
And what is the reason of all this, but that as negligent learners, we forget as fast as we Learn? or as idle Scholars we idle ou• our time otherwise,
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and walke from strength to strength, from faith to faith, that so growing vp in grace, and in the knowledge of our Lord Iesus Christ, we may in due season be lifted vp vnto our glorie.
and walk from strength to strength, from faith to faith, that so growing up in grace, and in the knowledge of our Lord Iesus christ, we may in due season be lifted up unto our glory.
but were hardly drawne from it without leauing behind thē some notable elogie or other vpon it: Rom. 1.16. the Gospel, the power of God to saluation: Ioh. 6.68. Peter saith not, Master thou hast the word of God, but, thou hast the words of eternall life:
but were hardly drawn from it without leaving behind them Some notable eulogy or other upon it: Rom. 1.16. the Gospel, the power of God to salvation: John 6.68. Peter Says not, Master thou hast the word of God, but, thou hast the words of Eternal life:
mightie in operation, sharpe, &c. Hence according to their seuerall occasions are al those excellēt epithits ascribed vnto it through the Scrip•ures, some of the penmen looking at the author, some at the matter, some to the qualities, some to the effects,
mighty in operation, sharp, etc. Hence according to their several occasions Are all those excellent epithets ascribed unto it through the Scrip•ures, Some of the penmen looking At the author, Some At the matter, Some to the qualities, Some to the effects,
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but is to be taken vp into the thought, much more into the lippes with all reuerence and due regard. 2. They sound the power of it so forcible and comfortable in themselues,
but is to be taken up into the Thought, much more into the lips with all Reverence and due regard. 2. They found the power of it so forcible and comfortable in themselves,
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as that they could not chose but speake of it as they felt within the abundance of their owne hearts. 3. They saw the worke of it so effectuall vpon others,
as that they could not chosen but speak of it as they felt within the abundance of their own hearts. 3. They saw the work of it so effectual upon Others,
Vse. Those that find such sweetnes in the word, as the Saints of old, cannot but with reuerent hearts conceiue and speake of it, euer with signification of some eminent goodnes in it:
Use. Those that find such sweetness in the word, as the Saints of old, cannot but with reverent hearts conceive and speak of it, ever with signification of Some eminent Goodness in it:
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and water? yea then the sunne in the firmament? How will they stirre vp others to tast also with them how sweete and good God is in it? These cannot come as men vse to come, but will be reuerent in the cōgregations, where such words are vttered,
and water? yea then the sun in the firmament? How will they stir up Others to taste also with them how sweet and good God is in it? These cannot come as men use to come, but will be reverent in the congregations, where such words Are uttered,
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as Abraham when God spake vnto him, fell on his face: they will not rush vpon the reading of it in publike nor priuate, without some lifting vp of the heart,
as Abraham when God spoke unto him, fell on his face: they will not rush upon the reading of it in public nor private, without Some lifting up of the heart,
2. This argueth it a deuillish and wicked practise to elevate the due estimation and authoritie of the word, either in the Scriptures, or in the Ministerie:
2. This argue it a devilish and wicked practice to elevate the due estimation and Authority of the word, either in the Scriptures, or in the Ministry:
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once said Satan, hath God indeed said, &c. So the Papists speake basely of the word in the Scripture, calling it imperfect, obscure, contentious, a waxen nose,
once said Satan, hath God indeed said, etc. So the Papists speak basely of the word in the Scripture, calling it imperfect, Obscure, contentious, a waxed nose,
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Whence are all those precepts, that the Minister should teach and exhort, 1. Tim. 6.2. and giue all diligence, as well to exhortation, as to reading, 1. Tim. 4.13.
Whence Are all those Precepts, that the Minister should teach and exhort, 1. Tim. 6.2. and give all diligence, as well to exhortation, as to reading, 1. Tim. 4.13.
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For the profitable performance of which, 1. euery Minister must labour for conscience of his dutie: 2. for a pitifull heart toward sinners: 3. for experience of that he teacheth, that he may haue a flame in his own heart to kindle others by.
For the profitable performance of which, 1. every Minister must labour for conscience of his duty: 2. for a pitiful heart towards Sinners: 3. for experience of that he Teaches, that he may have a flame in his own heart to kindle Others by.
as they thankfully acknowledged in them. 1. Thess. 1.3. the Apostle thankfully remembreth their diligent loue ▪ and yet cap. 3.9.10. by a wise rhetoricall preterition, exhorteth them vnto it.
as they thankfully acknowledged in them. 1. Thess 1.3. the Apostle thankfully Remember their diligent love ▪ and yet cap. 3.9.10. by a wise rhetorical preterition, exhorteth them unto it.
and profitable, when it is firmely grounded vpon sound and wholesome doctrine; then it carrieth due weight with it, then is it agreeable to this apostolicall precept,
and profitable, when it is firmly grounded upon found and wholesome Doctrine; then it Carrieth due weight with it, then is it agreeable to this apostolical precept,
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In the Epistle to the Galatians after he had disputed the doctrine of the righteousnesse of faith, which the false Apostles had wrung out of their hands:
In the Epistle to the Galatians After he had disputed the Doctrine of the righteousness of faith, which the false Apostles had wrung out of their hands:
Vse. As this Doctrine affoardeth direction to Ministers, to carrie their exhortations leuell with the doctrine truly raised from the word, that they be as goads to pearce and prouoke to dutie:
Use. As this Doctrine affordeth direction to Ministers, to carry their exhortations level with the Doctrine truly raised from the word, that they be as goads to pierce and provoke to duty:
so doth it authorise euery hearer to examine the exhortations framed vnto them: that if they finde the Messengers of God exhorting them from wholesome doctrine;
so does it authorise every hearer to examine the exhortations framed unto them: that if they find the Messengers of God exhorting them from wholesome Doctrine;
or else such as contradict it by their wicked manners, and conuersation, as a number of counterfeit Christians, who dare not open their mouthes against such a cleare light,
or Else such as contradict it by their wicked manners, and Conversation, as a number of counterfeit Christians, who Dare not open their mouths against such a clear Light,
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and in one word, whosoeuer receiue not the word with that reuerence and subiection as it requireth, are in the degrees of this sinne of gainsaying the truth.
and in one word, whosoever receive not the word with that Reverence and subjection as it requires, Are in the Degrees of this sin of gainsaying the truth.
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And in the words the Apostle propoundeth three things to be considered of: 1. That all these gainesayers must be conuinced. 2. that euery Minister must be able to conuince and improoue thē. 3. that he hath this abillitie from the faithfull word.
And in the words the Apostle propoundeth three things to be considered of: 1. That all these gainsayers must be convinced. 2. that every Minister must be able to convince and improve them. 3. that he hath this ability from the faithful word.
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Doct. First, when the word is resisted, and gainsaied, there must be no bearing on the Ministers part, who is put in trust to resist those that resist the truth.
Doct. First, when the word is resisted, and gainsaid, there must be no bearing on the Ministers part, who is put in trust to resist those that resist the truth.
and Princes, and the great ones of the world. Pharaoh, Ahab, Herod, must be gainsaid and resisted, though it cost the Messengers their liberties, yea their liues.
and Princes, and the great ones of the world. Pharaoh, Ahab, Herod, must be gainsaid and resisted, though it cost the Messengers their Liberties, yea their lives.
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Many men fret, and fume, that the Ministers are so bold and peremptorie, and their sermons are too to censorious, speaking in effect the language of Corah,
Many men fret, and fume, that the Ministers Are so bold and peremptory, and their Sermons Are too to censorious, speaking in Effect the language of Corah,
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and keepe the doore of their lips from filthy, idle, and scurrill speach: oh here are bonds indeed, fitter for gally slaues then liberall, and free dispositions.
and keep the door of their lips from filthy, idle, and scurrill speech: o Here Are bonds indeed, fitter for galley slaves then liberal, and free dispositions.
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yea must not we so weld the sword of the Lords mouth against you, as that we neuer suffer you to haue peace in your sinnes? And if any of you thinke much to be called a gainsayer of the truth,
yea must not we so wielded the sword of the lords Mouth against you, as that we never suffer you to have peace in your Sins? And if any of you think much to be called a gainsayer of the truth,
1. He that cannot abide the discouerie of his sinne, cannot endure the light which maketh euery thing manifest: this maketh Ahab hate Micha, 1. King. 22.8. and the world hate Christ himselfe, because he testified of it that the workes were euill.
1. He that cannot abide the discovery of his sin, cannot endure the Light which makes every thing manifest: this makes Ahab hate Micah, 1. King. 22.8. and the world hate christ himself, Because he testified of it that the works were evil.
which because men loue so well, they willingly cast off the yoke of Christ? the more then thou striuest for the libertie of the flesh, the more thou resisteth the freedome of the spirit, and so becommest the more a seruant to sinne,
which Because men love so well, they willingly cast off the yoke of christ? the more then thou Strivest for the liberty of the Flesh, the more thou Resisteth the freedom of the Spirit, and so becomest the more a servant to sin,
Art thou with Christ in thy affection? hearest thou his sayings in which thou testifiest thy loue? or art thou one of that number that tooke it greeuously that Peter,
Art thou with christ in thy affection? Hearst thou his sayings in which thou testifiest thy love? or art thou one of that number that took it grievously that Peter,
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and Iohn taught the people, and preached Christ? or that with Sanballat and Tobiah, who were sore greeued that a man was come who sought the good of Ierusalem? Nay if thy affection be with Christ, thou canst not lightly speake euill of that way, the feete of these tydings bringers are bewtifull, thou reioysest in their light.
and John taught the people, and preached christ? or that with Sanballat and Tobiah, who were soar grieved that a man was come who sought the good of Ierusalem? Nay if thy affection be with christ, thou Canst not lightly speak evil of that Way, the feet of these tidings bringers Are beautiful, thou reioysest in their Light.
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The Iewes held and maintained the letter of the Scriptures most accuratly ▪ and yet Steven telleth them that they were alwaies resisters of the holy Ghost:
The Iewes held and maintained the Letter of the Scriptures most accurately ▪ and yet Steven Telleth them that they were always resisters of the holy Ghost:
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If thou wouldst not be roughly dealt withall in the Ministerie, resist not the word, but entertaine it in thy best affections to order thy selfe and life by it;
If thou Wouldst not be roughly dealt withal in the Ministry, resist not the word, but entertain it in thy best affections to order thy self and life by it;
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and then though it haue beene tart and bitter, thou shalt afterward find the sweetnes of it, it shall be as honie in thy mouth in regard of the promises;
and then though it have been tart and bitter, thou shalt afterwards find the sweetness of it, it shall be as honey in thy Mouth in regard of the promises;
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& if it meet with any rellicks of thy sinne in the iust reprehensions of it, thou shalt be able to say, O let the righteous thus smite mee, for this is a benefit vnto me, this is a precious ointment which suppleth my wound, O let me not want it.
& if it meet with any Relics of thy sin in the just reprehensions of it, thou shalt be able to say, Oh let the righteous thus smite me, for this is a benefit unto me, this is a precious ointment which suppleth my wound, Oh let me not want it.
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This is the way to finde the word sweete. Micha, 2.7. Are not my words sweete to him that walketh vprightly? oh then be so farre from spurning at the word, that thou maist rather tremble at it: & then in stead of the spirit of contradiction, the spirit of God shall rest on thee.
This is the Way to find the word sweet. Micah, 2.7. are not my words sweet to him that walks uprightly? o then be so Far from spurning At the word, that thou Mayest rather tremble At it: & then in stead of the Spirit of contradiction, the Spirit of God shall rest on thee.
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for which purposes he must haue a doubled knowledge, and as a good shepheard a double voice, one to gouerne his sheepe, which must be familiar vnto them;
for which Purposes he must have a doubled knowledge, and as a good shepherd a double voice, one to govern his sheep, which must be familiar unto them;
No, no, if euery part of the Ministers office require as compleate a man as that one: Isai 50.4. if the speaking of a word in season require a learned tongue:
No, no, if every part of the Ministers office require as complete a man as that one: Isaiah 50.4. if the speaking of a word in season require a learned tongue:
doth he vse to send a message by the hand of a foole? surely if he send any, he maketh them first able Ministers of the new Testament, not of the letter but of the spirit.
does he use to send a message by the hand of a fool? surely if he send any, he makes them First able Ministers of the new Testament, not of the Letter but of the Spirit.
But if high Preists, they must be such as whose lips must preserue knowledge, and such as who can resolue the people when they seeke vnto his mouth in the difficult cases of the law of God, for he is the messenger of the Lord of hosts, Mal. 2.7. In the new Testament accordingly, if the Church haue need for a time of extraordinarie Ministers, such as are Apostles, Euangelists, euangelicall Prophets;
But if high Priests, they must be such as whose lips must preserve knowledge, and such as who can resolve the people when they seek unto his Mouth in the difficult cases of the law of God, for he is the Messenger of the Lord of hosts, Malachi 2.7. In the new Testament accordingly, if the Church have need for a time of extraordinary Ministers, such as Are Apostles, Evangelists, Evangelical prophets;
If ordinarie Pastors bee raised by God, by the same spirit is giuen to them the word of knowledge, that is, by diligence in the Scripture they obtaine such knowledge,
If ordinary Pastors bee raised by God, by the same Spirit is given to them the word of knowledge, that is, by diligence in the Scripture they obtain such knowledge,
and how could he haue been a guide vnto him (except a blind guide) that could doe no more then himselfe could? namly, reade, perhaps without vnderstanding also.
and how could he have been a guide unto him (except a blind guide) that could do no more then himself could? namely, read, perhaps without understanding also.
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and runneth not before he be sent. 2. It is a great motiue to thankefulnesse wheresoeuer such able Ministers are planted, where God giueth learned tongues, that can exhort according to wholesome doctrine:
and Runneth not before he be sent. 2. It is a great motive to thankfulness wheresoever such able Ministers Are planted, where God gives learned tongues, that can exhort according to wholesome Doctrine:
wanting the blessed meanes of an able ministerie: for in such places godlinesse must needes be vnperswaded, vice vnresisted, truth vntaught, falshood vnconvinced;
wanting the blessed means of an able Ministry: for in such places godliness must needs be unpersuaded, vice unresisted, truth untaught, falsehood unconvinced;
In like manner our Apostle teacheth Timothie not onely in generall, how the Scriptures are able to fit the man of God to euery good work of his ministerie, but reckoneth vp also all the particulars of his dutie, that no man might doubt but that it fitteth him vnto all.
In like manner our Apostle Teaches Timothy not only in general, how the Scriptures Are able to fit the man of God to every good work of his Ministry, but Reckoneth up also all the particulars of his duty, that no man might doubt but that it fits him unto all.
they be a storehouse wherein a man may furnish himselfe vnto all, 1. doctrine, all of it beeing written for our instruction. 2. vnto all consolation, for through the comfort of the Scriptures we haue hope:
they be a storehouse wherein a man may furnish himself unto all, 1. Doctrine, all of it being written for our instruction. 2. unto all consolation, for through the Comfort of the Scriptures we have hope:
3. vnto all resolution of doubts, by which alone Christ himselfe resolued the case of diuorce, Math. 19. and the Sadduces in the case of the resurrection, Mat. 22. 4. vnto all strength in temptation, by which sword of the spirit alone Christ vanquished all Satans assaults, Mat. 4. 5. And for the other branch of conuincing the aduersarie.
3. unto all resolution of doubts, by which alone christ himself resolved the case of divorce, Math. 19. and the Sadducees in the case of the resurrection, Mathew 22. 4. unto all strength in temptation, by which sword of the Spirit alone christ vanquished all Satan assaults, Mathew 4. 5. And for the other branch of convincing the adversary.
When the Priests and Scribes disdained Christ, because the people sung Hosanna vnto him, he presently prooueth his diuinitie out of the Scriptures. So Peter prooued out of the Scriptures, Act. 2. and 3. and Paul euerie where that Christ was the Messiah and Sauiour of the world, out of Moses and the Prophets:
When the Priests and Scribes disdained christ, Because the people sung Hosanna unto him, he presently proveth his divinity out of the Scriptures. So Peter proved out of the Scriptures, Act. 2. and 3. and Paul every where that christ was the Messiah and Saviour of the world, out of Moses and the prophets:
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Finally, wouldst thou haue eloquence added to all these former abilliments, without which they could not be but obscure? then studie this truth of God,
Finally, Wouldst thou have eloquence added to all these former abiliments, without which they could not be but Obscure? then study this truth of God,
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and thou shalt feele it framing thine heart; and so ministring speech: yea thou shalt speake out of the fulnesse and abundance of thy heart graciously:
and thou shalt feel it framing thine heart; and so ministering speech: yea thou shalt speak out of the fullness and abundance of thy heart graciously:
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2. To confute the Popish teachers, who contrarily, 1. teach that the Scripture beeing so hard and obscure as they say it is, may be wres•ed & abused by heretikes at their pleasure:
2. To confute the Popish Teachers, who contrarily, 1. teach that the Scripture being so hard and Obscure as they say it is, may be wres•ed & abused by Heretics At their pleasure:
And 2. in deciding their controversies of religion (according to the former position) they •lie from the word vnto Bishops, Fathers, Councels, Decrees, and Popes.
And 2. in deciding their controversies of Religion (according to the former position) they •lie from the word unto Bishops, Father's, Counsels, Decrees, and Popes.
But to the first ▪ we answer, that although we are not to neglect, much lesse despise the light and direction of godly mens expositions and iudgements, nor such truthes as are receiued by the true Churches of God:
But to the First ▪ we answer, that although we Are not to neglect, much less despise the Light and direction of godly men's expositions and Judgments, nor such truths as Are received by the true Churches of God:
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as may appeare by that memorable course of Constantine the Emperour, who commanded the Fathers met together in the Nicene Councel, about 362. yeares after Christ, to referre the great controversie then in hand against the Arrians, to the decision and determination of the Scriptures.
as may appear by that memorable course of Constantine the Emperor, who commanded the Father's met together in the Nicene Council, about 362. Years After christ, to refer the great controversy then in hand against the Arians, to the decision and determination of the Scriptures.
and 2. of hearers, in the 12. The teachers are described by three arguments. 1. from their indefinite number, there are many: not two or three, who are easily set downe,
and 2. of hearers, in the 12. The Teachers Are described by three Arguments. 1. from their indefinite number, there Are many: not two or three, who Are Easily Set down,
such as will not submit themselues to the true doctrine, and discipline of the Church. 2. they are vaine talkers: that is, such as beeing giuen to ostentation,
such as will not submit themselves to the true Doctrine, and discipline of the Church. 2. they Are vain talkers: that is, such as being given to ostentation,
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then soundnes vnto the soule and spirit. 3. By their most dangerous effects, and these also are two: 1. Their deceiuing of minds: for which vngodly practise, he especially brandeth them of the circumcision: that is, either by metonimie, the Iewes themselues circumcised:
then soundness unto the soul and Spirit. 3. By their most dangerous effects, and these also Are two: 1. Their deceiving of minds: for which ungodly practice, he especially brandeth them of the circumcision: that is, either by metonymy, the Iewes themselves circumcised:
This last effect is declared by two arguments: 1. from the instrumentall cause of it, and that is by their false doctrine, teaching things which they ought not:
This last Effect is declared by two Arguments: 1. from the instrumental cause of it, and that is by their false Doctrine, teaching things which they ought not:
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Doctr. 1. In that the first thing taxed in these false teachers by the Apostle, is disobedience, we learne that disobedience commonly is the ground of false doctrine.
Doctrine 1. In that the First thing taxed in these false Teachers by the Apostle, is disobedience, we Learn that disobedience commonly is the ground of false Doctrine.
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but such as should liue in the lust of vncleannes, and liue as bruit beasts led with sensualitie? and what manner of persons were they, that like Iannes and Iambres, should resist the truth,
but such as should live in the lust of uncleanness, and live as bruit beasts led with sensuality? and what manner of Persons were they, that like Jannes and Jambres, should resist the truth,
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such as depraued the doctrine of faith, and the pure veritie of God to their owne lewd affections? And if we looke vpon particular persons, was not this the reason why Elimas resisted Paul and Barnabas,
such as depraved the Doctrine of faith, and the pure verity of God to their own lewd affections? And if we look upon particular Persons, was not this the reason why Elymas resisted Paul and Barnabas,
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because he was full of vnrighteousnesse, and therefore he could not cease to peruert the straight waies of God? And why did not Diotrephes receiue the Apostles and their doctrine, professing himselfe a Minister among them? Iohn giues the reason,
Because he was full of unrighteousness, and Therefore he could not cease to pervert the straight ways of God? And why did not Diotrephes receive the Apostles and their Doctrine, professing himself a Minister among them? John gives the reason,
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Christ himselfe had Annas, Caiphas, Scribes, Pharises, people, and all against him: and who were they but such as neither entred themselues into the kingdome of heauen, nor would suffer others:
christ himself had Annas, Caiaphas, Scribes, Pharisees, people, and all against him: and who were they but such as neither entered themselves into the Kingdom of heaven, nor would suffer Others:
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thou mightest haue seene in Queene Maries time all the Preists and Clergie that durst be seene, resisting and ouerthrowing all the foundation of religion;
thou Mightest have seen in Queen Mary's time all the Priests and Clergy that durst be seen, resisting and overthrowing all the Foundation of Religion;
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Doct. Preachers who themselues are disobedient vnto the word, for most part become in their Ministerie no better then vaine talkars. 1. In regard of themselues, beeing vaine glorious persons, affect applause rather then godly edifying, which is a most vaine thing. 2. In respect of their labour, which is all in vaine, neuer attaining the end and right scope of the preaching of the Gospel vnto saluation:
Doct. Preachers who themselves Are disobedient unto the word, for most part become in their Ministry no better then vain talkars. 1. In regard of themselves, being vain glorious Persons, affect applause rather then godly edifying, which is a most vain thing. 2. In respect of their labour, which is all in vain, never attaining the end and right scope of the preaching of the Gospel unto salvation:
nor fed with knowledge, but they go away as wise as they came. These Paul calleth vain talkars, and vain ianglers, 1. Tim, 1.6. and againe, profane and vaine bablers, and that iustly: 1. Because their puft discourses proceed from the profanes of their hearts: 2. They are as strange fire from the Lords Altar, opposed to that which the Lord hath sanctified to the saluation of his people: 3. They are so farre from the edifying of the Church, that they cause men to encrease vnto more vngodlynes and profanes.
nor fed with knowledge, but they go away as wise as they Come. These Paul calls vain talkars, and vain Janglers, 1. Tim, 1.6. and again, profane and vain babblers, and that justly: 1. Because their puffed discourses proceed from the profanes of their hearts: 2. They Are as strange fire from the lords Altar, opposed to that which the Lord hath sanctified to the salvation of his people: 3. They Are so Far from the edifying of the Church, that they cause men to increase unto more ungodliness and profanes.
these bring meate in their mouthes, which though it be course, and serued in great simplicitie (like Daniels dyet which was but water and pulse) yet because it is Gods allowance, it goeth with a blessing, which maketh the children of god thriue by it;
these bring meat in their mouths, which though it be course, and served in great simplicity (like Daniel's diet which was but water and pulse) yet Because it is God's allowance, it Goes with a blessing, which makes the children of god thrive by it;
his hearts desire must be that Israel may be saued: he must desire to fal, so that his people may be raised to heauen, Rom. 9.3. 2. Note hence a difference betweene the Apostles iudgement, and the iudgements of many inconsiderate men.
his hearts desire must be that Israel may be saved: he must desire to fall, so that his people may be raised to heaven, Rom. 9.3. 2. Note hence a difference between the Apostles judgement, and the Judgments of many inconsiderate men.
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whereas indeed here we are taught an other lesson, that those whose doctrine vanisheth away without building on the foundation such as come preparedly to the word, those are vaine talkers;
whereas indeed Here we Are taught an other Lesson, that those whose Doctrine Vanishes away without building on the Foundation such as come preparedly to the word, those Are vain talkers;
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wo be to that man, that saith not, This is the finger of God, and that God is in you indeede, 1. Cor. 14.25. 3. Marke hence what kind of Ministers the Apostle would haue put to silence:
woe be to that man, that Says not, This is the finger of God, and that God is in you indeed, 1. Cor. 14.25. 3. Mark hence what kind of Ministers the Apostle would have put to silence:
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for by their vaine iangling and speaking liker Poets, Philosophers, historians, then Prophets, Apostles, or any successors of theirs, they made a cleanly conuaiance of the light from the people,
for by their vain jangling and speaking liker Poets, Philosophers, historians, then prophets, Apostles, or any Successors of theirs, they made a cleanly conuaiance of the Light from the people,
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Secondly, by flatterie, for they would not deale directly against the sinnes of the age, as godly Ministers doe, but deceitfully that they might not displease:
Secondly, by flattery, for they would not deal directly against the Sins of the age, as godly Ministers do, but deceitfully that they might not displease:
especially if they can bring home a iest or some wittie sentence, when perhaps they scarce heard a word of Christ, of their iustification, of their mortification,
especially if they can bring home a jest or Some witty sentence, when perhaps they scarce herd a word of christ, of their justification, of their mortification,
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or of their glorie. 4. By placing religion in bodily exercises, not in matters of spirit and truth, Colos. 2.20. thus did the Pharisies in their times, the Papists in these:
or of their glory. 4. By placing Religion in bodily exercises, not in matters of Spirit and truth, Colos 2.20. thus did the Pharisees in their times, the Papists in these:
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and whosoeuer more vrge the decrees of men more then the commaundements of God. Quest. But whose mindes are deceiued? Answ. First, their owne and then others;
and whosoever more urge the decrees of men more then the Commandments of God. Quest. But whose minds Are deceived? Answer First, their own and then Others;
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and although here our Apostle expresseth not here who they be that are deceiued, yet elsewhere he doth, as Rom. 16.18. they deceiue the hearts of the simple: and 2. Tim. 3.6. they lead captiue simple women: and 2. Pet. 2.14.
and although Here our Apostle Expresses not Here who they be that Are deceived, yet elsewhere he does, as Rom. 16.18. they deceive the hearts of the simple: and 2. Tim. 3.6. they led captive simple women: and 2. Pet. 2.14.
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they beguile vnstable soules: whence we see that ignorant, inconstant, and vnsetled soules, which hand ouer head receiue any doctrine without examination or triall, whose simplicitie disableth them to iudge betweene truth and falshood,
they beguile unstable Souls: whence we see that ignorant, inconstant, and unsettled Souls, which hand over head receive any Doctrine without examination or trial, whose simplicity disableth them to judge between truth and falsehood,
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it might cary men headlong remorslesly to all cursed practises, which necessarily resemble as they proceed from the former. 3. It ouerturneth all Gods order & ordinances:
it might carry men headlong remorslessly to all cursed practises, which necessarily resemble as they proceed from the former. 3. It overturneth all God's order & ordinances:
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in a word, whereas they are to set and containe men in the right way, error in their minds causeth them to drawe men out of the right path, as this word properly signifieth.
in a word, whereas they Are to Set and contain men in the right Way, error in their minds Causes them to draw men out of the right path, as this word properly signifies.
euen perilous times, wherein many deceiuers should creepe into the Church, and many should giue heed to the spirits of error. 2. That these deceiuers of mindes were such,
even perilous times, wherein many deceivers should creep into the Church, and many should give heed to the spirits of error. 2. That these deceivers of minds were such,
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for whatsoeuer many men say, most men loue not the truth sincerely delt withall: nay, they desire to be deceiued, while they hate with a deadly hatred such Michaes,
for whatsoever many men say, most men love not the truth sincerely dealt withal: nay, they desire to be deceived, while they hate with a deadly hatred such Michael's,
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And is it not Gods manner of iust proceeding, when men desire preachers that will preach of wine and strong drinke, to send them such teachers as they desire, that he that is ignorant and filthie, may be ignorant and filthie still?
And is it not God's manner of just proceeding, when men desire Preachers that will preach of wine and strong drink, to send them such Teachers as they desire, that he that is ignorant and filthy, may be ignorant and filthy still?
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they shall haue an heape of teachers, after their owne lusts to turne their eares fr•m the truth, and delude them with fables. Let Ahab once hate Micha;
they shall have an heap of Teachers, After their own Lustiest to turn their ears fr•m the truth, and delude them with fables. Let Ahab once hate Micah;
and say when went the spirit from me to thee? yet ceaseth it not to be the truth of God concerning our selues, who so long as we giue heede to the spirit of error cannot want deceiuers.
and say when went the Spirit from me to thee? yet ceases it not to be the truth of God Concerning our selves, who so long as we give heed to the Spirit of error cannot want deceivers.
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and how can it be but that such places as want sound teachers should be haunted with seducers? Would God such publike persons whome it concerneth would enforce a most forceable law against them, which is the placing of faithfull and furnished Pastors, NONLATINALPHABET, parish by parish, who might fence them against such delusions.
and how can it be but that such places as want found Teachers should be haunted with seducers? Would God such public Persons whom it concerns would enforce a most forceable law against them, which is the placing of faithful and furnished Pastors,, parish by parish, who might fence them against such delusions.
Paul thus notably describeth the Iewes by a principall adiunct, as elsewhere he putteth circumcision, and vncircumcision for the nation of the Iewes and Gentiles, the one of which was circumcised, and the other not:
Paul thus notably Describeth the Iewes by a principal adjunct, as elsewhere he putteth circumcision, and uncircumcision for the Nation of the Iewes and Gentiles, the one of which was circumcised, and the other not:
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in which sence also Christ himself is called the Minister of circumcision, that is, not of the law, which he put an end vnto, and absolutely fulfilled;
in which sense also christ himself is called the Minister of circumcision, that is, not of the law, which he put an end unto, and absolutely fulfilled;
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Now the Apostle not so much meaneth the people of the Iewish nation, as the Iewish teachers, the teachers of circumcision, such as are mentioned Act. 15.5. with whom the Apostles were alwaies exceedingly troubled: who, as Gala. 6.12.
Now the Apostle not so much means the people of the Jewish Nation, as the Jewish Teachers, the Teachers of circumcision, such as Are mentioned Act. 15.5. with whom the Apostles were always exceedingly troubled: who, as Gala. 6.12.
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the omission of which, they taught to be a dangerous, and damnable sinne: whereas indeed by the death of Christ, circumcision was now nothing, as vncircumcision was nothing,
the omission of which, they taught to be a dangerous, and damnable sin: whereas indeed by the death of christ, circumcision was now nothing, as uncircumcision was nothing,
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and the faith of the Gospel with doctrine of the law to iustification. And these he boldly noteth, and nameth, both because there was an apparant vice conuinced;
and the faith of the Gospel with Doctrine of the law to justification. And these he boldly notes, and names, both Because there was an apparent vice convinced;
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The vse of it (as of all other such ordinances, yea of the law it selfe, by which they were quickned in their times) was, to be shadowes of good things to come:
The use of it (as of all other such ordinances, yea of the law it self, by which they were quickened in their times) was, to be shadows of good things to come:
The which would more clearely appeare in this Sacrament, if we should stand to apply that which the Apostle generally vttereth of the sacrifices of the olde Testament (and as true in their ordinarie Sacraments) almost all things in the law were performed with shedding of blood:
The which would more clearly appear in this Sacrament, if we should stand to apply that which the Apostle generally uttereth of the Sacrifices of the old Testament (and as true in their ordinary Sacraments) almost all things in the law were performed with shedding of blood:
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So as although before Christs death, euery mans shedding of his owne blood was needfull to fulfill the rite of the 〈 ◊ 〉 ▪ yet seeing Christs blood once shed, putteth an end to all ceremoniall shedding of blood, it must follow that this Sacrament must cease,
So as although before Christ death, every men shedding of his own blood was needful to fulfil the rite of the 〈 ◊ 〉 ▪ yet seeing Christ blood once shed, putteth an end to all ceremonial shedding of blood, it must follow that this Sacrament must cease,
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Obiect. If it be said, that other nations receiued circumcision besides the Iewes, as the Ismaelites, Ammonites, Moabites, Egyptians, as histories truely affirme.
Object. If it be said, that other Nations received circumcision beside the Iewes, as the Ismaelites, Ammonites, Moabites, egyptians, as histories truly affirm.
For, 1. these receiued it not by the commandement of God, but of their owne heads, by Satans mallice seeking to ouerturne Gods ordinance. 2. Not as a signe of the couenant,
For, 1. these received it not by the Commandment of God, but of their own Heads, by Satan malice seeking to overturn God's Ordinance. 2. Not as a Signen of the Covenant,
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Now who seeth not, that when the Apostle writ this Epistle, all such distinctions of men were ceased? and that Christ broke downe this partition wall? in whom now neither Iew nor Gentile bond nor free, male nor female, but all are one.
Now who sees not, that when the Apostle writ this Epistle, all such Distinctions of men were ceased? and that christ broke down this partition wall? in whom now neither Iew nor Gentile bound nor free, male nor female, but all Are one.
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if that, concerning the multiplication of his seede as the starres, which was a temporall blessing, let the Iewes come now and say as in Christs time, we are the seede of Abraham, and Abraham is our Father:
if that, Concerning the multiplication of his seed as the Stars, which was a temporal blessing, let the Iewes come now and say as in Christ time, we Are the seed of Abraham, and Abraham is our Father:
or if that principall clause of the blessed seede, in whom all nations should be blessed, Elizabeths speach sheweth the accomplishment thereof, Blessed art thou among all women,
or if that principal clause of the blessed seed, in whom all Nations should be blessed, Elizabeths speech shows the accomplishment thereof, Blessed art thou among all women,
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which words she vttered beeing filled with the holy Ghost, ver. 41. or in generall looke to the whole old covenant of the old Testament, it is after a sort ceased,
which words she uttered being filled with the holy Ghost, ver. 41. or in general look to the Whole old Covenant of the old Testament, it is After a sort ceased,
and therefore called the circumcision of Christ: whereby he inwardly cutteth off the corruption of the heart, iustifieth vs, regenerateth vs, setteth vs into himselfe, communicateth all his merits,
and Therefore called the circumcision of christ: whereby he inwardly cutteth off the corruption of the heart, Justifieth us, regenerateth us, sets us into himself, Communicateth all his merits,
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This Paul calleth circumcision made without hands. Now how iust is it that when the circumcision without hands appeareth, that the other made with hands should cease.
This Paul calls circumcision made without hands. Now how just is it that when the circumcision without hands appears, that the other made with hands should cease.
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3. Divine vse was to represent baptisme, which was to come in place of it, in the new Testament, Coloss. 2.12. yee are circumcised, in that yee are buried with him, through baptisme.
3. Divine use was to represent Baptism, which was to come in place of it, in the new Testament, Coloss. 2.12. ye Are circumcised, in that ye Are buried with him, through Baptism.
From which three ends, we may answer that maine allegation for the continuance of circumcision, in that it is called an eternall, and euerlasting couenant.
From which three ends, we may answer that main allegation for the Continuance of circumcision, in that it is called an Eternal, and everlasting Covenant.
for gnolam signifieth not alwaies a time without all ende, but such a time as after a long durance may admit determination and expiration. 2. In respect of the thing signified, that is, grace in Christ, it may be said to haue euerlastingnes. 3. In regard of the perpetuall supplie thereof by baptisme, which is to last as long as time,
for Knowledge signifies not always a time without all end, but such a time as After a long durance may admit determination and expiration. 2. In respect of the thing signified, that is, grace in christ, it may be said to have everlastingness. 3. In regard of the perpetual supply thereof by Baptism, which is to last as long as time,
for what were this other then to denie the true Messiah, and his appearing in fulnesse of time? what were it but to reare vp againe the partition wall which is destroied? what else then to renounce the new couenant of grace? and establish againe the olde one of workes, which was to giue place to the new? so as truely saith the Apostle, by establishing circumcision a man becommeth a debter to the whole law;
for what were this other then to deny the true Messiah, and his appearing in fullness of time? what were it but to rear up again the partition wall which is destroyed? what Else then to renounce the new Covenant of grace? and establish again the old one of works, which was to give place to the new? so as truly Says the Apostle, by establishing circumcision a man becomes a debtor to the Whole law;
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For otherwise if their errors were either lesse dangerous in themselues, or more dangerous to themselues alone (although herein they must be made voide of excuse:
For otherwise if their errors were either less dangerous in themselves, or more dangerous to themselves alone (although herein they must be made void of excuse:
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their wickednesse shewed them, and their prepared damnation preached vnto them) if they did not hurt others with themselues, the true Pastors might with lesse danger dissemble their errors;
their wickedness showed them, and their prepared damnation preached unto them) if they did not hurt Others with themselves, the true Pastors might with less danger dissemble their errors;
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and here especially the manner must discouer the intent, and that is, when such a spirit of meekenesse putteth forth it selfe, that euen the parties openly reprooued may see their good sought, in hauing their sinne discountenanced:
and Here especially the manner must discover the intent, and that is, when such a Spirit of meekness putteth forth it self, that even the parties openly reproved may see their good sought, in having their sin discountenanced:
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and substance of religion. 3. Doe not all eyes which looke on such pictures, see the intentions of the picturers to haue beene gall, bitternes, vexation,
and substance of Religion. 3. Do not all eyes which look on such pictures, see the intentions of the picturers to have been Gall, bitterness, vexation,
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and we shall finde three things which must concurre to make an heretike. 1. The broching of something contrarie to the Articles of faith. 2. A departing from the Church vpon it, with profession of drawing Disciples. 3. After solemne admonition, a stiffnesse in such error and faction.
and we shall find three things which must concur to make an heretic. 1. The broaching of something contrary to the Articles of faith. 2. A departing from the Church upon it, with profession of drawing Disciples. 3. After solemn admonition, a stiffness in such error and faction.
But 1. Paul preferres the Churches good aboue their credit. 2. As God hath no respect of persons, no more hath his word. 3. When great ones are more seuerely taxed, inferiours will feare the more.
But 1. Paul prefers the Churches good above their credit. 2. As God hath no respect of Persons, no more hath his word. 3. When great ones Are more severely taxed, inferiors will Fear the more.
and that in such manner as men can hardly shift or auoide them, for they slily glide into the extraordinarie commendation of that the Scripture also commendeth,
and that in such manner as men can hardly shift or avoid them, for they slily glide into the extraordinary commendation of that the Scripture also commends,
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and attributeth too much vnto that, which the Scripture ascribeth somewhat vnto. As for example: Circumcision in the prime of it, was an ordinance to seale the righteousnesse of faith,
and attributeth too much unto that, which the Scripture ascribeth somewhat unto. As for Exampl: Circumcision in the prime of it, was an Ordinance to seal the righteousness of faith,
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and all these with Christs merits must be iumbled to iustification: Euen so Popish seducers sit with Antichrist in the Church of God, and professe Christ;
and all these with Christ merits must be jumbled to justification: Even so Popish seducers fit with Antichrist in the Church of God, and profess christ;
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for they promise life eternall to masses, indulgences, auricular confession, vowes, pilgrimages, &c. and so tread in the verie steppes of these seducers. 2. Againe,
for they promise life Eternal to masses, Indulgences, auricular Confessi, vows, Pilgrimages, etc. and so tread in the very steps of these seducers. 2. Again,
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which because by diuine institution they are signes and seales of Gods mercie and faithfull couenant, they turne them into physicall (not conduits) but causes, not containing onely,
which Because by divine Institution they Are Signs and Seals of God's mercy and faithful Covenant, they turn them into physical (not conduits) but Causes, not containing only,
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and were distinguished into diuerse famous sects, as Scribes, Pharisies, Sadduces, Essees, &c. The verie same things in effect doe Popish teachers force men to stand vpon,
and were distinguished into diverse famous Sects, as Scribes, Pharisees, Sadducees, Essees, etc. The very same things in Effect do Popish Teachers force men to stand upon,
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as false antiquitie, fained succession, dissembled chastitie, hypocriticall orders, as of Francis, Dominicke, Benedict, and an hundred more, according to whose rules whosoeuer walke, mercie and peace they pronounce vpon him, such cannot faile of life euerlasting,
as false antiquity, feigned succession, dissembled chastity, hypocritical order, as of Francis, Dominick, Benedict, and an hundred more, according to whose rules whosoever walk, mercy and peace they pronounce upon him, such cannot fail of life everlasting,
Vse. 1. This point letteth vs see how pernicious and dangerous the Popish doctrine is, which whosoeuer holdeth and maintaineth is abolished from Christ, and fallen from grace.
Use. 1. This point lets us see how pernicious and dangerous the Popish Doctrine is, which whosoever holds and maintaineth is abolished from christ, and fallen from grace.
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for else at this time the worke of circumcision hurt him not, that kept himselfe from confidence of righteousnesse by it) Christ profiteth you nothing: so we testifie truely against the Papists, that so many of them as will be iustified by the works of the lawe are fallen from Christ.
for Else At this time the work of circumcision hurt him not, that kept himself from confidence of righteousness by it) christ profiteth you nothing: so we testify truly against the Papists, that so many of them as will be justified by the works of the law Are fallen from christ.
but onely in the declaration of the sinceritie of our faith and truth of our conuersion, which by fruits of righteousnesse we shew to be voide of hypocrisie:
but only in the declaration of the sincerity of our faith and truth of our conversion, which by fruits of righteousness we show to be void of hypocrisy:
what would he haue said of their desperate and irrecouerable fall, who looke for iustification out of their owne traditions, vowes, inventions, the drosse and chaffe of their owne deuises, of all which the Lord will say, who required these things at your hands? Let vs beware of dogges, the propertie of whom is to returne to their vomit, so of such Christians as turne Iews againe;
what would he have said of their desperate and irrecoverable fallen, who look for justification out of their own traditions, vows, Inventions, the dross and chaff of their own devises, of all which the Lord will say, who required these things At your hands? Let us beware of Dogs, the property of whom is to return to their vomit, so of such Christians as turn Iews again;
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Si ad haereticorum partes de flexero, si amicitiam, si foedus, si matrimonium cum eis faxo, si opem fidemve do, si ave, si vale dixero, illa die fulmine ferito:
Si ad haereticorum parts de flexero, si amicitiam, si Foedus, si matrimonium cum eis faxo, si opem fidemve do, si have, si vale dixero, illa die fulmine ferito:
and ioyne mallice to error, and so prostitute themselues in impudencie, as that they will euer haue some shew of words at least to pretend against the truth.
and join malice to error, and so prostitute themselves in impudency, as that they will ever have Some show of words At least to pretend against the truth.
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And this practise is agreeable to that of Christ himselfe, who sometimes by the Scriptures, Matth. 22.34. sometimes by reason, Luk. 20.25.26. Giue to Caesar: sometimes by a like interrogation and question, Luk. 20.7. The Baptisme of Iohn: sometimes by posing, and parling, Matth. 22.46.
And this practice is agreeable to that of christ himself, who sometime by the Scriptures, Matthew 22.34. sometime by reason, Luk. 20.25.26. Give to Caesar: sometime by a like interrogation and question, Luk. 20.7. The Baptism of John: sometime by posing, and parling, Matthew 22.46.
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and expositions of the Pharisies, and that in his first sermon. 2. In regard of the particular members of the Church, that they may be preserued in soundnesse, from starting away, and forsaking of the truth.
and expositions of the Pharisees, and that in his First sermon. 2. In regard of the particular members of the Church, that they may be preserved in soundness, from starting away, and forsaking of the truth.
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Vse. 1. This ministeriall dutie requireth a great measure of knowledge, and a man furnished with gifts of varietie of reading, and soundnesse of iudgement;
Use. 1. This ministerial duty requires a great measure of knowledge, and a man furnished with Gifts of variety of reading, and soundness of judgement;
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yea more, he must be furnished with varietie of reading, euen in the workes and writings of men, that he may be able in good sort not onely to apprehend the state of the questions,
yea more, he must be furnished with variety of reading, even in the works and writings of men, that he may be able in good sort not only to apprehend the state of the questions,
and partly by the helpe of things that are granted and confessed on both sides; and partly by the contradictions, which the patrons of errors cannot but vnawares flip into:
and partly by the help of things that Are granted and confessed on both sides; and partly by the contradictions, which the Patrons of errors cannot but unawares flip into:
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Secondly, to all this knowledge is required a sound iudgement, that he may be able to inferre good and necessarie consequents vpon the graunting of the truth he standeth for;
Secondly, to all this knowledge is required a found judgement, that he may be able to infer good and necessary consequents upon the granting of the truth he Stands for;
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Now alas, how farre are readers, and dumb men from this one part of the dutie of a Minister? how dangerous are they in their places? seducers may come,
Now alas, how Far Are Readers, and dumb men from this one part of the duty of a Minister? how dangerous Are they in their places? seducers may come,
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For seeing it is the constant condition of the Church, to haue many daubars with vntempered morter, many vaine talkars, deceiuers of mindes, enemies to the crosse of Christ and the libertie of it:
For seeing it is the constant condition of the Church, to have many daubars with untempered mortar, many vain talkars, deceivers of minds, enemies to the cross of christ and the liberty of it:
what must now in this case all the world sit still, and be at rest? must Christs Ministers be silent? and the Pastors haue neuer a voice to driue awaie wolues from the Lords foldes? must hurtfull doctrine be winked at,
what must now in this case all the world fit still, and be At rest? must Christ Ministers be silent? and the Pastors have never a voice to driven away wolves from the lords folds? must hurtful Doctrine be winked At,
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Christs owne Ministerie, though the Prince and author of all our peace, bent it selfe most against the cheife teachers of that age, who sought glorie, and praise of men:
Christ own Ministry, though the Prince and author of all our peace, bent it self most against the chief Teachers of that age, who sought glory, and praise of men:
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neither will follow any religion, till they be all agreed among themselues, to him I will say, that this rocke was laid to breake the necke of his soule vpon:
neither will follow any Religion, till they be all agreed among themselves, to him I will say, that this rock was laid to break the neck of his soul upon:
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For came not Christ to make debate in the earth? came he not to send fire, desiring nothing more then that it should be kindled? came not he with his fanne in his hand to diuide betweene the chaffe and the wheate;
For Come not christ to make debate in the earth? Come he not to send fire, desiring nothing more then that it should be kindled? Come not he with his fan in his hand to divide between the chaff and the wheat;
or hast thou well ridde thy selfe, by beeing till then iust of Gallio his religion, who cared nothing for these things? I assure thee who wilt looke on whilest other contend for the faith, thou shalt be a looker on too whilest other goe into heauen,
or hast thou well rid thy self, by being till then just of Gallio his Religion, who cared nothing for these things? I assure thee who wilt look on whilst other contend for the faith, thou shalt be a looker on too whilst other go into heaven,
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In these words is contained the second dangerous effect of these false teachers, declared by two arguments. 1. by the instrumentall cause; namely, false doctrine:
In these words is contained the second dangerous Effect of these false Teachers, declared by two Arguments. 1. by the instrumental cause; namely, false Doctrine:
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The danger appeareth in three things. 1. in that they subuert, that is, quite ouerturne the saluation of men. 2. they subuert houses in the plurall number. 3. whole houses.
The danger appears in three things. 1. in that they subvert, that is, quite overturn the salvation of men. 2. they subvert houses in the plural number. 3. Whole houses.
the other is this of seeking righteousnes elsewhere then in Christ, who is Iehovah our righteousnesse: for this makes grace no more grace, and Christ to haue died in vaine. Whence by the way note the dangerous estate of such as liue and die essentiall members of the Church of Rome, who by their doctrine of merit,
the other is this of seeking righteousness elsewhere then in christ, who is Jehovah our righteousness: for this makes grace no more grace, and christ to have died in vain. Whence by the Way note the dangerous estate of such as live and die essential members of the Church of Rome, who by their Doctrine of merit,
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for all will confesse that he that must be ordinarily saued, must in some measure knowe the causes, the matter, the obiect, the manner, the end, and meanes of it.
for all will confess that he that must be ordinarily saved, must in Some measure know the Causes, the matter, the Object, the manner, the end, and means of it.
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If God I say ordinarily saue him, he must knowe the platforme of Christian religion. As for example: 1. God in vnitie of dietie, and trinitie of person:
If God I say ordinarily save him, he must know the platform of Christian Religion. As for Exampl: 1. God in unity of diety, and trinity of person:
and hunger after the meanes of deliuerance, for the waters of the well of life are giuen onely to such as thirst after them. 3. The meanes, as that without shedding of blood there is no remission of sinne, and consequenly that the Sonne of God must take the nature of man, suffer in that nature, pay the price,
and hunger After the means of deliverance, for the waters of the well of life Are given only to such as thirst After them. 3. The means, as that without shedding of blood there is no remission of sin, and consequently that the Son of God must take the nature of man, suffer in that nature, pay the price,
whose powerfull victorie ouer sinne & death manifested in his resurrection & ascension vnto his father, applied by faith to the beleeuer, shall fully acquit & discharge him frō wrath at his cōming againe to iudgement.
whose powerful victory over sin & death manifested in his resurrection & Ascension unto his father, applied by faith to the believer, shall Fully acquit & discharge him from wrath At his coming again to judgement.
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as concerning the rest of the fathers before Christ, the locall dissent of Christ into hell, &c. such as these a man may without danger be ignorant in,
as Concerning the rest of the Father's before christ, the local dissent of christ into hell, etc. such as these a man may without danger be ignorant in,
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the former of the two latter may be vnknowne in particular, so as in generall a man beleeue all things contained in the word, and be readie according to meanes offred to trauell further into the knowledge of God.
the former of the two latter may be unknown in particular, so as in general a man believe all things contained in the word, and be ready according to means offered to travel further into the knowledge of God.
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And so much of that question, which letteth vs see how necessarie it is to see that both publikly and priuatly our selues & ours be grounded in the truth of religion,
And so much of that question, which lets us see how necessary it is to see that both publicly and privately our selves & ours be grounded in the truth of Religion,
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Haue not we those who had seemed to haue forsaken the world, to haue ioyned themselues in zeale and heartie affection to God and his people? haue they not seemed to outgoe,
Have not we those who had seemed to have forsaken the world, to have joined themselves in zeal and hearty affection to God and his people? have they not seemed to outgo,
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yea outrunne others towards the heauenly Ierusalem? would they not haue been as forward in any good motion or action as the best? and yet how suddenly haue they turned saile,
yea outrun Others towards the heavenly Ierusalem? would they not have been as forward in any good motion or actium as the best? and yet how suddenly have they turned sail,
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and durst not sinne, but are now of an other colour? make no conscience of oaths, dicing, gaming for their neighbours money, feasting on the Sabbath day,
and durst not sin, but Are now of an other colour? make no conscience of Oaths, dicing, gaming for their neighbours money, feasting on the Sabbath day,
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and otherwise profaning it, & so contemning the ministerie, that let all the curses of the lawe be now directed against them personally, they are no more mooued then the Leuiathan, who riseth not vp when the sword toucheth him,
and otherwise profaning it, & so contemning the Ministry, that let all the curses of the law be now directed against them personally, they Are no more moved then the Leviathan, who Riseth not up when the sword touches him,
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Oh therefore let vs beware, seeing so many thousands set out of Egypt who neuer came into Canaan, that we miscarrie not, and fall from our owne stedfastnes.
O Therefore let us beware, seeing so many thousands Set out of Egypt who never Come into Canaan, that we miscarry not, and fallen from our own steadfastness.
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And seeing it is no lesse vertue to keepe the good we haue gotten, then it was praise to get it, let vs fence our hearts, quicken Gods graces in them, and pray for perseuerance.
And seeing it is no less virtue to keep the good we have got, then it was praise to get it, let us fence our hearts, quicken God's graces in them, and pray for perseverance.
And hence obserue what is the guise of deceiuers, euē to creep into houses & secretly to corrupt and depraue that doctrine which in publike is taught,
And hence observe what is the guise of deceivers, even to creep into houses & secretly to corrupt and deprave that Doctrine which in public is taught,
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and acknowledged the truth of God. In 2. Tim. 3.6. the• creepe into houses, and (imitating Satans subtiltie) lead captiue simple womē, assayling such as can least resist;
and acknowledged the truth of God. In 2. Tim. 3.6. the• creep into houses, and (imitating Satan subtlety) led captive simple women, assailing such as can least resist;
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The Apostles also foretold of such who should in after times bring in damnable heresies, but priuilie: and these are not vnfitly compared to foxes and wolues in Scripture:
The Apostles also foretold of such who should in After times bring in damnable heresies, but privily: and these Are not unfitly compared to foxes and wolves in Scripture:
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for as these beasts come stealing and slily vpon the flockes, taking the winde least they should be winded, clapping their tayles betweene their legges least they should be heard,
for as these beasts come stealing and slily upon the flocks, taking the wind lest they should be winded, clapping their tails between their legs lest they should be herd,
and therefore they must first insinuate themselues, and then by addition, and sowing of their owne, both depraue and denie the truth. 2. The verie nature of error (beeing the child of darkenes) is to flie the light:
and Therefore they must First insinuate themselves, and then by addition, and sowing of their own, both deprave and deny the truth. 2. The very nature of error (being the child of darkness) is to fly the Light:
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and creepe euery where into houses (especially ignorant corners) to beguile the simple: Let it teach vs this wisedome, to know whom we admit into our houses.
and creep every where into houses (especially ignorant corners) to beguile the simple: Let it teach us this Wisdom, to know whom we admit into our houses.
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Thus haue we seene the dangerous effects of these false teachers, which beeing so great, must encrease the true Ministers, 1. diligence, Act. 20.28. 2. faithfulnesse against them. Gal. 2.11.14.
Thus have we seen the dangerous effects of these false Teachers, which being so great, must increase the true Ministers, 1. diligence, Act. 20.28. 2. faithfulness against them. Gal. 2.11.14.
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Now we come to the declaration of this latter effect: by the instrumentall cause, false doctrine: and the finall, which is couetousnes, or filthy lucre.
Now we come to the declaration of this latter Effect: by the instrumental cause, false Doctrine: and the final, which is covetousness, or filthy lucre.
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The like affirmeth Ezekiel of the false Prophets, who polluted the Lord among his people for handfulls of barly, and peeces of bread would sew pillowes vnder euery armehole:
The like Affirmeth Ezekielem of the false prophets, who polluted the Lord among his people for handfuls of Barley, and Pieces of bred would sew pillows under every armhole:
make the righteous sad, and strengthen the hands of the wicked, ver. 22. Such Merchants the Apostle Peter speaketh of, who through couetousnesse, with fained words, would adulterate pure doctrine, and make merchandise of men;
make the righteous sad, and strengthen the hands of the wicked, ver. 22. Such Merchant's the Apostle Peter speaks of, who through covetousness, with feigned words, would adulterate pure Doctrine, and make merchandise of men;
that is, such as by fraud and base arts plaie the hucksters to enhanse the price, and amplifie our own gaine: and, Phil. 3.18.19. speaking of false Apostles, whose bellie is their God, who minde earthly things ;
that is, such as by fraud and base arts play the hucksters to enhance the price, and amplify our own gain: and, Philip 3.18.19. speaking of false Apostles, whose belly is their God, who mind earthly things;
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And whence can such floods of errors as daily discouer themselues, flow so fast, but from such a corrupt head as this is? When Balaams eye is vpon Balaaks gold, it must needs be blinded;
And whence can such floods of errors as daily discover themselves, flow so fast, but from such a corrupt head as this is? When Balaams eye is upon Balaaks gold, it must needs be blinded;
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It is no meruaile that a gracelesse pompous teacher, such as glorieth in the flesh, that can put himselfe out farre further and more boldly by the shadow,
It is no marvel that a graceless pompous teacher, such as Glorieth in the Flesh, that can put himself out Far further and more boldly by the shadow,
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Further, see we not the tyrannie of this sinne, which hath forced so many to turne the tippet from that they haue commendably vndertaken in their former daies? yea and in not a fewe who hauing missed of their expected promotion, haue resolued to become Papists,
Further, see we not the tyranny of this sin, which hath forced so many to turn the tippet from that they have commendably undertaken in their former days? yea and in not a few who having missed of their expected promotion, have resolved to become Papists,
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Vse. But here aboue all seducers, the Church of Rome and teachers of it, lie most directly vnder this Apostolicall obseruation, who (not seruing the Lord Iesus,
Use. But Here above all seducers, the Church of Rome and Teachers of it, lie most directly under this Apostolical observation, who (not serving the Lord Iesus,
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yea and whereas it was neuer heard of, that any seducers made gaine of any but the liuing, Popish teachers aboue all impostors, not onely exact gaine of the liuing by pardons, masses, confessions, offrings, pilgrimages, worshipping of Saints, indulgences,
yea and whereas it was never herd of, that any seducers made gain of any but the living, Popish Teachers above all impostors, not only exact gain of the living by Pardons, masses, confessions, offerings, Pilgrimages, worshipping of Saints, Indulgences,
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and which is worse, making but a mony matter of the greatest, and most barbarous sinnes, of witchcraft, periury, murther euen of father, mother, wife, childe, infant in the wombe, incest, Sodomie, bestiallitie, (in none of which I belie them) but euen the dead escape them not,
and which is Worse, making but a money matter of the greatest, and most barbarous Sins, of witchcraft, perjury, murder even of father, mother, wife, child, infant in the womb, Incest, Sodomy, bestiallitie, (in none of which I belie them) but even the dead escape them not,
Now he taketh another as effectuall as the former, from the disposition of the people of Creta, who were naturally of an euill disposition, most readie to be carried away,
Now he Takes Another as effectual as the former, from the disposition of the people of Crete, who were naturally of an evil disposition, most ready to be carried away,
And that it might appeare so to be, he describeth their manners. 1. by enumeration of the vices to which they were naturally addicted: 1. lyars: 2. euill beasts: 3. slowe bellies. 2. enlargeth it by the circumstance of time, alwaies. But least the Cretians should challenge him either of vntruth,
And that it might appear so to be, he Describeth their manners. 1. by enumeration of the vices to which they were naturally addicted: 1. liars: 2. evil beasts: 3. slow bellies. 2. enlarges it by the circumstance of time, always. But least the Cretians should challenge him either of untruth,
or of hatred, and vncharitable dealing with them, most wisely to avoide all their envie against his person, which would hinder them from brooking his doctrine, he vseth a preface, wherein he sheweth that he speaketh nothing of his owne,
or of hatred, and uncharitable dealing with them, most wisely to avoid all their envy against his person, which would hinder them from brooking his Doctrine, he uses a preface, wherein he shows that he speaks nothing of his own,
The which beeing repeated, first, he subcribeth vnto the truth of it, This witnesse is true: and secondly, groundeth an exhortation to Titus, that therefore he should reprooue thē sharpely:
The which being repeated, First, he subcribeth unto the truth of it, This witness is true: and secondly, groundeth an exhortation to Titus, that Therefore he should reprove them sharply:
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Isai charged the Iewes, that their faithfull citie was become an harlot, that the people were become murtherers, their Princes rebellious, and all of them the enemies of God, of whom he would be eased and avenged:
Isaiah charged the Iewes, that their faithful City was become an harlot, that the people were become murderers, their Princes rebellious, and all of them the enemies of God, of whom he would be eased and avenged:
but what was Isay now their enemie? see cap. 24.16. how pitifully affected he was toward them, and his sorrow for them was such, as euen brought him into a consumption, my leanenes, my leanenes, wo is me for the trangressors haue sore offended. Ieremie telleth them, cap. 3.13. that they were rebellious against God, and that they scattered their wayes to strange gods vnder euerie greene tree ▪ and were disobedient children: and yet cap. 4.19. he so taketh their miserie to heart, as that he crieth out, oh my belly, my belly, I am pained at the verie heart, my heart is troubled within me, I can not be still. And when cap. 9.2.
but what was Saiah now their enemy? see cap. 24.16. how pitifully affected he was towards them, and his sorrow for them was such, as even brought him into a consumption, my leanenes, my leanenes, woe is me for the transgressors have soar offended. Ieremie Telleth them, cap. 3.13. that they were rebellious against God, and that they scattered their ways to strange God's under every green tree ▪ and were disobedient children: and yet cap. 4.19. he so Takes their misery to heart, as that he cries out, o my belly, my belly, I am pained At the very heart, my heart is troubled within me, I can not be still. And when cap. 9.2.
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yet to shew that his soule abhorred them not, neither that he had cast them out of his affection, he tells them in cap. 13.17. that if they would not heare, his soule should weepe in secret, and his eies droppe downe teares for them.
yet to show that his soul abhorred them not, neither that he had cast them out of his affection, he tells them in cap. 13.17. that if they would not hear, his soul should weep in secret, and his eyes drop down tears for them.
and apologies, to perswade men of it: as, 1. Cor. 4.14. when he had told the Corinths plainly of their ingratitude, who suffered him to be hungrie, naked, reuiled, &c. is glad to adde a defence for himselfe, I write not these things to shame you ▪ but as my beloued children I admonish you.
and apologies, to persuade men of it: as, 1. Cor. 4.14. when he had told the Corinths plainly of their ingratitude, who suffered him to be hungry, naked, reviled, etc. is glad to add a defence for himself, I write not these things to shame you ▪ but as my Beloved children I admonish you.
Oh but whosoeuer thou art, learne to suffer the word of exhortation and reproofe, for it is a signe of an heart in the gall of bitternesse, to impute malice,
O but whosoever thou art, Learn to suffer the word of exhortation and reproof, for it is a Signen of an heart in the Gall of bitterness, to impute malice,
which is all one to say, that vnlesse we flatter them, and partake with them in their sinnes, there is no loue in vs. Iohn Baptist dealt roughly with those that came to his baptisme, Oh generation of vipers: and yet who durst say, that that holy man hated them? and yet with vs it is no good diuinitie,
which is all one to say, that unless we flatter them, and partake with them in their Sins, there is no love in us John Baptist dealt roughly with those that Come to his Baptism, O generation of vipers: and yet who durst say, that that holy man hated them? and yet with us it is no good divinity,
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Secondly, note that howsoeuer the Apostle dealeth plainly, yet he dealeth wisely, and vseth a preface to cut off all the preiudice of the truth he deliuereth:
Secondly, note that howsoever the Apostle deals plainly, yet he deals wisely, and uses a preface to Cut off all the prejudice of the truth he Delivereth:
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least he should seeme to speak of any sinister affection, or from hard conceit of the Iewes, he cutteth off all such suspition, by a large preface, in which he attesteth by an oath, that he so embraced his countriemen the Iewes in the most inward affection of his loue,
lest he should seem to speak of any sinister affection, or from hard conceit of the Iewes, he cutteth off all such suspicion, by a large preface, in which he attesteth by an oath, that he so embraced his countrymen the Iewes in the most inward affection of his love,
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as he could haue beene contented to haue beene accursed for them: and in Rom. 10.1. beeing to deliuer the true cause of their reiection, which was the stablishing of an humane righteousnes, he beginneth with a protestation, that his hearts desire and prayer to God was, that Israel might be saued.
as he could have been contented to have been accursed for them: and in Rom. 10.1. being to deliver the true cause of their rejection, which was the establishing of an humane righteousness, he begins with a protestation, that his hearts desire and prayer to God was, that Israel might be saved.
And great reason is ▪ that Ministers should thus practise this serpentine wisedome commended vnto them by Christ himselfe. 1. Because they are as sheepe among wolues, that is, satanicall instruments armed with serpentine subtiltie, watching all aduantages to depraue their best actions, vndertaken with best deliberation,
And great reason is ▪ that Ministers should thus practise this serpentine Wisdom commended unto them by christ himself. 1. Because they Are as sheep among wolves, that is, satanical Instruments armed with serpentine subtlety, watching all advantages to deprave their best actions, undertaken with best deliberation,
and smite, and wound through their sides. 3. In respect of those that are without, that they seeing the wisedome of God in the course of their doctrine and liues, may thereby be wonne to the loue of the truth, Col. 4.3.
and smite, and wound through their sides. 3. In respect of those that Are without, that they seeing the Wisdom of God in the course of their Doctrine and lives, may thereby be won to the love of the truth, Col. 4.3.
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before she had considered of the rigour of the law, which was sure to be so much the more seuerely executed, by how much it was more commodious for the Kings safetie;
before she had considered of the rigour of the law, which was sure to be so much the more severely executed, by how much it was more commodious for the Kings safety;
also whether she was in fauour and grace, not hauing beene called of 30. daies: and especially she and her people had fasted and praied, and consulted with the Lord.
also whither she was in favour and grace, not having been called of 30. days: and especially she and her people had fasted and prayed, and consulted with the Lord.
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2. People must also commend their Ministers to the Lords direction, and whosoeuer stand in good causes, that the Lord who is rich in wisedome, would giue them wisedome in all things.
2. People must also commend their Ministers to the lords direction, and whosoever stand in good Causes, that the Lord who is rich in Wisdom, would give them Wisdom in all things.
Quest. But why doth Paul call him a Prophet? Ans. Some thinke him so called onely by a generall acceptation of the word Prophet, which as well signifieth a publike declarer of some truth past or present, as of some to come;
Quest. But why does Paul call him a Prophet? Ans. some think him so called only by a general acceptation of the word Prophet, which as well signifies a public declarer of Some truth past or present, as of Some to come;
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Others because he was so in the reputation and account of the people, who as the other Heathen were wont to ascribe some diuinitie vnto their Southsayers,
Others Because he was so in the reputation and account of the people, who as the other Heathen were wont to ascribe Some divinity unto their Soothsayers,
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and called them diuiners, yea the interpreters and sonnes of the Gods. But I take it the truth that he is so called because he was indeed a Prophet, and did diuine,
and called them diviners, yea the Interpreters and Sons of the God's But I take it the truth that he is so called Because he was indeed a Prophet, and did divine,
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Quest. But what kinde of Prophet was he, or how was he and the other heathenish prophets distinguished from the true Prophets of God? Ans. The Prophets of God were of two sorts.
Quest. But what kind of Prophet was he, or how was he and the other Heathenish Prophets distinguished from the true prophets of God? Ans. The prophets of God were of two sorts.
First, such as were more properly so called, who beeing extraordinarily raised, and inspired by Gods spirit, did reueale some parts of the will of God, which he intended to doe in,
First, such as were more properly so called, who being extraordinarily raised, and inspired by God's Spirit, did reveal Some parts of the will of God, which he intended to do in,
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such were Isay, Ieremie, and many other in the old Testament vntill Christ the cheife Prophet and accomplisher of all prophecies appeared; but verie few after.
such were Saiah, Ieremie, and many other in the old Testament until christ the chief Prophet and accomplisher of all prophecies appeared; but very few After.
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In the new Testament the Apostle bringeth all ministeriall and ecclesiasticall duties, of ecclesiasticall persons to, 1. Prophecie, 2. Ministerie, Rom. 12.7. the former of which is nothing but the exercise of a gift of teaching in the Church, applying sound doctrine out of the word to exhortation, edification, consolation, 1. Cor. 14.13. Both of these are truly called diuine Prophets:
In the new Testament the Apostle brings all ministerial and ecclesiastical duties, of ecclesiastical Persons to, 1. Prophecy, 2. Ministry, Rom. 12.7. the former of which is nothing but the exercise of a gift of teaching in the Church, applying found Doctrine out of the word to exhortation, edification, consolation, 1. Cor. 14.13. Both of these Are truly called divine prophets:
and consequently whatsoeuer they spake must needs come to passe, in that manner, and those circumstances in which it was deliuered, the which the Lord maketh a note of a true Prophet:
and consequently whatsoever they spoke must needs come to pass, in that manner, and those Circumstances in which it was Delivered, the which the Lord makes a note of a true Prophet:
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but that he couered his errors by speaking in likelihoods, and amphobologyes; and the things that came to passe, seldome came to passe as they were foretold.
but that he covered his errors by speaking in likelihoods, and amphobologyes; and the things that Come to pass, seldom Come to pass as they were foretold.
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2. For the meanes whereby the Lord communicated his will, it is either more generall, or more speciall: the former was either vision to those that were awake; or dreame to them asleepe:
2. For the means whereby the Lord communicated his will, it is either more general, or more special: the former was either vision to those that were awake; or dream to them asleep:
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3. Whereas the matter of the former are the great things of God, and of them the maine, the foretelling of Christ the Messias and Sauiour of the world:
3. Whereas the matter of the former Are the great things of God, and of them the main, the foretelling of christ the Messias and Saviour of the world:
Or if (as may be obiected of the Sibyls) some of them did vtter some things concerning Christ, which Satan had snatched and stollen from the writings of Moses, these were so disguised,
Or if (as may be objected of the Sibyls) Some of them did utter Some things Concerning christ, which Satan had snatched and stolen from the writings of Moses, these were so disguised,
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but with knowledge, faith, reuerence, wisedome, and affection, receiued the things of God, which they were to deliuer againe afterward to the vse of the Church.
but with knowledge, faith, Reverence, Wisdom, and affection, received the things of God, which they were to deliver again afterwards to the use of the Church.
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For, 1. the deuill is not willing, except he gaine more by it, to rebuke sinne, of which himselfe is the patron. 2. He speaketh not of a thing to come,
For, 1. the Devil is not willing, except he gain more by it, to rebuke sin, of which himself is the patron. 2. He speaks not of a thing to come,
and wisemen, of whome what vice was it which was not brought into disgrace? what vertue was vnperswaded? that a man may safely say of some of them, that they left vnto posteritie more clearenes, and prints of diuinitie,
and Wise men, of whom what vice was it which was not brought into disgrace? what virtue was unpersuaded? that a man may safely say of Some of them, that they left unto posterity more clearness, and prints of divinity,
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Secondly, within themselues they had two things. 1. Naturall knowledge: For Paul in Rom. 1.18. saith of the Gentiles, that they detained the truth of God in vnrighteousnes.
Secondly, within themselves they had two things. 1. Natural knowledge: For Paul in Rom. 1.18. Says of the Gentiles, that they detained the truth of God in unrighteousness.
but that light which remaineth in the nature of man after the fall, called the lawe of nature, and the lawe of nations: which light they by their iniustice, impietie, profanenesse,
but that Light which remains in the nature of man After the fallen, called the law of nature, and the law of Nations: which Light they by their injustice, impiety, profaneness,
that is, not the lawe written, but a certaine generall and obscure knowledge, concerning God, and themselues, whereby they were conuinced of those generall notions; that there is one God;
that is, not the law written, but a certain general and Obscure knowledge, Concerning God, and themselves, whereby they were convinced of those general notions; that there is one God;
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Quest. But doe you ascribe the knowledge of God to the naturall man, are not many Scriptures against it? Ans. Seeing the Scripture attributeth both knowledge and ignorance of God, to the naturall man, we shall vnderstand both the better by distinguishing the knowledge of God:
Quest. But do you ascribe the knowledge of God to the natural man, Are not many Scriptures against it? Ans. Seeing the Scripture attributeth both knowledge and ignorance of God, to the natural man, we shall understand both the better by distinguishing the knowledge of God:
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which is 1. either naturall and generall, or 2. supernaturall and reuealed. The former is gotten and encreased by the light of nature, and things created:
which is 1. either natural and general, or 2. supernatural and revealed. The former is got and increased by the Light of nature, and things created:
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The vse of the former is onely to make men excuseles in their iust damnation, Rom. 1.20. of the latter, to raise vp men to the sight and fruition of their saluation:
The use of the former is only to make men excuseless in their just damnation, Rom. 1.20. of the latter, to raise up men to the sighed and fruition of their salvation:
which onely deserueth the name of knowledge: 1. Cor. 2.17. The naturall man knoweth not the things of God, nor can knowe them because they are spiritually discerned.
which only deserves the name of knowledge: 1. Cor. 2.17. The natural man Knoweth not the things of God, nor can know them Because they Are spiritually discerned.
but that without the helpe of the Lawe written, the Gentiles had a certaine kinde of discipline, whereby they were restrained from many notorious vices:
but that without the help of the Law written, the Gentiles had a certain kind of discipline, whereby they were restrained from many notorious vices:
for he saith not, that they were iust, but did certaine things of the lawe, proceeding hence, that with the light of some common notions concerning God, they had also a sense of his iustice, which was readie to return to them according to their works.
for he Says not, that they were just, but did certain things of the law, proceeding hence, that with the Light of Some Common notions Concerning God, they had also a sense of his Justice, which was ready to return to them according to their works.
Now both these, namely, naturall knowledge, and conscience, were still according to the working of their corruption, either more quicke and stirring in them, or more dull and deaded:
Now both these, namely, natural knowledge, and conscience, were still according to the working of their corruption, either more quick and stirring in them, or more dull and deadened:
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For, 1. what a sure sentence of damnation doth euerie Minister of the Gospel, pronounce against the disobedient, who hauing not Satans but Gods Prophets,
For, 1. what a sure sentence of damnation does every Minister of the Gospel, pronounce against the disobedient, who having not Satan but God's prophets,
and the lawe written, and the Gospel added thereunto, and the daily ministerie, and yet many will not vouchsafe to heare the call of Christ, to his supper,
and the law written, and the Gospel added thereunto, and the daily Ministry, and yet many will not vouchsafe to hear the call of christ, to his supper,
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how shall they escape vengeance who will not beleeue Moses, the Prophets, Christ himselfe, and his Apostles daily preached in the ministerie. 2. We haue the daily beholding of Gods great workes in the world,
how shall they escape vengeance who will not believe Moses, the prophets, christ himself, and his Apostles daily preached in the Ministry. 2. We have the daily beholding of God's great works in the world,
the daily fruition of his vndeserued mercies, the testimonies of his bountie and goodnesse, and thinke they to escape the iudgement of God, that despise the riches of his bountifulnes,
the daily fruition of his undeserved Mercies, the testimonies of his bounty and Goodness, and think they to escape the judgement of God, that despise the riches of his bountifulness,
and patience, and long suffering, not knowing that the bountifulnes of God should lead them to repentance? is not this to heape coales on their owne heads, which will burne to the bottome of hell? yea and to treasure vp wrath against the day of wrath? vnto which we may adde the workes of his iustice, disburdening his iust displeasure against the vnrighteousnes of men;
and patience, and long suffering, not knowing that the bountifulness of God should led them to Repentance? is not this to heap coals on their own Heads, which will burn to the bottom of hell? yea and to treasure up wrath against the day of wrath? unto which we may add the works of his Justice, disburdening his just displeasure against the unrighteousness of men;
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for in the darkest ages, euen in their Abbyes, and Fryeries, he raised vp alwaies some one or other, from age to age, to witnesse against them, that their error and wickednesse should not haue that securitie on both sides which it desireth.
for in the Darkest ages, even in their Abbeys, and Friaries, he raised up always Some one or other, from age to age, to witness against them, that their error and wickedness should not have that security on both sides which it Desires.
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the other so painefull and industrious as Baals preists lancing themselues for their idolatries. 5. The Lord need not send so farre a• Cittim and Kedar to condemne vs,
the other so painful and Industria as Baal's Priests lancing themselves for their idolatries. 5. The Lord need not send so Far a• Cittim and Kedar to condemn us,
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and iollitie, in pride and riot, companie and gaming, such a one is cassiered out of all companie, he is a man fitter for a cloister then the common Christians of our age: the Heathens did not thus.
and jollity, in pride and riot, company and gaming, such a one is cassiered out of all company, he is a man fitter for a cloister then the Common Christians of our age: the heathens did not thus.
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Which plainely prooueth that the light was giuen and is, that many might become more blind, more obstinate, more hard hearted and impenitent against that great day of iudgement.
Which plainly proveth that the Light was given and is, that many might become more blind, more obstinate, more hard hearted and impenitent against that great day of judgement.
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that is, resisted the word they heard, by lewd and gracelesse liues and behauiours. 2. Let no man say, my sinne shall lie hid, and it is in secret, or twilight:
that is, resisted the word they herd, by lewd and graceless lives and behaviours. 2. Let no man say, my sin shall lie hid, and it is in secret, or twilight:
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no, no, there is witnesse inough to conuince thee of the most secret of them all, the eies of God, the voice of thy owne conscience, which will be as a thousand witnesses;
no, no, there is witness enough to convince thee of the most secret of them all, the eyes of God, the voice of thy own conscience, which will be as a thousand Witnesses;
we grant that if the King of Ammons crowne be fit for the King of Ierusalem, that he may take it and weare it. 2. There may be sometimes necessitie of the testimonie of profane writers, and quotation of Fathers:
we grant that if the King of Ammons crown be fit for the King of Ierusalem, that he may take it and wear it. 2. There may be sometime necessity of the testimony of profane writers, and quotation of Father's:
then may a Minister descend to humanitie, and by earthly means teach things heauenly. 2. In case of conuiction of error, whether in doctrine, or manners.
then may a Minister descend to humanity, and by earthly means teach things heavenly. 2. In case of conviction of error, whither in Doctrine, or manners.
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for hereby, 1. the weake and new conuerts are more confirmed: 2. the calumnies of the aduersaries are cut off, who commonly boast that all antiquitie standeth for and with them.
for hereby, 1. the weak and new converts Are more confirmed: 2. the calumnies of the Adversaries Are Cut off, who commonly boast that all antiquity Stands for and with them.
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yea to the oxe, asse, crane, storke, pismire, &c. If we be to deale with Heathens or Atheists, who are not easily mooued with the authoritie of the Scriptures;
yea to the ox, Ass, crane, stork, pismire, etc. If we be to deal with heathens or Atheists, who Are not Easily moved with the Authority of the Scriptures;
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and so the Apostle dealing with Athenians, Epicures, Stoiks, & Cretians, by the testimonie of Menander, Aratas, Epimenides, conuinced their wickednesse.
and so the Apostle dealing with Athenians, Epicureans, Stoics, & Cretians, by the testimony of Menander, Aratas, Epimenides, convinced their wickedness.
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Thus for the clearing of Gods glorie, and his truth, as Paul saith, all things are ours: Scripture, art, nature, &c. Now because there accreweth a great hurt to the Church by the abuse of this example, we must carefully obserue some cautions in such allegations: I will name three.
Thus for the clearing of God's glory, and his truth, as Paul Says, all things Are ours: Scripture, art, nature, etc. Now Because there accrueth a great hurt to the Church by the abuse of this Exampl, we must carefully observe Some cautions in such allegations: I will name three.
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As Paul in all his bookes, adding vnto his 14. Epistles (if that of the Hebrewes be his) his sermons and defences in the Acts of the Apostles, vsed only three short Aphorismes;
As Paul in all his books, adding unto his 14. Epistles (if that of the Hebrews be his) his Sermons and defences in the Acts of the Apostles, used only three short Aphorisms;
neither out of the iust causes prealleadged. Neither did euer Moses, though learned in all the learning of the Egyptians, vse any; nor Abraham, nor Iob:
neither out of the just Causes prealleadged. Neither did ever Moses, though learned in all the learning of the egyptians, use any; nor Abraham, nor Job:
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then the Scriptures, before whom alone he vsed them, wounding them with their owne weapons. 2. These allegations must be vsed soberly, without affectation.
then the Scriptures, before whom alone he used them, wounding them with their own weapons. 2. These allegations must be used soberly, without affectation.
True it is, as the Apostle obserued, the more pompe, the lesse power, and the more earthen the vessels are knowne to be, the better is the treasure knowne to be heauenly.
True it is, as the Apostle observed, the more pomp, the less power, and the more earthen the vessels Are known to be, the better is the treasure known to be heavenly.
If we shall take libertie to vse them, as the Apostle did, I take it, no man can from thence directly conclude the lawfulnesse of that manner of preaching, which is taken vp by verie many.
If we shall take liberty to use them, as the Apostle did, I take it, no man can from thence directly conclude the lawfulness of that manner of preaching, which is taken up by very many.
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For, 1. If we vse them, as the Apostle did, they should neuer come in sermons in our Church-congregations, for he neuer vsed them but either in conferēces,
For, 1. If we use them, as the Apostle did, they should never come in Sermons in our Church-congregations, for he never used them but either in conferences,
but desire the testimonies of Scripture, for he did not but before the Gentiles, and Heathen, which refused the Scriptures. 3. Not often in one sermon,
but desire the testimonies of Scripture, for he did not but before the Gentiles, and Heathen, which refused the Scriptures. 3. Not often in one sermon,
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as inconsideratly they are, the Apostle neuer so detracted from the sufficiencie of the Scriptures. 5. Neuer with their names prefixed to get credit and authoritie,
as inconsiderately they Are, the Apostle never so detracted from the sufficiency of the Scriptures. 5. Never with their names prefixed to get credit and Authority,
2. That they were of brutish and belluine condition, voide of the guidance of reason, euill beasts. 3. That they were giuen to idlenes, and intemperance, slow bellies. For the first of these.
2. That they were of brutish and belluine condition, void of the guidance of reason, evil beasts. 3. That they were given to idleness, and intemperance, slow bellies. For the First of these.
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Why he charged them of lying, although we need not enquire the occasion, that the truth of his testimonie (besides the Apostles subscription) may appeare in history:
Why he charged them of lying, although we need not inquire the occasion, that the truth of his testimony (beside the Apostles subscription) may appear in history:
and continually they were so tainted with, as little or no soundnes, vprightnesse, and faithfulnesse, but trecherie, guile, falsehood, appeared in their dealings.
and continually they were so tainted with, as little or no soundness, uprightness, and faithfulness, but treachery, guile, falsehood, appeared in their dealings.
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Vse. How should we who would be reputed Gods children, abhorre that practise, which euen the sonnes of men are ashamed of? shall the sparkles of naturall light make the naturall conscience of a Heathen,
Use. How should we who would be reputed God's children, abhor that practice, which even the Sons of men Are ashamed of? shall the sparkles of natural Light make the natural conscience of a Heathen,
and shall not the cleare light of grace force the consciences of professed Christians to reprooue them? Is it iustly reputed a disgrace to common men, to be taken with a lie,
and shall not the clear Light of grace force the Consciences of professed Christians to reprove them? Is it justly reputed a disgrace to Common men, to be taken with a lie,
and comprehended vnder the name of truth, in their practise scarce expresse it as a part of that image? And yet how many Christians are behind euen millions of the Heathen, who although they be commanded euery man to speak truth to his neighbour, yet shame they not to defend that they may lie,
and comprehended under the name of truth, in their practice scarce express it as a part of that image? And yet how many Christians Are behind even millions of the Heathen, who although they be commanded every man to speak truth to his neighbour, yet shame they not to defend that they may lie,
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because it is an enemie to truth, and against the ninth commandement. 2. For iesting or sporting lyes, the threatning is generall, Psal. 5.6. thou shalt destroie them that speake lyes: vntruthes may not be spoken, although they be not thought:
Because it is an enemy to truth, and against the ninth Commandment. 2. For jesting or sporting lies, the threatening is general, Psalm 5.6. thou shalt destroy them that speak lies: untruths may not be spoken, although they be not Thought:
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Nay, we may not tell the least lie, for Gods greatest glorie, and much lesse for mans good. Iob 13.9.10. Will you make a lie for him, as one lyeth for a man; surely he will reprooue you.
Nay, we may not tell the least lie, for God's greatest glory, and much less for men good. Job 13.9.10. Will you make a lie for him, as one lies for a man; surely he will reprove you.
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Yes, for charitie reioyceth in truth: and if they were not, yet are they directly against pietie, which two louing freinds may admit no diuorce. 4. For the examples alleadged, and all of that kind:
Yes, for charity rejoices in truth: and if they were not, yet Are they directly against piety, which two loving Friends may admit no divorce. 4. For the Examples alleged, and all of that kind:
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Neither is it strange, that faith and sinne should combate together in the same action in this condition of the infirmitie and imperfection of the dearest Saints of God,
Neither is it strange, that faith and sin should combat together in the same actium in this condition of the infirmity and imperfection of the dearest Saints of God,
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vntill that perfect come. 5. The verie heathens condemned all dissonance and dissent betweene heart and tongue, thoughts and speaches, the one whereof was bestowed on vs by God to expresse the other.
until that perfect come. 5. The very Heathens condemned all dissonance and dissent between heart and tongue, thoughts and Speeches, the one whereof was bestowed on us by God to express the other.
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Let vs therefore who professe the loue and feare of the Lord, shew our selues to be of the remnant of Israel, by this, in that we neither doe iniquitie, nor speake lyes, nor haue a deceitfull tongue found in our mouths.
Let us Therefore who profess the love and Fear of the Lord, show our selves to be of the remnant of Israel, by this, in that we neither do iniquity, nor speak lies, nor have a deceitful tongue found in our mouths.
so as by them a man becommeth most vnlike vnto God, and most like to the deuill, who is the father and first founder of them. 2. That therefore the lyer casteth himselfe into the gulfe of Gods displeasure, seeing as he hateth all the workes of the deuill,
so as by them a man becomes most unlike unto God, and most like to the Devil, who is the father and First founder of them. 2. That Therefore the liar Cast himself into the gulf of God's displeasure, seeing as he hates all the works of the Devil,
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A lying tongue is one of the sixe things which the Lord hateth, and is abhomination vnto him, Prou. 12.22. and therefore doth with them as we do with the things we abhorre;
A lying tongue is one of the sixe things which the Lord hates, and is abomination unto him, Prou. 12.22. and Therefore does with them as we do with the things we abhor;
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As, 1. that it maketh the sinners of this suite iustly hatefull euen vnto men, as those who are the maine enemies vnto humane societie, which is vpheld by truth,
As, 1. that it makes the Sinners of this suit justly hateful even unto men, as those who Are the main enemies unto humane society, which is upheld by truth,
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and periuries among men, for which the land mourneth. 3. In themselues it argueth, the want of Gods spirit in their hearts, who beeing the spirit of truth and light, cannot abide to dwell in a heart that is pleased,
and perjuries among men, for which the land Mourneth. 3. In themselves it argue, the want of God's Spirit in their hearts, who being the Spirit of truth and Light, cannot abide to dwell in a heart that is pleased,
if any acknowledge it as true, and yet make no bones of this odious sinne, besids that he is condemned of himselfe, let him knowe, that he shall not escape the sentence of him who will take account of euerie idle, much more of euerie lying and deceitfull word. Euill beasts, ]
if any acknowledge it as true, and yet make no bones of this odious sin, besides that he is condemned of himself, let him know, that he shall not escape the sentence of him who will take account of every idle, much more of every lying and deceitful word. Evil beasts, ]
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This is the second imputation in this testimonie. Epimenides calleth the Cretians beasts ; because of their bruitish conditions, and beastly practises:
This is the second imputation in this testimony. Epimenides calls the Cretians beasts; Because of their brutish conditions, and beastly practises:
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But wherein standeth this resemblance? Ans. By looking into the word of God we shall finde it to stand especially in three things. 1. In becomming without vnderstanding,
But wherein Stands this resemblance? Ans. By looking into the word of God we shall find it to stand especially in three things. 1. In becoming without understanding,
and in all the things of God, by nature (which holy Dauid in one case confessed) as ignorant as the verie bruit beast: so Ierimie, 10.14. affirmeth that now euerie man is a beast in his owne knowledge: and Prou. 20.24.
and in all the things of God, by nature (which holy David in one case confessed) as ignorant as the very bruit beast: so Jeremie, 10.14. Affirmeth that now every man is a beast in his own knowledge: and Prou. 20.24.
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and seeing the mind without vnderstāding is as an eie without sight, therfore may he that is destitute of vnderstanding be as truely said to want his minde,
and seeing the mind without understanding is as an eye without sighed, Therefore may he that is destitute of understanding be as truly said to want his mind,
for when men are depriued of vnderstanding, iudgement, reason, as euerie naturall man is in the things of God, they must needes be ledde by other guides, of lusts, appetite, sense and sight, euen as the beasts are.
for when men Are deprived of understanding, judgement, reason, as every natural man is in the things of God, they must needs be led by other guides, of Lustiest, appetite, sense and sighed, even as the beasts Are.
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For what properties haue vnregenerate men, which are not more beseeming euill and hurtfull beasts then men? 1. If we consider the respect betweene God and •im, his heart knoweth no subiection:
For what properties have unregenerate men, which Are not more beseeming evil and hurtful beasts then men? 1. If we Consider the respect between God and •im, his heart Knoweth no subjection:
but as was said once of Israel, he is as an vnrulie beiffer, he knoweth no yoke, acknowledgeth no Master, lifteth vp his heele against his feeder, and careth not for the owner of his fat pasture. 2. If we consider naturall men in themselues, no beast is so vncleane and foule as they, whose filthie hearts are fit for nothing, but to be stinking cages,
but as was said once of Israel, he is as an unruly beiffer, he Knoweth no yoke, acknowledgeth no Master, lifts up his heel against his feeder, and Careth not for the owner of his fat pasture. 2. If we Consider natural men in themselves, not beast is so unclean and foul as they, whose filthy hearts Are fit for nothing, but to be stinking cages,
and dens for filthie birds and beasts, wholly bespotted as the leopards, Ier. 13.23. swinish men, wallowing in the dirt and mire of sinnefull pleasures, and reuolting from euerie good way as dogges to their vomits:
and dens for filthy Birds and beasts, wholly bespotted as the leopards, Jeremiah 13.23. swinish men, wallowing in the dirt and mire of sinful pleasures, and revolting from every good Way as Dogs to their vomits:
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in regard of the former the Scriptures ascribe the propertie of the deuill himselfe vnto them, calling them ramping and roaring lyons: such as Dauid and Christ himselfe had to doe withall, Psal. 22.13. such a one was Nero whom Paul had to doe withall: 2. Tim. 4.17. God deliuered me out of the mouth of the Lyon.
in regard of the former the Scriptures ascribe the property of the Devil himself unto them, calling them ramping and roaring lyons: such as David and christ himself had to do withal, Psalm 22.13. such a one was Nero whom Paul had to do withal: 2. Tim. 4.17. God Delivered me out of the Mouth of the lion.
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And for their savagenes and greedines they are called dogges and wolues, Zeph. 3.3. Her Princes are as roaring lyons, and her iudges as wolues in the euening which leaue not the bones till the morrowe.
And for their savageness and greediness they Are called Dogs and wolves, Zephaniah 3.3. Her Princes Are as roaring lyons, and her judges as wolves in the evening which leave not the bones till the morrow.
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tell Herod that foxe. In regard of the latter, namely their poison and venome, Christ calleth them serpents, and generations of vipers, their tongues are like stings, sharpened against good men,
tell Herod that fox. In regard of the latter, namely their poison and venom, christ calls them Serpents, and generations of vipers, their tongues Are like stings, sharpened against good men,
and the poison of adders, and aspes is vnder their lippes, Psal. 140.3. hence doth the Lord threaten most cruell and ineuitable enemies vnder such speeches, as Ier. 8.17. I will send serpents and cockatrices among you, which shall not be charmed, but they shall sting you.
and the poison of Adders, and asps is under their lips, Psalm 140.3. hence does the Lord threaten most cruel and inevitable enemies under such Speeches, as Jeremiah 8.17. I will send Serpents and cockatrices among you, which shall not be charmed, but they shall sting you.
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Doctr. Whence we learne, that such as are not ledde by reason renewed, nor by iudgement rightly enformed by the word of God ▪ but followe their owne hearts lusts for their guide, haue cut themselues from the account of men,
Doctrine Whence we Learn, that such as Are not led by reason renewed, nor by judgement rightly informed by the word of God ▪ but follow their own hearts Lustiest for their guide, have Cut themselves from the account of men,
for they are become beasts in vnderstanding, beasts in sensualitie, beasts in brutish practises, beasts in Gods account, beasts in the reputation but of reasonable and heathenish men.
for they Are become beasts in understanding, beasts in sensuality, beasts in brutish practises, beasts in God's account, beasts in the reputation but of reasonable and Heathenish men.
The verie light of nature adiudgeth them vnworthie the name of men, beeing rather like the pictures or images of wood or stone outwardly resembling things,
The very Light of nature adjudgeth them unworthy the name of men, being rather like the pictures or Images of wood or stone outwardly resembling things,
as the beasts did, till his vnderstanding (he saith not his shape) was restored him. Hence haue some other of the heathens lighted a candle at noone day,
as the beasts did, till his understanding (he Says not his shape) was restored him. Hence have Some other of the Heathens lighted a candle At noon day,
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Such as the Prophet complaineth of, whom when the Lord had sundrie waies called them to amendement, he hearkened and heard, but no man said, what haue I done? euerie one turned to the race as the horse to the battell:
Such as the Prophet Complaineth of, whom when the Lord had sundry ways called them to amendment, he harkened and herd, but no man said, what have I done? every one turned to the raze as the horse to the battle:
and his gratious admonitions, as Pharaoh, who is the Lord? and other whilest the Lords sharpe bit is in their mouthes, they bite it in with much discontentment,
and his gracious admonitions, as Pharaoh, who is the Lord? and other whilst the lords sharp bit is in their mouths, they bite it in with much discontentment,
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wallowing in their filthie lusts of vncleannes, drunkennes, fornication, pride, riot, earthlines, euerie one according to his owne appetite? and not a fewe hypocrites, who not sincerely vndertaking the profession of the truth, returne to their owne wont,
wallowing in their filthy Lustiest of uncleanness, Drunkenness, fornication, pride, riot, earthliness, every one according to his own appetite? and not a few Hypocrites, who not sincerely undertaking the profession of the truth, return to their own wont,
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and yet incessantly barking and bawling with Shemei, against good men, and good things? let a man be a stranger to them and their courses, let him be neuer so honest a man, the dogge hath sufficient cause not to spare him:
and yet incessantly barking and bawling with Shimei, against good men, and good things? let a man be a stranger to them and their courses, let him be never so honest a man, the dog hath sufficient cause not to spare him:
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Who can tell the number of cruell and vnmercifull lyons? greedie gripes? couetous cormorants, woluish extortioners, subtile oppressors, who as foxes, liue by crafty conveiances,
Who can tell the number of cruel and unmerciful lyons? greedy gripes? covetous cormorants, wolvish extortioners, subtle Oppressors's, who as foxes, live by crafty conveyances,
and whatsoeuer other noysome beast and vncleane that liueth by the pray? to which adde those serpentine whisperers, tale-bearers, busie-bodies, the vermine and venome of societies, against whome no caution can be sufficient;
and whatsoever other noisome beast and unclean that lives by the prey? to which add those serpentine whisperers, talebearers, busybodies, the vermin and venom of societies, against whom no caution can be sufficient;
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Oh what a beast was I in all this? But now seeing my vnderstanding is restored vnto me againe, I will neuer hereafter carrie my selfe but like a man, not making my lusts, my lawe any longer,
O what a beast was I in all this? But now seeing my understanding is restored unto me again, I will never hereafter carry my self but like a man, not making my Lustiest, my law any longer,
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the storke and crane and swallowe in acknowledging the seasonable time of my repentance, the serpent in Christian wisedome, the lambe and doue in Christian meekenes and innocencie:
the stork and crane and swallow in acknowledging the seasonable time of my Repentance, the serpent in Christian Wisdom, the lamb and dove in Christian meekness and innocence:
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But if any loth to leaue his brutish properties will be a beast still and followe his l•st, it is fit hee should see the ende of his way in one of his predecessors, Prou. 7.22. He goeth on as an oxe to the slaughter.
But if any loath to leave his brutish properties will be a beast still and follow his l•st, it is fit he should see the end of his Way in one of his predecessors, Prou. 7.22. He Goes on as an ox to the slaughter.
thou shalt stand with thy fellowes without, Reu. 22.15. Without shall be dogges, and enchanters, and whoremongers, and murtherers, and idolaters, or whosoeuer loueth or maketh lies:
thou shalt stand with thy Fellows without, Reu. 22.15. Without shall be Dogs, and enchanter's, and whoremongers, and murderers, and Idolaters, or whosoever loves or makes lies:
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And as this whole hexameter, so much more was this part of it more frequent among the heathen, who were wont prouerbially to call such persons bellies, as they saw addicted to idlenes, gormandizing, and intemperance.
And as this Whole Hexameter, so much more was this part of it more frequent among the heathen, who were wont proverbially to call such Persons bellies, as they saw addicted to idleness, gormandizing, and intemperance.
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Of the former there is good reason, seeing it is against that order of nature which God set in all his creatures at the first, euery one of which are s•ill vnweariably employed according to their first institutions.
Of the former there is good reason, seeing it is against that order of nature which God Set in all his creatures At the First, every one of which Are s•ill unweariably employed according to their First institutions.
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In all inferiour bodily creatures (if well ordered) there must be these three things. 1. An order of the parts, the feete may not stand vpon the shoulders,
In all inferior bodily creatures (if well ordered) there must be these three things. 1. an order of the parts, the feet may not stand upon the shoulders,
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for euery one of them must haue some distinct office which it must diligently attend vnto. 2. And if we looke vnto the Lords institutions with man, we shall see that this idle and dronish kind of life, was banished out of paradise it selfe, & from that innocent estate, to the preseruation of which all the creatures offred vp themselues to saue mans paines:
for every one of them must have Some distinct office which it must diligently attend unto. 2. And if we look unto the lords institutions with man, we shall see that this idle and dronish kind of life, was banished out of paradise it self, & from that innocent estate, to the preservation of which all the creatures offered up themselves to save men pains:
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And euen in paradise seeing the Lord instituted no more Saboaths then one in seauen daies, what would he else declare then that innocent Adam was no lesse bound,
And even in paradise seeing the Lord instituted no more Sabbaths then one in seauen days, what would he Else declare then that innocent Adam was no less bound,
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then now we are to employ the most part of the weeke about the things of his calling, still in the midst of them remembring to shew forth the loue of his creator,
then now we Are to employ the most part of the Week about the things of his calling, still in the midst of them remembering to show forth the love of his creator,
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and the religious keeping of a good conscience? 3. And how much more now since the fall may we thinke is man borne to trauell as the smoke to flie vpward? for seeing that by the curse of sinne the creatures haue denied their former serviceablenesse, but vpon condition of great industrie, and trauell:
and the religious keeping of a good conscience? 3. And how much more now since the fallen may we think is man born to travel as the smoke to fly upward? for seeing that by the curse of sin the creatures have denied their former serviceableness, but upon condition of great industry, and travel:
which is (besides the pleasing of God who delighteth that man should make his calling a part of Christian obedience) a sweete fruit of our paynes, carrying vs more comfortably thorough our way in the world. 4. And yet looking nearer the matter we find this order, and ordinance of God more forceably fastned vpon those that professe themselues Christians;
which is (beside the pleasing of God who delights that man should make his calling a part of Christian Obedience) a sweet fruit of our pains, carrying us more comfortably through our Way in the world. 4. And yet looking nearer the matter we find this order, and Ordinance of God more Forcibly fastened upon those that profess themselves Christians;
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For such as these in the profession, especially whose pride, whose ease, whose tooth, whose play bring in ar•eareges vpon them vnawares, are the spots and blots of religion.
For such as these in the profession, especially whose pride, whose ease, whose tooth, whose play bring in ar•eareges upon them unawares, Are the spots and blots of Religion.
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and the good example of others, these reasons are to be considered. 1. That God who hath set vs in our callings, hath promised also to be with vs, to giue vs good successe in them, to helpe vs to beare out the tediousnes which sinne hath brought vpon our labour, to giue vs his protection in these our waies, to feed and maintaine vs by the blessing of our labour, in the house, in the field, in our stock and in our store,
and the good Exampl of Others, these Reasons Are to be considered. 1. That God who hath Set us in our callings, hath promised also to be with us, to give us good success in them, to help us to bear out the tediousness which sin hath brought upon our labour, to give us his protection in these our ways, to feed and maintain us by the blessing of our labour, in the house, in the field, in our stock and in our store,
yet a Christian man must be a hand to one, an eye to another, a foote to another, a shoulder to support another, he must not only consist of bellie and teeth.
yet a Christian man must be a hand to one, an eye to Another, a foot to Another, a shoulder to support Another, he must not only consist of belly and teeth.
then maist thou conclude, surely I am rather a bellie then a man. But many such bellies want eares. 3. An honest calling is a schoole of Christianitie:
then Mayest thou conclude, surely I am rather a belly then a man. But many such bellies want ears. 3. an honest calling is a school of Christianity:
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and fitting vs for the Lords appearing whose seruice we are in. 2. In this schoole of the calling, a man performing duties for the Lords sake, hath daily practise,
and fitting us for the lords appearing whose service we Are in. 2. In this school of the calling, a man performing duties for the lords sake, hath daily practice,
and hence are daily enabled to take out further lessons for time to come, from the daily experience of Gods goodnes for time past. 3. In this schoole we learne to be teachers of others,
and hence Are daily enabled to take out further Lessons for time to come, from the daily experience of God's Goodness for time past. 3. In this school we Learn to be Teachers of Others,
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and while we so play the good husbands, as that we keep our selues from beeing worldlings, not laying by our heauenly minds in the midst of our earthly busines:
and while we so play the good Husbands, as that we keep our selves from being worldlings, not laying by our heavenly minds in the midst of our earthly business:
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and neuer out of Satans snares, his heart is like the feild of the sluggard ouergrown with thistles and weeds, his lusts so farre preuaile with him, that he is rather a spectacle of reproch, then a patterne for imitation;
and never out of Satan snares, his heart is like the field of the sluggard overgrown with thistles and weeds, his Lustiest so Far prevail with him, that he is rather a spectacle of reproach, then a pattern for imitation;
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for as the rust fretteth vnused iron, and the mothes eate vnworne garments, so good things ar shaken out of the heart of him that neglecteth the vsing of them. 4. Consider the danger of those that stand idle all day long, passing their dayes in all delights, one in one voluptuous lust, another in another:
for as the rust fretteth unused iron, and the moths eat unworn garments, so good things Are shaken out of the heart of him that neglecteth the using of them. 4. Consider the danger of those that stand idle all day long, passing their days in all delights, one in one voluptuous lust, Another in Another:
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it is worth marking to obserue how aptly the Poet ioyneth them together (which seldome are disioyned) because the one of these is the gound of the other.
it is worth marking to observe how aptly the Poet Joineth them together (which seldom Are disjoined) Because the one of these is the gound of the other.
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so these two sinnes are of such speciall acqaintance, that as we say of a paire of turtles, looke where one is, the other lightly is within lesse then, a coytes cast:
so these two Sins Are of such special acquaintance, that as we say of a pair of Turtle, look where one is, the other lightly is within less then, a coites cast:
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And therefore our Sauiour hath combined them as neare as the cause and effect, which cannot be sundred; Luk. 21.34. Take heed least your hearts be oppressed with surfetting, drunkennes, and so that day come on you vnawares:
And Therefore our Saviour hath combined them as near as the cause and Effect, which cannot be sundered; Luk. 21.34. Take heed lest your hearts be oppressed with surfeiting, Drunkenness, and so that day come on you unawares:
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And because this kind of intemperance is restrained to the bellie, I describe it to be an inordinate appetite, or immoderate desire, and vse of meate and drinke:
And Because this kind of intemperance is restrained to the belly, I describe it to be an inordinate appetite, or immoderate desire, and use of meat and drink:
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so as a man giuen vp to this sinne, is sunke downe in Atheisme, nay in Idolatrie, hauing no other God then his bellie, a more base idolatrie of many Christians,
so as a man given up to this sin, is sunk down in Atheism, nay in Idolatry, having no other God then his belly, a more base idolatry of many Christians,
as many riotous persons doe, who (with the glutton faring deliciously euerie day) in their feasting and banquetting, besides the wast of many excellent creatures of God, 1. loose their time. 2. spend their goods, which ought to haue beene otherwise employed. 3. neglect the duties of their generall calling of Christianitie,
as many riotous Persons do, who (with the glutton faring deliciously every day) in their feasting and banqueting, beside the waste of many excellent creatures of God, 1. lose their time. 2. spend their goods, which ought to have been otherwise employed. 3. neglect the duties of their general calling of Christianity,
and omit the necessarie affaires of their particular course of life. 2. This is one of the practises of those that are in the night, whereas we professe our selues to be of the day,
and omit the necessary affairs of their particular course of life. 2. This is one of the practises of those that Are in the night, whereas we profess our selves to be of the day,
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and euerie worke of repentance, then to eating, drinking, chambring, &c. For if we consider the workes of the Lord, we shall see his arme stretched out,
and every work of Repentance, then to eating, drinking, chambering, etc. For if we Consider the works of the Lord, we shall see his arm stretched out,
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and this with such lingring, lasting, and sharpe iudgements, so variable, and so generall, as hath not beene heard of in the dayes of our fathers: read Isai. 5.11. Besides we see the afflictions of Ioseph, Amos. 6.6. the necessities of many of Gods deare seruants:
and this with such lingering, lasting, and sharp Judgments, so variable, and so general, as hath not been herd of in the days of our Father's: read Isaiah 5.11. Beside we see the afflictions of Ioseph, Amos. 6.6. the necessities of many of God's deer Servants:
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Now the rules of direction, are 1. to moderate excesse in preparation for our selues and others to knowe, that not aboundance but sobrietie is the ornament of a table:
Now the rules of direction, Are 1. to moderate excess in preparation for our selves and Others to know, that not abundance but sobriety is the ornament of a table:
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and of longer life, then we are. 2. To moderate excesse in the vse of meates and drinkes prepared, we must take out the Apostles lesson, 1. Cor. 10.31. Whether yee eate or drinke, or whatsoeuer ye doe, doe all to the glorie of God:
and of longer life, then we Are. 2. To moderate excess in the use of Meats and drinks prepared, we must take out the Apostles Lesson, 1. Cor. 10.31. Whither ye eat or drink, or whatsoever you do, do all to the glory of God:
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namely by keeping the bodie vnder, and dailie subduing it, rather then by pampering and feeding it vp. 3. To containe thy selfe in compasse in both, labour still to hunger,
namely by keeping the body under, and daily subduing it, rather then by pampering and feeding it up. 3. To contain thy self in compass in both, labour still to hunger,
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for the more thou hungrest after Christ, the lesse doest thou after these things: Rom. 13.14. Put on Christ, and take no care to fulfill the lusts of the flesh ;
for the more thou hungrest After christ, the less dost thou After these things: Rom. 13.14. Put on christ, and take no care to fulfil the Lustiest of the Flesh;
he is meate indeede, drinke indeede, bread of life, water of life; blessed is that soule that hungreth and thirsteth after him, for it shall be satisfied;
he is meat indeed, drink indeed, bred of life, water of life; blessed is that soul that hungereth and Thirsteth After him, for it shall be satisfied;
The Apostle setteth his hand and seale to this euidence of the Poet, not thereby allowing the whole fabulous poeme whence he fetcheth it, but according to his drift, which is the iust reproofe of this people, he onely approoueth this particular report.
The Apostle sets his hand and seal to this evidence of the Poet, not thereby allowing the Whole fabulous poem whence he Fetches it, but according to his drift, which is the just reproof of this people, he only approveth this particular report.
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thou art altogether borne in sinne, and dost thou teach vs? But if they considered the wayes of God, they might see him stirring vp most base and simple men to teach the doctor, the Scribe,
thou art altogether born in sin, and dost thou teach us? But if they considered the ways of God, they might see him stirring up most base and simple men to teach the Doctor, the Scribe,
Bretrhen you see your calling, not many wise — but God hath chosen the weake of the world, 1. to confound mightie things: 2. that no flesh should reioyce, v. 29. Let this prouoke our diligence to knowe not so much by whom,
Bretrhen you see your calling, not many wise — but God hath chosen the weak of the world, 1. to confound mighty things: 2. that no Flesh should rejoice, v. 29. Let this provoke our diligence to know not so much by whom,
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2. This reprehendeth the waywardnesse of many, who not fancying the persons of their teachers, refuse their doctrine though neuer so true and profitable.
2. This reprehendeth the waywardness of many, who not fancying the Persons of their Teachers, refuse their Doctrine though never so true and profitable.
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and the watchmen beeing all fallen asleepe, a stranger, nay a mans enemie should giue him warning that his house were on fire, were it safe for a man to rush at it,
and the watchmen being all fallen asleep, a stranger, nay a men enemy should give him warning that his house were on fire, were it safe for a man to rush At it,
Secondly note, that this testimonie beeing true, Titus might haue been discouraged, and occasioned hereby to haue meditated of his departure from them as an hopeles people;
Secondly note, that this testimony being true, Titus might have been discouraged, and occasioned hereby to have meditated of his departure from them as an hopeless people;
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and beastly people, such as these Cretians were, yea among viperous broods, who will reward their faithfull paines and trauell, in begetting them to God, with extremitie of wrong and violence, Ier. 26.8.
and beastly people, such as these Cretians were, yea among viperous brood's, who will reward their faithful pains and travel, in begetting them to God, with extremity of wrong and violence, Jeremiah 26.8.
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and little comfort finde they, vnlesse the Lord giue them a breathing time by the means of some Ahikam or other, v. 24. Now what must the Minister doe in this case? Surely,
and little Comfort find they, unless the Lord give them a breathing time by the means of Some Ahikam or other, v. 24. Now what must the Minister do in this case? Surely,
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The Lord is said to hold the Ministers in his hand, and Christ the seauen starres in his right hand, Reu. 1. First, in regard of his disposition of them here and there at his pleasure.
The Lord is said to hold the Ministers in his hand, and christ the seauen Stars in his right hand, Reu. 1. First, in regard of his disposition of them Here and there At his pleasure.
And therefore Ministers called to such an vncomfortable condition, must imitate the Apostle Paul, who although he knewe that bands and imprisonment did abide him in euerie citie,
And Therefore Ministers called to such an uncomfortable condition, must imitate the Apostle Paul, who although he knew that bans and imprisonment did abide him in every City,
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considering well, 1. That the disciples themselues sent from the side of Christ, must make account to be hated of all men for his names sake. 2. That although they see no great comfort or fruit of their worke with men, yet their worke is with the Lord.
considering well, 1. That the Disciples themselves sent from the side of christ, must make account to be hated of all men for his names sake. 2. That although they see no great Comfort or fruit of their work with men, yet their work is with the Lord.
but not without pretence and plea of sundrie inconueniences, sometimes of aire and habitation, sometimes of ill neighbourhood, sometimes the rudenes and churlishnes, somtimes the incapablenes, and vnprofitablenes of their people:
but not without pretence and plea of sundry inconveniences, sometime of air and habitation, sometime of ill neighbourhood, sometime the rudeness and churlishness, sometimes the incapablenes, and unprofitableness of their people:
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but in all this, the sentence of the Apostle passeth righteously against them, vnto which their owne consciences cannot but subscribe, that they seeke themselues, their bellie, their ease, their profits,
but in all this, the sentence of the Apostle passes righteously against them, unto which their own Consciences cannot but subscribe, that they seek themselves, their belly, their ease, their profits,
3. Is this testimonie true? How then are such a people as this priuiledged and honoured, to be among the first to whom the Gospel was offered? noting the wonderfull grace and free goodnes of God, not looking at desert, merit, goodnes of nature, inclination of will, or any other forerunning prerogatiue:
3. Is this testimony true? How then Are such a people as this privileged and honoured, to be among the First to whom the Gospel was offered? noting the wonderful grace and free Goodness of God, not looking At desert, merit, Goodness of nature, inclination of will, or any other forerunning prerogative:
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and course of our naturall liues, before he called and washed vs? truely might be said of vs, that our father was an Amorite, our mother an Hittite, our selues in our blood, the frame of our hea•ts euill continually, the course of our liues a walking in vanitie,
and course of our natural lives, before he called and washed us? truly might be said of us, that our father was an Amorite, our mother an Hittite, our selves in our blood, the frame of our hea•ts evil continually, the course of our lives a walking in vanity,
Now from the former testimonie affirmed to be nothing but the truth it selfe, the Apostle inferreth that Titus not onely might safely ▪ but ought also to reprooue and checke the inhabitants of this Iland, which reproofe is enlarged, 1. by the adiunct or qualitie, sharpely, or as the word signifieth to the quicke,
Now from the former testimony affirmed to be nothing but the truth it self, the Apostle infers that Titus not only might safely ▪ but ought also to reprove and check the inhabitants of this Island, which reproof is enlarged, 1. by the adjunct or quality, sharply, or as the word signifies to the quick,
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and then the Apostle (following the former metaphor) wisheth the Ministers who are the Surgeons of soules, in all their launcing and cutting, to aime at the cure, that is, the conuersion of their patients, that is, their people;
and then the Apostle (following the former metaphor) wishes the Ministers who Are the Surgeons of Souls, in all their lancing and cutting, to aim At the cure, that is, the conversion of their patients, that is, their people;
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that beeing freed from their corrupt diseases, that is their errors, whether in iudgement or practise, they may be brought to sound health, that is soundnesse of faith and sincere doctrine, cleauing only vnto God,
that being freed from their corrupt diseases, that is their errors, whither in judgement or practice, they may be brought to found health, that is soundness of faith and sincere Doctrine, cleaving only unto God,
or surmise of his owne, neither vpon suspected information from other, charge them so deepely: but from intelligence of those, against whom they could not well except.
or surmise of his own, neither upon suspected information from other, charge them so deeply: but from intelligence of those, against whom they could not well except.
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For 1. it argueth him to be a busie bodie, who (especially if a priuate person) pryeth into other mens actions, that he may catch matter of reprehension;
For 1. it argue him to be a busy body, who (especially if a private person) pryeth into other men's actions, that he may catch matter of reprehension;
but wisely to heale those which beeing in his way, and calling, he meeteth withall. 2. It argueth want of loue to receiue hastily reports against such as we professe freindship vnto;
but wisely to heal those which being in his Way, and calling, he meeteth withal. 2. It argue want of love to receive hastily reports against such as we profess friendship unto;
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with whom a rent is made, where none was, nor needed to be: iustly taking themselues iniured, when they see themselues discredited in our hearts causlesly;
with whom a rend is made, where none was, nor needed to be: justly taking themselves injured, when they see themselves discredited in our hearts causelessly;
or else their names not sufficiently tendred of vs. 3. It argueth want of wisedom and great indiscretion, rashly to reprooue that, wherof either the partie knoweth himselfe innocent, or else is done secretly:
or Else their names not sufficiently tendered of us 3. It argue want of Wisdom and great indiscretion, rashly to reprove that, whereof either the party Knoweth himself innocent, or Else is done secretly:
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thou canst not here say directly, as Nathan to Dauid, thou art the man. For such a plaine reproofe implieth the certaine knowledge of a sinne, which we must not suffer vpon our brother, Leuit. 19.17. Sharpely, ]
thou Canst not Here say directly, as Nathan to David, thou art the man. For such a plain reproof Implies the certain knowledge of a sin, which we must not suffer upon our brother, Levites 19.17. Sharply, ]
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It will heare be demanded, what is this sharpe reproofe here mentioned? Ans. To know it the better, we may consider it either in the person of euery Pastor,
It will hear be demanded, what is this sharp reproof Here mentioned? Ans. To know it the better, we may Consider it either in the person of every Pastor,
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and iudgement of the sinner. 2. In following it with the curse of the law, denouncing out of the word those plagues of God, which shall surely ouertake such a partie,
and judgement of the sinner. 2. In following it with the curse of the law, denouncing out of the word those plagues of God, which shall surely overtake such a party,
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and standeth in three things. 1. Admonition with denuntiation of iudgements. 2. In suspension from the Lords table. 3. In excommunication, whereby the obstinate offender is giuen vp to Satan for the humbling of the flesh,
and Stands in three things. 1. Admonition with denunciation of Judgments. 2. In suspension from the lords table. 3. In excommunication, whereby the obstinate offender is given up to Satan for the humbling of the Flesh,
namely that Titus is here directed how to carie himselfe toward these vaine people through the course of his doctrine, rather then in exercising the censures of the Church;
namely that Titus is Here directed how to carry himself towards these vain people through the course of his Doctrine, rather then in exercising the censures of the Church;
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Compassion must be shewed vpon some, and others whom loue cannot allure, feare must force: some must be saued by loue, and some be pulled out of the fire:
Compassion must be showed upon Some, and Others whom love cannot allure, Fear must force: Some must be saved by love, and Some be pulled out of the fire:
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some require but the pricke of a needle to open them, others a more painefull lancing, and cutting; and some a cutting off. Obiect. 2. Tim. 4.2. Reprooue with all long suffering, how can that stand with this precept of sharpe reproofe? Ans. Some which commit these two places together, would reconcile them againe by considering the persons to whom the Apostle writ them:
Some require but the prick of a needle to open them, Others a more painful lancing, and cutting; and Some a cutting off. Object. 2. Tim. 4.2. Reprove with all long suffering, how can that stand with this precept of sharp reproof? Ans. some which commit these two places together, would reconcile them again by considering the Persons to whom the Apostle writ them:
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The Cretians were hard and re•ractarie, full of bad qualities as here we see: the Ephesians among whom Timothy was sent, were of some better temper, and disposition:
The Cretians were hard and re•ractarie, full of bad qualities as Here we see: the Ephesians among whom Timothy was sent, were of Some better temper, and disposition:
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Of persons, which are of Hagars seede, and which are free borne of Sarah: which men need the rodde, and which the spirit of meekenesse: Of sinnes, which be greater,
Of Persons, which Are of Hagars seed, and which Are free born of Sarah: which men need the rod, and which the Spirit of meekness: Of Sins, which be greater,
2. With wisedome and loue euery Minister must ioyne zeale and conscience, yea in some case vehemencie & seueritie in their reproofes, dealing as the Lord himselfe doth often, in setting the sinnes of men in order before them.
2. With Wisdom and love every Minister must join zeal and conscience, yea in Some case vehemency & severity in their reproofs, dealing as the Lord himself does often, in setting the Sins of men in order before them.
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for this is rather a saluing and too hastie a skinning ouer of a rotten sore, the fester of which quickly breaketh out againe with more rage and danger:
for this is rather a salving and too hasty a skinning over of a rotten soar, the fester of which quickly breaks out again with more rage and danger:
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whereas (howsoeuer all meeknes and patience in our owne matters is a Christian and commendable vertue yet) zeale in the matters of God may not be wanting:
whereas (howsoever all meekness and patience in our own matters is a Christian and commendable virtue yet) zeal in the matters of God may not be wanting:
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in which cases if any of our patients cha•e, and storme, and grow neuer so impatient, it will be no wisedome in such as haue the ordering of them to let him haue his owne will, in his desire to be let alone,
in which cases if any of our patients cha•e, and storm, and grow never so impatient, it will be no Wisdom in such as have the ordering of them to let him have his own will, in his desire to be let alone,
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3. Let all godly hearers learne to make manifest their patience and obedience, by suffering themselues to be launched, and pricked euen to their hearts, by those whom God hath sent as his surgions to cure mens soules otherwise by sinne wounded to death:
3. Let all godly hearers Learn to make manifest their patience and Obedience, by suffering themselves to be launched, and pricked even to their hearts, by those whom God hath sent as his Surgeons to cure men's Souls otherwise by sin wounded to death:
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suffer vs then a while, and trie whether we are not as readie with the good Samaritan to powre oyle as wine into your wounds, so it make to your soundnes.
suffer us then a while, and try whither we Are not as ready with the good Samaritan to pour oil as wine into your wounds, so it make to your soundness.
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Doctr. The sharpest rebukes in the Church ought to ayme at this end, the recouerie of diseased Christians to soundnes in religion both in iudgement, and practise.
Doctrine The Sharpest rebukes in the Church ought to aim At this end, the recovery of diseased Christians to soundness in Religion both in judgement, and practise.
Himineus and Philetus were cast out to Satan, that they might learne not to blaspheme. Those whom Iude wisheth to be pulled out of the fire by violence, must be saued thereby.
Hymenaeus and Philetus were cast out to Satan, that they might Learn not to Blaspheme. Those whom Iude wishes to be pulled out of the fire by violence, must be saved thereby.
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and yet he addeth, repent therefore, and pray vnto the Lord, &c. So is it the part of all Peters successors to whom the care of the Lords flock is committed,
and yet he adds, Repent Therefore, and pray unto the Lord, etc. So is it the part of all Peter's Successors to whom the care of the lords flock is committed,
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and gently entreate the patient, euer perswading him that this rough course will make to his health and soundnes. 2. While Ministers thus dispense Christian seueritie, in their reproofes and denunciation of iudgements, the bearers must not mistake them (as many doe) and much lesse say vnto them,
and gently entreat the patient, ever persuading him that this rough course will make to his health and soundness. 2. While Ministers thus dispense Christian severity, in their reproofs and denunciation of Judgments, the bearer must not mistake them (as many do) and much less say unto them,
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yea take too much vpon you, or as the Egyptian to Moses, who made thee a iudge? who gaue you the keyes of heauen, to open and shut it vpon whom you please? when did God make you of his counsell to foretell my damnation, &c. conceiuing that in our menacies and threatning, we quite cut them off from all hope of mercie,
yea take too much upon you, or as the Egyptian to Moses, who made thee a judge? who gave you the keys of heaven, to open and shut it upon whom you please? when did God make you of his counsel to foretell my damnation, etc. conceiving that in our menacies and threatening, we quite Cut them off from all hope of mercy,
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nor we doe not admonish you to shame you, but you must if you will be saued by the word we preach, conceiue with vs, that we desire your soundnes of faith:
nor we do not admonish you to shame you, but you must if you will be saved by the word we preach, conceive with us, that we desire your soundness of faith:
but rather your executioners. 3. This reprehendeth those whose rebukes tend altogether to discourage godly courses in their people, and bring them from soundnes in the faith, making heauie the hearts of them to whom the Lord speaketh peace. 2. Those that malitiously thunder their bolte of excommunication against those that professe Christ sincerely.
but rather your executioners. 3. This reprehendeth those whose rebukes tend altogether to discourage godly courses in their people, and bring them from soundness in the faith, making heavy the hearts of them to whom the Lord speaks peace. 2. Those that maliciously thunder their bolte of excommunication against those that profess christ sincerely.
Thus did the Iewes excommunicate whosoeuer durst confesse Christ; as that blind man, Ioh. 9.34. so the Papists and others deale with such as stand with Iesus Christ;
Thus did the Iewes excommunicate whosoever durst confess christ; as that blind man, John 9.34. so the Papists and Others deal with such as stand with Iesus christ;
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and especially that great Antichrist the Pope, to testifie his malice and rage against Christ and his truth, striketh with the sentence of excommunication both Kings and people, whosoeuer receiue not his marke in their hands and foreheads.
and especially that great Antichrist the Pope, to testify his malice and rage against christ and his truth, striketh with the sentence of excommunication both Kings and people, whosoever receive not his mark in their hands and foreheads.
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as he did with the blind man, ver. 35. 3. Such also as wickedly profane this high and great censure, pronouncing this fearefull sentence either for trifles, seeing the Apostles neuer vsed it but against Apostates, incestuous persons, blasphemers,
as he did with the blind man, ver. 35. 3. Such also as wickedly profane this high and great censure, pronouncing this fearful sentence either for trifles, seeing the Apostles never used it but against Apostates, incestuous Persons, blasphemers,
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Doctr. 2. Both Pastor and people must haue care and conscience, that they may become found in the faith, both in iudgement, which is here aimed at especially,
Doctrine 2. Both Pastor and people must have care and conscience, that they may become found in the faith, both in judgement, which is Here aimed At especially,
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so much more carefully ought we to preuent and remooue such spirituall diseases and infirmities of our soules, which hold vs vnder, that we cannot become the louely plants in the Lords house, euen fresh and well liking.
so much more carefully ought we to prevent and remove such spiritual diseases and infirmities of our Souls, which hold us under, that we cannot become the lovely plants in the lords house, even fresh and well liking.
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And that we may be better acquainted with the doctrine and our dutie, it will not be vnprofitable to note the difference betweene a spirituall disease, and a spirituall infirmitie.
And that we may be better acquainted with the Doctrine and our duty, it will not be unprofitable to note the difference between a spiritual disease, and a spiritual infirmity.
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An infirmitie is a rellike of sinne, subdued in the beleeuer, but still bewraying it selfe like the grudging of a vanquished ague, whereby the child of God is prone to the practise of sinne,
an infirmity is a rellike of sin, subdued in the believer, but still bewraying it self like the grudging of a vanquished ague, whereby the child of God is prove to the practice of sin,
but some distempered humor which hath beene longer on gathering, more tedious in affecting, and more dangerous in threating the very life of the patient.
but Some distempered humour which hath been longer on gathering, more tedious in affecting, and more dangerous in threating the very life of the patient.
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the which beeing so necessarie as whereon the comfort of all Christian life dependeth, I will shortly describe, 1. some meanes whereby the carefull Christian may both come by,
the which being so necessary as whereon the Comfort of all Christian life dependeth, I will shortly describe, 1. Some means whereby the careful Christian may both come by,
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or libertine doctrines of some Protestants. 2. Wicked manners, which if they be in smaller things, are like those slippes and slidings, whereby men breake their armes or legges;
or libertine doctrines of Some Protestants. 2. Wicked manners, which if they be in smaller things, Are like those slips and slidings, whereby men break their arms or legs;
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and here those which are of daily vse are especially two. 1. To keepe a good diet, be constant in the word, Sacraments, prayer, keepe thy houres of publike and priuate exercises before the Lord;
and Here those which Are of daily use Are especially two. 1. To keep a good diet, be constant in the word, Sacraments, prayer, keep thy hours of public and private exercises before the Lord;
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not rising out of earth, but deliuered from heauen. 2. By spirituall physicke or surgerie, daily beate downe thy bodie, mortifie thy corruptions, subdue thy lusts and swelling affections, by applying the corrasiues of the lawe,
not rising out of earth, but Delivered from heaven. 2. By spiritual physic or surgery, daily beat down thy body, mortify thy corruptions, subdue thy Lustiest and swelling affections, by applying the corrasives of the law,
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if to be daily drunke, and to be sound stakes on the alebench, to sweare, to lie, deceiue, boast, contend, quarrell, contemne the word and Christian practises,
if to be daily drunk, and to be found stakes on the alebench, to swear, to lie, deceive, boast, contend, quarrel, contemn the word and Christian practises,
and of the number of beleeuers, how are many crazy and ouergrowne with bad and vicious humors? some of couetousnesse, some of licentiousnes, some of idlenes, and some worse then these.
and of the number of believers, how Are many crazy and overgrown with bad and vicious humours? Some of covetousness, Some of licentiousness, Some of idleness, and Some Worse then these.
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then the Temples of Christians. 3. How had the best need of that counsel giuen to the Church of Sardis? Reu. 3.2. Be awake, and strengthen the things which remaine, and are readie to die, for I haue not found thy workes perfect or sound before God: for the truth is, such a generall consumption of grace possesseth the most;
then the Temples of Christians. 3. How had the best need of that counsel given to the Church of Sardis? Reu. 3.2. Be awake, and strengthen the things which remain, and Are ready to die, for I have not found thy works perfect or found before God: for the truth is, such a general consumption of grace Possesses the most;
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that were the bodies of many so farre wasted and spent as their soules are, from that which hath beene in them, long could they not look to remaine in the land of the liuing.
that were the bodies of many so Far wasted and spent as their Souls Are, from that which hath been in them, long could they not look to remain in the land of the living.
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and there of deuills incarnate? here of them that feare an oath, and there of them that cannot speake one sentence without an oath for the preface? the Lord noteth thee for rotten at the core,
and there of Devils incarnate? Here of them that Fear an oath, and there of them that cannot speak one sentence without an oath for the preface? the Lord notes thee for rotten At the core,
Thirdly, this maketh all our duties chearefully vndertaken, conscionably performed, and mercifully accepted, it cloatheth all our actions with seeming and sutable affections:
Thirdly, this makes all our duties cheerfully undertaken, Conscionably performed, and mercifully accepted, it clotheth all our actions with seeming and suitable affections:
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many are the trialls and temptations of Gods children by the deuill and his instruments, and through many afflictions are the Saints passed to their glorie:
many Are the trials and temptations of God's children by the Devil and his Instruments, and through many afflictions Are the Saints passed to their glory:
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the least of which were able quite to ouerturne them, if they had not this sound proppe to leane vpon, to which the promise is made that the gates of hell shall not preuaile against it.
the least of which were able quite to overturn them, if they had not this found prop to lean upon, to which the promise is made that the gates of hell shall not prevail against it.
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Fiftly, on the contrarie what horrors of their fearefull apostacie, haue many carried to their graues? the cause of whose withering was euen want of moysture and soundnesse at the roote;
Fifty, on the contrary what horrors of their fearful apostasy, have many carried to their graves? the cause of whose withering was even want of moisture and soundness At the root;
as in Dauid, Peter, Noah, &c. If any yet thinke this doctrine more then needeth, let him further consider, 1. That the day of triall may not be farre off,
as in David, Peter, Noah, etc. If any yet think this Doctrine more then needs, let him further Consider, 1. That the day of trial may not be Far off,
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when only such shall be pronounced blessed, in whose spirits are found no guile. 3. That he may shrowdly suspect himselfe to be an hypocrite, who herein differeth from a sound Christian, that the one can be content to be called on, the other is vnsound at the heart,
when only such shall be pronounced blessed, in whose spirits Are found no guile. 3. That he may shrowdly suspect himself to be an hypocrite, who herein differeth from a found Christian, that the one can be content to be called on, the other is unsound At the heart,
so dealeth the Apostle, who hauing prescribed a course, by meanes of which this corrupt and rude people, should be brought to soundnesse in the faith, he chargeth, that whereas they had beene formerly addicted to lies,
so deals the Apostle, who having prescribed a course, by means of which this corrupt and rude people, should be brought to soundness in the faith, he charges, that whereas they had been formerly addicted to lies,
yet now they should no longer attend to such fables and commandements of men, which otherwise will be as powerfull as euer to preuaile against them, to the turning of them away from the truth, the which is now preached among them. 1. the meaning. 2. the doctrines.
yet now they should no longer attend to such fables and Commandments of men, which otherwise will be as powerful as ever to prevail against them, to the turning of them away from the truth, the which is now preached among them. 1. the meaning. 2. the doctrines.
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and a number such, of which Paul saith, they are for number infinite, and for vse, vnprofitable. 3. But the context in the verse following, pointeth vs to expound them of some other then these:
and a number such, of which Paul Says, they Are for number infinite, and for use, unprofitable. 3. But the context in the verse following, pointeth us to expound them of Some other then these:
namely, of all those doctrines of the Iewes which concerned the legall, and ceremoniall obseruation of daies, meates, drinks, garments, washings, persons and peoples:
namely, of all those doctrines of the Iewes which concerned the Legal, and ceremonial observation of days, Meats, drinks, garments, washings, Persons and peoples:
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so garments and persons much more lay open to legal pollution by issues, touchings, &c. whereas the appearing of Christ procured finall freedome from all such impuritie,
so garments and Persons much more lay open to Legal pollution by issues, touchings, etc. whereas the appearing of christ procured final freedom from all such impurity,
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Quest. But why doth the Apostle call such doctrines fables, seeing 1. they were from God, 2. necessarily imposed vpon Gods owne people in paine of death and cutting off from his people in case of contempt, yea or omission: 3. they included in them that euangelicall truth wherby both they and we are saued? Ans. Yet for all this he tearmeth them so. 1. Because euen these legall institutions of God himselfe,
Quest. But why does the Apostle call such doctrines fables, seeing 1. they were from God, 2. necessarily imposed upon God's own people in pain of death and cutting off from his people in case of contempt, yea or omission: 3. they included in them that Evangelical truth whereby both they and we Are saved? Ans. Yet for all this he termeth them so. 1. Because even these Legal institutions of God himself,
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that they were Allegories, that is, beeing the things that they were, signified the things that they were not. 2. Because those constitutions although they had their times and seasons, yet now were they dated:
that they were Allegories, that is, being the things that they were, signified the things that they were not. 2. Because those constitutions although they had their times and seasons, yet now were they dated:
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might not we be more diffident then Thomas was, and in good forme of speach say, that he told vs a fable? euen so if a Iew shall affirme the life of the ceremonies of the law, which we know to be dead, rotten,
might not we be more diffident then Thomas was, and in good Form of speech say, that he told us a fable? even so if a Iew shall affirm the life of the ceremonies of the law, which we know to be dead, rotten,
or else if a Iew should come and vrge (as they doe) that prophecie Isay 7. Behold a virgin shall conceiue, &c. as a thing which they still expect the accomplishment of;
or Else if a Iew should come and urge (as they do) that prophecy Saiah 7. Behold a Virgae shall conceive, etc. as a thing which they still expect the accomplishment of;
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is it not euident that he leaneth vnto a Iewish lie and fable? for that which was once absolutely necessarie to be beleeued vnto saluation, is now become so false,
is it not evident that he leaneth unto a Jewish lie and fable? for that which was once absolutely necessary to be believed unto salvation, is now become so false,
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These words if they be taken by way of exposition of the former, adde something to the more full answer of the former question, implying that those ordinances of which we speake, the which while they stood in force,
These words if they be taken by Way of exposition of the former, add something to the more full answer of the former question, implying that those ordinances of which we speak, the which while they stood in force,
But yet I take it some difference is to be put betweene these two, namely this, that by commandements of men, are more properly meant (not those which were diuine ordinances) but humane constitutions,
But yet I take it Some difference is to be put between these two, namely this, that by Commandments of men, Are more properly meant (not those which were divine ordinances) but humane constitutions,
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and for this latter sake (say they) was it that he staied 40. daies in the mount Sinai, for else in one houre he might haue receiued the tables in which the law was written:
and for this latter sake (say they) was it that he stayed 40. days in the mount Sinai, for Else in one hour he might have received the tables in which the law was written:
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and although they themselues were at leasure to number the lawes written by Moses, and gaue in the number of the affirmatiue to be 248. so many as there are members in a mans bodie,
and although they themselves were At leisure to number the laws written by Moses, and gave in the number of the affirmative to be 248. so many as there Are members in a men body,
and the negatiue 365. so many as there be daies in a yeare, to betoken that the Lord requireth the through obseruation of them with all the strength, and that all their daies:
and the negative 365. so many as there be days in a year, to betoken that the Lord requires thee through observation of them with all the strength, and that all their days:
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yet laid they innumerable, and more intollerable traditionarie precepts on the people, which they say Moses receiued by word of mouth from God, and left them to Ioshuah:
yet laid they innumerable, and more intolerable traditionary Precepts on the people, which they say Moses received by word of Mouth from God, and left them to Joshua:
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who deliuered them to the seauentie elders, they to the former Prophets, these to the latter, from them to the great Synagogue, from whom they were preserued to the wise men returning from the Babylonish captiuitie,
who Delivered them to the seauentie Elders, they to the former prophets, these to the latter, from them to the great Synagogue, from whom they were preserved to the wise men returning from the Babylonish captivity,
and so from generation, to generation euen to this day: to write these explications, say they, is forbidden by God, abusing that text, Prou. 4.21. but they are kept in the heart of some wise men at this day.
and so from generation, to generation even to this day: to write these explications, say they, is forbidden by God, abusing that text, Prou. 4.21. but they Are kept in the heart of Some wise men At this day.
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and here translated to the mind, to signifie an inward loathing and dislike of the truth, which is the dangerous effect 〈 ◊ 〉 attending to fables and commandements of men.
and Here translated to the mind, to signify an inward loathing and dislike of the truth, which is the dangerous Effect 〈 ◊ 〉 attending to fables and Commandments of men.
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and giue no hee• to fables, and fancies of men, which haue not footing and warrant in th• pure word of God. 1. Because these are things which hurt and corrup• the soule, 1. Tim. 6.20. Avoide profane and vaine bablings — which whil• some professe, they haue erred concerning the faith.
and give no hee• to fables, and fancies of men, which have not footing and warrant in th• pure word of God. 1. Because these Are things which hurt and corrup• the soul, 1. Tim. 6.20. Avoid profane and vain babblings — which whil• Some profess, they have erred Concerning the faith.
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The Physitians reduce all the causes of health or disease, soundnes or sickenes, from the good or euil temperature of either the matter of which we subsist,
The Physicians reduce all the Causes of health or disease, soundness or sickness, from the good or evil temperature of either the matter of which we subsist,
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& that food, which daily preseruet• vs that we perish not, 1. Pet. 1.23. and 2.2. if it be purely and incorruptly preached, all the sound members of the Church, by the power of the spirit turning it into good blood and nourishment, are sound and strong:
& that food, which daily preseruet• us that we perish not, 1. Pet. 1.23. and 2.2. if it be purely and incorruptly preached, all the found members of the Church, by the power of the Spirit turning it into good blood and nourishment, Are found and strong:
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as they are soone brought to the gates of death. 2. The Apostle wisheth vs to consider the ende of the commandement, 1. Tim. 1.4.5. that is, either the morall lawe, or that commandement and lawe of Christ, Ioh. 15.20. The ende of the commandement is loue, that is, both towards God for himselfe, and man for God:
as they Are soon brought to the gates of death. 2. The Apostle wishes us to Consider the end of the Commandment, 1. Tim. 1.4.5. that is, either the moral law, or that Commandment and law of christ, John 15.20. The end of the Commandment is love, that is, both towards God for himself, and man for God:
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but this loue must not be vnsound, not in word and tongue onely, but in deede and in truth, from a pure, that is, a sincere heart, a good conscience, and faith vnfained. But how is this soundnes o• grace wrought in the heart? the verse going before telleth vs, that fables and vanities of men are so farre from this worke;
but this love must not be unsound, not in word and tongue only, but in deed and in truth, from a pure, that is, a sincere heart, a good conscience, and faith unfeigned. But how is this soundness o• grace wrought in the heart? the verse going before Telleth us, that fables and vanities of men Are so Far from this work;
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the which plausible wittie conceits while men desire, they are soone turned, saith Paul, to vain iangling. And Satan hath made vse of this truth, to the ouerthrow of many soules, whose ancient practise euer was to pester the Church with infinite toyes,
the which plausible witty conceits while men desire, they Are soon turned, Says Paul, to vain jangling. And Satan hath made use of this truth, to the overthrow of many Souls, whose ancient practice ever was to pester the Church with infinite toys,
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and tales, fancies and fables, that mens sences might be taken vp therein, least they should by the searching of the truth, get out of his chaines of darkenesse wherein hee detaineth them. 3. From the righteous iudgement of the Lord the sencence hath passed, that when hee hath affoarded men his word to call, convert, strengthen, and direct them;
and tales, fancies and fables, that men's Senses might be taken up therein, lest they should by the searching of the truth, get out of his chains of darkness wherein he detaineth them. 3. From the righteous judgement of the Lord the sencence hath passed, that when he hath afforded men his word to call, convert, strengthen, and Direct them;
Vse. 1. Ministers must so teach, as they may be able to professe with the Apostle, 2. Pet. 1.16. We haue not followed deceiueable fables, but the power and comming of our Lord Iesus Christ:
Use. 1. Ministers must so teach, as they may be able to profess with the Apostle, 2. Pet. 1.16. We have not followed deceivable fables, but the power and coming of our Lord Iesus christ:
Other things haue a shewe of wisedome, but if the word of the Lord be forsaken, what truth of wisedom can be in them? Ier. 8.9. other things may seeme to bring glorie, but the true glorie of Gods messenger is that of the Apostle, 2. Cor. 1.12. namely, in simplicitie and godly purenes, and not in fleshly wisedome he conuerseth in the world.
Other things have a show of Wisdom, but if the word of the Lord be forsaken, what truth of Wisdom can be in them? Jeremiah 8.9. other things may seem to bring glory, but the true glory of God's Messenger is that of the Apostle, 2. Cor. 1.12. namely, in simplicity and godly pureness, and not in fleshly Wisdom he Converseth in the world.
the speach is taken from theeues, who come secretly to carrie away sheepe out of the fold, to whome the Apostle compareth vaine teachers, for they are no better;
the speech is taken from thieves, who come secretly to carry away sheep out of the fold, to whom the Apostle compareth vain Teachers, for they Are no better;
to whom if thou wouldst not be a pray, keepe from their snares, mens wisedome will here betray thee, curb the vanitie of thine owne heart in which thou art borne:
to whom if thou Wouldst not be a prey, keep from their snares, men's Wisdom will Here betray thee, curb the vanity of thine own heart in which thou art born:
3. The seuerall doctrines of Turkes, Iewes, Papists, are so many bad humors, feeding so many diseases, amōg whom if there be any faith at all, yet can there be no soundnes in the faith,
3. The several doctrines of Turkes, Iewes, Papists, Are so many bad humours, feeding so many diseases, among whom if there be any faith At all, yet can there be no soundness in the faith,
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seeing Christ our Passeouer is sacrificed, we must not keep feasts with old leauen, neither with the leavened bread of maliciousnesse, but with the vnleavened bread of sinceritie, and truth. If distinction of meates;
seeing christ our Passover is sacrificed, we must not keep feasts with old leaven, neither with the leavened bred of maliciousness, but with the unleavened bred of sincerity, and truth. If distinction of Meats;
But if we adde their Canons, constitutions, decrees, and humane traditions (vrged as things necessarie binding the conscience) concerning daies, meats, garments, orders, and such voluntarie worship:
But if we add their Canonas, constitutions, decrees, and humane traditions (urged as things necessary binding the conscience) Concerning days, Meats, garments, order, and such voluntary worship:
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we might easily see their whole religion placed in such outward obseruations; neglecting, and deprauing whatsoeuer is of substance, to the true and spirituall worship of God;
we might Easily see their Whole Religion placed in such outward observations; neglecting, and depraving whatsoever is of substance, to the true and spiritual worship of God;
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as though Christian religion stood in things corruptible, or in things indifferent, or bodily exercise: and not rather in things spirituall, necessarie, and premanent.
as though Christian Religion stood in things corruptible, or in things indifferent, or bodily exercise: and not rather in things spiritual, necessary, and permanent.
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and perish with the vse, for God shall destroie both? Let the blinded Papist keepe his coard and cowle at his backe, cloath himselfe with sackcloath all his life, fast fortie daies if he can,
and perish with the use, for God shall destroy both? Let the blinded Papist keep his coard and cowl At his back, cloth himself with Sackcloth all his life, fast fortie days if he can,
that by the one the flesh may be tamed, and by the other our Lords sufferings remembred? and must not the Minister, who is to deliuer the blessed bodie of the Lord be vnlike other men,
that by the one the Flesh may be tamed, and by the other our lords sufferings remembered? and must not the Minister, who is to deliver the blessed body of the Lord be unlike other men,
and be seene in hallowed garments abroad? But where is the word of the Lord, to free these from beeing fables? The Lord looketh not to what we are bent,
and be seen in hallowed garments abroad? But where is the word of the Lord, to free these from being fables? The Lord looks not to what we Are bent,
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Oh that we could acknowledge the truth, in accounting our deliuerance from this Popish Egypt, and Romish blindnes, the next blessing of God to the gift of his Sonne;
O that we could acknowledge the truth, in accounting our deliverance from this Popish Egypt, and Romish blindness, the next blessing of God to the gift of his Son;
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seeing all they are damned that rereceiue not the loue of the truth, whereby they might be saued? What a wofull delusion were it, that a condemned person for high treason going to execution should refuse a pardon offered;
seeing all they Are damned that rereceiue not the love of the truth, whereby they might be saved? What a woeful delusion were it, that a condemned person for high treason going to execution should refuse a pardon offered;
we remaine in bondage vnder sinne, and damnation, and are euery day drawing to execution (in the meane time as condemned persons beeing reserued in bolts and chaines till the time of execution:) Now in these bands of death, the Prince of peace our Lord Iesus offreth a gratious pardon, the partie offended seeketh to the delinquent, entreateth and wooeth him to accept of a pardon procured by his own blood, and sealed by his death:
we remain in bondage under sin, and damnation, and Are every day drawing to execution (in the mean time as condemned Persons being reserved in bolts and chains till the time of execution:) Now in these bans of death, the Prince of peace our Lord Iesus Offereth a gracious pardon, the party offended seeks to the delinquent, entreateth and wooeth him to accept of a pardon procured by his own blood, and sealed by his death:
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Vse. If men were perswaded of the greatnes of this sinne, it could not be they could be so indifferent in such a maine matter so nearely concerning their finall and euerlasting estate:
Use. If men were persuaded of the greatness of this sin, it could not be they could be so indifferent in such a main matter so nearly Concerning their final and everlasting estate:
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Did euer the world abound as at this day, with Worldlings, Libertines, Atheists, Newters, and Epicures? and was yet the truth euer more glorious and shining then at this day? Was there euer such coldnes, loosenes, deadnes, heauines, drowsines,
Did ever the world abound as At this day, with Worldlings, Libertines, Atheists, Newters, and Epicureans? and was yet the truth ever more glorious and shining then At this day? Was there ever such coldness, looseness, deadness, heaviness, drowsiness,
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and earthlines, in professors? and if that added to the equitie of Pauls reproofe of the Galatians reuolt, that Christ was described plainely, and crucified before their eyes, Gal. 3.1.
and earthliness, in professors? and if that added to the equity of Paul's reproof of the Galatians revolt, that christ was described plainly, and Crucified before their eyes, Gal. 3.1.
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and that the latter haue in no small measure turned themselues from that truth, in the which they haue formerly found much more sweetnes then now they do:
and that the latter have in no small measure turned themselves from that truth, in the which they have formerly found much more sweetness then now they do:
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and yet in their iudgements intertaine not the truth? and these are thus farre worse then the Iewes themselues, who could acknowledge that Christ taught the way of God truly.
and yet in their Judgments entertain not the truth? and these Are thus Far Worse then the Iewes themselves, who could acknowledge that christ taught the Way of God truly.
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and those perhappes more nice then wise? what becomes then of so many great and learned men, wiser (we hope) then all they? Thus while Paul speaketh the words of truth,
and those perhaps more Nicaenae then wise? what becomes then of so many great and learned men, Wiser (we hope) then all they? Thus while Paul speaks the words of truth,
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and desperatly breake the necks of their soules vpon that verie rock, which was laid for the rising and saluation of the righteous. 3. At how many hands doth the truth go away reproched,
and desperately break the necks of their Souls upon that very rock, which was laid for the rising and salvation of the righteous. 3. At how many hands does the truth go away reproached,
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But here euery man blesseth himselfe, and God forbid that men that professe Christ, or that we who are ordinarie hearers of his word, should be iustly ranked in this number.
But Here every man Blesses himself, and God forbid that men that profess christ, or that we who Are ordinary hearers of his word, should be justly ranked in this number.
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How few of vs are sanctified by this truth, and daily proceed on to encrease in sanctification by meane of it? which that it is the scope of it, Christs petition teacheth, Ioh. 17.17.
How few of us Are sanctified by this truth, and daily proceed on to increase in sanctification by mean of it? which that it is the scope of it, Christ petition Teaches, John 17.17.
where is our former courage, and resolution for it? may not the Lord iustly complaine of vs as he did once of his owne people? they haue no courage for the truth.
where is our former courage, and resolution for it? may not the Lord justly complain of us as he did once of his own people? they have no courage for the truth.
nay in daies, not only of peace, but of protection, and encouragements in the truth: what can we promise of our selues, if we were called either to die with,
nay in days, not only of peace, but of protection, and encouragements in the truth: what can we promise of our selves, if we were called either to die with,
as such as meane to partake in that honourable commendation of the Angel of the Church of Thyatira, whose workes were more at the last then at the first.
as such as mean to partake in that honourable commendation of the Angel of the Church of Thyatira, whose works were more At the last then At the First.
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Now that we may the better be preserued from beeing turned from the truth, some rules are to be deliuered and practised. 1. Entertaine it not for outward respects,
Now that we may the better be preserved from being turned from the truth, Some rules Are to be Delivered and practised. 1. Entertain it not for outward respects,
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If we hold it because we would hold our temporalties, the losse of it will be light in comparison of losse of goods, dignities, countrie, world, libertie,
If we hold it Because we would hold our Temporalities, the loss of it will be Light in comparison of loss of goods, dignities, country, world, liberty,
and the surer dost thou bind it vpon thy selfe: and this is the surest hold, Ioh. 7.17. when as in religion, faith and good conscience are ioyned together:
and the Surer dost thou bind it upon thy self: and this is the Surest hold, John 7.17. when as in Religion, faith and good conscience Are joined together:
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without which, heare euery houre a sermon, read ouer the Bible as often as he did, who gloried that he had read the text and glosse also fourteene times ouer, all this knowledge will not lift thee vp to heauen. 3. Call no ground of this diuine truth into question, suspect not that which thou canst not reach,
without which, hear every hour a sermon, read over the bible as often as he did, who gloried that he had read the text and gloss also fourteene times over, all this knowledge will not lift thee up to heaven. 3. Call no ground of this divine truth into question, suspect not that which thou Canst not reach,
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our first parents yeelding at the first onset of Satan, to call into question the truth of God, were turned away from all that image of God, which stood in truth and holines. 4. Beware of indifferencie in Gods matters:
our First Parents yielding At the First onset of Satan, to call into question the truth of God, were turned away from all that image of God, which stood in truth and holiness. 4. Beware of indifferency in God's matters:
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The connexion of these words with the former is not easie to be seene, vnlesse we conceiue the words preceding in that proper sense which we haue giuen of them;
The connexion of these words with the former is not easy to be seen, unless we conceive the words preceding in that proper sense which we have given of them;
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For the Apostle hauing called these Cretians from attending to Iewish •ables, and commandements of men, that is, such fabulous doctrines as still would keep life in the ceremoniall differences of daies,
For the Apostle having called these Cretians from attending to Jewish •ables, and Commandments of men, that is, such fabulous doctrines as still would keep life in the ceremonial differences of days,
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and meates, persons, and garments, (seeing now all that partition wall was broken downe) he draweth a reason from that libertie which now is obtained for Christians,
and Meats, Persons, and garments, (seeing now all that partition wall was broken down) he draws a reason from that liberty which now is obtained for Christians,
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not onely outward things, but their chiefe and eminent inward parts are defiled, whether we consider the theoricall part, that is, the minde and vnderstanding,
not only outward things, but their chief and eminent inward parts Are defiled, whither we Consider the theorical part, that is, the mind and understanding,
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and the conscience led by such a blind guid, how can it be but the whole man should sinke downe in the puddle of all impious impuritie? That is the scope; the sense and meaning followeth.
and the conscience led by such a blind guide, how can it be but the Whole man should sink down in the puddle of all impious impurity? That is the scope; the sense and meaning follows.
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To the pure, all things are pure, ] In this former branch of the verse, three generall points are to be considered. 1. Who are meant by pure persons. 2. How all things are pure or impure. 3. How all things are pure to the pure.
To the pure, all things Are pure, ] In this former branch of the verse, three general points Are to be considered. 1. Who Are meant by pure Persons. 2. How all things Are pure or impure. 3. How all things Are pure to the pure.
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The former is not meant, but the latter which is of reasonable creatures, either angels or men, differing indeede in degree according to their capacitie:
The former is not meant, but the latter which is of reasonable creatures, either Angels or men, differing indeed in degree according to their capacity:
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And hence to both these is the purifying and cleansing of sinners ascribed in the Scriptures. 1. Faith not onely as a hand laieth hold on all Christs righteousnesse, to make the sinner stand iust before God;
And hence to both these is the purifying and cleansing of Sinners ascribed in the Scriptures. 1. Faith not only as a hand Layeth hold on all Christ righteousness, to make the sinner stand just before God;
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and how much lesse in those who dwel in houses of clay? and besides Paul euen a regenerate man, exclaimeth that he knewe no good by himselfe. Answ. That place of Iob denieth not puritie to the Angels simply,
and how much less in those who dwell in houses of clay? and beside Paul even a regenerate man, exclaimeth that he knew no good by himself. Answer That place of Job Denieth not purity to the Angels simply,
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yea, as pure as the Sunne, as faire as the Moone: and to his Apostles, that they were all cleane euerie whit, saue Iudas: 1. because by faith, euerie member of the Church laieth hold vpon Christs most absolute puritie. 2. the spirit of regeneration hath washed euery part, although in part onely;
yea, as pure as the Sun, as fair as the Moon: and to his Apostles, that they were all clean every whit, save Iudas: 1. Because by faith, every member of the Church Layeth hold upon Christ most absolute purity. 2. the Spirit of regeneration hath washed every part, although in part only;
nor so cleane as it shall be, yet so as that perfect puritie is sealed & assured to the soule by it. 3. the Lord doth account euerie such beleeuer pure euen for the present,
nor so clean as it shall be, yet so as that perfect purity is sealed & assured to the soul by it. 3. the Lord does account every such believer pure even for the present,
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& imputeth neuer a spot vnto them, but reputeth in his Christ all faire. 4. hath promised them that for time to come, they shall become so absolutely cleane,
& imputeth never a spot unto them, but reputeth in his christ all fair. 4. hath promised them that for time to come, they shall become so absolutely clean,
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3. All the promises of God are made only to such: Dauid breaketh out into a resolued conclusion, Psal. 73.1. Surely God is good to Israel, to the pure of heart.
3. All the promises of God Are made only to such: David breaks out into a resolved conclusion, Psalm 73.1. Surely God is good to Israel, to the pure of heart.
Farre is the true beleeuer from the damnable conceit of the Catharists (whome in our language we tearme Puritans) who following Novatus his heresie, were also called Novatians, who thought that the life of a iust man is to be made vp without sinne, spot, or wrinckle, or else the Church could not be made vp of them.
far is the true believer from the damnable conceit of the Catharists (whom in our language we term Puritans) who following Novatian his heresy, were also called Novatians, who Thought that the life of a just man is to be made up without sin, spot, or wrinkle, or Else the Church could not be made up of them.
he accounteth his owne righteousnesse as a stained clout: well knowing, that if he should challenge righteousnesse from himselfe ▪ that his owne cloathes would defile him: yea, let them take much snow and nitre,
he accounteth his own righteousness as a stained clout: well knowing, that if he should challenge righteousness from himself ▪ that his own clothes would defile him: yea, let them take much snow and nitre,
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Now if any yet thinke it vnreasonable to ascribe both puritie and impuritie to the same soule ▪ the answer is, the Scripture hath taught vs how to conceiue it, 1. Ioh. 1.7.8. The blood of Iesus Christ purgeth from all sinne: yet if any say he hath no sinne, he deceiueth himselfe.
Now if any yet think it unreasonable to ascribe both purity and impurity to the same soul ▪ the answer is, the Scripture hath taught us how to conceive it, 1. John 1.7.8. The blood of Iesus christ Purgeth from all sin: yet if any say he hath no sin, he deceiveth himself.
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but it is grace in them to acknowledge and vtter of themselues that which Christ did of his disciples, ye are all cleane, but you had neede haue your feete washed: seeing that this purging is not wrought all at once in vs,
but it is grace in them to acknowledge and utter of themselves that which christ did of his Disciples, you Are all clean, but you had need have your feet washed: seeing that this purging is not wrought all At once in us,
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hearest thou the Lord accounting his Church as pure as the sunne, and perfect and vndefiled in their way, calling them his holy ones, and saints, and thinkest thou this a sufficient ground to scoffe at them? or doest thou shewe thy selfe one of this number,
Hearst thou the Lord accounting his Church as pure as the sun, and perfect and undefiled in their Way, calling them his holy ones, and Saints, and Thinkest thou this a sufficient ground to scoff At them? or dost thou show thy self one of this number,
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for the blessings sake? nay rather, seeing the Lord thus honoureth his seruants, and testifieth his loue in passing by all their imperfections, as though there were none:
for the blessings sake? nay rather, seeing the Lord thus Honoureth his Servants, and Testifieth his love in passing by all their imperfections, as though there were none:
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euen ioyne themselues to the people of God, that as the liberties of Gods people in Persia, made many of their enemies become Iewes, so those that haue been enemies,
even join themselves to the people of God, that as the Liberties of God's people in Persiam, made many of their enemies become Iewes, so those that have been enemies,
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and 2. of life, for when the soule is purified it must worke in the life, in obeying the truth, through the spirit. Thus the Christian man beeing like a cleare chrystall glasse with a light in the midst, which must needes appeare through euery part of it, hauing within him the light of grace, holdeth it forth although in the midst of a froward and wicked generation.
and 2. of life, for when the soul is purified it must work in the life, in obeying the truth, through the Spirit. Thus the Christian man being like a clear crystal glass with a Light in the midst, which must needs appear through every part of it, having within him the Light of grace, holds it forth although in the midst of a froward and wicked generation.
The reasons to mooue vs hereunto are sundrie. 1. In regard of Gods account and estimation of such as shall choose such cleane paths to walke in, as we haue heard:
The Reasons to move us hereunto Are sundry. 1. In regard of God's account and estimation of such as shall choose such clean paths to walk in, as we have herd:
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what neede a man care if all men condemne him, so God iustifie, and approoue of him and his wayes? 2. Hereby onely a man becommeth capable of Gods graces, who powreth not his gratious liquors into any fustie, or filthie vessell:
what need a man care if all men condemn him, so God justify, and approve of him and his ways? 2. Hereby only a man becomes capable of God's graces, who poureth not his gracious Liquors into any fusty, or filthy vessel:
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Let his trialls be what they will, let his person be neuer so meane, let his name be neuer so reproched, the Lord respecteth him that is of an holy conuersation:
Let his trials be what they will, let his person be never so mean, let his name be never so reproached, the Lord respecteth him that is of an holy Conversation:
there is no difference between Iew and Gentile, rich and poore with God, so the heart be purified. Such are only fit to approach God in prayer who can lift vp pure hands, and so offer that cleane offering prophecied of to be lifted vp in euery place.
there is no difference between Iew and Gentile, rich and poor with God, so the heart be purified. Such Are only fit to approach God in prayer who can lift up pure hands, and so offer that clean offering prophesied of to be lifted up in every place.
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Nay more, the studie of puritie hath the promise of blessednesse, of the blessed vision of God, for who shall ascend into the mountaine of the Lord? and who shall stand in his holy place? Euen he that hath innocent hands, and a pure heart.
Nay more, the study of purity hath the promise of blessedness, of the blessed vision of God, for who shall ascend into the mountain of the Lord? and who shall stand in his holy place? Even he that hath innocent hands, and a pure heart.
when knowing our selues subiect to sinne, yet we desire and endeauour by all good meanes to cleanse our selues daily, propounding herein before vs Christ as a patterne of imitation. 5. Lastly, let vs be prouoked to a greater care of holines, seeing the Lord hath not beene niggardly in affoarding vs meanes aboue many, by the which we might be clensed.
when knowing our selves Subject to sin, yet we desire and endeavour by all good means to cleanse our selves daily, propounding herein before us christ as a pattern of imitation. 5. Lastly, let us be provoked to a greater care of holiness, seeing the Lord hath not been niggardly in affording us means above many, by the which we might be cleansed.
He hath sent out his Sonne, whose blood through the eternall spirit offred without spot by himselfe vnto God, purgeth our consciences from dead workes to serue the liuing God:
He hath sent out his Son, whose blood through the Eternal Spirit offered without spot by himself unto God, Purgeth our Consciences from dead works to serve the living God:
and dearth, violent and vnseasonable winds and weathers, and by the angrie distemper of all the elements, which seeme hardly to containe themselues from the reuenge of the sinnes of the Land. Against all which meanes,
and dearth, violent and unseasonable winds and weathers, and by the angry distemper of all the elements, which seem hardly to contain themselves from the revenge of the Sins of the Land. Against all which means,
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if we shall remaine filthie and vncleane still, bespotted and polluted with our former sinnes, which by such powerfull meanes cannot be driuen from vs;
if we shall remain filthy and unclean still, bespotted and polluted with our former Sins, which by such powerful means cannot be driven from us;
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and our selues at his barre, before his tribunall and iudgement seate; which if we be not remedilesse, will make vs striue in our further sanctification:
and our selves At his bar, before his tribunal and judgement seat; which if we be not remediless, will make us strive in our further sanctification:
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Ans. All things may be said to be pure two waies: 1. in themselues, and in their owne nature, by an inherent puritie put into them by God before the fal. 2. in their vse vnto vs by an acquisite,
Ans. All things may be said to be pure two ways: 1. in themselves, and in their own nature, by an inherent purity put into them by God before the fall. 2. in their use unto us by an acquisite,
for whatsoeuer is, so farre is good as it is, and hath a beeing, yea be it now since the fall in other respects n•••er so euill. 2. In the special kind and parts of it, euery particular ••ing,
for whatsoever is, so Far is good as it is, and hath a being, yea be it now since the fallen in other respects n•••er so evil. 2. In the special kind and parts of it, every particular ••ing,
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but in that it was as it was. 4. In all the qualities of it: in reasonable creatures were enlightned vnderstandings, rectified will, sanctified affections:
but in that it was as it was. 4. In all the qualities of it: in reasonable creatures were enlightened understandings, rectified will, sanctified affections:
in a word, all the actions, passions, and motions of them all, could not be but very good as themselues were. 2. Euery creature was good in regard of others:
in a word, all the actions, passion, and motions of them all, could not be but very good as themselves were. 2. Every creature was good in regard of Others:
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whether 1. God, whose wisedome, power ▪ and glorie, they were witnesses of. Salomon saith, God made all thing for himselfe: that is, first and directly:
whither 1. God, whose Wisdom, power ▪ and glory, they were Witnesses of. Solomon Says, God made all thing for himself: that is, First and directly:
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and therefore the Lord contented not himselfe to pronounce vpon euery particular creature, the speciall approbation of it owne goodnes, as he did of the workes of euery particular day of the sixe:
and Therefore the Lord contented not himself to pronounce upon every particular creature, the special approbation of it own Goodness, as he did of the works of every particular day of the sixe:
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but vewing them altogether, and delighting himselfe in the order and harmony of his creatures, he pronounceth of them ioyntly, that they were very good, Gen. 1.31. where both the generalitie of the proposition is to be obserued.
but viewing them altogether, and delighting himself in the order and harmony of his creatures, he pronounceth of them jointly, that they were very good, Gen. 1.31. where both the generality of the proposition is to be observed.
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as also the further vehemencie of the affirmation aboue all the former, and lo they were all very good. Now although we may truely say, that (notwithstanding the vanitie which is befallen euery creature since the fall) all things according to their common nature, naturall parts,
as also the further vehemency of the affirmation above all the former, and lo they were all very good. Now although we may truly say, that (notwithstanding the vanity which is befallen every creature since the fallen) all things according to their Common nature, natural parts,
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all the impuritie which is vpon them is accidentall: and that either by 1. Gods holy institution, or 2. mans corruption. By the former, creatures and actions in themselues, neuer so good, become to mans vse impure: 1. when God by his morall law doth interdict any thing:
all the impurity which is upon them is accidental: and that either by 1. God's holy Institution, or 2. men corruption. By the former, creatures and actions in themselves, never so good, become to men use impure: 1. when God by his moral law does interdict any thing:
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as for example, the common vse of euery seauenth day in our ordinarie affaires; which is a necessarie, perpetuall, yea and an eternall rule of righteousnesse:
as for Exampl, the Common use of every Seventh day in our ordinary affairs; which is a necessary, perpetual, yea and an Eternal Rule of righteousness:
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vnder which head is included all morall vncleannesse, contracted by omitting good duties, and committing euill actions. 2. When by his law ceremoniall he forbiddeth to some people the touch, tast, or handling of many creatures;
under which head is included all moral uncleanness, contracted by omitting good duties, and committing evil actions. 2. When by his law ceremonial he forbiddeth to Some people the touch, taste, or handling of many creatures;
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as hares, blood, &c. And here it must be remembred, that ceremoniall and significatiue vncleannes any way contracted, beeing neither naturall nor morall, is neither generall to pollute all men,
as hares, blood, etc. And Here it must be remembered, that ceremonial and significative uncleanness any Way contracted, being neither natural nor moral, is neither general to pollute all men,
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But the maine impuritie which is befallen the creatures, is by meanes of mans corruption: and that is either more generall, or more speciall. The generall impuritie on them all was by the sinne of Adam,
But the main impurity which is befallen the creatures, is by means of men corruption: and that is either more general, or more special. The general impurity on them all was by the sin of Adam,
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for as he set all out of frame, and defiled euery thing within him, insomuch as all his thoughts are euill continually, all his words are tainted with the filthinesse of his rotten heart, which sendeth them out, all his actions spirituall, ciuill, naturall, are so many sinnes:
for as he Set all out of frame, and defiled every thing within him, insomuch as all his thoughts Are evil continually, all his words Are tainted with the filthiness of his rotten heart, which sends them out, all his actions spiritual, civil, natural, Are so many Sins:
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and euill to mans vse, as todes, serpents, poysons, venemous, feirce and sauage creatures, all which the curse of God vpon mans sinne hath impured in their particular nature,
and evil to men use, as toads, Serpents, poisons, venomous, fierce and savage creatures, all which the curse of God upon men sin hath imputed in their particular nature,
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More specially, all creatures and actions, neuer so good, or indifferent, are impured by mans abuse two waies. 1. when they are vsed or done, by any impure person;
More specially, all creatures and actions, never so good, or indifferent, Are imputed by men abuse two ways. 1. when they Are used or done, by any impure person;
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A good or indifferent thing vsed or done, is spoiled and corrupted in the manner of vsing or doing, three waies. 1. when it is vsed or done in way of superstition: 2. of profanenesse: 3. of scandall. 1. Of superstition, when any creature is offred vnto Idols,
A good or indifferent thing used or done, is spoiled and corrupted in the manner of using or doing, three ways. 1. when it is used or done in Way of Superstition: 2. of profaneness: 3. of scandal. 1. Of Superstition, when any creature is offered unto Idols,
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as is well gathered out of cap. 5.4. and from such meate the Apostle wisheth all Christians to abstaine, 1. Cor. 8.10. Hither are to be referred all Popish separations of daies, and meats, and their consecrations of water, salt, crosses, palmes, to driue away deuils:
as is well gathered out of cap. 5.4. and from such meat the Apostle wishes all Christians to abstain, 1. Cor. 8.10. Hither Are to be referred all Popish separations of days, and Meats, and their consecrations of water, salt, Crosses, palms, to driven away Devils:
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all their vowes also, pilgrimages, orders, single life, wilfull pouertie, watchings, fastings, whippings, in all which they place opinion of holines and merit:
all their vows also, Pilgrimages, order, single life, wilful poverty, watchings, Fastings, whippings, in all which they place opinion of holiness and merit:
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adde hereunto all superstitious rellikes, and monuments, which wheresoeuer are filthy and polluted. 2. Of profanenesse, when any creature or action is vsed or done out of that due manner, measure,
add hereunto all superstitious rellikes, and monuments, which wheresoever Are filthy and polluted. 2. Of profaneness, when any creature or actium is used or done out of that due manner, measure,
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in a word, when any thing is done or vsed, the carriage and end of which, is not Gods glorie and mans good. 3. Of scandall, either to our selues, or others. Our selues, when we vse any creature,
in a word, when any thing is done or used, the carriage and end of which, is not God's glory and men good. 3. Of scandal, either to our selves, or Others. Our selves, when we use any creature,
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for be the things in themselues neuer so lawfull, be they neuer so generally entertained in the iudgement and practise of others, they are vtterly vnlawfull to me, without such information.
for be the things in themselves never so lawful, be they never so generally entertained in the judgement and practice of Others, they Are utterly unlawful to me, without such information.
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Others if they be scandalized, they are either within the Church, or without: and they both in things either, 1. euill, or 2. indifferent, hauing on them a shewe of euill.
Others if they be scandalized, they Are either within the Church, or without: and they both in things either, 1. evil, or 2. indifferent, having on them a show of evil.
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these and such must bee done, though all the world take offence at them. Thus Paul preached Christ a stumbling blocke, and scandall to Iewe and Gentile:
these and such must be done, though all the world take offence At them. Thus Paul preached christ a stumbling block, and scandal to Iewe and Gentile:
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In this kind was Peter an offence to Christ, whom therefore he calleth Satan, and commandeth him to come behinde him. 2. In things indifferent, scandall is giuen when vnseasonably,
In this kind was Peter an offence to christ, whom Therefore he calls Satan, and commands him to come behind him. 2. In things indifferent, scandal is given when unseasonably,
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by whose appearance, death and resurrection are obtained. 1. • deliuerance from all euill of sinne and punishment within and without vs. 2. restitution to all the good,
by whose appearance, death and resurrection Are obtained. 1. • deliverance from all evil of sin and punishment within and without us 2. restitution to all the good,
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and libertie in all those creatures which by ceremonie was vncleane. 3. In regard of our right vse, he hath giuen vs precepts and commandements in things necessarie;
and liberty in all those creatures which by ceremony was unclean. 3. In regard of our right use, he hath given us Precepts and Commandments in things necessary;
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1. Seeing all things were pure in their creation, we may herein as in a glasse behold the puritie of God in all his creatures, admiring that goodnesse of his which bewraied it selfe euen in the meanest of them:
1. Seeing all things were pure in their creation, we may herein as in a glass behold the purity of God in all his creatures, admiring that Goodness of his which bewrayed it self even in the Meanest of them:
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And further, hence we may gather our owne dutie towards the creatures, namely 1. reuerently meditate and speake of them. 2. purely to vse them. 3. mercifully to deale with them:
And further, hence we may gather our own duty towards the creatures, namely 1. reverently meditate and speak of them. 2. purely to use them. 3. mercifully to deal with them:
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2. Consider our miserie, and the wofull fruit of our sinne, which hath debarred vs from all comfort in heauen and earth, from God or any of his creatures:
2. Consider our misery, and the woeful fruit of our sin, which hath debarred us from all Comfort in heaven and earth, from God or any of his creatures:
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sinne hath wrapped vs vnder condemnation, hath set God and his creatures as hosts and armies against vs, hath made nothing ours but hell and damnation;
sin hath wrapped us under condemnation, hath Set God and his creatures as hosts and armies against us, hath made nothing ours but hell and damnation;
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but by his owne sinne, the poison of which hath poisoned their natures, so that by them mans sinne is either iustly punished, or himselfe righteously exercised.
but by his own sin, the poison of which hath poisoned their nature's, so that by them men sin is either justly punished, or himself righteously exercised.
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Now then seeing our owne sinne hath subiected the creatures of God (otherwise so comfortable and sweete helpes vnto our liues) vnto such vanitie, we haue great cause to abhorre our sinnes for euer,
Now then seeing our own sin hath subjected the creatures of God (otherwise so comfortable and sweet helps unto our lives) unto such vanity, we have great cause to abhor our Sins for ever,
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How all things are pure to the pure? Ans. That we may rightly and properly conceiue the Apostles meaning, we must knowe, 1. That the vniuersall particle, all things ] admitteth restraint,
How all things Are pure to the pure? Ans. That we may rightly and properly conceive the Apostles meaning, we must know, 1. That the universal particle, all things ] admitteth restraint,
such things as these are, meat, drinke, apparell, recreation, sleepe, marriage, single life, riches, pouertie, bondage, freedome, &c. And it may not seeme strange thus to restraine this generall proposition;
such things as these Are, meat, drink, apparel, recreation, sleep, marriage, single life, riches, poverty, bondage, freedom, etc. And it may not seem strange thus to restrain this general proposition;
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seeing we haue it thus limited in sundrie other places, 1. Cor. 6.4. all things are lawfull, but not profitable: and cap. 10.23. all things are lawfull for me, but not expedient: Rom. 14.20. all things indeede are pure, but destroy not for meats, &c. 2. By pure is meant nothing else but that all such things are free now to be vsed in good conscience, without scruple, by meanes of our Christian libertie.
seeing we have it thus limited in sundry other places, 1. Cor. 6.4. all things Are lawful, but not profitable: and cap. 10.23. all things Are lawful for me, but not expedient: Rom. 14.20. all things indeed Are pure, but destroy not for Meats, etc. 2. By pure is meant nothing Else but that all such things Are free now to be used in good conscience, without scruple, by means of our Christian liberty.
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Quest. How may things indifferent which in their nature are pure to the beleeuer, become so vnto him in their vse? or how may he rightly and purely vse them.
Quest. How may things indifferent which in their nature Are pure to the believer, become so unto him in their use? or how may he rightly and purely use them.
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Ans. Then doth the beleeuer vse them purely when he is lead vnto, and moderated in the vse of them by these three vertues. 1. faith. 2. loue. 3. sobrietie. The first of which looketh vp vnto God:
Ans. Then does the believer use them purely when he is led unto, and moderated in the use of them by these three Virtues. 1. faith. 2. love. 3. sobriety. The First of which looks up unto God:
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2. Although we haue not particular places, prescribing the particulars of this kind, yet haue we a generall word freeing them from legall commonnes and vncleannes:
2. Although we have not particular places, prescribing the particulars of this kind, yet have we a general word freeing them from Legal commons and uncleanness:
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not only in this and many other texts, but especially in Act. 10. in Peters vision. 3. Although we haue not a seuerall precept for euery particular commanding,
not only in this and many other texts, but especially in Act. 10. in Peter's vision. 3. Although we have not a several precept for every particular commanding,
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Againe, we vse them by faith when we vse them by leaue obtained through prayer (which also implieth a word to ground it selfe vpon) whereby we both entreate an holy vse of all these outward things:
Again, we use them by faith when we use them by leave obtained through prayer (which also Implies a word to ground it self upon) whereby we both entreat an holy use of all these outward things:
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and so banish him from their tables, and ciuill actions, but most of all from their recreations and sports, here euery mention of God is vnsauorie and vnseasonable:
and so banish him from their tables, and civil actions, but most of all from their recreations and sports, Here every mention of God is unsavoury and unseasonable:
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If men be carping Pharisies, or wilfull Papists, the counsell is, Let them alone: nay more, so pretious must our libertie so dearely purchased be vnto vs,
If men be carping Pharisees, or wilful Papists, the counsel is, Let them alone: nay more, so precious must our liberty so dearly purchased be unto us,
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for this was Peters case, for which he was iustly reprehended, who withdrawing himselfe from the Gentiles, to pleasure the Iewes, gaue them who had beene taught the contrarie, occasion to conceiue of the Gentiles, as vncleane still.
for this was Peter's case, for which he was justly reprehended, who withdrawing himself from the Gentiles, to pleasure the Iewes, gave them who had been taught the contrary, occasion to conceive of the Gentiles, as unclean still.
and partly because he would challenge Christian libertie against those obstinate and malitious aduersaries, who had almost ouerturned all the labours of the Apostle in that Church of Galatia, by vrging circumcision as a thing of absolute necessitie vnto saluation.
and partly Because he would challenge Christian liberty against those obstinate and malicious Adversaries, who had almost overturned all the labours of the Apostle in that Church of Galatia, by urging circumcision as a thing of absolute necessity unto salvation.
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Now as we may not offend our priuate brethren, so much lesse the publike Magistrate, who hath power giuen him of God to limit and restraine our ouercommon vse of these things by wholesome lawes concerning things indifferent, which lawes we are bound in conscience to obey:
Now as we may not offend our private brothers, so much less the public Magistrate, who hath power given him of God to limit and restrain our overcommon use of these things by wholesome laws Concerning things indifferent, which laws we Are bound in conscience to obey:
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As, 1. Whether a man may with a safe conscience eate flesh at times prohibited by the Magistrate? Answ. In this one instance direction is giuen euen in all the other things of this kinde,
As, 1. Whither a man may with a safe conscience eat Flesh At times prohibited by the Magistrate? Answer In this one instance direction is given even in all the other things of this kind,
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the former commonly 1. hindreth the end of the law: 2. contemneth the authoritie of the law maker: 3. hath no iust cause in it selfe: 4. careth not for the offence of others:
the former commonly 1. hindereth the end of the law: 2. contemneth the Authority of the law maker: 3. hath no just cause in it self: 4. Careth not for the offence of Others:
which conscience is bound not by the law of the Magistrate, but by Gods law, which bindeth to obedience of the Magistrates lawes in all lawfull and honest things; so Paul, Rom. 13.5. subiecteth not the conscience to the lawes of men, but to Gods ordinance, inforcing obedience to such humane lawes as •ight not with his owne.
which conscience is bound not by the law of the Magistrate, but by God's law, which binds to Obedience of the Magistrates laws in all lawful and honest things; so Paul, Rom. 13.5. subjecteth not the conscience to the laws of men, but to God's Ordinance, enforcing Obedience to such humane laws as •ight not with his own.
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if we suffer the Magistrate to curb vs of it? Answ. Wel inough, seeing the Magistrate medleth not with the libertie in conscience purchased by Christ:
if we suffer the Magistrate to curb us of it? Answer Well enough, seeing the Magistrate meddleth not with the liberty in conscience purchased by christ:
whether then doe they become such lawes, as bind the conscience? Answ. The Magistrate giueth no greater power to the Church to make lawes, then Christ hath giuen;
whither then do they become such laws, as bind the conscience? Answer The Magistrate gives no greater power to the Church to make laws, then christ hath given;
but edifie them, and bring them forward in godlinesse: 1. Cor. 6.12. all things must profit: 1. Cor. 10.23. all things are lawfull, but all things edifie not: And the generall rule of all indifferent things is, Let all things be done to edification:
but edify them, and bring them forward in godliness: 1. Cor. 6.12. all things must profit: 1. Cor. 10.23. all things Are lawful, but all things edify not: And the general Rule of all indifferent things is, Let all things be done to edification:
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Whatsoeuer then it is of this ranke, which either would weaken, or not edifie our brother, be it neuer so lawfull, neuer so profitable to our selues, neuer so powerfully by earthly authoritie enioyned Christians, who are not borne to themselues,
Whatsoever then it is of this rank, which either would weaken, or not edify our brother, be it never so lawful, never so profitable to our selves, never so powerfully by earthly Authority enjoined Christians, who Are not born to themselves,
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yet because he could not vse his libertie in the Kings meat without the offence of himselfe and others, he would not doe the least euill for the greatest good:
yet Because he could not use his liberty in the Kings meat without the offence of himself and Others, he would not do the least evil for the greatest good:
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The former, when in the vse of meates, drinkes, apparell, sleepe, recreation, riches, &c. we still preserue in vs a fitnesse vnto the duties of pietie, and Gods worship.
The former, when in the use of Meats, drinks, apparel, sleep, recreation, riches, etc. we still preserve in us a fitness unto the duties of piety, and God's worship.
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The latter, when we exceede not our abilitie, but square and stint our selues in them according to the most sober of our age, degree, condition, and trade of life.
The latter, when we exceed not our ability, but square and stint our selves in them according to the most Sobrium of our age, degree, condition, and trade of life.
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it will be worth our inquirie to consider how grieuously men offend against al these rules, in which that men may better take notice of their continuall failings I will stand somewhat the longer,
it will be worth our inquiry to Consider how grievously men offend against all these rules, in which that men may better take notice of their continual failings I will stand somewhat the longer,
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vnsanctified persons and vnbeleeuers, receiue the creatures and comfort of them, onely as the fruits of Gods generall prouidence and power, whereby he sustaineth all the creatures, the bruit beasts, the sensles creatures,
unsanctified Persons and unbelievers, receive the creatures and Comfort of them, only as the fruits of God's general providence and power, whereby he sustaineth all the creatures, the bruit beasts, the senseless creatures,
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because by them they haue thrust and heaped vp the measure of their condemnation. Secondly, the creature not sanctified by the word and prayer, is impurely vsed:
Because by them they have thrust and heaped up the measure of their condemnation. Secondly, the creature not sanctified by the word and prayer, is impurely used:
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and therefore generall is the sinne of the most, who profanely and brutishly receiue them without prayer and thanksgiuing, by which both the creator and the creature is blessed.
and Therefore general is the sin of the most, who profanely and brutishly receive them without prayer and thanksgiving, by which both the creator and the creature is blessed.
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when he commandeth his people to sanctifie their verie houses and dwellings: so in Abrahams seruant, and Paul who prayed for prosperous iourneys, Act. 25.5. The like ought we to doe in all our recreations:
when he commands his people to sanctify their very houses and dwellings: so in Abrahams servant, and Paul who prayed for prosperous journeys, Act. 25.5. The like ought we to do in all our recreations:
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and hauing receiued our comfort from any thing, we must turne vs to the other part of our prayer, which is thanksgiuing, not onely for enioying the creature,
and having received our Comfort from any thing, we must turn us to the other part of our prayer, which is thanksgiving, not only for enjoying the creature,
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How many are so farre from this, as that they either cannot, or are ashamed to pray and praise God for their liberall prouision in meate and drinke? a man cannot imagine the bruitishnesse of numbers of men,
How many Are so Far from this, as that they either cannot, or Are ashamed to pray and praise God for their liberal provision in meat and drink? a man cannot imagine the brutishness of numbers of men,
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yea lift vp their heeles against him, and corrupt themselues in the things they vse, giuing vp themselues vnto intemperance, idlenes, filthie lusts, speaches,
yea lift up their heals against him, and corrupt themselves in the things they use, giving up themselves unto intemperance, idleness, filthy Lustiest, Speeches,
and actions, and all because God is not at their tables, but is driuen thence. Now that I may convince this generall sinne to be an high kinde of impietie,
and actions, and all Because God is not At their tables, but is driven thence. Now that I may convince this general sin to be an high kind of impiety,
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For first, whose are the heauens and earth, and the furniture of them? the birds of the aire, the beasts of the field, the sheepe on a thousand mountaines;
For First, whose Are the heavens and earth, and the furniture of them? the Birds of the air, the beasts of the field, the sheep on a thousand Mountains;
Who is it that openeth his hād and filleth all things? who spreadeth our cloath for vs, who filleth our cups, who maintaineth our tents, who laieth our liues? the Lord doth all this for vs, saith Dauid.
Who is it that Openeth his hand and fills all things? who spreadeth our cloth for us, who fills our cups, who maintaineth our tents, who Layeth our lives? the Lord does all this for us, Says David.
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O Lord, how excellent is thy name in all the world? and this he beginneth withall and endeth withall, to shew vs that both before and after we haue tasted the sweetenes of the creatures, we ought to testifie our sweete tast of God himselfe in them.
O Lord, how excellent is thy name in all the world? and this he begins withal and Endeth withal, to show us that both before and After we have tasted the sweetness of the creatures, we ought to testify our sweet taste of God himself in them.
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for their riches, health, prosperitie, pleasures, comforts, and abundance of all things? which if they shall not doe, the heathen themselues which haue no part in Christ, shall rise vp in iudgement against them, who can and haue beene exceeding thankfull for worldly prosperitie;
for their riches, health, Prosperity, pleasures, comforts, and abundance of all things? which if they shall not do, the heathen themselves which have no part in christ, shall rise up in judgement against them, who can and have been exceeding thankful for worldly Prosperity;
for shall the Lyons seeke their meate of God ? shall the rauens call vpon him for their foode? shall the eies of all things looke vp vnto God, to receiue their meate from his hand? and shall not all things condemne men,
for shall the Lyons seek their meat of God? shall the Ravens call upon him for their food? shall the eyes of all things look up unto God, to receive their meat from his hand? and shall not all things condemn men,
yea he had a forme of grace and thanksgiuing, which was verie well knowne to the disciples, Luk. 24.35. Paul in the shippe would not eate bread, but first gaue thankes in the presence of them all:
yea he had a Form of grace and thanksgiving, which was very well known to the Disciples, Luk. 24.35. Paul in the ship would not eat bred, but First gave thanks in the presence of them all:
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and how iust a thing is it, that that mouth which openeth it selfe to the receiuing of the creatures, should open it selfe in the praise of the giuer? which who so neglecteth, besides that he sinneth against a speciall commandement, Deut. 8.10. when thou hast eaten, and filled thy selfe, thou shalt blesse the Lord thy God:
and how just a thing is it, that that Mouth which Openeth it self to the receiving of the creatures, should open it self in the praise of the giver? which who so neglecteth, beside that he Sinneth against a special Commandment, Deuteronomy 8.10. when thou hast eaten, and filled thy self, thou shalt bless the Lord thy God:
as for conueniencie of dwelling, and habition, garments, rest, and safetie, health, comforts of the calling, recreations, &c. for i• men did conscionably and in right apprehension of Gods goodnesse blesse their meat;
as for conveniency of Dwelling, and habition, garments, rest, and safety, health, comforts of the calling, recreations, etc. for i• men did Conscionably and in right apprehension of God's Goodness bless their meat;
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I will therefore onely speake of fowre which are of most ordinarie vse. 1. Of meates and drinkes. 2. garments and apparell. 3. riches and wealth. 4. sportes and recreations. For the first:
I will Therefore only speak of fowre which Are of most ordinary use. 1. Of Meats and drinks. 2. garments and apparel. 3. riches and wealth. 4. sports and recreations. For the First:
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& the outward duties of their callings. 2. That watch not ouer their affections, but set them on meat and drinke, putting themselues vnder the power of these,
& the outward duties of their callings. 2. That watch not over their affections, but Set them on meat and drink, putting themselves under the power of these,
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The Romans had a law that euery man should suppe openly: the intention of which was partly to testifie their sobrietie, and partly to restraine excesse:
The Roman had a law that every man should sup openly: the intention of which was partly to testify their sobriety, and partly to restrain excess:
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were such a law in force amongst vs, we should see many poore men, whose persons and estate, sparing would well beseeme, prodigally consuming that which ought to be reserued, either for the discharge of debts,
were such a law in force among us, we should see many poor men, whose Persons and estate, sparing would well beseem, prodigally consuming that which ought to be reserved, either for the discharge of debts,
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a fearefull sinne, so frequent as the most thinke they can scarce testifie their affection; or are short in their entertainement vnlesse they make their freind drunke.
a fearful sin, so frequent as the most think they can scarce testify their affection; or Are short in their entertainment unless they make their friend drunk.
and of as many fashions as their apparell is, they would soone be cast out of the companie and account of men? but whatsoeuer their bodies be, their minds appeare monstrous, filled with vaine and idle conceits, causing them most wastfully spende their time, and goods:
and of as many fashions as their apparel is, they would soon be cast out of the company and account of men? but whatsoever their bodies be, their minds appear monstrous, filled with vain and idle conceits, causing them most wastefully spend their time, and goods:
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and all to shew ( not the hidden man of the heart ) but that lightnesse, vanitie, want on and dishonest disposition, which wageth battaile not against Christianitie only but euen ciuillitie, and humanitie it selfe:
and all to show (not the hidden man of the heart) but that lightness, vanity, want on and dishonest disposition, which wageth battle not against Christianity only but even civility, and humanity it self:
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others so devising and wearing their clothes as if they were willing to put themselues into a frame, wherein they cannot only not turne themselues to any busines,
Others so devising and wearing their clothes as if they were willing to put themselves into a frame, wherein they cannot only not turn themselves to any business,
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so many women especially are so fitted in their frames, as the whole frame must be remooued before they can mooue any part about any profitable labour or busines:
so many women especially Are so fitted in their frames, as the Whole frame must be removed before they can move any part about any profitable labour or business:
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The man may not weare the womans apparell, nor the woman the mans: then which nothing is more common in maskes and plaies, euen hereby most iustly condemned.
The man may not wear the woman's apparel, nor the woman the men: then which nothing is more Common in masks and plays, even hereby most justly condemned.
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2. who loose their humilitie and lowlines, and puffe vp themselues in pride of apparrell aboue others of their degree, which is a ground of envie and heart-burning. 3. such as lay such load on their backes,
2. who lose their humility and lowliness, and puff up themselves in pride of apparel above Others of their degree, which is a ground of envy and heartburning. 3. such as lay such load on their backs,
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and thus they become the verie snares of the deuill: the former suffereth not God himselfe, this latter suffereth not his kingdome to become our portion. 3. When men trust in vncertaine riches, as in a sure hold, saying to the wedge of gold, thou art my hope:
and thus they become the very snares of the Devil: the former suffers not God himself, this latter suffers not his Kingdom to become our portion. 3. When men trust in uncertain riches, as in a sure hold, saying to the wedge of gold, thou art my hope:
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for thus after a sort they sanctifie their riches, and bring forth fruits furthering their reckoning: Luk. 11.41. Giue almes of that yee haue, and all shall be cleane vnto you:
for thus After a sort they sanctify their riches, and bring forth fruits furthering their reckoning: Luk. 11.41. Give alms of that ye have, and all shall be clean unto you:
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Why should then the gazing vpon any of these outward things, dazle or perish any mans eye? seeing we ought to looke vpon our selues and others as God looketh. 2. When men wast them in pride, prodigalitie, gaming, vncleanenes, or any other vnchristian course:
Why should then the gazing upon any of these outward things, dazzle or perish any men eye? seeing we ought to look upon our selves and Others as God looks. 2. When men wast them in pride, prodigality, gaming, Uncleanness, or any other unchristian course:
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for beeing indifferent things, we must in getting, keeping, and parting from them, shew and carie our selues indifferently, learning with Paul in all things to be content:
for being indifferent things, we must in getting, keeping, and parting from them, show and carry our selves indifferently, learning with Paul in all things to be content:
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The fourth sort of things indifferent, are recreations, in which the first rule is broke, 1. when men sport themselues with things not warranted, or forbidden in the word.
The fourth sort of things indifferent, Are recreations, in which the First Rule is broke, 1. when men sport themselves with things not warranted, or forbidden in the word.
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and therefore it is a fearefull sinne to iest in the phrases of Scriptures, and so to take the name of God in vaine. 2. The iudgements of God are no fit matters to sport our selues withall, whether in man or beast.
and Therefore it is a fearful sin to jest in the phrases of Scriptures, and so to take the name of God in vain. 2. The Judgments of God Are no fit matters to sport our selves withal, whither in man or beast.
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When we see a naturall foole plaie the foole, or madde men in their frantike fits, this defect in them is a fearefull fruit of sinne, a matter of mourning, and not of laughter:
When we see a natural fool play the fool, or mad men in their frantic fits, this defect in them is a fearful fruit of sin, a matter of mourning, and not of laughter:
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And for that most generall iudgement of God, the enmitie of the creatures, the principall vse we ought to make thereof, is the acknowledging of that fearefull brand of mans sinne deeply imprinted in the poore creatures;
And for that most general judgement of God, the enmity of the creatures, the principal use we ought to make thereof, is the acknowledging of that fearful brand of men sin deeply imprinted in the poor creatures;
But none that hath either Christianitie, or naturall affections, can take delight in the cruell murthering, or painfull tormenting of any dumb creature.
But none that hath either Christianity, or natural affections, can take delight in the cruel murdering, or painful tormenting of any dumb creature.
p-acp pi cst vhz d n1, cc j n2, vmb vvi n1 p-acp dt j j-vvg, cc j n-vvg pp-f d j n1.
Alas, sinnefull man, hast thou not brought euill enough vpon the innocent creature, without such reioycing and triumphing ouer that bondage which thy impietie hath imposed vpon those creatures, which in their kind obey and serue the Creator farre better then thou? God setteth his good creature before thee, that in it thou mightest behold his loue, mercie, prouidence,
Alas, sinful man, hast thou not brought evil enough upon the innocent creature, without such rejoicing and triumphing over that bondage which thy impiety hath imposed upon those creatures, which in their kind obey and serve the Creator Far better then thou? God sets his good creature before thee, that in it thou Mightest behold his love, mercy, providence,
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1. when men make a calling of their recreation, and haue no other, or no such hold to maintaine them. 2. when men so powre out their hearts to pleasure,
1. when men make a calling of their recreation, and have no other, or no such hold to maintain them. 2. when men so pour out their hearts to pleasure,
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whereby they wast their substance, neglect their callings, loose their good names, and go vnder the names of gamesters, dicers, &c. in the meane time who is at home to guid and order, to pray, and teach the family:
whereby they wast their substance, neglect their callings, lose their good names, and go under the names of gamesters, Dicers, etc. in the mean time who is At home to guide and order, to pray, and teach the family:
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Thus we see how men faile in these particulars, to which many more might be added, whereby they draw much sinne vpon themselues in the vse of their most lawfull liberties.
Thus we see how men fail in these particulars, to which many more might be added, whereby they draw much sin upon themselves in the use of their most lawful Liberties.
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Now therefore shall it not be amisse to adde a fewe generall rules or counsels, by the obseruation of which, a heart desirous to please God in all things shall be able to avoide all these wandrings,
Now Therefore shall it not be amiss to add a few general rules or Counsels, by the observation of which, a heart desirous to please God in all things shall be able to avoid all these wanderings,
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for till then, outward things cannot but be much and great in our eyes. 2. When once thou seest Christ and his merits, set thy affections on nothing else, loue nothing, meruaile at nothing, desire nothing,
for till then, outward things cannot but be much and great in our eyes. 2. When once thou See christ and his merits, Set thy affections on nothing Else, love nothing, marvel At nothing, desire nothing,
then this, that they make there a stoppe and resting place, whence they should make a steppe to climbe further towards heauen. 3. Iudge thy selfe and others not by abundance of outward things, no not if thou couldest passe Midas or Craesus in wealth,
then this, that they make there a stop and resting place, whence they should make a step to climb further towards heaven. 3. Judge thy self and Others not by abundance of outward things, no not if thou Couldst pass Midas or Croesus in wealth,
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Vse. 2. A second vse of this doctrine, that all things are pure to the pure, is to take notice what a priuiledge beleeuers haue obtained by Christ, that to them all things beeing pure, they may without scruple of conscience vse their libertie in any indifferent thing, so it be vsed aright:
Use. 2. A second use of this Doctrine, that all things Are pure to the pure, is to take notice what a privilege believers have obtained by christ, that to them all things being pure, they may without scruple of conscience use their liberty in any indifferent thing, so it be used aright:
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because that lawe of commandements which stood in ordinances is abrogated through the flesh of Christ, that bondage which beleeuers were put vnder before Christs appearing, lasteth now no longer seeing faith is come, the impotent and beggerly rudiments are vanished, and taken out of the way:
Because that law of Commandments which stood in ordinances is abrogated through the Flesh of christ, that bondage which believers were put under before Christ appearing, lasteth now no longer seeing faith is come, the impotent and beggarly rudiments Are vanished, and taken out of the Way:
the hand-writing by which they subscribed to their owne guiltinesse and condemnation, and that so often as they vsed the ceremonies of the lawe, is fastened vnto the crosse. Nay more, sinne which robbed vs of all, is spoyled, the powers and principallities to which our sinne deliuered vs are vanquished, Sathan, hell, death, deuills,
the handwriting by which they subscribed to their own guiltiness and condemnation, and that so often as they used the ceremonies of the law, is fastened unto the cross. Nay more, sin which robbed us of all, is spoiled, the Powers and principalities to which our sin Delivered us Are vanquished, Sathan, hell, death, Devils,
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who hauing thus set vs into the freedome of sonnes, and thereby giuen vs prerogatiue to all the priuiledges of heauen it selfe, which are constant and not fading;
who having thus Set us into the freedom of Sons, and thereby given us prerogative to all the privileges of heaven it self, which Are constant and not fading;
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Oh how should this vrge vs to labour for the pretious gift of faith, which as a chiefe instrument sealeth vp to the soule possessing it, all the former priuiledges of the Saints:
O how should this urge us to labour for the precious gift of faith, which as a chief Instrument Sealeth up to the soul possessing it, all the former privileges of the Saints:
it bringeth with boldnes into the presence of God, it reacheth Christ in whom the Father is well pleased, it restoreth our right in the most common benefits,
it brings with boldness into the presence of God, it reaches christ in whom the Father is well pleased, it restoreth our right in the most Common benefits,
whereas without it a curse followeth, the vse of all blessings, all seruices are reiected, thy prayers are abhominable who turnest thy eare from hearing the lawe;
whereas without it a curse follows, the use of all blessings, all services Are rejected, thy Prayers Are abominable who Turnest thy ear from hearing the law;
so fewe care for the gift of faith offered in the preaching of the word, by which alone they can become pure to the creatures, and the creatures vnto them;
so few care for the gift of faith offered in the preaching of the word, by which alone they can become pure to the creatures, and the creatures unto them;
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we must suffer no cauiller to infringe our charter, nor bind vs where Christ hath loosed vs. If the Lord haue pronounced all things, that is, indifferent, pure & free to the pure beleeuer, let a Popish spirit come & boast of his vowe of voluntarie pouertie, of single life, of abstinence from flesh, &c. we haue learned otherwise from this Scripture, that not onely all estates, bondage or libertie, riches or pouertie, marriage or single life, are alike vnto God:
we must suffer no caviller to infringe our charter, nor bind us where christ hath loosed us If the Lord have pronounced all things, that is, indifferent, pure & free to the pure believer, let a Popish Spirit come & boast of his Voelli of voluntary poverty, of single life, of abstinence from Flesh, etc. we have learned otherwise from this Scripture, that not only all estates, bondage or liberty, riches or poverty, marriage or single life, Are alike unto God:
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and consequently that all their vowes, besides that they are out of the power of him that voweth, doe nothing else but reuoke and abolish Christian libertie.
and consequently that all their vows, beside that they Are out of the power of him that Voweth, do nothing Else but revoke and Abolah Christian liberty.
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especially by abhorring the wickednesse of Poperie, which bringeth vpon men a more detestable bondage then that of Egypt: 1. by binding them to seeke for righteousnes,
especially by abhorring the wickedness of Popery, which brings upon men a more detestable bondage then that of Egypt: 1. by binding them to seek for righteousness,
〈 ◊ 〉 by, 1. they steale away this dearely purchased libertie. 2. hold the Church vnder rudiments now after that faith is come. 3. robbe Christ of his honour by lessening his benefits,
〈 ◊ 〉 by, 1. they steal away this dearly purchased liberty. 2. hold the Church under rudiments now After that faith is come. 3. rob christ of his honour by lessening his benefits,
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for 1. the best are encombred with originall sinne. 2. but in part, and not fully regenerate. 3. ouertaken not seldome with actuall transgression, which may and doth make them still crie out with Dauid, Lord create a cleane heart within me.
for 1. the best Are encumbered with original sin. 2. but in part, and not Fully regenerate. 3. overtaken not seldom with actual Transgression, which may and does make them still cry out with David, Lord create a clean heart within me.
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so by the impure person the Apostle affirmeth that he meaneth the vnregenerate and vnbeleeuer, who wanting faith whereby he might partake with Christ and all his benefits, whose righteousnesse and innocencie is the onely lauer of the Church, by which also he might haue his heart within him purified in part,
so by the impure person the Apostle Affirmeth that he means the unregenerate and unbeliever, who wanting faith whereby he might partake with christ and all his benefits, whose righteousness and innocence is the only laver of the Church, by which also he might have his heart within him purified in part,
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which beeing the eie of the soule carrieth with it reason, iudgement, and election. The pollution of which is to be taken vp with darkenes and blindnes, 1. Cor. 2.14. to be filled with vanitie, Eph. 4.17. with fleshlinesse, Colos. 2.18. in so much as all the naturall wisedome of man is fleshlie and deuillish. By conscience is meant that facultie of the soule, which by applying particular things iudged of and done, doth determine them either with or against them:
which being the eye of the soul Carrieth with it reason, judgement, and election. The pollution of which is to be taken up with darkness and blindness, 1. Cor. 2.14. to be filled with vanity, Ephesians 4.17. with fleshliness, Colos 2.18. in so much as all the natural Wisdom of man is fleshly and devilish. By conscience is meant that faculty of the soul, which by applying particular things judged of and done, does determine them either with or against them:
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The pollution of it is, when it is either idle or ill occupied ; the former, when it is sleepie, sensles, or feared, doing nothing at all, neither accusing, nor excusing:
The pollution of it is, when it is either idle or ill occupied; the former, when it is sleepy, senseless, or feared, doing nothing At all, neither accusing, nor excusing:
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Now both these being thus polluted, let the vnbeleeuer turne himselfe to any thing in generall without himselfe (as all things in generall fall vnder the vnderstanding) or turne him to any particular thought, word, action, concerning himselfe (which onely the conscience hath to doe with) in all these he is polluted,
Now both these being thus polluted, let the unbeliever turn himself to any thing in general without himself (as all things in general fallen under the understanding) or turn him to any particular Thought, word, actium, Concerning himself (which only the conscience hath to do with) in all these he is polluted,
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So as we must here conceiue of an absolute impuritie ascribed to the vnbeleeuer (which is the onely difference in the opposition) for whereas puritie was in the former branch attributed to the beleeuer in some respect onely:
So as we must Here conceive of an absolute impurity ascribed to the unbeliever (which is the only difference in the opposition) for whereas purity was in the former branch attributed to the believer in Some respect only:
the word of God is liuely, and mightie in operation, and deuideth, and cutteth a sunder the soule and spirit: that is, it worketh not only vpon the inferiour faculties which are lesse pure,
the word of God is lively, and mighty in operation, and Divideth, and cutteth a sunder the soul and Spirit: that is, it works not only upon the inferior faculties which Are less pure,
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for nothing is so secret in the soule, but it lyeth vnder the stroke of the word, which pearceth as farre as the eye of the author of it, to whom all things are naked and open, vers. 13. No Anotomist can by cutting vp one part of the bodie after another,
for nothing is so secret in the soul, but it lies under the stroke of the word, which pierceth as Far as the eye of the author of it, to whom all things Are naked and open, vers. 13. No Anotomist can by cutting up one part of the body After Another,
such a light carrieth with it, as chaseth away the darknesse of the soule, letteth a simple man see the secrets of his heart laid open, bringeth him to the sight of his sinne,
such a Light Carrieth with it, as chases away the darkness of the soul, lets a simple man see the secrets of his heart laid open, brings him to the sighed of his sin,
and to breake out into the acknowledgement and confession of the truth, saying, God is there indeed. Now nothing but the word can tell a man his thoughts, nothing else can pronounce sentence according to that which is in the heart:
and to break out into the acknowledgement and Confessi of the truth, saying, God is there indeed. Now nothing but the word can tell a man his thoughts, nothing Else can pronounce sentence according to that which is in the heart:
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for else the word which is spirituall, and most directly worketh vpon the heart and spirit, looseth in his hand the proper worke, and powerfull vse of it.
for Else the word which is spiritual, and most directly works upon the heart and Spirit, loses in his hand the proper work, and powerful use of it.
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Whosoeuer would turne men from their wicked way, and from the euill of their inuentions, must stand in Gods counsell, and declare his words to his people.
Whosoever would turn men from their wicked Way, and from the evil of their Inventions, must stand in God's counsel, and declare his words to his people.
2. Labour in hearing the word, to find it thus diuinely and powerfully working in thy heart, finde thy soule stricken with the sence of death eternall, find it the sacrificing knife to cut the throate of thy sinnes, and lustfull affections;
2. Labour in hearing the word, to find it thus divinely and powerfully working in thy heart, find thy soul stricken with the sense of death Eternal, find it the sacrificing knife to Cut the throat of thy Sins, and lustful affections;
for although I find not this presence by thunder, lightning, earthquake, as in the mount, yet by a still voice the Lord commeth, and speaketh to my soule:
for although I find not this presence by thunder, lightning, earthquake, as in the mount, yet by a still voice the Lord comes, and speaks to my soul:
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then could she acknowledge him a Prophet, then could she aske her neighbours, Is not he the Messias that hath told mee all that euer I did? euen so is it not the Lord Iesus that in his word telleth thee of all thy waies? come thy selfe, call thy neighbours with thee to learne where such instruction is to be had.
then could she acknowledge him a Prophet, then could she ask her neighbours, Is not he the Messias that hath told me all that ever I did? even so is it not the Lord Iesus that in his word Telleth thee of all thy ways? come thy self, call thy neighbours with thee to Learn where such instruction is to be had.
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the truth is, we haue an intellengencer, euen a spirit which goeth after Gehezi, and stayeth by Ananias and Saphirah till their most secret conveyances be discouered and reuenged, to whom day and darknes are alike;
the truth is, we have an intellengencer, even a Spirit which Goes After Gehazi, and stays by Ananias and Sapphira till their most secret conveyances be discovered and revenged, to whom day and darkness Are alike;
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and for such let them in time beware to spurne against preuailing truth, least one day teach them to their cost, what it is to despise such a word as this is.
and for such let them in time beware to spurn against prevailing truth, lest one day teach them to their cost, what it is to despise such a word as this is.
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and if by thy word I erre, I erre willingly, for I know that this is according to Gods iudgement, and that is according to truth, Rom. 2.2 Doctr. 2. We learne further, what is the estate of a man vnregenerate, whom the Apostle setteth out thus. 1. He is one that is vncleane: 2. an vnbeleeuer: 3. one to whom nothing is pure: 4. his minde: 5. his conscience is polluted: in all which respects, he is a most odious person in whom is nothing but filthinesse of flesh and spirit, the which th• pure eyes of the Lord cannot abide.
and if by thy word I err, I err willingly, for I know that this is according to God's judgement, and that is according to truth, Rom. 2.2 Doctrine 2. We Learn further, what is the estate of a man unregenerate, whom the Apostle sets out thus. 1. He is one that is unclean: 2. an unbeliever: 3. one to whom nothing is pure: 4. his mind: 5. his conscience is polluted: in all which respects, he is a most odious person in whom is nothing but filthiness of Flesh and Spirit, the which th• pure eyes of the Lord cannot abide.
All which will more easily appeare, if we consider, that by our fall we were not only depriued of that grace and goodnes which was set in our nature;
All which will more Easily appear, if we Consider, that by our fallen we were not only deprived of that grace and Goodness which was Set in our nature;
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but is couered and vailed with a black darknes of ignorance, that the light of the glorious Gospel of Christ which is the image of God, though in it selfe neuer so cleare,
but is covered and veiled with a black darkness of ignorance, that the Light of the glorious Gospel of christ which is the image of God, though in it self never so clear,
and freedome it had to good; but is become rebellious, and resisting the will of God: Matth. 23.37. how often would I haue gathered thee, but thou wouldest not: Ioh. 5.40. yee will not come vnto mee that yee may liue:
and freedom it had to good; but is become rebellious, and resisting the will of God: Matthew 23.37. how often would I have gathered thee, but thou Wouldst not: John 5.40. ye will not come unto me that ye may live:
This very cōsideration should be as a hammer to beat down proud thoughts, which rise vpon the gazing of outward things and respects, on which so many beare themselues:
This very consideration should be as a hammer to beatrice down proud thoughts, which rise upon the gazing of outward things and respects, on which so many bear themselves:
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who doubtles would quickly strike saile, if they could turne their eie a little to see themselues by nature and naturall courses the children of wrath, enemies of righteousnesse, haters, and hated of God.
who doubtless would quickly strike sail, if they could turn their eye a little to see themselves by nature and natural courses the children of wrath, enemies of righteousness, haters, and hated of God.
Many a man blesseth himselfe in that he keepeth his bodie cleane from vnlawfull filthinesse, his hands pure from open iniustice, his words free from iniuring men:
Many a man Blesses himself in that he Keepeth his body clean from unlawful filthiness, his hands pure from open injustice, his words free from injuring men:
But could they looke vnpartially into their soules, they should finde a filthie sinke and puddle steaming out noysome and graceles parts into the whole behauiour, all which thrust them vnder the regiment of death.
But could they look unpartially into their Souls, they should find a filthy sink and puddle steaming out noisome and graceless parts into the Whole behaviour, all which thrust them under the regiment of death.
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and when they finde themselues as readie to yeeld an haruest of iniquitie as others, if the good husbandman should not still be pruning and dressing them.
and when they find themselves as ready to yield an harvest of iniquity as Others, if the good husbandman should not still be pruning and dressing them.
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so can he not of himselfe go backe from this priuation to the habit, seeing no freedome at all is left in any facultie of his soule to spirituall good.
so can he not of himself go back from this privation to the habit, seeing no freedom At all is left in any faculty of his soul to spiritual good.
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Is the mind and conscience, and all things impure to the vnbeleeuer, and hath his will any more priuiledge then the other? how erronious then is that doctrine of the Church of Rome,
Is the mind and conscience, and all things impure to the unbeliever, and hath his will any more privilege then the other? how erroneous then is that Doctrine of the Church of Rome,
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and that it coworketh with the grace of God in the verie first beginnings of grace? Whereas the Scripture teacheth, that man is so farre from his owne helpe in his recouerie, that he resisteth it,
and that it coworketh with the grace of God in the very First beginnings of grace? Whereas the Scripture Teaches, that man is so Far from his own help in his recovery, that he Resisteth it,
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The first degree or preparation to the cure, is the knowledge of the disease, but the naturall man will not be brought to acknowledge and confesse his estate: Psal. 14.3. there is no man that vnderstandeth his way:
The First degree or preparation to the cure, is the knowledge of the disease, but the natural man will not be brought to acknowledge and confess his estate: Psalm 14.3. there is no man that understandeth his Way:
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our Apostle hath elsewhere also ruled this case, 2. Cor. 3.5. we are not sufficient of our selues to thinke a thought, and therefore much lesse to will: Philip. 2.13.
our Apostle hath elsewhere also ruled this case, 2. Cor. 3.5. we Are not sufficient of our selves to think a Thought, and Therefore much less to will: Philip. 2.13.
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and are raised out of our graues of death. 3. Hence we see the necessitie of regeneration in euerie part: Eph. 4.22.23. be renewed in the spirit of your minds: confesse then and crie out with the leper, I am vncleane, I am vncleane:
and Are raised out of our graves of death. 3. Hence we see the necessity of regeneration in every part: Ephesians 4.22.23. be renewed in the Spirit of your minds: confess then and cry out with the leper, I am unclean, I am unclean:
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4. If the wicked man be thus vncleane, then hate his companie, the vile person is to be contemned, come not neere him, touch him and thou wilt be defiled, he is filthie within and without, and with the leper must be thrust out of the campe for feare of infection.
4. If the wicked man be thus unclean, then hate his company, the vile person is to be contemned, come not near him, touch him and thou wilt be defiled, he is filthy within and without, and with the leper must be thrust out of the camp for Fear of infection.
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as praying, hearing, reading, receiuing of Sacraments, almes, all these beeing the sacrifices of the wicked are abhomination vnto the Lord, who first looketh to the person,
as praying, hearing, reading, receiving of Sacraments, alms, all these being the Sacrifices of the wicked Are abomination unto the Lord, who First looks to the person,
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if he be a polluted person that toucheth any of these holy things, shall they not be vncleane? yes surely, the most diuine ordinances are turned to him to sinne:
if he be a polluted person that touches any of these holy things, shall they not be unclean? yes surely, the most divine ordinances Are turned to him to sin:
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for the Lord first requireth pure parts, and then pure actions, Ezech. 36.26. 2. His ciuill actions, his honest dealing in the world, his buying, selling, giuing, lending, his labour, care,
for the Lord First requires pure parts, and then pure actions, Ezekiel 36.26. 2. His civil actions, his honest dealing in the world, his buying, selling, giving, lending, his labour, care,
as meate, drinke, cloath, goods, lands, buildings, mariage, single estate, in a word, the whole way of the wicked is abhomination to the Lord, Prou. 15.9.
as meat, drink, cloth, goods, Lands, buildings, marriage, single estate, in a word, the Whole Way of the wicked is abomination to the Lord, Prou. 15.9.
Vse. 1. Seeing no man can with good conscience goe about any thing while he is in his sinne and vncleannes, let it mooue euerie man to beware especially that he approach not neere the courts of God,
Use. 1. Seeing no man can with good conscience go about any thing while he is in his sin and uncleanness, let it move every man to beware especially that he approach not near the Courts of God,
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nor compasse the altar without washing his hands in innocencie. The Ministers may not take the word into profane mouthes and hands, themselues hating reformation.
nor compass the altar without washing his hands in innocence. The Ministers may not take the word into profane mouths and hands, themselves hating Reformation.
The brasen lauer must put them in minde of their dutie, which was set betweene the tabernacle and the altar, that the Priests might wash their hands and feete whensoeuer they came before the Lord:
The brazen laver must put them in mind of their duty, which was Set between the tabernacle and the altar, that the Priests might wash their hands and feet whensoever they Come before the Lord:
2. Let this doctrine mooue vs to discerne aright betweene the estate of the beleeuer and vnbeleeuer, that the wretchednesse of the one may breake our hearts for our sinnes,
2. Let this Doctrine move us to discern aright between the estate of the believer and unbeliever, that the wretchedness of the one may break our hearts for our Sins,
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For, 1. whereas the thoughts of the godly are for most part tending to God, to heauen and the things of heauen, and their hearts are still inditing good matter, wherein the greatest part of their soundest ioy and comfort is placed:
For, 1. whereas the thoughts of the godly Are for most part tending to God, to heaven and the things of heaven, and their hearts Are still inditing good matter, wherein the greatest part of their soundest joy and Comfort is placed:
True it is, that the godly iudge themselues worthie to be destroyed for their iniquitie, but yet they see great light in that darkenesse, which the wicked neuer behold,
True it is, that the godly judge themselves worthy to be destroyed for their iniquity, but yet they see great Light in that darkness, which the wicked never behold,
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their talke tendeth to edification, and ministreth grace to the hearer, their tongues speake of matters graue and high, matters of Gods kingdome of grace here, and of glorie hereafter:
their talk tendeth to edification, and Ministereth grace to the hearer, their tongues speak of matters graven and high, matters of God's Kingdom of grace Here, and of glory hereafter:
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for the streames can be no sweeter then the fountaines whence they issue. 3. Whereas the workes of the godly are wayes which God hath ordained that they should walke in vnto the ende of their faith, which is their saluation:
for the streams can be no Sweeten then the fountains whence they issue. 3. Whereas the works of the godly Are ways which God hath ordained that they should walk in unto the end of their faith, which is their salvation:
the workes of vnbeleuers are crooked paths tending vnto, yea the causes of their destructiō. 4. Whereas all the miseries of the godly are signes and fruits of Gods loue, working to their best, and out of which the Lord giueth them a sure and seasonable deliuerance:
the works of unbelievers Are crooked paths tending unto, yea the Causes of their destruction. 4. Whereas all the misery's of the godly Are Signs and fruits of God's love, working to their best, and out of which the Lord gives them a sure and seasonable deliverance:
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but the beginnings of eternall punishment, the first fruits of there destruction, and the downfalls to hell it selfe out of which is no redemption. 5. Whereas the godly haue the promises of this life and that to come, and walke in the strength of them cheerefully,
but the beginnings of Eternal punishment, the First fruits of there destruction, and the downfalls to hell it self out of which is no redemption. 5. Whereas the godly have the promises of this life and that to come, and walk in the strength of them cheerfully,
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God hath promised nothing to such, but threatned against them all the plagues written in his booke, which shall surely ouertake them. 6. Whereas the life of the godly is a meane to blessednes,
God hath promised nothing to such, but threatened against them all the plagues written in his book, which shall surely overtake them. 6. Whereas the life of the godly is a mean to blessedness,
If they see many daies, the last of them will be more wofull, because they haue contemned so great grace and saluation. 7. Whereas the day of death is better to the beleeuer, then the day wherein he was borne:
If they see many days, the last of them will be more woeful, Because they have contemned so great grace and salvation. 7. Whereas the day of death is better to the believer, then the day wherein he was born:
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Seeing then that faith putteth this difference, and faith cleareth the eye to let it see this difference, labour for faith, rest not till thou canst finde it in the signes of it;
Seeing then that faith putteth this difference, and faith cleareth the eye to let it see this difference, labour for faith, rest not till thou Canst find it in the Signs of it;
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without this grace, God hath no pleasure in thee, neither will accept any offering, without this spirituall eye, thou shalt not see any such difference betweene the righteous and wicked, betweene him that serueth God,
without this grace, God hath no pleasure in thee, neither will accept any offering, without this spiritual eye, thou shalt not see any such difference between the righteous and wicked, between him that serveth God,
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The Apostle proceeding in the proofe of that which he had said, that nothing was cleane to the vnbeleeuer, whose cheife faculties were polluted, bringeth in this proofe by way of answer to a secret obiection;
The Apostle proceeding in the proof of that which he had said, that nothing was clean to the unbeliever, whose chief faculties were polluted, brings in this proof by Way of answer to a secret objection;
yet herein Paul espieth only the fruit of their corruption, and that is gro••e hypocrisie, apparant in the fight and opposition betweene their profession, and their practise.
yet herein Paul espieth only the fruit of their corruption, and that is gro••e hypocrisy, apparent in the fight and opposition between their profession, and their practice.
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They professe indeed they knowe God, and all their outward carriage is so composed, as if they only were the sonnes of Abraham, skilfull in the law, strict obseruers of it in the least particles thereof;
They profess indeed they know God, and all their outward carriage is so composed, as if they only were the Sons of Abraham, skilful in the law, strict observers of it in the least particles thereof;
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that if all religion were to be measured by their outside, they could not chuse now beeing conuerted from Iudaisme to Christianitie, but goe for good Christians.
that if all Religion were to be measured by their outside, they could not choose now being converted from Judaism to Christianity, but go for good Christians.
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For looke a little nearer them, and consider their persons, so polluted they are, as that they are abhominable, such as are worthy that both God and good men should turne away from, as from things noysome to their sences:
For look a little nearer them, and Consider their Persons, so polluted they Are, as that they Are abominable, such as Are worthy that both God and good men should turn away from, as from things noisome to their Senses:
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And looke yet further into their liues, in stead of sanctimonie, you shall meet with rebellion, in stead of subiection vnto God, you shall discouer disobedience: and whereas if they were the sonnes of Abraham, as they professe;
And look yet further into their lives, in stead of sanctimony, you shall meet with rebellion, in stead of subjection unto God, you shall discover disobedience: and whereas if they were the Sons of Abraham, as they profess;
they would doe the workes of Abraham. They are reprobate to euery good worke ; which word is sometimes taken passiuely, as 1. Cor. 9.27. I beate downe my bodie — least I should be reprobate: Heb. 6.8. The ground that beareth thornes and briars, is reprobate, and neere vnto a curse:
they would do the works of Abraham. They Are Reprobate to every good work; which word is sometime taken passively, as 1. Cor. 9.27. I beat down my body — lest I should be Reprobate: Hebrew 6.8. The ground that bears thorns and briers, is Reprobate, and near unto a curse:
Yet it better fitteth the place, to accept the phrase actiuely, and then the sence is this, that they are so farre from the practise of pietie, that as men of corrupt minds, are said to be reprobate concerning the faith: so those corrupt minded men, are reprobate concerning good workes,
Yet it better fits the place, to accept the phrase actively, and then the sense is this, that they Are so Far from the practice of piety, that as men of corrupt minds, Are said to be Reprobate Concerning the faith: so those corrupt minded men, Are Reprobate Concerning good works,
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that is, so giuen vp to sinne, and with the Gentiles, Rom. 1. to a reprobate minde, that they seeme to haue lost all difference and distinction of good and euill,
that is, so given up to sin, and with the Gentiles, Rom. 1. to a Reprobate mind, that they seem to have lost all difference and distinction of good and evil,
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and can turne their hand to nothing which is not euill. Which disposition of theirs, seemeth to be well expounded, Ier. 4.22. They are wise to doe euill, but to doe well, they haue no knowledge.
and can turn their hand to nothing which is not evil. Which disposition of theirs, seems to be well expounded, Jeremiah 4.22. They Are wise to do evil, but to do well, they have no knowledge.
In the verse three points are to be marked, and handled. 1. That there will alwaies be Hypocrites in the Church. 1. The Characters or notes of them, which in the verse are fowre. 3. Their miserable estate and condition, in the word abhominable: vnto which we will adde the vse. For the first:
In the verse three points Are to be marked, and handled. 1. That there will always be Hypocrites in the Church. 1. The Characters or notes of them, which in the verse Are fowre. 3. Their miserable estate and condition, in the word abominable: unto which we will add the use. For the First:
so many thrust themselues into the profession, bringing with them the cares and loue of the world, whom the first sonne of persecution causeth to wither, and appeare to be themselues.
so many thrust themselves into the profession, bringing with them the Cares and love of the world, whom the First son of persecution Causes to wither, and appear to be themselves.
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And although the Lord could easily & at once purge his floore of them, yet in great wisedome he suffereth them: 1. in regard of his own glorie, that his holinesse might appeare in the daily discouering of them and purging his Church;
And although the Lord could Easily & At once purge his floor of them, yet in great Wisdom he suffers them: 1. in regard of his own glory, that his holiness might appear in the daily discovering of them and purging his Church;
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2. In regard of the wicked, that they should the more stumble at the truth by reason of some hypocrites among professors. 3. In regard of the godly, that they should partly be exercised by this meanes,
2. In regard of the wicked, that they should the more Stumble At the truth by reason of Some Hypocrites among professors. 3. In regard of the godly, that they should partly be exercised by this means,
The outward profession may ioyne thee to the Church indeede, which verie thing deceiueth many, who conceiue that because we haue changed the mattins into preaching,
The outward profession may join thee to the Church indeed, which very thing deceiveth many, who conceive that Because we have changed the matins into preaching,
and the masse into the Lords table, therefore they cannot but be of the Church: but the time will come which shall separate those, whom now the bare profession ioyneth:
and the mass into the lords table, Therefore they cannot but be of the Church: but the time will come which shall separate those, whom now the bore profession Joineth:
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when the sheepheard shall diuide the sheepe from the goats which now grase together, liue together, feede together, are folded together, the one to the right hand, the other to his left.
when the shepherd shall divide the sheep from the Goats which now graze together, live together, feed together, Are folded together, the one to the right hand, the other to his left.
For what bonds haue they broken, but some outward and visible bonds, such as are externall profession of doctrine, externall conformitie vnto it, outward worship, communion in the administration of the Sacraments, whereby they were tyed onely to the members of the Church, all which are easily broken and dissolued? but not any internall or invisible bond, such as is the bond of eternall election,
For what bonds have they broken, but Some outward and visible bonds, such as Are external profession of Doctrine, external conformity unto it, outward worship, communion in the administration of the Sacraments, whereby they were tied only to the members of the Church, all which Are Easily broken and dissolved? but not any internal or invisible bound, such as is the bound of Eternal election,
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or the bond of the spirit of Christ, whereby they should haue bin first knit vnto the head, which is of absolute necessitie to be truely vnited to the Church,
or the bound of the Spirit of christ, whereby they should have been First knit unto the head, which is of absolute necessity to be truly united to the Church,
let him for his part set his seale vnto it, by departing from iniquitie: and he that thus daily purgeth himselfe, shall bee a vessell prepared vnto honour, 2. Tim. 2.19. 3. We may not looke to liue here belowe amongst angels, but if we willingly will not be deceiued, we must make account of tares:
let him for his part Set his seal unto it, by departing from iniquity: and he that thus daily Purgeth himself, shall be a vessel prepared unto honour, 2. Tim. 2.19. 3. We may not look to live Here below among Angels, but if we willingly will not be deceived, we must make account of tares:
And therefore the Anabaptists following the Donatists while they will abide no tares in their fields and floares, themselues remaine no wheate, no Church;
And Therefore the Anabaptists following the Donatists while they will abide no tares in their fields and floors, themselves remain no wheat, no Church;
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and Hermon, from the dennes of Lyons, and from the mountaine• of Leopards: where three promises are wrapped vp in one. 1. of deliuerie out of the world:
and Hermon, from the dens of Lyons, and from the mountaine• of Leopards: where three promises Are wrapped up in one. 1. of delivery out of the world:
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and shall disdainefully and tryumphantly looke downe vpon her enemies, who shall be put vnder her feete. 3. of safetie, from wicked, lyonish, cruel, and bloodthirstie men;
and shall disdainfully and triumphantly look down upon her enemies, who shall be put under her feet. 3. of safety, from wicked, lyonish, cruel, and bloodthirsty men;
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And to make this a little more plaine, an hypocrite can carrie himselfe so leuell, and euen in his course, as no man shall be able outwardly to accuse him,
And to make this a little more plain, an hypocrite can carry himself so level, and even in his course, as no man shall be able outwardly to accuse him,
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or impute any thing vnto him, no more then the disciples could accuse Iudas, when euerie man said, Master, is it I? but none of them said, master is it Iudas? Obserue him in his religion, you shall heare him crying vnto God, and saying, my God, I knowe thee, challenging God for his God,
or impute any thing unto him, no more then the Disciples could accuse Iudas, when every man said, Master, is it I? but none of them said, master is it Iudas? Observe him in his Religion, you shall hear him crying unto God, and saying, my God, I know thee, challenging God for his God,
you shall see him cleaue to the Church, heare, pray, nay heare gladly as Herod, pray boldly as the Pharisie, and receiue often the seede with ioy, and yet be bad ground.
you shall see him cleave to the Church, hear, pray, nay hear gladly as Herod, pray boldly as the Pharisee, and receive often the seed with joy, and yet be bad ground.
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Ob. Alas will some here say, what am I better then such a man as you speake of? what am I other then an hypocrite if this man may be one? I see my selfe come behind such as these,
Ob. Alas will Some Here say, what am I better then such a man as you speak of? what am I other then an hypocrite if this man may be one? I see my self come behind such as these,
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Ans. As Christ said to the young man vaunting of keeping all the lawes of God from his youth, one thing is yet wanting, so it is to this man, which if thou hast, thou as farre exceedest him as light doth darkenes,
Ans. As christ said to the young man vaunting of keeping all the laws of God from his youth, one thing is yet wanting, so it is to this man, which if thou hast, thou as Far exceedest him as Light does darkness,
All that we haue spoken of him is but a liueles forme of godlinesse, in which the power of it is denied, 2. Tim. 3.5. Men may be said to denie a thing three wayes: 1. with the tongue. 2. with the heart;
All that we have spoken of him is but a liueles Form of godliness, in which the power of it is denied, 2. Tim. 3.5. Men may be said to deny a thing three ways: 1. with the tongue. 2. with the heart;
Thus Christ chargeth the Scribes and Pharisies with hypocrisie, in that they outwardly appeared righteous, but inwardly were like the graues full of putrifaction and rottennes.
Thus christ charges the Scribes and Pharisees with hypocrisy, in that they outwardly appeared righteous, but inwardly were like the graves full of putrefaction and rottenness.
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And if narrowly we examine the most glorious appearances of this kind of men, we shall out of the Sriptures more euidently see the light of this truth, which teach vs that there is a generation that draw neere God with their lippes,
And if narrowly we examine the most glorious appearances of this kind of men, we shall out of the Scriptures more evidently see the Light of this truth, which teach us that there is a generation that draw near God with their lips,
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but not with faith and repentance in their hearts, and therefore shall they finde him? If God delighted in outward sacrifices, they would giue him many a one,
but not with faith and Repentance in their hearts, and Therefore shall they find him? If God delighted in outward Sacrifices, they would give him many a one,
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or their care is but to cut off the wash boughs of sin, but they leaue the bole & stumpe standing, to stoppe the courses of more shamefull and grosse sinnes,
or their care is but to Cut off the wash boughs of since, but they leave the bole & stump standing, to stop the courses of more shameful and gross Sins,
seeing the whole life of religion consisteth in inward renouation of heart and sanctimonie of life, both which is wanting vnto him whose sinne lyeth vnder a cloake,
seeing the Whole life of Religion Consisteth in inward renovation of heart and sanctimony of life, both which is wanting unto him whose sin lies under a cloak,
Now this vnfained faith beeing the mother and mistresse of vnfained obedience, and the onely roote whence this fruit can budde and blossome, whosoeuer are destitute of the former, cannot but be barren of the latter:
Now this unfeigned faith being the mother and mistress of unfeigned Obedience, and the only root whence this fruit can bud and blossom, whosoever Are destitute of the former, cannot but be barren of the latter:
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And although hypocrites, which taking on them the names of Christians, make a great shew of holinesse in externall seruice, in some ceremonies or wilworship, that a man would meruaile that the Scripture should ascribe rebellion vnto them;
And although Hypocrites, which taking on them the names of Christians, make a great show of holiness in external service, in Some ceremonies or Idol worship, that a man would marvel that the Scripture should ascribe rebellion unto them;
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if not in whole, yet in some part, yea in such a part as maketh it rebellion (which cannot properly be said of the imperfect obedience of Gods children, whose best actions cannot abide the triall of the law) for besides that the best of their obedience is wanting in that which the word requireth, not beeing fruits of faith, whereby only they become acceptable;
if not in Whole, yet in Some part, yea in such a part as makes it rebellion (which cannot properly be said of the imperfect Obedience of God's children, whose best actions cannot abide the trial of the law) for beside that the best of their Obedience is wanting in that which the word requires, not being fruits of faith, whereby only they become acceptable;
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as Iehu whose fact (though commanded, and much commended yet) was such a rebellion as caused the Lord not many yeares after to visit all the blood of Iizreel vpon his house, yea made the whole kingdome of Israel to cease.
as Iehu whose fact (though commanded, and much commended yet) was such a rebellion as caused the Lord not many Years After to visit all the blood of Iizreel upon his house, yea made the Whole Kingdom of Israel to cease.
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but those also who secretly in their course depart from the word, with pretence of obedience, such as take the word into their mouthes, but hate to be reformed.
but those also who secretly in their course depart from the word, with pretence of Obedience, such as take the word into their mouths, but hate to be reformed.
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his corrupt conscience hath so long accused him, and borne him harmelesse, in the outward ceremonie and formall worship, that it is either brawnie and fencelesse, and so workeles;
his corrupt conscience hath so long accused him, and born him harmless, in the outward ceremony and formal worship, that it is either brawny and fenceless, and so workeles;
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Which alas, we know to be the case not of a few, who seeme to haue receiued the sentence which passed against the figge tree, presenting Christ with leaues,
Which alas, we know to be the case not of a few, who seem to have received the sentence which passed against the fig tree, presenting christ with leaves,
for how soone are they withered? Nay more, it is to be feared, that many who now stand not in the last ranks of professors, if times should serue, would play but an Hazaels part:
for how soon Are they withered? Nay more, it is to be feared, that many who now stand not in the last ranks of professors, if times should serve, would play but an Hazaels part:
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For their persons, they are but halfe Christians, neither hote nor cold, and therefore the Lord cannot digest them, compared to cakes but halfe bakte, Hose. 7.10. and not turned on the other side:
For their Persons, they Are but half Christians, neither hight nor cold, and Therefore the Lord cannot digest them, compared to cakes but half bakte, Hose. 7.10. and not turned on the other side:
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but aboue, in matter of spirit and truth, in the inner man, in the soule and heart remaine vnbaked, impenitent, vnturned, the fire of the spirit hath not once touched them,
but above, in matter of Spirit and truth, in the inner man, in the soul and heart remain unbaked, impenitent, unturned, the fire of the Spirit hath not once touched them,
yet are abhominable vnto God: yea in their most deuout seruices, they doe nothing but (as Ephraim) compasse the Lord with lyes, and deceit, Hose. 11.12. Their punishment sheweth them to be euery way abhorred of God;
yet Are abominable unto God: yea in their most devout services, they do nothing but (as Ephraim) compass the Lord with lies, and deceit, Hose. 11.12. Their punishment shows them to be every Way abhorred of God;
for their destruction from the Lord sleepeth not, but shall surprise them; perhaps while they are in the bodie, as Ananias and Saphirah, but certenly hereafter:
for their destruction from the Lord Sleepeth not, but shall surprise them; perhaps while they Are in the body, as Ananias and Sapphira, but Certainly hereafter:
and it is worthy obseruation, that when the holy Ghost would rouse vp the slouthfull seruant, he threatneth him his portion with hypocrites, Matth. 24.51. and for both together it is said, Matth. 13.41. that the Angels shall gather out of Christs kingdome all that offend, and cast them into a furnace: Ioh. 15.6. those that abide not in Christ, though they cleaue a long time to the visible Church;
and it is worthy observation, that when the holy Ghost would rouse up the slothful servant, he threatens him his portion with Hypocrites, Matthew 24.51. and for both together it is said, Matthew 13.41. that the Angels shall gather out of Christ Kingdom all that offend, and cast them into a furnace: John 15.6. those that abide not in christ, though they cleave a long time to the visible Church;
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how shall then such abhominable persons in Gods eyes, avoid the damnation of hell? it is almost an impossible thing for such a viperous brood of professed hypocrites euer to be saued.
how shall then such abominable Persons in God's eyes, avoid the damnation of hell? it is almost an impossible thing for such a viperous brood of professed Hypocrites ever to be saved.
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And ought not such persons also to be an abhomination to good men, in whose eyes euery vile person ought to be contemned? yes surely, could we discerne them,
And ought not such Persons also to be an abomination to good men, in whose eyes every vile person ought to be contemned? yes surely, could we discern them,
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or God discouering them, we should be affected towards them as Elisha was towards Iehoram, who in his straitnesse could seek to Gods Prophet, and otherwise to Baal:
or God discovering them, we should be affected towards them as Elisha was towards Jehoram, who in his straitness could seek to God's Prophet, and otherwise to Baal:
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Many are so like vnto the deuill, that they make no bones of accusing the godly (as Satan did Iob) of hypocrisie, beeing led by that same spirit which is an accuser of the brethren;
Many Are so like unto the Devil, that they make no bones of accusing the godly (as Satan did Job) of hypocrisy, being led by that same Spirit which is an accuser of the brothers;
which is not iudging, neither dare it enter into the counsell of God, nor iudge the person of another mans seruant, who standeth or falleth to his owne Lord:
which is not judging, neither Dare it enter into the counsel of God, nor judge the person of Another men servant, who Stands or falls to his own Lord:
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and giueth most fauourable construction of things and actions, which are in appearance euill; as well knowing that the searching of the heart belongeth to the maker of it;
and gives most favourable construction of things and actions, which Are in appearance evil; as well knowing that the searching of the heart belongeth to the maker of it;
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as in the young man, discourage better proceedings, by deeming those who exercise themselues most diligently in the courses prescribed by the word, the most worthy to be abhorred of God and man.
as in the young man, discourage better proceedings, by deeming those who exercise themselves most diligently in the courses prescribed by the word, the most worthy to be abhorred of God and man.
And yet where can a man goe, but he shall meete with the spirit that beareth rule in the word, which conceiueth not, speaketh not so bitterly against whooremongers, theeues, drunkards, &c. as against many sound hearted professors of Christ,
And yet where can a man go, but he shall meet with the Spirit that bears Rule in the word, which conceiveth not, speaks not so bitterly against whoremongers, thieves, drunkards, etc. as against many found hearted professors of christ,
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Oh that men knew what they did, and then would they not thus crucifie the Lord of glorie in his seruants, who will fearefully reuenge such indignitie done against them.
O that men knew what they did, and then would they not thus crucify the Lord of glory in his Servants, who will fearfully revenge such indignity done against them.
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not disioining the things which the Lord would haue coupled, nor admitting discord, and iarre in things whereof the one should be as the true exposition of the other.
not disjoining the things which the Lord would have coupled, nor admitting discord, and jar in things whereof the one should be as the true exposition of the other.
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for the best actions of the best smell of it (as Mr. Bradford confesseth of himselfe) but to counterfeit and sembling professors, who with Ieroboams wife, professe themselues to be other then they are:
for the best actions of the best smell of it (as Mr. Bradford Confesses of himself) but to counterfeit and sembling professors, who with Ieroboams wife, profess themselves to be other then they Are:
imitating and resembling stage players, to whom properly the name belongeth. To follow then the resemblance a litle: 1. Doe we not see base fellowes plaie,
imitating and resembling stage players, to whom properly the name belongeth. To follow then the resemblance a little: 1. Do we not see base Fellows play,
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for an howre or two, and yet are glad to hang themselues vpon the sleeue of some noble or meaner man for protection? euen so a number of Christians by profession in the sight of all men,
for an hour or two, and yet Are glad to hang themselves upon the sleeve of Some noble or meaner man for protection? even so a number of Christians by profession in the sighed of all men,
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euen so many professors seeme to be honest, yea religious men, but are indeed voluptuous, giuen vp to the vncleane lusts of their hearts, haunters of tauarnes or whorehouses,
even so many professors seem to be honest, yea religious men, but Are indeed voluptuous, given up to the unclean Lustiest of their hearts, haunters of tauarnes or whorehouses,
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yea and put the night to it, consumed in any one sinneful pastime or pleasure? and though they seeme freindly to the freinds of religion, entertaining them as Ioab did Amasa, saluting them as brethren to their face;
yea and put the night to it, consumed in any one sinful pastime or pleasure? and though they seem friendly to the Friends of Religion, entertaining them as Ioab did Amasa, saluting them as brothers to their face;
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and for the enemies of religion whom they would seeme to hate, they are most freindly vnto them, their hearts, their hands, their persons goe with them;
and for the enemies of Religion whom they would seem to hate, they Are most friendly unto them, their hearts, their hands, their Persons go with them;
if they call them to be agents or abetters in any vngodly practises, as wicked Ahab did good Iehoshaphat, their answer is readie, I am as thou art, my people as thy people, my horses as thy horses:
if they call them to be agents or abetters in any ungodly practises, as wicked Ahab did good Jehoshaphat, their answer is ready, I am as thou art, my people as thy people, my Horses as thy Horses:
But to leaue the resemblance and come to a more speciall application of this examination. 1. There is neuer a one who professeth not that the eyes of God are pure, beholding all things, trying the hearts and raines:
But to leave the resemblance and come to a more special application of this examination. 1. There is never a one who Professes not that the eyes of God Are pure, beholding all things, trying the hearts and reins:
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we all professe that his waies are iust, that he cannot abide to behold iniquitie, neither can doe otherwise then punish sinne wheresoeuer he findeth it:
we all profess that his ways Are just, that he cannot abide to behold iniquity, neither can do otherwise then Punish sin wheresoever he finds it:
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Nay we liue profanely in his sight, and against his iustice we flatter our selues with promises of peace. 2. We professe that God is our Father, and therein acknowledge not onely his general prouidence ouer all things, disposing, nourishing, and preseruing all liuing creatures;
Nay we live profanely in his sighed, and against his Justice we flatter our selves with promises of peace. 2. We profess that God is our Father, and therein acknowledge not only his general providence over all things, disposing, nourishing, and preserving all living creatures;
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for euery man spendeth out himselfe in shifting and shuffling for himselfe, as if he had no father in heauen to care for him, which is the practise of a meere worldling.
for every man spendeth out himself in shifting and shuffling for himself, as if he had no father in heaven to care for him, which is the practice of a mere worldling.
yet how many stand vpon old customes, examples of men, naturall reason, humane lawes, and those of restraint or tolleration in matters directly against the word? and many haue better waies of their owne,
yet how many stand upon old customs, Examples of men, natural reason, humane laws, and those of restraint or toleration in matters directly against the word? and many have better ways of their own,
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or like the younger brother who said to his father, he would goe worke in the vineyard, but did not. And many of vs may fitly heare that sharp rebuke of Christ, Why call yee me Master, why professe you your selues Christians, and doe not the things that I speake ? doe any seruants so deale with their master,
or like the younger brother who said to his father, he would go work in the vineyard, but did not. And many of us may fitly hear that sharp rebuke of christ, Why call ye me Master, why profess you your selves Christians, and do not the things that I speak? do any Servants so deal with their master,
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But follow this man home, doth he and his house serue the Lord? doth he read, instruct, pray there? hath he a little Church in his house? oh no, he hopeth God will beare with him, he is not booklearned,
But follow this man home, does he and his house serve the Lord? does he read, instruct, pray there? hath he a little Church in his house? o no, he Hopes God will bear with him, he is not booklearned,
no substance of religion at home, it is but a shadow abroad. 4. Lastly we all wil boldly say with Peter, we will neuer denie Christ, no we will die with him rather:
no substance of Religion At home, it is but a shadow abroad. 4. Lastly we all will boldly say with Peter, we will never deny christ, no we will die with him rather:
Thus might we examine euerie particular through the commandements, and in euerie branch of them discouer in our selues such manifest fruits of hypocrisie as these be:
Thus might we examine every particular through the Commandments, and in every branch of them discover in our selves such manifest fruits of hypocrisy as these be:
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in which regard, let vs challenge our deceitfull hearts, and sift them well, and we cannot but finde seaven abhominations in them, euery one making vs more odious to God then other.
in which regard, let us challenge our deceitful hearts, and sift them well, and we cannot but find seaven abominations in them, every one making us more odious to God then other.
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For there be two sorts of hypocrites. 1. such as knowe themselues so to be, they knowe they dissemble in the things they speake and doe, such were the Pharisies who did all things to be seene of men, these haue a cloud of witnesses against them:
For there be two sorts of Hypocrites. 1. such as know themselves so to be, they know they dissemble in the things they speak and do, such were the Pharisees who did all things to be seen of men, these have a cloud of Witnesses against them:
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when they shall one day finde the Lord greater then their consciences, with whom such righteousnes as exceedeth not the righteousnesse of the Scribes and Pharisies will not goe for paiment.
when they shall one day find the Lord greater then their Consciences, with whom such righteousness as exceeds not the righteousness of the Scribes and Pharisees will not go for payment.
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It behooueth vs then to take vp the Apostles counsell, Take heed brethren least there be at any time in any of you an euill heart of vnbeleefe, causing you to depart (while yee seeme to approach vnto him) from the liuing God: and on the contrarie, to labour to expresse the power of godlinesse daily, that in the last of our daies we may reape the sweete fruite of it,
It behooveth us then to take up the Apostles counsel, Take heed brothers lest there be At any time in any of you an evil heart of unbelief, causing you to depart (while ye seem to approach unto him) from the living God: and on the contrary, to labour to express the power of godliness daily, that in the last of our days we may reap the sweet fruit of it,
CHAP. II. BVt speake thou the things which become wholesome doctrine, 2 That the elder men be sober, honest, discreete, sound in the faith, in loue, and in patience:
CHAP. II But speak thou the things which become wholesome Doctrine, 2 That the elder men be Sobrium, honest, discreet, found in the faith, in love, and in patience:
THe Apostle hauing described the dutie of a faithfull Pastor in the former Chapter, and exhibited a vewe of such as the Lord calleth and approoueth, who must be men both of singular integritie for their life,
THe Apostle having described the duty of a faithful Pastor in the former Chapter, and exhibited a view of such as the Lord calls and approveth, who must be men both of singular integrity for their life,
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but euerie man ▪ and woman of what age and calling soeuer they be, although their condition be neuer so seruile, must haue their portion in this wholesome doctrine:
but every man ▪ and woman of what age and calling soever they be, although their condition be never so servile, must have their portion in this wholesome Doctrine:
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from the 2. to the 11. v. Thirdly, he followeth some notable reasons why this holy and wholesome doctrine must be taught and learned, spoken and heard:
from the 2. to the 11. v. Thirdly, he follows Some notable Reasons why this holy and wholesome Doctrine must be taught and learned, spoken and herd:
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But thou on the contrarie must plainly, and familiarly discouer vnto all estates of men and women their estates and duties, that thereby they may be brought to soundnes:
But thou on the contrary must plainly, and familiarly discover unto all estates of men and women their estates and duties, that thereby they may be brought to soundness:
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The like precept receiueth Timothie, euill men and deceiuers waxe worse and worse, deceiuing and beeing deceiued, but continue thou: and cap. 4.5. many shall turne away their •ares, and be giuen to fables, but watch thou: and what a good proficient Timothie was herein, the same Apostle sheweth, Philip. 2.20.
The like precept receiveth Timothy, evil men and deceivers wax Worse and Worse, deceiving and being deceived, but continue thou: and cap. 4.5. many shall turn away their •ares, and be given to fables, but watch thou: and what a good proficient Timothy was herein, the same Apostle shows, Philip. 2.20.
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for when all sought their owne, yet then he as a sonne with the father, serued with Paul in the Gospel. 2. It is no slender commendation which a man shall receiue from the mouth of God,
for when all sought their own, yet then he as a son with the father, served with Paul in the Gospel. 2. It is no slender commendation which a man shall receive from the Mouth of God,
There is also as great difference in their sufferings: the former, if they should worthily suffer as euill doers, they shall not want mediators, and moderators:
There is also as great difference in their sufferings: the former, if they should worthily suffer as evil doers, they shall not want mediators, and moderators:
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to those who are sound Christians but shaking, will yee also goe away ? But we must be wise of heart, to enquire where the wholesome word is, and whither else should we goe ?
to those who Are found Christians but shaking, will ye also go away? But we must be wise of heart, to inquire where the wholesome word is, and whither Else should we go?
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and speake euill of vs, because we runne not to the excesse of riot with them? yet must we beware that we be not plucked away with the error of the wicked, and fall from our owne stedfastnes.
and speak evil of us, Because we run not to the excess of riot with them? yet must we beware that we be not plucked away with the error of the wicked, and fallen from our own steadfastness.
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Then is it so, 1. when it propoundeth things necessarie to be beleeued or done. 2. proportionall to the analogie of faith, Rom. 12.6. 3. agreeable both with other places and texts collated,
Then is it so, 1. when it propoundeth things necessary to be believed or done. 2. proportional to the analogy of faith, Rom. 12.6. 3. agreeable both with other places and texts collated,
for it is a borrowed speach from the food, or physicke of the bodie to the soule, which is the word of God here called againe doctrine: and elsewhere the food and bread of life;
for it is a borrowed speech from the food, or physic of the body to the soul, which is the word of God Here called again Doctrine: and elsewhere the food and bred of life;
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and Ministers Pastors and feeders. Now this doctrine worketh mens soules to soundnesse two wayes. 1. by drawing vs out of our spirituall diseases, not onely inward,
and Ministers Pastors and feeders. Now this Doctrine works men's Souls to soundness two ways. 1. by drawing us out of our spiritual diseases, not only inward,
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and said to be contrarie to wholesome doctrine. This it effecteth, 1. by shewing the danger of our disease. 2. by applying the remedie. 2. by keeping vs in good plight and health, not onely free from those former diseases,
and said to be contrary to wholesome Doctrine. This it Effecteth, 1. by showing the danger of our disease. 2. by applying the remedy. 2. by keeping us in good plighted and health, not only free from those former diseases,
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Doctr. The scope of euery Minister in his teaching, must be to feed the people of God with wholesome doctrine, such as may bring the soules of men to health and soundnes.
Doctrine The scope of every Minister in his teaching, must be to feed the people of God with wholesome Doctrine, such as may bring the Souls of men to health and soundness.
nay more, if the law of grace must sit vnder the lips of euery vertuous woman, much more must the Ministers, whose office in peculiar bindeth him to be a Pastor or feeder,
nay more, if the law of grace must fit under the lips of every virtuous woman, much more must the Ministers, whose office in peculiar binds him to be a Pastor or feeder,
and is no better then those false Apostles, who turning themselues from sound teaching to vnfruitfull discourses, called vaine iangling, are said to roue, and erre from the right aime, like vnskilfull darters or shooters.
and is no better then those false Apostles, who turning themselves from found teaching to unfruitful discourses, called vain jangling, Are said to rove, and err from the right aim, like unskilful darters or shooters.
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Now what a fearefull thing is it for a man to wander all his life long, from that station and seruice in which the Lord hath set him? Quest. But how shall any Minister attaine this end of his calling? Answ. Hereunto two things are required: 1. abilitie, 2. affection:
Now what a fearful thing is it for a man to wander all his life long, from that station and service in which the Lord hath Set him? Quest. But how shall any Minister attain this end of his calling? Answer Hereunto two things Are required: 1. ability, 2. affection:
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Seeing therefore the Preists lips should preserue knowledge, and the Pastors breasts should be like Iosephs granaries, stored with all prouision against the time of famine;
Seeing Therefore the Priests lips should preserve knowledge, and the Pastors breasts should be like Joseph's granaries, stored with all provision against the time of famine;
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and murther so many soules, the meanest of which the whole world cannot counteruaile. For the latter, he must be of able iudgement, and wisedome, to know the nature,
and murder so many Souls, the Meanest of which the Whole world cannot countervail. For the latter, he must be of able judgement, and Wisdom, to know the nature,
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whether they be of weake or strong stomaks, and so whether they need milke or stronger meate. 2. He must be able like a skilfull cooke, to know how to season the food he deliuereth;
whither they be of weak or strong stomachs, and so whither they need milk or Stronger meat. 2. He must be able like a skilful cook, to know how to season the food he Delivereth;
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For loue of Gods glorie effecteth two things, both concurring to wholesome doctrine. 1. conceiuement of humane wisedome: 2. demonstration of the spirit, 1. Cor. 2.4.
For love of God's glory Effecteth two things, both concurring to wholesome Doctrine. 1. conceiuement of humane Wisdom: 2. demonstration of the Spirit, 1. Cor. 2.4.
Vse. Let all Ministers, who haue a care of profiting their people, and so furthering their owne account, acquaint them with this wholesome doctrine, fetched out of the pure fountaines of the Scriptures,
Use. Let all Ministers, who have a care of profiting their people, and so furthering their own account, acquaint them with this wholesome Doctrine, fetched out of the pure fountains of the Scriptures,
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Alas, what vanitie is it, out of opinion of wit or reading, to seeke out strange speculations among the starres, to search out genealogies, peregrees, to dote about fables, to set himselfe to tie hard knots onely to vntie them againe (as the dogge leaueth soft meat to gnaw vpon bones) to mingle the word with the leauen of traditions? what a dangerous thing is it, to heale the hurt of Gods people with sweete words,
Alas, what vanity is it, out of opinion of wit or reading, to seek out strange speculations among the Stars, to search out genealogies, peregrees, to dote about fables, to Set himself to tie hard knots only to untie them again (as the dog Leaveth soft meat to gnaw upon bones) to mingle the word with the leaven of traditions? what a dangerous thing is it, to heal the hurt of God's people with sweet words,
for the Ministerie is not appointed to beate the eare as musicke, but to sinke into the soule as the food and medicine of it, by becomming the meanes and rule of life.
for the Ministry is not appointed to beat the ear as music, but to sink into the soul as the food and medicine of it, by becoming the means and Rule of life.
How good a sauce were hunger now to such persons, and stomaks, who in their fulnesse despise an honie combe? This Athenian hearing, is the cause of Athenian preaching,
How good a sauce were hunger now to such Persons, and stomachs, who in their fullness despise an honey comb? This Athenian hearing, is the cause of Athenian preaching,
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and the diseases running vpon such hearers sheweth the curse of God on them, who with contempt of the Mannah from heauen, wish the onyons, garlicke, and flesh of Egypt:
and the diseases running upon such hearers shows the curse of God on them, who with contempt of the Manna from heaven, wish the onions, garlic, and Flesh of Egypt:
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and yet who is it that will suffer an wholsome reproofe to the recouerie of soundnes to the soule? and others stand so much vpon toothsomnes of their meate,
and yet who is it that will suffer an wholesome reproof to the recovery of soundness to the soul? and Others stand so much upon toothsomnes of their meat,
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But then say I, is it the word of God thou hearest, and the truth by thy owne confession? why dost thou then not tremble at that word? seeing euery word of God is good, pure, wholsome,
But then say I, is it the word of God thou Hearst, and the truth by thy own Confessi? why dost thou then not tremble At that word? seeing every word of God is good, pure, wholesome,
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But can none but the greatest clarkes deliuer wholesome doctrine, or was plaine preaching for Saint Paul alone, and such as he? surely the world is greatly altered since his time, it cannot skill of his preaching:
But can none but the greatest Clerks deliver wholesome Doctrine, or was plain preaching for Saint Paul alone, and such as he? surely the world is greatly altered since his time, it cannot skill of his preaching:
Well, he is truely learned that hath learned Christ; and can teach him to another: although the voice be still and humble, yet may the Lord passe by in it,
Well, he is truly learned that hath learned christ; and can teach him to Another: although the voice be still and humble, yet may the Lord pass by in it,
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others are as farre wide on the other hand, they can get no good, nor will stirre out of their doores to heare him that can buckle himselfe to the times:
Others Are as Far wide on the other hand, they can get no good, nor will stir out of their doors to hear him that can buckle himself to the times:
4. Hearers must so desire, receiue, and hold this wholesome foode, as they may growe by it, shewing by their thriuing in grace, that they haue wholesome meate: Psal. 119.4. Behold I desire thy commandements, quicken me in thy righteousnes:
4. Hearers must so desire, receive, and hold this wholesome food, as they may grow by it, showing by their thriving in grace, that they have wholesome meat: Psalm 119.4. Behold I desire thy Commandments, quicken me in thy righteousness:
for as in the bodie, if meat when it is digested, send not vertue whereby the operation of it appeareth in all the parts, the bodie is diseased, some obstruction or opilation hindreth the worke of it:
for as in the body, if meat when it is digested, send not virtue whereby the operation of it appears in all the parts, the body is diseased, Some obstruction or oppilation hindereth the work of it:
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so is the soule obstructed with the itching eare, couetous thoughts, hardnesse of heart, formall worship, all which keepe the soule barren and emptie of grace,
so is the soul obstructed with the itching ear, covetous thoughts, hardness of heart, formal worship, all which keep the soul barren and empty of grace,
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Seeing therefore the Lord hath spread his table for vs, and liberally furnished it with store of this wholesome foode, let it appeare in our soules, by our strength to labour in Christian duties to which we are called, to ouercome the temptations vnto sinne, to carrie the victorie in our strife against our owne lusts:
Seeing Therefore the Lord hath spread his table for us, and liberally furnished it with store of this wholesome food, let it appear in our Souls, by our strength to labour in Christian duties to which we Are called, to overcome the temptations unto sin, to carry the victory in our strife against our own Lustiest:
and of present corruption: 2. acknowledging the errors of their iudgement and practise: and 3. praying for the illumination of the one, and the reformation of the other.
and of present corruption: 2. acknowledging the errors of their judgement and practice: and 3. praying for the illumination of the one, and the Reformation of the other.
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admiring Gods infinite wisedome, power, iustice, and mercie, shining out in them, euen as when the people sawe Moses doe that which all the Magicians could not doe, they with Pharaoh acknowledged that that was the finger of God:
admiring God's infinite Wisdom, power, Justice, and mercy, shining out in them, even as when the people saw Moses doe that which all the Magicians could not do, they with Pharaoh acknowledged that that was the finger of God:
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old age to teastinesse, frowardnes, couetousnesse, &c. women to curiositie, loquacitie, &c. against all which, the man of God must in speciall furnish and arme his people;
old age to teastinesse, forwardness, covetousness, etc. women to curiosity, loquacity, etc. against all which, the man of God must in special furnish and arm his people;
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Paul in diuerse of his Epistles, as to the Colossians, but especially to the Ephesians, describeth in particular the duties of wiues, husbands, children, fathers, seruants, masters:
Paul in diverse of his Epistles, as to the colossians, but especially to the Ephesians, Describeth in particular the duties of wives, Husbands, children, Father's, Servants, Masters:
And from this practise the Apostle Iohn dissenteth not, 1. Ioh. 2.12. where he giueth his reasons, why he writeth to fathers, to babes, to old men, and to yong men.
And from this practice the Apostle John dissenteth not, 1. John 2.12. where he gives his Reasons, why he Writeth to Father's, to babes, to old men, and to young men.
As first, the faithfulnesse of a wise steward herein appeareth, namely, in distributing to euerie one of his Masters family, their owne portion of meat in due season, Luk. 12.42.
As First, the faithfulness of a wise steward herein appears, namely, in distributing to every one of his Masters family, their own portion of meat in due season, Luk. 12.42.
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he must be much more learned then he, and one acquainted with more rare secrets of simples that growe from heauen, who can here minister to euerie soule according to the estate of it, which is farre more hidde then that of the bodie;
he must be much more learned then he, and one acquainted with more rare secrets of simples that grow from heaven, who can Here minister to every soul according to the estate of it, which is Far more hid then that of the body;
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Besides, who seeth not that this verie dutie requireth no flatterers, no selfe-seekers, no time seruers? but men of courage, bold through God to apply his word to all conditions of men, high as well as lowe, rich as poore, not healing the hurt of great ones with sweete words,
Beside, who sees not that this very duty requires no Flatterers, no self-seekers, no time servers? but men of courage, bold through God to apply his word to all conditions of men, high as well as low, rich as poor, not healing the hurt of great ones with sweet words,
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but binding euen kings in chains, and nobles in fetters, as Nathan did Dauid, Thou art the man: For if the word hath plainely described euerie mans dutie,
but binding even Kings in chains, and Nobles in fetters, as Nathan did David, Thou art the man: For if the word hath plainly described every men duty,
Secondly, hearers must hence learne: 1. to be subiect to the doctrine deliuered in the ministerie, be they old or young, rich or poore, one or other, must yeeld obedience vnto it.
Secondly, hearers must hence Learn: 1. to be Subject to the Doctrine Delivered in the Ministry, be they old or young, rich or poor, one or other, must yield Obedience unto it.
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and come to vs as the people, Publicans, soldiers, to Iohn, Master, what shall we doe ? See Acts 2.37. and 16.30. 3. To praie that we may deliuer fit doctrine, Eph. 6.19. and for me, that vtterance may be giuen to speake as I ought.
and come to us as the people, Publicans, Soldiers, to John, Master, what shall we do? See Acts 2.37. and 16.30. 3. To pray that we may deliver fit Doctrine, Ephesians 6.19. and for me, that utterance may be given to speak as I ought.
but there is a deale of proud flesh, which would vnremooued for euer hinder their •ound cure, which when it is consumed, we are readie to supple with words as soft as oyle:
but there is a deal of proud Flesh, which would unremoved for ever hinder their •ound cure, which when it is consumed, we Are ready to supple with words as soft as oil:
so must they themselues against their owne sinnes. 4. Whereas many thinke that those sinnes are least to be striuen against, which are incident to the age or sexe:
so must they themselves against their own Sins. 4. Whereas many think that those Sins Are least to be striven against, which Are incident to the age or sex:
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and a backe by as to repentance. The elder men ] Doctr. Our Apostle exempteth not old men from beeing subiect to the doctrine of God, because of their age:
and a back by as to Repentance. The elder men ] Doctrine Our Apostle exempteth not old men from being Subject to the Doctrine of God, Because of their age:
Seeing, First, in regard of example, for their presidence preuaileth much, and would be a great inducement to the younger, who neede all incouragements in the wayes of God:
Seeing, First, in regard of Exampl, for their presidence prevaileth much, and would be a great inducement to the younger, who need all encouragements in the ways of God:
which example not beeing generall giuen by our elder men, besides that they entangle themselue• in the sinnes of the younger, we cannot maruaile at the licentiousnes of our youth.
which Exampl not being general given by our elder men, beside that they entangle themselue• in the Sins of the younger, we cannot marvel At the licentiousness of our youth.
The want of this crowne maketh much olde age burdensome, dishonourable, and old men to liue euen vndesired, because they are not onely euerie way vnprofitable, but hurtfull and gracelesse;
The want of this crown makes much old age burdensome, dishonourable, and old men to live even undesired, Because they Are not only every Way unprofitable, but hurtful and graceless;
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Thirdly, whereas old men are delighted with relations of idle antiquities, and things formerly passed as long as they can recall, the holy Ghost recalleth them from such vnfruitfull spending their time:
Thirdly, whereas old men Are delighted with relations of idle antiquities, and things formerly passed as long as they can Recall, the holy Ghost recalleth them from such unfruitful spending their time:
to haue their senses and tongues exercised herein should bee the delight o• their age, to be conuersant in the holy exercises which witnesse of him, should be their chiefe busines:
to have their Senses and tongues exercised herein should be the delight o• their age, to be conversant in the holy exercises which witness of him, should be their chief business:
and therefore they had not neede slacke any opportunitie which might hast them thither: they by reason of their time should see saluation nearer then when they first beleeued;
and Therefore they had not need slack any opportunity which might hast them thither: they by reason of their time should see salvation nearer then when they First believed;
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Vse. 1. This condemneth the frowardnesse of many of the elder sort, who although they neuer learned to knowe Christ, and the way of life when they were yong;
Use. 1. This Condemneth the frowardness of many of the elder sort, who although they never learned to know christ, and the Way of life when they were young;
and yet thus madde are olde men in the matters of God and his kingdome. Others would faine learne but not of young men, this standeth not with their grauitie.
and yet thus mad Are old men in the matters of God and his Kingdom. Others would feign Learn but not of young men, this Stands not with their gravity.
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By which meanes how might the younger be prouoked to take vp into their affection and practise the loue of the truth and the feare of God? how exceedingly might they helpe forward the ministerie in all sorts? whereas it is the greatest stoppe it findeth,
By which means how might the younger be provoked to take up into their affection and practise the love of the truth and the Fear of God? how exceedingly might they help forward the Ministry in all sorts? whereas it is the greatest stop it finds,
who are like drawn vessels, in whom is nothing left, but lees and dregges of ignorance, loosenesse, securitie, in which with other old courses, they are determined euen to rot away.
who Are like drawn vessels, in whom is nothing left, but lees and dregs of ignorance, looseness, security, in which with other old courses, they Are determined even to rot away.
in respect of which, we cannot say they are twise children, for in truth they were neuer other, they neuer came out of this their infancie and childishnes.
in respect of which, we cannot say they Are twice children, for in truth they were never other, they never Come out of this their infancy and childishness.
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But what a great sinne and shame is it, that any should be so suffered to liue out of all ranke of Christianitie, in dayes of such grace and knowledge? But there are an other sort to which multitudes and millions cleaue, that are scarse one good steppe before the former,
But what a great sin and shame is it, that any should be so suffered to live out of all rank of Christianity, in days of such grace and knowledge? But there Are an other sort to which Multitudes and millions cleave, that Are scarce one good step before the former,
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the which ignorance is so much the more damable, by how much it is wilfull and affected: Ioh. 15.22. If I had not come and spoken, they had had no sinne:
the which ignorance is so much the more damnable, by how much it is wilful and affected: John 15.22. If I had not come and spoken, they had had no sin:
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1. soundnes in faith, whereby duties are acceptably performed towards God. 2. soundnes in loue, which looketh to all the duties of the second table. 3. soundnes in patience, which is as salt to season and preserue both, without which they could not but quickly waxe weary of well doing.
1. soundness in faith, whereby duties Are acceptably performed towards God. 2. soundness in love, which looks to all the duties of the second table. 3. soundness in patience, which is as salt to season and preserve both, without which they could not but quickly wax weary of well doing.
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and how absurd and wicked were it in them by their improuidence and loosenesse, to embolden and encourage others vnto sinne? and besides, expose, vncouer,
and how absurd and wicked were it in them by their improvidence and looseness, to embolden and encourage Others unto sin? and beside, expose, uncover,
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making the day of generall or particular iudgement come vnawares, as it doth to such as are in the night. 4. They haue but a little time to doe good in,
making the day of general or particular judgement come unawares, as it does to such as Are in the night. 4. They have but a little time to do good in,
it is an euill which goeth not alone, it was accompained with incest, euen in Lot himselfe. 5. They haue but a while to striue against temptation, which because the Deuil knoweth, he more mightily assaileth them:
it is an evil which Goes not alone, it was accompanied with Incest, even in Lot himself. 5. They have but a while to strive against temptation, which Because the devil Knoweth, he more mightily assails them:
both which things seeing the Lord hath discouered vnto them, they ought so much the more to watch vnto sobrietie, according to the counsell of the Apostle, 1. Pet. 5.8. Oh that our old men would be perswaded thus to number their daies, that their hearts might be applied vnto wisedome;
both which things seeing the Lord hath discovered unto them, they ought so much the more to watch unto sobriety, according to the counsel of the Apostle, 1. Pet. 5.8. O that our old men would be persuaded thus to number their days, that their hearts might be applied unto Wisdom;
or viciousnes in gesture, speach, apparrell, countenance, deeds, or conuersation: and is a generall vertue befitting euery age, and euery vocation and condition of life:
or viciousness in gesture, speech, apparel, countenance, Deeds, or Conversation: and is a general virtue befitting every age, and every vocation and condition of life:
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and not appropriated to any one calling or condition more then other: required in the Minister, 1. Tim. 3.8. in his wife, vers. 11. and in euery priuate man, 1. Tim. 2.1.
and not appropriated to any one calling or condition more then other: required in the Minister, 1. Tim. 3.8. in his wife, vers. 11. and in every private man, 1. Tim. 2.1.
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and reuerence which by their graue and worthy carriage, is due to them from their inferiours: and Leuit. 19.32. Thou shalt rise vp before the hoarehead, and honour the person of the old man.
and Reverence which by their graven and worthy carriage, is due to them from their inferiors: and Levites 19.32. Thou shalt rise up before the hoarehead, and honour the person of the old man.
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and thus ought to become eyes to the blinde, and feete to the lame: and the younger sort are to heare and waite, holding their tongue at their counsell.
and thus ought to become eyes to the blind, and feet to the lame: and the younger sort Are to hear and wait, holding their tongue At their counsel.
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so as they who faile from this precept, disable themselues from performance of so necessarie a dutie. 3. Too common a thing it is in our corruption, to lessen in our hearts the due reckoning and estimation of the aged, who haue passed their prime,
so as they who fail from this precept, disable themselves from performance of so necessary a duty. 3. Too Common a thing it is in our corruption, to lessen in our hearts the due reckoning and estimation of the aged, who have passed their prime,
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The which consideration, as it teacheth how to reteine the honour and crowne of age: so also when men faile of that due regard their yeares seeme to call for;
The which consideration, as it Teaches how to retain the honour and crown of age: so also when men fail of that due regard their Years seem to call for;
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and children can scorne the aged, in whose words, behauiours, and actions, any vnseemely lightnesse hath bewrayed and discouered it selfe. Discreete, ] or moderate.
and children can scorn the aged, in whose words, behaviours, and actions, any unseemly lightness hath bewrayed and discovered it self. Discreet, ] or moderate.
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therefore the older sort especially should become singular patterns, & examples of moderation; both in the subduing and extinguishing all rebellious motions, affections, pastimes, and perturbations;
Therefore the older sort especially should become singular patterns, & Examples of moderation; both in the subduing and extinguishing all rebellious motions, affections, pastimes, and perturbations;
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How monstrous were it for olde men to watch the twilight, to haue eyes full of adulterie, to haue their mouthes filled with foule and rotten communication, to be drunke with wine vnto excesse? how exceeding odious were these things in them, aboue younger persons? who if they should fall into such misdemeanours, some more excuses might be pretended? for they might be forced by headstrength of passion,
How monstrous were it for old men to watch the twilight, to have eyes full of adultery, to have their mouths filled with foul and rotten communication, to be drunk with wine unto excess? how exceeding odious were these things in them, above younger Persons? who if they should fallen into such misdemeanours, Some more excuses might be pretended? for they might be forced by headstrength of passion,
and perturbation, but these seeme rather to force themselues, and sinne of election, as such who willingly leaue not such sinnes as haue almost left them;
and perturbation, but these seem rather to force themselves, and sin of election, as such who willingly leave not such Sins as have almost left them;
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and thrust themselues vnder the power of such lewde Masters, from whome a man would haue thought, they should long before haue parted as free men. 2. Olde age is an age which ought to be dedicated to the minde, meditation, counsel;
and thrust themselves under the power of such lewd Masters, from whom a man would have Thought, they should long before have parted as free men. 2. Old age is an age which ought to be dedicated to the mind, meditation, counsel;
that euen as all the dregges are setled in the bottome of a vessell, so their courses are filled with •estinesse, hastinesse, and vnaduised frowardnes:
that even as all the dregs Are settled in the bottom of a vessel, so their courses Are filled with •estinesse, hastiness, and unadvised forwardness:
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their conuersation blotted with base couetousnesse, as if they were to liue ouer their yeares againe, their minds no lesse bending towards the earth then their bodies;
their Conversation blotted with base covetousness, as if they were to live over their Years again, their minds no less bending towards the earth then their bodies;
and setteth his minde vpon his owne death, in his owne citie. Sound in faith, ] Now followe those three vertues which are requisite in olde men, as they are auncient Christians.
and sets his mind upon his own death, in his own City. Found in faith, ] Now follow those three Virtues which Are requisite in old men, as they Are ancient Christians.
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The first of which is soundnesse of faith, in which three things are to be considered. 1. What soundnes of faith is. 2. Why it is commended in speciall to olde men, seeing euerie Christian must haue it. 3. The dutie which hence is to be learned. For the first:
The First of which is soundness of faith, in which three things Are to be considered. 1. What soundness of faith is. 2. Why it is commended in special to old men, seeing every Christian must have it. 3. The duty which hence is to be learned. For the First:
Soundnesse of faith standeth in two things. 1. when faith is sound in the qualitie, that is, sincere, not deceitfull, not hypocriticall. 2. when it is sound in the degree of it, not a shaking reede,
Soundness of faith Stands in two things. 1. when faith is found in the quality, that is, sincere, not deceitful, not hypocritical. 2. when it is found in the degree of it, not a shaking reed,
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Now vnto both these is required that faith be sound, 1. in the ground of it. 2. in the obiect. 3. in the worke of it. 4. in the fruits issuing from it:
Now unto both these is required that faith be found, 1. in the ground of it. 2. in the Object. 3. in the work of it. 4. in the fruits issuing from it:
First, the ground of sound faith, is a sufficient measure of knowledge of the things of God reuealed in the word, in a sound and incorrupted iudgement:
First, the ground of found faith, is a sufficient measure of knowledge of the things of God revealed in the word, in a found and incorrupted judgement:
but such as through long custome, haue their senses exercised to discerne both good and euill? This must be then such a knowledge as enableth a man both to maintaine the truth, and convince the gainsayers;
but such as through long custom, have their Senses exercised to discern both good and evil? This must be then such a knowledge as enableth a man both to maintain the truth, and convince the gainsayers;
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Secondly, the obiect of a sound faith more generall, is the whole word of God, from which faith can no more be seuered, then the beames from the sunne:
Secondly, the Object of a found faith more general, is the Whole word of God, from which faith can no more be severed, then the beams from the sun:
as also expecting saluation without the free couenant of grace, by the merit of workes; whereas in iustification before God, all workes, all boasting, are excluded, Rom. 3.27. and 4.24.
as also expecting salvation without the free Covenant of grace, by the merit of works; whereas in justification before God, all works, all boasting, Are excluded, Rom. 3.27. and 4.24.
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Thirdly, the worke of a sound faith is twofold. 1. assent. 2. application. The former is a certeine and firme assent, whereby we set a seale vnto all the promises of the Gospel, as most sure and certaine;
Thirdly, the work of a found faith is twofold. 1. assent. 2. application. The former is a certain and firm assent, whereby we Set a seal unto all the promises of the Gospel, as most sure and certain;
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holding euen an Angel accursed that should bring any other doctrine: and keeping sure the profession of our hope without wauering in full assurance of vnderstanding.
holding even an Angel accursed that should bring any other Doctrine: and keeping sure the profession of our hope without wavering in full assurance of understanding.
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And this hand thus laying on Christ vnto righteousnes, and applying Christ with his merits vnto ones selfe in particular to saluation, is the forme of faith,
And this hand thus laying on christ unto righteousness, and applying christ with his merits unto ones self in particular to salvation, is the Form of faith,
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but was strengthned in faith, beeing fully assured. And what other reason is giuen, why the inheritance was not giuen by the law, which was impossible to be kept:
but was strengthened in faith, being Fully assured. And what other reason is given, why the inheritance was not given by the law, which was impossible to be kept:
Neither must the godly refuse to subscribe to the truth of this doctrine, because they neuer finde such constant and full assurance, which is not mooued with some doubting,
Neither must the godly refuse to subscribe to the truth of this Doctrine, Because they never find such constant and full assurance, which is not moved with Some doubting,
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but open the eye of thy faith, which at length seeth clearely the saluation of God, chaseth away clouds of doubts and distrust, and giueth glorie vnto God.
but open the eye of thy faith, which At length sees clearly the salvation of God, chases away Clouds of doubts and distrust, and gives glory unto God.
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Fourthly, the fruits of a sound faith are, 1. Inward: and these are all the parts of renewed holines in the soule, which cannot but accompany it: 2. Pet. 1.5.6.
Fourthly, the fruits of a found faith Are, 1. Inward: and these Are all the parts of renewed holiness in the soul, which cannot but accompany it: 2. Pet. 1.5.6.
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Ioyne with faith vertue, &c. for it worketh a through change in the whole man, by purifying the heart, inspiring a new spirituall life, raysing from dead workes,
Join with faith virtue, etc. for it works a through change in the Whole man, by purifying the heart, inspiring a new spiritual life, raising from dead works,
and quickning of grace to all the the parts of obedience, without which it is impossible to please God in any thing. 2. Outward: such as are the true loue of God and man.
and quickening of grace to all the the parts of Obedience, without which it is impossible to please God in any thing. 2. Outward: such as Are the true love of God and man.
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For as it maketh vs the sonnes of God, so it causeth vs to carie our selues as children, desirous to please our Father in all things, to performe vnto him all the parts of his worship publike,
For as it makes us the Sons of God, so it Causes us to carry our selves as children, desirous to please our Father in all things, to perform unto him all the parts of his worship public,
and priuate, to loue his word, to confesse his truth, though with the losse of our liues, to thinke of him, to speake of him, to delight in his presence and fellowship,
and private, to love his word, to confess his truth, though with the loss of our lives, to think of him, to speak of him, to delight in his presence and fellowship,
and care to performe all other offices of loue towards their outward man, their persons, their liues, their goods, their names, &c. These are the blessed fruits of that faith which is vnfained, 1. Tim. 1.5. which worketh by loue, Gal. 5.6.
and care to perform all other Offices of love towards their outward man, their Persons, their lives, their goods, their names, etc. These Are the blessed fruits of that faith which is unfeigned, 1. Tim. 1.5. which works by love, Gal. 5.6.
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The second point is, why soundnes of faith is required rather of old men, beeing a grace which euery one, young aswell as old, must striue vnto? Answ. 1. Because they haue had the vse of the word longer,
The second point is, why soundness of faith is required rather of old men, being a grace which every one, young aswell as old, must strive unto? Answer 1. Because they have had the use of the word longer,
neither is this assurance and soundnes of faith attained at the first, but ariseth vpon a grounded knowledge, which for most part is not to be found in the younger sort.
neither is this assurance and soundness of faith attained At the First, but arises upon a grounded knowledge, which for most part is not to be found in the younger sort.
Secondly, old men, which ought to be auncients in profession, and so haue more experience of Gods waies and working, should shew forth the power of faith vnto others:
Secondly, old men, which ought to be ancients in profession, and so have more experience of God's ways and working, should show forth the power of faith unto Others:
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nor learne, nor remember, nor profit in religion as they are vrged in the ministerie; their sences inward and outward serue them not, their vigour and quicknes is gone:
nor Learn, nor Remember, nor profit in Religion as they Are urged in the Ministry; their Senses inward and outward serve them not, their vigour and quickness is gone:
therefore they shall be excused, if they cannot attaine vnto these, nor greatly force after them? what a shame was it for Nicodemus beeing an auncient and Ruler in Israel, to be ignorant in the point of regeneration,
Therefore they shall be excused, if they cannot attain unto these, nor greatly force After them? what a shame was it for Nicodemus being an ancient and Ruler in Israel, to be ignorant in the point of regeneration,
and therefore Christ reprooued him, Ioh. 3. And that was the sinne of the Hebrews, when as for their time they ought to haue bin teachers, they were to seek in the principles of religion; and were babes needing milke;
and Therefore christ reproved him, John 3. And that was the sin of the Hebrews, when as for their time they ought to have been Teachers, they were to seek in the principles of Religion; and were babes needing milk;
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how much more should olde men in the midst of their ruines and decaies, by this meanes repaire and fortifie themselues? And the counsell is generall, that if the outward man perish, care must be had, that the inward be daily renewed.
how much more should old men in the midst of their ruins and decays, by this means repair and fortify themselves? And the counsel is general, that if the outward man perish, care must be had, that the inward be daily renewed.
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yet euen these same beeing true members of the Church, hauing once the life of the Sonne of God breathed into their soules, are neuer afterwards destitute of radicall heate and moysture:
yet even these same being true members of the Church, having once the life of the Son of God breathed into their Souls, Are never afterwards destitute of radical heat and moisture:
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For Christ is that Sunne of righteousnesse, who once rising vpon a soule, is so farre from setting againe, that he is still rising euen vnto the perfect day of it;
For christ is that Sun of righteousness, who once rising upon a soul, is so Far from setting again, that he is still rising even unto the perfect day of it;
Secondly, The comfort of old age dependeth hereupon, the tedious and diseased daies of which, whosoeuer would comfortably passe, they must prouide themselues of this supplie.
Secondly, The Comfort of old age dependeth hereupon, the tedious and diseased days of which, whosoever would comfortably pass, they must provide themselves of this supply.
and vnto whose heart that bright morning starre hath not discouered his brightnes? the least beame and glims of whose sauing grace, farre surpasseth the sunne in his strength.
and unto whose heart that bright morning star hath not discovered his brightness? the least beam and glims of whose Saving grace, Far Surpasses the sun in his strength.
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vnlesse the Lords arme and right hand become his strength, and as a staffe to leane vpon? as he was to Dauid, 2. Sam. 22.19. What ioy remaineth vnto him, whose age hath worne away most of his senses;
unless the lords arm and right hand become his strength, and as a staff to lean upon? as he was to David, 2. Sam. 22.19. What joy remains unto him, whose age hath worn away most of his Senses;
he hath no tast in that he eateth and drinketh, he cannot heare any more the voice of singing men and women? vnlesse he hath attained the eyes of faith, to see God in Christ,
he hath no taste in that he Eateth and Drinketh, he cannot hear any more the voice of singing men and women? unless he hath attained the eyes of faith, to see God in christ,
vnlesse he find rellish and tast in the bread of life, vnlesse he can heare the sweet note of Gods spirit consenting with his owne, that he is Gods child, together with that sweet harmony of a good conscience kept before God and men in all things, which is heauenly musick vpon earth? In a word, what solace or reioysing can be to him, who hath one foote in the graue, that seeth death so neere him, daily threatning him,
unless he find relish and taste in the bred of life, unless he can hear the sweet note of God's Spirit consenting with his own, that he is God's child, together with that sweet harmony of a good conscience kept before God and men in all things, which is heavenly music upon earth? In a word, what solace or rejoicing can be to him, who hath one foot in the graven, that sees death so near him, daily threatening him,
vnlesse herein also the spirit sustaine his infirmitie, by assuring him that Christ is his life, who hath bereaued that serpent of his sting, poyson, and venome;
unless herein also the Spirit sustain his infirmity, by assuring him that christ is his life, who hath bereaved that serpent of his sting, poison, and venom;
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Thirdly, why should not we thus prouide against that rainie day, and furnish our selues against the euill of it? seeing the heathen were by nature taught to prouide for themselues such props of their age,
Thirdly, why should not we thus provide against that rainy day, and furnish our selves against the evil of it? seeing the heathen were by nature taught to provide for themselves such props of their age,
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as they thought would most bestead them, both for their vtilitie and delight? there is no man that finding his eyes decaying, needeth to be vrged to prouide spectacles:
as they Thought would most besteaded them, both for their utility and delight? there is no man that finding his eyes decaying, needs to be urged to provide spectacles:
If the three famous Patriarchs, who neuer sawe the promises accomplished to their owne persons, but a farre off promised to their posterities, could willingly die in faith:
If the three famous Patriarchs, who never saw the promises accomplished to their own Persons, but a Far off promised to their Posterities, could willingly die in faith:
Vse. This doctrine cries shame vpon many old men, that are as weake or weaker in soule then they be in bodie, farre more blind, more staggering, euery way more sensles, more dead:
Use. This Doctrine cries shame upon many old men, that Are as weak or Weaker in soul then they be in body, Far more blind, more staggering, every Way more senseless, more dead:
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but the eye of their mindes see not the gray haires here and there vpon them, no more then Eprhaims did. Euerie man can see and say they are come euen to the period of their dayes,
but the eye of their minds see not the grey hairs Here and there upon them, no more then Eprhaims did. Every man can see and say they Are come even to the Period of their days,
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Thus although multitude of yeares should teach wisedome, vnderstanding, faith, application; yet may young Elihu truely obiect, to the reproach not of a fewe;
Thus although multitude of Years should teach Wisdom, understanding, faith, application; yet may young Elihu truly Object, to the reproach not of a few;
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and most fitly ioined with faith, as being the inseparable companion of it, and such a marke as freeth it from imputation of deadnesse or vnsoundnesse.
and most fitly joined with faith, as being the inseparable Companion of it, and such a mark as freeth it from imputation of deadness or unsoundness.
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as also a note of a Christian and true disciple of Christ, Ioh. 13.35. and is besides the bond of vpright dealing in humane societie, without which men were little better then wolues or wilde beasts.
as also a note of a Christian and true disciple of christ, John 13.35. and is beside the bound of upright dealing in humane society, without which men were little better then wolves or wild beasts.
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Now if we would knowe wherein the soundnesse of loue consisteth, it is then sound when it hath soundnesse, 1. in the ground. 2. order. 3. seate. 4. worke. 5. durance of it.
Now if we would know wherein the soundness of love Consisteth, it is then found when it hath soundness, 1. in the ground. 2. order. 3. seat. 4. work. 5. durance of it.
The Apostle commending the loue of the Ephesians, which for the soundnes of it he sawe was praise worthie, he hence approoueth it, that it was towards all Saints: and hence the Apostle Iohn gathereth a note that we are translated from death to life, if we loue the brethren.
The Apostle commending the love of the Ephesians, which for the soundness of it he saw was praise worthy, he hence approveth it, that it was towards all Saints: and hence the Apostle John gathereth a note that we Are translated from death to life, if we love the brothers.
And here respect must be had, 1. to those of our own house, as to whom we are tyed either by the bond of marriage, who beeing one with vs, haue right to the same affection wherewith we loue our selues;
And Here respect must be had, 1. to those of our own house, as to whom we Are tied either by the bound of marriage, who being one with us, have right to the same affection wherewith we love our selves;
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As 1. to such as are tyed by any bond of blood, or alliance, euen without the family. 2. to such as are in a perpetuall contract of friendship with vs,
As 1. to such as Are tied by any bound of blood, or alliance, even without the family. 2. to such as Are in a perpetual contract of friendship with us,
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it must not be hypocritall, from the teeth outward or fawning, but loue must come from a pure heart: 1. Ioh. 3.18. Let vs not loue in word and tongue, but in deede and truth.
it must not be hypocrital, from the teeth outward or fawning, but love must come from a pure heart: 1. John 3.18. Let us not love in word and tongue, but in deed and truth.
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Fourthly, it must be sound in the worke or action of it. 1. in preuenting the euill of the brethren, not suffering men to sinne. 2. in procuring their good.
Fourthly, it must be found in the work or actium of it. 1. in preventing the evil of the brothers, not suffering men to sin. 2. in procuring their good.
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and here trie the soundnesse by these notes. 1. If in a milde and iust reprehension it breaketh not off. 2. If it hold in aduersitie, a brother is made for aduersitie, see Act. 11.29. 3. If it hold then when iniurie is offered,
and Here try the soundness by these notes. 1. If in a mild and just reprehension it breaks not off. 2. If it hold in adversity, a brother is made for adversity, see Act. 11.29. 3. If it hold then when injury is offered,
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Vse. By all this triall, both olde and young may see how farre they are from soundnesse in this grace, contenting themselues euen with a shadowe of it:
Use. By all this trial, both old and young may see how Far they Are from soundness in this grace, contenting themselves even with a shadow of it:
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In patience: ] This third ornament of Christian old age, is fitly by the spirit of God added to the two former, as the preseruatiue of both: most requisite vnto all Christians.
In patience: ] This third ornament of Christian old age, is fitly by the Spirit of God added to the two former, as the preservative of both: most requisite unto all Christians.
for as sound faith is louing, so sound loue is patient, and endureth all things, 1. Cor. 13. 3. Euery Christian must after a speciall manner resemble God herein, who is a God of patience,
for as found faith is loving, so found love is patient, and Endureth all things, 1. Cor. 13. 3. Every Christian must After a special manner resemble God herein, who is a God of patience,
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But it is here especially commended to the practise of old men, for sundrie reasons. 1. Because they of themselues are inclined to frowardnes, waywardnes, and are hard to please:
But it is Here especially commended to the practice of old men, for sundry Reasons. 1. Because they of themselves Are inclined to forwardness, waywardnes, and Are hard to please:
and beeing compassed with so many infirmities as they be (the age it selfe beeing a continuall disease) were they not supported by Christian patience, they might easily fall from their ground, giue place to the grudgings of murmuring against God, impatience of their weake and wearie condition,
and being compassed with so many infirmities as they be (the age it self being a continual disease) were they not supported by Christian patience, they might Easily fallen from their ground, give place to the grudgings of murmuring against God, impatience of their weak and weary condition,
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but by the strength of this grace to represse such impotencie. 2. Because beeing thus incident to many weaknesses, whereby they might disparage their age and profession, they must put on patience to heare Christian aduise, admonition, and reprehension:
but by the strength of this grace to repress such impotency. 2. Because being thus incident to many Weaknesses, whereby they might disparage their age and profession, they must put on patience to hear Christian advise, admonition, and reprehension:
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and not as the maner of old men is, to storme and be enraged when they are put in mind of their weaknesses. 3. Because that age seeing it selfe broken and crazie, is very willing to enioy peace and quiet,
and not as the manner of old men is, to storm and be enraged when they Are put in mind of their Weaknesses. 3. Because that age seeing it self broken and crazy, is very willing to enjoy peace and quiet,
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and consequently for most part readie inough to decline the crosse and persecution for the profession, which indeed is the glorious armes of a Christian:
and consequently for most part ready enough to decline the cross and persecution for the profession, which indeed is the glorious arms of a Christian:
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and auncient beleeuers, to prouide themselues of patience, that so they might not shrinke away in time of triall, to the preiudice of the profession of Christ. 4. Because they by reason of their longer exercise and experience, which is presumed in their age, should be well seene and practised in this grace:
and ancient believers, to provide themselves of patience, that so they might not shrink away in time of trial, to the prejudice of the profession of christ. 4. Because they by reason of their longer exercise and experience, which is presumed in their age, should be well seen and practised in this grace:
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Now for the soundnes of this grace here also vrged, it standeth especially in three things: 1. in a sure ground: 2. in sound fruites: 3. in the constant induring of it.
Now for the soundness of this grace Here also urged, it Stands especially in three things: 1. in a sure ground: 2. in found fruits: 3. in the constant enduring of it.
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and is (as the hebrew phrase is) silent vnto God: Examples of both these we haue in Dauid, who conflicting with Gods owne hand in his soule and bodie, held his tongue, and said nothing:
and is (as the hebrew phrase is) silent unto God: Examples of both these we have in David, who conflicting with God's own hand in his soul and body, held his tongue, and said nothing:
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and one kind of affliction as equally as another, not thinking it strange to fall into diuerse temptations, nor taking it to be in our owne power to chuse our owne rodds:
and one kind of affliction as equally as Another, not thinking it strange to fallen into diverse temptations, nor taking it to be in our own power to choose our own rods:
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The sundrie kinds of trialls of the Apostles, and how equally and patiently they carried themselues through them, see 2. Cor. 6.4.5. our Sauiours counsell aymed hereat;
The sundry Kinds of trials of the Apostles, and how equally and patiently they carried themselves through them, see 2. Cor. 6.4.5. our Saviour's counsel aimed hereat;
and reioyce at the same time in the spirit, by Gods spirit supported in affliction: Againe, weep we may for the miserie considered in it selfe, and on our selues;
and rejoice At the same time in the Spirit, by God's Spirit supported in affliction: Again, weep we may for the misery considered in it self, and on our selves;
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and maketh them often both see and say so much, as Dauid, Psal. 119. It is good for me that I was afflicted, that I might learne, &c. The fourth fruit, is the expectation of Gods deliuerance: 2. Sam. 16.12. It may be the Lord will looke on mine affliction, and doe me good this day ;
and makes them often both see and say so much, as David, Psalm 119. It is good for me that I was afflicted, that I might Learn, etc. The fourth fruit, is the expectation of God's deliverance: 2. Sam. 16.12. It may be the Lord will look on mine affliction, and do me good this day;
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not making doubt (for neither did Dauid in generall) but constantly cleauing to the promise, call vpon me in the day of trouble, and I will deliuer thee.
not making doubt (for neither did David in general) but constantly cleaving to the promise, call upon me in the day of trouble, and I will deliver thee.
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Prayer for deliuerance must be ioyned with this expectation of our deliuerance, not prescribing time, nor meanes, nor manner, much lesse vsing vnlawfull meanes:
Prayer for deliverance must be joined with this expectation of our deliverance, not prescribing time, nor means, nor manner, much less using unlawful means:
neither is this sound patience a suffering only, but a long suffering, nor a patience, but a long patience, such as the husbandman waiteth withall vnto the haruest;
neither is this found patience a suffering only, but a long suffering, nor a patience, but a long patience, such as the husbandman waits withal unto the harvest;
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Vers. 3. The elder women likewise that they be in such behauiour as becommeth holynesse, not false accusers, not giuen to much wine, but teachers of holy things.
Vers. 3. The elder women likewise that they be in such behaviour as becomes holiness, not false accusers, not given to much wine, but Teachers of holy things.
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and therefore he beginneth with the word likewise, which sheweth that the same vertues as formerly haue beene mentioned, are to be vrged vpon old age of both sexes:
and Therefore he begins with the word likewise, which shows that the same Virtues as formerly have been mentioned, Are to be urged upon old age of both sexes:
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whether we consider the same inconueniences of the same olde age lying vpon them, or the impotencie of their sexe in vndergoing them, which yet maketh the want of these vertues farre more miserable then in the other.
whither we Consider the same inconveniences of the same old age lying upon them, or the impotency of their sex in undergoing them, which yet makes the want of these Virtues Far more miserable then in the other.
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The duties are two. 1. an holy behauiour in themselues, in the first words of the verse. 2. a drawing on of others vnto holinesse and honestie, in the latter part of the verse and forward.
The duties Are two. 1. an holy behaviour in themselves, in the First words of the verse. 2. a drawing on of Others unto holiness and honesty, in the latter part of the verse and forward.
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for the foolish virgins made a great shewe for a time, but in vnfained conuersion and sanctification, whereby they are added vnto the invisible Church.
for the foolish Virgins made a great show for a time, but in unfeigned conversion and sanctification, whereby they Are added unto the invisible Church.
True it is, that women must be ioyned vnto the people of God, and therefore must participate, 1. in the word, which must be preached to euerie creature.
True it is, that women must be joined unto the people of God, and Therefore must participate, 1. in the word, which must be preached to every creature.
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if elsewhere they can attaine or performe, then by the direction and institution of the word, we will giue them leaue to contemne it with the whole ministerie of it:
if elsewhere they can attain or perform, then by the direction and Institution of the word, we will give them leave to contemn it with the Whole Ministry of it:
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and easily seduced? Answ. To all which I answer, that if these wretches had prooued that women had no soules to loose or to saue, such gracelesse discourses were more easily to be admitted. 2. Might not a man haue come vpon Marie with the like interrogatories:
and Easily seduced? Answer To all which I answer, that if these wretches had proved that women had no Souls to lose or to save, such graceless discourses were more Easily to be admitted. 2. Might not a man have come upon Marie with the like interrogatories:
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why haue you nothing to doe, but to sit downe at Christs feete, to heare words which concerne you not? haue you no huswiferie to set your selfe about? doe not you see you haue a great Prophet to giue entertainment vnto? doe you see your sister Martha medling with such matters? But if any had thus rebuked her, would Christ haue recanted that which he had affirmed of her, that she had chosen the better part;
why have you nothing to doe, but to fit down At Christ feet, to hear words which concern you not? have you no Housewifry to Set your self about? do not you see you have a great Prophet to give entertainment unto? do you see your sister Martha meddling with such matters? But if any had thus rebuked her, would christ have recanted that which he had affirmed of her, that she had chosen the better part;
and if Martha had done so too, would Christ haue said that she had failed in the due regard of one thing, which was more necessarie then all that busines which shee encombred her selfe withall. 3. Salomons mother requireth two things in a vertuous woman:
and if Martha had done so too, would christ have said that she had failed in the due regard of one thing, which was more necessary then all that business which she encumbered her self withal. 3. Solomon's mother requires two things in a virtuous woman:
without which latter, should a woman excell the life and death of some bruit beasts? assuredly if the former were all, shee should liue and die a little more ciuilly,
without which latter, should a woman excel the life and death of Some bruit beasts? assuredly if the former were all, she should live and die a little more civilly,
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but neuer a whit more religiously then they. 4. It is so farre from being a iust reproach to the Gospel that women professe it, that it is rather a note of the truth of it.
but never a whit more religiously then they. 4. It is so Far from being a just reproach to the Gospel that women profess it, that it is rather a note of the truth of it.
neither did his wisedome thinke it preiudiciall, or not beseeming the simplicitie of the Gospel, to shew himselfe after his resurrection first to simple women,
neither did his Wisdom think it prejudicial, or not beseeming the simplicity of the Gospel, to show himself After his resurrection First to simple women,
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Obiect. But women are to rest in their husbands instruction, and need not depend vpon the Ministers mouth, 1. Cor. 14.35. Let them aske their husbands at home.
Object. But women Are to rest in their Husbands instruction, and need not depend upon the Ministers Mouth, 1. Cor. 14.35. Let them ask their Husbands At home.
but this place taketh it for granted that they must resort to the Church, and heare in the congregation, ver. 34. And pittifully should most women be taught,
but this place Takes it for granted that they must resort to the Church, and hear in the congregation, ver. 34. And pitifully should most women be taught,
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an high wickednes against the commandement of Christ to Laiks and common men, Ioh. 5.39. Search the Scriptures: and the practise of the Church and beleeuers in the old and new Testament, Deut. 31.11. Nehem. 8.3.4. Act. 17.11. 2. Let no woman please her selfe that her husband goeth to Church, and neglect the meanes her selfe;
an high wickedness against the Commandment of christ to Laiks and Common men, John 5.39. Search the Scriptures: and the practice of the Church and believers in the old and new Testament, Deuteronomy 31.11. Nehemiah 8.3.4. Act. 17.11. 2. Let no woman please her self that her husband Goes to Church, and neglect the means her self;
if with Martha, they grow heauy or careles of this dutie. 4. Let no woman be discouraged, but incouraged rather in the powerfull profession of religion,
if with Martha, they grow heavy or careless of this duty. 4. Let no woman be discouraged, but encouraged rather in the powerful profession of Religion,
imitating herein those good women who followed Christ, and ministred vnto him of their substance. It is the modestie of women neuer to be ashamed to professe Christ:
imitating herein those good women who followed christ, and ministered unto him of their substance. It is the modesty of women never to be ashamed to profess christ:
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honouring their profession of him in some things aboue his dearest Disciples? what a great and worthy praise was it, that Priscilla as well as Aquilla her husband, should take such a man as Apollos home to instruct him in the waies of God? and of how many women doth the Apostle in his salutations giue more then common report of their loue and faithfulnes in the truth? As goe no further then the Romans:
honouring their profession of him in Some things above his dearest Disciples? what a great and worthy praise was it, that Priscilla as well as Aquilla her husband, should take such a man as Apollos home to instruct him in the ways of God? and of how many women does the Apostle in his salutations give more then Common report of their love and faithfulness in the truth? As go no further then the Roman:
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And the author to the Hebrews after he had heaped vp a number of the fruits of faith in men and women, he commeth againe to commend the faith of sundrie women, who receiued their dead to life, alluding to the widow of Sarepta, who had her sonne restored by Elias his prayer,
And the author to the Hebrews After he had heaped up a number of the fruits of faith in men and women, he comes again to commend the faith of sundry women, who received their dead to life, alluding to the widow of Sarepta, who had her son restored by Elias his prayer,
In a word, let all women seriously meditate, 1. That one thing is necessarie, euen to Martha. 2. That all other things are vile in comparison of this one thing;
In a word, let all women seriously meditate, 1. That one thing is necessary, even to Martha. 2. That all other things Are vile in comparison of this one thing;
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if abstracted from diligence in this generall calling of Christians. 4. All comforts will faile in time of distresse but this: Isa. 38.3. Remember, Lord, how I haue walked before thee in truth, and with a perfect heart.
if abstracted from diligence in this general calling of Christians. 4. All comforts will fail in time of distress but this: Isaiah 38.3. remember, Lord, how I have walked before thee in truth, and with a perfect heart.
and that the holy Ghost knowing all our diseases, directeth this counsell to elder women especially, that they might come to take knowledge of an excessiuely proud disposition in themselues, to offend against this precept,
and that the holy Ghost knowing all our diseases, directeth this counsel to elder women especially, that they might come to take knowledge of an excessively proud disposition in themselves, to offend against this precept,
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as in the Church, market, or other places of meeting, to take vp a shewe of holy or demure behauiour, which many doe, who in priuate can be lasciuious, loose, and wanton enough:
as in the Church, market, or other places of meeting, to take up a show of holy or demure behaviour, which many do, who in private can be lascivious, lose, and wanton enough:
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3. That seeing the disposition of the inner man is principally manifest, 1. in the countenance. 2. in the speach. 3. in the apparell: therefore the behauiour may be tryed by these,
3. That seeing the disposition of the inner man is principally manifest, 1. in the countenance. 2. in the speech. 3. in the apparel: Therefore the behaviour may be tried by these,
First, the countenance (vnder which is comprehended, the gate, gesture, and lookes) is beseeming holynesse, 1. when it expresseth the inward humilitie of the heart;
First, the countenance (under which is comprehended, the gate, gesture, and looks) is beseeming holiness, 1. when it Expresses the inward humility of the heart;
Peter speaketh of eies full of adulterie, and the daughters of Sion are charged with wandring eies: the children of the Church must resemble their mother, who hath doues eyes, and is both beautifull and comely to allure her owne;
Peter speaks of eyes full of adultery, and the daughters of Sion Are charged with wandering eyes: the children of the Church must resemble their mother, who hath Dove eyes, and is both beautiful and comely to allure her own;
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and in speach not pra•ling, like busie-bodies of other mens matters, nor vnsauourie, nor contending, nor audacious hardening the face to speake any thing:
and in speech not pra•ling, like busybodies of other men's matters, nor unsavoury, nor contending, nor audacious hardening the face to speak any thing:
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there is no time wherein Christian women professing holynes, may come so neare the guise of the harlot, who is described to be babling and loud: which were it well obserued, many that carrie away all the speach in meetings would be struck mute, not beeing able or willing one word thus ruled.
there is no time wherein Christian women professing holiness, may come so near the guise of the harlot, who is described to be babbling and loud: which were it well observed, many that carry away all the speech in meetings would be struck mute, not being able or willing one word thus ruled.
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Thirdly, that apparell is fitted vnto this Apostolicall rule, when by the outward ornament of the bodie, the inward beautie of the soule is expressed, called by the Apostle, the hidden man of the heart.
Thirdly, that apparel is fitted unto this Apostolical Rule, when by the outward ornament of the body, the inward beauty of the soul is expressed, called by the Apostle, the hidden man of the heart.
but euen in the matter of our apparell, our owne sobrietie, modestie, yea and frugalitie must be made apparant vnto others. 2. When the forme or fashion is not wanton, strange, curious,
but even in the matter of our apparel, our own sobriety, modesty, yea and frugality must be made apparent unto Others. 2. When the Form or fashion is not wanton, strange, curious,
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or odde, sauouring of pride, lightnes, vanitie, or singularitie, as when women will haue a fashion by themselues, contrarie to the common and comely fashion of others:
or odd, savouring of pride, lightness, vanity, or singularity, as when women will have a fashion by themselves, contrary to the Common and comely fashion of Others:
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why we should dislike one fashion more then another, or approoue of one aboue another: we see hence we haue generall rules whereby euery particular is to be squared: as 1. Cor. 10.31.
why we should dislike one fashion more then Another, or approve of one above Another: we see hence we have general rules whereby every particular is to be squared: as 1. Cor. 10.31.
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Not false accusers, ] Well saith one, that a man of an euill tongue, is a beast in the forme of a man, himselfe is a serpent, and his tongue his sting;
Not false accusers, ] Well Says one, that a man of an evil tongue, is a beast in the Form of a man, himself is a serpent, and his tongue his sting;
for by this one vice of the tongue, he so liuely resembleth the Deuil, and plaieth his proper part, that he hath also his name put vpon him ▪ as the Iewes were said to be of their father the deuill,
for by this one vice of the tongue, he so lively resembles the devil, and playeth his proper part, that he hath also his name put upon him ▪ as the Iewes were said to be of their father the Devil,
who be•ing from the beginning a deuil, that is, one that goeth betweene two with tales ▪ to cast betweene them bones of enmitie, spareth neither God nor man:
who be•ing from the beginning a Devil, that is, one that Goes between two with tales ▪ to cast between them bones of enmity, spares neither God nor man:
1. In charging men or women, in publike or priuate, to their face or behind their backs, with things which are false and vntrue: so dealt Ziba with Mephibosheth;
1. In charging men or women, in public or private, to their face or behind their backs, with things which Are false and untrue: so dealt Ziba with Mephibosheth;
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and exclaimed vpon, as men troubling the citie, preaching ordinances not lawfull to receiue, and teaching to worship God contrarie to law. 3. By changing the truth little or much, or adding vnto it.
and exclaimed upon, as men troubling the City, preaching ordinances not lawful to receive, and teaching to worship God contrary to law. 3. By changing the truth little or much, or adding unto it.
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Thus the false witnesses against Christ added to his speach, I will, and, made with hands, and so peruerted his whole meaning. 4. By speaking that which we know to be truth,
Thus the false Witnesses against christ added to his speech, I will, and, made with hands, and so perverted his Whole meaning. 4. By speaking that which we know to be truth,
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As in speaking of mens euills, beeing not called either by the Magistrate, or by Christian dutie of charitable admonition of the partie himselfe, or others:
As in speaking of men's evils, being not called either by the Magistrate, or by Christian duty of charitable admonition of the party himself, or Others:
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As, 1. by concealing wholly. 2. by diminishing, which is a concealement in part. 3. by denying: 4. by deprauing truths, which may concerne the good of our neighbour;
As, 1. by concealing wholly. 2. by diminishing, which is a concealment in part. 3. by denying: 4. by depraving truths, which may concern the good of our neighbour;
especially when his name is called into question, or his estate. 5. when in our minds we accuse and iudge that done in vaine glorie, which is done in simplicitie,
especially when his name is called into question, or his estate. 5. when in our minds we accuse and judge that done in vain glory, which is done in simplicity,
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Now all these sinnes, with all other of this kind, must be auoided of euery man and woman, who would not be of that generation of monsters, which the wise man speaketh of, who in stead of tongues haue swords in their mouthes.
Now all these Sins, with all other of this kind, must be avoided of every man and woman, who would not be of that generation of monsters, which the wise man speaks of, who in stead of tongues have swords in their mouths.
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and 2. that whispering and backbiting, are reckned vp among the sinnes of those that are giuen vp to a reprobate sence, Rom. 1.29. But especially is this precept directed to women, because of the inclination of their sex aboue men hereunto:
and 2. that whispering and backbiting, Are reckoned up among the Sins of those that Are given up to a Reprobate sense, Rom. 1.29. But especially is this precept directed to women, Because of the inclination of their sex above men hereunto:
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hence women are forbidden to goe from house to house, as pratlers, and busie bodies, and they must not speake things vncomely. Yea to olde women, 1. because their age increaseth the disease, by affoarding them more familiar accesse vnto places, where may be occasion of much speach,
hence women Are forbidden to go from house to house, as prattlers, and busy bodies, and they must not speak things uncomely. Yea to old women, 1. Because their age increases the disease, by affording them more familiar access unto places, where may be occasion of much speech,
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and silence. 3. It is a great disgrace for their age, especially if they professe religion, that they who should be matrons and patterns of peaceablenes and amiable carriage, should become firebrands, incendiaries of families and societies:
and silence. 3. It is a great disgrace for their age, especially if they profess Religion, that they who should be matrons and patterns of peaceableness and amiable carriage, should become firebrands, incendiaries of families and societies:
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The rules to auoid this sinne are: 1. Looke to thine owne calling, and the necessarie duties of it, that so following thine owne plow, thou maist haue no leysure to entermeddle in other mens affaires:
The rules to avoid this sin Are: 1. Look to thine own calling, and the necessary duties of it, that so following thine own blow, thou Mayest have no leisure to intermeddle in other men's affairs:
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and is one of the greatest enemies of truth, in which Gods image cheifely consisteth. 3. Learne to esteeme the good name of thy brother, the next thing to his life:
and is one of the greatest enemies of truth, in which God's image chiefly Consisteth. 3. Learn to esteem the good name of thy brother, the next thing to his life:
And what is here spoken of wine, may be fitly by Synechdoche, referred to all daintines in meats and drinks, &c. as all inordinate desires of this kind are comprehended in that one phrase, to giue the heart to wine.
And what is Here spoken of wine, may be fitly by Synecdoche, referred to all daintiness in Meats and drinks, etc. as all inordinate Desires of this kind Are comprehended in that one phrase, to give the heart to wine.
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and is farre from beseeming women that professe the feare of God, and obedience or subiection to the word of God, which condemneth drinkings as well as drunkennes, which are fruits of an vnregenerate estate.
and is Far from beseeming women that profess the Fear of God, and Obedience or subjection to the word of God, which Condemneth drinkings as well as Drunkenness, which Are fruits of an unregenerate estate.
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teaching vs, that the hands and tongues also of such lash on, strike & spare not, no not their dearest friends. 2. The moderation of the elder women should be an example to the yonger,
teaching us, that the hands and tongues also of such lash on, strike & spare not, no not their dearest Friends. 2. The moderation of the elder women should be an Exampl to the younger,
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as the next words import, & an hedge to containe them in compasse, from whom otherwise in such meetings some lightnesse might breake out. 3. For a matron to make shipwracke of shamefastnes, modestie, sobrietie, grauitie,
as the next words import, & an hedge to contain them in compass, from whom otherwise in such meetings Some lightness might break out. 3. For a matron to make shipwreck of shamefastness, modesty, sobriety, gravity,
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and whatsoeuer else may be the grace of that sexe, and age, by giuing place to this one inordinate desire, what a grieuous sinne were it? how many sinnes attend it? euen so many as there be fearefull fruits and effects of drunkennes:
and whatsoever Else may be the grace of that sex, and age, by giving place to this one inordinate desire, what a grievous sin were it? how many Sins attend it? even so many as there be fearful fruits and effects of Drunkenness:
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as wandring eyes, lustfull lookes, tongues speaking lewd things, gestures, and actions, more seemely for bruit beasts then either women or Christians. 4. Besides the more publike scandall,
as wandering eyes, lustful looks, tongues speaking lewd things, gestures, and actions, more seemly for bruit beasts then either women or Christians. 4. Beside the more public scandal,
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so as her diligence and labour should (if not much increase) yet at least preserue and saue that portion of maintenance her husband bringeth in, accordingly as his heart trusteth in her:
so as her diligence and labour should (if not much increase) yet At least preserve and save that portion of maintenance her husband brings in, accordingly as his heart Trusteth in her:
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this one sinne strips her of all fitnesse to gouerne the family, which for her goeth at sixes and seauens (as we say) it wasteth and consumeth the substance both priuately at home,
this one sin strips her of all fitness to govern the family, which for her Goes At sixes and seauens (as we say) it wastes and consumeth the substance both privately At home,
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Doctr. Out of the word we may further note the follie of our corrupted nature, making vs readie to yeeld our selues slaues and seruants to the creatures, which by Gods institution and ordinance should serue vs. And we yeeld vp our selues seruants vnto them diuerse wayes:
Doctrine Out of the word we may further note the folly of our corrupted nature, making us ready to yield our selves slaves and Servants to the creatures, which by God's Institution and Ordinance should serve us And we yield up our selves Servants unto them diverse ways:
when men men will be rich, and hasten so to be, when they will fare deliciously, goe sumptuously, dwell stately, which to compasse they will become base seruants to any man, any sinne,
when men men will be rich, and hasten so to be, when they will fare deliciously, go sumptuously, dwell stately, which to compass they will become base Servants to any man, any sin,
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as when the abundance, varietie, goodnesse, sweetnesse, and pleasure of meates, drinkes, pastime, merie companie, gorgeous apparell, faire buildings, drawe downe the heart, make it drunke with sensualitie, and forgetfull of God.
as when the abundance, variety, Goodness, sweetness, and pleasure of Meats, drinks, pastime, merry company, gorgeous apparel, fair buildings, draw down the heart, make it drunk with sensuality, and forgetful of God.
for now the heart is held as in chaines, and hath it not in the power to turne it selfe to any other truer delight. 3. When a man hath it not in his power to forsake or part with them:
for now the heart is held as in chains, and hath it not in the power to turn it self to any other truer delight. 3. When a man hath it not in his power to forsake or part with them:
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as if they were borne to make their heires happie by their owne going to the deuil, as the common speach is. 4. When they are as fetters and clogges from the performance of good duties, vnfitting men to the duties of their generall and speciall calling, whereunto they were ordained to make vs fit and seruiceable. Thus men loose their libertie.
as if they were born to make their Heirs happy by their own going to the Devil, as the Common speech is. 4. When they Are as fetters and clogs from the performance of good duties, unfitting men to the duties of their general and special calling, whereunto they were ordained to make us fit and serviceable. Thus men lose their liberty.
neither growing proud in the smiles, nor too much depressed in the frowning of it. 2. So to take our parts of our lawfull liberties, as that we be neuer brought vnder the power of any thing:
neither growing proud in the smiles, nor too much depressed in the frowning of it. 2. So to take our parts of our lawful Liberties, as that we be never brought under the power of any thing:
so of daintinesse, softnes, riotous and spend thrift companie, for by such meanes and examples, the heart becomes wholly diuorced from God, and glewed vnto the creatures.
so of daintiness, softness, riotous and spend thrift company, for by such means and Examples, the heart becomes wholly divorced from God, and glued unto the creatures.
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But teachers of honest things, ] It will be here asked, how standeth this with that in 1. Tim. 1.2.11. Let the woman learne, and I permit not a woman to teach.
But Teachers of honest things, ] It will be Here asked, how Stands this with that in 1. Tim. 1.2.11. Let the woman Learn, and I permit not a woman to teach.
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Answ. The Apostle there speaketh of the order and comlines of publike ecclesiasticall assemblies, wherein they were not allowed to take vpon them any power or function of teaching,
Answer The Apostle there speaks of the order and comeliness of public ecclesiastical assemblies, wherein they were not allowed to take upon them any power or function of teaching,
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and therefore in mens presence must not vsurpe the authoritie of teachers, but content themselues with the place of schollers, in all mixt assemblies of men and women. 2. Their function, which is to serue men:
and Therefore in men's presence must not usurp the Authority of Teachers, but content themselves with the place of Scholars, in all mixed assemblies of men and women. 2. Their function, which is to serve men:
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seeing Eue in innocencie taking vpon her to teach Adam, was so easily preuailed against: and the Apostle expresseth this his owne sense, 1. Cor. 14.34. where from the same ground of the womans subiection vnto man, he saith, let your women keepe silence in the Churches.
seeing Eue in innocence taking upon her to teach Adam, was so Easily prevailed against: and the Apostle Expresses this his own sense, 1. Cor. 14.34. where from the same ground of the woman's subjection unto man, he Says, let your women keep silence in the Churches.
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nor for that Pepuzian heresie, for womens teaching in the Church, nor that Popish heresie of midwiues baptizing of infants in case of necessitie, as they call it.
nor for that Pepuzian heresy, for women's teaching in the Church, nor that Popish heresy of midwives baptizing of Infants in case of necessity, as they call it.
Neither doth this place written by the same spirit and penne crosse the former, seeing it speaketh of priuate teaching and instructing the family at home, especially her children and maidseruants;
Neither does this place written by the same Spirit and pen cross the former, seeing it speaks of private teaching and instructing the family At home, especially her children and maidservants;
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namely, both those within the family, and those that are without, so farre forth as they shal be occasionally called to instruct them, both by Christian speach and example.
namely, both those within the family, and those that Are without, so Far forth as they shall be occasionally called to instruct them, both by Christian speech and Exampl.
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Now that this dutie belongeth vnto matrons, it will appeare, if we consider them, 1. as Christian women. 2. as superiours in the family. For the former:
Now that this duty belongeth unto matrons, it will appear, if we Consider them, 1. as Christian women. 2. as superiors in the family. For the former:
whence are all those exhortations, thou beeing conuerted, strengthen thy brethren: obserue one an other, admonish, and prouoke one another to loue and good workes.
whence Are all those exhortations, thou being converted, strengthen thy brothers: observe one an other, admonish, and provoke one Another to love and good works.
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and sweetenes to the soule, their tongues are trees of life, vtter wisedome, talke of iudgement, of high matters, &c. And that women should not thinke that they are exempted from all this qualification of their speach, Salomon ascribeth it in speciall to a vertuous woman, that she openeth her mouth with wisedome,
and sweetness to the soul, their tongues Are trees of life, utter Wisdom, talk of judgement, of high matters, etc. And that women should not think that they Are exempted from all this qualification of their speech, Solomon ascribeth it in special to a virtuous woman, that she Openeth her Mouth with Wisdom,
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Vse. 1. This reprooueth such as neither are able, nor willing to call on others vnto the practise of Christian and honest duties, the knowledge of God seateth not in their hearts,
Use. 1. This Reproveth such as neither Are able, nor willing to call on Others unto the practice of Christian and honest duties, the knowledge of God seateth not in their hearts,
such as whose yeares calleth for grauitie and gracious sauorie speach, euen in the presence of younger women, are safe if they can chat away much time, in ripping vp the loosenes of their young and wanton daies;
such as whose Years calls for gravity and gracious savoury speech, even in the presence of younger women, Are safe if they can chat away much time, in ripping up the looseness of their young and wanton days;
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this is their table talk, this is the speach wherewith they season the young and tender yeares of their children, the which these new vessells easily and long after reteine, who for most part by their gracelesse courses, repaie their mothers barrennesse of gracious speach:
this is their table talk, this is the speech wherewith they season the young and tender Years of their children, the which these new vessels Easily and long After retain, who for most part by their graceless courses, repay their mother's Barrenness of gracious speech:
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Vse. 2. How much more is the master of the family, bound to the trayning vp of this familie in holy and honest things? for the wife must herein onely helpe forward his paines.
Use. 2. How much more is the master of the family, bound to the training up of this family in holy and honest things? for the wife must herein only help forward his pains.
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For it is most properly and vsually ascribed vnto schoolemasters, who haue youth committed vnto them to be instituted in all discipline and instruction:
For it is most properly and usually ascribed unto Schoolmasters, who have youth committed unto them to be instituted in all discipline and instruction:
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whence the whole information of youth, and that generall education which they receiue from Masters or Tutors, is by the best humane writer vpon that argument expressed by this same word.
whence the Whole information of youth, and that general education which they receive from Masters or Tutors, is by the best humane writer upon that argument expressed by this same word.
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and these be seauen in number, 1. Loue of their husbands. 2. Loue of their children. 3. Temperance. 4. Chastitie. 5. Home keeping. 6. Goodnesse. 7. Subiection, or obedience vnto their husbands. Thirdly, he enforceth the necessary practise of all these duties, by a disparate argument;
and these be seauen in number, 1. Love of their Husbands. 2. Love of their children. 3. Temperance. 4. Chastity. 5. Home keeping. 6. goodness. 7. Subjection, or Obedience unto their Husbands. Thirdly, he enforceth the necessary practice of all these duties, by a disparate argument;
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namely, the reproach and blasphemy, which otherwise in defect of them, will redound vnto the word of God: of which three points we are to speake in order.
namely, the reproach and blasphemy, which otherwise in defect of them, will redound unto the word of God: of which three points we Are to speak in order.
Euery practise, and euery speach of theirs, ought to be either a precept or example of wholsome instruction, Prov. 31.6. The vertuous woman openeth her mouth in wisedome:
Every practice, and every speech of theirs, ought to be either a precept or Exampl of wholesome instruction, Curae 31.6. The virtuous woman Openeth her Mouth in Wisdom:
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the fruit of her lips yeeldeth instruction, and her life is a shining lampe: which doctrine as it is cleare both here, and elsewhere in the Scriptures;
the fruit of her lips yields instruction, and her life is a shining lamp: which Doctrine as it is clear both Here, and elsewhere in the Scriptures;
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and plaie the busie bodies, to scoffe, to quip, raile, heartburne their betters: to instruct them to become as bold in behauiour, as souldiers; to court it like curtezans;
and play the busy bodies, to scoff, to quip, rail, heartburn their betters: to instruct them to become as bold in behaviour, as Soldiers; to court it like Courtezans;
if euer they would attaine this high point of Christianitie, of becomming shining lights, and promoters of the glorie and kingdome of God, aswell in others as in themselues:
if ever they would attain this high point of Christianity, of becoming shining lights, and promoters of the glory and Kingdom of God, aswell in Others as in themselves:
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or without this aime and end set as a white before their eye, namely, the edifying of themselues, and others: 1. Cor. 10.31. 2. Whereas it is commonly, but inconsideratly, thought to be only a ministeriall dutie, to make men and women wise vnto saluation;
or without this aim and end Set as a white before their eye, namely, the edifying of themselves, and Others: 1. Cor. 10.31. 2. Whereas it is commonly, but inconsiderately, Thought to be only a ministerial duty, to make men and women wise unto salvation;
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for seeing this is the ordinance of God, appointed to this end and vse, it shall prosper to the same purpose in such as whom the Lord hath any delight in, to build them vp further;
for seeing this is the Ordinance of God, appointed to this end and use, it shall prosper to the same purpose in such as whom the Lord hath any delight in, to built them up further;
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Now our Apostle teacheth younger women, how they should carie themselues in their familes, and propoundeth many marriage vertues, which ought to discouer themselues in all women, called vnto that estate,
Now our Apostle Teaches younger women, how they should carry themselves in their Families, and propoundeth many marriage Virtues, which ought to discover themselves in all women, called unto that estate,
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Obiect. But this may seeme a needelesse precept, for is it not naturall for women to loue their husbands and children? or can a woman •ate her owne flesh:
Object. But this may seem a needless precept, for is it not natural for women to love their Husbands and children? or can a woman •ate her own Flesh:
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and therefore hath the Lord bound women to this affection of loue, by a surer and straighter bond then that of corrupted nature ▪ hauing by his owne commandement laid it vpon them as a calling to walke in;
and Therefore hath the Lord bound women to this affection of love, by a Surer and straighter bound then that of corrupted nature ▪ having by his own Commandment laid it upon them as a calling to walk in;
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that the performance of it might be an obedience of faith, and not a worke of naturall instinct, a dutie of conscience as well as of affection. 3. Though the ground of this affection be nature, which can teach a woman to loue her husband, & children;
that the performance of it might be an Obedience of faith, and not a work of natural instinct, a duty of conscience as well as of affection. 3. Though the ground of this affection be nature, which can teach a woman to love her husband, & children;
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and much miscarriage betweene parents and children, when parents in the educating of children separate faith and loue, both which the Apostle requireth, 1. Tim. 2.15.
and much miscarriage between Parents and children, when Parents in the educating of children separate faith and love, both which the Apostle requires, 1. Tim. 2.15.
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where the wife is commanded to loue & embrace her husband, as the Church doth Christ himselfe: how is that? look in the Canticles, through all which holy song, the church neuer speaketh of Christ,
where the wife is commanded to love & embrace her husband, as the Church does christ himself: how is that? look in the Canticles, through all which holy song, the Church never speaks of christ,
First, because of that straight vnion betweene them, they beeing no more two but one ▪ and one in diuerse regards. 1. In respect of the womans originall: the Lord consulting to build vp Adam a fit helpe to ioyne in marriage with him, did not thinke good in his wisedome to frame her of any matter diuerse from Adam himselfe,
First, Because of that straight Union between them, they being no more two but one ▪ and one in diverse regards. 1. In respect of the woman's original: the Lord consulting to built up Adam a fit help to join in marriage with him, did not think good in his Wisdom to frame her of any matter diverse from Adam himself,
Now shall God, and all other men account them but one, and shall themselues by beeing diuided in affection remaine two? 3. They are one by their mutuall consent, nay, deliberate choise and election;
Now shall God, and all other men account them but one, and shall themselves by being divided in affection remain two? 3. They Are one by their mutual consent, nay, deliberate choice and election;
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participating in welfare or woe, but especially by becomming one bodie, and one flesh as Moses speaketh. 5. One by propagation, both of them (through Gods blessing) affoarding one common matter,
participating in welfare or woe, but especially by becoming one body, and one Flesh as Moses speaks. 5. One by propagation, both of them (through God's blessing) affording one Common matter,
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and not onely one in affection as the other) be preserued inuiolable on both parts for their mutuall comfort? and this is the verie reason of the spirit of God, Mal. 2.15. God made but one, and why, not because he wanted spirit to haue inspired a world of wiues for Adam;
and not only one in affection as the other) be preserved inviolable on both parts for their mutual Comfort? and this is the very reason of the Spirit of God, Malachi 2.15. God made but one, and why, not Because he wanted Spirit to have inspired a world of wives for Adam;
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and as he spreads his wing ouer her, so she hath betaken her selfe to be called by his name, she partaketh of all his honour and aduancement, of his gaines and income:
and as he spreads his wing over her, so she hath betaken her self to be called by his name, she partaketh of all his honour and advancement, of his gains and income:
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and so become good huswiues, although they take litle more delight in their husbands then in other men, against whom they can soone breake into sullennesse, anger,
and so become good Housewives, although they take little more delight in their Husbands then in other men, against whom they can soon break into sullenness, anger,
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whereas they ought to possesse inwardly an honest and proper delight in them, and outwardly shewe and expresse it, that the husband may requite their loue with loue proportionable backe againe.
whereas they ought to possess inwardly an honest and proper delight in them, and outwardly show and express it, that the husband may requite their love with love proportionable back again.
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2. Whereas many which loue their husbands doe it sinnefully and immeasurably, it is meete to lay vp some rules for the wel doing of such a dutie. 1. To begin loue not as the most at the man, or in the flesh;
2. Whereas many which love their Husbands do it sinfully and immeasurably, it is meet to lay up Some rules for the well doing of such a duty. 1. To begin love not as the most At the man, or in the Flesh;
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Secondly, loue his soule first and principally, both hindring sinne in him, as Pilates wife although an heathen womā, wished her husband to haue nothing to do against Christ as also in wisedom prouoking him to good duties,
Secondly, love his soul First and principally, both hindering sin in him, as Pilate's wife although an heathen woman, wished her husband to have nothing to do against christ as also in Wisdom provoking him to good duties,
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Thirdly, this loue must be testified to his outward estate and person. 1. In her cheerefull behauiour at all times, out of sicknesse or other afflictions, which call vnto humilitie and mourning, which opposeth it selfe to the ordinarie sullennes of a number. 2. In her wise obseruing his disposition,
Thirdly, this love must be testified to his outward estate and person. 1. In her cheerful behaviour At all times, out of sickness or other afflictions, which call unto humility and mourning, which Opposeth it self to the ordinary sullenness of a number. 2. In her wise observing his disposition,
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but rather by meeknes of spirit cast milke into his flame, and be as Dauids harpe to appease Sauls furie. 3. In her carefull diligence to prepare him outward comforts in sicknes and health, and that in due season:
but rather by meekness of Spirit cast milk into his flame, and be as David harp to appease Saul's fury. 3. In her careful diligence to prepare him outward comforts in sickness and health, and that in due season:
but euen this place secretly putteth him in minde of his dutie, both because he is the fountaine of all marriage duties (as of marriage it selfe) as also in that all these offices of loue in the wife, should be a consequent of his loue,
but even this place secretly putteth him in mind of his duty, both Because he is the fountain of all marriage duties (as of marriage it self) as also in that all these Offices of love in the wife, should be a consequent of his love,
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We will therefore in few words shew (although not so directly laid downe in the text) wherein the husbands loue must bewray it selfe towards his wife, that so he may the more iustly require the duties from her.
We will Therefore in few words show (although not so directly laid down in the text) wherein the Husbands love must bewray it self towards his wife, that so he may the more justly require the duties from her.
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Shee may looke to be iudged nearer then a child, and yet no father but will prouide necessaries before his child shall need to aske or begge the same of him. 2. Her soule,
She may look to be judged nearer then a child, and yet no father but will provide necessaries before his child shall need to ask or beg the same of him. 2. Her soul,
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so as she may see he reioyseth in it, and her for it, in that she is thereby testified an heire of the grace of life. 3. The gifts of her mind, obseruing what gifts of gouerment, wisedome,
so as she may see he Rejoiceth in it, and her for it, in that she is thereby testified an heir of the grace of life. 3. The Gifts of her mind, observing what Gifts of government, Wisdom,
As, 1. esteeming her his fellow and companion: 2. tolerating her infirmities, and bearing with her as the weaker vessell, 1. Pet. 3.7. for it is a mans glorie to passe by infirmities;
As, 1. esteeming her his fellow and Companion: 2. tolerating her infirmities, and bearing with her as the Weaker vessel, 1. Pet. 3.7. for it is a men glory to pass by infirmities;
but yet with all patience and seasonablenesse, curing so many as he can. 3. Suffering himselfe sometimes to be perswaded by her, that she may see his good respect of her.
but yet with all patience and seasonableness, curing so many as he can. 3. Suffering himself sometime to be persuaded by her, that she may see his good respect of her.
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besides, if nature in euery bruit beast cannot crie lowd inough in some mothers eares, grace in the presidents of the godliest women we euer heard of, calleth for it.
beside, if nature in every bruit beast cannot cry loud enough in Some mother's ears, grace in the Presidents of the Godliest women we ever herd of, calls for it.
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Who was nurse to Samuel, but his owne mother? and when the Lord would chuse a nurse for Moses, the greatest Prophet that euer was, whom did he deliuer him vnto rather then his owne mother? Who did giue sucke vnto Christ, but his owne mother? looke whose wombe bare him, her pappes gaue him sucke.
Who was nurse to Samuel, but his own mother? and when the Lord would choose a nurse for Moses, the greatest Prophet that ever was, whom did he deliver him unto rather then his own mother? Who did give suck unto christ, but his own mother? look whose womb bore him, her paps gave him suck.
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Let women consider seriously not onely how vnnaturall, but how vngodly a practise it is, without iust ground, on idle pretenses to depart from the steppes of these holy women, thrusting forth their children sometimes to such,
Let women Consider seriously not only how unnatural, but how ungodly a practice it is, without just ground, on idle pretences to depart from the steps of these holy women, thrusting forth their children sometime to such,
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Secondly, seeing the vnreasonable creatures can and doe performe this office of loue, there must needs be more required in the loue of mothers toward their children:
Secondly, seeing the unreasonable creatures can and do perform this office of love, there must needs be more required in the love of mother's towards their children:
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and this two waies, 1. By deliuering them precepts of pietie, so soone as they can conceiue them, that if it were possible they might sucke in with the milke, principles of grace and godlinesse.
and this two ways, 1. By delivering them Precepts of piety, so soon as they can conceive them, that if it were possible they might suck in with the milk, principles of grace and godliness.
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and least mothers should turne off this dutie to the father, as beeing his, we reade of a bundle of instructions collected together which Salomons mother taught him, Prov. 31.1. That it is a fruite of loue in parents, see Prov. 4.3.4.
and lest mother's should turn off this duty to the father, as being his, we read of a bundle of instructions collected together which Solomon's mother taught him, Curae 31.1. That it is a fruit of love in Parents, see Curae 4.3.4.
and the recompence of Eunica her timely teaching of Timothie her sonne, appeareth in the commendations which Paul giueth of him euery where. 2. By becomming examples to them of godlinesse,
and the recompense of Eunice her timely teaching of Timothy her son, appears in the commendations which Paul gives of him every where. 2. By becoming Examples to them of godliness,
Thirdly, the third office of true motherly loue, is seasonable and mercifull correction: Prou. 13.24. wherein two extreames are to be auoided. 1. too much indulgence, for that is a cruell loue in the euent;
Thirdly, the third office of true motherly love, is seasonable and merciful correction: Prou. 13.24. wherein two extremes Are to be avoided. 1. too much indulgence, for that is a cruel love in the event;
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that this is a fruite of parentlike loue, see Leuit. 19.17. thou shalt not hate him, to let sinne be vpon him: and Prou. 13.24. he that spareth the rodde hateth his child, but he that loueth him chasteneth him betime.
that this is a fruit of Parentlike love, see Levites 19.17. thou shalt not hate him, to let sin be upon him: and Prou. 13.24. he that spares the rod hates his child, but he that loves him Chasteneth him betime.
1. none must bring his deare and innocent friend Dauid to be slaine but he, there was a most vniust commandement. 2. he vniustly reuiled him, calling him the sonne of an whoore. 3. he wanted of his will that he slewe him not,
1. none must bring his deer and innocent friend David to be slain but he, there was a most unjust Commandment. 2. he unjustly reviled him, calling him the son of an whore. 3. he wanted of his will that he slew him not,
for the precept is indefinite excluding no one child from any one of these duties: which meeteth with the practise of some women, who loue not their children in iudgement,
for the precept is indefinite excluding not one child from any one of these duties: which meeteth with the practice of Some women, who love not their children in judgement,
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and therefore let religious men and women shunne this corrupt •ffection, least it be with them as it was with the Patriarks, who were neuer more grieuously crossed in any thing then in their darling children. Discreete, ] or temperate.
and Therefore let religious men and women shun this corrupt •ffection, lest it be with them as it was with the Patriarchs, who were never more grievously crossed in any thing then in their darling children. Discreet, ] or temperate.
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A vertue before required both in the Minister, cap. 1.8. and in elder men, cap. 2.2. and now in younger women, beeing a grace requisite for all estates, ages, sexes, and conditions of life:
A virtue before required both in the Minister, cap. 1.8. and in elder men, cap. 2.2. and now in younger women, being a grace requisite for all estates, ages, sexes, and conditions of life:
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requiring that the raines of affections be subiected vnto reason, and moderated by iudgement, not suffering a thought to be entertained and setled in the minde which is not first warranted in the word:
requiring that the reins of affections be subjected unto reason, and moderated by judgement, not suffering a Thought to be entertained and settled in the mind which is not First warranted in the word:
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It watcheth also ouer the affections of the heart, and actions of the life, resisting all light behauiour, all childish carriage, all vnquiet and troublesome passions, such as are suspitions, ielousies, which are the fewels and firebrands of much mischeife,
It watches also over the affections of the heart, and actions of the life, resisting all Light behaviour, all childish carriage, all unquiet and troublesome passion, such as Are suspicions, jealousies, which Are the fuels and firebrands of much mischief,
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It suffereth not vndutifulnes to the husband, vnnaturalnes towards the children, vnmercifulnes towards seruants, vntowardnes in her owne duties, vnthankefull medling with other folkes affaires.
It suffers not undutifulness to the husband, unnaturalness towards the children, unmercifulness towards Servants, untowardness in her own duties, unthankful meddling with other folks affairs.
or any such, how is the whole house in a kind of tumult? which as a Common wealth in the commotion and rising of some one rebel, cannot be composed and setled till the rebel be subdued;
or any such, how is the Whole house in a kind of tumult? which as a Common wealth in the commotion and rising of Some one rebel, cannot be composed and settled till the rebel be subdued;
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Now then seeing this vertue is so necessarie for all parts of life, that it ought neuer to be wanting, many womē who want not many good parts of nature and grace, may yet see hence their error, who conceiue that if they be generally well reputed of, both for their religious and honest course,
Now then seeing this virtue is so necessary for all parts of life, that it ought never to be wanting, many women who want not many good parts of nature and grace, may yet see hence their error, who conceive that if they be generally well reputed of, both for their religious and honest course,
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as now and then in extraordinarie vnquietnesse and bitternes, not seldome in some bitter roote of couetousnesse, drawing on iniustice towards their husbands, perhaps to breake out into some prodigall and idle expense another way;
as now and then in extraordinary unquietness and bitterness, not seldom in Some bitter root of covetousness, drawing on injustice towards their Husbands, perhaps to break out into Some prodigal and idle expense Another Way;
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in lashing out libertie of speech against some that cannot answer for themselues, in becomming for some dayes the greatest strangers at home, &c. all this while thinking that these things,
in lashing out liberty of speech against Some that cannot answer for themselves, in becoming for Some days the greatest Strangers At home, etc. all this while thinking that these things,
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but they are to knowe that all Salomons wisedom could not reconcile two things so abhorring together, the giuing of the heart vnto wine, or any one lust, and the leading of it in wisedome:
but they Are to know that all Solomon's Wisdom could not reconcile two things so abhorring together, the giving of the heart unto wine, or any one lust, and the leading of it in Wisdom:
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The Apostle by permitting the three former vertues, hath made way vnto this fourth, which is a fruit of them, issuing from the loue of their husband and children,
The Apostle by permitting the three former Virtues, hath made Way unto this fourth, which is a fruit of them, issuing from the love of their husband and children,
Now how equall and reasonable is it, that women, especially such as haue the remedie of marriage against impuritie, in whome the want of it is more sinnefull and dangerous, should be prouoked to the preseruing of such a sweet grace as this is.
Now how equal and reasonable is it, that women, especially such as have the remedy of marriage against impurity, in whom the want of it is more sinful and dangerous, should be provoked to the preserving of such a sweet grace as this is.
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First, if we consider how the Lord approoueth and vrgeth it. 1. By his commandement, 1. Thess. 4.3. this is the will of God, that ye should abstaine from fornication, and euerie one possesse his vessell:
First, if we Consider how the Lord approveth and urges it. 1. By his Commandment, 1. Thess 4.3. this is the will of God, that you should abstain from fornication, and every one possess his vessel:
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3. In that the Lord professeth that he narrowly watcheth, and clearely seeth when this couenant is broken, that although the fact be done in the darke,
3. In that the Lord Professes that he narrowly watches, and clearly sees when this Covenant is broken, that although the fact be done in the dark,
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and will set it in the cleare light before men and angels. This is made a reason of the precept, Prou. 5.15.17.20.21. for the wayes of man are before the eies of the Lord.
and will Set it in the clear Light before men and Angels. This is made a reason of the precept, Prou. 5.15.17.20.21. for the ways of man Are before the eyes of the Lord.
Ioseph might haue sinned secretly enough, but that his eie was happily lifted vp toward this pure eie of God, which cannot abide to behold such iniquitie.
Ioseph might have sinned secretly enough, but that his eye was happily lifted up towards this pure eye of God, which cannot abide to behold such iniquity.
and to roote him as a loathsome weede out of the earth. The former appeareth, Prou. 5.22. the sinner of this suite destroyeth his owne soule, 1. Cor. 6. no fornicator shall inherit the kingdome of heauen:
and to root him as a loathsome weed out of the earth. The former appears, Prou. 5.22. the sinner of this suit Destroyeth his own soul, 1. Cor. 6. no fornicator shall inherit the Kingdom of heaven:
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and this triall was not to be made by man, but was Gods owne triall by the bitter cursed water, by which himselfe from heauen, would reuenge so greiuous a sinne, against so holy an institution as marriage is.
and this trial was not to be made by man, but was God's own trial by the bitter cursed water, by which himself from heaven, would revenge so grievous a sin, against so holy an Institution as marriage is.
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Secondly, if we consider how vile and odious the sinne is: 1. in regard of humane societie. 2. of the parties offending. 3. of Gods curse vpon the offence. 1. For the first, this is a sinne directly corrupting the fountaine of honest, ciuill,
Secondly, if we Consider how vile and odious the sin is: 1. in regard of humane society. 2. of the parties offending. 3. of God's curse upon the offence. 1. For the First, this is a sin directly corrupting the fountain of honest, civil,
and for the three societies, what an infamie is it to the Church, to be thought an assembly of harlots, which ought to be the Lords holy ones, the vndefiled doues of Iesus Christ? what a confusion bringeth it in the Cōmonwealth, to haue bastard broods inheriting? whereas the Lord would not haue them come within his congregation to the tenth generation:
and for the three societies, what an infamy is it to the Church, to be Thought an assembly of harlots, which ought to be the lords holy ones, the undefiled Dove of Iesus christ? what a confusion brings it in the Commonwealth, to have bastard brood's inheriting? whereas the Lord would not have them come within his congregation to the tenth generation:
and not any one part of it, but the whole is violenced. 2. Whereas all other sinnes may be perpetrated and done by one partie, this windeth two into the sinne;
and not any one part of it, but the Whole is violenced. 2. Whereas all other Sins may be perpetrated and done by one party, this windeth two into the sin;
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and therefore be it that one of them heartily repent of it, yet cannot that partie be assured of the true repentance of the other, whom he drew with him into the same:
and Therefore be it that one of them heartily Repent of it, yet cannot that party be assured of the true Repentance of the other, whom he drew with him into the same:
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but bringing companie with him to hell, out of the case of vnfained repentance. 3. There is an high sinne against the price of Christs blood, wherewith these bodies were bought to be members of Christ, which now are become the members of an harlot;
but bringing company with him to hell, out of the case of unfeigned Repentance. 3. There is an high sin against the price of Christ blood, wherewith these bodies were bought to be members of christ, which now Are become the members of an harlot;
and be presented before Christ to iudgement, hath dishonoured God, dishonoured it selfe, and prepared it selfe to receiue according to the vncleane workes of it, the sentence which shall be pronounced against the vessels prepared vnto destruction.
and be presented before christ to judgement, hath dishonoured God, dishonoured it self, and prepared it self to receive according to the unclean works of it, the sentence which shall be pronounced against the vessels prepared unto destruction.
him that destroieth the Temple of God, will God destroie. 2. In his bodie, Prov. 5.11. he shall mourne, hauing consumed his flesh and bodie. 3. In his name:
him that Destroyeth the Temple of God, will God destroy. 2. In his body, Curae 5.11. he shall mourn, having consumed his Flesh and body. 3. In his name:
which precious thing is irrecouerably lost, ver. 9. 4. In his estate: it bringeth him to a bit of bread, Prov. 6.26. it is a fire which consumeth all his substance, Iob. 31.12. The prodigall sonne spent all he had on harlots. 5. In their bastard brood:
which precious thing is irrecoverably lost, ver. 9. 4. In his estate: it brings him to a bit of bred, Curae 6.26. it is a fire which consumeth all his substance, Job 31.12. The prodigal son spent all he had on harlots. 5. In their bastard brood:
and yet what a number of men be there, that care not to make their first borne bastards? By these two considerations, the sinne of impurity is sufficiently descried to be most hatefull.
and yet what a number of men be there, that care not to make their First born bastards? By these two considerations, the sin of impurity is sufficiently descried to be most hateful.
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euery way expressing it in a modest countenance, as Rebecca was abashed at the presence of Isaack, in a shamefast eye, in a chaste eare, not intertaining impure communication;
every Way expressing it in a modest countenance, as Rebecca was abashed At the presence of Isaac, in a shamefast eye, in a chaste ear, not entertaining impure communication;
First, because from the heart issue adulteries, get a pure heart to be the ground of it, make the inside cleane first, actions will not be cut off first;
First, Because from the heart issue adulteries, get a pure heart to be the ground of it, make the inside clean First, actions will not be Cut off First;
and cleaue to him, this is a good beginning. Secondly, preserue in thy soule the feare of God. Eccles. 7.28. He that is good before God, shall be preserued:
and cleave to him, this is a good beginning. Secondly, preserve in thy soul the Fear of God. Eccles. 7.28. He that is good before God, shall be preserved:
this is no goodnes of nature, of education, no learning but Gods learning can preserue a man or woman: Prov. 2.8.16. If knowledge enter into the soule, thou shalt auoid her snares:
this is no Goodness of nature, of education, no learning but God's learning can preserve a man or woman: Curae 2.8.16. If knowledge enter into the soul, thou shalt avoid her snares:
and wouldst thou then commit that, from which in the presence of a child of fiue yeare old, thou would abstaine? Thirdly, loue thy husband as formerly thou wast enioyned, it is not so much the hauing,
and Wouldst thou then commit that, from which in the presence of a child of fiue year old, thou would abstain? Thirdly, love thy husband as formerly thou wast enjoined, it is not so much the having,
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walke diligently in the duties of thy calling, least Satan find thee as Dauid on his gallerie. 2. Intemperance and delicacie in meate and drinke, the more fewell the greater flame, especially beware of accustoming thy selfe to wine,
walk diligently in the duties of thy calling, lest Satan find thee as David on his gallery. 2. Intemperance and delicacy in meat and drink, the more fuel the greater flame, especially beware of accustoming thy self to wine,
let thy dyet be sober, and thy sleepe seasonable, so as thy bodie may rather be beaten downe and kept vnder by fasting and watching, which are fit medicines to tame the bodie. 3. Auoid much companie,
let thy diet be Sobrium, and thy sleep seasonable, so as thy body may rather be beaten down and kept under by fasting and watching, which Are fit medicines to tame the body. 3. Avoid much company,
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beware of amorous readings, pictures, speaches, all which suddenly corrupt good manners. Fifthly, vse all good meanes appointed by God, for this purpose.
beware of Amoros readings, pictures, Speeches, all which suddenly corrupt good manners. Fifthly, use all good means appointed by God, for this purpose.
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but the gnawing of the guiltie conscience, and the poyson of it, will worke in thy bowells all thy dayes. 4. Applie the word the sword of the spirit, a speciall part of Christian armour,
but the gnawing of the guilty conscience, and the poison of it, will work in thy bowels all thy days. 4. Apply the word the sword of the Spirit, a special part of Christian armour,
As chastitie is the maine marriage dutie, and the vndefiled bedde the honour of it, in like manner doth our Apostle bring it in like some honourable Ladie, who is not seene abroad without her attendance, some making way before her,
As chastity is the main marriage duty, and the undefiled Bed the honour of it, in like manner does our Apostle bring it in like Some honourable Lady, who is not seen abroad without her attendance, Some making Way before her,
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and all these that follow, are the preseruatiues thereof, all of them beeing such seruants as by their cognisance may be knowne to belong to such a mistresse.
and all these that follow, Are the preservatives thereof, all of them being such Servants as by their cognisance may be known to belong to such a mistress.
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as also more priuate duties of loue, and workes of mercie in visiting and helping the sicke and poore. 2. As a wife, both with her husband when he shall require her;
as also more private duties of love, and works of mercy in visiting and helping the sick and poor. 2. As a wife, both with her husband when he shall require her;
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for what other more weighty matters call them out of their calling, but to prattle of persons and actions which concerne them not? Whence the Apostle, 1. Tim. 5.13. coupleth these two together, they are idle, and busie bodies:
for what other more weighty matters call them out of their calling, but to prattle of Persons and actions which concern them not? Whence the Apostle, 1. Tim. 5.13. Coupleth these two together, they Are idle, and busy bodies:
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Thirdly, the holy Ghost maketh this a note of an whoorish woman, she is euerie where but where she should be, sometime gadding in the streets with Thamar, somtimes in the fields with Dinah, sometimes without at her doore, somtimes at her stal,
Thirdly, the holy Ghost makes this a note of an whorish woman, she is every where but where she should be, sometime gadding in the streets with Tamar, sometimes in the fields with Dinah, sometime without At her door, sometimes At her stal,
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and the daughters of Sarah will be in their tents, not in the tauernes, nor stragling so farre abroad but that their husbands can readily answer where they be.
and the daughters of Sarah will be in their tents, not in the taverns, nor straggling so Far abroad but that their Husbands can readily answer where they be.
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Fourthly, what desperate and vnauoideable euils doe they (and iustly) lay themselues open vnto, who make no bones of violating this commandement of God? how doth Satan watch all advantages to take them,
Fourthly, what desperate and vnauoideable evils doe they (and justly) lay themselves open unto, who make no bones of violating this Commandment of God? how does Satan watch all advantages to take them,
Good, ] Goodnes is a vertue which is sometimes in generall opposed to all that inward malice, which lurketh in the nature of men and women, wherein the whole troupe of vertues are included:
Good, ] goodness is a virtue which is sometime in general opposed to all that inward malice, which lurks in the nature of men and women, wherein the Whole troop of Virtues Are included:
hereof speaketh the Apostle, Eph. 5.9. the fruit of the spirit is in all goodnesse. And euen this is required in women both to bridle that natiue corruption which is so headstrong within;
hereof speaks the Apostle, Ephesians 5.9. the fruit of the Spirit is in all Goodness. And even this is required in women both to bridle that native corruption which is so headstrong within;
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as also to beautifie them outwardly, so as others beholding them, may say of them as Paul did of the Romans, I am perswaded that ye are filled with goodnesse:
as also to beautify them outwardly, so as Others beholding them, may say of them as Paul did of the Roman, I am persuaded that you Are filled with Goodness:
and signifieth one of a meeke; and yet of a cheerefull spirit and temper: not sullen, taunting, bitter, fretting or galling any, and much lesse her husband;
and signifies one of a meek; and yet of a cheerful Spirit and temper: not sullen, taunting, bitter, fretting or galling any, and much less her husband;
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for let her be otherwise neuer so honest, wise, painfull, yet without this goodnes and amiablenes of behauiour, she shall be no more pleasant then a continuall dropping, which driueth out the owners.
for let her be otherwise never so honest, wise, painful, yet without this Goodness and amiableness of behaviour, she shall be no more pleasant then a continual dropping, which Driveth out the owners.
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And thus the vertuous woman is said to doe her husband good, and not euill all the daies of her life, Prou. 31.12. and as she doth good to him, and his within doores;
And thus the virtuous woman is said to do her husband good, and not evil all the days of her life, Prou. 31.12. and as she does good to him, and his within doors;
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and not be of her, and therefore euen in innocencie was shee subiect vnto Adam; though then without griefe and molestation, which afterward came in by sinne.
and not be of her, and Therefore even in innocence was she Subject unto Adam; though then without grief and molestation, which afterwards Come in by sin.
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yea although this subiection be not so liberall, sweete, and free as before the fall, but ioyned with sorrowe and difficultie, yea although often thou vndergoe vnequall commands:
yea although this subjection be not so liberal, sweet, and free as before the fallen, but joined with sorrow and difficulty, yea although often thou undergo unequal commands:
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and were it not most vnnaturall, that the wife by seeking for soueraigntie and rule ouer her husband, should set the head vnder the feet? And further, by this superioritie he becommeth the image of God vnto his wife,
and were it not most unnatural, that the wife by seeking for sovereignty and Rule over her husband, should Set the head under the feet? And further, by this superiority he becomes the image of God unto his wife,
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and his lawfull commandements haue a stampe of God set vpon the thing commanded; and therefore she must signifie that she hath a feeling of him in her heart,
and his lawful Commandments have a stamp of God Set upon the thing commanded; and Therefore she must signify that she hath a feeling of him in her heart,
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through her whole behauiour in a meeke and quiet spirit, shewing her selfe the glorie of the man, respecting his authoritie as the Lords, his will as the Lords in right and lawfull commands:
through her Whole behaviour in a meek and quiet Spirit, showing her self the glory of the man, respecting his Authority as the lords, his will as the lords in right and lawful commands:
against which if she rebell, shee riseth vp against the Lord himselfe. In these regards especially the Apostle concludeth this dutie and exhortation, Col. 3.18.
against which if she rebel, she Riseth up against the Lord himself. In these regards especially the Apostle Concludeth this duty and exhortation, Col. 3.18.
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for it is meete, or comely, namely, in regard 1. of the law of nature: 2. of Gods institution after the fall: 3. the husbands headship: and 4. womanly infirmitie.
for it is meet, or comely, namely, in regard 1. of the law of nature: 2. of God's Institution After the fallen: 3. the Husbands headship: and 4. womanly infirmity.
no otherwise then if the feete should refuse to goe, the eye to looke, the hands to take the things which the head commandeth, the whole man must needes perish.
no otherwise then if the feet should refuse to go, the eye to look, the hands to take the things which the head commands, the Whole man must needs perish.
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others are matched to such as neuer consider their paines and kindnesse, and not meeting with that kind and thankefull retribution from their husband which they expect, take themselues freed from such strict obseruance:
Others Are matched to such as never Consider their pains and kindness, and not meeting with that kind and thankful retribution from their husband which they expect, take themselves freed from such strict observance:
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As for his vnworthinesse, whatsoeuer it may be in thine eies, yet the Lord depriueth him not of his worthinesse to rule ouer thee, who hast entred into the marriage league with him.
As for his unworthiness, whatsoever it may be in thine eyes, yet the Lord depriveth him not of his worthiness to Rule over thee, who hast entered into the marriage league with him.
but come to particulars, as 1. wherein, 2. the manner how, there growes some question. The former the Apostle answereth, Eph. 5.24. Wiues be subiect in all things: that is, in all lawfull and bonest things:
but come to particulars, as 1. wherein, 2. the manner how, there grows Some question. The former the Apostle Answers, Ephesians 5.24. Wives be Subject in all things: that is, in all lawful and bonest things:
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but when the sunne is present, she giueth place, contracteth her light, and reuerenceth him after a sort by vayling her face at his presence, vpon whom she wholly dependeth:
but when the sun is present, she gives place, contracteth her Light, and reverenceth him After a sort by vailing her face At his presence, upon whom she wholly dependeth:
when her husband knoweth she giueth, and holdeth his peace. 5. In extreame necessitie, for often the case suffereth not to expect his consent. 6. In the vnfitnesse of the husband to gouerne,
when her husband Knoweth she gives, and holds his peace. 5. In extreme necessity, for often the case suffers not to expect his consent. 6. In the unfitness of the husband to govern,
and further her husband Nabal, was not only froward but drunke all that daie, and not to be consulted withall, 1. Sam. 25.16.36. The examples of Ioanna the wife of Cuza, and Susanna, and many other godly women, were not so extraordinarie, who ministred to Christ of their substance:
and further her husband Nabal, was not only froward but drunk all that day, and not to be consulted withal, 1. Sam. 25.16.36. The Examples of Joanna the wife of Cuza, and Susanna, and many other godly women, were not so extraordinary, who ministered to christ of their substance:
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Fourthly, the most learned deciders of cases among the Papists, conclude and determine that the wife in this case may do that which the husband ought to do, but will not:
Fourthly, the most learned deciders of cases among the Papists, conclude and determine that the wife in this case may do that which the husband ought to do, but will not:
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but all such allegations drawne from his headship and authoritie, stand onely in indifferent and ciuill things, which a mercifull and necessarie releefe is not:
but all such allegations drawn from his headship and Authority, stand only in indifferent and civil things, which a merciful and necessary relief is not:
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But yet is she not after such a seruile manner put vnder his power, as that vpon no occasion whatsoeuer, shee may not dispose of any part of the goods, which by the right of marriage are common betweene them.
But yet is she not After such a servile manner put under his power, as that upon no occasion whatsoever, she may not dispose of any part of the goods, which by the right of marriage Are Common between them.
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for though there was a mercifull releefe of the Prophet of God in it, yet there was more it beeing a mixt action, in one part of which the husband must haue a chiefe stroake.
for though there was a merciful relief of the Prophet of God in it, yet there was more it being a mixed actium, in one part of which the husband must have a chief stroke.
neither by lawe can a man sell his lands simply, vnlesse the wife will giue vp her thirds, which plainly stateth her in a right vnto the goods and lands aboue the seruants and children:
neither by law can a man fell his Lands simply, unless the wife will give up her thirds, which plainly stateth her in a right unto the goods and Lands above the Servants and children:
Other obiections I haue met with not worth the answering, therefore I will not stand longer vpon this question, leauing it to be considered further of, crauing that wiues would be carefull in subiection to God and their husbands, not to stretch these grounds beyond the rules and ends propounded.
Other objections I have met with not worth the answering, Therefore I will not stand longer upon this question, leaving it to be considered further of, craving that wives would be careful in subjection to God and their Husbands, not to stretch these grounds beyond the rules and ends propounded.
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Quest. And here commeth another question to be resolued, whether the husband may beate his wife, to force her vnto this subiection? Ans. It seemeth no, although some of reckoning be of the other opinion ▪ For, 1. there is no word or example for it in Scripture. 2. No man euer hated (much lesse except he were mad beat) his owne flesh. 3. Her subiection must not be seruill,
Quest. And Here comes Another question to be resolved, whither the husband may beat his wife, to force her unto this subjection? Ans. It seems not, although Some of reckoning be of the other opinion ▪ For, 1. there is no word or Exampl for it in Scripture. 2. No man ever hated (much less except he were mad beatrice) his own Flesh. 3. Her subjection must not be servile,
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But what if the wiues mallice be desperate, and incurable? Ans. Take vp thy crosse, make good vse of it, beare as much as possibly thou canst, waite and applie God for her returne. 2. Where thou canst not beare (prouiding that offence by all possible good meanes be auoided,
But what if the wives malice be desperate, and incurable? Ans. Take up thy cross, make good use of it, bear as much as possibly thou Canst, wait and apply God for her return. 2. Where thou Canst not bear (providing that offence by all possible good means be avoided,
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and publike peace not interrupted) the next remedie is the Magistrate: but between husband and wife, both tyrannicall rule, and compulsiue obedience, ought to be banished.
and public peace not interrupted) the next remedy is the Magistrate: but between husband and wife, both tyrannical Rule, and compulsive Obedience, ought to be banished.
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By the word of God, is meant the doctrine of the Gospel, taught, receiued, and professed by beleeuers in all ages, which holy Gospel as it is glorious in it selfe,
By the word of God, is meant the Doctrine of the Gospel, taught, received, and professed by believers in all ages, which holy Gospel as it is glorious in it self,
for the Apostle hath not so directly reprooued vices, as required in women the practise of all the forenamed vertues, vpon this ground, least the word be euill spoken of:
for the Apostle hath not so directly reproved vices, as required in women the practice of all the forenamed Virtues, upon this ground, least the word be evil spoken of:
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Doctr. Profession without practise, striketh not onely the person professing, but the word of God it selfe which he doth professe, by occasioning the prophane to blaspheme and scoffe at Gods holy religion: Rom. 2.24. The name of God is blasphemed among the Gentiles thorough you.
Doctrine Profession without practice, striketh not only the person professing, but the word of God it self which he does profess, by occasioning the profane to Blaspheme and scoff At God's holy Religion: Rom. 2.24. The name of God is blasphemed among the Gentiles through you.
Reas. 1. Such is the malice of the deuill, and his instruments, that hating God himselfe, they turne whatsoeuer they can, against God and his truth, which is a light discouering their darkenes.
Reas. 1. Such is the malice of the Devil, and his Instruments, that hating God himself, they turn whatsoever they can, against God and his truth, which is a Light discovering their darkness.
yea let God touch one of their familiars, and call him out of such a poisoned companie, that person is presently hated and despised for the truth, which if he did not now hold out, they would loue and embrace as formerly they did:
yea let God touch one of their familiars, and call him out of such a poisoned company, that person is presently hated and despised for the truth, which if he did not now hold out, they would love and embrace as formerly they did:
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but if any such offend, or steppe awry, easily shall a man perceiue where the bile is, oh (say they) this is a goodly profession indeede, which giueth them leaue to doe this or that,
but if any such offend, or step awry, Easily shall a man perceive where the boil is, o (say they) this is a goodly profession indeed, which gives them leave to do this or that,
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Although therfore men may conceiue that by their bare profession they endanger themselues, yet indeede the dishonour returneth vpon God and his Gospel:
Although Therefore men may conceive that by their bore profession they endanger themselves, yet indeed the dishonour returns upon God and his Gospel:
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as whose liues speake, that either they knowe not, or remember not, or affect not, or neglect, yea despise that doctrine by which they expect saluation.
as whose lives speak, that either they know not, or Remember not, or affect not, or neglect, yea despise that Doctrine by which they expect salvation.
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that although he forgiue their sinne wherein they dishonour his name, yet for the maintenance of his glorie, he will visit it in the eyes of men, with the rods of men;
that although he forgive their sin wherein they dishonour his name, yet for the maintenance of his glory, he will visit it in the eyes of men, with the rods of men;
and gnawe his heart euen when the sinne is forgiuen, yea trouble and afflict his soule more then all the afflictions which can besides be laid vpon him.
and gnaw his heart even when the sin is forgiven, yea trouble and afflict his soul more then all the afflictions which can beside be laid upon him.
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so the Apostle Peter wisheth the Iewes, to haue their conuersation honest among the Gentiles, that they might glorifie God in the day of their visitation.
so the Apostle Peter wishes the Iewes, to have their Conversation honest among the Gentiles, that they might Glorify God in the day of their Visitation.
and after a more publike manner thou standest or fallest vnto many others, and not to thy selfe alone. 2. As a child of the Church, in which respect for thee basely to demeane thy selfe, were not a disgrace to thy selfe alone,
and After a more public manner thou Standest or Fallest unto many Others, and not to thy self alone. 2. As a child of the Church, in which respect for thee basely to demean thy self, were not a disgrace to thy self alone,
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or Popish persons should despise the ministerie, sweare, be drunke, ouergrowne with couetousnesse, riot, be loose and filthie in speach, impure or vncleane in action, it is their guise, it were no discredit to the Gospel in comparison,
or Popish Persons should despise the Ministry, swear, be drunk, overgrown with covetousness, riot, be lose and filthy in speech, impure or unclean in actium, it is their guise, it were no discredit to the Gospel in comparison,
And therefore we may with Dauid wish, that either there were no such Sauls, or that they might liue and die obscurely, that their waies might neuer be declared at Gath,
And Therefore we may with David wish, that either there were no such Saul's, or that they might live and die obscurely, that their ways might never be declared At Gaza,
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nor their courses published in Askelon, that no vncircumcised might reioyce at their falls, nor any Papist finde such advantage against our doctrine of free iustification by faith alone in any professor, who in practise will be prophane as Esau was.
nor their courses published in Ashkelon, that no uncircumcised might rejoice At their falls, nor any Papist find such advantage against our Doctrine of free justification by faith alone in any professor, who in practice will be profane as Esau was.
Thirdly, if thou castest downe thine eyes lower, what can Satan himselfe doe more then lay stumbling blockes to withdrawe men from God? or wherein can a man more resemble the deuill then in shewing himselfe as an Angel of light, standing among the sonnes of God,
Thirdly, if thou Chastest down thine eyes lower, what can Satan himself do more then lay stumbling blocks to withdraw men from God? or wherein can a man more resemble the Devil then in showing himself as an Angel of Light, standing among the Sons of God,
If the Lord shall enquire of the Magistrate, what good constitution for the Church, for the Corporation wast thou a meanes to make in thy yeare? or what wicked custome or practise didst thou break off in thy gouernement? and answer according to truth be made,
If the Lord shall inquire of the Magistrate, what good constitution for the Church, for the Corporation wast thou a means to make in thy year? or what wicked custom or practice didst thou break off in thy government? and answer according to truth be made,
Secondly, Ministers in speciall sort must be carefull that the Gospel which in words they magnifie, be not blacked and blasphemed thorough their lewde and vngodly practises, 2. Cor. 6.3. We giue no occasion of offence in any thing, that our ministerie should not be reprehended:
Secondly, Ministers in special sort must be careful that the Gospel which in words they magnify, be not blacked and blasphemed through their lewd and ungodly practises, 2. Cor. 6.3. We give no occasion of offence in any thing, that our Ministry should not be reprehended:
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Well may we wish we had none in the Ministerie like Ophni and Phineas, who when they should allure Gods family to resort to Gods house, make his seruice and sacrifice to stinke euen among the profane;
Well may we wish we had none in the Ministry like Ophni and Phinehas, who when they should allure God's family to resort to God's house, make his service and sacrifice to stink even among the profane;
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much more should wee be then able to stoppe the mouthes of Papists and Popish minded persons, who are so restles in blacking the liues of Protestant Ministers, that thereby they might disgrace our doctrine and holy profession:
much more should we be then able to stop the mouths of Papists and Popish minded Persons, who Are so restless in blacking the lives of Protestant Ministers, that thereby they might disgrace our Doctrine and holy profession:
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and vnder God the restorers of our religion, Luther, Calvin, Beza, Bucer, &c. so too iustly may they take exceptions against the liues of some of their schollers, who yet are maintainers of the same doctrine;
and under God the restorers of our Religion, Luther, calvin, Beza, Bucer, etc. so too justly may they take exceptions against the lives of Some of their Scholars, who yet Are maintainers of the same Doctrine;
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Wicked Saul is among the Prophets, who can sacrifice to the true God, but yet practise such things as are odious euen to common men, such things as wherein his owne seruants are ashamed to ioyne with him,
Wicked Saul is among the prophets, who can sacrifice to the true God, but yet practise such things as Are odious even to Common men, such things as wherein his own Servants Are ashamed to join with him,
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so many as professe him, let them expresse his graces, his humilitie, meekenes, loue, patience, obedience, let it be vnto him meate and drinke to heare and doe the will of God.
so many as profess him, let them express his graces, his humility, meekness, love, patience, Obedience, let it be unto him meat and drink to hear and do the will of God.
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Euerie Christian must be not onely the brother and sister of Christ, but after a sort his mother, both in conceiuing him in the wombe of his faith, as also by bearing him daily into the world by a spirituall and holy life.
Every Christian must be not only the brother and sister of christ, but After a sort his mother, both in conceiving him in the womb of his faith, as also by bearing him daily into the world by a spiritual and holy life.
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yet can blaspheme him, rent him in their passion into small peeces, they spare not his bodie, his heart, his blood, his wounds, his life, that should but a Iewe heare them, they would more crie out against them then against their owne rulers that put him to death.
yet can Blaspheme him, rend him in their passion into small Pieces, they spare not his body, his heart, his blood, his wounds, his life, that should but a Iewe hear them, they would more cry out against them then against their own Rulers that put him to death.
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and powerfull in word and deed, should make it such a capitall transgression, so as they inflict death vpon that man that speaketh blasphemie against Iesus Christ:
and powerful in word and deed, should make it such a capital Transgression, so as they inflict death upon that man that speaks blasphemy against Iesus christ:
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and yet we that are Christians who professe Christ not a great Prophet, but the Lord of the holy Prophets, the Sauiour of the world and our Sauiour also:
and yet we that Are Christians who profess christ not a great Prophet, but the Lord of the holy prophets, the Saviour of the world and our Saviour also:
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What is this other then a treading vnder foote that blood which should haue washed vs? 2. other professors there be that make sure account of their iustification, and saluation by Christ;
What is this other then a treading under foot that blood which should have washed us? 2. other professors there be that make sure account of their justification, and salvation by christ;
and yet looke to their sanctification which inseparably follows the former as the shadow the bodie, there the want sheweth that they haue not that hope they made account of, in that they purge not themselues, but as foule as they were, as blacke are they still:
and yet look to their sanctification which inseparably follows the former as the shadow the body, there the want shows that they have not that hope they made account of, in that they purge not themselves, but as foul as they were, as black Are they still:
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nor giuing their hearts vnto this doctrine, remit of their care and diligence, and stand not so fast but that by some fearefull fall or other, they dishonour at once God, his word, themselues, and their profession;
nor giving their hearts unto this Doctrine, remit of their care and diligence, and stand not so fast but that by Some fearful fallen or other, they dishonour At once God, his word, themselves, and their profession;
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or by slyding into some one vnchristian action, they more dishonour God, (especially if they be of more note) then some other men by a thousand othes, or periuries.
or by sliding into Some one unchristian actium, they more dishonour God, (especially if they be of more note) then Some other men by a thousand Oaths, or perjuries.
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Quest. But how shall we so carrie our selues in our profession, as the word of God be not euill spoken of? Answ. Laie vp these rules of direction. 1. Get a good and reuerent heart, which may thinke and conceiue highly of the word, which offreth thee,
Quest. But how shall we so carry our selves in our profession, as the word of God be not evil spoken of? Answer Lay up these rules of direction. 1. Get a good and reverent heart, which may think and conceive highly of the word, which Offereth thee,
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for then wilt thou hold out an ornament of that thou first professedst. Dissimulation is spunne with a fine thread, vpon the loome of an hypocriticall heart;
for then wilt thou hold out an ornament of that thou First professedst. Dissimulation is spun with a fine thread, upon the loom of an hypocritical heart;
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so will it be with men, who make shew of beeing gouerned by Christ, and yet meane not to forsake their swearing, lying, gaming, worldlinesse, and other their lusts.
so will it be with men, who make show of being governed by christ, and yet mean not to forsake their swearing, lying, gaming, worldliness, and other their Lustiest.
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whereas the heart must make answer here to two questions, What is this my right? and then, will it doe my profession no wrong? then may I take all my right,
whereas the heart must make answer Here to two questions, What is this my right? and then, will it do my profession no wrong? then may I take all my right,
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What a greefe and cut would it be for thee, who hast not laid aside forehead with conscience, to heare the Papists triumph because of thee? and the Atheists and scoffers because of thee to say, oh these be the stamp of professors, of gospellers, of holy men,
What a grief and Cut would it be for thee, who hast not laid aside forehead with conscience, to hear the Papists triumph Because of thee? and the Atheists and scoffers Because of thee to say, o these be the stamp of professors, of Evangelists, of holy men,
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what shall thy pride, couetousnesse, crueltie, loosenesse, cast dung in the faces of all Gods children? doth not the offence of one of Christs little ones bring woe inough,
what shall thy pride, covetousness, cruelty, looseness, cast dung in the faces of all God's children? does not the offence of one of Christ little ones bring woe enough,
but thou must offend euery one of them? oh then very great is the necessitie of that request, that none of them be offended because of thee. So much of the duties of the younger women.
but thou must offend every one of them? o then very great is the necessity of that request, that none of them be offended Because of thee. So much of the duties of the younger women.
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or whom the precept concerneth, namely, young men, who must be taught, and dealt with as well as any others. 2. The manner how they must be dealt withall, Exhort. 3. What they must be exhorted vnto, that they must be sober minded.
or whom the precept concerns, namely, young men, who must be taught, and dealt with as well as any Others. 2. The manner how they must be dealt withal, Exhort. 3. What they must be exhorted unto, that they must be Sobrium minded.
and must as well watch ouer their soules, as others, then must they also for this cause obey them, and be submitted vnto them. 3. If the word be directed vnto them,
and must as well watch over their Souls, as Others, then must they also for this cause obey them, and be submitted unto them. 3. If the word be directed unto them,
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and the better either to perswade them to the obedience of this precept, or else to leaue them the more excuseles in the departure from their dutie, I will 1. by some reasons inforce the dutie:
and the better either to persuade them to the Obedience of this precept, or Else to leave them the more excuseless in the departure from their duty, I will 1. by Some Reasons enforce the duty:
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wherein although for the time they may reioyce, yet let them know that they shall come vnto iudgement, at what time they must be counteable for all their strength,
wherein although for the time they may rejoice, yet let them know that they shall come unto judgement, At what time they must be countable for all their strength,
When Christ saw but some ciuill vertues in a young man (otherwise bewraying many great corruptions) so louely were they vnto him, that it is said, he loued him: When children crie Hosanna, what a great prouocation of the elder sort is it, of which the Lord will make great vse to their shame and conuincement:
When christ saw but Some civil Virtues in a young man (otherwise bewraying many great corruptions) so lovely were they unto him, that it is said, he loved him: When children cry Hosanna, what a great provocation of the elder sort is it, of which the Lord will make great use to their shame and convincement:
so shall the elder sort be confounded, when he shall say, surely I haue not found so great faith, zeale, knowledge, obedience in rulers, fathers, masters, as in prentizes, seruants, children.
so shall the elder sort be confounded, when he shall say, surely I have not found so great faith, zeal, knowledge, Obedience in Rulers, Father's, Masters, as in prentices, Servants, children.
Or as he prouoked the Pharisies, Iohn came in the way of righteousnesse, and yee beleeued not, the Publicans and harlots beleeued him, and yet when you saw that, you neither beleeued,
Or as he provoked the Pharisees, John Come in the Way of righteousness, and ye believed not, the Publicans and harlots believed him, and yet when you saw that, you neither believed,
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but afterwards if thou belongest vnto him, he will waken thy conscience, and make the thought of them as bitter as euer the practise of them was pleasant,
but afterwards if thou belongest unto him, he will waken thy conscience, and make the Thought of them as bitter as ever the practice of them was pleasant,
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yea bring thee not onely to doubt of thy effectuall calling to grace, but almost to despaire of thy saluation, especially if thy sinnes of youth by long continuance be grown into customes,
yea bring thee not only to doubt of thy effectual calling to grace, but almost to despair of thy salvation, especially if thy Sins of youth by long Continuance be grown into customs,
Nay more, thou maist by drawing neere vnto the Lord, and bearing his yoke in thy youth, laie the foundations of thy comfort in any future affliction, during the daies of thy pilgrimage, as Iob did:
Nay more, thou Mayest by drawing near unto the Lord, and bearing his yoke in thy youth, lay the foundations of thy Comfort in any future affliction, during the days of thy pilgrimage, as Job did:
and might looke to see the goodnes of the Lord in the land of the liuing, Remember Lord, how I haue walked before thee in truth, and with a perfect heart.
and might look to see the Goodness of the Lord in the land of the living, remember Lord, how I have walked before thee in truth, and with a perfect heart.
as needeth not any occasion without it selfe, to cast it downe. 2. That the meanes to redresse it, is the studie of the Scriptures, vnto the rules whereof they must haue regard,
as needs not any occasion without it self, to cast it down. 2. That the means to redress it, is the study of the Scriptures, unto the rules whereof they must have regard,
such as was young Daniel, who in tender yeares was able to vtter knowledge, Dan. 1.4. young Samuel, who so soone as he is weaned, must stand before the Lord, 1. Sam. 1. young Iosiah, who at eight yeare old walked vprightly, 2. King. 21. young Timothy, who knew the Scriptures of a child;
such as was young daniel, who in tender Years was able to utter knowledge, Dan. 1.4. young Samuel, who so soon as he is weaned, must stand before the Lord, 1. Sam. 1. young Josiah, who At eight year old walked uprightly, 2. King. 21. young Timothy, who knew the Scriptures of a child;
so as at twelue yeares olde he was able to confound the Doctors, and great Rabbies of the Iewes. 4. That against all the discouragements they shall meete withall from men,
so as At twelue Years old he was able to confound the Doctors, and great Rabbies of the Iewes. 4. That against all the discouragements they shall meet withal from men,
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Some of the learned call men to the timely seruice of God, from the allusion of Moses rodde, Exod. 3. and Isaies vision, cap. 9. both of the almond tree,
some of the learned call men to the timely service of God, from the allusion of Moses rod, Exod 3. and Isaiah vision, cap. 9. both of the almond tree,
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and knowne to be of the Lords planting, laden (especially in their age) with the fruites of the spirit, must with the almond tree, timely budde and blossome,
and known to be of the lords planting, laden (especially in their age) with the fruits of the Spirit, must with the almond tree, timely bud and blossom,
The second point in the verse is, The manner of teaching young men, Exhort young men: so, 1. Tim. 5.1. Exhort old men as fathers, and young men as brethren.
The second point in the verse is, The manner of teaching young men, Exhort young men: so, 1. Tim. 5.1. Exhort old men as Father's, and young men as brothers.
The scope of the Ministerie is, to draw all men to dutie, and beeing ordained of God out of his singular loue for the winning of men, all the duties of it must be performed in such louing manner,
The scope of the Ministry is, to draw all men to duty, and being ordained of God out of his singular love for the winning of men, all the duties of it must be performed in such loving manner,
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Paul in all his epistles seldome commandeth out of his authoritie (although Apostolicall, & aboue the authoritie of ordinarie ministers) but euer almost perswaded & entreated out of his loue.
Paul in all his Epistles seldom commands out of his Authority (although Apostolical, & above the Authority of ordinary Ministers) but ever almost persuaded & entreated out of his love.
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And the Scriptures are so delighted with this manner of teaching by exhortation, that the speciall worke of the ministerie is called by this name, Act. 13.15. the men of Antioch came to Paul and Barnabas, and said, If ye haue any word of exhortation say on:
And the Scriptures Are so delighted with this manner of teaching by exhortation, that the special work of the Ministry is called by this name, Act. 13.15. the men of Antioch Come to Paul and Barnabas, and said, If you have any word of exhortation say on:
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and yet this word of exhortation was a sermon which they desired to heare preached againe the next Sabbath. We heard cap. 1.9. that the Minister must therefore hold fast wholesome doctrine, that he may be able to exhort, as though this were all he had to doe.
and yet this word of exhortation was a sermon which they desired to hear preached again the next Sabbath. We herd cap. 1.9. that the Minister must Therefore hold fast wholesome Doctrine, that he may be able to exhort, as though this were all he had to do.
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obseruing wisely to this purpose these two rules. 1. So to exhort as that the consciences of men may conclude, that euen there where he perswadeth and entreateth, he hath power to command and terrifie,
observing wisely to this purpose these two rules. 1. So to exhort as that the Consciences of men may conclude, that even there where he Persuadeth and entreateth, he hath power to command and terrify,
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This was the practise of the Apostles, who were forced often (partly by the low estimation of the simple and ignorant, who esteemed of the preaching of the Gospel but as foolishnes;
This was the practice of the Apostles, who were forced often (partly by the low estimation of the simple and ignorant, who esteemed of the preaching of the Gospel but as foolishness;
and partly by the malitious oppositions of the false Apostles, who depraued their ministerie as weake and vnlearned) to be long in the challenging of their calling, power, and authoritie: see 2. Cor. 10.2.8. &c.
and partly by the malicious oppositions of the false Apostles, who depraved their Ministry as weak and unlearned) to be long in the challenging of their calling, power, and Authority: see 2. Cor. 10.2.8. etc.
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Vse. 1. Ministers must labour wisely to discerne betweene persons and actions, as Ioseph did betweene the persons and causes of Pharaohs butler and baker,
Use. 1. Ministers must labour wisely to discern between Persons and actions, as Ioseph did between the Persons and Causes of Pharaohs butler and baker,
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neither may the Publican and Pharisie looke for the same sentence and iudgement. 2. Whereas men cannot endure preachers, who leaue exhortation, to thunder out damnation;
neither may the Publican and Pharisee look for the same sentence and judgement. 2. Whereas men cannot endure Preachers, who leave exhortation, to thunder out damnation;
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let them know ▪ that if their sinnes be growne bold as an harlot, and the word of meeknes cannot preuaile against them, we must then come with a rodde,
let them know ▪ that if their Sins be grown bold as an harlot, and the word of meekness cannot prevail against them, we must then come with a rod,
before it be hatched and outwardly produced into the life. This appeareth, 2. Tim. 2.22. where Paul in other words prescribeth the same dutie vnto Timothie, flie the lusts of youth:
before it be hatched and outwardly produced into the life. This appears, 2. Tim. 2.22. where Paul in other words prescribeth the same duty unto Timothy, fly the Lustiest of youth:
not fearing that Timothie would breake out into filthy vncleannes of lusts so much, as least his youth should carrie him to rashnesse, pride, selfe conceit,
not fearing that Timothy would break out into filthy uncleanness of Lustiest so much, as lest his youth should carry him to rashness, pride, self conceit,
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Of their prodigalitie and vncleannes, in the younger brother called the prodigall sonne, who spent all vpon harlots: all which things are not spoken to free other ages from such inordinate lusts:
Of their prodigality and uncleanness, in the younger brother called the prodigal son, who spent all upon harlots: all which things Are not spoken to free other ages from such inordinate Lustiest:
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and there is no vice vnder the sunne vnto which it is not after a speciall sort subiect, that it is a singular fauour of God for a youth so innocently to passe ouer his younger yeares,
and there is no vice under the sun unto which it is not After a special sort Subject, that it is a singular favour of God for a youth so innocently to pass over his younger Years,
As, 1. to satiate ones selfe with his owne wayes, argueth an heart declined from God, Prou. 14.14. 2. The Lord himselfe mocketh vnbridled youth, Eccles. 11. which is a most seuere iudgement:
As, 1. to satiate ones self with his own ways, argue an heart declined from God, Prou. 14.14. 2. The Lord himself mocks unbridled youth, Eccles. 11. which is a most severe judgement:
because it is to be brought to a more righteous iudgment and consistorie. 3. What a fearfull sinne and iudgement it is to be giuen vp to a mans owne hearts lusts, se• Rom. 1.26. and Ier. 9.14.15. 4. The commandement of God, Eccles. 11. Put away anger, &c. Oh but we shall depriue our selues of the pleasure of our liues:
Because it is to be brought to a more righteous judgement and consistory. 3. What a fearful sin and judgement it is to be given up to a men own hearts Lustiest, se• Rom. 1.26. and Jeremiah 9.14.15. 4. The Commandment of God, Eccles. 11. Put away anger, etc. O but we shall deprive our selves of the pleasure of our lives:
for the smalnesse of a man in his own eyes crosseth those ouerweenings, and ouerdeemings of youth, whereby they thinke they knowe more, can doe more, and better then the auncient;
for the smallness of a man in his own eyes Crosseth those ouerweenings, and ouerdeemings of youth, whereby they think they know more, can do more, and better then the ancient;
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and therefore not seeing the vglinesse and bitternes of them, cannot come to detest them. And this is the reason, that they are swallowed lightly and carelesly of the most,
and Therefore not seeing the ugliness and bitterness of them, cannot come to detest them. And this is the reason, that they Are swallowed lightly and carelessly of the most,
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and men take entire acquaintance with them, because Sathan and our owne corruption haue caused vs to tast little else then the apparant sweetnesse of them.
and men take entire acquaintance with them, Because Sathan and our own corruption have caused us to taste little Else then the apparent sweetness of them.
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Thirdly, because Dauid taketh it for graunted, that these filthie lusts must be cleansed by the word, thou must be subiected vnto the word, which as pure water washeth the soule from such impure lusts:
Thirdly, Because David Takes it for granted, that these filthy Lustiest must be cleansed by the word, thou must be subjected unto the word, which as pure water washes the soul from such impure Lustiest:
and this is when the spirit by meanes of the word rippeth vp the secrets of a mans heart, discouereth the loathsomenesse of such ghests as haue taken vp the roome, causeth him to flie them,
and this is when the Spirit by means of the word rippeth up the secrets of a men heart, Discovereth the loathsomeness of such guests as have taken up the room, Causes him to fly them,
with the word therefore ioyne effectuall prayer, for the powerfull working of the spirit, Psal. 51.10.11. Fourthly, fence thy selfe with the feare of God, that beeing once washed, thou maist not returne againe to foolishnesse;
with the word Therefore join effectual prayer, for the powerful working of the Spirit, Psalm 51.10.11. Fourthly, fence thy self with the Fear of God, that being once washed, thou Mayest not return again to foolishness;
Timothie might aske how should I be able, the answer followeth, followe after righteousnesse, &c. that is, get to thee such vertues as may be speciall preseruatiues against them, among the which the feare of God is most excellent,
Timothy might ask how should I be able, the answer follows, follow After righteousness, etc. that is, get to thee such Virtues as may be special preservatives against them, among the which the Fear of God is most excellent,
Fifthly, vse sparingly Gods creatures of meate and drinke, walke in thy calling, beware of delicacie, excesse, riot, which are mothers and nursers of these lusts;
Fifthly, use sparingly God's creatures of meat and drink, walk in thy calling, beware of delicacy, excess, riot, which Are mother's and nursers of these Lustiest;
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8. And with the wholesome word which cannot be reprooued, that hee which withstandeth, may be ashamed, hauing nothing concerning you to speake euill of.
8. And with the wholesome word which cannot be reproved, that he which withstandeth, may be ashamed, having nothing Concerning you to speak evil of.
Hauing propounded the seuerall precepts fitted to all ages of men and women, the last whereof was vnto young men, our Apostle here inserteth a precept vnto Titus himselfe:
Having propounded the several Precepts fitted to all ages of men and women, the last whereof was unto young men, our Apostle Here inserteth a precept unto Titus himself:
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for as all the persons formerly taught, so more especially the last sort, namely young men for the slipperines of their age, need the benefit of good example aswell as good doctrine and counsell.
for as all the Persons formerly taught, so more especially the last sort, namely young men for the slipperiness of their age, need the benefit of good Exampl aswell as good Doctrine and counsel.
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we read it, aboue all things: others aboue all men: which readings may be true, and grounds of good instruction, but I take the first aptest to the place.
we read it, above all things: Others above all men: which readings may be true, and grounds of good instruction, but I take the First aptest to the place.
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or now and then in good moods, but there must be a constant trading in them throughout a graue and pure conuersation. 3. there must be ioyned gratious speaches and words ;
or now and then in good moods, but there must be a constant trading in them throughout a graven and pure Conversation. 3. there must be joined gracious Speeches and words;
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for I take it fitliest interpreted of priuate communication, described by two necessarie adiuncts: 1. it must be wholesome, 2. vnblameable, or not liable to reproofe.
for I take it fitliest interpreted of private communication, described by two necessary adjuncts: 1. it must be wholesome, 2. unblameable, or not liable to reproof.
And thus the generall scope of the verses is, as if he had more largely said, That this thy doctrine, O Titus, thus aptly applied to all sorts of men, may carrie more weight and authoritie with it;
And thus the general scope of the Verses is, as if he had more largely said, That this thy Doctrine, Oh Titus, thus aptly applied to all sorts of men, may carry more weight and Authority with it;
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let them looke in thy glasse, and see the liuely image of a graue and pure conuersation, which may allure them to the loue of the doctrine which thou teachest;
let them look in thy glass, and see the lively image of a graven and pure Conversation, which may allure them to the love of the Doctrine which thou Teachest;
In the precept I will briefly note one or two things, because all the particulars of it haue beene handled in the former Chapter. In generall therefore obserue, that
In the precept I will briefly note one or two things, Because all the particulars of it have been handled in the former Chapter. In general Therefore observe, that
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First, there must be doctrine, else let his life be neuer so good, it is a dumbe shewe, should not the sheepheard feede the flocke, saith the Lord? the first thing in that strait charge to Timothie, is to preach the word, to be instant in season, out of season:
First, there must be Doctrine, Else let his life be never so good, it is a dumb show, should not the shepherd feed the flock, Says the Lord? the First thing in that strait charge to Timothy, is to preach the word, to be instant in season, out of season:
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And this consideration by the way, may put ignorant and dumbe ministers in minde of their wofull estate, in that they want these letters of orders, whereby the Apostle prooueth himselfe to be a Minister of God: 2. Cor. 6.7. among other notes whereby he iustifieth himselfe to be an approoued Minister of God, this is one, that he carried the word of truth. And againe, it stoppeth the mouthes of many ignorant people, that plead strongly against themselues in the want of a preaching Minister:
And this consideration by the Way, may put ignorant and dumb Ministers in mind of their woeful estate, in that they want these letters of order, whereby the Apostle proveth himself to be a Minister of God: 2. Cor. 6.7. among other notes whereby he Justifieth himself to be an approved Minister of God, this is one, that he carried the word of truth. And again, it stoppeth the mouths of many ignorant people, that plead strongly against themselves in the want of a preaching Minister:
But where is this harmonie of doctrine and life in such a one? know we not, that the best liues of the best men, are but seruants and attendants to their doctrine,
But where is this harmony of Doctrine and life in such a one? know we not, that the best lives of the best men, Are but Servants and attendants to their Doctrine,
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and like the miracles of Christ, which serued to prepare, confirme, prouoke, and condemne, but conuerted not the beholders? this is the worke of the Gospel in the ministerie of it, which is the power of God to the saluation of euerie beleeuer.
and like the Miracles of christ, which served to prepare, confirm, provoke, and condemn, but converted not the beholders? this is the work of the Gospel in the Ministry of it, which is the power of God to the salvation of every believer.
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but a liuing out of a lawfull calling? an iniurious robbing men of their goods, which he before God hath no right vnto? and a cruell murthering of their soules for want of knowledge? And if the question were made to me,
but a living out of a lawful calling? an injurious robbing men of their goods, which he before God hath no right unto? and a cruel murdering of their Souls for want of knowledge? And if the question were made to me,
and liue ill, were farre better, and more eligible, then to liue honestly, and not to preach, seeing the former bringeth ruine vpon himselfe alone, this latter both vpon himselfe and his people.
and live ill, were Far better, and more eligible, then to live honestly, and not to preach, seeing the former brings ruin upon himself alone, this latter both upon himself and his people.
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but he must first be a good man, and then teach others so to be. In the old Testament, the Priest must first be cleansed himselfe, and then cleanse others:
but he must First be a good man, and then teach Others so to be. In the old Testament, the Priest must First be cleansed himself, and then cleanse Others:
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first wash himselfe, and then sprinkle others, first sanctifie himselfe, and then others: so in the new, we must first become lights our selues, and then enlighten others,
First wash himself, and then sprinkle Others, First sanctify himself, and then Others: so in the new, we must First become lights our selves, and then enlighten Others,
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But all this while we may not thinke that the authoritie of the word standeth vpon the good or bad life of men, which hath a better bottome of his owne to stand vpon,
But all this while we may not think that the Authority of the word Stands upon the good or bad life of men, which hath a better bottom of his own to stand upon,
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as Paul to Timothie, and say, you haue fully knowne my doctrine, my manner of liliuing, &c. and vnto the consciences of Gods people, calling them to witnesse both of his painfull preaching, 1. Thess. 2.9.
as Paul to Timothy, and say, you have Fully known my Doctrine, my manner of liliuing, etc. and unto the Consciences of God's people, calling them to witness both of his painful preaching, 1. Thess 2.9.
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as also of his holy and vnblameable behauiour, vers. 10. yea euen vnto Gods tribunall, with much comfort at the ende of his dayes, as Paul did, Act. 20.19.20.26. Which two as they must conspire, so the minister is to be an example in both, 1. Tim. 4.12. be an example in word, conuersation, &c. The Apostles were as lights vpon hills, as starres in the heauens.
as also of his holy and unblameable behaviour, vers. 10. yea even unto God's tribunal, with much Comfort At the end of his days, as Paul did, Act. 20.19.20.26. Which two as they must conspire, so the minister is to be an Exampl in both, 1. Tim. 4.12. be an Exampl in word, Conversation, etc. The Apostles were as lights upon hills, as Stars in the heavens.
Pastors are called to be patternes to their flockes: the great Pastor of the sheepe our Lord Iesus, set himselfe a coppie vnto all Christians, both in holy doctrine,
Pastors Are called to be patterns to their flocks: the great Pastor of the sheep our Lord Iesus, Set himself a copy unto all Christians, both in holy Doctrine,
and as a lilly riseth vp sometimes among thornes, so doe the sonnes of God in the midst of a froward generation, that they might shine as purer lights in the darkenes of the world round about them.
and as a Lily Riseth up sometime among thorns, so do the Sons of God in the midst of a froward generation, that they might shine as Purer lights in the darkness of the world round about them.
for if hee be ordinarily absent, how can he be an example vnto them? Thirdly, it proclaimeth woe vpon them, who by contrarie practise to their preaching, giue occasion of stumbling to the people, as Elies sonnes did:
for if he be ordinarily absent, how can he be an Exampl unto them? Thirdly, it proclaims woe upon them, who by contrary practice to their preaching, give occasion of stumbling to the people, as Elies Sons did:
and harden a number in the same sinnes; the wicked Iewes could alleadge the Priests examples for their Idolatrie, Ier. 44.17. and Ioh. 7.48. Doe any of the Rulers and Pharisies beleeue in him? 4. He that diuorceth godly life from pure doctrine, shall be the least, that is, haue no place in the kingdome of heauen.
and harden a number in the same Sins; the wicked Iewes could allege the Priests Examples for their Idolatry, Jeremiah 44.17. and John 7.48. Do any of the Rulers and Pharisees believe in him? 4. He that divorceth godly life from pure Doctrine, shall be the least, that is, have no place in the Kingdom of heaven.
for must we studie to shew our selues examples in vaine? Philip. 3.17. Brethren, be followers of me: and 4.9. The things which yee haue heard and seene in me, those things doe. Heb. 13.7. Remember them that haue the ouersight of you, whose faith follow, considering what hath beene the end of their conuersation.
for must we study to show our selves Examples in vain? Philip. 3.17. Brothers, be followers of me: and 4.9. The things which ye have herd and seen in me, those things do. Hebrew 13.7. remember them that have the oversight of you, whose faith follow, considering what hath been the end of their Conversation.
cast our eyes vpon the cloud of the faithful pastors, especially to follow thē so far as they follow Christ, which who so refuse to doe, they haue three feareful witnesses against them, the word of God, their owne consciences, the Ministers liues.
cast our eyes upon the cloud of the faithful Pastors, especially to follow them so Far as they follow christ, which who so refuse to do, they have three fearful Witnesses against them, the word of God, their own Consciences, the Ministers lives.
the Apostle Iames answereth, and affirmeth that the endeauour vnto it, belongeth vnto euery Christian professing religion, in that he calleth the religion it selfe pure, and vndefiled: and if he be said truely to liue without reproofe, who after his effectuall calling cannot be iustly charged with any grosse or open sinn, no doubt the Lord hath many ordinary Christians abroad, who by his grace haue attained to liue without reproofe.
the Apostle James Answers, and Affirmeth that the endeavour unto it, belongeth unto every Christian professing Religion, in that he calls the Religion it self pure, and undefiled: and if he be said truly to live without reproof, who After his effectual calling cannot be justly charged with any gross or open sin, no doubt the Lord hath many ordinary Christians abroad, who by his grace have attained to live without reproof.
and thus swallow deadly things vnder the colour of humane frailtie, as though euen in humane frailtie, such an vnreprooueable life could not be attained.
and thus swallow deadly things under the colour of humane frailty, as though even in humane frailty, such an unreprovable life could not be attained.
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Notable is that place to this purpose, Psal. 119.6. Then shall not I be confounded, when I haue respect to all thy commandements. 2. Stop occasions of sinne;
Notable is that place to this purpose, Psalm 119.6. Then shall not I be confounded, when I have respect to all thy Commandments. 2. Stop occasions of sin;
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as Saul Dauids, saying, Thou art more innocent then I: Thus while innocencie it selfe pleadeth in their thoughts, their conscience is stricken with shame,
as Saul David, saying, Thou art more innocent then I: Thus while innocence it self pleads in their thoughts, their conscience is stricken with shame,
but he shall meete with opposites and withstanders. 2. That their qualitie is to seek nothing more then how to open their mouths against them. 3. That euery godly mans practise must be,
but he shall meet with opposites and withstanders. 2. That their quality is to seek nothing more then how to open their mouths against them. 3. That every godly men practice must be,
and as he was resisted by Iannes and Iambres, so in all ages to the end men of corrupt mindes, shall start vp to resist the truth. That the Disciples and Apostles notwithstanding their Apostolicall rod and power were resisted, appeareth by Alexander the coppersmith, who was a sore enemie to Pauls preaching:
and as he was resisted by Jannes and Jambres, so in all ages to the end men of corrupt minds, shall start up to resist the truth. That the Disciples and Apostles notwithstanding their Apostolical rod and power were resisted, appears by Alexander the coppersmith, who was a soar enemy to Paul's preaching:
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so dangerous, so doubtfull, against so many, so great, so learned, so malicious, so skornfull aduersaries? Answ. He must encourage himselfe by meditating vpon the promise of God, who hath put him in his seruice, put a powerfull word in his mouth,
so dangerous, so doubtful, against so many, so great, so learned, so malicious, so skornfull Adversaries? Answer He must encourage himself by meditating upon the promise of God, who hath put him in his service, put a powerful word in his Mouth,
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& goeth with him to see that none touch him, or doe him any harme. Ieremie was sent against Princes, Priests, people, who all he knew must fight against him:
& Goes with him to see that none touch him, or do him any harm. Ieremie was sent against Princes, Priests, people, who all he knew must fight against him:
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how now should one poore Ieremie hold out against them all? the Lord furnisheth him with a gracious promise to leane vpon, I will be with thee to deliuer thee :
how now should one poor Ieremie hold out against them all? the Lord furnisheth him with a gracious promise to lean upon, I will be with thee to deliver thee:
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yea, and (which was his cheifest greefe) his word was a reproach and derision to the profane, so that he was euen determining to speake no more in that name.
yea, and (which was his chiefest grief) his word was a reproach and derision to the profane, so that he was even determining to speak no more in that name.
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therefore my persecutors shall be ouerthrowne. Obiect. But for all this, good men are preuailed against, exposed to reproach, wants, imprisonment, banishment, and death it selfe.
Therefore my persecutors shall be overthrown. Object. But for all this, good men Are prevailed against, exposed to reproach, Wants, imprisonment, banishment, and death it self.
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but neither against his faith, and constancie, and much lesse against his doctrine; and the truth, which beeing strongest of all, shall preuaile against them to their confusion:
but neither against his faith, and constancy, and much less against his Doctrine; and the truth, which being Strongest of all, shall prevail against them to their confusion:
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for whereas men loue their owne deuises, and what man affecteth not the child of his owne braine? neuer were any so maligned by men, as the Lords owne inventions.
for whereas men love their own devises, and what man affects not the child of his own brain? never were any so maligned by men, as the lords own Inventions.
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Vse. 3. Euerie hearer must set to their hands to helpe their teachers, and euerie way to strengthen them against their withstanders, I meane not by outward strength and power,
Use. 3. Every hearer must Set to their hands to help their Teachers, and every Way to strengthen them against their withstanders, I mean not by outward strength and power,
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which was both the commandement of the Apostle Paul, 2. Th. 3.1. & the practise of the Church for Peter, Act. 12.5. ad 12. And further, in that we stand not for, nor to our selues, but for the truth and Gods people;
which was both the Commandment of the Apostle Paul, 2. Th. 3.1. & the practice of the Church for Peter, Act. 12.5. and 12. And further, in that we stand not for, nor to our selves, but for the truth and God's people;
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so must they by their prayers for him, by their patience, by all manner of ministerie to the Saints in trouble, shewe that they partake and fellow-feele in the afflictions of the Gospel.
so must they by their Prayers for him, by their patience, by all manner of Ministry to the Saints in trouble, show that they partake and fellow-feel in the afflictions of the Gospel.
Doctr. 2. Those that oppose themselues to good Ministers and men, are euer speaking euill, and opening their mouthes with reproaches against them, and their godly courses.
Doctrine 2. Those that oppose themselves to good Ministers and men, Are ever speaking evil, and opening their mouths with Reproaches against them, and their godly courses.
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Moses was charged, and that not in corners, but to his face, that he tooke too much vpon him, whereas hee was vnwilling to vndertake all that the Lord laid vpon him.
Moses was charged, and that not in corners, but to his face, that he took too much upon him, whereas he was unwilling to undertake all that the Lord laid upon him.
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It went currant in court and countrie, that Elias troubled all Israel: Amaziah accuseth Amos to the king, that the land is not able to beare all his words:
It went currant in court and country, that Elias troubled all Israel: Amaziah Accuseth Amos to the King, that the land is not able to bear all his words:
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the fire within sendeth out such smoake abroad. 2. With this malice is ioyned exceeding pride and swelling, which mooueth them to seeke the raising of themselues,
the fire within sends out such smoke abroad. 2. With this malice is joined exceeding pride and swelling, which moveth them to seek the raising of themselves,
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for this ende did the false Apostles account of Christs Apostles, as the filth and offscouring of the world, that is, most base and abiect persons. 3. With this malice and pride is ioyned exceeding subtiltie and pollicie in their generations, well knowe they, that they haue gotten euer more conquest by the stroaks of their tongues then of their hands,
for this end did the false Apostles account of Christ Apostles, as the filth and offscouring of the world, that is, most base and abject Persons. 3. With this malice and pride is joined exceeding subtlety and policy in their generations, well know they, that they have got ever more conquest by the Strokes of their tongues then of their hands,
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For 1. hauing a notable facultie to insinuate into great mens fauours, as Rehum and Shimsai, they would not hinder the kings tribute, nor see the kings dishonour:
For 1. having a notable faculty to insinuate into great men's favours, as Rehum and Shimsai, they would not hinder the Kings tribute, nor see the Kings dishonour:
and established Gods true worship in Ierusalem? but thus got they their purpose by insinuation and lyes, which by their owne force they could not doe. 2. As they can coyne of their own,
and established God's true worship in Ierusalem? but thus god they their purpose by insinuation and lies, which by their own force they could not do. 2. As they can coin of their own,
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yet loose they not all, hauing learned that cursed rule of Machiauel, that if they speake their pleasure, some ill conceit will sticke in the mindes of men, which will be worth their labour.
yet lose they not all, having learned that cursed Rule of Machiavel, that if they speak their pleasure, Some ill conceit will stick in the minds of men, which will be worth their labour.
Now the negatiue reason in good men themselues, why their withstanders speake euill of them, is set downe, 1. Pet. 4.4. Because yee runne not with them to the same excesse of riot, therefore speake they euill of you:
Now the negative reason in good men themselves, why their withstanders speak evil of them, is Set down, 1. Pet. 4.4. Because ye run not with them to the same excess of riot, Therefore speak they evil of you:
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dissimilitude of manners causeth the vngodly by all meanes banish the faithfull out of the world, they may seeke a newe world for themselues to liue in if they will:
dissimilitude of manners Causes the ungodly by all means banish the faithful out of the world, they may seek a new world for themselves to live in if they will:
consider here the Popish writers dealing with Protestants, putting off euen humanitie it selfe, and all but the image of the deuill, which standeth in malicious lying and accusing of the brethren.
Consider Here the Popish writers dealing with Protestants, putting off even humanity it self, and all but the image of the Devil, which Stands in malicious lying and accusing of the brothers.
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Oh that we could all remember, that Christs kingdome is peaceable, himselfe instructeth with all meekenesse, perswadeth, intreateth, seldome threatneth,
O that we could all Remember, that Christ Kingdom is peaceable, himself Instructeth with all meekness, Persuadeth, intreateth, seldom threatens,
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the spirit descending vpon him like a doue, sheweth how farre he was from bitternes and contradiction. 2. This inseparable qualitie of withstanders sheweth, that to speake euill of professors, is to withstand the truth:
the Spirit descending upon him like a dove, shows how Far he was from bitterness and contradiction. 2. This inseparable quality of withstanders shows, that to speak evil of professors, is to withstand the truth:
so is the boldnesse of such, who taxe Ministers discountenancing sinne as too bold, to whom sinne may be bold enough before it meete with an angrie countenance from them.
so is the boldness of such, who Tax Ministers discountenancing sin as too bold, to whom sin may be bold enough before it meet with an angry countenance from them.
and thus this precept is expounded, 1. Tim. 5.14. Giue no occasion to the aduersarie to speake euill, And is inforced with speciall reason, 1. Pet. 2.12.15. This is the will of God, by well doing ▪ to put to silence the ignorance of foolish men.
and thus this precept is expounded, 1. Tim. 5.14. Give no occasion to the adversary to speak evil, And is enforced with special reason, 1. Pet. 2.12.15. This is the will of God, by well doing ▪ to put to silence the ignorance of foolish men.
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but performe all duties of pietie and humanitie vnto them. 2. Because they watch occasions to •raduce, we must watch to cut off such occasions: Luk. 6.7. the Scribes and Pharisies watched Christ whether he would heale on the Sabbath, to find an accusation against him.
but perform all duties of piety and humanity unto them. 2. Because they watch occasions to •raduce, we must watch to Cut off such occasions: Luk. 6.7. the Scribes and Pharisees watched christ whither he would heal on the Sabbath, to find an accusation against him.
thus to slaughter enuie it selfe? to keepe shut that mouth that would faine open it selfe against him? to make him be cloathed with his own shame, who sought to bring shame vpon him and his profession? when a wretch cannot so put off his forehead as to accuse him whom he abhorreth, no more then he can the sunne of darknes when it shineth,
thus to slaughter envy it self? to keep shut that Mouth that would feign open it self against him? to make him be clothed with his own shame, who sought to bring shame upon him and his profession? when a wretch cannot so put off his forehead as to accuse him whom he abhorreth, no more then he can the sun of darkness when it shines,
Vse. Would God professed Christians were carefull not to open profane mouthes, who shall not neede to watch long but they shall meete with matter too much, with swearing, lying, oppressing in some, with sabbath breaking, and formall seruice in others;
Use. Would God professed Christians were careful not to open profane mouths, who shall not need to watch long but they shall meet with matter too much, with swearing, lying, oppressing in Some, with Sabbath breaking, and formal service in Others;
and yet more pitifull, that the Papist shall scarse neede to watch a whit, but his mouth is presently opened to the slaundring of the Gospel, by the dead and carkase faith not of a few.
and yet more pitiful, that the Papist shall scarce need to watch a whit, but his Mouth is presently opened to the slaundring of the Gospel, by the dead and carcase faith not of a few.
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3. silence, propounded in the opposite of it, not answering againe. 4. faithfulnesse, illustrated by the contrarie, not pickers. The enforcement is in the last words, that euen they may become ornaments vnto the Gospel, which by a periphrasis is called the doctrine of Christ, or God our Sauiour:
3. silence, propounded in the opposite of it, not answering again. 4. faithfulness, illustrated by the contrary, not pickers. The enforcement is in the last words, that even they may become Ornament unto the Gospel, which by a periphrasis is called the Doctrine of christ, or God our Saviour:
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The whole sence of the verses together is this, And now, oh Titus, hauing applied thy doctrine vnto other estates, at length cast downe thine eyes vpon them that are of inferiour condition:
The Whole sense of the Verses together is this, And now, o Titus, having applied thy Doctrine unto other estates, At length cast down thine eyes upon them that Are of inferior condition:
for they beeing members of the Church, aswell as any of the former, thou must fit and serue out vnto them also their portion, wherein thou must exhort them, that they be willingly submitted and subiected vnto the power,
for they being members of the Church, aswell as any of the former, thou must fit and serve out unto them also their portion, wherein thou must exhort them, that they be willingly submitted and subjected unto the power,
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although bitter, yea and vniust. 1. Pet. 2.18.19. seruants be subiect to your masters, not onely the good and courteous, but to the froward and bitter:
although bitter, yea and unjust. 1. Pet. 2.18.19. Servants be Subject to your Masters, not only the good and courteous, but to the froward and bitter:
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yea what euer their masters be, let them be vnbeleeuers, vnmercifull, froward, yet let them cast to please them in all things, wherin God their Masters master is not displeased.
yea what ever their Masters be, let them be unbelievers, unmerciful, froward, yet let them cast to please them in all things, wherein God their Masters master is not displeased.
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And although themselues be religious and called vnto Christ, yet let them acknowledge their places, and neuer aduance, or embolden themselues to returne vndutifull answers vnto their masters or mistresses,
And although themselves be religious and called unto christ, yet let them acknowledge their places, and never advance, or embolden themselves to return undutiful answers unto their Masters or mistress's,
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and especially let then beware of one point of vnfaithfulnesse, namely, the secret purloyning, and filching the least profit of their masters, to turne to their owne or other vses, without their masters priuitie.
and especially let then beware of one point of unfaithfulness, namely, the secret purloining, and filching the least profit of their Masters, to turn to their own or other uses, without their Masters privity.
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This reuerent subiection of the heart, the Lord in his owne example requireth in all his seruants: Mal. 1.6. If I be a master, where is my feare? and is the first dutie of that commandement, honour thy father and mother: the Apostle, Eph. 6.5.
This reverent subjection of the heart, the Lord in his own Exampl requires in all his Servants: Malachi 1.6. If I be a master, where is my Fear? and is the First duty of that Commandment, honour thy father and mother: the Apostle, Ephesians 6.5.
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calleth for feare and trembling from seruants toward their masters. 2. In the outward testimonie of this inward reuerence, both in speach and gesture before his master, and behind his backe:
calls for Fear and trembling from Servants towards their Masters. 2. In the outward testimony of this inward Reverence, both in speech and gesture before his master, and behind his back:
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but especially in the free obedience of all his lawfull, yea and vnequall commandements, so as they be not vnlawfull; Coloss. 3.22. seruants obey your masters in all things, that is, in all lawfull and bodily things.
but especially in the free Obedience of all his lawful, yea and unequal Commandments, so as they be not unlawful; Coloss. 3.22. Servants obey your Masters in all things, that is, in all lawful and bodily things.
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Quest. But may not a seruant auoid the rigour and extremitie of the vniust anger of his master? Ans. It may be lawfull, without despising of the masters authoritie, to giue way for the present vnto his furie,
Quest. But may not a servant avoid the rigour and extremity of the unjust anger of his master? Ans. It may be lawful, without despising of the Masters Authority, to give Way for the present unto his fury,
If a seruant had fled from his masters rage, especially if an Heathen, who cared but a little for their seruants liues, he must not forthwith be deliuered to his master,
If a servant had fled from his Masters rage, especially if an Heathen, who cared but a little for their Servants lives, he must not forthwith be Delivered to his master,
but humanitie must be exercised towards him, & they must adde no affliction vnto him, but kindly intreate him, till mediation may be made, and his Master appeased with him.
but humanity must be exercised towards him, & they must add no affliction unto him, but kindly entreat him, till mediation may be made, and his Master appeased with him.
Let not now any obiect, that this seruile condition is against the law of nature, is a fruite of sinne, is against the law of Christ, who hath purchased such libertie,
Let not now any Object, that this servile condition is against the law of nature, is a fruit of sin, is against the law of christ, who hath purchased such liberty,
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and this was no fruit of sinne, although the tediousnesse and painefulnes of it came in by the fall. 2. Christ hath purchased a libertie for soule and bodie,
and this was no fruit of sin, although the tediousness and painefulnes of it Come in by the fallen. 2. christ hath purchased a liberty for soul and body,
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but the Apostle speaketh not of bodily seruice to men, neither is there any word which belongeth to the doctrine of faith, that is a maintainer of any licentious libertie;
but the Apostle speaks not of bodily service to men, neither is there any word which belongeth to the Doctrine of faith, that is a maintainer of any licentious liberty;
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and now beeing elder cannot brooke it, but sometimes murmure, sometimes resist, sometimes reuenge. Whereas this should be the resolution of all religious seruants:
and now being elder cannot brook it, but sometime murmur, sometime resist, sometime revenge. Whereas this should be the resolution of all religious Servants:
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I see the word enioyneth me, beeing a seruant, to account my Master worthie all honour, I may not therefore eleuate his authoritie in my heart, be he poore, be he meane, I must not esteeme him from outward things,
I see the word enjoineth me, being a servant, to account my Master worthy all honour, I may not Therefore elevate his Authority in my heart, be he poor, be he mean, I must not esteem him from outward things,
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And now if any seruant make light account of these things, the day is comming when he shall finde what it is to rise vp in rebellion against the ordinances of the Lord.
And now if any servant make Light account of these things, the day is coming when he shall find what it is to rise up in rebellion against the ordinances of the Lord.
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The second vertue required of seruants towards their Masters is, that they please them in all things. Quest. How will this precept stand with that in Eph. 6.6.
The second virtue required of Servants towards their Masters is, that they please them in all things. Quest. How will this precept stand with that in Ephesians 6.6.
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Obiect. But my master is such a one as I cannot please, a churlish Nabal, that a man cannot speake vnto him, he forgetteth humanitie both in exacting and rewarding my seruice.
Object. But my master is such a one as I cannot please, a churlish Nabal, that a man cannot speak unto him, he forgetteth humanity both in exacting and rewarding my service.
Ans. But this may not vnyoke thee from thy obedience, as though thou wert bound no further to please then thou art pleased, thou must doe thy dutie if thou hast no other comfort from him,
Ans. But this may not vnyoke thee from thy Obedience, as though thou Wertenberg bound no further to please then thou art pleased, thou must do thy duty if thou hast no other Comfort from him,
but in the Lord. And therefore our Apostle euer ioyneth some such clause of restraint, Colos. 3.22. seruants obey, — as fearing God: Eph. 6.6. as vnto Christ: and, as doing the will of God. Whence it will followe, that if any vngodly commandement proceede from our superiorus, we say as Paul in an other case, a brother or a sister is not bound in any such thing, that is, against the Lord.
but in the Lord. And Therefore our Apostle ever Joineth Some such clause of restraint, Colos 3.22. Servants obey, — as fearing God: Ephesians 6.6. as unto christ: and, as doing the will of God. Whence it will follow, that if any ungodly Commandment proceed from our superiorus, we say as Paul in an other case, a brother or a sister is not bound in any such thing, that is, against the Lord.
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but he must looke to the chiefe power, to which his masters is but subordinate, which if it command any thing crossing the former, that saying hath place, whether it be meete to obey God or man, iudge you:
but he must look to the chief power, to which his Masters is but subordinate, which if it command any thing crossing the former, that saying hath place, whither it be meet to obey God or man, judge you:
and after this if he cannot be resolued of the vnlawfulnesse of the commandement, I take it that in supposition of a fault, it is rather to be laid on the commaunder, then the obeyer.
and After this if he cannot be resolved of the unlawfulness of the Commandment, I take it that in supposition of a fault, it is rather to be laid on the commander, then the obeyer.
2. Those seruants are condemned, that sooth and please their Masters in wicked courses and practises, who are so composed to eie-pleasing, that the verie countenance of their Masters can carrie them to any iniquitie:
2. Those Servants Are condemned, that sooth and please their Masters in wicked courses and practises, who Are so composed to eie-pleasing, that the very countenance of their Masters can carry them to any iniquity:
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that as it is said of Pharaoh, that both he and his seruants sinned, so seruants are contented to be made vassals vnto their Masters sinnes, as Absolons seruants were in the s•iting of Ammon,
that as it is said of Pharaoh, that both he and his Servants sinned, so Servants Are contented to be made vassals unto their Masters Sins, as Absolom Servants were in the s•iting of Ammon,
such the Prophet speaketh of ▪ that fill their masters houses by briberie and crueltie: whereas they are to please them alwaies with keeping good conscience.
such the Prophet speaks of ▪ that fill their Masters houses by bribery and cruelty: whereas they Are to please them always with keeping good conscience.
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The seruants of wicked Saul, who were none of the best, refused to be executioners of his wicked sentence against the Lords Priests, although his commandement could haue borne them out well enough.
The Servants of wicked Saul, who were none of the best, refused to be executioners of his wicked sentence against the lords Priests, although his Commandment could have born them out well enough.
Must I please my master in all things? how much more then must I be carefull in all things to please my master which is in heauen. Not answering againe, ]
Must I please my master in all things? how much more then must I be careful in all things to please my master which is in heaven. Not answering again, ]
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And herein vnder this principall kind, all manner of vnfaithfulnesse is inclusiuely condemned, as the opposition in the next words sheweth, but shewing all good faithfulnesse.
And herein under this principal kind, all manner of unfaithfulness is inclusively condemned, as the opposition in the next words shows, but showing all good faithfulness.
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Yea and when they haue receiued wrong, they may in due respect of circumstances, as when the masters passion is ouer, with all submission and soft answers (which breake wrath) cleare themselues from vniust blame laid vpon them:
Yea and when they have received wrong, they may in due respect of Circumstances, as when the Masters passion is over, with all submission and soft answers (which break wrath) clear themselves from unjust blame laid upon them:
which was the practise of Dauid towards his master Saul, who hauing a notable signe of his faithfulnesse which ministred opportunitie of speach, he asketh Saul,
which was the practice of David towards his master Saul, who having a notable Signen of his faithfulness which ministered opportunity of speech, he asks Saul,
why he should giue eare to mens words, that said Dauid seeketh thy life, whereas now thine owne eyes may see, that if I had sought it, I might haue had it.
why he should give ear to men's words, that said David seeks thy life, whereas now thine own eyes may see, that if I had sought it, I might have had it.
The thing then here condemned, is that too ordinarie a sinne of seruants, when as they either priuatly mutter and grudge against the commandements and corrections of their masters and mistresses,
The thing then Here condemned, is that too ordinary a sin of Servants, when as they either privately mutter and grudge against the Commandments and corrections of their Masters and mistress's,
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by all which, they manifest that they haue no feeling of the ordinance of God, no conscience of Gods authoritie, seated in the person of their master, no wisedome to suffer and forbeare, no not for their owne peace sake,
by all which, they manifest that they have no feeling of the Ordinance of God, no conscience of God's Authority, seated in the person of their master, no Wisdom to suffer and forbear, no not for their own peace sake,
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nor respect of Gods commandement, which forbiddeth in them all muttering and vndutifull answering againe, a sure signe of a wicked and rebellious heart.
nor respect of God's Commandment, which forbiddeth in them all muttering and undutiful answering again, a sure Signen of a wicked and rebellious heart.
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Hence we might note, how the Lord strengthneth his own ordinance in the foundation of humane societie, that he will not haue it thwarted in words, no not in stubborne and disdainefull lookes,
Hence we might note, how the Lord strengtheneth his own Ordinance in the Foundation of humane society, that he will not have it thwarted in words, no not in stubborn and disdainful looks,
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The word properly noteth the setting somewhat apart, to ones priuate vse, which is not his, and is vsed, Act. 5.2. Annanias kept away, and craftily conueied to his priuate vse, that which should haue gone another way:
The word properly notes the setting somewhat apart, to ones private use, which is not his, and is used, Act. 5.2. Ananias kept away, and craftily conveyed to his private use, that which should have gone Another Way:
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So that seruants are forbidden to pilfer the least part of their masters goods, to dispose to their owne or others vse, without the acquaintance of their masters:
So that Servants Are forbidden to pilfer the least part of their Masters goods, to dispose to their own or Others use, without the acquaintance of their Masters:
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Now that seruants, who at this day are so vniust, may be terrified from so heynous a sinne, let them know that there is a booke full of curses and plagues which shall cleaue vnto them, and enter into their house;
Now that Servants, who At this day Are so unjust, may be terrified from so heinous a sin, let them know that there is a book full of curses and plagues which shall cleave unto them, and enter into their house;
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Obiect. But I hope I cannot be counted a theefe for this, I would be loath to lay mine hand vpon any mans goods else, I may make a little bold with my master,
Object. But I hope I cannot be counted a thief for this, I would be loath to lay mine hand upon any men goods Else, I may make a little bold with my master,
And it is sure that he that maketh no conscience of robbing them, maketh lesse (were it not for feare of law) of robbing strangers: so saith Salomon, Prov. 28.24. Hee that robbeth his father and mother, and saith it is no sinne, is a companion of a destroyer ;
And it is sure that he that makes no conscience of robbing them, makes less (were it not for Fear of law) of robbing Strangers: so Says Solomon, Curae 28.24. He that robbeth his father and mother, and Says it is no sin, is a Companion of a destroyer;
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Besides, to say it is but a small thing, and my master is neither better nor worse for it, the truth is, thou that wilt crack thy conscience for a small trifle, wilt not greatly straine if Achans more goodly wedge come in thy way;
Beside, to say it is but a small thing, and my master is neither better nor Worse for it, the truth is, thou that wilt Crac thy conscience for a small trifle, wilt not greatly strain if Achans more goodly wedge come in thy Way;
and what were this else, then to fall into the hands of an harder master, into the hands of sinne and Satan? nay rather as Iacob went through an hard seruice of aboue 20. yeares, through summers droughts,
and what were this Else, then to fallen into the hands of an harder master, into the hands of sin and Satan? nay rather as Iacob went through an hard service of above 20. Years, through summer's droughts,
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so should seruants in their yeares so iustly carrie themselues, as in the end of their tearme, they may also say, let God make my righteousnesse answer for me.
so should Servants in their Years so justly carry themselves, as in the end of their term, they may also say, let God make my righteousness answer for me.
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Obiect. But Iacob in that place delt not so iustly, but rather cunningly with Laban, in helping himselfe to his right, by laying the straked rods in the sheepes watring troughes:
Object. But Iacob in that place dealt not so justly, but rather cunningly with Laban, in helping himself to his right, by laying the straked rods in the Sheep watering troughs:
besides, what he did was by Gods authoritie, yea and direction, who to helpe him to his right by dreame (as himselfe professeth) reuealed vnto him such a naturall meanes,
beside, what he did was by God's Authority, yea and direction, who to help him to his right by dream (as himself Professes) revealed unto him such a natural means,
Besides, what can this make to any secret conueiance of their Masters goods, seeing here was a plaine contract and bargaine, betweene him and Laban? from all which, seeing the counsell was diuine, the meanes naturall, the contract open and plaine,
Beside, what can this make to any secret conveyance of their Masters goods, seeing Here was a plain contract and bargain, between him and Laban? from all which, seeing the counsel was divine, the means natural, the contract open and plain,
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in which courses some are so traded, as that much better were it for many masters to trust to a broken tooth, or a slyding foote, then to put any confidence in them.
in which courses Some Are so traded, as that much better were it for many Masters to trust to a broken tooth, or a sliding foot, then to put any confidence in them.
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and say to their owne hearts, haue I beene vnfaithfull to my master, and haue I made no restitution? seeing I should haue repaied a fifth part more then that I was vniust in;
and say to their own hearts, have I been unfaithful to my master, and have I made no restitution? seeing I should have repaid a fifth part more then that I was unjust in;
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Here the Apostle extendeth the former precept, and in this forme of words affirmatiuely propoundeth it, requiring at the hands of seruants faithfulnesse not onely in regard of their Masters goods,
Here the Apostle extendeth the former precept, and in this Form of words affirmatively propoundeth it, requiring At the hands of Servants faithfulness not only in regard of their Masters goods,
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after the example of Iacob and Ioseph, whose diligence was so approoued, that neither the keeper, nor Pharaoh himselfe looked to any thing that was vnder his hand.
After the Exampl of Iacob and Ioseph, whose diligence was so approved, that neither the keeper, nor Pharaoh himself looked to any thing that was under his hand.
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1. In his Masters commands readily and diligently to performe them of conscience, and not for eye seruice, but whether his masters eie be vpon him or no.
1. In his Masters commands readily and diligently to perform them of conscience, and not for eye service, but whither his Masters eye be upon him or no.
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Wherein Abrahams seruant giveth a notable presiden•, whose master sending him to seeke a wife for Izaak, he presently getteth him on his way, prayeth to God for good successe and dispatch of his busines;
Wherein Abrahams servant gives a notable presiden•, whose master sending him to seek a wife for Isaac, he presently gets him on his Way, Prayeth to God for good success and dispatch of his business;
and the Lord accordingly directing him to Bethuels house, where meate was set before him, he refuseth to eate the least morsell till he had done his message.
and the Lord accordingly directing him to Bethuels house, where meat was Set before him, he Refuseth to eat the least morsel till he had done his message.
But how many seruants are there, who in imitation of such a worthie example, would neglect themselues to dispatch their Masters busines? But contrarie hereunto is the idlenes and lazines of many seruants, who affecting their owne ease, hire others to doe their work,
But how many Servants Are there, who in imitation of such a worthy Exampl, would neglect themselves to dispatch their Masters business? But contrary hereunto is the idleness and laziness of many Servants, who affecting their own ease, hire Others to do their work,
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whose common practise is, where they may be heard, to blase abroad whatsoeuer may tende to their master or mistresses reproach, hauing at once cast off both the religious feare of God,
whose Common practice is, where they may be herd, to blaze abroad whatsoever may tend to their master or mistress's reproach, having At once cast off both the religious Fear of God,
and want, or worse things, that their sinne might returne vpon them with much more bitternesse. 4. That a good meanes to learne rightly to vse our owne portion of goods, is by the carefulll vse of other mens, comming into our hands.
and want, or Worse things, that their sin might return upon them with much more bitterness. 4. That a good means to Learn rightly to use our own portion of goods, is by the carefulll use of other men's, coming into our hands.
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And here taketh place that speach of Christ, If you be vnfaithfull in an other mans goods, who shall giue you that which is your owne? teaching, that he that is vnfaithfull to an other, seldome is faithful in his owne affaires.
And Here Takes place that speech of christ, If you be unfaithful in an other men goods, who shall give you that which is your own? teaching, that he that is unfaithful to an other, seldom is faithful in his own affairs.
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2. Because he is the first and chiefe messenger and publisher of it, who in Paradise promised that the seede of the woman should breake the serpents head:
2. Because he is the First and chief Messenger and publisher of it, who in Paradise promised that the seed of the woman should break the Serpents head:
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3. Whosoeuer haue beene the teachers and publishers of this doctrine from the beginning, either by word or writing (not excepting Prophets and Apostles themselues) or shall be vnto the ende;
3. Whosoever have been the Teachers and publishers of this Doctrine from the beginning, either by word or writing (not excepting prophets and Apostles themselves) or shall be unto the end;
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they all do it by commandement from him, yea himselfe preacheth in them, and in vs. Thus the Apostle saith, Eph. 2.17. that Christ came and preached peace to them that were farre off, that is, to the Gentiles in the persons of his Apostles;
they all do it by Commandment from him, yea himself Preacheth in them, and in us Thus the Apostle Says, Ephesians 2.17. that christ Come and preached peace to them that were Far off, that is, to the Gentiles in the Persons of his Apostles;
And therefore although Paul sometimes call it his Gospel, and speaking of other Apostles also, our Gospel, yet must it be meant onely in regard that they were the publishers,
And Therefore although Paul sometime call it his Gospel, and speaking of other Apostles also, our Gospel, yet must it be meant only in regard that they were the publishers,
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4. As it proceedeth from him, so it tendeth wholly vnto him, and leadeth beleeuers to see and partake both of his grace and glorie shining in the same.
4. As it Proceedeth from him, so it tendeth wholly unto him, and leads believers to see and partake both of his grace and glory shining in the same.
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but also by the epithite agreeing onely to a diuine nature, our Sauiour. 2. To imply our owne miserie, whose infinite wretchednesse onely God could remooue,
but also by the epithet agreeing only to a divine nature, our Saviour. 2. To imply our own misery, whose infinite wretchedness only God could remove,
1. to confirme the diuinitie of the same, it beeing a doctrine of God, and a doctrine of saluation proceeding from our Sauiour. 2. To enforce the dutie towards it:
1. to confirm the divinity of the same, it being a Doctrine of God, and a Doctrine of salvation proceeding from our Saviour. 2. To enforce the duty towards it:
namely that seeing the author of it is God, the matter diuine, the effect saluation, meet it is that such a sauing doctrine, a doctrine of such tidings, should be beautified and adorned.
namely that seeing the author of it is God, the matter divine, the Effect salvation, meet it is that such a Saving Doctrine, a Doctrine of such tidings, should be beautified and adorned.
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Thirdly, this doctrine is adorned, when it is made bewtifull and louely vnto men, and this by two things in the professors of it. 1. By an honest and vnblameable conuersation;
Thirdly, this Doctrine is adorned, when it is made beautiful and lovely unto men, and this by two things in the professors of it. 1. By an honest and unblameable Conversation;
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2. By Gods blessing which is promised and is attending such walking, whereby euen strangers to the Church, are forced to beginne to like of the profession;
2. By God's blessing which is promised and is attending such walking, whereby even Strangers to the Church, Are forced to begin to like of the profession;
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and Mordecay, they became Iewes. And when the Egyptians saw the great workes that God did for his people among them, it is said, that many of them ioyned themselues to the Israelites.
and Mordecai, they became Iewes. And when the egyptians saw the great works that God did for his people among them, it is said, that many of them joined themselves to the Israelites.
So we read in the Ecclesiasticall storie, that when Licinius was ouercome by Constantine, and the persecutions ceased, which had almost for 300. yeares together wasted the Church,
So we read in the Ecclesiastical story, that when Licinius was overcome by Constantine, and the persecutions ceased, which had almost for 300. Years together wasted the Church,
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On the contrarie, the Gospel is dishonoured, when the Lord is forced to iudge and correct the abuse of his name, in the professors of it; Ezech. 36.20.
On the contrary, the Gospel is dishonoured, when the Lord is forced to judge and correct the abuse of his name, in the professors of it; Ezekiel 36.20.
Fourthly, Seruants adorne the Gospel, when professing it, they by performing all faithfull seruice to their masters in and for God, seeke and obtaine the blessing of God, in the condition of life wherein he hath placed them:
Fourthly, Servants adorn the Gospel, when professing it, they by performing all faithful service to their Masters in and for God, seek and obtain the blessing of God, in the condition of life wherein he hath placed them:
For what is more right and equall, then for masters to enioy their seruants, as they do the other parts of their goods? and bet•er might a man misse a great part of his goods,
For what is more right and equal, then for Masters to enjoy their Servants, as they do the other parts of their goods? and bet•er might a man miss a great part of his goods,
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yet must such poore creatures by their faithfulnesse, diligence, and conscience, decke and bewtifie the Gospel, which euen by their liues receiueth either honour, or discredit.
yet must such poor creatures by their faithfulness, diligence, and conscience, deck and beautify the Gospel, which even by their lives receiveth either honour, or discredit.
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Vse. 1. Let seruants, who for most part, leaue the care of religion to others, consider of this priuiledge, which the basenesse of their calling cannot depriue them of.
Use. 1. Let Servants, who for most part, leave the care of Religion to Others, Consider of this privilege, which the baseness of their calling cannot deprive them of.
yea, the poorest soule called to partake of the liberties of the Gospel, and freedome in grace, is also called to this glorie, that he is one who adorneth the Gospel.
yea, the Poorest soul called to partake of the Liberties of the Gospel, and freedom in grace, is also called to this glory, that he is one who adorneth the Gospel.
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Which consideration, may both comfort and encourage poore despised Christians in good waies, and prouoke them by expressing Christianitie in their whole course, to shew their cognisance,
Which consideration, may both Comfort and encourage poor despised Christians in good ways, and provoke them by expressing Christianity in their Whole course, to show their cognisance,
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and manifest to what house and family they belong. 2. How much more doe those in higher place, set vp for many eyes to looke vpon, either credit, or discredit the Gospel:
and manifest to what house and family they belong. 2. How much more do those in higher place, Set up for many eyes to look upon, either credit, or discredit the Gospel:
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and this doctrine is much more beholding to seruants then masters, to inferiours then superiours. 3. Masters must vse meanes, that their seruants may adorne the Gospel,
and this Doctrine is much more beholding to Servants then Masters, to inferiors then superiors. 3. Masters must use means, that their Servants may adorn the Gospel,
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Grace hath appeared to all men, euen the basest, aswell to seruants as masters, to slaues as superiours, to one sort as another, that all sorts of men might by new life, and obedience walke answerable thereunto.
Grace hath appeared to all men, even the Basest, aswell to Servants as Masters, to slaves as superiors, to one sort as Another, that all sorts of men might by new life, and Obedience walk answerable thereunto.
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and life euerlasting, are obtained only by the meere grace of God in Christ. 3. it is a meane vnder God, to bring beleeuers to the participation of this grace, through remission of sinnes by his blood.
and life everlasting, Are obtained only by the mere grace of God in christ. 3. it is a mean under God, to bring believers to the participation of this grace, through remission of Sins by his blood.
And this is amplified by the subiect, all men: that is, mankind, or all conditions of men, seruants aswell as masters, bond as free, poore as rich, women as men, young as old, &c. The ends of the appearing of grace are two:
And this is amplified by the Subject, all men: that is, mankind, or all conditions of men, Servants aswell as Masters, bound as free, poor as rich, women as men, young as old, etc. The ends of the appearing of grace Are two:
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the former is nearer, namely, to become our schoolmaster or teacher in this present world. And it teacheth two lessons. 1. What we must forbeare and auoid, 1. vngodlinesse, 2. worldly lusts.
the former is nearer, namely, to become our Schoolmaster or teacher in this present world. And it Teaches two Lessons. 1. What we must forbear and avoid, 1. ungodliness, 2. worldly Lustiest.
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namely, the fruition of our hope, that is by Metonimy, our glorie hoped for, in the appearing of Christ the mightie God, which that it may be a spurre to our more godly course, we are willed to expect.
namely, the fruition of our hope, that is by Metonymy, our glory hoped for, in the appearing of christ the mighty God, which that it may be a spur to our more godly course, we Are willed to expect.
because that blessed doctrine of grace, offring saluation freely not onely to Masters, but euen to seruants, hath more brightly shined out in these last,
Because that blessed Doctrine of grace, offering salvation freely not only to Masters, but even to Servants, hath more brightly shined out in these last,
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and like a schoolemaster instructeth, that we should both denie vngodlines and vnlawfull lusts, as also that we should moderate our owne affections with sobrietie, exercise righteousnesse towards others,
and like a Schoolmaster Instructeth, that we should both deny ungodliness and unlawful Lustiest, as also that we should moderate our own affections with sobriety, exercise righteousness towards Others,
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Doctr. Although the doctrine of the Churches of the olde and newe Testament be the verie selfe same, in regard 1. of the author, who is God. 2. substance and matter, which is perfect righteousnes required in both. 3. scope and ende, to the iustification of a sinner before God;
Doctrine Although the Doctrine of the Churches of the old and new Testament be the very self same, in regard 1. of the author, who is God. 2. substance and matter, which is perfect righteousness required in both. 3. scope and end, to the justification of a sinner before God;
For to omit the least part of the yoake, standing in the obseruation of 1. many, 2. costly, 3. laborious, 4. burdensome ceremonies, what a killing letter is the law, which commandeth inward and perfect righteousnesse,
For to omit the least part of the yoke, standing in the observation of 1. many, 2. costly, 3. laborious, 4. burdensome ceremonies, what a killing Letter is the law, which commands inward and perfect righteousness,
which wrappeth vs vnder the curse of sinne, and infolds vs in the iustice of God, without shewing any mercie at all? What a yoke is it that is euer galling vs for sinne, partly shewing it, partly (not as a cause indeede,
which wrappeth us under the curse of sin, and infolds us in the Justice of God, without showing any mercy At all? What a yoke is it that is ever galling us for sin, partly showing it, partly (not as a cause indeed,
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not onely from those elements and rudiments of the world, but especially, 1. When the yoake of personall obedience to iustification, is by grace translated from beleeuers, to the person of Christ our suretie,
not only from those elements and rudiments of the world, but especially, 1. When the yoke of personal Obedience to justification, is by grace translated from believers, to the person of christ our surety,
in all which, the Lord of his grace accepteth the will, for the deed done. 3. When the most heauie curse of the Law is remooued from our weake shoulders,
in all which, the Lord of his grace Accepteth the will, for the deed done. 3. When the most heavy curse of the Law is removed from our weak shoulders,
And this is the doctrine of grace, which we are made partakers of. Vse. 1. Euerie Christian ought to take vp that exhortation, 2. Cor. 6.1. We beseech you that you receiue not the grace of God in vaine:
And this is the Doctrine of grace, which we Are made partakers of. Use. 1. Every Christian ought to take up that exhortation, 2. Cor. 6.1. We beseech you that you receive not the grace of God in vain:
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not that the sauing graces of faith and loue, &c. may be receiued and lost againe, which is the Popish collection from the place, which speaketh only of the doctrine of grace and faith, which may be receiued in vaine,
not that the Saving graces of faith and love, etc. may be received and lost again, which is the Popish collection from the place, which speaks only of the Doctrine of grace and faith, which may be received in vain,
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Quest. But how may a man knowe whether he receiue this grace in vaine or no? Answ. By these notes. 1. Whosoeuer receiueth this grace in truth, he receiueth together with the commandement, a power which enableth him in an acceptable performance of it;
Quest. But how may a man know whither he receive this grace in vain or no? Answer By these notes. 1. Whosoever receiveth this grace in truth, he receiveth together with the Commandment, a power which enableth him in an acceptable performance of it;
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for howsoeuer the law is a dead letter, yet the Gospel beleeued, is a quickening spirit, the words of it are spirit and life, in conferring the spirit of life, whereby the beleeuing soule is quickened in the wayes of righteousnesse.
for howsoever the law is a dead Letter, yet the Gospel believed, is a quickening Spirit, the words of it Are Spirit and life, in conferring the Spirit of life, whereby the believing soul is quickened in the ways of righteousness.
The first thing then to be examined is, whether the Gospel be in word or in power: for if it beget onely to a forme and outward profession of pietie and religion, it is receiued in vaine.
The First thing then to be examined is, whither the Gospel be in word or in power: for if it beget only to a Form and outward profession of piety and Religion, it is received in vain.
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if thou findest not this change and work of grace in thy will, which carrieth euer a readinesse with it to obey God in all his commandements, thou hast receiued this grace in vaine:
if thou Findest not this change and work of grace in thy will, which Carrieth ever a readiness with it to obey God in all his Commandments, thou hast received this grace in vain:
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3. Whosoeuer is not stirred vp to thankfulnesse of heart and life for his free righteousnesse by the only merit of Christ, neuer as yet knew what this grace meant in truth;
3. Whosoever is not stirred up to thankfulness of heart and life for his free righteousness by the only merit of christ, never as yet knew what this grace meant in truth;
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shall we be thankfull to a mortall man (suppose a Prince) that sheweth vs a little grace aboue others in some fauourable speach, countenance, or other benefit;
shall we be thankful to a Mortal man (suppose a Prince) that shows us a little grace above Others in Some favourable speech, countenance, or other benefit;
and can the Lord power all his grace into an heart which prizing it can possibly be vnthankfull? and where this thankfulnesse is, it will make a man in his heart to loue God, to feare before him, to reuerence his name and his ordinances, to affect his house, his children, his houshold seruants,
and can the Lord power all his grace into an heart which prizing it can possibly be unthankful? and where this thankfulness is, it will make a man in his heart to love God, to Fear before him, to Reverence his name and his ordinances, to affect his house, his children, his household Servants,
for can either such grace as this deserue lesse? or can grace which fitteth her owne habitation frame the heart it taketh vp to lesse then the endeauour in all these? The further application of these notes I will forbeare,
for can either such grace as this deserve less? or can grace which fits her own habitation frame the heart it Takes up to less then the endeavour in all these? The further application of these notes I will forbear,
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sparing thy weaknes euen as a man spares his sonne that serueth him; entertaining willingnesse where there wanteth strength, and endeauour where there is no power; remitting thy own vnrighteousnesse;
sparing thy weakness even as a man spares his son that serveth him; entertaining willingness where there Wants strength, and endeavour where there is no power; remitting thy own unrighteousness;
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pray therfore the Lord of the haruest to thrust out laborers into his haruest. Vse. 5. Detest the vnmercifulnesse of men, who beeing called, neglect to teach the people,
pray Therefore the Lord of the harvest to thrust out laborers into his harvest. Use. 5. Detest the unmercifulness of men, who being called, neglect to teach the people,
This doctrine is a sauing doctrine, and word of saluation to those that were wandring in the pathes of death. Act. 11.14. the Angel wishing Cornelius to send for Peter, affirmeth, that he shall speake to him words whereby he and all his house should be saued.
This Doctrine is a Saving Doctrine, and word of salvation to those that were wandering in the paths of death. Act. 11.14. the Angel wishing Cornelius to send for Peter, Affirmeth, that he shall speak to him words whereby he and all his house should be saved.
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and the word of eternall life, Ioh. 6.68. because God hath ordained it to this purpose, that whosoeuer is brought to the faith by it, shall eternally liue thereby.
and the word of Eternal life, John 6.68. Because God hath ordained it to this purpose, that whosoever is brought to the faith by it, shall eternally live thereby.
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And here is another difference between the doctrine of the law and Gospel, the which two the Apostle comparing together, he calleth the law, a killing letter, and the ministrie of it, a ministrie of condemnation, and the ministration of death:
And Here is Another difference between the Doctrine of the law and Gospel, the which two the Apostle comparing together, he calls the law, a killing Letter, and the Ministry of it, a Ministry of condemnation, and the ministration of death:
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but the Gospel he calleth a quickning spirit, and the ministrie of the spirit, and the ministration of righteousnesse. Obiect. Psal. 19.7. The law of God conuerteth the soule.
but the Gospel he calls a quickening Spirit, and the Ministry of the Spirit, and the ministration of righteousness. Object. Psalm 19.7. The law of God Converts the soul.
only this doctrine of grace, is the conuerting and quickning word, reuealing that God through his Christ is become either pleased, or placable with vs;
only this Doctrine of grace, is the converting and quickening word, revealing that God through his christ is become either pleased, or placable with us;
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and confirming of regeneration and salvation, and that the lawe is no cause (though an occasion) of Gods grace, shewing onely the necessitie of some other righteousnesse,
and confirming of regeneration and salvation, and that the law is no cause (though an occasion) of God's grace, showing only the necessity of Some other righteousness,
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But the whole chaine of our saluation sheweth, that we are saued by grace onely: 1. Our election, Rom. 11.5. At this time there is a remnant according to the election of grace.
But the Whole chain of our salvation shows, that we Are saved by grace only: 1. Our election, Rom. 11.5. At this time there is a remnant according to the election of grace.
But it may be of grace and foreseene workes too ▪ but the Apostle setteth himselfe to preuent this obiection in the next words, If it be of grace, it is no more of workes,
But it may be of grace and foreseen works too ▪ but the Apostle sets himself to prevent this objection in the next words, If it be of grace, it is no more of works,
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2. Our calling, 2. Tim. 1.9. We are called with an holy calling, not according to our works, but according to his purpose and grace. 3. Our faith, Philip. 1.29. It is giuen you to beleeue:
2. Our calling, 2. Tim. 1.9. We Are called with an holy calling, not according to our works, but according to his purpose and grace. 3. Our faith, Philip. 1.29. It is given you to believe:
and faith is the gift of God. 4. Our iustification, Rom. 3.24. We are iustified freely by his grace. 5. Our sanctification, Eph. 2.10. We are his workemanship created vnto good workes, which he ordained that we should walke in them.
and faith is the gift of God. 4. Our justification, Rom. 3.24. We Are justified freely by his grace. 5. Our sanctification, Ephesians 2.10. We Are his workmanship created unto good works, which he ordained that we should walk in them.
where Gods election is compared to a great building laid vpon a firme foundation, which may be shaken but neuer ouerthrowne. 3. though our sinnes like so many billows, would growe ouer our heads and drowne vs,
where God's election is compared to a great building laid upon a firm Foundation, which may be shaken but never overthrown. 3. though our Sins like so many billows, would grow over our Heads and drown us,
and in seauen he will not forsake vs. What meane then the enemies of this grace of God the Papists to seeke for any part of their iustification and saluation in merits and works:
and in seauen he will not forsake us What mean then the enemies of this grace of God the Papists to seek for any part of their justification and salvation in merits and works:
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and is indeede nothing else but the increase of our sanctification, he beginneth and perfecteth, he is the author and finisher of our faith, by which we stand, and hold on vnto saluation: 1. Cor. 1.8. who shall confirme you to the ende, that yee may be blamelesse in the day of our Lord Iesus Christ.
and is indeed nothing Else but the increase of our sanctification, he begins and perfecteth, he is the author and finisher of our faith, by which we stand, and hold on unto salvation: 1. Cor. 1.8. who shall confirm you to the end, that ye may be blameless in the day of our Lord Iesus christ.
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Now for the right entertaining of it, two things are required. 1. To acknowledge that this word of saluation, is by God sent vnto vs as the speciall token of his loue.
Now for the right entertaining of it, two things Are required. 1. To acknowledge that this word of salvation, is by God sent unto us as the special token of his love.
this the Iewes knewe well enough, but Paul would haue them acknowledge the benefit, which a verie fewe at this day doe. 2. To be thankefull for such a mercie, not onely by accounting their feete beautifull, that are the bringers of such tidings,
this the Iewes knew well enough, but Paul would have them acknowledge the benefit, which a very few At this day do. 2. To be thankful for such a mercy, not only by accounting their feet beautiful, that Are the bringers of such tidings,
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And this is done, 1. by beleeuing it in the heart to iustification. 2. by professing it with the mouth to saluation. 3. by teaching and propagating it to others by holy speach and example:
And this is done, 1. by believing it in the heart to justification. 2. by professing it with the Mouth to salvation. 3. by teaching and propagating it to Others by holy speech and Exampl:
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and what a wofull thing were it so to sinne against the Gospell, as it should become (working according to the nature of the subiect) a killing letter vnto vs? how fearefull a sinne were it to turne this grace into wantonnes,
and what a woeful thing were it so to sin against the Gospel, as it should become (working according to the nature of the Subject) a killing Letter unto us? how fearful a sin were it to turn this grace into wantonness,
Let other famous Churches of Corinth, Ephesus, Galatia, Colossus, Thessalonica, the seauen flourishing Churches in lesser Asia, to whom Iohn ▪ writ his Epistles in the reuelation, teach vs, that neuer did any Church wilfully refuse this grace,
Let other famous Churches of Corinth, Ephesus, Galatia, Colossus, Thessalonica, the seauen flourishing Churches in lesser Asia, to whom John ▪ writ his Epistles in the Revelation, teach us, that never did any Church wilfully refuse this grace,
and then it must be conceiued by way of publication or manifestation of this grace, which in the generall promises of the Gospel is published and offered to all, excepting none, whosoeuer beleeueth shall be saued.
and then it must be conceived by Way of publication or manifestation of this grace, which in the general promises of the Gospel is published and offered to all, excepting none, whosoever Believeth shall be saved.
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and the mysterie which was kept secret from the beginning of the world, is published to all nations, Rom. 16.26. Vse. 1. This place thus rightly interpreted, yeeldeth no patronage to that deuise of Vniuersall election, which they draw from the vniuersall vocation of men to the knowledge of the Gospel.
and the mystery which was kept secret from the beginning of the world, is published to all Nations, Rom. 16.26. Use. 1. This place thus rightly interpreted, yields no patronage to that devise of Universal election, which they draw from the universal vocation of men to the knowledge of the Gospel.
and the courtaines of her habitation spread out; as we are exhorted, Isa. 54.1. Vse. 3. Note that the kingdome of Christ admitteth no distinction of men;
and the courtaines of her habitation spread out; as we Are exhorted, Isaiah 54.1. Use. 3. Note that the Kingdom of christ admitteth no distinction of men;
Hence may the poore beleeuer, be he a thrall, a seruant, and base in the world, raise his heart to comfort, that euen he, whom men despise, is called and that effectually, to see the grace and saluation of God;
Hence may the poor believer, be he a thrall, a servant, and base in the world, raise his heart to Comfort, that even he, whom men despise, is called and that effectually, to see the grace and salvation of God;
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euen he that hath neuer a foote in earth, is become a purchaser in heauen. Here is no complaint that the prodigall sonne is entertained, and the seruiceable sonne neglected.
even he that hath never a foot in earth, is become a purchaser in heaven. Here is no complaint that the prodigal son is entertained, and the serviceable son neglected.
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The Enunch need not say, I am a drie tree, nor the sonne of the stranger, the Lord hath surely separated me from his people, but whosoeuer cleaueth vnto the Lord to loue the Lord and serue him, them he will giue a name better then of sonnes and daughters,
The Enunch need not say, I am a dry tree, nor the son of the stranger, the Lord hath surely separated me from his people, but whosoever cleaveth unto the Lord to love the Lord and serve him, them he will give a name better then of Sons and daughters,
Vse. 4. This meeteth also with a wofull delusion among many Protestants, to whom when we call for conscionable walking in a Christian course, What, say they, did not Christ die for all men? and is not heauen as open for mee as for others? would not God haue all men to be saued? is he not mercifull? will he condemne for such and such things? which what is it else,
Use. 4. This meeteth also with a woeful delusion among many Protestants, to whom when we call for conscionable walking in a Christian course, What, say they, did not christ die for all men? and is not heaven as open for me as for Others? would not God have all men to be saved? is he not merciful? will he condemn for such and such things? which what is it Else,
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The Gospel is compared to a great light shining out brightly and gloriously. 1. a light, in that 1. it dispelleth a manifold darknesse, which before occupied the minds of men. 2. in regard of direction. 3. comfort which it bringeth to the beleeuing soule.
The Gospel is compared to a great Light shining out brightly and gloriously. 1. a Light, in that 1. it dispelleth a manifold darkness, which before occupied the minds of men. 2. in regard of direction. 3. Comfort which it brings to the believing soul.
And 2. a great light: wherein is a fourth difference from the old Testament, in which all things were more darke and obscure through the vaile of figures,
And 2. a great Light: wherein is a fourth difference from the old Testament, in which all things were more dark and Obscure through the veil of figures,
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truely to this saith one, that the exposition must be more cleare then the text. 2. The promises made to the Church of the new Testament were many moe,
truly to this Says one, that the exposition must be more clear then the text. 2. The promises made to the Church of the new Testament were many more,
yea a sea couering the earth. 4. The exhibiting of Christ in fulnesse of time, who came from his fathers bosome, to reueale things there secretly reserued from the beginning of the world;
yea a sea covering the earth. 4. The exhibiting of christ in fullness of time, who Come from his Father's bosom, to reveal things there secretly reserved from the beginning of the world;
and the plentifull powring out of the spirit long before promised, and 50. daies after Christs ascension accomplished to the Church of the new Testament, doth certainely seale vp this same truth;
and the plentiful Pouring out of the Spirit long before promised, and 50. days After Christ Ascension accomplished to the Church of the new Testament, does Certainly seal up this same truth;
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of which he affirmeth, that yet it was so glorious, that it made Moses couer his face with a vaile, without the which the children of Israel were not able to behold him;
of which he Affirmeth, that yet it was so glorious, that it made Moses cover his face with a veil, without the which the children of Israel were not able to behold him;
In this respect our Sauiour affirmeth, that although among them that were borne of women, there was not a greater then Iohn, (who yet in regard of his person, was inferiour to sundrie of the Prophets) because of them all he was nearest vnto Christ,
In this respect our Saviour Affirmeth, that although among them that were born of women, there was not a greater then John, (who yet in regard of his person, was inferior to sundry of the prophets) Because of them all he was nearest unto christ,
yet the least minister, in the kingdome of heauen, that is, of the new Testament, is greater then he. For he can preach that the sonne of man is lifted vp, dead, raised, ascended, which Iohn could not doe,
yet the least minister, in the Kingdom of heaven, that is, of the new Testament, is greater then he. For he can preach that the son of man is lifted up, dead, raised, ascended, which John could not do,
Answ. We must consider the Gospel in a double respect: 1. As it is a doctrine conteyning a promise of grace, freely for the Messiah, who was to be the sonne of Abraham, and Dauid;
Answer We must Consider the Gospel in a double respect: 1. As it is a Doctrine containing a promise of grace, freely for the Messiah, who was to be the son of Abraham, and David;
Vse. 1. In that the doctrine of the Gospell is such a shining light, we may see the miserable estate of such as want the meanes of it, who abide in obscuritie and darkenesse,
Use. 1. In that the Doctrine of the Gospel is such a shining Light, we may see the miserable estate of such as want the means of it, who abide in obscurity and darkness,
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for man naturally perceiueth not the things of God, and therefore vnlesse this instrument of the spirit come, the spirit himselfe by whom onely we knowe the things giuen vs of God, must needes be wanting.
for man naturally perceives not the things of God, and Therefore unless this Instrument of the Spirit come, the Spirit himself by whom only we know the things given us of God, must needs be wanting.
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and men beeing blind of themselues, and not able to see one foote of the way, cannot get any guides or meanes to helpe them one steppe forward? but as blind me• desperately runne vpon pikes and swords, into pittes and ponds, no one recalling them from present death and deadly things.
and men being blind of themselves, and not able to see one foot of the Way, cannot get any guides or means to help them one step forward? but as blind me• desperately run upon pikes and swords, into pits and ponds, no one recalling them from present death and deadly things.
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shall we without blame now liuing as at midday, see no more nor so much as those who liued in the dawning? shall the light of the sunne be seauen fold greater vnto vs then euer before,
shall we without blame now living as At midday, see no more nor so much as those who lived in the dawning? shall the Light of the sun be seauen fold greater unto us then ever before,
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and fruition of Christ with his graces? Is all the pedagogie of the lawe past, wherein euen the Prophets and arch-beleeuers (so farre as we consider the ordinarie ministration) were to vs but as children in their elements? Is Christ come, crucified, raised vp to glorie,
and fruition of christ with his graces? Is all the pedagogy of the law past, wherein even the prophets and arch-believers (so Far as we Consider the ordinary ministration) were to us but as children in their elements? Is christ come, Crucified, raised up to glory,
and so the fulnesse of time come wherein we haue the bodie and substance? Oh what a disgrace is it, that we should be inferiour to those who obtained but the shadowes? what a great condemnation will it be, that we who are reserued to such means should sinne against such a light? In a misty night to stumble and fall were no such disgrace, no such danger;
and so the fullness of time come wherein we have the body and substance? O what a disgrace is it, that we should be inferior to those who obtained but the shadows? what a great condemnation will it be, that we who Are reserved to such means should sin against such a Light? In a misty night to Stumble and fallen were no such disgrace, no such danger;
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but euen the Gentiles who not onely walked in darkenes, but were darkenesse it selfe, in the practise of sobrietie, iustice, mercie, chastitie, and such like;
but even the Gentiles who not only walked in darkness, but were darkness it self, in the practice of sobriety, Justice, mercy, chastity, and such like;
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is an heauie condition, and yet the condition not of a fewe professed Christians. It will be here said, but God forbid that we should not receiue this light,
is an heavy condition, and yet the condition not of a few professed Christians. It will be Here said, but God forbid that we should not receive this Light,
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1. If thou wilt not attempt any thing without the direction of it, no more then thou wouldst thy earthly businesse without the light of the sunne or of a candle.
1. If thou wilt not attempt any thing without the direction of it, no more then thou Wouldst thy earthly business without the Light of the sun or of a candle.
Secondly, light is a pleasant thing to the eie, saith Salomon, and a comfortable thing it is to a poore prisoner to behold the light of the sunne, through neuer so small a creuise;
Secondly, Light is a pleasant thing to the eye, Says Solomon, and a comfortable thing it is to a poor prisoner to behold the Light of the sun, through never so small a crevice;
Examine thy soule then, are the statutes of the Lord thy delight, thy solace, thy songs in this time of thy pilgrimage? for as the child of God knowes his freedome from all powers of darkenesse,
Examine thy soul then, Are the statutes of the Lord thy delight, thy solace, thy songs in this time of thy pilgrimage? for as the child of God knows his freedom from all Powers of darkness,
so can he not (if he be out of beginnings of conuersion, and act of temptation) but haue sweete comforts in his soule from the sense and feeling of the same.
so can he not (if he be out of beginnings of conversion, and act of temptation) but have sweet comforts in his soul from the sense and feeling of the same.
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Thirdly, thou must not onely take direction and comfort, but goe on to one thing yet wanting, required, 2. Cor. 3.18. namely, that seeing we behold the glorie of the Lord with open face, we must be changed into the same image from glorie to glorie:
Thirdly, thou must not only take direction and Comfort, but go on to one thing yet wanting, required, 2. Cor. 3.18. namely, that seeing we behold the glory of the Lord with open face, we must be changed into the same image from glory to glory:
that image in which we were created must be daily renewed, and by degrees further restoared in vs, which is the meaning of the Apostle when he saith, from glorie to glorie: for wheresoeuer this shining light is receiued, it not onely illuminateth the mind with knowledge of the truth;
that image in which we were created must be daily renewed, and by Degrees further restored in us, which is the meaning of the Apostle when he Says, from glory to glory: for wheresoever this shining Light is received, it not only illuminateth the mind with knowledge of the truth;
but by little and little it transformeth the whole man into it selfe. Whence the Apostle saith, Coloss. 3.10. that the newe man is renewed in knowledge after the image of him that created him:
but by little and little it Transformeth the Whole man into it self. Whence the Apostle Says, Coloss. 3.10. that the new man is renewed in knowledge After the image of him that created him:
Examine then whether thou art not onely inlightened with knowledge and vnderstanding, but whether thou art changed by it from an vnbeleeuer and vnrighteous person, to a beleeuer, fruitfull in the workes of faith, whereby thy selfe shinest as a light in the world.
Examine then whither thou art not only enlightened with knowledge and understanding, but whither thou art changed by it from an unbeliever and unrighteous person, to a believer, fruitful in the works of faith, whereby thy self shinest as a Light in the world.
and obstacles in these businesses are many, and we haue need of light to avoide them. 3. The day lasteth not alwaies, Ioh. 12.35. yet a little while, and the light is with you:
and obstacles in these businesses Are many, and we have need of Light to avoid them. 3. The day lasteth not always, John 12.35. yet a little while, and the Light is with you:
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and make themselues vnworthie the kingdome, or by Gods iust iudgement are hardened by it vnto further euill, the God of heauen in his iustice giuing them vp to the god of the world to be blinded to destruction,
and make themselves unworthy the Kingdom, or by God's just judgement Are hardened by it unto further evil, the God of heaven in his Justice giving them up to the god of the world to be blinded to destruction,
Art thou compassed with the darkenesse of Gods displeasure for sinne? this by offring conditions of grace and reconciliation, maketh the face of God to shine vpon thee.
Art thou compassed with the darkness of God's displeasure for sin? this by offering conditions of grace and reconciliation, makes the face of God to shine upon thee.
Art thou by temptation laid in the darke graue of vtter darkenes, death, and damnation in thy owne sense and apprehension? here onely seest thou Christ abolishing death by his appearing, bringing life and immortalitie vnto light by the Gospel, and making thee partaker of the inheritance of the Saints in light.
Art thou by temptation laid in the dark graven of utter darkness, death, and damnation in thy own sense and apprehension? Here only See thou christ abolishing death by his appearing, bringing life and immortality unto Light by the Gospel, and making thee partaker of the inheritance of the Saints in Light.
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nay when it shone gloriously vpon them, they not acknowledging it; and this is not the least motiue to the willing and thankefull entertainement of it.
nay when it shone gloriously upon them, they not acknowledging it; and this is not the least motive to the willing and thankful entertainment of it.
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For, 1. a number please themselues in their naturall estate, find sufficient •ontent in it, and are neuer so merrie, as when this light is furthest off:
For, 1. a number please themselves in their natural estate, find sufficient •ontent in it, and Are never so merry, as when this Light is furthest off:
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all true men loue 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,
all true men love the Light, and the day, but the thief robbeth in the night, the adulterer watches the twilight, he that is drunk is drunk in the night,
but the Gospel by sanctifying and inspiring a new life into beleeuers, giueth them with the commandement, a power to obey it, which the law could neuer do;
but the Gospel by sanctifying and inspiring a new life into believers, gives them with the Commandment, a power to obey it, which the law could never do;
And this manner of perswasion the Apostle here vseth, in saying, that the doctrine of grace which bringeth saluation, teacheth vs. Doct. 1. In that the Gospel is a teacher, note that it is a schoolmaster of manners aswell as the law.
And this manner of persuasion the Apostle Here uses, in saying, that the Doctrine of grace which brings salvation, Teaches us Doct. 1. In that the Gospel is a teacher, note that it is a Schoolmaster of manners aswell as the law.
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for thenceforth they depended on his or their mouthes for direction and instruction. And such as giue vp their names to Christ, must not looke to be lawles,
for thenceforth they depended on his or their mouths for direction and instruction. And such as give up their names to christ, must not look to be lawless,
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All which, with many moe to this purpose, be there owne words, 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:
All which, with many more to this purpose, be there own words, whereby according to the ancient cunning of Satan, they would bring in disgrace with simple people the truth of Doctrine, Concerning our free and full justification in the sighed of God through faith, without the works 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.
as though this Doctrine were a destroyed of the law. Whereto we answer, with the Apostle, Rom. 3.31. Do we through faith destroy the law? God forbid: yea we establish the law.
and fulfulling of it by our suretie: 2. by our owne inchoate obedience vnto it, which by meanes of the Gospel, beeing a quickning spirit, we are enabled vnto,
and fulfilling of it by our surety: 2. by our own inchoate Obedience unto it, which by means of the Gospel, being a quickening Spirit, we Are enabled unto,
Vse. 2. Many a loose Christian can well endure to heare, that the doctrine of grace bringeth saluation, and the brighter it shineth to this purpose, the better:
Use. 2. Many a lose Christian can well endure to hear, that the Doctrine of grace brings salvation, and the Brighter it shines to this purpose, the better:
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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:
But in great Wisdom hath the Lord happily joined these two together, salvation and instruction, to show that he that hath no care for the latter, hath no part in the former:
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 vnto euill;
namely, Because it brings salvation: we Learn what is a notable means both to repress any temptation or stirring lust, by which we might be ouercaried unto evil;
and what he hath done for vs. 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:
and what he hath done for us This argument is frequent in the Scriptures: see 1. Pet. 1.17.18. If you call him father, pass the time of your Dwelling Here in Fear:
knowing that you were redeemed, &c. And the reason is of great force, for gifts and good turnes haue 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;
knowing that you were redeemed, etc. And the reason is of great force, for Gifts and good turns have great power to hold men's hearts to the bestower, that a man is scarce his own but as the borrower is a servant to the lender, so much more does the giver bind the receiver;
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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,
Ioseph when he wrestled with the wicked attempt of his impudent mistress, how did he fortify himself against such a shamlesse motion? he considered that his Master had committed all into his hand,
as the bringing of saluation implyeth? was I without God, without Christ, held vnder chaines of darkenesse? was sentence passed against me not to die on a gibbet,
as the bringing of salvation Implies? was I without God, without christ, held under chains of darkness? was sentence passed against me not to die on a gibbet,
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 onely freed me from my miserie,
and Delivered me from all this woeful estate? O how can I do this wickedness against such a master? against my God, who hath not only freed me from my misery,
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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.
Would God men in temptations would lay such considerations to heart, and then could they not be so headlong carried into the Common Sins of the age, of swearing, drinking, Sabbath breaking, uncleanness, and such like.
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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 vpon the block,
say then with thy self, o I was attainted of high treason against God the King of glory, cast and condemned by the law, my neck was upon the block,
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 euery transgression of the first table,
Now we come to the former of the Lessons which grace Teaches, namely to deny, 1. ungodliness, 2. worldly Lustiest. By ungodliness is meant properly every Transgression of the First table,
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an inbred and mother sinne, hauing so many sinnes sucking vpon her, as there are wayes whereby any or all the fowre first commandements are transgressed.
an inbred and mother sin, having so many Sins sucking upon her, as there Are ways whereby any or all the fowre First Commandments Are transgressed.
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and Ahab will fall sicke on his bed for Naboths vineyard. 3. Pride of life, ambition, thirst after preferments, state, credit, popularitie, blind selfe loue, contempt of others, boasting, rash confidence, &c.
and Ahab will fallen sick on his Bed for Naboth's vineyard. 3. Pride of life, ambition, thirst After preferments, state, credit, popularity, blind self love, contempt of Others, boasting, rash confidence, etc.
All these are called worldly lusts, because 1. they are not of the father, but of the world, that is, either in the best vse of these things so affected, they are of the world, and respect the present life;
All these Are called worldly Lustiest, Because 1. they Are not of the father, but of the world, that is, either in the best use of these things so affected, they Are of the world, and respect the present life;
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for naturally mens hearts feed vpon these lusts, till grace worke some change in them, that they can see God in Christ become their father, who contenteth them with better and sweeter portions. 2. They are so called, because they hold and detaine men so in the employments of this present world,
for naturally men's hearts feed upon these Lustiest, till grace work Some change in them, that they can see God in christ become their father, who contents them with better and Sweeten portions. 2. They Are so called, Because they hold and detain men so in the employments of this present world,
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Grace can crucifie the world to a Christian, and a Christian vnto the world. 3. In beleeuers whome grace hath taught, there is a possibilitie in the commandement three wayes.
Grace can crucify the world to a Christian, and a Christian unto the world. 3. In believers whom grace hath taught, there is a possibility in the Commandment three ways.
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 vnto;
1. In regard of grace received, the nature of which is, even then when it is foiled to preserve Some resistance and denial in the heart of the things which the Flesh hath unlawfully yielded unto;
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if he embrace vngodlinesse or lusts, it is besides and against his purpose. 2. an inclination of his will against them all, Psal. 119.57. I haue determined to keepe thy words:
if he embrace ungodliness or Lustiest, it is beside and against his purpose. 2. an inclination of his will against them all, Psalm 119.57. I have determined to keep thy words:
so as they are in the sinne they doe as a forced woman, whose whole will is neuer gained to the act shee is in. 3. an indeauour answerable to that will;
so as they Are in the sin they do as a forced woman, whose Whole will is never gained to the act she is in. 3. an endeavour answerable to that will;
Pauls endeauour was to keepe a good conscience before God and all men: Psal. 119.6. I shall not be confounded when I haue respect to all thy commandements.
Paul's endeavour was to keep a good conscience before God and all men: Psalm 119.6. I shall not be confounded when I have respect to all thy Commandments.
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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,
Indeed the believer is like a prisoner with bolts on his heals, who having escaped the prison, cannot fly his danger as fast as he would, cannot deny what he would,
slowly he goeth forward, but as fast as he can, according to the measure of grace receiued. 4. what he denieth not for the present, he denieth not long after,
slowly he Goes forward, but as fast as he can, according to the measure of grace received. 4. what he Denieth not for the present, he Denieth not long After,
Thirdly, 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,
Thirdly, there is a possibility in this Doctrine in regard of God's acceptation; who in his christ Accepteth of our weak endeavours, of the will for the deed,
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;
but no marvel if they be impossible to such as never endeavour in them, whose liberty grace hath not yet wrought, who for their purpose imagine evil;
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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,
The First thing that grace attempteth, is to make the inside clean, and the root holy, by working true and Saving faith in the soul, the property of which is, to purify the heart. Now as for the branches of ungodliness,
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 vs. And as they looke and stretch many wayes,
Because they Are very many, it shall not be amiss to inquire into Some of the principal, to the end we may the better acknowledge the work of God's grace expressing the same in us And as they look and stretch many ways,
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The first branch of vngodlinesse is, to be ignorant of God, not to see or to denie him in his power, mercie, care, prouidence, iustice, blessings, afflictions, and euents.
The First branch of ungodliness is, to be ignorant of God, not to see or to deny him in his power, mercy, care, providence, Justice, blessings, afflictions, and events.
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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;
they ask what profit there is in serving the Lord, and walking humbly before him: they see no danger in not attending him, but violently follow their own Lustiest;
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and shall I attend any longer vpon him ? Thus in the land of mercie 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 loue, to gather no strength of faith,
and shall I attend any longer upon him? Thus in the land of mercy and righteousness to do wickedly, in the midst of blessings not to find the heart more bound to holiness, not to be confirmed in God's love, to gather no strength of faith,
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as likewise to refuse the roddes of the Almightie, and not to bowe or be humbled vnder his hand, are high points of Atheisme and vngodlinesse, the which although grace teacheth to denie;
as likewise to refuse the rods of the Almighty, and not to bow or be humbled under his hand, Are high points of Atheism and ungodliness, the which although grace Teaches to deny;
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yet how many ignorant persons liuing vnder 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,
yet how many ignorant Persons living under grace, in their hearts and lives say there is no God? yea how many that profess this grace, think themselves At the best ease in their nests,
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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:
2. another branch of ungodliness respecteth God's worship, and hath two members. 1. To cast off the worship of God, either in public At the house of God:
and yet the loue 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 yet the love of the world, the pursuing of the honours, profits, and pleasures of it, hath banished all the care of God's true service in them? so as howsoever many in Some blind and sinister respect or other, can come to hear Ieremie speaking from the Lord,
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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:
But what an height of ungodliness this is, we may see by the curse and punishment of it, Reu. 21.19. whosoever shall diminish any thing from the truth contained in the book of God, God shall take away his part out of the book of life:
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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, 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.
and yet to this height either a number Are come, or Else the Apostle Peter mistook his aim, who prophesied that in the last days such mockers should come, which should say, where is the promise of his coming? etc. imitating herein those mockers in Jeremiahs time, who said, where is the word of the Lord? let it come now.
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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.
2. some go further, whose atheism Carrieth them to Blaspheme the word, and according to the abundance of the wickedness of their hearts, their mouths often speak.
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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:
for if it be a note of a godly man, not to walk in the counsel of the ungodly, then must he needs be an ungodly person, who leaving the counsel of the word, follows the wicked direction of himself 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 yet among Christians, what an intolerable yoke is it Thought, to be bound to call to examination by the word, the special duties and actions of their callings and life? and a number Are in such a Gall of bitterness, that having herd the word convincing,
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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, but we will doe whatsoeuer goeth out of our owne mouth.
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 hear it of thee, but we will do whatsoever Goes out of our own Mouth.
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 for their actions, which Are directly against God, let them be checked, as for swearing vainly, breaking the Sabbath openly, they make but a tush At it,
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:
but be it thou never dost Worse, thou hast done enough to show thy self an ungodly person in no low degree, in that thou reuitest thy self in thy sin, 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 prayer;
nay, whose wicked heart Openeth a blasphemous Mouth against God, and his law. 2. In not sanctifying the things they attempt or use, by the word and prayer;
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not their callings, meat, drinke, apparell, physicke, buildings, wealth, authoritie, marriages; no not more holy things when they seeme to draw nearer to God;
not their callings, meat, drink, apparel, physic, buildings, wealth, Authority, marriages; no not more holy things when they seem 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:
not their hearing, reading, receiving Sacraments, conference, etc. but use all these without God: so as their callings make them worldly or Worse; their meat dull or wanton; their apparel proud; their wealth hard hearted; their buildings high minded; their marriage unclean:
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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 haue I done, euery one turneth to his race as the horse to the battaile.
Such ungodly ones the Prophet Taxes in his time, I hearkened, and herd (Says the Lord) none spoke aright, none repented of his wicked ways, no man said, what have I done, every one turns to his raze as the horse to the battle.
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;
All these Are the vile fruits of ungodliness, the which grace Teaches to deny: the which where they appear (as they Are there most, where they Are least seen and resisted) such a person may evidently 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.
that notwithstanding all the clearness and evidence of it, he hath not entered the practice of the First precept of it, which is the denial of ungodliness.
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The second thing which we must learne to denie, if we will haue 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,
The second thing which we must Learn to deny, if we will have our parts in the Doctrine of grace, is worldly Lustiest. Rightly joined to the former, 1. Because they Are so near a kin to ungodliness,
Doctr. 2. Though many things solicite for these lusts, either of things vnlawfull, or lawfull things vnlawfully, yet a Christian man must still stand out in the deniall of them.
Doctrine 2. Though many things solicit for these Lustiest, either of things unlawful, or lawful things unlawfully, yet a Christian man must still stand out in the denial of them.
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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.
but Implies that if christ be once received in the Gospel, he so fills and Takes up the heart, that little room is left for such unwelcome g•ests.
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as by this preuailing against thy lusts, such as are wantonnes, ambition, anger, couetousnesse, pride, idlenesse, &c. Exercise thy selfe therefore in this contention:
as by this prevailing against thy Lustiest, such as Are wantonness, ambition, anger, covetousness, pride, idleness, etc. Exercise thy self Therefore in this contention:
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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;
Christians Are travellers, which seek a country and a City to come, and it were no Wisdom for them, to intermeddle with the affairs of the country, through which they only Are to pass;
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:
The which Lesson our Saviour Teaches, when he Says, that After all these things below the Gentiles seek, but seek ye the Kingdom of God, and the righteousness of it:
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and the Apostle, 2. Cor. 5.2. maketh it a propertie of the godly, to sigh to be clothed vpon with their house from heauen, which is worth all our longing and labour:
and the Apostle, 2. Cor. 5.2. makes it a property of the godly, to sighs to be clothed upon with their house from heaven, which is worth all our longing and labour:
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,
We had in time passed our Conversation among the Gentiles, in the Lustiest of the Flesh — but now, etc. which let such professors think off, who frame themselves too much to the fashion of the world, in meat, drink, apparel, sports,
as Zidkiah smote Michaiah, and said, when went the spirit from mee to thee ? but the true religion only hath the promise and presence of the spirit, which indeed mortifieth the deeds of the flesh.
as Zidkiah smote Michaiah, and said, when went the Spirit from me to thee? but the true Religion only hath the promise and presence of the Spirit, which indeed mortifieth the Deeds of the Flesh.
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:
At this day Popery which Carrieth with it a great show of humbleness of mind, and bea•ing down the body, yet is Far from teaching true mortification:
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as the merit of their owne obseruances? yea take the strictest sort of them, as 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? doe they not then (as one Philosopher said of an other) contemne the pride of the world,
as the merit of their own observances? yea take the Strictest sort of them, as their hermits, anchorites, etc. that go barefoot, pine and imprison themselves, lie on the ground, cover their skins with sack cloth, etc. Are they not such as the former, looking for heaven as a reward for the strictness of their lives? do they not then (as one Philosopher said of an other) contemn the pride of the world,
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but with more pride? Euerie shewe of humilitie is not true mortification, for not onely the Epicures who were sold ouer to pleasure, were enemies to Paul,
but with more pride? Every show of humility is not true mortification, for not only the Epicureans who were sold over to pleasure, were enemies to Paul,
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In a word, 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,
In a word, among what sort of men does the Lustiest of pride, uncleanness, Epicurism, and covetousness more Reign, then in the Teachers of that Doctrine, their Monks, Prelacy, Cardinals,
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and their father the Pope himselfe? so as the truth is cleare, that onely true religion in which the spirit delighteth to manifest himselfe, is the teacher of true mortification.
and their father the Pope himself? so as the truth is clear, that only true Religion in which the Spirit delights to manifest himself, is the teacher of true mortification.
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,
Now we Are come to the second Lesson which the Doctrine of grace Teaches, namely, that such as entertain it should led their lives in the practice of three Virtues, contrary to the former vices of ungodliness and worldly Lustiest: 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:
or our brothers, or our selves, so the First of these Provideth against the disordered carriage of our selves, in requiring sobriety: the second cutteth off hateful and uncharitable Lustiest against our brothers:
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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 ;
Be not drunk 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 Pilgrims abstain from fleshly Lustiest;
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and haue 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.
and have your Conversation honest among the Gentiles: and cap. 4.2. henceforth so much time as remains in the Flesh, we should live not After the Lustiest of men, but After the will of God.
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2. Such are iustly hence reprooued, who take themselues to be tolerable schollers, if sometimes they make shewe of obedience vnto God and his word, that they may appeare to men, to pray, to heare, to reade, to giue almes, &c. and yet haue not resolued to renounce all vngodlines, and lusts;
2. Such Are justly hence reproved, who take themselves to be tolerable Scholars, if sometime they make show of Obedience unto God and his word, that they may appear to men, to pray, to hear, to read, to give alms, etc. and yet have not resolved to renounce all ungodliness, and Lustiest;
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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:
let such know, that although this seem to be good country divinity, yet may a man attain all this without one spark of this grace which brings salvation:
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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:
for be it thou Best never so harmless, that thou Fearest not men impeachment, yet if thou Best not a servant of righteousness, thou never Knewest thee teaching of this grace, which Delivereth men into the Form of it self:
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Of which kind of reasoning we want not example and president in the Scriptures, Rom. 6.14. ye are not vnder the lawe, but vnder 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:
Of which kind of reasoning we want not Exampl and president in the Scriptures, Rom. 6.14. you Are not under the law, but under grace: Let not sin Therefore Reign: Hebrew 12.16. Let there be none profane as Esau, why? for you Are not come to the mount:
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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.
or swearing words be herd proceeding out of my Mouth? shall injustice, oppression, Usury, etc. be found with me? o the Gospel which I profess, Teaches me other things.
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Sobrietie preserueth, and is content with it owne estate and portion. Righteousnesse preserueth, and is content that other men enioy their estate and portion.
Sobriety Preserveth, and is content with it own estate and portion. Righteousness Preserveth, and is content that other men enjoy their estate and portion.
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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.
Therefore none of these three adverbs of Paul (as a learned writer speaks) must be forgotten, which jointly contain all the rules of Christian life.
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and the actions of life which it turneth it selfe vnto, 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 wise to sobrietie,
and the actions of life which it turns it self unto, as may appear, 1. In things inward ▪ and 2. outward. First, in the inward Gifts of the mind, it Teaches three things. 1. To be wise to sobriety,
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,
this grace still leads the heart in Wisdom, that prove it with joy, and bid it take pleasure in pleasing things, it can say of laughter, thou art madness,
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and to ioy, what doest thou? If vpon occasion a man giue his flesh to wine, it preuenteth least the pleasure of it, make him sensuall and brutish, and drawe the heart from heauenly desires and heats:
and to joy, what dost thou? If upon occasion a man give his Flesh to wine, it preventeth least the pleasure of it, make him sensual and brutish, and draw the heart from heavenly Desires and heats:
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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;
Fourthly, in things indifferent, as meat, drink, apparel, sleep ▪ buildings, marriage, etc. it Keepeth within compass, it putteth the knife to the throat, looks not At wine in the cup;
In apparell it shunneth pride, lightnesse, confusion of sexes and degrees, and idlenesse, and reduceth to comlines, decencie, inward decking rather then outward:
In apparel it shunneth pride, lightness, confusion of sexes and Degrees, and idleness, and reduceth to comeliness, decency, inward decking rather then outward:
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yea to such attire as not onely becommeth holinesse, but also agreeth with the calling, custome of the countrie, example of the grauer sort of our ranke,
yea to such attire as not only becomes holiness, but also agreeth with the calling, custom of the country, Exampl of the graver sort of our rank,
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Thirdly, Labour to vse all the good gifts of God. 1. In the right cause, acknowledge that it is God that teacheth, feedeth, clotheth thee, prouideth thy portion for thee,
Thirdly, Labour to use all the good Gifts of God. 1. In the right cause, acknowledge that it is God that Teaches, feeds, clotheth thee, Provideth thy portion for thee,
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, rightly discerning and distinguishing betweene spirituall and temporall good things,
neither be so distrustfully provident, as though thou Hadst no father to provide for thee. 2. In the just measure of their Goodness and excellency, rightly discerning and distinguishing between spiritual and temporal good things,
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should not you heare my words also? If they obeyed their earthly father depriuing them of the things themselues, ought not we much more to obey our heauenly father, who prohibiteth not the things,
should not you hear my words also? If they obeyed their earthly father depriving them of the things themselves, ought not we much more to obey our heavenly father, who prohibiteth not the things,
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.
Justly, ] In this virtue of Justice which the Gospel calls for At every professors hands who looks for salvation by it, we Are to Consider the two former points.
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.
and on the contrary, Wouldst not thou then be circumvented, deceived by false weights, or measures, detracted in thy name, etc. do not thou so to Others, the very Light of nature binds this on thee.
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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.
Beware Here of excessive pastime and recreation, a near friend to idleness, calling a man out of that calling wherein he is bound to walk diligently through the sixe days.
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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:
Beside, the increase of goods by gaming, is a notable kind of theft, for it is the increasing of a men self with the damage and hurt of Others, by such a means as God never sanctified to such purpose:
That rule of the Apostle must be remembred as a speciall meanes of righteousnesse, Let him that stole, steale no more, but rather labour that which good is.
That Rule of the Apostle must be remembered as a special means of righteousness, Let him that stole, steal no more, but rather labour that which good is.
and this we do, when all our dealings with men are a part of our obedience vnto God himselfe. 2. This righteousnesse is called a brestplate, whereby the heart is defended both against the assaults of Satan;
and this we do, when all our dealings with men Are a part of our Obedience unto God himself. 2. This righteousness is called a breastplate, whereby the heart is defended both against the assaults of Satan;
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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,
Hence Job accused of hypocrisy cleared himself, through the Whole 31. chapter of his book, professing that he would never part with this righteousness, which both proceeded from,
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,
for which cause he hath distinguished the several callings and conditions of life, in which he hath laid a piece of every men welfare out of himself in Some other,
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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,
Godliness 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,
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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.
I add both inwardly: For, 1. God is a Spirit. 2. the inside must be washed First. 3. all Oblations, Sacrifices, fasts, alms, vows, Are rejected as abominable without this, Isaiah 1.10.
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:
Secondly, whatsoever thou dost, whither thou Eatest or drinkest, and much more performest the duties of thy calling, to which these Are but Servants, do all to his glory:
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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:
or in the establishing of a conscionable Ministry; how it entertaineth such good motions offered; how it entertaineth God's Counsels, rebukes, and exhortations in the Ministry:
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Vse. If these be the practises of pietie, which cannot be attained but by these rules, then shall many a one who take themselues to haue taken out this last lesson, be found non-proficients,
Use. If these be the practises of piety, which cannot be attained but by these rules, then shall many a one who take themselves to have taken out this last Lesson, be found non-proficients,
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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,
We will leave to wash such bricks, and come First to our Common people, whose extreme and secure ignorance, loads them with such a burden of impiety,
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and if they receiue not the sacrament, it is because they are not reconciled to some that haue offended them, vnder which pretence they can refuse that comfort for many yeares together:
and if they receive not the sacrament, it is Because they Are not reconciled to Some that have offended them, under which pretence they can refuse that Comfort for many Years together:
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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,
But take all these pleasant out of their mouths, and show 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 plain words, they cannot frame themselves to this life of piety,
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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:
and pitiful it is to see, how many Persons that think themselves not mean Protestants, debar themselves from the practice of piety by such ignorant conclusions as these:
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which I would not here haue reckoned, but that I know diuerse, perhapps of our daily hearers, whom grace hath offered to teach otherwise, thus tainted.
which I would not Here have reckoned, but that I know diverse, perhaps of our daily hearers, whom grace hath offered to teach otherwise, thus tainted.
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but hath no vnderstanding or diligence to gather of euery kind some to carie with him, that so he might haue the benefit of the garden when he is a great way from it.
but hath no understanding or diligence to gather of every kind Some to carry with him, that so he might have the benefit of the garden when he is a great Way from it.
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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 yet whose lives Are not so acquainted with such a course of Christianity, but that oftentimes by corruptions not well watched against, they break out to scandals and Reproaches of the Gospel,
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as when professors can liue inordinately, not attending vpon their lawefull calling, but let themselues loose where God hath tyed them, becomming either busie bodies, or companions, or perhaps worse;
as when professors can live inordinately, not attending upon their lawful calling, but let themselves lose where God hath tied them, becoming either busy bodies, or Sodales, or perhaps Worse;
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a godly man hath title to all good blessings which heauen and earth can affoard. 2. Godlines is the greatest gaine, the best gaine, whosoeuer would gaine more then ordinarie men, let him become godly:
a godly man hath title to all good blessings which heaven and earth can afford. 2. Godliness is the greatest gain, the best gain, whosoever would gain more then ordinary men, let him become godly:
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 to 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 vs. In this present world. ]
many men Are crossed and miscarry in their outward estate, Because they Are ungodly Persons, without the promise and the blessing. 3. Seeing all these things shall be dissolved, what manner of men ought •e to be in all godly Conversation, 2. Pet. 3.3. when we shall appear before the great judge of all the world, nothing but godliness shall be able to besteaded us In this present world. ]
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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.
and Therefore it is a safe Rule worthy our remembrance, that whatsoever we would be found doing on our dying day, to be doing it every day while we live.
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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,
for this openly proclaims want of grace, which directeth men to the means, and leads them the Way of salvation in this present world. God in his Wisdom hath combined to every end his means in all his ordinary courses,
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let vs 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:
let us not Dare to strive against the holy Ghost in the Ministry, for contemners of grace in this present world, shall never partake of the glory of the just hereafter:
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 haue spoken in the verse going before:
as he is our Mediator, our Saviour Iesus christ. Wherein our Apostle includeth a very strong argument to enforce all the former duties, of which we have spoken in the verse going before:
I haue told of great things brought to light by the Gospel, the which if you would haue part in, you must take the way which I haue directed you into, leauing the by-paths of vngodlinesse and worldly lusts,
I have told of great things brought to Light by the Gospel, the which if you would have part in, you must take the Way which I have directed you into, leaving the bypaths of ungodliness and worldly Lustiest,
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,
or establish your selves against the other, them by casting up an eye in to the things within the veil, the expectation of which will be able to hold your hearts in your uprightness,
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:
the branches of this exposition Are proved by two places of Scripture, the former, 1. Tim. 1.1. where Iesus christ is called our hope: the latter, Ephesians 1.18. that ye may know what the hope is of his calling:
Blessed hope, 1. because Christ our hope is for euer blessed in himselfe, and bestower of all blessing to his Church. 2. the fruition of our hope putteth vs in possession of absolute blessedn•sse:
Blessed hope, 1. Because christ our hope is for ever blessed in himself, and bestower of all blessing to his Church. 2. the fruition of our hope putteth us in possession of absolute blessedn•sse:
and restoreth vs to the integritie of our owne nature with immortalitie, that there may be no ende of our blessednesse. 3. all our present blessednesse dependeth vpon the happie accomplishment of it:
and restoreth us to the integrity of our own nature with immortality, that there may be no end of our blessedness. 3. all our present blessedness dependeth upon the happy accomplishment of it:
and in such glorie as neither the tongue can vtter, nor the mind of man can conceiue, called in the Scripture, the glorie of his Father, that is, such as is proper to the Father, to himselfe,
and in such glory as neither the tongue can utter, nor the mind of man can conceive, called in the Scripture, the glory of his Father, that is, such as is proper to the Father, to himself,
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2. This is a glorious appearing, not onely in regard of Christ himselfe, but euen in regard of his elect also, who shall appeare with him in glory: Matth. 19.28. When the Sonne of man shall sit in the throne of his maiestie, we which haue followed him in the regeneration shall sit with him: 1. Ioh. 3.2. We know that when he shall appeare, we shall be like him:
2. This is a glorious appearing, not only in regard of christ himself, but even in regard of his elect also, who shall appear with him in glory: Matthew 19.28. When the Son of man shall fit in the throne of his majesty, we which have followed him in the regeneration shall fit with him: 1. John 3.2. We know that when he shall appear, we shall be like him:
Christ is called a mightie God: first simply in himselfe, beeing of equall might, authoritie, and power with his Father: and therefore, Psal. 47.2. he is called an high Lord and terrible, and a great King ouer all the earth:
christ is called a mighty God: First simply in himself, being of equal might, Authority, and power with his Father: and Therefore, Psalm 47.2. he is called an high Lord and terrible, and a great King over all the earth:
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Secondly, comparatiuely, in respect of Magistrates, and others that are called Gods: for Christ is not a God (as they be) by office, or participation,
Secondly, comparatively, in respect of Magistrates, and Others that Are called God's: for christ is not a God (as they be) by office, or participation,
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the personall vnion of his diuine and humane nature, shall shine out as the sunne in his strength, which while he liued vpon earth, was vayled and hid. And thus it shall appeare,
the personal Union of his divine and humane nature, shall shine out as the sun in his strength, which while he lived upon earth, was veiled and hid. And thus it shall appear,
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1. In his humane nature, he shall appeare the head of the Church his bodie, Ephes. 1.22. 2. His power shall be such as shall subdue all things vnto himselfe,
1. In his humane nature, he shall appear the head of the Church his body, Ephesians 1.22. 2. His power shall be such as shall subdue all things unto himself,
as the sunne doth the lesser starres in brightnesse. 4. Hee shall sit vpon his great white throne, Dan. 7.9. great, as beeing infinitely more glorious then Salomons white yuorie throne;
as the sun does the lesser Stars in brightness. 4. He shall fit upon his great white throne, Dan. 7.9. great, as being infinitely more glorious then Solomon's white ivory throne;
and beeing set, he shall after the summons giuen to all flesh, and presented before him, declare and iudge not only open sinnes committed from the beginning, but also (his godhead manifesting the same to his minde) euen the secrets of hearts, which none but God can doe;
and being Set, he shall After the summons given to all Flesh, and presented before him, declare and judge not only open Sins committed from the beginning, but also (his godhead manifesting the same to his mind) even the secrets of hearts, which none but God can do;
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Now because this appearing is set out to be so glorious and fearefull, in that the person of this iudge shall be clothed with all his roabes of glorie and maiestie;
Now Because this appearing is Set out to be so glorious and fearful, in that the person of this judge shall be clothed with all his robes of glory and majesty;
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But the Apostle professedly (as foreseeing how Satan and his instruments would oppose the place) vseth but one article, to note but one subiect, to whom both the predicates most truely and properly agree.
But the Apostle professedly (as Foreseeing how Satan and his Instruments would oppose the place) uses but one article, to note but one Subject, to whom both the predicates most truly and properly agree.
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but also raiseth the eye of the mind to behold, and the affections of the heart to long after the time wherein these things shall be reuealed, wherein we shall walke by sight and not by faith,
but also Raiseth the eye of the mind to behold, and the affections of the heart to long After the time wherein these things shall be revealed, wherein we shall walk by sighed and not by faith,
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and in a word, wherein our saluation now begunne shall be perfected, and we enioy the haruest of those good things, the first fruits whereof haue here contented vs. To the confirming of which truth, it is first to be noted, that the Scripture speaketh in such phrases,
and in a word, wherein our salvation now begun shall be perfected, and we enjoy the harvest of those good things, the First fruits whereof have Here contented us To the confirming of which truth, it is First to be noted, that the Scripture speaks in such phrases,
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Who hath begotten vs againe to a liuely hope, &c. that is, we who before were strangers and without hope, are now through the mercie of God, by the Ministerie of the Gospel regenerated,
Who hath begotten us again to a lively hope, etc. that is, we who before were Strangers and without hope, Are now through the mercy of God, by the Ministry of the Gospel regenerated,
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and so restored to the hope of an inheritance not fading, immortall, reserued in the heauens: Coloss. 1.23. If yee be not mooued away (he saith not from the Gospel, but) from the hope of the Gospel, namely, those sweete promises of life, which are the verie matter of the Gospel.
and so restored to the hope of an inheritance not fading, immortal, reserved in the heavens: Coloss. 1.23. If ye be not moved away (he Says not from the Gospel, but) from the hope of the Gospel, namely, those sweet promises of life, which Are the very matter of the Gospel.
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Secondly, the whole doctrine is called by the name of confidence, and hope, to shew, that one maine scope of it is, to raise the heart hereunto: Heb. 3.6. If we hold fast the confidence and reioysing of the hope:
Secondly, the Whole Doctrine is called by the name of confidence, and hope, to show, that one main scope of it is, to raise the heart hereunto: Hebrew 3.6. If we hold fast the confidence and rejoicing of the hope:
and that all the gifts of Ministrie are bestowed to worke in beleeuers this expectation, we haue an expresse place, 1. Cor. 1.7. Ye are not destitute of any gift, wayting, &c. And lastly, it addeth to the euidence of this truth, that the faithfull are hereby marked as by their propertie;
and that all the Gifts of Ministry Are bestowed to work in believers this expectation, we have an express place, 1. Cor. 1.7. You Are not destitute of any gift, waiting, etc. And lastly, it adds to the evidence of this truth, that the faithful Are hereby marked as by their property;
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euen such as with good seruants expect their Masters comming, Matth. 24.45. such as looke for him, Heb. 9.28. such as loue his appearing, 2. Tim. 4.8. such as beeing wise virgins and louing spouses, prepare themselues & euery needfull thing for the bridgromes comming:
even such as with good Servants expect their Masters coming, Matthew 24.45. such as look for him, Hebrew 9.28. such as love his appearing, 2. Tim. 4.8. such as being wise Virgins and loving Spouses, prepare themselves & every needful thing for the bridegrooms coming:
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the common voice of the spouse is Amen, vnto the promise of Christs comming: Rev. 22.21. the bride saith, Come, and doubleth her desire and ardencie saying, Amen, Amen:
the Common voice of the spouse is Amen, unto the promise of Christ coming: Rev. 22.21. the bride Says, Come, and doubles her desire and ardency saying, Amen, Amen:
as the Scripture boldly speaketh, it can neuer make vs ashamed: yea and ascribeth a full assurance vnto it, Heb. 6.11. and calleth it the sure and stedfast aucre of the soule, vers.
as the Scripture boldly speaks, it can never make us ashamed: yea and ascribeth a full assurance unto it, Hebrew 6.11. and calls it the sure and steadfast aucre of the soul, vers.
But against them we affirme, that Christian hope buildeth certaintie vpon speciall faith (neither of which they can abide to heare of) without speciall reuelation, and that by this reason:
But against them we affirm, that Christian hope builds certainty upon special faith (neither of which they can abide to hear of) without special Revelation, and that by this reason:
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but the free promise of God applied by faith in speciall, was the ground of Abrahams hope and wayting, Rom. 4.20.21. Hee doubted not, but was strengthened in faith, beeing fully assured that he which had promised was able to doe it.
but the free promise of God applied by faith in special, was the ground of Abrahams hope and waiting, Rom. 4.20.21. He doubted not, but was strengthened in faith, being Fully assured that he which had promised was able to do it.
But I answer, that in the Scripture we haue in substance a particular word, in that God who hath giuen the promise hath also giuen a commandement to euery beleeuer to apply it in speciall to himselfe: 1. Ioh. 3.23. and this is equiualent to a particular word.
But I answer, that in the Scripture we have in substance a particular word, in that God who hath given the promise hath also given a Commandment to every believer to apply it in special to himself: 1. John 3.23. and this is equivalent to a particular word.
nay more, it must hope often the cleane contrarie to that which it seeth, as Abraham was said to hope aboue hope, when he saw nothing in himselfe, in Sarah, in the whole course of nature,
nay more, it must hope often the clean contrary to that which it sees, as Abraham was said to hope above hope, when he saw nothing in himself, in Sarah, in the Whole course of nature,
2. The second sound qualitie of this hopefull expectation is, that it must be patient ; for what we hope we expect with patience, Rom. 8.25. and so necessarie is patience vnto hope, that the Apostle calleth this waiting by the name of patience it selfe, 2. Thess. 3.5. The Lord guide your hearts to the wayting for of Christ:
2. The second found quality of this hopeful expectation is, that it must be patient; for what we hope we expect with patience, Rom. 8.25. and so necessary is patience unto hope, that the Apostle calls this waiting by the name of patience it self, 2. Thess 3.5. The Lord guide your hearts to the waiting for of christ:
Abraham himselfe enioyed not the promise, till he had waited patiently, Heb. 6.15. we shall deceiue our selues if we looke to be wrapt into heauen, as Enoch and Elias were;
Abraham himself enjoyed not the promise, till he had waited patiently, Hebrew 6.15. we shall deceive our selves if we look to be wrapped into heaven, as Enoch and Elias were;
the heart that waiteth for such things hath both a griefe for the absence, and a groaning desire after the presence and possession of them: Rom. 8.23. We sigh in our selues, waiting for the adoption, euen the redemption of our bodie.
the heart that waits for such things hath both a grief for the absence, and a groaning desire After the presence and possession of them: Rom. 8.23. We sighs in our selves, waiting for the adoption, even the redemption of our body.
and neuer finde our selues well and at ease in any thing below, neuer thinke our selues happie in things present, which are indeed but prison-ioyes, in comparison of the ioyes of heauen;
and never find our selves well and At ease in any thing below, never think our selves happy in things present, which Are indeed but prison-joys, in comparison of the Joys of heaven;
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but (as crazed persons) be euer complaining, and wishing, Oh who shall deliuer mee from this bodie of death? Now who seeth not that this qualitie includeth an earnest loue of Iesus Christ, whome we therefore waite for, because wee loue him:
but (as crazed Persons) be ever complaining, and wishing, O who shall deliver me from this body of death? Now who sees not that this quality includeth an earnest love of Iesus christ, whom we Therefore wait for, Because we love him:
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whence the Apostle Paul fitly knitteth these two together, 2. Thess. 3.5. The Lord guide your hearts to the loue of God, and the waiting for of Christ:
whence the Apostle Paul fitly knits these two together, 2. Thess 3.5. The Lord guide your hearts to the love of God, and the waiting for of christ:
The fourth qualitie, is a reioycing in that our hopes shal certenly come: Rom. 5.2. we reioyce vnder the hope of the glorie of God, that is, that we shall partake one day of his glorie.
The fourth quality, is a rejoicing in that our hope's shall Certainly come: Rom. 5.2. we rejoice under the hope of the glory of God, that is, that we shall partake one day of his glory.
Excellent is that place in 1. Pet. 1.8. whome we haue not seene, and yet we loue him, and beleeue in him, and reioyce with ioy vnspeakeable and glorious, receiuing the ende of faith which is saluation.
Excellent is that place in 1. Pet. 1.8. whom we have not seen, and yet we love him, and believe in him, and rejoice with joy unspeakable and glorious, receiving the end of faith which is salvation.
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how ought we his beleeuing children reioyce to see the day of his and our own glorie approaching so neere, that now is euen the last minute of the last houre? how should we reioyce in that the time of refreshing and restoaring all things is come? and if we be spouses of this bridegroome, wee cannot but (as we are exhorted) reioyce in that the marriage of the lambe is come, and the day of our owne coronation with an incorruptible crowne of glorie.
how ought we his believing children rejoice to see the day of his and our own glory approaching so near, that now is even the last minute of the last hour? how should we rejoice in that the time of refreshing and restoaring all things is come? and if we be Spouses of this bridegroom, we cannot but (as we Are exhorted) rejoice in that the marriage of the lamb is come, and the day of our own coronation with an incorruptible crown of glory.
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Dost thou hope then to be like Christ when he appeareth? thou must then resemble him in this life, beeing in thy measure pure, holy, innocent, meeke, louing, and obedient:
Dost thou hope then to be like christ when he appears? thou must then resemble him in this life, being in thy measure pure, holy, innocent, meek, loving, and obedient:
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and a thousand kinds of death, through all which they hastened to the fruition of the thing hoped for, in which onely they looked for securitie and contentment.
and a thousand Kinds of death, through all which they hastened to the fruition of the thing hoped for, in which only they looked for security and contentment.
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the puritie of dodoctrine, which themselues loue and beleeue ▪ and propagate vnto others by word and example, that so farre as lyeth in them, the number may be euerie way accomplished.
the purity of dodoctrine, which themselves love and believe ▪ and propagate unto Others by word and Exampl, that so Far as lies in them, the number may be every Way accomplished.
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but for all our preaching of the fatnes of that land, deale as the Israelites did with Caleb and Iosuah concerning the promised land, who when they told the people, that it was a good and a fat land,
but for all our preaching of the fatness of that land, deal as the Israelites did with Caleb and Joshua Concerning the promised land, who when they told the people, that it was a good and a fat land,
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Which were it not the conceit of men, it could not be that they could liue so like the Sadduces, who say there is no resurrection, nor angel, nor spirit: Such as was that Cardinall of Burbon, who professed, that he would not giue his part in Paris, for his part in Paradise:
Which were it not the conceit of men, it could not be that they could live so like the Sadducees, who say there is no resurrection, nor angel, nor Spirit: Such as was that Cardinal of Bourbon, who professed, that he would not give his part in paris, for his part in Paradise:
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& were that Pope aliue againe, it is to be feared he should not want Protestants taking part of his heresie, who all his life time could not be perswaded,
& were that Pope alive again, it is to be feared he should not want Protestants taking part of his heresy, who all his life time could not be persuaded,
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Others call on the Lord Iesus to come, but neuer till they be cast on their death bed, their hearts nor mouthes neuer harbour such requests in their life time,
Others call on the Lord Iesus to come, but never till they be cast on their death Bed, their hearts nor mouths never harbour such requests in their life time,
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for it is like the Popish perswasion of which we spake, vnsound in the ground, they haue nothing to shewe for the euidence of their faith: as also in the qualities ;
for it is like the Popish persuasion of which we spoke, unsound in the ground, they have nothing to show for the evidence of their faith: as also in the qualities;
Vse. 2. Seeing it is a propertie of the Gospel to lift vp the heart to waite for Christs comming, let so many as professe to giue entertainement to the Gospel, prouoke themselues vnto this expectation;
Use. 2. Seeing it is a property of the Gospel to lift up the heart to wait for Christ coming, let so many as profess to give entertainment to the Gospel, provoke themselves unto this expectation;
and 3. that he who shall appeare the iudge, is the same who is our Sauiour: in all which regards it is the part of all such as would attaine blessednes, participate of his glorie,
and 3. that he who shall appear the judge, is the same who is our Saviour: in all which regards it is the part of all such as would attain blessedness, participate of his glory,
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and be saued by him, to waite for his comming. II. Elsewhere in the Scripture, 1. we haue the commandement of God, Luk. 12.36. Be yee like vnto men that waite for their Master, when he will returne from the wedding, that when he commeth and knocketh, they may immediatly open vnto him.
and be saved by him, to wait for his coming. II Elsewhere in the Scripture, 1. we have the Commandment of God, Luk. 12.36. Be ye like unto men that wait for their Master, when he will return from the wedding, that when he comes and knocketh, they may immediately open unto him.
such foolish virgins shall haue the gate of the marriage chamber shut against them: and as the Apostle, Heb. 9.28. Christ appeareth not the second time to the saluation of any, but of such as waite for him. 4. From the time of this appearing: 1. in regard of the vncertaintie of it, Rev. 16.15. Behold I come as a theefe in the night, blessed is he that watcheth:
such foolish Virgins shall have the gate of the marriage chamber shut against them: and as the Apostle, Hebrew 9.28. christ appears not the second time to the salvation of any, but of such as wait for him. 4. From the time of this appearing: 1. in regard of the uncertainty of it, Rev. 16.15. Behold I come as a thief in the night, blessed is he that watches:
and executing mischeefe against the Church, may we not conclude, that surely his time is verie short? when we see particular iudgements vpon our countrie, lingring and durable plagues, threatnings of whole kingdomes and countries;
and executing mischief against the Church, may we not conclude, that surely his time is very short? when we see particular Judgments upon our country, lingering and durable plagues, threatenings of Whole kingdoms and countries;
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how is it that we cannot conceiue of this appearing, which shall be as a flood and destruction to all that thinke not of it? for as a snare shall it come vpon all the vngodly of the earth.
how is it that we cannot conceive of this appearing, which shall be as a flood and destruction to all that think not of it? for as a snare shall it come upon all the ungodly of the earth.
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These I would wish, 1. to looke well to their owne callings, for sure he that is pragmaticall in other mens callings, is carelesse and negligent in his owne;
These I would wish, 1. to look well to their own callings, for sure he that is pragmatical in other men's callings, is careless and negligent in his own;
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and let themselues weigh the matter and giue sentence, whether to contemne and neglect so great saluation, will stand with an effectuall calling vnto the grace of God. 2. To enquire not so much whether our callings,
and let themselves weigh the matter and give sentence, whither to contemn and neglect so great salvation, will stand with an effectual calling unto the grace of God. 2. To inquire not so much whither our callings,
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This was the argument vsed by Peter to the people of Ierusalem who flocked to see the lame man, who laie at the bewtifull gate of the Temple healed, Amend your liues, and turne, that your sinnes may be put away when the time of refreshing shall come from the presence of the Lord,
This was the argument used by Peter to the people of Ierusalem who flocked to see the lame man, who lay At the beautiful gate of the Temple healed, Amend your lives, and turn, that your Sins may be put away when the time of refreshing shall come from the presence of the Lord,
By the same argument would the Apostle Paul haue wonne the Athenians from their idolatries, Act. 17.30. But now he would haue all men to repent, because he hath appointed a day, in which he will iudge the world:
By the same argument would the Apostle Paul have won the Athenians from their idolatries, Act. 17.30. But now he would have all men to Repent, Because he hath appointed a day, in which he will judge the world:
2. To the forsaking of the world in the profits and pleasures of it, how effectuall this perswasion is, the Apostle in his owne example declareth, Philip. 3.7. who accounted all aduantages losse, yea dung to attaine the resurrection of the dead:
2. To the forsaking of the world in the profits and pleasures of it, how effectual this persuasion is, the Apostle in his own Exampl Declareth, Philip. 3.7. who accounted all advantages loss, yea dung to attain the resurrection of the dead:
and the world vnto him. 3. For the working of awe and reuerence of God in the heart, Eccl. 12.13. Feare God, and keep his commandements, for God will bring euery worke vnto iudgement.
and the world unto him. 3. For the working of awe and Reverence of God in the heart, Ecclesiastes 12.13. fear God, and keep his Commandments, for God will bring every work unto judgement.
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And when the Angel would prouoke the inhabitants of the earth to feare and reuerence before God, and stand in awe of him, he vseth no other argument then that the houre of his iudgement is come.
And when the Angel would provoke the inhabitants of the earth to Fear and Reverence before God, and stand in awe of him, he uses no other argument then that the hour of his judgement is come.
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And surely were we not harder of heart then the anuill, it could not be but the consideration of this iudgement, should hammer and work vs to the vndertaking of a godly and Christian course.
And surely were we not harder of heart then the anvil, it could not be but the consideration of this judgement, should hammer and work us to the undertaking of a godly and Christian course.
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and hence did the Apostles spurre and prouoke themselves and others to the diligent practise of the duties of their callings, both generall and particular, 1. Corinth. 5.9. considering the terrors of the Lord, we perswade men.
and hence did the Apostles spur and provoke themselves and Others to the diligent practice of the duties of their callings, both general and particular, 1. Corinth. 5.9. considering the terrors of the Lord, we persuade men.
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and Peter warneth the Elders to feede the flocke, and be ensamples vnto them, that when the chiefe sheepeheard shall appeare, they might receiue an incorruptible crowne.
and Peter warneth the Elders to feed the flock, and be ensamples unto them, that when the chief shepherd shall appear, they might receive an incorruptible crown.
And for the generall duties of Christianitie, euerie Christian is by this reason spurred forward thereunto: 2. Pet. 3.11. considering these things shall be dissolued, what manner of men ought we to be in all godly conuersation.
And for the general duties of Christianity, every Christian is by this reason spurred forward thereunto: 2. Pet. 3.11. considering these things shall be dissolved, what manner of men ought we to be in all godly Conversation.
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And that this expectation of Christ is a notable preseruatiue of all Christian vertues, who can denie that readeth those manifold places, where watching and keeping the garments, watching and sobrietie, be sober and watch, watching and stedfastnesse in the faith, are coupled together so inseparably, as that they stand and fall together? who seeth not hence,
And that this expectation of christ is a notable preservative of all Christian Virtues, who can deny that readeth those manifold places, where watching and keeping the garments, watching and sobriety, be Sobrium and watch, watching and steadfastness in the faith, Are coupled together so inseparably, as that they stand and fallen together? who sees not hence,
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Now the speciall meanes to hold vs on in the contending for the faith, is to wait for the comming of Iesus Christ: Reu. 3.11. Behold, I come shortly, hold fast that thou hast.
Now the special means to hold us on in the contending for the faith, is to wait for the coming of Iesus christ: Reu. 3.11. Behold, I come shortly, hold fast that thou hast.
but here is a speciall meanes to renue our strength in working righteousnesse; 1. Ioh. 2.28. little children abide in him, that when he shall appeare, we may be bolde and not ashamed at his comming.
but Here is a special means to renew our strength in working righteousness; 1. John 2.28. little children abide in him, that when he shall appear, we may be bold and not ashamed At his coming.
Many temptations will come in our way, the buriall of the father, the tending of the farme, the marriage of a wife, the care of the family, the bidding of friends farwell;
Many temptations will come in our Way, the burial of the father, the tending of the farm, the marriage of a wife, the care of the family, the bidding of Friends farewell;
nowe what better ground of patience, then that the comming of the Lord draweth neere? doe then as Christ himselfe did, commend all to him that iudgeth righteously.
now what better ground of patience, then that the coming of the Lord draws near? do then as christ himself did, commend all to him that Judgeth righteously.
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Doe as the Saints haue euer done, appeale from the vniust sentences of men, and looke vp to this appearing of the mightie God our Sauiour, whose tribunall and iudgement shall reuerse all vniust and partiall sentences, whether publike or priuate;
Doe as the Saints have ever done, appeal from the unjust sentences of men, and look up to this appearing of the mighty God our Saviour, whose tribunal and judgement shall reverse all unjust and partial sentences, whither public or private;
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for there be two things in their eie betweene their worke and this wage. 1. Gods glorie, whome they loue for himselfe. 2. the discharge of their owne dutie:
for there be two things in their eye between their work and this wage. 1. God's glory, whom they love for himself. 2. the discharge of their own duty:
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The which as the Scripture propoundeth as a pricke vnto pietie, so in this last place is it lawfull and meete to cast the eie vpon it. That place 2. Tim. 2.6.
The which as the Scripture propoundeth as a prick unto piety, so in this last place is it lawful and meet to cast the eye upon it. That place 2. Tim. 2.6.
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The same thing also teacheth the Apostle, when he compareth all our workes of mercie to a sowing, and draweth vs to cast the eie of our mindes vpon our haruest, that as we would wish that to be either more sparing,
The same thing also Teaches the Apostle, when he compareth all our works of mercy to a sowing, and draws us to cast the eye of our minds upon our harvest, that as we would wish that to be either more sparing,
And herein the holy Ghost fauoreth our infirmitie, who well knowing how foreceable the expectation of gaine in earthly things is to hold men in labours and trauels, giueth vs leaue in heauenly things to doe the like.
And herein the holy Ghost favoureth our infirmity, who well knowing how foreceable the expectation of gain in earthly things is to hold men in labours and travels, gives us leave in heavenly things to do the like.
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what should we weakelings expect other then to fall downe right neuer to rise againe, without such a stay as whereby these worthies supported themselues.
what should we Weaklings expect other then to fallen down right never to rise again, without such a stay as whereby these worthies supported themselves.
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Doctr. 3. It may be hence also noted, when is the time that the glorie of Iesus Christ shall shine out in full brightnesse, namely, the time of this his second appearing,
Doctrine 3. It may be hence also noted, when is the time that the glory of Iesus christ shall shine out in full brightness, namely, the time of this his second appearing,
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as also in his whole administration of iustice against the wicked, vpon whome he shall get himselfe a greater name then he did vpon Pharaoh and his host,
as also in his Whole administration of Justice against the wicked, upon whom he shall get himself a greater name then he did upon Pharaoh and his host,
He shall bee glorious also to his Saints, when they shall behold him that was betrayed, spitted on, condemned, crucified betweene two theeues, dead and buried, to be so exceeding aduanced aboue men and angels ▪ and aboue all that can euer enter into their hearts.
He shall be glorious also to his Saints, when they shall behold him that was betrayed, spitted on, condemned, Crucified between two thieves, dead and buried, to be so exceeding advanced above men and Angels ▪ and above all that can ever enter into their hearts.
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to see their soules cloathed with such righteousnesse as God himselfe delighteth in ▪ and their vile bodies changed, arrayed with immortalitie, and made like the glorious bodie of Iesus Christ.
to see their Souls clothed with such righteousness as God himself delights in ▪ and their vile bodies changed, arrayed with immortality, and made like the glorious body of Iesus christ.
for the Apostle Peter obserued, that it was meete that his glorie should follow his suffering: so Luk. 24.28. Ought not Christ to suffer, and then enter into his glorie? and is not this that which all the Prophets and Moses said should come to passe? that Christ should suffer, and be the first that should rise from the dead.
for the Apostle Peter observed, that it was meet that his glory should follow his suffering: so Luk. 24.28. Ought not christ to suffer, and then enter into his glory? and is not this that which all the prophets and Moses said should come to pass? that christ should suffer, and be the First that should rise from the dead.
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or his glorie? and how could himselfe haue beene raised but after, or we but by his abasement? Let not therefore both thine eyes be fixed (as the Iewes are) vpon the basenesse of his first comming,
or his glory? and how could himself have been raised but After, or we but by his abasement? Let not Therefore both thine eyes be fixed (as the Iewes Are) upon the baseness of his First coming,
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For whosoeuer now in this his appearance of grace, will not tremble at his word, to frame their soules to the obedience of it, shall at this second appearance of glorie, tremble to dust at his greatnesse,
For whosoever now in this his appearance of grace, will not tremble At his word, to frame their Souls to the Obedience of it, shall At this second appearance of glory, tremble to dust At his greatness,
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nay they themselues cannot in any clearenesse behold their owne glorie, for no eye can see the full glorie of the Saints, till the fulnes of Christs glorie appeare:
nay they themselves cannot in any clearness behold their own glory, for no eye can see the full glory of the Saints, till the fullness of Christ glory appear:
so as the Deuil himselfe, and his wicked instruments, who can now accuse them, and say, there goes an Hypocrite, there goes a Precisian, a Puritane, a dissembler,
so as the devil himself, and his wicked Instruments, who can now accuse them, and say, there Goes an Hypocrite, there Goes a Precisian, a Puritan, a dissembler,
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cause these shadowes to flie away, and that day to breake, wherein thy glorie which now is obscured, may be manifest and shine out in the first place, as is meete;
cause these shadows to fly away, and that day to break, wherein thy glory which now is obscured, may be manifest and shine out in the First place, as is meet;
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Now for our direction, we haue the Scriptures insisting in magnifying God, and Christ, and the blessed Spirit, in their titles and attributes, especially for these three ends.
Now for our direction, we have the Scriptures insisting in magnifying God, and christ, and the blessed Spirit, in their titles and attributes, especially for these three ends.
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so the Prophet Ieremie opposing the true God against all idols and false gods, speaketh most highly of him, There is none like vnto thee, O Lord, thou art great,
so the Prophet Ieremie opposing the true God against all Idols and false God's, speaks most highly of him, There is none like unto thee, Oh Lord, thou art great,
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In consideration of his mercie, to breake out into his due prayses: Psal. 3.3. Thou Lord art my buckler, my glorie, and the lifter vp of mine head. Isa. 12.2. Behold, God is my saluation, I will trust and will not feare, for the Lord is my strength and song, he is also become my saluation.
In consideration of his mercy, to break out into his due praises: Psalm 3.3. Thou Lord art my buckler, my glory, and the lifter up of mine head. Isaiah 12.2. Behold, God is my salvation, I will trust and will not Fear, for the Lord is my strength and song, he is also become my salvation.
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In meditation of his omnipresence, to be euery where reuerent because of his eye: Act. 10.33. We are all here present before God, &c. In respect of his truth, to relie our selues vpon it: 1. Chro. 17.27. Thou hast blessed, and it shall be blessed. Exod. 3.14. Moses must tell the children of Israel, that I Am hath sent mee:
In meditation of his omnipresence, to be every where reverent Because of his eye: Act. 10.33. We Are all Here present before God, etc. In respect of his truth, to rely our selves upon it: 1. Chro 17.27. Thou hast blessed, and it shall be blessed. Exod 3.14. Moses must tell the children of Israel, that I Am hath sent me:
Come let vs worship, &c. for the Lord is a great God: namely, in beeing, knowledge, mercie, and power: Psal. 40.9. I haue declared thy righteousnesse in the great congregation, I haue not hid it, nor concealed thy mercie and truth.
Come let us worship, etc. for the Lord is a great God: namely, in being, knowledge, mercy, and power: Psalm 40.9. I have declared thy righteousness in the great congregation, I have not hid it, nor concealed thy mercy and truth.
but vainely, shall not be guiltlesse, and much lesse these other. 2. Euen many of our selues are iustly reprooued, who seldome or neuer haue broken out into the prayses of Gods power, loue, iustice, &c. or Christs greatnesse, grace, or saluation by him;
but vainly, shall not be guiltless, and much less these other. 2. Eve many of our selves Are justly reproved, who seldom or never have broken out into the praises of God's power, love, Justice, etc. or Christ greatness, grace, or salvation by him;
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or for fashion, least they shou•d seeme to be (that which often they are indeed) meere Atheists, without any true tast and feeling of God. 3. This doctrine occasioneth vs to resolue, neuer hereafter to take the name of God or Christ vp into our mouthes,
or for fashion, lest they shou•d seem to be (that which often they Are indeed) mere Atheists, without any true taste and feeling of God. 3. This Doctrine occasioneth us to resolve, never hereafter to take the name of God or christ up into our mouths,
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but when either our owne hearts glorifie and reuerence him, or else to stirre vp our selues or others to take benefit by the same. 4. In the reading of these titles in the Scriptures, labour to obserue and draw out the speciall vse either concerning God,
but when either our own hearts Glorify and Reverence him, or Else to stir up our selves or Others to take benefit by the same. 4. In the reading of these titles in the Scriptures, labour to observe and draw out the special use either Concerning God,
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and purge vs to be a peculiar people vnto himselfe, zealous of good workes. In this verse our Apostle vseth another forceable argument, to vrge the deniall of vnrighteousnesse,
and purge us to be a peculiar people unto himself, zealous of good works. In this verse our Apostle uses Another forceable argument, to urge the denial of unrighteousness,
and secondly, sanctification: the which 1. inwardly purgeth beleeuers to become the Lords owne peculiar: 2. causeth them outwardly to shine out in the zealous practise of good workes. Well knew our Apostle how close sinne sitteth vnto vs,
and secondly, sanctification: the which 1. inwardly Purgeth believers to become the lords own peculiar: 2. Causes them outwardly to shine out in the zealous practise of good works. Well knew our Apostle how close sin Sitteth unto us,
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or will not he be taught, when he heareth that the Sonne of God himselfe came downe from heauen, to deliuer the blessed doctrine of saluation vnto his Church;
or will not he be taught, when he hears that the Son of God himself Come down from heaven, to deliver the blessed Doctrine of salvation unto his Church;
let such see rather then heare an argument more weightie, let them cast their eye vpon the death of Christ, who willingly suffered such torments as are vnconceiueable;
let such see rather then hear an argument more weighty, let them cast their eye upon the death of christ, who willingly suffered such torments as Are unconceivable;
In speaking of this argument, seeing the Apostle hath cast it into so excellent an order to our hands, we will accordingly followe the branches laid downe, and they are two.
In speaking of this argument, seeing the Apostle hath cast it into so excellent an order to our hands, we will accordingly follow the branches laid down, and they Are two.
In the former part of the verse, containing the fact of Christ, are three points to be noted: 1. the giuer, who. 2. the gift, gaue himselfe, including all that passion to which he gaue himselfe. 3. the persons for whom, for vs. First, the giuer is noted in the words immediately going before, to be Iesus Christ our Sauiour. Obiect.
In the former part of the verse, containing the fact of christ, Are three points to be noted: 1. the giver, who. 2. the gift, gave himself, including all that passion to which he gave himself. 3. the Persons for whom, for us First, the giver is noted in the words immediately going before, to be Iesus christ our Saviour. Object.
and one ioynt and inseparable operation of them both, together with the holy Ghost: Ioh. 5.19. whatsoeuer the Father doth, that same doth the Sonne. Obiect.
and one joint and inseparable operation of them both, together with the holy Ghost: John 5.19. whatsoever the Father does, that same does the Son. Object.
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Now the bitternesse of this passion in and about the time of his death, may appeare, 1. by his complaint to his Father in the garden, testifying how heauie his soule was vnto it, which if it had beene but an ordinarie death, it could not haue dismaied him, no more then many martyrs who haue not shrunke at it. 2. By the strange droppes of water and blood that fell from his face. 3. His sundrie cries to his father, that if it were possible the cuppe of death might passe from him. 4. By those most vnworthie things, which the most innocent lambe of God suffered at the hands of sinners;
Now the bitterness of this passion in and about the time of his death, may appear, 1. by his complaint to his Father in the garden, testifying how heavy his soul was unto it, which if it had been but an ordinary death, it could not have dismayed him, no more then many Martyrs who have not shrunk At it. 2. By the strange drops of water and blood that fell from his face. 3. His sundry cries to his father, that if it were possible the cup of death might pass from him. 4. By those most unworthy things, which the most innocent lamb of God suffered At the hands of Sinners;
lead away as a sheepe to the slaughter, where betweene two theeues, as the chiefe of all sinners, he was crucified, his ioynts stretched and racked, his hands and feete digged with nayles, his side peirced with a speare:
led away as a sheep to the slaughter, where between two thieves, as the chief of all Sinners, he was Crucified, his Joints stretched and racked, his hands and feet dug with nails, his side pierced with a spear:
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the high Priests scoffed, the passengers wagged their heads, the souldiers flouted him, nay, the verie theife on the crosse could with his last breath blaspheame him. 5. But all this seemed lesse then nothing to that which he inwardly felt, beeing as one oppressed and forsaken of God, which made him crie out, my God, my God, why hast thou forsaken me.
the high Priests scoffed, the passengers wagged their Heads, the Soldiers flouted him, nay, the very thief on the cross could with his last breath Blaspheme him. 5. But all this seemed less then nothing to that which he inwardly felt, being as one oppressed and forsaken of God, which made him cry out, my God, my God, why hast thou forsaken me.
The latter is in 1. Tim. 2.6. which implyeth more directly, that Christ himselfe gaue himselfe, and that there can be no other priest in this oblation then he that is the sacrifice:
The latter is in 1. Tim. 2.6. which Implies more directly, that christ himself gave himself, and that there can be no other priest in this oblation then he that is the sacrifice:
neither indeede can he be offred of any other saue himselfe, who for this purpose sanctified himselfe, as the altar sanctifieth the gift, and the Temple the gold:
neither indeed can he be offered of any other save himself, who for this purpose sanctified himself, as the altar Sanctifieth the gift, and the Temple the gold:
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Heb. 12. ye are come vnto Iesus the mediator of the newe Testament, and the blood of sprinkling; &c. 1. Tim. 2. there is one mediator betweene God and man — who gaue himselfe a ransome.
Hebrew 12. you Are come unto Iesus the Mediator of the new Testament, and the blood of sprinkling; etc. 1. Tim. 2. there is one Mediator between God and man — who gave himself a ransom.
for his Priesthood neede not, nor cannot passe from him to an other, because he liueth for euer, and is a Priest after the order of Melchizedech, without beginning of time, or ende of dayes:
for his Priesthood need not, nor cannot pass from him to an other, Because he lives for ever, and is a Priest After the order of Melchizedek, without beginning of time, or end of days:
which if no Priest but he can doe, then no man who liueth not euer, can be properly a Priest of the newe Testament but he alone. 2. he is further prooued the onely Priest, from an induction of many qualities, some proper to his person,
which if no Priest but he can do, then no man who lives not ever, can be properly a Priest of the new Testament but he alone. 2. he is further proved the only Priest, from an induction of many qualities, Some proper to his person,
It behooueth vs to haue such an high Priest, which is holy, innocent, vndefiled separate from sinners, higher then the heauens, who neede not offer first for his owne sinnes as they, &c. The speciall things obiected by the Papists against this truth, are two:
It behooveth us to have such an high Priest, which is holy, innocent, undefiled separate from Sinners, higher then the heavens, who need not offer First for his own Sins as they, etc. The special things objected by the Papists against this truth, Are two:
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then must the Popish shauelings bring forth a third Testament, to prooue their secondarie Priests and priesthood, seeing it hath no footing nor ground neither in the olde Testament,
then must the Popish shavelings bring forth a third Testament, to prove their secondary Priests and priesthood, seeing it hath no footing nor ground neither in the old Testament,
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nor in the newe. 2. Besides, this distinction flatly ouerthroweth the Apostles position, who by this sacrifice of Christ, ouerthroweth all the sacrifices of such Priests as are mortall,
nor in the new. 2. Beside, this distinction flatly Overthroweth the Apostles position, who by this sacrifice of christ, Overthroweth all the Sacrifices of such Priests as Are Mortal,
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Nay more, it ouerthroweth it selfe, for whereas the Papists say, that the sacrifice of the masse is the verie same sacrifice which was offered by Christ himselfe vpon the crosse,
Nay more, it Overthroweth it self, for whereas the Papists say, that the sacrifice of the mass is the very same sacrifice which was offered by christ himself upon the cross,
except they meane such as Pilate, Caiphas, Iudas, and the souldiers, and such ministers we will easily graunt their secondarie ministers to be. 3. The nature of this sacrifice will not admit of that foolish distinction, seeing it cannot be offred by any but the high Priest,
except they mean such as Pilate, Caiaphas, Iudas, and the Soldiers, and such Ministers we will Easily grant their secondary Ministers to be. 3. The nature of this sacrifice will not admit of that foolish distinction, seeing it cannot be offered by any but the high Priest,
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and if eternall redemption be obtained where there is no remission of sinne, there is no more neede of oblation for sinne. 4. Whereas they say that Christ indeede is the onely Priest to offer a bloody sacrifice,
and if Eternal redemption be obtained where there is no remission of sin, there is no more need of oblation for sin. 4. Whereas they say that christ indeed is the only Priest to offer a bloody sacrifice,
The councel of Trent, saith that the Masse is the verie selfe same oblation which was offered on the crosse, the difference is onely in the maner and some small respect;
The council of Trent, Says that the Mass is the very self same oblation which was offered on the cross, the difference is only in the manner and Some small respect;
Now who seeth not, that the remembrance of a thing is a farre diuerse thing from the thing remembred? yea necessarily argueth the absence of the thing remembred.
Now who sees not, that the remembrance of a thing is a Far diverse thing from the thing remembered? yea necessarily argue the absence of the thing remembered.
Vse. 2. In that it is said, that Christ gaue himselfe, we may note that Christ gaue himselfe wholly, both his bodie and soule in sacrifice, and spared neither:
Use. 2. In that it is said, that christ gave himself, we may note that christ gave himself wholly, both his body and soul in sacrifice, and spared neither:
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and powred out his soule vnto death, and that he made his graue with the rich in his deaths: where note that he speaketh in the plurall number, to note this double death of Christ:
and poured out his soul unto death, and that he made his graven with the rich in his death's: where note that he speaks in the plural number, to note this double death of christ:
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as affirme that Christ suffered and died according to the flesh, Ioh. 6.51. and that Christ offered his bodie, Heb. 10.10. and all those which ascribe all our saluation to the blood of Christ.
as affirm that christ suffered and died according to the Flesh, John 6.51. and that christ offered his body, Hebrew 10.10. and all those which ascribe all our salvation to the blood of christ.
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And further, it is briefly to be obserued, how the holy Ghost thorough the whole historie hath noted speciall circumstances which confirme the same truth.
And further, it is briefly to be observed, how the holy Ghost through the Whole history hath noted special Circumstances which confirm the same truth.
yea when Peter tooke him aside, and entreated him to fauour himselfe, he checked him more sharpely then we reade that euer he did any of the rest, Get thee behind me Satan:
yea when Peter took him aside, and entreated him to favour himself, he checked him more sharply then we read that ever he did any of the rest, Get thee behind me Satan:
he would not patiently heare any thing which might worke the least vnwillingnes in him. 2. When he came to Ierusalem, did he withdrawe himselfe when he knewe the Iewes sought to apprehend him,
he would not patiently hear any thing which might work the least unwillingness in him. 2. When he Come to Ierusalem, did he withdraw himself when he knew the Iewes sought to apprehend him,
as he at some other times had done? no verily, but knowing that Satan had put into the heart of Iudas to betray him, he went to his accustomed place of prayer, which Iudas well knewe,
as he At Some other times had done? no verily, but knowing that Satan had put into the heart of Iudas to betray him, he went to his accustomed place of prayer, which Iudas well knew,
yea more, the text saith, he went out to meete them, shewing the truth of that prophesie, Psal. 40.6. In the roule of the booke it is written of me, that I am readie to doe thy will.
yea more, the text Says, he went out to meet them, showing the truth of that prophesy, Psalm 40.6. In the roll of the book it is written of me, that I am ready to do thy will.
but how then should the Scriptures be fulfilled? 4. When he was brought before the Iudge, he denied no part of that truth, which he knewe they would wrest against him;
but how then should the Scriptures be fulfilled? 4. When he was brought before the Judge, he denied no part of that truth, which he knew they would wrest against him;
shewing in all his answers a presen• minde and courage with all meekenesse in suffering horrible contumelies, without perturbation or confusion, vttering such holy speeches as became the most innocent lambe of God:
showing in all his answers a presen• mind and courage with all meekness in suffering horrible Contumelies, without perturbation or confusion, uttering such holy Speeches as became the most innocent lamb of God:
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5. When he came to the place of execution, he needed no helpe to die, he refused the cup of vinegar, which in likelihood was reached him, to shorten the sence of his paine:
5. When he Come to the place of execution, he needed no help to die, he refused the cup of vinegar, which in likelihood was reached him, to shorten the sense of his pain:
The third and last point to be considered in this fact of Christ, is the persons for whom he gaue himselfe, for vs. The which words by the latter part of the verse, must be expounded only of beleeuers, of which number the Apostle was;
The third and last point to be considered in this fact of christ, is the Persons for whom he gave himself, for us The which words by the latter part of the verse, must be expounded only of believers, of which number the Apostle was;
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But this place plainely restraineth it to his people, his Church, such as are redeemed from iniquitie, such as are purged, such as are a choise and peculiar people,
But this place plainly restraineth it to his people, his Church, such as Are redeemed from iniquity, such as Are purged, such as Are a choice and peculiar people,
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But they cannot receiue him, for the world seeth him not, nor knoweth him, and much lesse can receiue him ▪ see Ioh. 14.16.17. Thirdly, •or whom Christ gaue himselfe, those he loued: Gal. 2.20. Who loued mee ▪ and gaue himselfe for mee:
But they cannot receive him, for the world sees him not, nor Knoweth him, and much less can receive him ▪ see John 14.16.17. Thirdly, •or whom christ gave himself, those he loved: Gal. 2.20. Who loved me ▪ and gave himself for me:
but Gods deare children, and Saints, as the first place restraineth it selfe, ver. 1.3. and those that are washed from sinne, and that are made Kings and Priests vnto God ; as the second:
but God's deer children, and Saints, as the First place restraineth it self, ver. 1.3. and those that Are washed from sin, and that Are made Kings and Priests unto God; as the second:
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And for the frui•s of this death, which are iustification, remission of sin, imputation of righteousnesse, reconciliation with God, regeneration, sanctification,
And for the frui•s of this death, which Are justification, remission of since, imputation of righteousness, reconciliation with God, regeneration, sanctification,
First, such places as affirme that Christ redeemed the world, God so loued the world as he gaue, God was in Christ reconciling the world, I giue my flesh for the life of the world, &c. Ans. By the world, is not meant euery particular man in it,
First, such places as affirm that christ redeemed the world, God so loved the world as he gave, God was in christ reconciling the world, I give my Flesh for the life of the world, etc. Ans. By the world, is not meant every particular man in it,
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and not so the Gentiles, and therefore to abate their pride, were often and much in proouing, that howsoeuer in times past the Gentiles were passed by,
and not so the Gentiles, and Therefore to abate their pride, were often and much in proving, that howsoever in times passed the Gentiles were passed by,
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and hence sometimes the Gentiles alone are called by the name of the world, as that opposition sheweth betweene Iewes and Gentiles, Rom. 11.12. If the falling of them the Iewes, be the riches of the world, that is the Gentiles:
and hence sometime the Gentiles alone Are called by the name of the world, as that opposition shows between Iewes and Gentiles, Rom. 11.12. If the falling of them the Iewes, be the riches of the world, that is the Gentiles:
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and this world, is onely reconciled vnto God. Secondly, they obiect such places as affirme that Christ died for all: Rom. 8.32. Who spared not his sonne, but gaue him to death for vs all: 1. Tim. 2.6. who gaue himselfe a ransome for all: Hebr. 2.9. tasted of death for all, &c. Answ. The word all, signifieth not alwaies all the posteritie of Adam, (which if it alwaies doe not, the force of the argument is broken) but sometime, 1. onely those of the last age of the world, Act. 17.30.
and this world, is only reconciled unto God. Secondly, they Object such places as affirm that christ died for all: Rom. 8.32. Who spared not his son, but gave him to death for us all: 1. Tim. 2.6. who gave himself a ransom for all: Hebrew 2.9. tasted of death for all, etc. Answer The word all, signifies not always all the posterity of Adam, (which if it always do not, the force of the argument is broken) but sometime, 1. only those of the last age of the world, Act. 17.30.
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as Christ is said to haue healed all diseases; that is, all kinds of diseases; and the Pharisies tythed all hearbs, that is, not euery parti•ular, but all kinds:
as christ is said to have healed all diseases; that is, all Kinds of diseases; and the Pharisees tithed all herbs, that is, not every parti•ular, but all Kinds:
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and thus is it according to the truth of Scripture, and consent of the auncient Church, to be taken in those places which affirme that Christ died for all,
and thus is it according to the truth of Scripture, and consent of the ancient Church, to be taken in those places which affirm that christ died for all,
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namely, for all kinds of men, but not for euery seuerall of euery kind. 3. The places of Scripture restraine themselues to beleeuers: as 1. Tim. 2.7. God would haue all men saued:
namely, for all Kinds of men, but not for every several of every kind. 3. The places of Scripture restrain themselves to believers: as 1. Tim. 2.7. God would have all men saved:
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and condescend to most bitter death, the graue, and sorrowes of hell for his owne sake? For what could he merit which he had not from his first conception,
and condescend to most bitter death, the graven, and sorrows of hell for his own sake? For what could he merit which he had not from his First conception,
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but who these all be, the context sheweth. 1. sonnes that must be lead vnto glorie, ver. 10.2. Christs brethren, 11.3. such children as are giuen of God vnto Christ, ver. 13. Lastly, with these formes of speach compare these places which say that, the sonne of man came to giue his life a ransome for many, Matth. 26.28. and that he died to make many iust: Rom. 5.19. and that he was offred to take away the sinnes of many, Heb. 9.28. and this will iustifie that truth who obserueth, that with Paul, all and many, are all one.
but who these all be, the context shows. 1. Sons that must be led unto glory, ver. 10.2. Christ brothers, 11.3. such children as Are given of God unto christ, ver. 13. Lastly, with these forms of speech compare these places which say that, the son of man Come to give his life a ransom for many, Matthew 26.28. and that he died to make many just: Rom. 5.19. and that he was offered to take away the Sins of many, Hebrew 9.28. and this will justify that truth who observeth, that with Paul, all and many, Are all one.
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Vse. If Christ gaue himselfe for vs, then suffered he not for his owne sinnes: for he knew no sinne, beeing most holy in his conception, without originall sinne;
Use. If christ gave himself for us, then suffered he not for his own Sins: for he knew no sin, being most holy in his conception, without original sin;
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nay, Iudas himselfe cryed out, that he had betrayed innocent blood: not to speake any thing of the many confessions of the deuils themselues, that he was the Sonne of the most high.
nay, Iudas himself cried out, that he had betrayed innocent blood: not to speak any thing of the many confessions of the Devils themselves, that he was the Son of the most high.
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The Papists draw neere vnto that Iewish opinion, which the Prophet mentioneth, Isay 53.4. We iudged him plagued and smitten of God, namely, for his owne sinnes;
The Papists draw near unto that Jewish opinion, which the Prophet mentioneth, Saiah 53.4. We judged him plagued and smitten of God, namely, for his own Sins;
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or which was not due to his manhood from that conception, by reason of the vnion of it with the word, the second person? what could it want, which had such inseparable fellowship with the deitie it selfe? who in the midst of his abasement, his flesh beeing the flesh of the word, could not want any glorie,
or which was not due to his manhood from that conception, by reason of the Union of it with the word, the second person? what could it want, which had such inseparable fellowship with the deity it self? who in the midst of his abasement, his Flesh being the Flesh of the word, could not want any glory,
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Lastly, the humane nature of Christ is a creature, and can therefore merit nothing of the creator, to whom all obedience is debt. 2. it was guided and mooued wholly by the diuine,
Lastly, the humane nature of christ is a creature, and can Therefore merit nothing of the creator, to whom all Obedience is debt. 2. it was guided and moved wholly by the divine,
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Secondly, if Christ haue giuen himselfe for vs, we must receiue this gift and the benefit of it, seeing a gift not receiued, is to no purpose or profit.
Secondly, if christ have given himself for us, we must receive this gift and the benefit of it, seeing a gift not received, is to no purpose or profit.
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and he came to his owne, but they not knowing him receiued him not, but crucified him, whom had they knowne they would neuer haue crucified the Lord of glorie. 2. By prizing the gift aboue gold, siluer, pearles, esteeming the precious blood of the immaculate Lambe, aboue euery corruptible thing vnder the sunne:
and he Come to his own, but they not knowing him received him not, but Crucified him, whom had they known they would never have Crucified the Lord of glory. 2. By prizing the gift above gold, silver, Pearls, esteeming the precious blood of the immaculate Lamb, above every corruptible thing under the sun:
Consider that now Christ standeth at the doore of thy heart and knocketh, and vseth reasons (as once he did, Cant. 5.) from the great paines and sorrowes which he vnderwent to come to thee:
Consider that now christ Stands At the door of thy heart and knocketh, and uses Reasons (as once he did, Cant 5.) from the great pains and sorrows which he underwent to come to thee:
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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 vs:
the law of thankfulness requires that we should part with such things as in comparison Are but trifles for him, who Thinketh not his dearest things too good for us:
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and the rather, because when we haue 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,
and the rather, Because when we have done all we can, we can never be sufficiently thankful for this greatest gift that ever was given to the Sons of men, we can never speak sufficiently of it,
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yea and their glorie, and reioyce that the wisedome of God hath left them meanes by the word and Sacraments, wherein Christ is daily crucified before their eyes, to reuoke it into their memories;
yea and their glory, and rejoice that the Wisdom of God hath left them means by the word and Sacraments, wherein christ is daily Crucified before their eyes, to revoke it into their memories;
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and when they heare their hearts called for, they may giue heart and hand, head and feete, will and affections, vp to the perpetuall seruice of so good a benefactor.
and when they hear their hearts called for, they may give heart and hand, head and feet, will and affections, up to the perpetual service of so good a benefactor.
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but no way in respect of any satisfaction of sinne, or merit of saluation, but onely as testimonies of our thankefulnesse and dutie, and not otherwise.
but no Way in respect of any satisfaction of sin, or merit of salvation, but only as testimonies of our thankfulness and duty, and not otherwise.
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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.
In these words is contained the former fruit or end of Christ giving himself, namely, to Redeem his Chu•ch from all the bondage and slavery of sin.
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both which the Apostle includeth, in that he saith, that sinne raigned vnto death: where is both the raigne and command of sinne, 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 vnto his father,
both which the Apostle includeth, in that he Says, that sin reigned unto death: where is both the Reign and command of sin, and the wages of it, which is death. Now the Lord Iesus redeemed his Church out of this captivity two ways. 1. By paying the price of redemption unto his father,
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for so by communication of properties it is here said, that the mightie God gaue himselfe to redeeme vs, that is, the life of that person who was God, went for our ransome;
for so by communication of properties it is Here said, that the mighty God gave himself to Redeem us, that is, the life of that person who was God, went for our ransom;
whereby our debt is freely (in regard of vs) discharged, the bill cancelled, and the hand writing against vs fastened vnto his crosse. 2. By conquest ;
whereby our debt is freely (in regard of us) discharged, the bill canceled, and the hand writing against us fastened unto his cross. 2. By conquest;
Quest. But how could Christ by giuing himselfe for so small a time, redeeme all his Church from such infinite euills? Answ. We must here consider three things. 1. The dignitie and excellencie of the person who performed this work, who was not a bare man,
Quest. But how could christ by giving himself for so small a time, Redeem all his Church from such infinite evils? Answer We must Here Consider three things. 1. The dignity and excellency of the person who performed this work, who was not a bore man,
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the Scriptures euery where giue him such titles as declare him to be most deare vnto God his Father: so Ioh. 1.14. the onely begotten sonne of the Father, full of grace and truth:
the Scriptures every where give him such titles as declare him to be most deer unto God his Father: so John 1.14. the only begotten son of the Father, full of grace and truth:
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and 18. the onely begotten Sonne which is in the bosome of his Father: and Ioh. 3.16. God so loued the world, that he hath giuen his onely begotten Sonne: and Rom. 8.32. who spared not his owne Sonne:
and 18. the only begotten Son which is in the bosom of his Father: and John 3.16. God so loved the world, that he hath given his only begotten Son: and Rom. 8.32. who spared not his own Son:
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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:
now if the person be so gracious, the work cannot but be acceptable. Secondly, Consider the sufficiency of the work, being so admirable as never was the like:
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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.
nor merely humane, but (as Divines speak) th•andrike: the operations of both these nature's which concur to one person, concurring to the effecting of the same work.
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Thirdly, the largenes and extent of the price, most absolutely satisfying whatsoeuer was required, and that in all voluntarie obedience both actiue and passiue. Actiue,
Thirdly, the largeness and extent of the price, most absolutely satisfying whatsoever was required, and that in all voluntary Obedience both active and passive. Active,
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and invisible, suffering for a time euen the verie torments of hell, namely, the endles wrath of his father, vnder which his Church had otherwise beene subdued for all eternitie.
and invisible, suffering for a time even the very torments of hell, namely, the endless wrath of his father, under which his Church had otherwise been subdued for all eternity.
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Doctr. 1. Seeing Christ must giue himselfe to redeeme vs, it implyeth a wonderful bondage and tyrannie of sinne ouer vs before that Christ wrought our libertie.
Doctrine 1. Seeing christ must give himself to Redeem us, it Implies a wondered bondage and tyranny of sin over us before that christ wrought our liberty.
and at the becke of euerie sinne, euerie temptation, euery lust and suggestion, further then the sonne hath rescued vs out of the hands of such hard Lords? who seeth not this tyrant thrusting himselfe by force or fraude into his best holds,
and At the beck of every sin, every temptation, every lust and suggestion, further then the son hath rescued us out of the hands of such hard lords? who sees not this tyrant thrusting himself by force or fraud into his best holds,
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and careth not for blood and murther, but raigneth vnto d••th in so many as he hath subdued? who findeth not this tyrant ouerturning all lawes and constitutions,
and Careth not for blood and murder, but Reigneth unto d••th in so many as he hath subdued? who finds not this tyrant overturning all laws and constitutions,
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and making his owne will his onely 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,
and making his own will his only law, to the which whosoever Are subjected, what slavery can be compared to theirs? If we Consider the Iewes oppression in Egypt for 400. Years together,
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:
And yet Examples there be in the world of such, who by all God's arrows and plagues sent against them, cannot come to see their miserable bondage to and by sin:
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Vse. 2. Seeing by sinne we put our selues vnder such slauerie, as both it selfe and Satan plaie the tyrants ouer vs, we must take that counsell, Let not sinne raigne in your mortall bodie, but daily seeke and striue to expell the tyrant;
Use. 2. Seeing by sin we put our selves under such slavery, as both it self and Satan play the Tyrants over us, we must take that counsel, Let not sin Reign in your Mortal body, but daily seek and strive to expel the tyrant;
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and if that will not be done, aime at the weakning of his forces, obseruing these directions. 1. Take from him his most dangerous weapons, by subduing thy owne corruptions, which are his Sampsons locks, wherein his greatest strength lyeth. 2. Banish all his freinds, abetters, alliance;
and if that will not be done, aim At the weakening of his forces, observing these directions. 1. Take from him his most dangerous weapons, by subduing thy own corruptions, which Are his Sampsons locks, wherein his greatest strength lies. 2. Banish all his Friends, abetters, alliance;
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as all appearance of euill, and occasions, such wicked companie, counsell, idlenesse, &c. which are sinnes supporters. 3. Preuent the wiles and policies of this tyrant;
as all appearance of evil, and occasions, such wicked company, counsel, idleness, etc. which Are Sins supporters. 3. Prevent the wiles and policies of this tyrant;
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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 conditions of peace with him, be not content that he haue a little roome in thy heart, (as many,
If the Apostle Paul confess that since seduced him, how had we Weaklings, need to furnish our selves with serpentine Wisdom against the deceitfulness of sin? 4. Never offer conditions of peace with him, be not content that he have a little room in thy heart, (as many,
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;
Delay to talk with sin by reason of our inclination breeds a certain delight in it, delight begets desire, desire works endeavour, endeavour Produceth the act;
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 vnto him.
and thus is sin brought into the chair of estate, and the quishon is damnation. Now sin is proclaimed, crowned, and accepted of, and hath all loyalty performed unto him.
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But if Christ haue redeemed vs from all iniquitie: if he said on the crosse; It is finished, that is, the whole worke of mans redemption is consummate and perfect;
But if christ have redeemed us from all iniquity: if he said on the cross; It is finished, that is, the Whole work of men redemption is consummate and perfect;
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:
and what Are the sufferings of God's people in this life, and in the end of this life At their death but punishments for sin? Ans. The text shows plainly that both the sin, and the punishment was forgiven:
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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,
or can satisfy any part of the Justice of God for sin past; but Are fatherly corrections preventing Sins to come, many ways serving for their own good,
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and giue vs 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.
and give us perfect freedom, that we with the unthankful Israelites, should run back again to our former bondage? shall we with Solomon's fool, make but a mock of sin, which cost christ so deer to expiate? he never knew what this greatest benefit of christ ever meant, that can take his pleasure in the course of any one sin.
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seeing Christ hath iustified, who can condemne? Let Satan now obiect the greatnesse of our debt, our owne insufficiencie, and weake estate to discharge;
seeing christ hath justified, who can condemn? Let Satan now Object the greatness of our debt, our own insufficiency, and weak estate to discharge;
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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 yet reverseth it with the same breath, when he Says, Pro hui•• vitae Statu,) work to satisfy, we will to testify our thankfulness, in that we Are freed from so great bondage.
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and this is the iustification of a sinner before God, which he effected once and absolutely vpon the crosse, of which we haue spoken in the words immediately foregoing:
and this is the justification of a sinner before God, which he effected once and absolutely upon the cross, of which we have spoken in the words immediately foregoing:
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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, 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 haue spoken vnto you;
for it is the Lord Iesus, who by the power of his Eternal Spirit Offereth his blood as the material and meriting cause of our cleansing, without which divine and effectual 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, you Are all clean, by the word which I have spoken unto you;
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:
Thus David Prayeth, Purge me with byssope, that is, wash away my sin with the blood of thy Son, which is shadowed in these Legal sprinklings made with byssope:
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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:
So the Apostle Joineth these two together, Ephes 5.26. he gave himself for his Church, that is, his life and blood, and purged it with water through the word:
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and it is cleare that the Apostle Iohn expresseth both these benefits obtained by Christ, namely, perfect satisfaction for sinne, and sanctification from sinne;
and it is clear that the Apostle John Expresses both these benefits obtained by christ, namely, perfect satisfaction for sin, and sanctification from sin;
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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;
and as Here it is said, that christ gave himself to Redeem and purge, so elsewhere in express terms, to sanctify his Church, Ephesians 5.27. Use. 1. In that the death of christ serveth for our continual cleansing while we live in this world;
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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 vs from the loue of God? well knewe he how fast this vncleannes cleaueth vnto our natures, Heb. 12.1.
After he had been long able to maintain his justification against all challenges, and say, who shall lay any thing to the charge of God's elect? and what shall separate us from the love of God? well knew he how fast this uncleanness cleaveth unto our nature's, Hebrew 12.1.
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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;
yea the Common drains and sinks of all filthiness, do stream out nothing but such as christ speaks of, adulteries, murders, thefts, covetousness, deceit, uncleanness, pride, the wicked eye, and cursed Speeches;
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and yet charge them with such filthinesse, they iustifie themselues with the Pharisie, they thanke God they serue God as well as the best, haue as good hearts as the best, they doe as well,
and yet charge them with such filthiness, they justify themselves with the Pharisee, they thank God they serve God as well as the best, have as good hearts as the best, they do as well,
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Vse. 2. Hence may be noted, that wheresoeuer sinne is pardoned, it is also purged, Rom. 8.2. There is no condemnation to them that are in Iesus Christ:
Use. 2. Hence may be noted, that wheresoever sin is pardoned, it is also purged, Rom. 8.2. There is no condemnation to them that Are in Iesus christ:
and the endeauour of puritie in heart and life, against that foule impuritie that stickes fast and cleaueth vnto both? or dare any vnsanctified heart, which in that it hath set it selfe vpon a resolued course in sinne, is a rebell vnto God, laie claime vnto any part of the death and merit of Christ,
and the endeavour of purity in heart and life, against that foul impurity that sticks fast and cleaveth unto both? or Dare any unsanctified heart, which in that it hath Set it self upon a resolved course in sin, is a rebel unto God, lay claim unto any part of the death and merit of christ,
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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.
and this our elder Brother's garment is woven of holiness, as well as righteousness; and there is no admittance to the supper of the Lamb, no blessing without either.
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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 Because this is the chief use of this Doctrine, I will stand a little longer to propound in it two points: 1. the means and notes which we must use,
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A man that meaneth to be neate and cleanly, 1. hee willingly looketh himselfe in a glasse, he is not angrie with the partie that setteth the glasse before him,
A man that means to be neat and cleanly, 1. he willingly looks himself in a glass, he is not angry with the party that sets the glass before him,
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 vnto him, whereby he may see his foule spotts and disorders.
even so a man that would be purged, must often Set the glass of the law before him, will not be angry with him that Preacheth and propoundeth the law unto him, whereby he may see his foul spots and disorders.
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which as the Lord beginneth his washing withall (for the first thing he doth in the conuersion of a sinner, is to take away the heart of stone ) so he that would haue euidence of his cleannesse, must beginne here, and first wash the inside:
which as the Lord begins his washing withal (for the First thing he does in the conversion of a sinner, is to take away the heart of stone) so he that would have evidence of his cleanness, must begin Here, and First wash the inside:
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if they can abstaine from murther, adulte•ie, drunkennesse, and such open sinnes in the act, which is apparant to euery eye, they thinke all to be cleane and well,
if they can abstain from murder, adulte•ie, Drunkenness, and such open Sins in the act, which is apparent to every eye, they think all to be clean and well,
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but euen this conceit that they haue washed their hands in innocencie, neglecting their hearts, is a brand and marke of their vncleannes and impuritie.
but even this conceit that they have washed their hands in innocence, neglecting their hearts, is a brand and mark of their uncleanness and impurity.
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A pure heart will not be without pure hands, chast eyes, an ordered tongue, &c. Where is to be obserued another maine difference betweene the cleane and vncleane:
A pure heart will not be without pure hands, chaste eyes, an ordered tongue, etc. Where is to be observed Another main difference between the clean and unclean:
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Fifthly, The sanctified person vseth all good meanes, whereby he may become cleane, and beeing so, he is carefull to preserue himselfe cleane so long as he can.
Fifthly, The sanctified person uses all good means, whereby he may become clean, and being so, he is careful to preserve himself clean so long as he can.
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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,
and increasing of sanctification. 4. When he hears christ say, If I wash thee not, thou hast no part in me, he reverently falls down At his feet in fervent prayer, Lord, not my feet only,
and bathing themselues in their dirtie and sinnefull sports and delights, then frequent the places where these pure waters streame in most pleasant abundance:
and bathing themselves in their dirty and sinful sports and delights, then frequent the places where these pure waters stream in most pleasant abundance:
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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.
but their cards, dice, bowls, bouls, unprofitable company, idle solitariness, (which as so many drains, carry with them all uncleanness, the which they pour on the Heads of wicked men with full buckets) chain them with chains of darkness, that they cannot so much as desire these clean waters, which the Spirit poureth on those which thirst After them.
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The second point, is the motiues to become purged, and to labour in sanctification. 1. Because hereby wee resemble the Lord himselfe, by which reason we are often in the Scripture mooued to the study of holines, Leu. 19.2. and hence we become deare vnto God, when he spieth his owne image vpon vs:
The second point, is the motives to become purged, and to labour in sanctification. 1. Because hereby we resemble the Lord himself, by which reason we Are often in the Scripture moved to the study of holiness, Leu. 19.2. and hence we become deer unto God, when he spieth his own image upon us:
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for this is the will of God, that euery 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,
for this is the will of God, that every man know to possess his vessel in holiness and in honour, 1. Thess 4.3. 3. Hereby we distinguish our selves from the profane Esaus of the world,
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and sinne destroied in vs. 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;
and sin destroyed in us 5. All Legal purifications Are resolved into nothing but Evangelical sanctimony, which may not be neglected unless we will come behind those who were directed by shadows & types;
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for only those that are slaine by the first death, are hurt by the second, and the second resurrection only profiteth those that haue part in the first:
for only those that Are slain by the First death, Are hurt by the second, and the second resurrection only profiteth those that have part in the First:
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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,
What mean men then to Fear lest they should be too pure, and too holy? and to reproach Others as being so? What a fearful delusion is it for men to flatter themselves as most doe, that there need no such strictness or preciseness,
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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 haue no fellowship, nor touch any vncleane thing? On the other side, are we not vrged to continuall prayer;
But alas, what will it profit a man to be a sundaies Saint, and a work-days devil? Or what great good can good moods do? Are we not exhorted to the following of holiness, to cleanse our selves from all filthiness of soul and body, to an heavenly Conversation, to have no fellowship, nor touch any unclean thing? On the other side, Are we not urged to continual prayer;
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Thus although all the earth be the Lords, who beeing the God of nature and grace, hath all power and libertie to conferre where he pleaseth grace aboue nature:
Thus although all the earth be the lords, who being the God of nature and grace, hath all power and liberty to confer where he Pleases grace above nature:
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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, euen the most noble persons of the earth, descended of the blood of Christ, in which regard they are the dearest of men and nearer vnto God,
Now the Church may be said to be a peculiar people, (by the Church understanding the true and essential members of the Church) 1. Because believers Are the most precious of men, even the most noble Persons of the earth, descended of the blood of christ, in which regard they Are the dearest of men and nearer unto God,
which made Balaam say of Israel, that it was a people dwelling alone, and numbred not himself among other nations, that is, altogether different in lawes, customes, manner, and condition of life.
which made balaam say of Israel, that it was a people Dwelling alone, and numbered not himself among other Nations, that is, altogether different in laws, customs, manner, and condition of life.
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so he ruleth for euer and euer, and of his kingdome there is no ende. 4. Their lawes are spirituall, to gouerne the conscience as well as the outward man, most perfect, neuer changed, neuer abrogated as mens bee. 5. Their warre and weapons are not carnall,
so he Ruleth for ever and ever, and of his Kingdom there is no end. 4. Their laws Are spiritual, to govern the conscience as well as the outward man, most perfect, never changed, never abrogated as men's bee. 5. Their war and weapons Are not carnal,
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and for their externall enemies, they conquer them, not by smiting (as others) but by suffering. 6. Their language is the language of Canaan, their speach bewrayeth them to be citizens of heauen;
and for their external enemies, they conquer them, not by smiting (as Others) but by suffering. 6. Their language is the language of Canaan, their speech bewrayeth them to be Citizens of heaven;
euen garments of innocencie, long white robes died red in the blood of the lambe. 8. Their diet not rising out of the earth, but descending from heauen;
even garments of innocence, long white robes died read in the blood of the lamb. 8. Their diet not rising out of the earth, but descending from heaven;
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,
Use. 1. Hence we may note a lively description of the Church of God, namely, that it is a peculiar people, selected and called out of all Nations, peoples, tongues,
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so out of all the people of the earth, are a remnant set apart and separated to become his, and belong vnto him: see Hos. 1.10. & 2.23. Vse. 2. Hence is affoarded no small consolation to the members of the Church, and that sundrie wayes:
so out of all the people of the earth, Are a remnant Set apart and separated to become his, and belong unto him: see Hos. 1.10. & 2.23. Use. 2. Hence is afforded no small consolation to the members of the Church, and that sundry ways:
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and that we may this doe, we must propound two rules before vs. 1. We must see that the whole course of our liues be carried according to his pleasure:
and that we may this do, we must propound two rules before us 1. We must see that the Whole course of our lives be carried according to his pleasure:
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If we be the Lords peculiar, then no creature in earth can lay claime vnto vs, not the Pope, not the deuill, not sinne, no nor our owne lusts must command vs:
If we be the lords peculiar, then no creature in earth can lay claim unto us, not the Pope, not the Devil, not sin, no nor our own Lustiest must command us:
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this 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:
this Inference shows what a dishonourable and disgraceful thing it were, for Christians so Far to forget their Nobilt and dignity, to stoop to such base services:
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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 vnto him, that thou shouldst keepe all his commandements.
they should rather call to mind that being Set apart to the lords use, and like so many Nobles being to attend the nearest services of their King, they Are to hear and fashion themselves according to his good pleasure: Deuteronomy 26.18. The Lord hath Set thee to be a precious people unto him, that thou Shouldst keep all his Commandments.
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, that they should breake downe their altars,
And thus the Lord charges his people, that they should be so Far from associating themselves with the wicked people that lived near them, in their idolatry, that they should break down their Altars,
On the contrarie, woe shall be to them •hat wrong by word, or deed, or wrighting the least of these little ones, 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 vnto the Lord, all they that eate it shall offend, euill shall come vpon them, saith the Lord.
On the contrary, woe shall be to them •hat wrong by word, or deed, or wrighting the least of these little ones, who Are so deer to the Lord as the apple of his eye. Let the Scorner's and enemies of good men Remember that in Jeremiah 2.3. Israel is as a thing hallowed unto the Lord, all they that eat it shall offend, evil shall come upon them, Says the Lord.
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;
were it safe for any Subject to pick and cull out that person to wrong and disgrace above any other • and yet thus do they that of all other wrong and oppress God's Church and deer children;
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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.
And Here (not to speak of the nature and necessity of good works, Because that treatise is to be referred to a fitter place) three things Are to be observed.
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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:
and so being evil trees, cannot bring forth good fruit, and much less in this state of sin, unwashen and unpurged, can be zealous of good works: without me, Says christ, you can do nothing; namely, no good thing:
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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 vs, 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 vs out of darknesse into his meruelous light? hath the Lord separated vs vnto his owne vse, not only to glorifie himselfe in vs,
and pruning his vine, namely, that it should bring forth much fruit. Is this the end of our redemption from the hands of our enemies, that we should serve him that hath redeemed us, in holiness and righteousness all our days? Are we purged to be a chosen generation, and a peculiar people, that we might Set forth the Virtues of him that hath called us out of darkness into his marvelous Light? hath the Lord separated us unto his own use, not only to Glorify himself in us,
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and no whit distinguish vs from the profane and vngodly of the Lord? needed the Lord haue bin at halfe the cost and labour with vs for such fruits as these;
and no whit distinguish us from the profane and ungodly of the Lord? needed the Lord have been At half the cost and labour with us for such fruits as these;
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some in vncleannes and filthines, as he is called an vncleane spirit; others in rayling, swearing, and cursing, who haue their tongues set on fire from hell;
Some in uncleanness and filthiness, as he is called an unclean Spirit; Others in railing, swearing, and cursing, who have their tongues Set on fire from hell;
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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.
so art thou a Christian, and the child of God, as thou professest and Believest? I say if thou dost not the works of God, thou art not to be believed.
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3. to practise the duties of repentance and invocation, and that daily: 4. to call others, especially those that belong vnto thee vnto the knowledge and seruice of the true God, that thou with thy house maist serue the Lord: 5. to make thy calling and euery dutie to man, branches of obedience vnto God.
3. to practise the duties of Repentance and invocation, and that daily: 4. to call Others, especially those that belong unto thee unto the knowledge and service of the true God, that thou with thy house Mayest serve the Lord: 5. to make thy calling and every duty to man, branches of Obedience unto God.
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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;
the third would cause thee to watch against sin in thy self, the fourth to banish it from thy family, the last would make thee beneficial to all men, hurtful to none;
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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, be zealous after, or zealously addicted vnto them; and; cap. 12.31. Be zealous after the best gifts:
and that his Whole course should be a studious prosecuting of good works. The same word is used in 1. Cor. 14.1. Covet spiritual Gifts, but the word is, be zealous After, or zealously addicted unto them; and; cap. 12.31. Be zealous After the best Gifts:
Now because euery forwardnes and earnestnesse euen in good things, is not commendable zeale (for Peter euen in Christs defence may hastily draw his sword,
Now Because every forwardness and earnestness even in good things, is not commendable zeal (for Peter even in Christ defence may hastily draw his sword,
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To this head are to be referred those blind deuotions of the Papists at this day, who are much in zeale, whereby they are in continuall tumults (as the Ephesians) for their Diana, but ignorance must be the mother of these deuotions.
To this head Are to be referred those blind devotions of the Papists At this day, who Are much in zeal, whereby they Are in continual tumults (as the Ephesians) for their Diana, but ignorance must be the mother of these devotions.
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A wise man will not powre out all his indignation against euery trifling displeasure, nor set his whole strength to that which he can wipe away with a finger.
A wise man will not pour out all his Indignation against every trifling displeasure, nor Set his Whole strength to that which he can wipe away with a finger.
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Now what a necessarie attendant this right ordered zeale is to our good workes, 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.
Now what a necessary attendant this right ordered zeal is to our good works, and what great reason the Lord hath to require it, will appear by the fruits and effects of it, which Are such as make the works we do, not good only but glorious.
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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:
thus was the righteous soul of Lot vexed for that he could not redress: and this grief gives often testimony outwardly of it self in sighs and tears:
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2. As anger pursueth the obiect of it, so doth zeale hunt out, and reforme euill where it hath calling and power, and that most earnestly: Examples we haue:
2. As anger pursueth the Object of it, so does zeal hunt out, and reform evil where it hath calling and power, and that most earnestly: Examples we have:
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because the zeale of his Fathers house consumed him. And although it properly feedeth vpon the sinne, Reu. 2.6. Thou hatest the doctrine of the Nicolaitans :
Because the zeal of his Father's house consumed him. And although it properly feeds upon the sin, Reu. 2.6. Thou Hatest the Doctrine of the Nicolaitans:
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;
for thus Far this grace carried both the Prophet and the Angel of the Church in both those places: Reu. 2.2. Thou Canst not forbear them which Are evil;
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The effects of zeale for good, are, 1. It preserueth in the heart a fitnesse, and preparednes to euery good worke, required of euery beleeuer, 2. Tim. 3.17.
The effects of zeal for good, Are, 1. It Preserveth in the heart a fitness, and preparedness to every good work, required of every believer, 2. Tim. 3.17.
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Fourthly, zeale setteth such an high price vpon the glorie of God, and performance of conscionable duties, that it causeth the partie to attempt and goe through,
Fourthly, zeal sets such an high price upon the glory of God, and performance of conscionable duties, that it Causes the party to attempt and go through,
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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.
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 loss of Friends is but Light.
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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 onely (as we haue seene) hateth, watcheth against, pursueth, and reformeth euill:
and life, yea body and soul for God and his Churches Causes? By all that hath been said, may be concluded how aptly the Spirit of God requires zeal to good works, which not only (as we have seen) hates, watches against, pursueth, and reformeth evil:
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here is policie, but pietie scarse euer a whit. 2. Others walke so indifferently betweene the Protestants and Papists, that a man cannot tell what to make of them, other then such as neither worship God nor Baal;
Here is policy, but piety scarce ever a whit. 2. Others walk so indifferently between the Protestants and Papists, that a man cannot tell what to make of them, other then such as neither worship God nor Baal;
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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,
they can well away with either Religion, but care greatly for neither. 3. And a third sort go so just between a civil and religious life, that even while they profess Religion, it is very hard to say,
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vnto which lukwarme Laodiceans being neither hote nor cold, that coūsell of the holy Ghost is fit, Be zealous and amend, for else the Lord will spue them out of his mouth. 4. Some are zealous,
unto which lukwarme Laodiceans being neither hight nor cold, that counsel of the holy Ghost is fit, Be zealous and amend, for Else the Lord will spue them out of his Mouth. 4. some Are zealous,
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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:
and not judgement At, least rightly informed, and this tendeth but to their own, and the hurt of the Church. 5. some Are zealous in and for wickedness:
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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 haue but cold comfort, from God, in themselues, and from their best workes;
and shall not we for the truth. 2. the more resistance it hath, the greater is the glory to hold it out. 3. how that cold Christians have but cold Comfort, from God, in themselves, and from their best works;
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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.
The Apostle Here repeateth the precept which he gave to Titus in the beginning of this chapter, contracting and reducing the special Offices of a faithful 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,
These things speak. 2. exhortation, and exhort. 3. reproof, and rebuke. Secondly, he prescribeth the manner how he shall perform all these, with all Authority. Thirdly,
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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.
Because Titus was young, and want of Years might seem to deny him that Authority, which was meet for an Evangelist, he backeth him herein in the last words, let no man despise thee.
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nay rather that hereby he get himselfe reuerence that not the best onely, but euen those which are not the verie worst, who with religion and conscience, haue 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:
nay rather that hereby he get himself Reverence that not the best only, but even those which Are not the very worst, who with Religion and conscience, have put off all forehead and humanity, may begin to Fear and stand in awe of him, which course seems to be closely commended to Titus:
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but how shall hee effect this? the next words shewe vs, But become vnto them which beleeue an example in word, in conuersation, in loue, in spirit, in faith, in purenesse.
but how shall he Effect this? the next words show us, But become unto them which believe an Exampl in word, in Conversation, in love, in Spirit, in faith, in pureness.
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.
for this purpose hath the Lord in great Wisdom furnished the Scriptures to make the man of God able both to teach, instruct, and improve, so as he need go no further to seek for profitable things.
Which teacheth such as will stand in Gods counsell, to fetch from hence all their doctrines, all their proofes, all their exhortations, and all their reproofes;
Which Teaches such as will stand in God's counsel, to fetch from hence all their doctrines, all their proofs, all their exhortations, and all their reproofs;
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These things if men would tie themselues vnto, they should encrease men with the encreasings of God in spirituall wisedome, watchfulnesse, and the feare of God.
These things if men would tie themselves unto, they should increase men with the increasings of God in spiritual Wisdom, watchfulness, and the Fear 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.
Then should we not meet with so many Praetors for sin and liberty to the Flesh, straining their wits to legitimate bastardly brood's of opinions, which the Scripture never acknowledged hers.
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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;
Hence Are discovered as sinful, all reproofs of sin by jesting, enterluding, and stage representations, in which Fools make a mock of sin, and open a public school of all Lewdness and iniquity;
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Further, all reproofes by satyrizing, and by slanderous libells, and secret calumniations (all which commonly wrecke themselues rather vpon the persons then sinnes of men) are here reprooued:
Further, all reproofs by satyrizing, and by slanderous libels, and secret calumniations (all which commonly wreck themselves rather upon the Persons then Sins of men) Are Here reproved:
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Small wisedome therefore it is, for men in these cases of the saluation and damnation of men, to suffer their wits to play vpon sinne so lightly and iestingly as becommeth rather some vaine spectacle, or professed iester;
Small Wisdom Therefore it is, for men in these cases of the salvation and damnation of men, to suffer their wits to play upon sin so lightly and jestingly as becomes rather Some vain spectacle, or professed jester;
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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.
then either the errand of the Lord, or a Messenger from the Lord of hosts. The second point, is the manner of delivering Doctrine, exhortation, and reproof with all Authority.
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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 striue to make demonstration of,
and the Ambassadors of christ, must speak his message even as himself would utter it. 2. The soul of the word is the presence of the Spirit, which every Minister must strive to make demonstration of,
But the most perfect patterne of imitation herein we haue in the cheife doctor of his Church, who not onely after his resurrection could and did make the hearts of the disciples burne within them, euen in his ordinarie talke;
But the most perfect pattern of imitation herein we have in the chief Doctor of his Church, who not only After his resurrection could and did make the hearts of the Disciples burn within them, even in his ordinary talk;
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;
Use. Ministers must take heed of coldness in their Ministry, of liueles and spiritless preaching, of powerless and a frozen manner of delivering the word, always preserving a fire of zeal and conscience in themselves;
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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:
And before I leave this point, it must be known, that whereas I require heat and Authority in the delivery of the word, that Therefore every heat should be warrantable:
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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,
for Some is justly condemned, as. 1. all heat of humane affection, proceeding from perturbation and passion. 2. all inconsiderate heat of youth. 3. all heat not well guided (although in good men full of godly affections) but suffered to boil over so Far,
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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.
2. A flattering Ministry is an enemy to this Authority, for when a Minister must sing placebo, and such sweet songs, it is impossible for him not to betray the truth.
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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, as men rauing,
Coloss. 4.4. 2. Not deem this Authority in Ministers, humour, or anger, or bitterness, and much less madness, with Festus: and least of all to cast them in prison, as men raving,
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for seeing the Lord, who could by himselfe worke 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, yet in the Ministrie of it:
for seeing the Lord, who could by himself work the salvation of men, yet is pleased to use as his helpers herein weak and base men, whom he assumeth into fellowship with himself, to become coworkers with him, although not in the act of conversion, yet in the Ministry of it:
who dare despise such whom the Lord so farre honoureth? and therefore calleth them his white horses: horses, in that he vseth them in his battailes against sinne, Satan, the world, and wicked ones;
who Dare despise such whom the Lord so Far Honoureth? and Therefore calls them his white Horses: Horses, in that he uses them in his battles against sin, Satan, the world, and wicked ones;
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and white, for the puritie of their doctrine, and integritie of their liues: yea his Angels, namely such as by whom he reuealeth his good pleasure vnto vs:
and white, for the purity of their Doctrine, and integrity of their lives: yea his Angels, namely such as by whom he Revealeth his good pleasure unto us:
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Secondly, how carefull is the Lord to preserue his Ministers from contempt, when he affirmeth, that such as despise them, despise himselfe that sent them.
Secondly, how careful is the Lord to preserve his Ministers from contempt, when he Affirmeth, that such as despise them, despise himself that sent them.
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 vnder the curse.
Let no cursed Cham presume to scorn them, which is not so hurtful to them, as dangerous to themselves, being the next Way to bring themselves under the curse.
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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, loue 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.
On the contrary, let the natural children of the Church, 1. know them, 1. Thess 5.12. that is, both in heart acknowledge them the Ministers of christ, and in affection, love them as his Ministers, accounting their feet beautiful: 2. render them double honour, 1. Tim. 5.17. in which precept the holy Ghost hath made, 1. Reverence, 2. Obedience, 3. thankfulness, 4. comfortable maintenance, their endue from their people.
For this is the way for Ministers to winne authoritie and reuerence in the hearts of men, by their liues and doctrine, to become examples vnto the flocke:
For this is the Way for Ministers to win Authority and Reverence in the hearts of men, by their lives and Doctrine, to become Examples unto the flock:
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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:
namely, by investing their Bishops and Clergy into civil Authority and Magistracy: by furnishing them with wealth and abundance, yea superfluity of state, and pomp:
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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:
Secondly, this ground Layeth heavy things to the charge of the idol-ministry, who for any Gifts for teaching, Are many of them inferior to boys and girls of seauen Years old:
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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 woeful it is to think, how many places Are served, or starved rather with Ieroboams Priests, who were raked out of the Basest of men, the just Subjects of reproach and contempt:
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how to carrie himselfe more respectiuely, 1. in contentious questions. 2. in dealing with heretikes: both which abounded in those dayes, in the 9, 10. and 11. verses.
how to carry himself more respectively, 1. in contentious questions. 2. in dealing with Heretics: both which abounded in those days, in the 9, 10. and 11. Verses.
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which is ended with the accustomed apostolicall salutation. Concerning the first of them: These generall duties are, 1. propounded in 1. and 2. verses:
which is ended with the accustomed apostolical salutation. Concerning the First of them: These general duties Are, 1. propounded in 1. and 2. Verses:
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The former taketh vp the first verse, wherein two things are to be considered. 1. the manner of propounding the precept. 2. the substance of the doctrine it selfe:
The former Takes up the First verse, wherein two things Are to be considered. 1. the manner of propounding the precept. 2. the substance of the Doctrine it self:
as vpon Abraham, the Temple, the lawe, &c. and were stiffe and loath to stoope to the authoritie of the Gentiles. 3. The Christians of Iewes and Gentiles stood as much vpon spirituall priuiledges;
as upon Abraham, the Temple, the law, etc. and were stiff and loath to stoop to the Authority of the Gentiles. 3. The Christians of Iewes and Gentiles stood as much upon spiritual privileges;
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vnles also by a boundles Christian libertie they might be at their owne hands, to do as they listed, without the knowing of any subiection. 4. This also confirmed their error, that they more respected mens persons then Gods ordinance:
unless also by a boundless Christian liberty they might be At their own hands, to do as they listed, without the knowing of any subjection. 4. This also confirmed their error, that they more respected men's Persons then God's Ordinance:
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the weakenesse of which ground we haue discouered in cap. 2.9. for on the same commandement, seruants presumed on more libertie then was mee•, euen to the casting off of their subiection, at least to vnbeleeuing masters.
the weakness of which ground we have discovered in cap. 2.9. for on the same Commandment, Servants presumed on more liberty then was mee•, even to the casting off of their subjection, At least to unbelieving Masters.
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Thus Ministers may be called the Lords remembrancers, not onely for putting the Lord in minde of his couenant towards his people, and of the peoples wants:
Thus Ministers may be called the lords remembrancers, not only for putting the Lord in mind of his Covenant towards his people, and of the peoples Wants:
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and so be euer putting them in minde of their couenant and dutie vnto God. Paul acknowledged himselfe such a remembrancer, Rom. 15.15. as one that putteth you in remembrance through the grace giuen me. In the 2. Tim. 2.14. be giueth Timothie a generall iniunction, to put all his hearers euerie where in remembrance of such precepts as he deliuered to him:
and so be ever putting them in mind of their Covenant and duty unto God. Paul acknowledged himself such a remembrancer, Rom. 15.15. as one that putteth you in remembrance through the grace given me. In the 2. Tim. 2.14. be gives Timothy a general injunction, to put all his hearers every where in remembrance of such Precepts as he Delivered to him:
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The Apostle Peter also knewe verie well that this dutie lay vpon him, 2. Pet. 1.12.15. I wil not be negligent to put you in remembrance of these things:
The Apostle Peter also knew very well that this duty lay upon him, 2. Pet. 1.12.15. I will not be negligent to put you in remembrance of these things:
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and who is he that carrieth flesh about with him, that findeth not the heauinesse and vnweldinesse of it vnto any thing that is good? therefore the Apostle Paul telleth the Romanes, that although they were filled with goodnesse, and knowledge,
and who is he that Carrieth Flesh about with him, that finds not the heaviness and vnweldinesse of it unto any thing that is good? Therefore the Apostle Paul Telleth the Romans, that although they were filled with Goodness, and knowledge,
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and Peter writing to those that had knowledge, and were established in the present truth, thought it meete so long as he was in this tabernacle, to stirre them vp, by putting them in remembrance:
and Peter writing to those that had knowledge, and were established in the present truth, Thought it meet so long as he was in this tabernacle, to stir them up, by putting them in remembrance:
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but incourage themselues in their dutie, which is to keepe in mens memories the mindfulnesse of their duties. 2. When they come to teach, they may not seeke out vaine and strange speculations, which were neuer heard of before;
but encourage themselves in their duty, which is to keep in men's memories the mindfulness of their duties. 2. When they come to teach, they may not seek out vain and strange speculations, which were never herd of before;
as such who respect the weaknes both of the apprehension and memorie of their hearers. 3. An wholesome thing it is to teach the same things often, whereby things deliuered are recalled into the memorie:
as such who respect the weakness both of the apprehension and memory of their hearers. 3. an wholesome thing it is to teach the same things often, whereby things Delivered Are Recalled into the memory:
and by diligent meditation, chaine this booke vnto our selues. The precept is in Prov. 4.21. Keepe these words in the midst of thy heart, for they are life and health of the bones.
and by diligent meditation, chain this book unto our selves. The precept is in Curae 4.21. Keep these words in the midst of thy heart, for they Are life and health of the bones.
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Be not forgetfull hearers, deceiuing your owne selues, saith Iames: haue you forgotten how I fedde so many thousand, &c. saith Christ to the Disciples:
Be not forgetful hearers, deceiving your own selves, Says James: have you forgotten how I fed so many thousand, etc. Says christ to the Disciples:
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and although we account but a small matter to forget them, yet if euer Christ looke backe vpon vs, we shall as bitterly as Peter bewaile it in the end.
and although we account but a small matter to forget them, yet if ever christ look back upon us, we shall as bitterly as Peter bewail it in the end.
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and bewayle thy sinne, who hast suffered thy memorie and mind to be taken vp with olde worne lusts and delights, with reckonings of summes of money, with earthly profits and commodities;
and bewail thy sin, who hast suffered thy memory and mind to be taken up with old worn Lustiest and delights, with reckonings of sums of money, with earthly profits and commodities;
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and sufficient for thy comfort, especially when thou shalt stand in greatest need of it, as in temptation, danger, distresse, in the day of thy death, and iudgement.
and sufficient for thy Comfort, especially when thou shalt stand in greatest need of it, as in temptation, danger, distress, in the day of thy death, and judgement.
But suffer now in thy prosperitie the things belowe to take vp thy senses, it shall be iust with God in the day of thy darkenesse and miserie, to leaue thee without the comfort of any one place of Scripture;
But suffer now in thy Prosperity the things below to take up thy Senses, it shall be just with God in the day of thy darkness and misery, to leave thee without the Comfort of any one place of Scripture;
and subiects, which in verie naturall light cannot but be acknowledged Gods ordinance; but also that powerfull subduing euen of such as are vnwilling, and resisting:
and Subjects, which in very natural Light cannot but be acknowledged God's Ordinance; but also that powerful subduing even of such as Are unwilling, and resisting:
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for the same word is vsed there where it is said, that Christ subiected, and subdued all things vnder his feete: and the Apostle, Rom. 13.5. fastneth this necessitie vpon it, it is necessarie to be subiect.
for the same word is used there where it is said, that christ subjected, and subdued all things under his feet: and the Apostle, Rom. 13.5. fasteneth this necessity upon it, it is necessary to be Subject.
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namely, all Magistrates, who are here distributed into, 1. principalities, 2. powers. The former of which two meaneth those who haue primarie and plenarie power vnder God, and by their proper power and command administer within their seuerall dominions:
namely, all Magistrates, who Are Here distributed into, 1. principalities, 2. Powers. The former of which two means those who have primary and plenary power under God, and by their proper power and command administer within their several Dominions:
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such are Kings, Cesars, and cheefe gouernours in free states. The latter signifieth such as exercise delegated authoritie, and hold from those higher powers:
such Are Kings, Caesars, and chief Governors in free states. The latter signifies such as exercise delegated Authority, and hold from those higher Powers:
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such are vicegerents or viceroyes vnder the King, presidents of prouinces, Le•f•enants ouer countries, Mayors of citties or townes, &c. Thus are Magistrates ranked into Kings, and those that are in authoritie ; 1. Tim. 2.2. and into Kings, and those that are sent of them, 1. Pet. 2.12.
such Are vicegerents or viceroys under the King, Presidents of Provinces, Le•f•enants over countries, Mayors of cities or Towns, etc. Thus Are Magistrates ranked into Kings, and those that Are in Authority; 1. Tim. 2.2. and into Kings, and those that Are sent of them, 1. Pet. 2.12.
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The reason is, 1. the kingdome of Christ is not of this world, his authoritie deuideth not ciuill inheritances, his crowne and scepter detract not from earthly crownes and scepters, his weapons are not carnall, the keyes of his kingdome are no temporall iurisdiction, he could both be the true & lawfull King of the Iewes,
The reason is, 1. the Kingdom of christ is not of this world, his Authority Divideth not civil inheritances, his crown and sceptre detract not from earthly crowns and sceptres, his weapons Are not carnal, the keys of his Kingdom Are no temporal jurisdiction, he could both be the true & lawful King of the Iewes,
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and yet conuey himselfe away when they would haue giuen him his right. 2. For one ordinance of God to destroie another, would argue want of wisedome in God the ordainer, the very thought whereof were blasphemous.
and yet convey himself away when they would have given him his right. 2. For one Ordinance of God to destroy Another, would argue want of Wisdom in God the ordainer, the very Thought whereof were blasphemous.
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nay on the contrarie, for the Churches sake which he loueth, he keepeth order, and maintaineth gouernment in common wealths, that his Church while it is a gathering in the world, might find safe harbour therein,
nay on the contrary, for the Churches sake which he loves, he Keepeth order, and maintaineth government in Common wealths, that his Church while it is a gathering in the world, might find safe harbour therein,
and this doue of Christ haue place, where to set without danger the soale of her foote. 3. Moses so wisely from God constituted both ecclesiasticall and politicall ordinances,
and this dove of christ have place, where to Set without danger the Soale of her foot. 3. Moses so wisely from God constituted both ecclesiastical and political ordinances,
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Vse. 1. This doctrine meeteth with that wicked opinion of Anabaptists, and Libertines, who hold that Christians need no Magistrates, nor ought to be subiect vnto any;
Use. 1. This Doctrine meeteth with that wicked opinion of Anabaptists, and Libertines, who hold that Christians need no Magistrates, nor ought to be Subject unto any;
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And for the fourth, true it is that loue couereth all things: but by couering, must be meant, 1. A fauourable construction of all things, which in right reason may be well con••ered:
And for the fourth, true it is that love Covereth all things: but by covering, must be meant, 1. A favourable construction of all things, which in right reason may be well con••ered:
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yea, and if that take no place, in proceeding further to discouer the sores to skilfull surgions, according to the quality of the offence, to the bench either of the church, or commonwealth;
yea, and if that take no place, in proceeding further to discover the sores to skilful Surgeons, according to the quality of the offence, to the bench either of the Church, or commonwealth;
but was readier and would haue done it before he would haue returned the wrong as he might. Lastly, Christians may not reuenge. But reuenge is twofold; either lawfull, or vnlawfull.
but was Readier and would have done it before he would have returned the wrong as he might. Lastly, Christians may not revenge. But revenge is twofold; either lawful, or unlawful.
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and the professors of it, haue been the causes of all stirres and tumults? as though the doctrine and teachers of the Gospel of peace, carried nothing else but fire and swords where they goe.
and the professors of it, have been the Causes of all stirs and tumults? as though the Doctrine and Teachers of the Gospel of peace, carried nothing Else but fire and swords where they go.
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By what other meanes did Haman incense king Ahashuerosh against the Iewes, but by telling him of a dispersed people, dwelling apart from others, hauing lawes (which yet were Gods owne) different from all other people:
By what other means did Haman incense King Ahasuerus against the Iewes, but by telling him of a dispersed people, Dwelling apart from Others, having laws (which yet were God's own) different from all other people:
and they would not obey the kings laws, and therefore it was not for the kings profit to let them liue? By what other meanes did the Chaldean courtyers, incense Nebuchadnezzar against the three companions of Daniel, but by imitating their contempt of him and his edict? These men haue not regarded thy commandement,
and they would not obey the Kings laws, and Therefore it was not for the Kings profit to let them live? By what other means did the Chaldean courtiers, incense Nebuchadnezzar against the three Sodales of daniel, but by imitating their contempt of him and his edict? These men have not regarded thy Commandment,
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and that they wrote thus much, because they would not see the kings dishonour? In the new Testament, how haue Christians standing out for the lawes of Christ against Antichrist, beene alwaies charged, that they were the onely subuerters of the place where they liued,
and that they wrote thus much, Because they would not see the Kings dishonour? In the new Testament, how have Christians standing out for the laws of christ against Antichrist, been always charged, that they were the only subverters of the place where they lived,
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and the direct contradictors of the decrees of the Caesars vnder whom they liued? How often was Paul accused, by the Stoicks in Athens, by Demetrius, by Tertullus, that he was a pestilent fellowe, a moouer of sedition among all the Iewes thorough the world, and a sect-master.
and the Direct contradictors of the decrees of the Caesars under whom they lived? How often was Paul accused, by the Stoics in Athens, by Demetrius, by Tertullus, that he was a pestilent fellow, a mover of sedition among all the Iewes through the world, and a Sectmaster.
And it is no meruell if the members and ministers of Christ be thus dealt with in the world, seeing the head himselfe, was not onely accused and condemned,
And it is no marvel if the members and Ministers of christ be thus dealt with in the world, seeing the head himself, was not only accused and condemned,
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Our eyes haue seene and read, and our eares haue heard, how Popish spirits haue euer beene readie to charge the Protestants in seuerall countryes, to haue attempted to wrest the sword out of the Princes hand:
Our eyes have seen and read, and our ears have herd, how Popish spirits have ever been ready to charge the Protestants in several countries, to have attempted to wrest the sword out of the Princes hand:
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and such as knowe the state of Rome and Rhemes, knowe where the shoppes stand in which all conspiracies and rebellions haue beene, and are daily forged:
and such as know the state of Room and Rheims, know where the shops stand in which all conspiracies and rebellions have been, and Are daily forged:
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Did not Charles the ninth of Fraunce giue out, that the most bloodie massacre that euer the sunne sawe, was done for the conspiracie of the Protestants against him,
Did not Charles the ninth of France give out, that the most bloody massacre that ever the sun saw, was done for the Conspiracy of the Protestants against him,
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And where should the gunpowder treason haue beene laid, if the blowe had beene giuen? had not Satan deuised shoulders, which had borne a many such malitious imputations before? But notwithstanding such bugbeares, whereby Satan would scare men from the sincere imbracing of the truth,
And where should the gunpowder treason have been laid, if the blow had been given? had not Satan devised shoulders, which had born a many such malicious imputations before? But notwithstanding such bugbears, whereby Satan would scare men from the sincere embracing of the truth,
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as that the doctrine which they bring establisheth their power in their hands rather: like the workemen of Salomon, who built the Temple, and built his throne too.
as that the Doctrine which they bring Establisheth their power in their hands rather: like the workmen of Solomon, who built the Temple, and built his throne too.
that although the enemies of the truth haue narrowly in all ages sifted them, to finde iniquitie in them, that thereby they might iustly get the ciuill sword drawne against them;
that although the enemies of the truth have narrowly in all ages sifted them, to find iniquity in them, that thereby they might justly get the civil sword drawn against them;
The teaching and practise of true religion, is the conseruant cause of commonwealths, because it is a principall meanes to bind vnto obedience, without which all politike courses fayle,
The teaching and practice of true Religion, is the conservant cause of commonwealths, Because it is a principal means to bind unto Obedience, without which all politic courses fail,
This may be a ground of our prayer, that the Lord would be pleased to put into the hearts of our gouernours, that the Gospel may be throughly planted in Ireland;
This may be a ground of our prayer, that the Lord would be pleased to put into the hearts of our Governors, that the Gospel may be thoroughly planted in Ireland;
Romish policie, that they might become the absolute libertines of the world, and carrie their bad matters vnder a cloud, that secular eyes should not prie into them, hath withdrawne the neckes of the cleargie from vnder ciuil power, and will be iudged by none but their compeares;
Romish policy, that they might become the absolute Libertines of the world, and carry their bad matters under a cloud, that secular eyes should not pry into them, hath withdrawn the necks of the Clergy from under civil power, and will be judged by none but their compears;
but seeing something must be bolted out for a shewe, one Pope saith, that the person of the speaker is excepted in giuing such preceps, whereupon it commeth to passe, that Paul and Peter,
but seeing something must be bolted out for a show, one Pope Says, that the person of the speaker is excepted in giving such Precepts, whereupon it comes to pass, that Paul and Peter,
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as though Christ did not pay tribute for Peter as for himselfe; and as though Paul pleaded not before, and appealed to a ciuill iudge, Act. 25.11. Another procter of theirs;
as though christ did not pay tribute for Peter as for himself; and as though Paul pleaded not before, and appealed to a civil judge, Act. 25.11. another Procter of theirs;
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or as if where Luke saith, that there were in the shippe 376. soules, it must needes be concluded, they were all secular and animall men, among whom Paul and Luke were:
or as if where Lycia Says, that there were in the ship 376. Souls, it must needs be concluded, they were all secular and animal men, among whom Paul and Luke were:
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or as if they were all naturall and animall men in the Arke, because it is said, there were in all eight soules, of which Noah was one, who was a preacher of righteousnesse:
or as if they were all natural and animal men in the Ark, Because it is said, there were in all eight Souls, of which Noah was one, who was a preacher of righteousness:
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yet vpon such grounds as these, hath their cleargie cast off the yoake of obedience these many 100. yeares, cleane against the expresse word of Scripture,
yet upon such grounds as these, hath their Clergy cast off the yoke of Obedience these many 100. Years, clean against the express word of Scripture,
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yet sometimes (as it is seene in all tenures which are not from God, men knowe not what to hold to) after the Popish cleargie hath challenged their exemption and authoritie by diuine right from the word;
yet sometime (as it is seen in all tenures which Are not from God, men know not what to hold to) After the Popish Clergy hath challenged their exemption and Authority by divine right from the word;
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as also by flying to a priuiledge as their best and last refuge, is plainly implyed, what of due by the lawe of God and nature belongeth vnto Princes from them.
as also by flying to a privilege as their best and last refuge, is plainly employed, what of due by the law of God and nature belongeth unto Princes from them.
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for the Magistrate in all his commandements, as well as executions must be the Minister of God, onely vrging that vpon his subiects, which God himselfe, whose place he sustaineth, would vrge.
for the Magistrate in all his Commandments, as well as executions must be the Minister of God, only urging that upon his Subjects, which God himself, whose place he sustaineth, would urge.
but must prouide that sincere and vncorrupt doctrine be published in all their Churches; that the Sacraments be duely and seasonably administred according to Christs institution;
but must provide that sincere and uncorrupt Doctrine be published in all their Churches; that the Sacraments be duly and seasonably administered according to Christ Institution;
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that the whole worship of God be purged from humane traditions, and superstitions; that the Church discipline be executed according to the word of God;
that the Whole worship of God be purged from humane traditions, and superstitions; that the Church discipline be executed according to the word of God;
but also blasphemies, cursings, atheisme, heresie, drunkennes, Sabbath-breaking, &c. In a word, we yeelde vnto the soueraigne power, soueraigne authoritie to driue all sorts of men Ecclesiasticall and Ciuill, to all those duties religious or secular, which God hath laid vpon them,
but also Blasphemies, cursings, atheism, heresy, Drunkenness, Sabbath-breaking, etc. In a word, we yield unto the sovereign power, sovereign Authority to driven all sorts of men Ecclesiastical and Civil, to all those duties religious or secular, which God hath laid upon them,
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and to frame and execute their lawes according to the same. 2. The ministerie to explane and lay open, and put them in mind of their dutie out of that booke.
and to frame and execute their laws according to the same. 2. The Ministry to explain and lay open, and put them in mind of their duty out of that book.
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seeing this is one maine difference betweene Magistracy and Ministerie, that although one haue an eye to the other, in that Magistracie must stablish the Ministerie; and the Ministerie direct Magistracie;
seeing this is one main difference between Magistracy and Ministry, that although one have an eye to the other, in that Magistracy must establish the Ministry; and the Ministry Direct Magistracy;
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according to which direction, while they square their gouernement (as Moses did all in the temple by the patterne shewed in the mount) happy are the people, happie is their gouernement, happie are themselues in their administration,
according to which direction, while they square their government (as Moses did all in the temple by the pattern showed in the mount) happy Are the people, happy is their government, happy Are themselves in their administration,
but concerning this point I thus conceiue, that Ecclesiasticall lawes are of two sorts. 1. Such as prescribe both the matter and manner of the worship of God,
but Concerning this point I thus conceive, that Ecclesiastical laws Are of two sorts. 1. Such as prescribe both the matter and manner of the worship of God,
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and the whole substance of Church gouernement, which are all the lawes of Christ himselfe made to his hand. 2. Other Ecclesiasticall lawes which remaine for the supreame power to make, are of two sorts. 1. Either edicts for the authorizing and commanding the excution of the former lawes,
and the Whole substance of Church government, which Are all the laws of christ himself made to his hand. 2. Other Ecclesiastical laws which remain for the supreme power to make, Are of two sorts. 1. Either edicts for the authorizing and commanding the execution of the former laws,
Or 2. such constitutions as are circumstantiall, and in things meerely indifferent; which may varie according to the variablenes of times, places, and dispositions of Churches:
Or 2. such constitutions as Are circumstantial, and in things merely indifferent; which may vary according to the variableness of times, places, and dispositions of Churches:
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The Martyrs in Queene Maries time, whose mention and memorie is honourable, resisted not, nor rebelled, they willingly and ioyfully gaue their bodies to the flames;
The Martyrs in Queen Mary's time, whose mention and memory is honourable, resisted not, nor rebelled, they willingly and joyfully gave their bodies to the flames;
Secondly, but if the Princes commandement call vs to suffer any vniust thing, as if he should laie tyrannicall burdens vpon bodie, goods, and outward estate;
Secondly, but if the Princes Commandment call us to suffer any unjust thing, as if he should lay tyrannical burdens upon body, goods, and outward estate;
these we must acknowledge subiected vnto him by God, and therefore the ordinarie defence is prayer and patience, by which the passion of vniust vexation will become iust and comfortable:
these we must acknowledge subjected unto him by God, and Therefore the ordinary defence is prayer and patience, by which the passion of unjust vexation will become just and comfortable:
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And first, whether Mordecay did with good conscience deny subiection, yea reuerence to Haman; seeing hereby he not only made light of a great man sent by the King,
And First, whither Mordecai did with good conscience deny subjection, yea Reverence to Haman; seeing hereby he not only made Light of a great man sent by the King,
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but also of the Kings commandement, who commanded Haman thus to be honoured, as the reprehension of the Kings seruants noted in the text prooueth, why transgressest thou the Kings commandement? Answ. Mordecay was bound in conscience to obey neither of them in any thing contrarie to the word of God,
but also of the Kings Commandment, who commanded Haman thus to be honoured, as the reprehension of the Kings Servants noted in the text proveth, why transgressest thou the Kings Commandment? Answer Mordecai was bound in conscience to obey neither of them in any thing contrary to the word of God,
but especially, they were charged neuer to forget the inhumanitie of the Amalekites, but vtterly to destroie them, because they were the first that came out to warre against them after their comming out of Egypt.
but especially, they were charged never to forget the inhumanity of the Amalekites, but utterly to destroy them, Because they were the First that Come out to war against them After their coming out of Egypt.
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The second instance is in Naboth, of whom it may be enquired, whether he could iustly denie Ahab his vinyard, seeing the Kings hath power to take feilds and vinyards,
The second instance is in Naboth, of whom it may be inquired, whither he could justly deny Ahab his vineyard, seeing the Kings hath power to take fields and vineyards,
To which I adde, that if it were by meanes of intercession, and due respect and reuerence to the Kings person and place (as the text seemeth to implie by their pleading for Ionathan) the meanes also were good:
To which I add, that if it were by means of Intercession, and due respect and Reverence to the Kings person and place (as the text seems to imply by their pleading for Ionathan) the means also were good:
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he knew that God had forbidden to number the poople, without a speciall commandement, or necessarie cause, or without paying the halfe shekel appointed for euery ones redemption at euery time of numbring:
he knew that God had forbidden to number the people, without a special Commandment, or necessary cause, or without paying the half shekel appointed for every ones redemption At every time of numbering:
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The which that we may take better notice of, 1. the Lord challengeth it to belong to himselfe to raise vp and giue Kings to rule ouer people, By mee Kings raigne: and Daniel 4.14. The most high hath power ouer the kingdome of men, and giueth it to whomsoeuer he will.
The which that we may take better notice of, 1. the Lord Challengeth it to belong to himself to raise up and give Kings to Rule over people, By me Kings Reign: and daniel 4.14. The most high hath power over the Kingdom of men, and gives it to whomsoever he will.
euen a sparkle of his own to draw an awfull reuerence of themselues, and daunt offenders. 2. he permitteth them an answerable estate, whereby they may lawfully beare themselues with state, pompe, and magnificence aboue all other;
even a sparkle of his own to draw an awful Reverence of themselves, and daunt offenders. 2. he permitteth them an answerable estate, whereby they may lawfully bear themselves with state, pomp, and magnificence above all other;
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but expresse also the maiestie and greatnes of there estate. 3. by diuerse laws and iniunctions he preuenteth such things as any way might bring the calling into contempt.
but express also the majesty and greatness of there estate. 3. by diverse laws and injunctions he preventeth such things as any Way might bring the calling into contempt.
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As 1. concerning their persons, if any be to be chosen, they must be men of courage, fearing God, and hating couetousnesse: to this purpose he gaue a lawe to the Iewes, that no bastard should be raised vnto office among them to the tenth generation;
As 1. Concerning their Persons, if any be to be chosen, they must be men of courage, fearing God, and hating covetousness: to this purpose he gave a law to the Iewes, that no bastard should be raised unto office among them to the tenth generation;
and this was, least the place should bee embased by such persons. 2. Concerning their behauiour in the place, it must carrie with it a stately grauitie beseeming the place;
and this was, lest the place should be embased by such Persons. 2. Concerning their behaviour in the place, it must carry with it a stately gravity beseeming the place;
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and scorning to attempt any meane or base actions, such as Dauid intimated Saul did in persecuting and hunting him, Is the King of Israel come out to seeke a flea? To this serue such precepts as that, It is not for Kings to drinke wine, nor for Princes strong drinke ;
and scorning to attempt any mean or base actions, such as David intimated Saul did in persecuting and hunting him, Is the King of Israel come out to seek a flay? To this serve such Precepts as that, It is not for Kings to drink wine, nor for Princes strong drink;
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hence are such precepts, thou shalt not raile, or reuile the Prince of thy people: no nor curse the King in thy heart, nor the rich in thy bed chamber.
hence Are such Precepts, thou shalt not rail, or revile the Prince of thy people: no nor curse the King in thy heart, nor the rich in thy Bed chamber.
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Thus is the Lord euerie way carefull by his lawe to preuent whatsoeuer might lighten this authoritie in the hearts of men. 4. The Lord maintaineth this authoritie by directing their counsells, God sitteth in the midst of the gods:
Thus is the Lord every Way careful by his law to prevent whatsoever might lighten this Authority in the hearts of men. 4. The Lord maintaineth this Authority by directing their Counsels, God Sitteth in the midst of the God's:
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by protecting their persons, for he giueth saluation vnto Kings ; and strangely to this purpose by reuealing the priuie thoughts onely imagined against them.
by protecting their Persons, for he gives salvation unto Kings; and strangely to this purpose by revealing the privy thoughts only imagined against them.
The second reason is drawne from the profit we receiue by this ordinance, which is also the Apostles reason, he is the minister of God for thy wealth ;
The second reason is drawn from the profit we receive by this Ordinance, which is also the Apostles reason, he is the minister of God for thy wealth;
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What a rich blessing then is a religious and vertuous Kings, from whom his people vnder God receiue the whole benefit of religion and iustice? here is the nurse of the Church, the father of the commonwealth, an husband to the widow, a mouth for the dumb:
What a rich blessing then is a religious and virtuous Kings, from whom his people under God receive the Whole benefit of Religion and Justice? Here is the nurse of the Church, the father of the commonwealth, an husband to the widow, a Mouth for the dumb:
but they did this thing against their owne liues? When Dauid would haue spared rebellious Absolon, did not the Lord hang him by the haire betweene heauen and earth vnder an oke? Had Zimri peace which slew his Master? wicked Iesabel could obserue the ruine of such treacherous conspirators.
but they did this thing against their own lives? When David would have spared rebellious Absalom, did not the Lord hang him by the hair between heaven and earth under an oak? Had Zimri peace which slew his Master? wicked Jezebel could observe the ruin of such treacherous conspirators.
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Neither is this only an humane obseruation, but an infallible extract and conclusion out of the word: Prov. 24.21. My son, feare God, and the King, and meddle not with the seditious;
Neither is this only an humane observation, but an infallible extract and conclusion out of the word: Curae 24.21. My son, Fear God, and the King, and meddle not with the seditious;
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which beeing so great, and Satans malice no lesse, Ministers must the rather be much and often in this doctrine, as Titus was here commanded. Readie to euerie good worke: ]
which being so great, and Satan malice no less, Ministers must the rather be much and often in this Doctrine, as Titus was Here commanded. Ready to every good work: ]
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for their destruction shall rise suddenly, and who knoweth the ruine of them? To these reasons might be added, that it is the brand of Libertines and carnall Gospellers, to despise gouernment, and speake euill of maiesties and dignities, &c. Vse. 1. Popish religion is a flat enemie to the lawe of God, and nature, the professor of which must before he be the Popes darling, sweare flat contrarie to this subiection;
for their destruction shall rise suddenly, and who Knoweth the ruin of them? To these Reasons might be added, that it is the brand of Libertines and carnal Evangelists, to despise government, and speak evil of majesty's and dignities, etc. Use. 1. Popish Religion is a flat enemy to the law of God, and nature, the professor of which must before he be the Popes darling, swear flat contrary to this subjection;
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2. This subiection is the rather to be vrged vpon all, because the deuill seeketh by all his cunning and power to weaken this ordinance, and bring it into contempt;
2. This subjection is the rather to be urged upon all, Because the Devil seeks by all his cunning and power to weaken this Ordinance, and bring it into contempt;
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yet how ordinarie is it for men, to waigh themselues and their worthinesse with those that are sent from the highest? yea and s•icke not to make odious comparisons with them, that lay his office aside he is as good and better then he;
yet how ordinary is it for men, to weigh themselves and their worthiness with those that Are sent from the highest? yea and s•icke not to make odious comparisons with them, that lay his office aside he is as good and better then he;
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Others breake out into speeches beseeming the authors euen Chore and his companie, rather then any Christian, Ye take too much vpon you Moses and Aaron, whensoeuer the magistrate administreth not according to their minds;
Others break out into Speeches beseeming the Authors even Chore and his company, rather then any Christian, You take too much upon you Moses and Aaron, whensoever the magistrate administereth not according to their minds;
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and these be the mutuall duties one towards another, the which we may best conceiue in this order. 1. generally propounded in these words, readie to euerie good work:
and these be the mutual duties one towards Another, the which we may best conceive in this order. 1. generally propounded in these words, ready to every good work:
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which I knowe some restraine vnto the cheerefull performing of the Magistrats lawfull commands, to the confirming of which sense perhaps that needles copulatiue (and) is inserted into our English, not found in the Greeke text.
which I know Some restrain unto the cheerful performing of the Magistrates lawful commands, to the confirming of which sense perhaps that needles copulative (and) is inserted into our English, not found in the Greek text.
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But the precept is entire of it selfe, and seuerall from the other before: and as I take it both parallel vnto that generall phrase, cap. 2.14. zealous of good workes: and contrarie to that cap. 1.16. reprobate to euerie good worke.
But the precept is entire of it self, and several from the other before: and as I take it both parallel unto that general phrase, cap. 2.14. zealous of good works: and contrary to that cap. 1.16. Reprobate to every good work.
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The former, is Christian equitie, which carieth the minde equally and indifferently, freeing it from passion and perturbation, that it may conceiue the best of persons and actions.
The former, is Christian equity, which Carrieth the mind equally and indifferently, freeing it from passion and perturbation, that it may conceive the best of Persons and actions.
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The latter, is Christian lenitie, gentlenes, or meekenesse, which euen in taking notice of the faults and vices of others, couereth so farre as is good for the partie:
The latter, is Christian lenity, gentleness, or meekness, which even in taking notice of the Faults and vices of Others, Covereth so Far as is good for the party:
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where the Apostle saith that we must be equall, and mild, not only to those in authoritie, who may else returne our frowardnes with vntolerable displeasure;
where the Apostle Says that we must be equal, and mild, not only to those in Authority, who may Else return our forwardness with untolerable displeasure;
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and disposition to euerie good worke, whether it concerne God, or himselfe, or others: for the Apostle hauing called vs to giue God Gods, and Caesars to Caesar;
and disposition to every good work, whither it concern God, or himself, or Others: for the Apostle having called us to give God God's, and Caesars to Caesar;
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that the body of Christ might be without rent, as his coate was without seame; and that there might be a sweet harmonie and concent in the Christian commonwealth;
that the body of christ might be without rend, as his coat was without seam; and that there might be a sweet harmony and concent in the Christian commonwealth;
in the 7. and 8. verses to shut vp his exhortation withall, he wisheth to giue to euerie man his due, tribute to whome tribute, custome to whome custome, feare to whom feare, honour to whom honour;
in the 7. and 8. Verses to shut up his exhortation withal, he wishes to give to every man his endue, tribute to whom tribute, custom to whom custom, Fear to whom Fear, honour to whom honour;
First, that he must make account with himselfe that everie Christian dutie belongeth vnto him, euen euerie good worke to which the Lord giueth him calling and abilitie.
First, that he must make account with himself that every Christian duty belongeth unto him, even every good work to which the Lord gives him calling and ability.
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The lawe curseth him that continueth not in all things: the Gospel also in generall requireth the obseruation of all things: Teach them to obserue all things which I haue commanded you;
The law Curseth him that Continueth not in all things: the Gospel also in general requires the observation of all things: Teach them to observe all things which I have commanded you;
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but exhorteth, that as they abounded in euerie thing, in faith, in word, in knowledge, in diligence, in loue, so they would striue to abound in this grace also, namely, of mercifulnesse to the distressed Saints.
but exhorteth, that as they abounded in every thing, in faith, in word, in knowledge, in diligence, in love, so they would strive to abound in this grace also, namely, of mercifulness to the distressed Saints.
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or some league or othe• was made with the enemies against Gods commandement, or some heauines or forgetfulnesse ouertooke them, that of fewe of them it could be said, they went through-stitch with euerie good worke. The spirit likewise in the new Testament speaking to the Churches, taketh knowledge of many good things in the Angels of them;
or Some league or othe• was made with the enemies against God's Commandment, or Some heaviness or forgetfulness overtook them, that of few of them it could be said, they went throughstitch with every good work. The Spirit likewise in the new Testament speaking to the Churches, Takes knowledge of many good things in the Angels of them;
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I knowe thy loue, thy faith, thy patience, thy zeale, and thy workes, &c. but fewe of them escaped without that exception, neuerthelesse I haue somewhat, or a fewe things against thee:
I know thy love, thy faith, thy patience, thy zeal, and thy works, etc. but few of them escaped without that exception, nevertheless I have somewhat, or a few things against thee:
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either the first loue was fallen from, or Balaams doctrine maintained, or Iesabels fornications suffered, &c. but according to the truth of their condition, the spirit is plaine with them, this thou hast, and this thou hast no• ;
either the First love was fallen from, or Balaams Doctrine maintained, or Iesabels fornications suffered, etc. but according to the truth of their condition, the Spirit is plain with them, this thou hast, and this thou hast no•;
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for regeneration includeth in it the seeds of all vertues, and reneweth and changeth the whole nature, which hath in it the seede of all sinne and vice:
for regeneration includeth in it the seeds of all Virtues, and Reneweth and changes the Whole nature, which hath in it the seed of all sin and vice:
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and when the Scripture would note the soundnesse of grace, hence it doth it, that it both hath respect to all the commandements, and hateth all the wayes of falshood.
and when the Scripture would note the soundness of grace, hence it does it, that it both hath respect to all the Commandments, and hates all the ways of falsehood.
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but studie the whole Scripture, which is an exposition and large commentarie of those tenne words, heare it, read it diligently, meditate vpon it, apply it to thy heart and life, else knowest thou not how to beginne any good work.
but study the Whole Scripture, which is an exposition and large commentary of those tenne words, hear it, read it diligently, meditate upon it, apply it to thy heart and life, Else Knowest thou not how to begin any good work.
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Learne further the speciall good workes required by the Gospel, such as are faith in Christ, repentance of sin past, amendment of life for time to come.
Learn further the special good works required by the Gospel, such as Are faith in christ, Repentance of since past, amendment of life for time to come.
whereas the Lord bindeth vpon euery Christian, of what condition soeuer, the practise of euery good worke which is offered him within the compasse of his calling, either generall or particular. For example:
whereas the Lord binds upon every Christian, of what condition soever, the practice of every good work which is offered him within the compass of his calling, either general or particular. For Exampl:
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If a Christian be called into publike place, as of Magistracie, he may not conceiue that the building of the Church, the discountenancing of sinne, the encouragement of the godly, belongeth only to the Minister;
If a Christian be called into public place, as of Magistracy, he may not conceive that the building of the Church, the discountenancing of sin, the encouragement of the godly, belongeth only to the Minister;
Thou must also be diligent in duties at home, in reforming thy family, teaching them, praying with them, examining how they profit and thriue in grace,
Thou must also be diligent in duties At home, in reforming thy family, teaching them, praying with them, examining how they profit and thrive in grace,
and religious persons, but verie vnmercifull, ouergrowne with couetousnesse, and in priuate, for a pennie aduantage, discharge all religion, till Church time againe.
and religious Persons, but very unmerciful, overgrown with covetousness, and in private, for a penny advantage, discharge all Religion, till Church time again.
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Paul commended the Macedonians that beeing but poore, yet they were rich in liberalitie toward the Saints. 2. in cap. 2.10. that he that offendeth in one point of the law, is guiltie of all;
Paul commended the Macedonians that being but poor, yet they were rich in liberality towards the Saints. 2. in cap. 2.10. that he that offends in one point of the law, is guilty of all;
Vse. 3. If a Christian must employ himselfe in euery good work then must men so cast and contriue their courses, that neither duties of pietie hinder the duties of their calling,
Use. 3. If a Christian must employ himself in every good work then must men so cast and contrive their courses, that neither duties of piety hinder the duties of their calling,
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If thou canst be diligent to prouide for thy selfe and thy family, set sometime apart to looke out, to enquire into and releeue the necessities of Gods children & family abroad.
If thou Canst be diligent to provide for thy self and thy family, Set sometime apart to look out, to inquire into and relieve the necessities of God's children & family abroad.
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If you heare, you must be swift to heare, and readie to heare, rather then offer the sacrifice of fooles. 2. In performance of duties of loue and mercie vnto men, we are called to readinesse in distributing, 1. Tim. 6.18.
If you hear, you must be swift to hear, and ready to hear, rather then offer the sacrifice of Fools. 2. In performance of duties of love and mercy unto men, we Are called to readiness in distributing, 1. Tim. 6.18.
and mindfulnesse to distribute, Heb. 13.16. 3. In priuate duties, when God giueth vs peace and opportunitie, we must serue him with cheerefulnesse and good hearts, Deut. 28.47. 4. In priuate iniuries, we must be ready to receiue,
and mindfulness to distribute, Hebrew 13.16. 3. In private duties, when God gives us peace and opportunity, we must serve him with cheerfulness and good hearts, Deuteronomy 28.47. 4. In private injuries, we must be ready to receive,
or heauinesse, but as from men inu•ed to weldoing. 3. Hereby we may laie hold of Christian consolation, in that this readie and willing mind is accepted, where often power of doing good is wanting;
or heaviness, but as from men inu•ed to welldoing. 3. Hereby we may lay hold of Christian consolation, in that this ready and willing mind is accepted, where often power of doing good is wanting;
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As 1. there must be a good heart, cheerefully and willingly disposed vnto, and in the doing of good; 2. Thess. 2.17. The Lord must first mooue and perswade the heart, (for so the word signifieth as well as to comfort) and then establish his to euery good word and worke.
As 1. there must be a good heart, cheerfully and willingly disposed unto, and in the doing of good; 2. Thess 2.17. The Lord must First move and persuade the heart, (for so the word signifies as well as to Comfort) and then establish his to every good word and work.
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God who loueth only a cheerefull giuer, will not endure it. 2. He that is continually readie to euery good worke, cannot but be abundant in good workes:
God who loves only a cheerful giver, will not endure it. 2. He that is continually ready to every good work, cannot but be abundant in good works:
Dost thou continue in prayer? in all things giue thankes? hast thou bin diligent in trayning vp thy family in Gods feare? hast thou with Onesephorus, often refreshed the Saints? doth the loynes of many blesse thee,
Dost thou continue in prayer? in all things give thanks? hast thou been diligent in training up thy family in God's Fear? hast thou with Onesiphorus, often refreshed the Saints? does the loins of many bless thee,
expresse the faith thou professest, by such fruits of faith as these are, and then hast thou profited in this precept, els thou as yet commest short of it. 3. In such a partie will be a forgoing and departure with things of price,
express the faith thou professest, by such fruits of faith as these Are, and then hast thou profited in this precept, Else thou as yet Comest short of it. 3. In such a party will be a foregoing and departure with things of price,
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If the best and most religious action would charge many a one but with a matter of tweluepence, such is their readines to any good worke, that it shall lie in the dust:
If the best and most religious actium would charge many a one but with a matter of twelvepence, such is their readiness to any good work, that it shall lie in the dust:
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Let vnconscionable men think well herof, who can contentedly throw away at one cast, or game, at cards or dice, more then willingly they would sow in pence to the poore all the yeare long.
Let unconscionable men think well hereof, who can contentedly throw away At one cast, or game, At cards or dice, more then willingly they would sow in pence to the poor all the year long.
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and made in the end of the former Chapter, the end of Christs purchasing of vs. This reason drawne from the feare of God, preuailed so farre with Iob, that thence he was mooued to vse mercifulnesse to all sorts of men:
and made in the end of the former Chapter, the end of Christ purchasing of us This reason drawn from the Fear of God, prevailed so Far with Job, that thence he was moved to use mercifulness to all sorts of men:
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That is, take the present occasion of doing all the good thou canst, 1. in regard of thy selfe, performe the principall and maine dutie, know the day of thy visitation;
That is, take the present occasion of doing all the good thou Canst, 1. in regard of thy self, perform the principal and main duty, know the day of thy Visitation;
slacke not this thy tearme-time, but get the oyle of faith, knowledge of God, and obedience to his word, that thy lampe may euer be shining to the glorifying of thy Father, which is in heauen:
slack not this thy Termtime, but get the oil of faith, knowledge of God, and Obedience to his word, that thy lamp may ever be shining to the glorifying of thy Father, which is in heaven:
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and what knoweth any man, whether this may be the last day wherein he can doe good to himselfe or others? Thirdly, Goe yet one step further, to seeke and watch occasions of doing good,
and what Knoweth any man, whither this may be the last day wherein he can do good to himself or Others? Thirdly, Go yet one step further, to seek and watch occasions of doing good,
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We read of the Patriarchs Abraham and Lot, how they sate at their doores watching to entertaine strangers, that they espied them a farre off, runne out to meete them,
We read of the Patriarchs Abraham and Lot, how they sat At their doors watching to entertain Strangers, that they espied them a Far off, run out to meet them,
they might bethinke them of many poore and carefull Christians, some labouring vnder pouertie, some vnder debt, some vnder sicknesse, some vnder temptation, some vnder one burden, some vnder another, whose necessities ought to be inquired into,
they might bethink them of many poor and careful Christians, Some labouring under poverty, Some under debt, Some under sickness, Some under temptation, Some under one burden, Some under Another, whose necessities ought to be inquired into,
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The speciall precepts which are to be performed to all Christians, are propounded, 1. negatiuely, 2. positiuely. The negatiue requireth the good abearing, 1. of the tongue, That they speake euill of no man:
The special Precepts which Are to be performed to all Christians, Are propounded, 1. negatively, 2. positively. The negative requires the good abearing, 1. of the tongue, That they speak evil of no man:
so also must they as readily exercise their tongues in sutable speaches, abandoning all hurtfull language, tending to the disgrace or iniurie of any man:
so also must they as readily exercise their tongues in suitable Speeches, abandoning all hurtful language, tending to the disgrace or injury of any man:
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both which are so far from intending his hurt, that they tend to his amendment. 4. For the preuention of such hurt as may arise to some other by a scandalous and wicked person:
both which Are so Far from intending his hurt, that they tend to his amendment. 4. For the prevention of such hurt as may arise to Some other by a scandalous and wicked person:
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Thus Ziba accused Mephiboseth, that he went not out to meete king Dauid, but staied at home, expecting to be made king ouer Israel, which was a meere slanderous invention of his owne. 2. When men speake some euill of others, vpon weake and insufficient ground:
Thus Ziba accused Mephibosheth, that he went not out to meet King David, but stayed At home, expecting to be made King over Israel, which was a mere slanderous invention of his own. 2. When men speak Some evil of Others, upon weak and insufficient ground:
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Thus the Princes of Ammon charged Dauids seruants with deceit, and caused Hanun to vse them most villanously, onely vpon suspition, that they were spies:
Thus the Princes of Ammon charged David Servants with deceit, and caused Hanun to use them most villanously, only upon suspicion, that they were spies:
Thus Doeg spake the truth to Saul, but poisoned his speach with insinuating that Dauid and the Priests conspired against him. 3. In speaking of good things,
Thus Doeg spoke the truth to Saul, but poisoned his speech with insinuating that David and the Priests conspired against him. 3. In speaking of good things,
4. In speaking of things euill and not so well done: 1. by vncouering infirmities, which is the guise of cursed Chams, who are euer reuealing to their brethren other mens nakednes;
4. In speaking of things evil and not so well done: 1. by uncovering infirmities, which is the guise of cursed Chams, who Are ever revealing to their brothers other men's nakedness;
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which an ingenuous disposition, yea humanity it selfe (if there were no religion) would couer and hide: Prou. 11.13. He that goeth about as a slanderer, vncouereth a secret, but a man of a faithfull heart concealeth a matter.
which an ingenuous disposition, yea humanity it self (if there were no Religion) would cover and hide: Prou. 11.13. He that Goes about as a slanderer, uncovereth a secret, but a man of a faithful heart concealeth a matter.
2. whereas we can excuse our owne faults twentie waies, by amplifying the faults and offences of others, be they neuer so apparent, we become euill speakers in a high degree:
2. whereas we can excuse our own Faults twentie ways, by amplifying the Faults and offences of Others, be they never so apparent, we become evil Speakers in a high degree:
or presumptuously, when it was perhaps done but weakely; and imputing that to want of conscience, which perhaps was want of heedefulnesse and foresight:
or presumptuously, when it was perhaps done but weakly; and imputing that to want of conscience, which perhaps was want of heedefulnesse and foresight:
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Now because of all sinnes, there is not a more manifest and generall mischeife in all the life of man, wherein euen Christians themselues are not exempted, who (not conceiuing how this little member defileth the whole bodie,
Now Because of all Sins, there is not a more manifest and general mischief in all the life of man, wherein even Christians themselves Are not exempted, who (not conceiving how this little member Defileth the Whole body,
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yea disturbeth not the naturall bodie onely, but euen the Politicall and Ecclesiasticall, that is, the Church and Common-wealth,) carrie a verie world of wickednesse about with them,
yea disturbeth not the natural body only, but even the Political and Ecclesiastical, that is, the Church and Commonwealth,) carry a very world of wickedness about with them,
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And the Apostle in so many places affirming it to be a practise of the old man, which must be cast off, maketh it hence an vnbeseeming thing for Christians that professe newe life, to walke in such heathenish courses,
And the Apostle in so many places affirming it to be a practice of the old man, which must be cast off, makes it hence an unbeseeming thing for Christians that profess new life, to walk in such Heathenish courses,
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for the which God gaue so many of them vp to their owne hearts lusts. 2. This cursed speaking wherby our brethren are hurt in their names, is the deuils language, who thence hath his name,
for the which God gave so many of them up to their own hearts Lustiest. 2. This cursed speaking whereby our brothers Are hurt in their names, is the Devils language, who thence hath his name,
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and hatest him in thy heart, for if thou louedst him, thou would couer (not coin) a multitude of sinnes. 3. True religion will not stand with such a tatling course as many Christians take vp, who like the Athenians, delight in nothing more then hearing and telling newes;
and Hatest him in thy heart, for if thou lovedest him, thou would cover (not coin) a multitude of Sins. 3. True Religion will not stand with such a tattling course as many Christians take up, who like the Athenians, delight in nothing more then hearing and telling news;
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yet indeede hath not preuailed to the bridling of this little member in the most. 4. Were it not most disgracefull for a Christian to be counted a theife,
yet indeed hath not prevailed to the bridling of this little member in the most. 4. Were it not most disgraceful for a Christian to be counted a thief,
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or a continuall robber in the high way, or a continuall breaker of the peace? and yet this sinne is a greater breach of loue then theft, or spoyling of the goods:
or a continual robber in the high Way, or a continual breaker of the peace? and yet this sin is a greater breach of love then theft, or spoiling of the goods:
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The second point, is the danger of this sinne, which cannot but attend it, vnlesse we conceiue no danger in breaking such expresse commandements as we haue, Leu. 19.16. Thou shalt not goe about with tales among thy people: and Iam. 4.11. speake not euill one of an other, brethren:
The second point, is the danger of this sin, which cannot but attend it, unless we conceive no danger in breaking such express Commandments as we have, Leu. 19.16. Thou shalt not go about with tales among thy people: and Iam. 4.11. speak not evil one of an other, brothers:
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for this saith he, is not onely to breake, but condemne the lawe: that is, as not sufficient or worthy to guide him in all the particulars of his life.
for this Says he, is not only to break, but condemn the law: that is, as not sufficient or worthy to guide him in all the particulars of his life.
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But if that thou speakest be a tale true or false (as it is if without a calling thou playest the pedlar, and settest to sale the name of thy brother) these commandements cast and condemne thee.
But if that thou Speakest be a tale true or false (as it is if without a calling thou playest the pedlar, and settest to sale the name of thy brother) these Commandments cast and condemn thee.
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but looke vpon it, not as it may seeme in thine eie, but in the penaltie the Scripture hath set vpon it; Psal. 15.3. it hindereth the entrance into the holy mountaine of God: and 1. Cor. 6.10. raylers and reuilers shall not enter into the kingdome of heauen:
but look upon it, not as it may seem in thine eye, but in the penalty the Scripture hath Set upon it; Psalm 15.3. it hindereth the Entrance into the holy mountain of God: and 1. Cor. 6.10. railers and revilers shall not enter into the Kingdom of heaven:
if a man should goe to hell fo• euerie word, who shall come to heauen? This indeede is an auncient •aturall conceit, that outward profession and ceremonie, will carrie a man to heauen,
if a man should go to hell fo• every word, who shall come to heaven? This indeed is an ancient •aturall conceit, that outward profession and ceremony, will carry a man to heaven,
he is an honest man, one that I haue cause to loue well, and one of verie good parts, &c. and yet thus will he wound an honest man, he spareth not his friend,
he is an honest man, one that I have cause to love well, and one of very good parts, etc. and yet thus will he wound an honest man, he spares not his friend,
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But would he haue a word against his neighbour die with an other, and cannot let it die with himselfe? or would he shut another mans mouth euen in opening it? he hath also his friend to communicate it vnto,
But would he have a word against his neighbour die with an other, and cannot let it die with himself? or would he shut Another men Mouth even in opening it? he hath also his friend to communicate it unto,
and whatsoeuer thou maist premit for pretence, or defence of thy course, thou cariest thy selfe liker those vermines which rise and feede of venome, excrement,
and whatsoever thou Mayest premit for pretence, or defence of thy course, thou carriest thy self liker those vermins which rise and feed of venom, excrement,
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and poyson, then a Christian, who, wert thou possessed with Christian loue, thou couldst not reioyce in euill: 1. Cor. 13.6. Loue reioyceth not in euill, but reioyceth in the truth.
and poison, then a Christian, who, Wertenberg thou possessed with Christian love, thou Couldst not rejoice in evil: 1. Cor. 13.6. Love rejoices not in evil, but rejoices in the truth.
and liberally take vp any language if he can make the detraction of another a ladder for himselfe to climbe vpon. 2. Of enuie, which greeuing at the graces and good things in another, seeketh to darken them:
and liberally take up any language if he can make the detraction of Another a ladder for himself to climb upon. 2. Of envy, which grieving At the graces and good things in Another, seeks to darken them:
Of anger and displeasure, mallice we say neuer spake well, but there lyeth a secret grudge of reuenge hid in it, which quickly setteth the armes on worke in the strong,
Of anger and displeasure, malice we say never spoke well, but there lies a secret grudge of revenge hid in it, which quickly sets the arms on work in the strong,
but carefully hide and couer euen a multitude of trespasses and sinnes: Excellent to this purpose is that of Salomon, Prov. 11.13. A faithfull heart concealeth a matter.
but carefully hide and cover even a multitude of Trespasses and Sins: Excellent to this purpose is that of Solomon, Curae 11.13. A faithful heart concealeth a matter.
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who if they had not with the Witch in the fable, put off their owne eyes at home, they might finde soule corners inough well worthy of reformation in themselues:
who if they had not with the Witch in the fable, put off their own eyes At home, they might find soul corners enough well worthy of Reformation in themselves:
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as becommeth an heire of blessing. The angel durst not revile the deuil himselfe. Christ when he was cursed, cursed not but cōmitted all to him that iudgeth righteously.
as becomes an heir of blessing. The angel durst not revile the Devil himself. christ when he was cursed, cursed not but committed all to him that Judgeth righteously.
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nor be mooued thereat to break thy patience; and euer remember that of the Apostle, Rom. 12.14. Blesse them which persecute you, blesse I say and curse not.
nor be moved thereat to break thy patience; and ever Remember that of the Apostle, Rom. 12.14. Bless them which persecute you, bless I say and curse not.
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And what an vnworthy thing is it, for a Christian to be a fosterer, yea a base s•ruant to the sinne of an other? besides that, it argueth both want of wisedome,
And what an unworthy thing is it, for a Christian to be a fosterer, yea a base s•ruant to the sin of an other? beside that, it argue both want of Wisdom,
and he neither called, examined, or sworne, and that against the credit and good name of an honest man, flat against the rules of the lawes of God and man:
and he neither called, examined, or sworn, and that against the credit and good name of an honest man, flat against the rules of the laws of God and man:
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as he would haue his friend defend his owne name, if it were hazzarded. Further, the commandement of God is direct against it, Exod. 23.1. Thou shalt not receiue a false tale:
as he would have his friend defend his own name, if it were hazarded. Further, the Commandment of God is Direct against it, Exod 23.1. Thou shalt not receive a false tale:
as the North winde, the sharpest of the windes purgeth the aire, and driueth away the clouds, which else would quickly resolue themselues into showers and stormes.
as the North wind, the Sharpest of the winds Purgeth the air, and Driveth away the Clouds, which Else would quickly resolve themselves into showers and storms.
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and if of hatred, his anger were better turned against his owne sinnes. If thou knowest the partie innocent, openly defend his innocencie, as Ionathan did Dauids;
and if of hatred, his anger were better turned against his own Sins. If thou Knowest the party innocent, openly defend his innocence, as Ionathan did David;
I knowe there is too much nicenes, and it would be thought too much inciuilitie to stay a man from shooting his venomed arrowes, by which he would both kill himselfe,
I know there is too much niceness, and it would be Thought too much incivility to stay a man from shooting his venomed arrows, by which he would both kill himself,
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Christians must so speake, and so doe also as those who will be ruled and iudged by the law of liberty, that is the gospel, which is a doctrin of peac;
Christians must so speak, and so do also as those who will be ruled and judged by the law of liberty, that is the gospel, which is a Doctrine of peac;
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a doctrine which cutteth off both affection and desire of contention and strife (for we might well read after the old translation no striuers) as also maketh a man lame of the striking hand.
a Doctrine which cutteth off both affection and desire of contention and strife (for we might well read After the old Translation no strivers) as also makes a man lame of the striking hand.
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and sound doctrine, against falsehood, error, heresie, and superstition. 2. The ruler and people may by lawfull warre, repell open either idolatrie, or iniurie, from Church or common wealth, whatsoeuer the Manichees haue doated to the contrarie, who condemned Moses himselfe,
and found Doctrine, against falsehood, error, heresy, and Superstition. 2. The ruler and people may by lawful war, repel open either idolatry, or injury, from Church or Common wealth, whatsoever the manichees have doted to the contrary, who condemned Moses himself,
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so Paul appealed to Cesar, and helped himselfe by the benefit of law. 4. It is lawfull for euery Christian in defect of the Magistrates aid, in the lawfull defence of themselues, liues,
so Paul appealed to Cesar, and helped himself by the benefit of law. 4. It is lawful for every Christian in defect of the Magistrates aid, in the lawful defence of themselves, lives,
so as desire of reuenge, and intent of blood-shedding be absent. 5. Neither is domesticall discipline excluded by this precept, whereby fathers and masters may,
so as desire of revenge, and intent of bloodshedding be absent. 5. Neither is domestical discipline excluded by this precept, whereby Father's and Masters may,
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but are enemies vnto concord and brotherly loue: men of such violent affections as are readie not only to returne iniurie with iniurie, but with seauentie •old reuenge:
but Are enemies unto concord and brotherly love: men of such violent affections as Are ready not only to return injury with injury, but with seauentie •old revenge:
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right Lamechs, and rough Ismaels, whose hand is against euery man, men of a word and a blow, fitter for the camp then the congregation of Christian men.
right Lamechs, and rough Ishmaels, whose hand is against every man, men of a word and a blow, fitter for the camp then the congregation of Christian men.
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and the sonnes of peace? how farre from hauing any part in the merit of Christ, who hath dearely by his precious blood bought the reconcilement of all things? how vnanswerable were it vnto this profession of Christianitie, which cannot become a kingdome deuided against it selfe? how preiudiciall to Christian duties, both interrupting prayers,
and the Sons of peace? how Far from having any part in the merit of christ, who hath dearly by his precious blood bought the reconcilement of all things? how unanswerable were it unto this profession of Christianity, which cannot become a Kingdom divided against it self? how prejudicial to Christian duties, both interrupting Prayers,
and withstanding the acceptation of them, when the gift is brought without a reconciliable mind? How doth this course in Cains way violence all bonds both of nature and of grace? signing a man to be out of the communion, out of the naturall fraternitie in the first Adam,
and withstanding the acceptation of them, when the gift is brought without a reconciliable mind? How does this course in Cains Way violence all bonds both of nature and of grace? signing a man to be out of the communion, out of the natural fraternity in the First Adam,
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and much more out of the spirituall in the second, yea arguing such feirce men to be rather of the serpents and crocodiles seed, betweene which and man God hath put an enmitie,
and much more out of the spiritual in the second, yea arguing such fierce men to be rather of the Serpents and crocodiles seed, between which and man God hath put an enmity,
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First, some conceiue that it is the way to get credit and become esteemed to proclaime contempt of euery man, and to come into account by making account of no man:
First, Some conceive that it is the Way to get credit and become esteemed to proclaim contempt of every man, and to come into account by making account of no man:
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hence is it that lawles wretches, and masterles miscreants thinke themselues in sufficient credit when they haue scorned their betters, impudently ouercrowed their equalls,
hence is it that lawless wretches, and masterless miscreants think themselves in sufficient credit when they have scorned their betters, impudently overcrowed their equals,
But how often for surenes hath the Lord threatned, that with the vile shall be contempt, and that the froward of heart shall be despised, both of God, whom they haue before hand despised,
But how often for sureness hath the Lord threatened, that with the vile shall be contempt, and that the froward of heart shall be despised, both of God, whom they have before hand despised,
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And who can be wonne to giue them any credit, for such swaggering and contemptuous courses? men of vnderstanding discerne their follie, and pittie them;
And who can be won to give them any credit, for such swaggering and contemptuous courses? men of understanding discern their folly, and pity them;
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and here is Gods iustice crossing such lewd conceits. Secondly, Others stand vpon their manhood, and are loth to be counted no-bodies, or spiritles, or esteemed cowards;
and Here is God's Justice crossing such lewd conceits. Secondly, Others stand upon their manhood, and Are loath to be counted nobodies, or spiritless, or esteemed cowards;
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But our Sauiour setteth himselfe against this Pharisaicall doctrine, for they taught, that a man in priuate reuenge might take an eye for an eye, a tooth for a tooth, a limb for a limb;
But our Saviour sets himself against this Pharisaical Doctrine, for they taught, that a man in private revenge might take an eye for an eye, a tooth for a tooth, a limb for a limb;
for if he kill, he hath shut himselfe out of heauen, and cut himselfe from off the earth, hauing so polluted it as it cannot be purged but by his owne blood,
for if he kill, he hath shut himself out of heaven, and Cut himself from off the earth, having so polluted it as it cannot be purged but by his own blood,
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or if a man in such a fight be slaine, how fearefull is the death of such a one, who euen in thirsting after another mans blood, hath shed his owne? how can we but conceiue of the iustice and truth of that speach, the seeker of vengeance hath found it? both of them haue taken the sword vncalled,
or if a man in such a fight be slain, how fearful is the death of such a one, who even in thirsting After Another men blood, hath shed his own? how can we but conceive of the Justice and truth of that speech, the seeker of vengeance hath found it? both of them have taken the sword uncalled,
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and what serueth the iustice of God for, or for what serueth the Magistrate? is there no iustice to be gotten at the Magistrates hand? or is there none in Gods hand, that by thine owne priuate reuenge thou wilt become both a Magistrate and a God to thy selfe? Obiect. But I haue long borne his abuses, I haue sought to him,
and what serveth the Justice of God for, or for what serveth the Magistrate? is there no Justice to be got At the Magistrates hand? or is there none in God's hand, that by thine own private revenge thou wilt become both a Magistrate and a God to thy self? Object. But I have long born his Abuses, I have sought to him,
and it is a bootelesse thing to seeke any more, what would you haue me to doe? Answ. Yet seeke it still, the precept is neuer dated, but in full force:
and it is a bootless thing to seek any more, what would you have me to do? Answer Yet seek it still, the precept is never dated, but in full force:
Vse. Let euery Christian man striue in the practise of this precept, and prouoke himselfe hereunto by that promise of blessednesse, which is pronounced vpon euery soule, that keepeth his hand from euill.
Use. Let every Christian man strive in the practice of this precept, and provoke himself hereunto by that promise of blessedness, which is pronounced upon every soul, that Keepeth his hand from evil.
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and it runneth from the tongue into the hand. 2. Let the consideration of our common brotherhood be a meanes to cut off contention: Gen. 13.8. Let there be no contention betweene vs, for we are brethren:
and it Runneth from the tongue into the hand. 2. Let the consideration of our Common brotherhood be a means to Cut off contention: Gen. 13.8. Let there be no contention between us, for we Are brothers:
oh, how comely a thing is it for brethren to dwell together in vnitie? whether brethren by the common bond of nature, which respect made all Israel bind themselues in couenant with Dauid, Thou art our flesh, and our bone: or brethren in the profession of life,
o, how comely a thing is it for brothers to dwell together in unity? whither brothers by the Common bound of nature, which respect made all Israel bind themselves in Covenant with David, Thou art our Flesh, and our bone: or brothers in the profession of life,
or brethren in regard of the generall calling of Christianitie, seeing such haue all one father in heauen, one mother the Church, one elder brother Iesus Christ, one spirit, one baptisme, one hope,
or brothers in regard of the general calling of Christianity, seeing such have all one father in heaven, one mother the Church, one elder brother Iesus christ, one Spirit, one Baptism, one hope,
and one inheritance. 3. Consider what a scandall it is to Popish persons, and profane scorners of religion, that such as professe themselues schollers of Christ, should liue together like dogges and cattes (as we say) and by vngodly quarrells and heartburnes, be still building vp the works of the deuil, which Christ hath destroied:
and one inheritance. 3. Consider what a scandal it is to Popish Persons, and profane Scorner's of Religion, that such as profess themselves Scholars of christ, should live together like Dogs and cats (as we say) and by ungodly quarrels and heartburns, be still building up the works of the Devil, which christ hath destroyed:
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why should such a thing be heard in G•th and Askelon? why should Priamus and his sonne laugh vs to scorne? This was no small motiue (as is probable) why Abraham the elder was so willing to take vp the controuersie with Lot,
why should such a thing be herd in G•th and Ashkelon? why should Priam and his son laugh us to scorn? This was no small motive (as is probable) why Abraham the elder was so willing to take up the controversy with Lot,
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only by pride, saith Salomon, man maketh contention: and indeed experience sheweth, that the most suits at this day, are not so much for right and equitie,
only by pride, Says Solomon, man makes contention: and indeed experience shows, that the most suits At this day, Are not so much for right and equity,
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Let good men looke and see in Abrahams and Lots example, how easily their wealth may kindle and blow vp in them a flame of contention. 5. Because some in their owne temper are of more milde and quiet spirits,
Let good men look and see in Abrahams and Lots Exampl, how Easily their wealth may kindle and blow up in them a flame of contention. 5. Because Some in their own temper Are of more mild and quiet spirits,
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that rule of Salomon is worthy noting, to take heed of part-taking, of medling, and mingling ones selfe in other mens strifes and contentions, for this were to take a dog by the eares,
that Rule of Solomon is worthy noting, to take heed of partaking, of meddling, and mingling ones self in other men's strifes and contentions, for this were to take a dog by the ears,
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For how womanly haue many behaued themselues, since they were taught to gouerne their tongues better, most impotently yeelding their tongues in bitter and contentious speeches to serue the distempered lusts of their hearts, and that for verie trifles.
For how womanly have many behaved themselves, since they were taught to govern their tongues better, most impotently yielding their tongues in bitter and contentious Speeches to serve the distempered Lustiest of their hearts, and that for very trifles.
for as for those that are called brethren, and so should liue like brethren in the same corporation or societie, what bones may we obserue cast daily in among them? what a number of tares are sowne by the malitious man, which rise suddenly to faction and hote oposition;
for as for those that Are called brothers, and so should live like brothers in the same corporation or society, what bones may we observe cast daily in among them? what a number of tares Are sown by the malicious man, which rise suddenly to faction and hight opposition;
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that sometime as the Prophet in his time obserued, everie man is readie to eate the flesh of his owne arme, Ephraim against Manasseh, and Manasseh against Ehpraim:
that sometime as the Prophet in his time observed, every man is ready to eat the Flesh of his own arm, Ephraim against Manasses, and Manasses against Ephraim:
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and thus whereas the vnitie of great ones should be as the dewe falling from the mountaines, to the watring and refreshing of the vallies their inferiours, their factions are become like Samsons foxes tied by the tayles, they cannot abide to looke one on an other but firebrands are betweene them, which burne vp all Ioabs corne field:
and thus whereas the unity of great ones should be as the dew falling from the Mountains, to the watering and refreshing of the valleys their inferiors, their factions Are become like Samsons foxes tied by the tails, they cannot abide to look one on an other but firebrands Are between them, which burn up all Ioabs corn field:
and from the men of Sechem, and the house of Millo, and consumed Abimelech. And for those that are brethren in the same profession of personall calling;
and from the men of Shechem, and the house of Millo, and consumed Abimelech. And for those that Are brothers in the same profession of personal calling;
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and graceles men openly disclaime them, they will be no brethren to such, no, they are hypocrites, dissemblers, holy brethren, sermon-goers, Puritans, &c. wherein what doe they else,
and graceless men openly disclaim them, they will be no brothers to such, no, they Are Hypocrites, dissemblers, holy brothers, sermon-goers, Puritans, etc. wherein what do they Else,
but disclaime the same father, and the same inheritance with them, and professe themselues the children of the deuill, in that they wil not be the brethren of the children of God:
but disclaim the same father, and the same inheritance with them, and profess themselves the children of the Devil, in that they will not be the brothers of the children of God:
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and grow into friendship with such as they are at ods, whereby they should become not the least friends to their owne estate, rather then by an vnmeekened and vnsubdued stomacke, hurt both themselues and others.
and grow into friendship with such as they Are At ods, whereby they should become not the least Friends to their own estate, rather then by an vnmeekened and unsubdued stomach, hurt both themselves and Others.
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of two goates which met in the midst of a narrow plank, vnder which a swift current ranne, they could not now goe by one an other, they could not turne themselues to goe backeward, they could not fight it out,
of two Goats which met in the midst of a narrow plank, under which a swift current ran, they could not now go by one an other, they could not turn themselves to go backward, they could not fight it out,
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The effects and fruits of which vertue, are the verie sinewes and bones which tie together and vnderprop all humane societie, without which the world it selfe could not continue vndissolued.
The effects and fruits of which virtue, Are the very sinews and bones which tie together and underprop all humane society, without which the world it self could not continue undissolved.
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if they be against a mans selfe, and not against God more directly. 2. It tolerateth and beareth with naturall infirmities, such as are frowardnesse, hastinesse, slownsse, desire of praise, fulnes of words,
if they be against a men self, and not against God more directly. 2. It tolerateth and bears with natural infirmities, such as Are frowardness, hastiness, slownsse, desire of praise, fullness of words,
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euen in the midst of seueritie. 3. It giueth most gentle constructions and fauourable interpretations vnto ambiguous facts & speaches ▪ yea and lenefieth such as might seeme more harsh,
even in the midst of severity. 3. It gives most gentle constructions and favourable interpretations unto ambiguous facts & Speeches ▪ yea and lenefieth such as might seem more harsh,
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it giueth thee leaue to reenter into thine house, and to take into thy hands a forfeited lease of some poore mans, that thou maist gaine to his vtter vndoing 7.12.20. or more or fewer yeares, for not paiment of the quarter or yeares rent at the day appointed:
it gives thee leave to reenter into thine house, and to take into thy hands a forfeited lease of Some poor men, that thou Mayest gain to his utter undoing 7.12.20. or more or fewer Years, for not payment of the quarter or Years rend At the day appointed:
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dost thou not commit extreame wrong, euen when thou canst shroud thy selfe vnder the leaue of the lawe? Now this vertue steppeth in and saith, this is not a case wherein extremitie is to be vsed, thou maist not by the lawe of God doe that, which by mans lawe thou maist doe:
dost thou not commit extreme wrong, even when thou Canst shroud thy self under the leave of the law? Now this virtue steppeth in and Says, this is not a case wherein extremity is to be used, thou Mayest not by the law of God do that, which by men law thou Mayest do:
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when the rule of equitie & charitie requireth mitigation & moderation. 2. Euen this moderation of the lawe, may not impaire or detract from publike iustice,
when the Rule of equity & charity requires mitigation & moderation. 2. Eve this moderation of the law, may not impair or detract from public Justice,
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or publike peace, which are as the heart, and braine of the common wealth, which is an other common extremitie, which carelesse and inconsiderate men fall into:
or public peace, which Are as the heart, and brain of the Common wealth, which is an other Common extremity, which careless and inconsiderate men fallen into:
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who beeing called to be seruants to iustice, as to iuries, fearing least in following the letter of the lawe, they should be iniurious, doe not remit and moderate,
who being called to be Servants to Justice, as to juries, fearing lest in following the Letter of the law, they should be injurious, do not remit and moderate,
or penaltie• vpon some outragious offenders, against whome the lawe should be whetted, or such as rather turne to the disgrace of iustice then the administring of it.
or penaltie• upon Some outrageous offenders, against whom the law should be whetted, or such as rather turn to the disgrace of Justice then the administering of it.
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and to buckle vnto vs as the elect of God, tender mercie, kindnes, humblenesse of mind, meeknesse, long suffering, forbearing one an other, and forgiuing one an other.
and to buckle unto us as the elect of God, tender mercy, kindness, humbleness of mind, meekness, long suffering, forbearing one an other, and forgiving one an other.
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a rare example whereof we haue in Iudg. 8.2. when the men of Ephraim were incensed against Gedeon, and chid him sharpely, because he called not them with him against the Midianites:
a rare Exampl whereof we have in Judges 8.2. when the men of Ephraim were incensed against Gideon, and Child him sharply, Because he called not them with him against the midianites:
as though he had said, the glorie of the action belongeth as much or much more to you then to vs, we Abiezerits did not halfe so much good by discomfiting the host,
as though he had said, the glory of the actium belongeth as much or much more to you then to us, we Abiezerits did not half so much good by discomfiting the host,
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and in that it so much tendeth to the honour of Gods name, as it doth, by drawing many to the loue and embracing of the Gospel of God, which they see is so pure, so innocent, and so peaceable.
and in that it so much tendeth to the honour of God's name, as it does, by drawing many to the love and embracing of the Gospel of God, which they see is so pure, so innocent, and so peaceable.
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but if the offence be neuer so little, are bent to make men heare of it againe, on both sides (as we say,) here is spirit indeede ▪ but of pride and malice,
but if the offence be never so little, Are bent to make men hear of it again, on both sides (as we say,) Here is Spirit indeed ▪ but of pride and malice,
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euerie tri••le, euerie word, euery pe•••e iniurie sendeth them before the Magistrate, for reuenge against such a• perhaps are verie desirous of peace, satisfaction, and agreement:
every tri••le, every word, every pe•••e injury sends them before the Magistrate, for revenge against such a• perhaps Are very desirous of peace, satisfaction, and agreement:
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and proouing in the end but cousenage and dishonest craftines, as may daily appeare in a number of men, who (like the flesh-flies, feede altogether vpon •esters and wounds,
and proving in the end but cozenage and dishonest craftiness, as may daily appear in a number of men, who (like the Flesh-flies, feed altogether upon •esters and wounds,
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and by some quirke of law, hooke in that which equitie would neuer affoard them; but the issue sheweth, that all their pretences are but cloakes of their iniquitie.
and by Some quirk of law, hook in that which equity would never afford them; but the issue shows, that all their pretences Are but cloaks of their iniquity.
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but yet it is as true, that he that is a strict stander for his right alwaies, cannot but sometimes goe beyond the bounds of equitie, which must yeeld some part of the right;
but yet it is as true, that he that is a strict stander for his right always, cannot but sometime go beyond the bounds of equity, which must yield Some part of the right;
doth he strike so soone as thou hast sinned, and so soone as he hath thee at an aduantage? and yet he might say, I hope I doe no more but iustice and lawe, I require but my couenant.
does he strike so soon as thou hast sinned, and so soon as he hath thee At an advantage? and yet he might say, I hope I do no more but Justice and law, I require but my Covenant.
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nor presently bringeth the forfeit of his lawe vpon me, but hath sent out his gospel a mercifull moderator of that rigour, without which euerie day would bring a newe deluge of iudgement against all flesh:
nor presently brings the forfeit of his law upon me, but hath sent out his gospel a merciful moderator of that rigour, without which every day would bring a new deluge of judgement against all Flesh:
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for shall the Lord powre out a sea of mercie vpon me, and shall not I let one droppe fall vpon my brother? and would not I haue God to deale in iustice with me,
for shall the Lord pour out a sea of mercy upon me, and shall not I let one drop fallen upon my brother? and would not I have God to deal in Justice with me,
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In this precept three things must be considered. 1. The vertue prescribed, meekenesse. 2. The manner how it must be excercised, it must be shewed openly. 3. The persons to whom, to all men.
In this precept three things must be considered. 1. The virtue prescribed, meekness. 2. The manner how it must be exercised, it must be showed openly. 3. The Persons to whom, to all men.
Meeknesse is a grace of God, whereby the heart and affections are enclined, vnto a mild and louing, a kind and curteous carriage towards our neighbour, euen then when they might be prouoked to anger.
Meekness is a grace of God, whereby the heart and affections Are inclined, unto a mild and loving, a kind and courteous carriage towards our neighbour, even then when they might be provoked to anger.
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Where three things are laid downe to be further opened, to the better knowledge of this vertue. 1. That it is a grace of God, for the next verse will teach vs, that we are borne as rough as Esau in our corrupted nature;
Where three things Are laid down to be further opened, to the better knowledge of this virtue. 1. That it is a grace of God, for the next verse will teach us, that we Are born as rough as Esau in our corrupted nature;
and therfore this strippeth and goeth beyond the best nature, beeing a fruit of the spirit, and is called the spirit of meekenesse, because it is such a peculiar work of the spirit,
and Therefore this strippeth and Goes beyond the best nature, being a fruit of the Spirit, and is called the Spirit of meekness, Because it is such a peculiar work of the Spirit,
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and proceedeth not of the flesh. 2. The worke of it is properly to preserue Christian affection, in moderating all reuengfull passions, not suffering the heart to be easily ouercome with bitternesse,
and Proceedeth not of the Flesh. 2. The work of it is properly to preserve Christian affection, in moderating all revengeful passion, not suffering the heart to be Easily overcome with bitterness,
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outwardly, 1. soft answers, such as that of Abigail which broke the wrath of Dauid. 2. compassion or affliction of spirit in sight and sence of the afflicted. 3. readinesse to forgiue offences. 3. I say it preserueth peace within, when it is prouoked to warre, to anger, and returne of wrongs:
outwardly, 1. soft answers, such as that of Abigail which broke the wrath of David. 2. compassion or affliction of Spirit in sighed and sense of the afflicted. 3. readiness to forgive offences. 3. I say it Preserveth peace within, when it is provoked to war, to anger, and return of wrongs:
if they put on humblenes of mind, meeknesse, long suffering, &c. Ephes. 4.2. for otherwise if men partake not in these our graces, the vnitie of the spirit in the bond of peace, cannot long last vndissolued.
if they put on humbleness of mind, meekness, long suffering, etc. Ephesians 4.2. for otherwise if men partake not in these our graces, the unity of the Spirit in the bound of peace, cannot long last undissolved.
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and Christians mistake this grace, when they dreame it to be a bottomles charitie, and vnder pretence of meeknes, can beare with any euill, which indeed is nothing else but an irreligious,
and Christians mistake this grace, when they dream it to be a bottomless charity, and under pretence of meekness, can bear with any evil, which indeed is nothing Else but an irreligious,
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Whence it followeth, that publicke persons must publickly represse, and reprooue open sinnes, disturbing the publike proceedings of religion or iustice;
Whence it follows, that public Persons must publicly repress, and reprove open Sins, disturbing the public proceedings of Religion or Justice;
Vse. Beware of that vice, which Paul would here note in the Christians of those dayes, which we may well wish they had not traduced to sundrie professors of our times;
Use. Beware of that vice, which Paul would Here note in the Christians of those days, which we may well wish they had not traduced to sundry professors of our times;
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but a new creature is respected. 2. It is an essentiall marke of a Christian, who ought herein to imitate his Lord Iesus, who for the same purpose became a speciall schoolemaster of it, Learne of mee, for I am lowly and meeke : 1. of heart, 2. of speach, when he was reuiled, he reuiled not againe,
but a new creature is respected. 2. It is an essential mark of a Christian, who ought herein to imitate his Lord Iesus, who for the same purpose became a special Schoolmaster of it, Learn of me, for I am lowly and meek: 1. of heart, 2. of speech, when he was reviled, he reviled not again,
but sometime said nothing at all; and when he spake, how meekly receiued he the greatest wrongs appeares, Ioh. 18.23. If I haue euill spoken, beare witnes of the euill, but if not, why smitest thou mee? 3. of action, he was as a sheepe dumb before the sheare•.
but sometime said nothing At all; and when he spoke, how meekly received he the greatest wrongs appears, John 18.23. If I have evil spoken, bear witness of the evil, but if not, why smitest thou me? 3. of actium, he was as a sheep dumb before the sheare•.
3. The blessings intayled vnto it should mooue vs to the prastise of it, 1. spirituall, God will teach none but the meeke, Psal. 25. neither can any learne of God but the meeke:
3. The blessings intailed unto it should move us to the prastise of it, 1. spiritual, God will teach none but the meek, Psalm 25. neither can any Learn of God but the meek:
for this is the blessednesse of the meeke, that they shall inherit the earth. And in daies of distresse and times of straitnesse and affliction, they shall be safe;
for this is the blessedness of the meek, that they shall inherit the earth. And in days of distress and times of straitness and affliction, they shall be safe;
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Vers. 3. For we our selues also were in times past, vnwise, disobedient, deceiued, seruing the lusts and diuerse pleasures, liuing in malitiousnesse,
Vers. 3. For we our selves also were in times past, unwise, disobedient, deceived, serving the Lustiest and diverse pleasures, living in malitiousnesse,
The reason is drawne from the consideration of the present condition of conuerted Christians, compared with that estate they were in before their conuersion and calling to the faith:
The reason is drawn from the consideration of the present condition of converted Christians, compared with that estate they were in before their conversion and calling to the faith:
to which purpose he is verie large in describing, 1. our estate of corruption in this 3. vers. 2. our estate after conuersion, in 4, 5, 6, and 7. verses:
to which purpose he is very large in describing, 1. our estate of corruption in this 3. vers. 2. our estate After conversion, in 4, 5, 6, and 7. Verses:
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Secondly, from our latter condition of conuersion, thus our Apostle frameth his reason; If God haue beene so bountifull a benefactor vnto vs, when we were so vnworthy,
Secondly, from our latter condition of conversion, thus our Apostle frameth his reason; If God have been so bountiful a benefactor unto us, when we were so unworthy,
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as the former verse describeth, that his meere and alone mercie saued vs; then must we in imitation of our heauenly father, doe the like to our brethren.
as the former verse Describeth, that his mere and alone mercy saved us; then must we in imitation of our heavenly father, do the like to our brothers.
we beeing Christians may not carrie our selues so crookedly as in times past, nor so roughly towards those who now do the same things which then we did, considering our owne selues.
we being Christians may not carry our selves so crookedly as in times past, nor so roughly towards those who now do the same things which then we did, considering our own selves.
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But before we come to the particular descriptions of these two estates, one or two general obseruations are necessarily to be collected out of the scope of the verses.
But before we come to the particular descriptions of these two estates, one or two general observations Are necessarily to be collected out of the scope of the Verses.
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this consideration pulleth those peacock feathers, and humbleth the heart, so as when it can finde no other reason of forbearance, here it neuer wanteth a most effectuall one.
this consideration pulls those peacock Feathers, and Humbleth the heart, so as when it can find no other reason of forbearance, Here it never Wants a most effectual one.
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What, we are brethren, of common parents, of common condition, our estate, our temper was all alike, I was borne into the world as naked in soule, in bodie, as he was.
What, we Are brothers, of Common Parents, of Common condition, our estate, our temper was all alike, I was born into the world as naked in soul, in body, as he was.
And thus by this consideration, the Apostle beateth downe the pride of man, who seperated thee? hast thou any thing aboue another which thou hast not receiued? and then why boastest thou as if thou hadst not receiued it? and elsewhere disputing of the breaking off of the naturall branches the Iewes,
And thus by this consideration, the Apostle beats down the pride of man, who separated thee? hast thou any thing above Another which thou hast not received? and then why boastest thou as if thou Hadst not received it? and elsewhere disputing of the breaking off of the natural branches the Iewes,
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and ingrafting the Gentiles, he vseth almost through his discourse no other argument to keepe the Gentile from insulting and priding himselfe ouer the Iew but this same, The Iewes now beleeue not, nor haue obtained mercie, no more in time past did you Gentiles beleeue nor had obtained mercie:
and engrafting the Gentiles, he uses almost through his discourse no other argument to keep the Gentile from insulting and priding himself over the Iew but this same, The Iewes now believe not, nor have obtained mercy, no more in time past did you Gentiles believe nor had obtained mercy:
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Secondly, This consideration not only subdueth that violent affecti-of pride, but worketh the heart to such affections as not only beseeme our selues but befit the offender,
Secondly, This consideration not only subdueth that violent affecti-of pride, but works the heart to such affections as not only beseem our selves but befit the offender,
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How forceable that argument is to mooue vs to the workes of mercie and loue towards the bodies of men, in that they are our flesh appeareth, Isa. 58.7. Thou shalt not hide thy selfe from thine owne flesh, but bring the wanderer to thy house, couer the naked, deale thy bread to the hungrie:
How forceable that argument is to move us to the works of mercy and love towards the bodies of men, in that they Are our Flesh appears, Isaiah 58.7. Thou shalt not hide thy self from thine own Flesh, but bring the wanderer to thy house, cover the naked, deal thy bred to the hungry:
and yet much more hence must we put on the bowells of mercie toward the soules of men, by letting their miserie into our hearts, that our verie bowells may yearne,
and yet much more hence must we put on the bowels of mercy towards the Souls of men, by letting their misery into our hearts, that our very bowels may yearn,
And if we must so farre pittie our neighbours beast, yea our enemies, that when we see it faile vnder the burthen we must helpe it vp, ought we not much more helpe to beare his owne burden,
And if we must so Far pity our neighbours beast, yea our enemies, that when we see it fail under the burden we must help it up, ought we not much more help to bear his own burden,
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The second affection wrought by this consideration of common condition, is hope for time to come, which is another speciall motiue to allay impatience towards offenders.
The second affection wrought by this consideration of Common condition, is hope for time to come, which is Another special motive to allay impatience towards offenders.
but now recalled and brought to the fellowship of the grace of God? so God may haue his time for this man, whose works and thoughts are yet against him;
but now Recalled and brought to the fellowship of the grace of God? so God may have his time for this man, whose works and thoughts Are yet against him;
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The theife on the crosse implieth in his reproofe of his fellow, that if he had considered that himselfe was in the same condemnation, he could not almost with his soule and life haue breathed out scoffes against Christ.
The thief on the cross Implies in his reproof of his fellow, that if he had considered that himself was in the same condemnation, he could not almost with his soul and life have breathed out scoffs against christ.
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Thus if we behold our sinne we may sucke, some sweet out of poyson, and out of our euill, take occasion to grow better all our daies, furthering our selues thereby to walke humbly before God, and meekly towards our brethren:
Thus if we behold our sin we may suck, Some sweet out of poison, and out of our evil, take occasion to grow better all our days, furthering our selves thereby to walk humbly before God, and meekly towards our brothers:
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our Apostle affirmeth it of all beleeuers, of which there are none but he had his once, his time past, in regard of which he may now be said to be changed into another man, Rom. 7.5, 6. The time was when the Romans were in the flesh, when sinnefull motions had force in them vnto death;
our Apostle Affirmeth it of all believers, of which there Are none but he had his once, his time past, in regard of which he may now be said to be changed into Another man, Rom. 7.5, 6. The time was when the Roman were in the Flesh, when sinful motions had force in them unto death;
but in the newnesse of spirit: Ephes. 2.3. Among whome the Gentiles we beleeuers had our conuersation in time past: Colos. 3.7. Wherein ye walked also once, but now, &c. 1. Cor. 6.11. And such were some of you, but yee are washed.
but in the newness of Spirit: Ephesians 2.3. Among whom the Gentiles we believers had our Conversation in time passed: Colos 3.7. Wherein you walked also once, but now, etc. 1. Cor. 6.11. And such were Some of you, but ye Are washed.
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and that he who now is in the state of grace, should see that he was once in the state of wrath aswell as others, which will cause him to loue much: and indeed the elect could not be elect,
and that he who now is in the state of grace, should see that he was once in the state of wrath aswell as Others, which will cause him to love much: and indeed the elect could not be elect,
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nor iustified, nor washed, if they were alwaies the children of God, and were it not for this once, and time past, wherein there was no difference betweene them,
nor justified, nor washed, if they were always the children of God, and were it not for this once, and time past, wherein there was no difference between them,
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and the reprobate, but only in Gods counsell and possibilitie of calling. I adde further, that the conuerted may and must haue experience of this change:
and the Reprobate, but only in God's counsel and possibility of calling. I add further, that the converted may and must have experience of this change:
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know yee not that Christ is in you, vnlesse ye be reprobates? and, 1. Cor. 3.16. Know yee not that yee are the Temple of God, and that the spirit of God dwelleth in you? and, Rom. 6.11. Know yee that yee are dead to sinne, but are aliue to God in Iesus Christ our Lord.
know ye not that christ is in you, unless you be Reprobates? and, 1. Cor. 3.16. Know ye not that ye Are the Temple of God, and that the Spirit of God dwells in you? and, Rom. 6.11. Know ye that ye Are dead to sin, but Are alive to God in Iesus christ our Lord.
Quest. But how shall I come to any distinct knowledge of this change in my selfe? Ans. Enquire and make search whether thou canst find the life of grace in thy soule;
Quest. But how shall I come to any distinct knowledge of this change in my self? Ans. Inquire and make search whither thou Canst find the life of grace in thy soul;
Hath then the powerfull voice of Christ called thee out of thy graue? hath he breathed the breath of life into the face of thy soule? hast thou thy spirituall sences restored thee? are thine eyes opened that thou canst say with the blind man;
Hath then the powerful voice of christ called thee out of thy graven? hath he breathed the breath of life into the face of thy soul? hast thou thy spiritual Senses restored thee? Are thine eyes opened that thou Canst say with the blind man;
One thing I know, that whereas I was blind, now I am sure I see? hath he said Ephata to thine eares, that now they are become the other sence of spirituall illumination,
One thing I know, that whereas I was blind, now I am sure I see? hath he said Ephatha to thine ears, that now they Are become the other sense of spiritual illumination,
whether they are now holy, spirituall, heauenly, fruitfull, whereas before thy change thou wast in all these led by the command and instinct of the flesh.
whither they Are now holy, spiritual, heavenly, fruitful, whereas before thy change thou wast in all these led by the command and instinct of the Flesh.
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Canst thou pray in faith, and crie in assurance, Abba, Father? this is also a signe of the presence of the spirit, which is the earnest pennie of thy adoption;
Canst thou pray in faith, and cry in assurance, Abba, Father? this is also a Signen of the presence of the Spirit, which is the earnest penny of thy adoption;
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Dost thou loue God for himselfe, and thy neighbour for Gods sake? this will be as the heate of a stone in summer, which argueth the shining of the sunne:
Dost thou love God for himself, and thy neighbour for God's sake? this will be as the heat of a stone in summer, which argue the shining of the sun:
Doth the Church of God and the number of Gods people acknowledge this chang in thee? for this is not to be contemned, seeing that hardly can the child liue in the womb and not stirre,
Does the Church of God and the number of God's people acknowledge this change in thee? for this is not to be contemned, seeing that hardly can the child live in the womb and not stir,
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Obiect. Some will here say, alas, I now feare that I know not what this change meaneth, I haue good desires to doe well, to loue God, to auoid sinne, to do good to good men,
Object. some will Here say, alas, I now Fear that I know not what this change means, I have good Desires to do well, to love God, to avoid sin, to do good to good men,
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yet because they hate the euill they doe, and preserue in them a strife betweene flesh and spirit, which spirit still resisteth euen where it cannot preuaile, these may espie a change in themselues from that they were when the strong man kept the hold,
yet Because they hate the evil they do, and preserve in them a strife between Flesh and Spirit, which Spirit still Resisteth even where it cannot prevail, these may espy a change in themselves from that they were when the strong man kept the hold,
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and they see perswasion will not preuaile with him, he had neede get him a new world to liue in a part from his old companions, who will be the men they were:
and they see persuasion will not prevail with him, he had need get him a new world to live in a part from his old Sodales, who will be the men they were:
of whom whosoeuer knewe them, may say, how is the gold become so dim, how is the fine gold changed? the visages of some Nazarites are become blacker then a coale.
of whom whosoever knew them, may say, how is the gold become so dim, how is the fine gold changed? the visages of Some nazarites Are become blacker then a coal.
Vse. 3. Euerie Christian learne hence, 1. If we see a change in our selues or others, to blesse God that hath made this separation, Rom. 6.17. God be thanked, that yee were such, but nowe yee obey the forme:
Use. 3. Every Christian Learn hence, 1. If we see a change in our selves or Others, to bless God that hath made this separation, Rom. 6.17. God be thanked, that ye were such, but now ye obey the Form:
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2. Not to deeme of men as they were once in time past, when once this change is come, the Lord esteemeth of men according to the present grace receiued,
2. Not to deem of men as they were once in time past, when once this change is come, the Lord esteems of men according to the present grace received,
and this corruption is seated in three things: 1. In the minde. 2. In the will. 3. In the conuersation of life. The corruption of the minde hath our Apostle set downe in three degrees of it:
and this corruption is seated in three things: 1. In the mind. 2. In the will. 3. In the Conversation of life. The corruption of the mind hath our Apostle Set down in three Degrees of it:
Thirdly, the corruption of conuersation bewraieth it selfe, in that while we liued that naturall life, we liued in malice and enuie, hated and hatefull.
Thirdly, the corruption of Conversation bewrayeth it self, in that while we lived that natural life, we lived in malice and envy, hated and hateful.
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the which that we may better conceiue, we must knowe, that before the fall, euerie man had an vnderstanding giuen him of God, both naturall and spirituall, both of them holy, and entire:
the which that we may better conceive, we must know, that before the fallen, every man had an understanding given him of God, both natural and spiritual, both of them holy, and entire:
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and yet he saith not with himselfe, for whom doe I trauell? which argueth a merueilous impotencie and darkenes in the vnderstanding of naturall things.
and yet he Says not with himself, for whom do I travel? which argue a marvelous impotency and darkness in the understanding of natural things.
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we are not able of our selues saith our Apostle to thinke one good thought: and much lesse to conceiue the things of God, which are all mysteries and written in a clasped booke,
we Are not able of our selves Says our Apostle to think one good Thought: and much less to conceive the things of God, which Are all Mysteres and written in a clasped book,
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And which of vs hath not experience of his owne slownes of heart to conceiue the things of our eternall peace, neuer so plainely, neuer so often taught in the ministerie? neither is one nature here of better apprehension then an other,
And which of us hath not experience of his own slowness of heart to conceive the things of our Eternal peace, never so plainly, never so often taught in the Ministry? neither is one nature Here of better apprehension then an other,
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nay, Nicodemus a ruler in Israel, how babishly and foolishly did he apprehend the speach of Christ concerning the newe birth? there was no way but for men to returne backe into the womb againe.
nay, Nicodemus a ruler in Israel, how babishly and foolishly did he apprehend the speech of christ Concerning the new birth? there was no Way but for men to return back into the womb again.
till which time we see our selues by this we haue said, to be in the ranke of those men, vpon whom Paul affirmed, that they neither knewe the things of God, nor could know them.
till which time we see our selves by this we have said, to be in the rank of those men, upon whom Paul affirmed, that they neither knew the things of God, nor could know them.
and such as will not be perswaded, as the word in the originall soundeth: and this is nothing els but a peruerse disposition which fighteth against the truth.
and such as will not be persuaded, as the word in the original soundeth: and this is nothing Else but a perverse disposition which fights against the truth.
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Which a little better to vnderstand, we must knowe, that before our fall, the minde of man had two faculties about the truth of God. 1. the knowledge of it so farre as was meete. 2. an assent approouing that knowledge.
Which a little better to understand, we must know, that before our fallen, the mind of man had two faculties about the truth of God. 1. the knowledge of it so Far as was meet. 2. an assent approving that knowledge.
In stead of which are succeeded two contrarie corruptions since the fall. 1. darkenes in stead of that light of knowledge. 2. frowardnes or reasoning against it.
In stead of which Are succeeded two contrary corruptions since the fallen. 1. darkness in stead of that Light of knowledge. 2. forwardness or reasoning against it.
That which the Lord speaketh of Israel, is true of euerie naturall man, My people is foolish, they haue not knowne me, they are foolish children, they are wise to doe euill,
That which the Lord speaks of Israel, is true of every natural man, My people is foolish, they have not known me, they Are foolish children, they Are wise to do evil,
but to doe well they knowe not: the same confirmeth the Apostle, Ephes. 5.15. walke not as vnwise, (namely, as ye did before your calling) but as wise. And if the knowledge and feare of God be the beginning of wisedome, how can such as are without Gods teaching euer be wise to walke in the wayes of saluation? We account such as want and are destitute of naturall knowledge in outward things, no better then fooles:
but to do well they know not: the same confirmeth the Apostle, Ephesians 5.15. walk not as unwise, (namely, as you did before your calling) but as wise. And if the knowledge and Fear of God be the beginning of Wisdom, how can such as Are without God's teaching ever be wise to walk in the ways of salvation? We account such as want and Are destitute of natural knowledge in outward things, no better then Fools:
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and shall those goe for wise, who haue not one sparkle of spirituall knowledge, which •s a farre more pretious wisedome then the other? If they be deemed simple foolish men who care not to wrong and hurt their bodies, much more may such as depriue their soules of spirituall foode, raiment,
and shall those go for wise, who have not one sparkle of spiritual knowledge, which •s a Far more precious Wisdom then the other? If they be deemed simple foolish men who care not to wrong and hurt their bodies, much more may such as deprive their Souls of spiritual food, raiment,
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and this not for one or two foolish actions, for thus the best euen Dauid himselfe confesseth, that sometimes he doth verie foolishly, but for that his whole course is the practise of notable folly.
and this not for one or two foolish actions, for thus the best even David himself Confesses, that sometime he does very foolishly, but for that his Whole course is the practice of notable folly.
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but why thy selfe? fewest would say for God, but if they speake true, some for themselues, some for their familie, some for their pleasures, some for wealth,
but why thy self? fewest would say for God, but if they speak true, Some for themselves, Some for their family, Some for their pleasures, Some for wealth,
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euen so vngodly men if they can get wealth, and lay vp things present for many yeares to come, they dreame of no other heauen, they forecast no day of death, nor iudgement:
even so ungodly men if they can get wealth, and lay up things present for many Years to come, they dream of no other heaven, they forecast no day of death, nor judgement:
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and all comfortable supplies, yea such treasures as the richest Indian mines afford not; treasures of wisedome, of grace, of life, and happines euerlasting.
and all comfortable supplies, yea such treasures as the Richest Indian mines afford not; treasures of Wisdom, of grace, of life, and happiness everlasting.
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Oh thrice blessed is that Christian soule, who hath attained this wisedome, happie is that man that can say, I was once vnwise, but now with thankfulnes I cannot but acknowledge the good hand of my God vpon me, in whose light I see light.
O thrice blessed is that Christian soul, who hath attained this Wisdom, happy is that man that can say, I was once unwise, but now with thankfulness I cannot but acknowledge the good hand of my God upon me, in whose Light I see Light.
for riches and glorie are in her left hand, and length of daies in her right, and all her pa•hes are prosperitie: and hauing once attained this wisedome, lay her in thy bosome,
for riches and glory Are in her left hand, and length of days in her right, and all her pa•hes Are Prosperity: and having once attained this Wisdom, lay her in thy bosom,
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Doctr. 2. Out of the second degree of the corruption of mind, we learne, that it is a marke of a m•n out of Christ, not to beleeue and assent to the word,
Doctrine 2. Out of the second degree of the corruption of mind, we Learn, that it is a mark of a m•n out of christ, not to believe and assent to the word,
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as the eyes of whose minds the God of this world hath blinded: wherein is implied a wilfull ioyning with Satan, to blind themselues further by their mallice,
as the eyes of whose minds the God of this world hath blinded: wherein is implied a wilful joining with Satan, to blind themselves further by their malice,
and let vs looke a little nearer the thing, and we shall find too iust occasion to pronounce against many in our congregations, that which Stephen did of the Iewes, that they were resisters of the holy Ghost.
and let us look a little nearer the thing, and we shall find too just occasion to pronounce against many in our congregations, that which Stephen did of the Iewes, that they were resisters of the holy Ghost.
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for how many of vs, who heare the word, receiue the Sacraments, and goe for Christians, resolue yet not to leaue our sinnes till they leaue vs? nay the obstinate purpose of our hearts is to practise them still:
for how many of us, who hear the word, receive the Sacraments, and go for Christians, resolve yet not to leave our Sins till they leave us? nay the obstinate purpose of our hearts is to practise them still:
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and what is this else, but with the seruants in the parable, to send word into a farre countrie after the King, that we will not haue him to rule ouer vs,
and what is this Else, but with the Servants in the parable, to send word into a Far country After the King, that we will not have him to Rule over us,
but our owne lusts shall still prescribe laws vnto vs? 2. Who be they that say, the word and doctrine of the law and Gospel is foolishnesse? this you will say, was and is the conceite of the Iewes and Heathen ones,
but our own Lustiest shall still prescribe laws unto us? 2. Who be they that say, the word and Doctrine of the law and Gospel is foolishness? this you will say, was and is the conceit of the Iewes and Heathen ones,
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and say, when the sword passeth through the land, I shall be safe, and out of gunshot? be they not Christians that thus blesse themselues in their iniquitie? for how hath the Lord both denounced and executed his iudgements,
and say, when the sword passes through the land, I shall be safe, and out of gunshot? be they not Christians that thus bless themselves in their iniquity? for how hath the Lord both denounced and executed his Judgments,
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as the Israelites reputed their raysing and returne out of Babylon, but as a dreame: for whose hearts leap within them at the ioyfull message of the pardon of their sinne? who leane vnto the promises walking worthy of them for their life? very few assent vnto the truth we teach;
as the Israelites reputed their raising and return out of Babylon, but as a dream: for whose hearts leap within them At the joyful message of the pardon of their sin? who lean unto the promises walking worthy of them for their life? very few assent unto the truth we teach;
Lastly, whereas by the knowledge and comfort of the Scriptures, we should come to haue hope, which whosoeuer hath, hee purgeth himselfe: how doe most professed Christians peruert the Scriptures to their own destruction:
Lastly, whereas by the knowledge and Comfort of the Scriptures, we should come to have hope, which whosoever hath, he Purgeth himself: how do most professed Christians pervert the Scriptures to their own destruction:
Hee that prouideth not for his wife and children, is worse then an Infidell: therefore I must and will diligently seek the world, and set my heart vpon couetousnes.
He that Provideth not for his wife and children, is Worse then an Infidel: Therefore I must and will diligently seek the world, and Set my heart upon covetousness.
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such as our Sauiour chargeth vpon the Iewes, Ioh. 8. and such as breaketh out in many of our people, who not seldome in hearing vs teach them the truth of God, say as the Iewes of Christ, who can heare him. Alas, how farre better were it with vs, to haue beene heathen or infidels,
such as our Saviour charges upon the Iewes, John 8. and such as breaks out in many of our people, who not seldom in hearing us teach them the truth of God, say as the Iewes of christ, who can hear him. Alas, how Far better were it with us, to have been heathen or Infidels,
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then such Christians as abound not onely with ignorance, but such as the Apostle speaketh of, Rom. 1.24. Which is caused of the hardnesse of heart which is in them.
then such Christians as abound not only with ignorance, but such as the Apostle speaks of, Rom. 1.24. Which is caused of the hardness of heart which is in them.
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The Minister may hale and pull, but vnlesse the Father drawe, none come to the Sonne, such is the contumacie and stubbornenes of mens hearts naturally, that no curse can terrifie, nor promise affect it:
The Minister may hale and pull, but unless the Father draw, none come to the Son, such is the contumacy and stubbornenes of men's hearts naturally, that no curse can terrify, nor promise affect it:
and this was it which made Christs own ministerie vnprofitable to the Iewes, as we reade, Ioh. 8. Let hearers and students of the Scripture labour and pray for the sanctification of mind,
and this was it which made Christ own Ministry unprofitable to the Iewes, as we read, John 8. Let hearers and Students of the Scripture labour and pray for the sanctification of mind,
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For 1. Christ is the way, the truth, and the life, and therefore to be out of Christ, is to be out of the way that tendeth to life. 2. Our selues by our sinne are cast into the darke night,
For 1. christ is the Way, the truth, and the life, and Therefore to be out of christ, is to be out of the Way that tendeth to life. 2. Our selves by our sin Are cast into the dark night,
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The like Dauid confesseth of himselfe, and euen after conuersion the Lord must still be seeking vs vp, Psal. 119.176. oh seek thy seruant, for els we haue no list to returne to the sheepheard of our soules Iesus Christ.
The like David Confesses of himself, and even After conversion the Lord must still be seeking us up, Psalm 119.176. o seek thy servant, for Else we have no list to return to the shepherd of our Souls Iesus christ.
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Now the reason of all this error, is a filthy flatterie of the heart, and a guilfull securitie of spirit, which holdeth men from seeking happinesse where it is to be had,
Now the reason of all this error, is a filthy flattery of the heart, and a guileful security of Spirit, which holds men from seeking happiness where it is to be had,
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First, what a fearefull deceit is that of many ruffianly Protestants, who strengthen themselues in their sinnes, sometimes putting off all the feare of Gods iustice,
First, what a fearful deceit is that of many ruffianly Protestants, who strengthen themselves in their Sins, sometime putting off all the Fear of God's Justice,
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The Prophet Zephanie noted in his time such a knot of vngodly men that were frozen in their dregges: but how came they to this setlednesse in sinne? they said in their hearts, tush, the Lord will doe neither good nor euill.
The Prophet Zephaniah noted in his time such a knot of ungodly men that were frozen in their dregs: but how Come they to this Settledness in sin? they said in their hearts, tush, the Lord will do neither good nor evil.
and become so violent in fulfilling them, if they did not conceiue peace in them? how could so many of our age scorne religion, contemne godlinesse, outface goodnesse and conscience? how could it be if the Lords silence bred not securitie, that we should in vaine crie out so loud vpon profaners of the Lords sabbaths and ordinances, against adulterers, drunkard• ▪ 〈 ◊ 〉, swearers, raylers,
and become so violent in fulfilling them, if they did not conceive peace in them? how could so many of our age scorn Religion, contemn godliness, outface Goodness and conscience? how could it be if the lords silence bred not security, that we should in vain cry out so loud upon profaners of the lords Sabbaths and ordinances, against Adulterers, drunkard• ▪ 〈 ◊ 〉, swearers, railers,
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and after our lifting vp of our voyces like trumpets against them no reformation should follow? But what a wofull deceit it is appeareth, Deut. 29.20.
and After our lifting up of our voices like trumpets against them no Reformation should follow? But what a woeful deceit it is appears, Deuteronomy 29.20.
If any man shall blesse himselfe and say, I shall haue peace, and yet walketh in the stubbornenesse of his owne heart, The Lord will not be mercifull to that man,
If any man shall bless himself and say, I shall have peace, and yet walks in the stubbornenesse of his own heart, The Lord will not be merciful to that man,
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And so the Lord in the forenamed Prophet hath threatned, that whereas they thinke to lie close from vnder his eye, who hath put a darke cloud betweene himselfe and them,
And so the Lord in the forenamed Prophet hath threatened, that whereas they think to lie close from under his eye, who hath put a dark cloud between himself and them,
but indeede of such as wanting Christs righteousnesse, seeke to sew their owne •igleaues together. The Pharisies in their time thanked God that they were not as other men;
but indeed of such as wanting Christ righteousness, seek to sew their own •igleaues together. The Pharisees in their time thanked God that they were not as other men;
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So how many ciuill, iust dealing, and harmeles men, euerie where are there at this day, who ouerthrowe themselues with this deceit? which ariseth sometimes by measuring themselues with themselues;
So how many civil, just dealing, and harmless men, every where Are there At this day, who overthrown themselves with this deceit? which arises sometime by measuring themselves with themselves;
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nor their owne corruption boyling within them, and so neglect all the sence of their secret lusts rising vp against the loue of God or man, and that incessantly in them.
nor their own corruption boiling within them, and so neglect all the sense of their secret Lustiest rising up against the love of God or man, and that incessantly in them.
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while they look at themselues, they see themselues liue strictly according to humane lawes ▪ they keepe their words, are good to the poore, iollie housekeepers, hold them to old rents without racking, their tenants pray for them, they are well thought of in their country,
while they look At themselves, they see themselves live strictly according to humane laws ▪ they keep their words, Are good to the poor, jolly housekeepers, hold them to old rends without racking, their tenants pray for them, they Are well Thought of in their country,
but let that light shine once vpon the conscience, let the voice of it once awaken the soule out of these dead sleepes, they would as fast crie out of themselues and their courses:
but let that Light shine once upon the conscience, let the voice of it once awaken the soul out of these dead sleeps, they would as fast cry out of themselves and their courses:
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no no, the voice would be, that other which followeth, we haue all this while reiected the word of the Lord, and what wisedome can be in vs ? and it were to be wished, that euen Gods children were wise to discouer this deceite in themselues, which otherwise will often dead their diligence in the waies of God,
no no, the voice would be, that other which follows, we have all this while rejected the word of the Lord, and what Wisdom can be in us? and it were to be wished, that even God's children were wise to discover this deceit in themselves, which otherwise will often dead their diligence in the ways of God,
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as yet neuer came vnto him, but plod on in all dirtie and sinnefull waies; with many pretenses vnderpropping themselues, but neuer examining duly whether they be right or no.
as yet never Come unto him, but plod on in all dirty and sinful ways; with many pretences underpropping themselves, but never examining duly whither they be right or no.
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and tracing them, we shall not find them so vnfrequented, but that infinite numbers of secure men and women shall be found in euery of them, who all of them are still deceiued,
and tracing them, we shall not find them so unfrequented, but that infinite numbers of secure men and women shall be found in every of them, who all of them Are still deceived,
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What a number of Popish minded men wander after vanitie, they looke at antiquitie, at consent of numbers and multitudes of men, who are readie inough to betake them to their owne inuentions.
What a number of Popish minded men wander After vanity, they look At antiquity, At consent of numbers and Multitudes of men, who Are ready enough to betake them to their own Inventions.
Hence is it that you shall ouertake hundreths that are set forward on their Pilgrimages: and see thousands who are set downe or kneeling before their Idols;
Hence is it that you shall overtake hundredths that Are Set forward on their Pilgrimages: and see thousands who Are Set down or kneeling before their Idols;
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And what ground haue they for all this? they haue learned the protestation of the Iewes, We will doe whatsoeuer goeth out of our owne mouth, we will offer to the Queene of heauen as we haue done,
And what ground have they for all this? they have learned the protestation of the Iewes, We will do whatsoever Goes out of our own Mouth, we will offer to the Queen of heaven as we have done,
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Nay, as though the truth were impropriate vnto them, they are so zealous in their way, that if Peter or Paul should stand against their traditions, they would thinke they did God good seruice to kill them, as Christ foreprophecied:
Nay, as though the truth were impropriate unto them, they Are so zealous in their Way, that if Peter or Paul should stand against their traditions, they would think they did God good service to kill them, as christ foreprophecied:
and by the loosenes of thy life, makest that holy way of God euill spoken of? did not the latter end of the former Chapter teach vs, that Christ died not only to set vs free from the curse of sinne,
and by the looseness of thy life, Makest that holy Way of God evil spoken of? did not the latter end of the former Chapter teach us, that christ died not only to Set us free from the curse of sin,
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and God calleth at all houres, and they may as well afterward repenting find forgiuenesse: therefore are they deafe against all our doctrine of repentance:
and God calls At all hours, and they may as well afterwards repenting find forgiveness: Therefore Are they deaf against all our Doctrine of Repentance:
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the which gratious inuitations while men haue put off, how hath the seueritie of the almightie cut them off suddenly by strange deaths? and this most deseruedly, in that they had so long abused the time of his patience. Rev. 3.21. The Lord gaue Iezabel a time to repent, but she repented not:
the which gracious invitations while men have put off, how hath the severity of the almighty Cut them off suddenly by strange death's? and this most deservedly, in that they had so long abused the time of his patience. Rev. 3.21. The Lord gave Jezebel a time to Repent, but she repented not:
But more merueilous it is that corrections and afflictions should become a pillow for securitie in many, which are Gods spurres in the ••anke of the godly to pricke them vp,
But more marvelous it is that corrections and afflictions should become a pillow for security in many, which Are God's spurs in the ••anke of the godly to prick them up,
and when they are exceedingly crossed in the world, and indeed cursed in their counsell and attempts, they thanke God they haue their punishment here in this life,
and when they Are exceedingly crossed in the world, and indeed cursed in their counsel and attempts, they thank God they have their punishment Here in this life,
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The fourth and last sort of men who are deceiued ▪ and wander out of the good way, are some that seeme to themselues and others to be very good Christians, at least none of the worst:
The fourth and last sort of men who Are deceived ▪ and wander out of the good Way, Are Some that seem to themselves and Others to be very good Christians, At least none of the worst:
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and are loth to be too bold with it, but hating the punishment more then the sinne, they goe through stitch at length as Herod against Iohn, and Pilate against Christ.
and Are loath to be too bold with it, but hating the punishment more then the sin, they go through stitch At length as Herod against John, and Pilate against christ.
Others can auoide sinne, as swearing, drinking, vncleannesse, &c. but haue a false finger that hath laid hold vpon some one or moe, which shall bee dearer then to forgoe for naught;
Others can avoid sin, as swearing, drinking, uncleanness, etc. but have a false finger that hath laid hold upon Some one or more, which shall be Dearer then to forgo for nought;
Thus Haman could a long time refraine himselfe from Mordecay. 2. After sinne many moe can deceiue themselues with a counterfeit repentance, whereby they can feele it, crie out vpon it, and confesse it vvith griefe:
Thus Haman could a long time refrain himself from Mordecai. 2. After sin many more can deceive themselves with a counterfeit Repentance, whereby they can feel it, cry out upon it, and confess it with grief:
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Hence haue vve many, that after their sinne vvith a Lord haue mercie, or saying ouer of a prayer, vvith a forced sigh, dravve a skinne ouer their consciences,
Hence have we many, that After their sin with a Lord have mercy, or saying over of a prayer, with a forced sighs, draw a skin over their Consciences,
Others by some short humiliation in a seruile kinde of flatterie of God proceeding of slauish feare and selfe-loue, vvill come and confesse their sinne,
Others by Some short humiliation in a servile kind of flattery of God proceeding of slavish Fear and Self-love, will come and confess their sin,
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If they talke of it, it is but as such as onely haue tasted it with their tongues, (as cookes do their seruices) but they haue not filled their bellie with it,
If they talk of it, it is but as such as only have tasted it with their tongues, (as Cooks do their services) but they have not filled their belly with it,
In a word, they can be reuerent & liberall to Ministers, kind to professors, forward in good motions, can lend their hands or purses to helpe the godly out of trouble;
In a word, they can be reverent & liberal to Ministers, kind to professors, forward in good motions, can lend their hands or purses to help the godly out of trouble;
& yet in all these commendable duties are like a deceitfull bow, which being cast & crooked, let the eye aime neuer so right at the marke, it casteth it quite besides all the way;
& yet in all these commendable duties Are like a deceitful bow, which being cast & crooked, let the eye aim never so right At the mark, it Cast it quite beside all the Way;
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Let euery man and woman enter into the narrowe examination of themselues, and neuer be at rest till they finde themselues renewed in the spirit of their minds.
Let every man and woman enter into the narrow examination of themselves, and never be At rest till they find themselves renewed in the Spirit of their minds.
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the which is liuely described in two degrees. 1. In that it is a seruant, and hath lost the freedome wholly. 2. In that it is a seruant to lusts, and that not to one but diuerse pleasures.
the which is lively described in two Degrees. 1. In that it is a servant, and hath lost the freedom wholly. 2. In that it is a servant to Lustiest, and that not to one but diverse pleasures.
Now that we may come rightly to conceiue of the bondage of will, we must first restraine it to the right subiect, and then to the right obiect. First, according to the subiects it is diuersly considered. 1. In some subiects the will is confirmed and free to nothing but good,
Now that we may come rightly to conceive of the bondage of will, we must First restrain it to the right Subject, and then to the right Object. First, according to the Subjects it is diversely considered. 1. In Some Subjects the will is confirmed and free to nothing but good,
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and in men who are renewed in the highest degree, that is, the Saints departed, who immutably will onely good and onely well. 2. In some other subiects the will is ob•••med and hardened in euill,
and in men who Are renewed in the highest degree, that is, the Saints departed, who immutably will only good and only well. 2. In Some other Subjects the will is ob•••med and hardened in evil,
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But all these subiects are remooued as not that which our Apostle speaketh of; who not obscurely speaketh of naturall men, and their wills so farre as vnchanged.
But all these Subjects Are removed as not that which our Apostle speaks of; who not obscurely speaks of natural men, and their wills so Far as unchanged.
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Secondly, for the obiect of this bondage. 1. We denie not in the will of vnconuerted men a passiue power vnto good, that it can posse velle: but by this I meane a capablenes or abilitie of willing that which is truely good, not by any principle in it selfe, but when God shall send out the grace of conuersion. 2. We denie not in such a will an actuall freedome from all coaction and compulsion, which the nature of will cannot admit,
Secondly, for the Object of this bondage. 1. We deny not in the will of unconverted men a passive power unto good, that it can posse velle: but by this I mean a capableness or ability of willing that which is truly good, not by any principle in it self, but when God shall send out the grace of conversion. 2. We deny not in such a will an actual freedom from all coaction and compulsion, which the nature of will cannot admit,
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as of prudence, chastity, fortitude, iustice, which are bestowed in great measure by the cōmon grace of the spirit, not onely to some within the Church,
as of prudence, chastity, fortitude, Justice, which Are bestowed in great measure by the Common grace of the Spirit, not only to Some within the Church,
To which hence is answered, that although these things are materially good, yet are they wanting in the formall righteousnesse, which the lawe requireth, and therefore haue beene farre from pleasing God,
To which hence is answered, that although these things Are materially good, yet Are they wanting in the formal righteousness, which the law requires, and Therefore have been Far from pleasing God,
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the defects of them beeing euident. 1. The persons doing them are out of Christ. 2. The deede it selfe done not of faith. 3. Not hauing perfection either in it selfe or in the Mediator. 4. not directed to right endes,
the defects of them being evident. 1. The Persons doing them Are out of christ. 2. The deed it self done not of faith. 3. Not having perfection either in it self or in the Mediator. 4. not directed to right ends,
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And therefore where the Apostle affirmeth it a meere seruant, it must be meant of morall good, secundum gratiam. Whence the conclusion ariseth, That in such things as pertaine to God and true godlinesse, the vnregenerate hath no power nor freedome of will at all, no not so much as to will his owne conuersion.
And Therefore where the Apostle Affirmeth it a mere servant, it must be meant of moral good, secundum gratiam. Whence the conclusion arises, That in such things as pertain to God and true godliness, the unregenerate hath no power nor freedom of will At all, no not so much as to will his own conversion.
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This conclusion directly bendeth it selfe against that which is the maine of the Controuersie betweene vs and the Church of Rome, about this point of free-will:
This conclusion directly bendeth it self against that which is the main of the Controversy between us and the Church of Rome, about this point of freewill:
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as it is auouched in the councell of Trent, the Romish Catechisme, and Bellarmine himselfe: from whence I take out the maine difference betweene vs into these two positions.
as it is avouched in the council of Trent, the Romish Catechism, and Bellarmine himself: from whence I take out the main difference between us into these two positions.
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Bellarmine affirmeth, that men vnregenerate, onely by the strength of nature, without the speciall aid of God, can so performe a morall good, that they sinne not in it,
Bellarmine Affirmeth, that men unregenerate, only by the strength of nature, without the special aid of God, can so perform a moral good, that they sin not in it,
The latter conclusion of the Romish Church is, that in the first moment of conuersion, the will of man concurreth and cooperateth with the grace of God, by a certaine kind of naturall power, not wrought, but helped by the holy Ghost.
The latter conclusion of the Romish Church is, that in the First moment of conversion, the will of man concurreth and cooperateth with the grace of God, by a certain kind of natural power, not wrought, but helped by the holy Ghost.
The counsell curseth those that denie, that free-will cooperateth with God, and that it disposeth not it selfe to obtaine the grace of iustification, or is meerely passiue. Bellarmine in the tenth cap.
The counsel Curseth those that deny, that freewill cooperateth with God, and that it Disposeth not it self to obtain the grace of justification, or is merely passive. Bellarmine in the tenth cap.
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no more then darknesse can either prepare to light, or produce the effects of light. 2. If before conuersion we be dead in trespasses and sinnes, then can we rot away and consume in them;
no more then darkness can either prepare to Light, or produce the effects of Light. 2. If before conversion we be dead in Trespasses and Sins, then can we rot away and consume in them;
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but to know or performe the things of spirituall life we no more can, then a man naturally dead can prepare himselfe vnto or performe the actions of naturall life.
but to know or perform the things of spiritual life we no more can, then a man naturally dead can prepare himself unto or perform the actions of natural life.
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But howsoeuer the Papists mince the matter, and say we are like the Samaritane left halfe dead and wounded, the Scripture saith plaine inough that we are dead in trespasses, and like Lazarus dead and rotting in the graue:
But howsoever the Papists mince the matter, and say we Are like the Samaritan left half dead and wounded, the Scripture Says plain enough that we Are dead in Trespasses, and like Lazarus dead and rotting in the graven:
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to which purpose we might amplifie those many phrases of our quickning, of our raysing, of our new birth, and of our new creation. I hope they will blush to say that a thing not created, can dispose it selfe to the creation of it selfe. 3. In how many places are these things laid out of the power of man? as where it is said, •e imagineth onely euill continually, that is, naturally.
to which purpose we might amplify those many phrases of our quickening, of our raising, of our new birth, and of our new creation. I hope they will blush to say that a thing not created, can dispose it self to the creation of it self. 3. In how many places Are these things laid out of the power of man? as where it is said, •e imagineth only evil continually, that is, naturally.
Who can bring a cleane thing out of filthinesse? can a blackmoore change his skinne, or a leopard his spottes? can euill trees bring forth good fruits? how can ye speake well beeing euill? I knowe (saith Ieremie) it is not in man to dispose his way:
Who can bring a clean thing out of filthiness? can a Blackmore change his skin, or a leopard his spots? can evil trees bring forth good fruits? how can you speak well being evil? I know (Says Ieremie) it is not in man to dispose his Way:
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let them beleeue him that preferre Romish traditions before Apostolicall writings. 4. How often is our whole conuersion for the beginning and proceeding, the first, middle,
let them believe him that prefer Romish traditions before Apostolical writings. 4. How often is our Whole conversion for the beginning and proceeding, the First, middle,
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Thus the obstinacie of the will of the Gentiles oppugned and darkened the light of the mind in them, of whome Paul speaketh, that they knewe God, but glorified him not as God.
Thus the obstinacy of the will of the Gentiles oppugned and darkened the Light of the mind in them, of whom Paul speaks, that they knew God, but glorified him not as God.
nay, are not onely taken in these dangerous snares, but that they weare out and spend themselues in plotting and contriuing, who should get themselues deepest and surest in? which Paul noteth in the phrase of taking care to fulfill the lusts of the flesh.
nay, Are not only taken in these dangerous snares, but that they wear out and spend themselves in plotting and contriving, who should get themselves Deepest and Surest in? which Paul notes in the phrase of taking care to fulfil the Lustiest of the Flesh.
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and the seruice seemeth somewhat more easie then the seruice of righteousnesse, yet marke when this master commeth with his wages, what becommeth of the louers of pleasures more then of God? consider the fruit of sinnefull pleasures for a season, the best is shame and sorrowe,
and the service seems somewhat more easy then the service of righteousness, yet mark when this master comes with his wages, what becomes of the lovers of pleasures more then of God? Consider the fruit of sinful pleasures for a season, the best is shame and sorrow,
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and what then is the worst? Salomon that tried his heart with such pleasures more then inough, proclaimed of them all, that they were but vanitie and vexation of spirit:
and what then is the worst? Solomon that tried his heart with such pleasures more then enough, proclaimed of them all, that they were but vanity and vexation of Spirit:
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euen in those that at length escape from them? but for others that haue set downe their resolution, to make it their pleasure, to liue deliciously for a season, they shall not faile to receiue the wages of vnrighteousnesse. Oh miserable seruice.
even in those that At length escape from them? but for Others that have Set down their resolution, to make it their pleasure, to live deliciously for a season, they shall not fail to receive the wages of unrighteousness. O miserable service.
2. This doctrine sheweth, that such men as haue not receiued grace to moderate themselues, and their affections in their pleasures, are not yet regenerate.
2. This Doctrine shows, that such men as have not received grace to moderate themselves, and their affections in their pleasures, Are not yet regenerate.
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that seeing this seruice of lusts is so deceitfull and dangerous, we should neuer finde our selues at ease till we find a charge in our will, till these sinnefull pleasures be as bitter,
that seeing this service of Lustiest is so deceitful and dangerous, we should never find our selves At ease till we find a charge in our will, till these sinful pleasures be as bitter,
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5. Especially professors must encrease their skill in knowing, iudgment 〈 ◊ 〉 discerning and diligence in auoiding these disordered and noysome lusts, which otherwise will blemish the best things they haue receiued,
5. Especially professors must increase their skill in knowing, judgement 〈 ◊ 〉 discerning and diligence in avoiding these disordered and noisome Lustiest, which otherwise will blemish the best things they have received,
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One hath his passion and inordinate desire of malice, bitternesse, sullennes, and vnquietnesse to which as if he had neuer beene free borne he willingly serueth.
One hath his passion and inordinate desire of malice, bitterness, sullenness, and unquietness to which as if he had never been free born he willingly serveth.
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he must be delicate in dyet, costly in apparell, and no whit abate of his superfluitie when hard times should call him to remember Iosephs affliction much more then he doth.
he must be delicate in diet, costly in apparel, and no whit abate of his superfluity when hard times should call him to Remember Joseph's affliction much more then he does.
Envie, is a contrarie affection but as wicked, for it grieueth at the neighbours good, and fretteth it self at his prosperous and fortunate successe in any thing.
Envy, is a contrary affection but as wicked, for it grieves At the neighbours good, and fretteth it self At his prosperous and fortunate success in any thing.
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For 1. how doe the liues of most men shew that the spirit which lusteth after envie ruleth them? and how doth that bitter roote of mallice and hatred shoot forth buds and blossomes at all seasons:
For 1. how do the lives of most men show that the Spirit which Lusteth After envy Ruleth them? and how does that bitter root of malice and hatred shoot forth buds and blossoms At all seasons:
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If the virgins shall sing to Dauid his ten thousand, and to Saul but his thousand, Saul will be so incensed as he will carrie an euill eie to Dauid euer after.
If the Virgins shall sing to David his ten thousand, and to Saul but his thousand, Saul will be so incensed as he will carry an evil eye to David ever After.
but •owsoeuer it is, here is a brand of a bad and vngodly heart, to reioyce in euill: Be not glad, saith Salomon, when thine enemie falleth, nor let thine heart reioyce when he stumbleth, which is a needefull lesson in these times wherein charitie is growne so cold.
but •owsoeuer it is, Here is a brand of a bad and ungodly heart, to rejoice in evil: Be not glad, Says Solomon, when thine enemy falls, nor let thine heart rejoice when he stumbleth, which is a needful Lesson in these times wherein charity is grown so cold.
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Secondly, in mens speaches, how doth Satan tippe many mens tongues and set them on fire with all manner of malicious and murdering speaches? what is more common speach then detraction and impayring from the iust praise of men? no companie freeth it selfe but a man may obserue some mens names nibled at, and gnabled vpon:
Secondly, in men's Speeches, how does Satan tip many men's tongues and Set them on fire with all manner of malicious and murdering Speeches? what is more Common speech then detraction and impairing from the just praise of men? no company freeth it self but a man may observe Some men's names nibbled At, and gnabled upon:
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if their patience be neuer so little assayled, it is ground enough of disgorging without all respect of person or place, truth or falshood, whatsoeuer malice it selfe can mischieuously deuise:
if their patience be never so little assailed, it is ground enough of disgorging without all respect of person or place, truth or falsehood, whatsoever malice it self can mischievously devise:
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for who be he neuer so good can stand before enuie, which feedeth euen vpon vertue and goodnesse it selfe? this was the deuills sinne, tormenting himselfe because our first parents retained with their innocencie their place in paradise,
for who be he never so good can stand before envy, which feeds even upon virtue and Goodness it self? this was the Devils sin, tormenting himself Because our First Parents retained with their innocence their place in paradise,
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and slewe him, because his workes were good and acceptable, and his owne euill: then begun the persecution of the Church, and hath continued till this day.
and slew him, Because his works were good and acceptable, and his own evil: then begun the persecution of the Church, and hath continued till this day.
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or brand it with the affectation of a Saintish puritie? How furiously doe men breath out all manner of indignities and contumelies against such as more carefully looke toward the wayes of God? But alas what hath the righteous done ;
or brand it with the affectation of a Saintish purity? How furiously doe men breath out all manner of indignities and Contumelies against such as more carefully look towards the ways of God? But alas what hath the righteous done;
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But how do these men iniurie them selues most of all? what manner of men may we repute them, who the better any man is, the lesse they can abide him? A good man the more of Gods image he espieth in an other, the more (as he is bound) doth he loue and honour him.
But how do these men injury them selves most of all? what manner of men may we repute them, who the better any man is, the less they can abide him? A good man the more of God's image he espieth in an other, the more (as he is bound) does he love and honour him.
and saith, this man meaneth me, he hath some spite at me, he hath heard something of me, he spendeth some of his anger against me, I will heare him no more;
and Says, this man means me, he hath Some spite At me, he hath herd something of me, he spendeth Some of his anger against me, I will hear him no more;
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whereas indeed it is the light of the word alone which ransaketh their consciences, and it is no other but the natural malice of the heart against the truth,
whereas indeed it is the Light of the word alone which ransaketh their Consciences, and it is no other but the natural malice of the heart against the truth,
And not to vrge the multitude of reasons which to this purpose offer thēselues, I will onely name those two, which are couched in the verse. 1. Because that we professe that we were such in times past, but now are begotten vnto God:
And not to urge the multitude of Reasons which to this purpose offer themselves, I will only name those two, which Are couched in the verse. 1. Because that we profess that we were such in times past, but now Are begotten unto God:
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which were it not a forceable reason, the Apostle would not so often beat vpon it: as Col. 3.8. But now put away all these things, wrath, anger, maliciousnes, cursed speaking, wherein yee walked once when ye liued in them:
which were it not a forceable reason, the Apostle would not so often beatrice upon it: as Col. 3.8. But now put away all these things, wrath, anger, maliciousness, cursed speaking, wherein ye walked once when you lived in them:
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and if we would prooue our selues a newe lumpe, we must purge out the old sowering and swelling leauen of malitiousnesse: 1. Cor. 5.8. So the Apostle Iames, 1.18. of his owne good will he begate vs, wherefore lay away all filthinesse, and superfluitie of maliciousnesse: and, Pet. 1.2.2.
and if we would prove our selves a new lump, we must purge out the old sowering and swelling leauen of malitiousnesse: 1. Cor. 5.8. So the Apostle James, 1.18. of his own good will he begat us, Wherefore lay away all filthiness, and superfluity of maliciousness: and, Pet. 1.2.2.
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laying aside all guile, envie, malitiousnesse, — as newe borne babes desire, &c. If euer thou wouldst haue euidence of thy conuersion, thou must put on as the elect of God, these bowels of mercie to Gods people,
laying aside all guile, envy, malitiousnesse, — as new born babes desire, etc. If ever thou Wouldst have evidence of thy conversion, thou must put on as the elect of God, these bowels of mercy to God's people,
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for how else wouldst thou be knowne to be a disciple? 2. These hatefull sinnes make vs iustly odious, 1. to God, Prou. 14.32. The wicked is cast away for his malice both roote and fruit.
for how Else Wouldst thou be known to be a disciple? 2. These hateful Sins make us justly odious, 1. to God, Prou. 14.32. The wicked is cast away for his malice both root and fruit.
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who call this naturall corruption lesse then all sinnes, yea, then any veniall sinne; yea indeed not properly sinne, but a propensitie to it, as tinder not as fire;
who call this natural corruption less then all Sins, yea, then any venial sin; yea indeed not properly sin, but a propensity to it, as tinder not as fire;
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yea too many Christians liue as though it were not in them at all, as though they had drunke that Popish dregge, that originall sinne is not in the regenerate any sinne at all.
yea too many Christians live as though it were not in them At all, as though they had drunk that Popish dreg, that original sin is not in the regenerate any sin At all.
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but it is a most fearefull sinne pressing down and hanging fast on the best, subiecting them in it selfe to the wrath of God, still vrging them to bring them backe if it were possible into deepe condemnation:
but it is a most fearful sin pressing down and hanging fast on the best, subjecting them in it self to the wrath of God, still urging them to bring them back if it were possible into deep condemnation:
such a corruption as is contrarie to all the commandements, bred in the bone, lurking close in the soule, hardly seene, hardly resisted, neuer abolished in the best,
such a corruption as is contrary to all the Commandments, bred in the bone, lurking close in the soul, hardly seen, hardly resisted, never abolished in the best,
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The former haue alwaies found a good disposition in themselues, they haue grace at will, they neuer doubted of Gods loue, they haue euer loued and serued God without let;
The former have always found a good disposition in themselves, they have grace At will, they never doubted of God's love, they have ever loved and served God without let;
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they pray for a free spirit, and then when first the Lord hath enlarged them and loosed their bolts, they can promise to runne the way of his commandements.
they pray for a free Spirit, and then when First the Lord hath enlarged them and loosed their bolts, they can promise to run the Way of his Commandments.
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and occasions are but seruants to their corruption: Dauid beeing checked for one sinne goeth to this roote, Psal. 51.5. and such as he, vpon euery occasion can set vpon this sinne as the most dangerous enemie of their saluation.
and occasions Are but Servants to their corruption: David being checked for one sin Goes to this root, Psalm 51.5. and such as he, upon every occasion can Set upon this sin as the most dangerous enemy of their salvation.
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If they find ignorance in themselues they presently haue recourse to this darknesse of mind which naturally hath depriued it selfe of the knowledge of God.
If they find ignorance in themselves they presently have recourse to this darkness of mind which naturally hath deprived it self of the knowledge of God.
when they finde themselues heauie to that which the vnderstanding rightly conceiueth, they can grone vnder the rebellion of their will, which is renewed but in part only:
when they find themselves heavy to that which the understanding rightly conceiveth, they can groan under the rebellion of their will, which is renewed but in part only:
and therefore let parents and masters (many of whom are carefull inough to preuent and seeke out for helpe against the diseases which threaten the bodily death of their children and seruants) take vp some care to remooue that euerlasting death which this euill threatneth,
and Therefore let Parents and Masters (many of whom Are careful enough to prevent and seek out for help against the diseases which threaten the bodily death of their children and Servants) take up Some care to remove that everlasting death which this evil threatens,
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teach thy seruant the trade of Christianitie and godlinesse, for thou art no lesse bound to deliuer him the principles of this calling as the particular to which he is bound:
teach thy servant the trade of Christianity and godliness, for thou art no less bound to deliver him the principles of this calling as the particular to which he is bound:
these things they will not forget in their age, or if they do, the perill is their own, thou hast done thy duty, one thing remember, thy seruants, thy children are all poysoned,
these things they will not forget in their age, or if they do, the peril is their own, thou hast done thy duty, one thing Remember, thy Servants, thy children Are all poisoned,
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7. That we beeing iustified, &c. Our Apostle hauing so largely described the miserable condition of man in his naturalls, whose whole temper we haue seene to be such as carieth him to all rough and gracelesse courses:
7. That we being justified, etc. Our Apostle having so largely described the miserable condition of man in his naturals, whose Whole temper we have seen to be such as Carrieth him to all rough and graceless courses:
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and the glorious beames of his grace shined out vpon vs through his Christ, ver. 4. Now this principall efficient is illustrated, 1. by the time, when. 2. by remoouing the contrarie things, which whatsoeuer they may seeme, are so farre from beeing causes,
and the glorious beams of his grace shined out upon us through his christ, ver. 4. Now this principal efficient is illustrated, 1. by the time, when. 2. by removing the contrary things, which whatsoever they may seem, Are so Far from being Causes,
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here was no such thing concurring to the helping of vs into this estate, but his meere mercie saued vs: which assertion of Gods free mercie is inserted and repeated againe, to take downe the arrogancie of some presumptuous spirits in those dayes.
Here was no such thing concurring to the helping of us into this estate, but his mere mercy saved us: which assertion of God's free mercy is inserted and repeated again, to take down the arrogancy of Some presumptuous spirits in those days.
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which yet is not so farre off vs, but that we haue sure hold of it by hope. So as the whole carriage and meaning of these 4. verses, seemeth to be this.
which yet is not so Far off us, but that we have sure hold of it by hope. So as the Whole carriage and meaning of these 4. Verses, seems to be this.
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Howsoeuer formerly we were in our old estate, lost in wandring and vagrant courses, yet after that the most free loue and good will of God our Sauiour (whose sole mercie alone mooued him in his sonne to embrace vs) through the preaching of the Gospel, did more clearely shine out;
Howsoever formerly we were in our old estate, lost in wandering and vagrant courses, yet After that the most free love and good will of God our Saviour (whose sole mercy alone moved him in his son to embrace us) through the preaching of the Gospel, did more clearly shine out;
of which inward purging that lauer of Baptisme is a signe and representation, wherein he doth not sparingly and drop by drop, besprinkle our consciences with those pure waters,
of which inward purging that laver of Baptism is a Signen and representation, wherein he does not sparingly and drop by drop, besprinkle our Consciences with those pure waters,
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In the principall efficient, we are to speake of three things in order. 1. of this loue, and bountifulnesse of God, which is the positiue cause of our saluation. 2. The time when it appeared vnto vs, But when the bountifulnesse and loue of God towards man.
In the principal efficient, we Are to speak of three things in order. 1. of this love, and bountifulness of God, which is the positive cause of our salvation. 2. The time when it appeared unto us, But when the bountifulness and love of God towards man.
for it is said to be such a goodnesse as hath appeared. And whereas the goodnesse of God shineth out in and to all his creatures, not only in creating them all verie good,
for it is said to be such a Goodness as hath appeared. And whereas the Goodness of God shines out in and to all his creatures, not only in creating them all very good,
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can this stand with such a bountifull loue? Answ. First, the goodnes of God must stand with his wisedom, which affoardeth not the same degree of goodnes to euerie one:
can this stand with such a bountiful love? Answer First, the Goodness of God must stand with his Wisdom, which affordeth not the same degree of Goodness to every one:
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so he is wise to be so good to each in their degree as may make for his owne honour and advantage. 2. This goodnes and loue of God must stand with his iustice also as well as his mercie.
so he is wise to be so good to each in their degree as may make for his own honour and advantage. 2. This Goodness and love of God must stand with his Justice also as well as his mercy.
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when we would be satisfied in this point. The goodnesse and the seueritie of God: for this goodnesse cannot suffer euill and sinne in the impenitent vnreuenged:
when we would be satisfied in this point. The Goodness and the severity of God: for this Goodness cannot suffer evil and sin in the impenitent unrevenged:
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it cannot suffer the good and bad to be alwaies mingled together, no more then the good husbandmen can alwaies suffer the wheat and chaffe on the same floore. 3. This loue and goodnesse is more seene and shining in sauing one soule by his Christ,
it cannot suffer the good and bad to be always mingled together, no more then the good husbandmen can always suffer the wheat and chaff on the same floor. 3. This love and Goodness is more seen and shining in Saving one soul by his christ,
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Secondly, he correcteth indeede his children often sharpely, but the ground is good, euen this loue and goodnes. 2. the manner and measure is good, with rods of men,
Secondly, he Correcteth indeed his children often sharply, but the ground is good, even this love and Goodness. 2. the manner and measure is good, with rods of men,
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Doth a father loose his loue when he correcteth his sonne whom he tenderly loueth? was Christ hated when he was on the crosse or in the graue? so when the adopted sonnes are conformed to the naturall, they are not lesse but more loued, in that they are not suffered to runne with the world, that so they may not be condemned with the world.
Does a father lose his love when he Correcteth his son whom he tenderly loves? was christ hated when he was on the cross or in the graven? so when the adopted Sons Are conformed to the natural, they Are not less but more loved, in that they Are not suffered to run with the world, that so they may not be condemned with the world.
it hath giuen the sonne, and how can it but with him giue all things? remission of sinnes, peace of conscience, wealth, length of dayes, grace and glorie.
it hath given the son, and how can it but with him give all things? remission of Sins, peace of conscience, wealth, length of days, grace and glory.
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Secondly, we are taught hence sundrie dutyes. 1. In the want of any good thing, in confidence & affiance of our hearts to flie to this fountaine of goodnes:
Secondly, we Are taught hence sundry duties. 1. In the want of any good thing, in confidence & affiance of our hearts to fly to this fountain of Goodness:
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here faithfully aske it, hopefully expect it, and in longer delaies or denials onely know it is a wise loue of a father, who neither giueth his child hurtfull things,
Here faithfully ask it, hopefully expect it, and in longer delays or denials only know it is a wise love of a father, who neither gives his child hurtful things,
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nor yet any store of good things, till he know how to vse them. 2. In the receiuing or enioying of any good thing, the praise and glory must be returned to this wel head, which is the sea from which all the riuers of goodnesse flowe,
nor yet any store of good things, till he know how to use them. 2. In the receiving or enjoying of any good thing, the praise and glory must be returned to this well head, which is the sea from which all the Rivers of Goodness flow,
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then we are in hauing so many high mysteries reuealed vnto vs, and so many great things put into our hands by faith and hope, which we cannot vtter with our tongues,
then we Are in having so many high Mysteres revealed unto us, and so many great things put into our hands by faith and hope, which we cannot utter with our tongues,
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and shall our hearts be barren in the meditation, and our mouthes mute and dumbe at such a goodnes as this is? 4. To imitate this goodnesse of God, whose nature and image we must put on daily:
and shall our hearts be barren in the meditation, and our mouths mute and dumb At such a Goodness as this is? 4. To imitate this Goodness of God, whose nature and image we must put on daily:
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and that there is not a more seuere plague abiding the reprobate, then to haue all the goodnesse of God turned to his euill and hurt by his owne sinne;
and that there is not a more severe plague abiding the Reprobate, then to have all the Goodness of God turned to his evil and hurt by his own sin;
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let the Gospel be preached, it is the sauour of death, yea let Christ himselfe be offered, the greatest gift of loue that euer was giuen, hee will be but a rocke of offence and a stone to stumble at. 5. In regard of others we must learne to communicate our goodnes euen to the helping and winning of them that as yet are not called;
let the Gospel be preached, it is the savour of death, yea let christ himself be offered, the greatest gift of love that ever was given, he will be but a rock of offence and a stone to Stumble At. 5. In regard of Others we must Learn to communicate our Goodness even to the helping and winning of them that as yet Are not called;
Thus shall we manifest our selues to be the children of our heauenly father, by resembling that goodnes of his which worketh in the winning and sauing of sinners;
Thus shall we manifest our selves to be the children of our heavenly father, by resembling that Goodness of his which works in the winning and Saving of Sinners;
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then came this blessed saluation vnto vs, when God the inexhaust fountaine of all goodnesse by the tidings of the Gospell, shewed that he was become our friend in Iesus Christ:
then Come this blessed salvation unto us, when God the inexhaust fountain of all Goodness by the tidings of the Gospel, showed that he was become our friend in Iesus christ:
The righteousnes of faith is revealed by the Gospel, and by this faith the iust man liueth: which place hath relation as well vnto the life eternall, at this temporarie: 1. Cor. 2.9, 10. The great things which eye hath not seene, &c. the spirit reuealeth vnto vs: yea more, the spirit maketh vs knowe the things that are giuen vs of God. Now what be these things that are giuen vs,
The righteousness of faith is revealed by the Gospel, and by this faith the just man lives: which place hath Relation as well unto the life Eternal, At this temporary: 1. Cor. 2.9, 10. The great things which eye hath not seen, etc. the Spirit Revealeth unto us: yea more, the Spirit makes us know the things that Are given us of God. Now what be these things that Are given us,
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and 2. the word of God which pronounceth the sentence, 3. their owne consciences which speake bitter things against them, 4. present execution of inward and outward plagues which are the beginnings of hell:
and 2. the word of God which pronounceth the sentence, 3. their own Consciences which speak bitter things against them, 4. present execution of inward and outward plagues which Are the beginnings of hell:
and passed from death vnto life, both in the counsell of God, and in the Gospel, which pronounceth the sentence of absolution, in their owne consciences, which haue peace with God through Iesus Christ;
and passed from death unto life, both in the counsel of God, and in the Gospel, which pronounceth the sentence of absolution, in their own Consciences, which have peace with God through Iesus christ;
Obiect. If it be here said, that we cannot be said to be saued, so long as we carrie this flesh about with vs, subiected and tending to death and corruption,
Object. If it be Here said, that we cannot be said to be saved, so long as we carry this Flesh about with us, subjected and tending to death and corruption,
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and besides, those phrases of the Apostle, that we are now saued by faith, and by hope, seeme to denie our present saluation, seeing neither of them are of things present,
and beside, those phrases of the Apostle, that we Are now saved by faith, and by hope, seem to deny our present salvation, seeing neither of them Are of things present,
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The former, as it is only inchoate and begun, which is, when beeing regenerate and adopted into the number of the sonnes of God, we haue attained in Christ remission of sinne, freedom from the seruitude of sinne,
The former, as it is only inchoate and begun, which is, when being regenerate and adopted into the number of the Sons of God, we have attained in christ remission of sin, freedom from the servitude of sin,
and as for the reliques of sinne which are left in their mortall bodies, they are not deadly, no nor the last enemie that shall be destroied their death it selfe.
and as for the Relics of sin which Are left in their Mortal bodies, they Are not deadly, no nor the last enemy that shall be destroyed their death it self.
which shall certainely follow the former, because it is not another recouerie, but a further degree of soundnesse, the principles of which he hath alreadie attained and is in possession of:
which shall Certainly follow the former, Because it is not Another recovery, but a further degree of soundness, the principles of which he hath already attained and is in possession of:
euen so is our case, God looking vpon vs in his Christ, accepteth vs as perfectly saued, our selues are freed from the imputation and damnation of sinne, and so perfectly iustified;
even so is our case, God looking upon us in his christ, Accepteth us as perfectly saved, our selves Are freed from the imputation and damnation of sin, and so perfectly justified;
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But Saints in heauen, must be the same men they are vpon earth, and change not their condition but onely in obtaining a further degree of grace, glorie, holinesse, life,
But Saints in heaven, must be the same men they Are upon earth, and change not their condition but only in obtaining a further degree of grace, glory, holiness, life,
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they purchased heauen while they were vpon earth, treasured in heauen while they wandred in the earth, conuersed in heauen while they liued vpon the face of the earth.
they purchased heaven while they were upon earth, treasured in heaven while they wandered in the earth, conversed in heaven while they lived upon the face of the earth.
Alas, how few are acquainted with such a life as this, which is the beginning of all happinesse and saluation? We call men to forsake the world in affection,
Alas, how few Are acquainted with such a life as this, which is the beginning of all happiness and salvation? We call men to forsake the world in affection,
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they say they cannot be Saints here where all men are sinners, and because they cannot be so, their lusts are let loose and are at all manner of libertie.
they say they cannot be Saints Here where all men Are Sinners, and Because they cannot be so, their Lustiest Are let lose and Are At all manner of liberty.
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How many be there that cannot abide the least shew of heauenly life in themselues? how many scorne it in others? and how many who thinke it more necessarie then vtterly to neglect it,
How many be there that cannot abide the least show of heavenly life in themselves? how many scorn it in Others? and how many who think it more necessary then utterly to neglect it,
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or as if they would leape into the perfect libertie of the sonnes of God at one iumpe? But let it be well remembred, that he that is not saued before death, shall neuer be saued after death;
or as if they would leap into the perfect liberty of the Sons of God At one jump? But let it be well remembered, that he that is not saved before death, shall never be saved After death;
that a man would verily thinke he had a Papist in hand, who will be saued by his good deedes, rather then one that euer heard of the doctrine of free iustification by faith in the sonne of God.
that a man would verily think he had a Papist in hand, who will be saved by his good Deeds, rather then one that ever herd of the Doctrine of free justification by faith in the son of God.
Vse. 3. See hence the blessed condition of men conuerted and begotten to God, that we may neuer rest or be in quiet, vntill we haue attained this grace of conuersion:
Use. 3. See hence the blessed condition of men converted and begotten to God, that we may never rest or be in quiet, until we have attained this grace of conversion:
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as also in the purchase of victorie ouer sinne and death, of peace of good conscience, of ioy in the holy Ghost, in the certaine fruition of God himself,
as also in the purchase of victory over sin and death, of peace of good conscience, of joy in the holy Ghost, in the certain fruition of God himself,
especially when we see the world hating vs, the earth expelling vs, bonds & prisons receiuing vs, our countrie scarce acknowledging vs, our kinsfolkes not knowing vs, our friends forsaking vs, our enemies killing vs, dangers so assayling vs,
especially when we see the world hating us, the earth expelling us, bonds & prisons receiving us, our country scarce acknowledging us, our kinsfolks not knowing us, our Friends forsaking us, our enemies killing us, dangers so assailing us,
But now would it be an high wisedome to espie and know our blessednesse, which with this change we firmely hold whatsoeuer our outward condition be or can be.
But now would it be an high Wisdom to espy and know our blessedness, which with this change we firmly hold whatsoever our outward condition be or can be.
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In any miserie we shall haue assured felicitie, in sorrowe and heauinesse matter of true ioy, in outward trouble inward peace, in temptation assurance of euasion:
In any misery we shall have assured felicity, in sorrow and heaviness matter of true joy, in outward trouble inward peace, in temptation assurance of evasion:
In nothing all things, in death and coruption, life and immortalitie. Thus our happinesse must not be mistaken, which is inward, spirituall, and heauenly;
In nothing all things, in death and corruption, life and immortality. Thus our happiness must not be mistaken, which is inward, spiritual, and heavenly;
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Now if any would trie whether he hath this happinesse in his hands or no, let him come to this touchstone. 1. Canst thou finde in thy soule a godly sorrow for sin, which proceedeth on to repentance, causing thee to loath thy sinne,
Now if any would try whither he hath this happiness in his hands or no, let him come to this touchstone. 1. Canst thou find in thy soul a godly sorrow for since, which Proceedeth on to Repentance, causing thee to loath thy sin,
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and loue righteousnesse constantly, and canst thou loue him that dealeth sharpely against thy dearest sinnes? 2. Dost thou finde thy heart which was a mansion of the deuill, to be nowe a Bethel, a temple of the holy Ghost, in which thou worshippest God daily in spirit and truth, presenting him with thy morning and euening sacrifices as the sweete incense of thy soule? 3. Findest thou thy whole conuersation to be now a constant practise of righteousnes and holynes? perceiuest thou thy selfe more heauenly minded then euer thou wast earthly and couetous;
and love righteousness constantly, and Canst thou love him that deals sharply against thy dearest Sins? 2. Dost thou find thy heart which was a mansion of the Devil, to be now a Bethel, a temple of the holy Ghost, in which thou Worshippest God daily in Spirit and truth, presenting him with thy morning and evening Sacrifices as the sweet incense of thy soul? 3. Findest thou thy Whole Conversation to be now a constant practice of righteousness and holiness? perceivest thou thy self more heavenly minded then ever thou wast earthly and covetous;
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when his bountifulnesse appeared, is, That before this reuealing of our saluation by Christ, this loue and bountifulnesse of God was hid with himselfe,
when his bountifulness appeared, is, That before this revealing of our salvation by christ, this love and bountifulness of God was hid with himself,
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only God could inuent our cure, onely God could manifest the same, and make it appeare vnto vs. True it is, that it was giuen in the wise counsell of God,
only God could invent our cure, only God could manifest the same, and make it appear unto us True it is, that it was given in the wise counsel of God,
and partly more clearely by the incarnation of the sonne of God, which was the glorious rising of this Sonne of righteousnesse, who both by his owne doctrine and miracles, life and death;
and partly more clearly by the incarnation of the son of God, which was the glorious rising of this Son of righteousness, who both by his own Doctrine and Miracles, life and death;
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but now the father putteth forth his loue, sendeth forth his beloued Sonne, in him setteth liking vpon vs, couereth vs with his skirts, adorneth vs with his graces, fitteth vs to our glorie,
but now the father putteth forth his love, sends forth his Beloved Son, in him sets liking upon us, Covereth us with his skirts, adorneth us with his graces, fits us to our glory,
Both these the author to the Hebrewes implieth in those two phrases, that Christ is the brightnesse of the glorie, and the engrauen forme of his person: both because he is the eternall Sonne of the eternall Father,
Both these the author to the Hebrews Implies in those two phrases, that christ is the brightness of the glory, and the engraved Form of his person: both Because he is the Eternal Son of the Eternal Father,
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yea whatsoeuer is glorious, or gratious in the Father, as his admirable wisedome, power, goodnesse, and mercie, hath the Father manifested in his Sonne:
yea whatsoever is glorious, or gracious in the Father, as his admirable Wisdom, power, Goodness, and mercy, hath the Father manifested in his Son:
who could euer get a comfortable sight of God without Christ? who euer gat good speed in any suite out of him? who could euer behold the infinite glorie,
who could ever get a comfortable sighed of God without christ? who ever got good speed in any suit out of him? who could ever behold the infinite glory,
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2. Hence we may note, the surpassing loue of God to vs his chosen, who when we had thrust a cloud of sinne betweene him and vs, that he could take no delight in vs,
2. Hence we may note, the surpassing love of God to us his chosen, who when we had thrust a cloud of sin between him and us, that he could take no delight in us,
Is it not wonderfull that the partie offended, should seeke to the delinquent? we thinke it a great thing to forgiue one offence to one that sueth for forgiuenes;
Is it not wonderful that the party offended, should seek to the delinquent? we think it a great thing to forgive one offence to one that sues for forgiveness;
but how transcendent a mercie aboue all these shadows in men, is that of our God, who in his Christ aduanced vs from so hatefull and base estate, to such an height of glorie and happines? what is our part then but to break off sin,
but how transcendent a mercy above all these shadows in men, is that of our God, who in his christ advanced us from so hateful and base estate, to such an height of glory and happiness? what is our part then but to break off since,
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let vs manifest our selues to be such as are come to the knowledge and participation of this rich grace, by entertaining the meanes in which Christ bringeth vs the tidings of our peace and reconciliation.
let us manifest our selves to be such as Are come to the knowledge and participation of this rich grace, by entertaining the means in which christ brings us the tidings of our peace and reconciliation.
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The third and principall instruction in this principall efficient of our saluation, is, That there is nothing at all in any man, which mooueth or enclineth God to reach out his grace of saluation vnto him:
The third and principal instruction in this principal efficient of our salvation, is, That there is nothing At all in any man, which moveth or Inclineth God to reach out his grace of salvation unto him:
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as works of righteousnes, which before conuersion were none at all, and therefore could make no way to our saluation. 2. By expresse affirmation, that being mooued by his meere mercie he saued vs: and although by nearer looking into the text, we shall meet with sundrie other motiues most orderly linked together, concurring to our saluation;
as works of righteousness, which before conversion were none At all, and Therefore could make no Way to our salvation. 2. By express affirmation, that being moved by his mere mercy he saved us: and although by nearer looking into the text, we shall meet with sundry other motives most orderly linked together, concurring to our salvation;
whence if we goe backe in the same order, we shall easily perceiue that our saluation floweth from his mercie, his mercy from his loue, his loue from his goodnes,
whence if we go back in the same order, we shall Easily perceive that our salvation flows from his mercy, his mercy from his love, his love from his Goodness,
and his goodnes from his owne infinite nature. 3. By opposing (according to his vsuall manner) as contraries, the things which can neuer stand together in this busines:
and his Goodness from his own infinite nature. 3. By opposing (according to his usual manner) as contraries, the things which can never stand together in this business:
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namely, Gods grace, and mans merit. 4. By his whole scope, which is to magnifie the free loue and good will of God from this, that not for any goodnes in vs,
namely, God's grace, and men merit. 4. By his Whole scope, which is to magnify the free love and good will of God from this, that not for any Goodness in us,
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but of his owne free grace he saued vs. In all which he setteth himselfe to meete with the corrupted iudgement of naturall men, who are still hammering of some vprightnes,
but of his own free grace he saved us In all which he sets himself to meet with the corrupted judgement of natural men, who Are still hammering of Some uprightness,
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as also by some other grouds out of Scripture: Rom. 9.11. That the purpose of God according to election might stand, not according to workes, but by him that calleth:
as also by Some other grouds out of Scripture: Rom. 9.11. That the purpose of God according to election might stand, not according to works, but by him that calls:
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and cap. 11.35 ▪ who gaue vnto him first, that he should recompence ? Hence, 1. vve conclude, that if God should choose to saluation for any thing in man, it could not be but man should be the first in his owne election, and God should come after him:
and cap. 11.35 ▪ who gave unto him First, that he should recompense? Hence, 1. we conclude, that if God should choose to salvation for any thing in man, it could not be but man should be the First in his own election, and God should come After him:
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for whereas the first grace, namely, the election of such as the Father is to giue vnto the Son by him to be saued, in all good order should precede the second, whereby such as are elected before all time, are in time giuen to the Sonne, called, iustified, graced, glorified, and so saued.
for whereas the First grace, namely, the election of such as the Father is to give unto the Son by him to be saved, in all good order should precede the second, whereby such as Are elected before all time, Are in time given to the Son, called, justified, graced, glorified, and so saved.
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but if it were of foreseene workes, it were at least partly of desert, and then should it follow, 1. that it could not be of grace any way, because not of grace euery way, ver. 6. 2. that all our owne reioycing should not be excluded, Rom. 3.27. 3. that if the Apostle should aske againe, who separated vs ? our answer might be, we partly separated our selues. Thirdly our Apostle, Eph. 1.4.5.
but if it were of foreseen works, it were At least partly of desert, and then should it follow, 1. that it could not be of grace any Way, Because not of grace every Way, ver. 6. 2. that all our own rejoicing should not be excluded, Rom. 3.27. 3. that if the Apostle should ask again, who separated us? our answer might be, we partly separated our selves. Thirdly our Apostle, Ephesians 1.4.5.
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affordeth vs three grounds more, 1. from the time of our election, which is before the foūdation of the world, before we had done either good or euill,
affords us three grounds more, 1. from the time of our election, which is before the Foundation of the world, before we had done either good or evil,
he hath chosen vs in him, not because he foresaw that wee would be holy, but that we might be holy and vnblameable, as in cap. 2.10. we are his workemanship created to good workes:
he hath chosen us in him, not Because he foresaw that we would be holy, but that we might be holy and unblameable, as in cap. 2.10. we Are his workmanship created to good works:
and because it might be said, that yet God might foresee who would receiue grace, and who not, and consequently, who would vse the same aright in ordering their liues.
and Because it might be said, that yet God might foresee who would receive grace, and who not, and consequently, who would use the same aright in ordering their lives.
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whether that was not the couenant of grace rather then the couenant of workes, by the which neuer was or could any man be saued? 2. In case God did foresee any worke which should be answerable to either of those couenants of grace or workes,
whither that was not the Covenant of grace rather then the Covenant of works, by the which never was or could any man be saved? 2. In case God did foresee any work which should be answerable to either of those Covenants of grace or works,
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so as still not the worke (if there were any) but his grace shall be the first moouer. 3. Whether God should be mooued (if by workes) by those before conuersion or after;
so as still not the work (if there were any) but his grace shall be the First mover. 3. Whither God should be moved (if by works) by those before conversion or After;
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then our text controlleth them, which saith there was no such works at all, which could mooue the Lord to take any pleasure in vs. Nay, we were sinners saith Paul, when God chose vs;
then our text controlleth them, which Says there was no such works At all, which could move the Lord to take any pleasure in us Nay, we were Sinners Says Paul, when God chosen us;
Which shal serue for the ouerthrowe of all workes, either preparatorie, or foreseene, or which any other way may obscure the free grace of God in our election and saluation.
Which shall serve for the overthrown of all works, either preparatory, or foreseen, or which any other Way may Obscure the free grace of God in our election and salvation.
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Vse. 1. To be sober minded, and wise to sobrietie in the matters of Gods counsell, inquiring into no reason further then his will, which is euer iust although the thing may seeme strange and dazle our weak eyes:
Use. 1. To be Sobrium minded, and wise to sobriety in the matters of God's counsel, inquiring into no reason further then his will, which is ever just although the thing may seem strange and dazzle our weak eyes:
the which one point would cut off many controversies, and needles questions of sundrie diuines, who in their platformes of election and reprobation, will allowe the Lord no further libertie then themselues can deuise reason of:
the which one point would Cut off many controversies, and needles questions of sundry Divines, who in their platforms of election and reprobation, will allow the Lord no further liberty then themselves can devise reason of:
for when all saluation from first to last is acknowledged to be of grace, altogether out of our selues, it shutteth all presumptuous mouthes, who would gladly be sacrificing to their owne nets.
for when all salvation from First to last is acknowledged to be of grace, altogether out of our selves, it shutteth all presumptuous mouths, who would gladly be sacrificing to their own nets.
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And this seemeth to be the Lords end in stablishing his free couenant; that his people might remember, and be ashamed, and neuer open their mouth any more.
And this seems to be the lords end in establishing his free Covenant; that his people might Remember, and be ashamed, and never open their Mouth any more.
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How carefull is he to take all such arrogant speaches out of their mouthes, Deut. 7.7. and 9.5. Say not because of mine owne righteousnesse hath the Lord giuen vs this land (and much lesse the heauenly Canaan) and telleth them plainly that they were the least and worst of all people before the Lord put the difference betweene them and others.
How careful is he to take all such arrogant Speeches out of their mouths, Deuteronomy 7.7. and 9.5. Say not Because of mine own righteousness hath the Lord given us this land (and much less the heavenly Canaan) and Telleth them plainly that they were the least and worst of all people before the Lord put the difference between them and Others.
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And indeede neuer can we come to see the bottomelesse sea of this grace, vnlesse we behold it in this gl•sse which our Apostle setteth before our eyes, of our free election and saluation meerely by grace;
And indeed never can we come to see the bottomless sea of this grace, unless we behold it in this gl•sse which our Apostle sets before our eyes, of our free election and salvation merely by grace;
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It is in the mouth of euerie man towards them of whome they haue receiued vndeserued good turnes, I can neuer make such a man amends for such or such fauours;
It is in the Mouth of every man towards them of whom they have received undeserved good turns, I can never make such a man amends for such or such favours;
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and yet this boundlesse loue of God is seldome waighed of vs. 4. Here is a ground of certentie of saluation, as which is founded in the election of God by grace;
and yet this boundless love of God is seldom weighed of us 4. Here is a ground of certainty of salvation, as which is founded in the election of God by grace;
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how can we haue any euidence or assurance of it in our selues, vnlesse we should climbe vp into heauen? Answ. We must not conceiue of this as such a mercie which after it is freely set vpon vs hath no worke in vs;
how can we have any evidence or assurance of it in our selves, unless we should climb up into heaven? Answer We must not conceive of this as such a mercy which After it is freely Set upon us hath no work in us;
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nor such a mercie as saueth vs without our selues; but such a mercie, as 1. calleth vs by the Gospel, 2. Tim. 1.9. who saued vs and called vs with an holy calling.
nor such a mercy as Saveth us without our selves; but such a mercy, as 1. calls us by the Gospel, 2. Tim. 1.9. who saved us and called us with an holy calling.
For the meaning of the former in fewe words to know both why baptisme is called the lauer of regeneration, as also why God is said to saue vs by it: we must conceiue that in euerie Sacrament there be three essentiall parts, the absence of any of which destroy the whole: 1. the signe, 2. the thing signified, 3. the analogie betweene them, which is the vnion of them both:
For the meaning of the former in few words to know both why Baptism is called the laver of regeneration, as also why God is said to save us by it: we must conceive that in every Sacrament there be three essential parts, the absence of any of which destroy the Whole: 1. the Signen, 2. the thing signified, 3. the analogy between them, which is the Union of them both:
Secondly, to ascribe that to the signe which is proper to the thing signified, and so baptisme is here said to saue, as also 1. Pet. 3.21. which is indeede the proprietie of the blood of Christ, 1. Ioh. 1.7.
Secondly, to ascribe that to the Signen which is proper to the thing signified, and so Baptism is Here said to save, as also 1. Pet. 3.21. which is indeed the propriety of the blood of christ, 1. John 1.7.
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but by the neere affinitie of these two in the Sacrament it is said so to doe, to note vnto vs, 1. not to conceiue of the Sacramentall elements as bare and naked signes,
but by the near affinity of these two in the Sacrament it is said so to do, to note unto us, 1. not to conceive of the Sacramental elements as bore and naked Signs,
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neither making the signe a vaine symbole, nor yet ascribing any thing to it transcending the nature of it ▪ such as are the peculiars and prerogatiues of God:
neither making the Signen a vain symbol, nor yet ascribing any thing to it transcending the nature of it ▪ such as Are the peculiars and prerogatives of God:
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for therefore is it called the washing of the new birth, both because it sealeth vp the washing away of sinnes by the blood of Christ, Act. 2.38. Be baptised for the remission of sinnes, as also in that it betokeneth, and is a meane of an other washing by the spirit of Christ;
for Therefore is it called the washing of the new birth, both Because it Sealeth up the washing away of Sins by the blood of christ, Act. 2.38. Be baptised for the remission of Sins, as also in that it Betokeneth, and is a mean of an other washing by the Spirit of christ;
But the doctrine will remaine obscure, if we shall not open two points before we come to make vse of it. 1. how, 2. to whom baptisme is the lauer of regeneration.
But the Doctrine will remain Obscure, if we shall not open two points before we come to make use of it. 1. how, 2. to whom Baptism is the laver of regeneration.
First, this effect is not ascribed to the worke wrought, as the Popish doctrine teacheth. 2. Neither by any extraordinarie eleuation of the action, whereby it is made able to conferre the benefit of renouation:
First, this Effect is not ascribed to the work wrought, as the Popish Doctrine Teaches. 2. Neither by any extraordinary elevation of the actium, whereby it is made able to confer the benefit of renovation:
as also to encroach vpon the clause following, wherein the worke of renewing is ascribed to the holy Ghost. 3. Neither that the waters of baptisme haue in themselues any inherent power or force to wash the conscience,
as also to encroach upon the clause following, wherein the work of renewing is ascribed to the holy Ghost. 3. Neither that the waters of Baptism have in themselves any inherent power or force to wash the conscience,
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or meanes vnto the action, so as God who is most free in his gifts cannot either otherwise distribute, or cannot otherwise but dispense it with the action.
or means unto the actium, so as God who is most free in his Gifts cannot either otherwise distribute, or cannot otherwise but dispense it with the actium.
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For 1. grace is not tied to the word, therefore not to the Sacrament. 2. They were separate in the first and greatest minister of baptisme Iohn himselfe, who confessed that he indeede baptized with water,
For 1. grace is not tied to the word, Therefore not to the Sacrament. 2. They were separate in the First and greatest minister of Baptism John himself, who confessed that he indeed baptised with water,
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the contrarie whereof appeareth in Simon Magus, in many manifest wicked ones, and close hypocrites in all ages. 4. The falshood appeareth, in that some are iustified before baptisme,
the contrary whereof appears in Simon Magus, in many manifest wicked ones, and close Hypocrites in all ages. 4. The falsehood appears, in that Some Are justified before Baptism,
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as Abraham was, before he receiued the seale of circumcision: Cornelius, Act. 10.47. the Eunuch, Act. 8.37, 38. some after baptisme, as numbers who are daily conuerted, some out of Poperie, some out of profanenes:
as Abraham was, before he received the seal of circumcision: Cornelius, Act. 10.47. the Eunuch, Act. 8.37, 38. Some After Baptism, as numbers who Are daily converted, Some out of Popery, Some out of profaneness:
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so Phillip to the Eunuch, If thou beleeuest with all thy heart, thou maist. And for infants, if they be of belee•ing parents, they are holy in the roote,
so Philip to the Eunuch, If thou Believest with all thy heart, thou Mayest. And for Infants, if they be of belee•ing Parents, they Are holy in the root,
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and to them belong the kingdome of heauen, euen before they are presented to this water. 5. This opinion of tying grace to the Sacrament, ouerthroweth, 1. the highest and most proper cause of our saluation, which is Gods free election to which onely grace is tyed.
and to them belong the Kingdom of heaven, even before they Are presented to this water. 5. This opinion of tying grace to the Sacrament, Overthroweth, 1. the highest and most proper cause of our salvation, which is God's free election to which only grace is tied.
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Secondly, how is baptisme then the lauer of regeneration? Answ. In diuerse regards. 1. As it is an institution of God signifying the good pleasure of God for the pardoning of sinne,
Secondly, how is Baptism then the laver of regeneration? Answer In diverse regards. 1. As it is an Institution of God signifying the good pleasure of God for the pardoning of sin,
And thus is it truely said of the word and Sacraments too, that they saue and sanctifie, because they signifie the good pleasure of God in sauing and sanctifying vs:
And thus is it truly said of the word and Sacraments too, that they save and sanctify, Because they signify the good pleasure of God in Saving and sanctifying us:
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for that is the meere mercifull disposition of the King, but because the pardon (written and sealed perhaps by an other) signed by the king, is the ordinarie instrument to manifest the mercifull minde of the king in pardoning such a malefactor. 2. As it is a seale or pledge of our sanctification and saluation,
for that is the mere merciful disposition of the King, but Because the pardon (written and sealed perhaps by an other) signed by the King, is the ordinary Instrument to manifest the merciful mind of the King in pardoning such a Malefactor. 2. As it is a seal or pledge of our sanctification and salvation,
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euen so may the beleeuing partie baptized say of his baptisme, here is my regeneration, here is my saluation. 3. As it is a meanes to excite and prouoke the faith of the receiuer to lay hold vpon the grace of the Sacrament,
even so may the believing party baptised say of his Baptism, Here is my regeneration, Here is my salvation. 3. As it is a means to excite and provoke the faith of the receiver to lay hold upon the grace of the Sacrament,
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so Baptisme is a meanes helping forward our renewing, by the true vnderstanding and conscionable and serious meditation of it. 4. In that in the right vse of it, it giueth and exhibiteth Christ and all his merits to the fit receiuer:
so Baptism is a means helping forward our renewing, by the true understanding and conscionable and serious meditation of it. 4. In that in the right use of it, it gives and exhibiteth christ and all his merits to the fit receiver:
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for we must not conceiue it thus in euery partie baptized, but in such as haue the gift of faith to receiue the grace offred: Ioh. 1.12. so many as receiued him, he gaue them power, &c. Eph. 5.27. clensed with water through the word ▪ namely, beleeued:
for we must not conceive it thus in every party baptised, but in such as have the gift of faith to receive the grace offered: John 1.12. so many as received him, he gave them power, etc. Ephesians 5.27. cleansed with water through the word ▪ namely, believed:
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but the receiuing and applying of the promise by faith, which bringeth grace into the soule, without which faith both word and Sacraments are vnprofitable.
but the receiving and applying of the promise by faith, which brings grace into the soul, without which faith both word and Sacraments Are unprofitable.
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or as a dead letter without spirit? for nothing is promised them in the word, seeing all the promises goe with condition of faith and repentance, which they want:
or as a dead Letter without Spirit? for nothing is promised them in the word, seeing all the promises go with condition of faith and Repentance, which they want:
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Quest. But howsoeuer in men of yeares faith is required vnto baptisme, yet we are most to respect it as administred vnto children in whom we cannot expect faith,
Quest. But howsoever in men of Years faith is required unto Baptism, yet we Are most to respect it as administered unto children in whom we cannot expect faith,
but because the Lord delighteth to present himselfe gracious in his own ordinance, we may conceiue that in the right vse of this Sacrament, he ordinarily accompanieth it with his grace:
but Because the Lord delights to present himself gracious in his own Ordinance, we may conceive that in the right use of this Sacrament, he ordinarily accompanieth it with his grace:
Obiect. But they want faith? Answ. 1. They want indeede actuall faith, which presupposeth hearing, vnderstanding, &c. neither could it be that if they had at that time such an habituall faith, that they should so vtterly loose it,
Object. But they want faith? Answer 1. They want indeed actual faith, which presupposeth hearing, understanding, etc. neither could it be that if they had At that time such an habitual faith, that they should so utterly lose it,
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as neuer after to make shew of it, vnlesse it be attained by newe instruction. Secondly, they want not all faith, Christ himselfe reckoneth them among beleeuers, Matth. 18.6.
as never After to make show of it, unless it be attained by new instruction. Secondly, they want not all faith, christ himself Reckoneth them among believers, Matthew 18.6.
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whosoeuer offendeth one of these little ones which beleeue in me: in which respect circumcision which was administred to infants, was called a seale of faith.
whosoever offends one of these little ones which believe in me: in which respect circumcision which was administered to Infants, was called a seal of faith.
and the beleeuing parent also laieth hold on the couenant for himselfe and his seede, thereby intitling his child to the right of the couenant as well as himselfe:
and the believing parent also Layeth hold on the Covenant for himself and his seed, thereby entitling his child to the right of the Covenant as well as himself:
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euen as in temporall things he can purchase land for himselfe and his heires. This truth confirmeth the Apostle, If the root be holy, so are the branches ;
even as in temporal things he can purchase land for himself and his Heirs. This truth confirmeth the Apostle, If the root be holy, so Are the branches;
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and the one parent beleeuing, the children are holy: to this purpose saith Musculus, that children may be called faithfull although they haue no faith.
and the one parent believing, the children Are holy: to this purpose Says Musculus, that children may be called faithful although they have no faith.
yea we may in charitie presume of some perhaps without the Church, whome the Lord mercifully saueth out of most wicked progenitors for many generations:
yea we may in charity presume of Some perhaps without the Church, whom the Lord mercifully Saveth out of most wicked progenitors for many generations:
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to the former giuing that spirit which worketh either faith, or something proportionable for their iustification, regeneration, sanctification, and saluation:
to the former giving that Spirit which works either faith, or something proportionable for their justification, regeneration, sanctification, and salvation:
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And hereunto the Scriptures giue insinuation in shewing how after a merueilous and secret manner, the Lord can and hath effectually wrought in infants euen in the wombe,
And hereunto the Scriptures give insinuation in showing how After a marvelous and secret manner, the Lord can and hath effectually wrought in Infants even in the womb,
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And not only the Scriptures, but that auncient and common distinction of baptisme 1. into that of water, 2. holy Ghost, 3. martyrdome, seemeth to him that well considereth to giue some ground of it.
And not only the Scriptures, but that ancient and Common distinction of Baptism 1. into that of water, 2. holy Ghost, 3. martyrdom, seems to him that well Considereth to give Some ground of it.
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Howsoeuer it be if we cannot attaine the manner of this secret working in infants, we know that Adams corruption is not more effectuall to pollute the infants of beleeuing parents,
Howsoever it be if we cannot attain the manner of this secret working in Infants, we know that Adams corruption is not more effectual to pollute the Infants of believing Parents,
Here one scruple remaineth to be remooued, namely, if men of yeares must beleeue, and children of beleeuing parents must be faithfull and holy before baptisme, what shall baptisme be good for,
Here one scruple remains to be removed, namely, if men of Years must believe, and children of believing Parents must be faithful and holy before Baptism, what shall Baptism be good for,
and so manifested their faith in obedience. 2. That such as haue receiued inuisible incorporation into Christs bodie, must be also visibly incorporated, that whom God tooke for a member of the Church, the Church also might accept as one. 3. That the grace receiued might be augmented:
and so manifested their faith in Obedience. 2. That such as have received invisible incorporation into Christ body, must be also visibly incorporated, that whom God took for a member of the Church, the Church also might accept as one. 3. That the grace received might be augmented:
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wheras otherwise it would be with men here, as in their temporall tenures, in which if their leases or indentures want a seale, they like their hold much the worse.
whereas otherwise it would be with men Here, as in their temporal tenures, in which if their leases or indentures want a seal, they like their hold much the Worse.
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But we must beware of running backe into this point of Poperie, which at this day thrusteth the soules of such babes into a place very neere hell, and their bodies out of Christian buriall (as they call it) into an vnhallowed place:
But we must beware of running back into this point of Popery, which At this day thrusts the Souls of such babes into a place very near hell, and their bodies out of Christian burial (as they call it) into an unhallowed place:
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to hold it absolutely necessarie vnto saluation: Ioh. 3.5. Except a man be borne againe of the water and the Spirit, he can not enter into the kingdome of heauen:
to hold it absolutely necessary unto salvation: John 3.5. Except a man be born again of the water and the Spirit, he can not enter into the Kingdom of heaven:
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but to hold it so necessarie, as that he that steppeth not ouer this threshold can neuer get into heauen, is directly both against the grace of God in the Scriptures;
but to hold it so necessary, as that he that steppeth not over this threshold can never get into heaven, is directly both against the grace of God in the Scriptures;
of men and children for the space of fourtie yeares wanting circumcision in the wildernes; of Dauids child dying before the eight day, the damnation of which he feared not;
of men and children for the Molle of fourtie Years wanting circumcision in the Wilderness; of David child dying before the eight day, the damnation of which he feared not;
of the thiefe on the crosse, who wanted the outward baptisme, although not the inward. Surely our Sauiour Christ where he had good occasion, maketh no such necessitie of it:
of the thief on the cross, who wanted the outward Baptism, although not the inward. Surely our Saviour christ where he had good occasion, makes no such necessity of it:
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but marke in the opposition he saith not, he that beleeueth not, and is not baptized, shall be condemned: but that we should not conceiue of such a needles necessitie, he purposely leaueth out the latter clause of the former sentence, onely affirming that he that beleeueth not shall be condemned.
but mark in the opposition he Says not, he that Believeth not, and is not baptised, shall be condemned: but that we should not conceive of such a needles necessity, he purposely Leaveth out the latter clause of the former sentence, only affirming that he that Believeth not shall be condemned.
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And what an vnequall thing were it, that if parents should neglect to bring children seasonably vnto baptisme, that the child not offending should for the parents fault be condemned? Let vs therefore send backe this cruell opinion to the Papists among whome it was first hatched, and better beseemeth Duraeus or some such other hard hearted Papist, affirming that God is able to saue infants without baptisme,
And what an unequal thing were it, that if Parents should neglect to bring children seasonably unto Baptism, that the child not offending should for the Parents fault be condemned? Let us Therefore send back this cruel opinion to the Papists among whom it was First hatched, and better beseems Duraeus or Some such other hard hearted Papist, affirming that God is able to save Infants without Baptism,
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and contrarie to the Scriptures, which teach that originall sinne is taken away to those that are set into Christ by baptisme, 1. in regard of the forme, the guilt. 2. the fruit, the punishment. 3. the raigne and dominion of it. 4. in that the remainders and relliks of it are in daily consumption:
and contrary to the Scriptures, which teach that original sin is taken away to those that Are Set into christ by Baptism, 1. in regard of the Form, the guilt. 2. the fruit, the punishment. 3. the Reign and dominion of it. 4. in that the remainders and relliks of it Are in daily consumption:
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3. From the misconceit of this doctrine, and the extolling the outward worke of baptisme, the which imposters and deceiuers of mindes haue still delighted to dwell in, hath sprung vp that dangerous error of baptizing by women;
3. From the misconceit of this Doctrine, and the extolling the outward work of Baptism, the which imposters and deceivers of minds have still delighted to dwell in, hath sprung up that dangerous error of baptizing by women;
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and shall we think there is lesse danger in counterfaiting the great seales of Gods couenant? As for the due place of baptisme, it is the publike assemblie,
and shall we think there is less danger in counterfeiting the great Seals of God's Covenant? As for the due place of Baptism, it is the public assembly,
yet might it not be administred in priuate houses, but the partie must be brought before the Lord: and much more here, where after a more glorious manner the partie is to be receiued, not into his fathers family,
yet might it not be administered in private houses, but the party must be brought before the Lord: and much more Here, where After a more glorious manner the party is to be received, not into his Father's family,
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then for ciuill iudgement, the nature of which is to be open and publike in the gates? As for the pretended case of necessitie, there is no such as vrgeth is to transgresse the commandement,
then for civil judgement, the nature of which is to be open and public in the gates? As for the pretended case of necessity, there is no such as urges is to transgress the Commandment,
if it could not conueniently (as without the debasing of Gods ordinance) be had, a sufficiently supply might be made by the other two, either of the holy Ghost,
if it could not conveniently (as without the debasing of God's Ordinance) be had, a sufficiently supply might be made by the other two, either of the holy Ghost,
Fourthly, from the doubtfull deliuerie of this doctrine ariseth an other error and opinion of falling from grace (for marke the man that staggereth in the former, he will be nibling and fumbling at all these as far as he dare) for if euery child receiue grace as a thing tied vnto baptisme, what becommeth of that grace when children growing in yeares, growe also extreamely flagitious and wicked? necessarily it must be lost and vanished:
Fourthly, from the doubtful delivery of this Doctrine arises an other error and opinion of falling from grace (for mark the man that staggereth in the former, he will be nibbling and fumbling At all these as Far as he Dare) for if every child receive grace as a thing tied unto Baptism, what becomes of that grace when children growing in Years, grow also extremely flagitious and wicked? necessarily it must be lost and vanished:
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and if the infant be come vnto Christ in baptisme he neuer casteth him off, Ioh. 6.37. he shall neuer hunger, ver. 35. he shall not be lost, 39. he shall liue for euer, 50. If the infant be once of the Church, it remaineth in the Church, and can neuer be a limbe of Satans synagogue.
and if the infant be come unto christ in Baptism he never Cast him off, John 6.37. he shall never hunger, ver. 35. he shall not be lost, 39. he shall live for ever, 50. If the infant be once of the Church, it remains in the Church, and can never be a limb of Satan synagogue.
Lastly, as all error is fruitfull, so hence also is grounded that fancie of Popish penance, which they make a Sacrament to restore such by as are fallen from the grace of their baptisme:
Lastly, as all error is fruitful, so hence also is grounded that fancy of Popish penance, which they make a Sacrament to restore such by as Are fallen from the grace of their Baptism:
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as though the couenant of God were not eternall and vnchangeable, or as if God married vs not to himselfe for euer: or as if the force of baptisme lasted not beyond the action and administration of it.
as though the Covenant of God were not Eternal and unchangeable, or as if God married us not to himself for ever: or as if the force of Baptism lasted not beyond the actium and administration of it.
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yea, into the bodie of Christ, in the right vse of this Sacrament? wherein a parent ought more to reioyce then if he could make it the heire of the world. 2. diligently vpon the occasion of their childrens baptisme to examine themselues,
yea, into the body of christ, in the right use of this Sacrament? wherein a parent ought more to rejoice then if he could make it the heir of the world. 2. diligently upon the occasion of their Children's Baptism to examine themselves,
yea and seeing their often faylings with God, to enter now a newe league, and renew their couenant with him, by renewing their faith, by making vp againe through true repentance their former breaches:
yea and seeing their often failings with God, to enter now a new league, and renew their Covenant with him, by renewing their faith, by making up again through true Repentance their former Breaches:
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But what a generall fault of Parents is it, to content themselues in bringing their children, that the outward worke may be performed vpon them, spending no small time in circumstances of solemnitie,
But what a general fault of Parents is it, to content themselves in bringing their children, that the outward work may be performed upon them, spending no small time in Circumstances of solemnity,
as costly banquets and feasting (which in moderation I condemne not) but take little or no time in preparing themselues and their children to the receiuing of the inward grace of baptisme? which great error is worthy reformation in the most, in the best.
as costly banquets and feasting (which in moderation I condemn not) but take little or no time in preparing themselves and their children to the receiving of the inward grace of Baptism? which great error is worthy Reformation in the most, in the best.
Vse. 3. To the congregation, that seeing this is such a solemne ordinance, as wherein the Lord signifieth, sealeth, and exhibiteth sauing grace to euery worthie receiuer:
Use. 3. To the congregation, that seeing this is such a solemn Ordinance, as wherein the Lord signifies, Sealeth, and exhibiteth Saving grace to every worthy receiver:
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For 1. it is an ordinance not belonging only to the infants, parents and sureties (who are often left in a manner alone with the Minister) but to all the congregation:
For 1. it is an Ordinance not belonging only to the Infants, Parents and sureties (who Are often left in a manner alone with the Minister) but to all the congregation:
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seeing Baptisme is a receiuing of a member into the congregation, and in this regard meete to be done by the whole. 2. Euery one ought to tarrie to helpe the congregation in prayer for the infant,
seeing Baptism is a receiving of a member into the congregation, and in this regard meet to be done by the Whole. 2. Every one ought to tarry to help the congregation in prayer for the infant,
and to ioyne in the praise of God for the ingrafting in of another member into the bodie of Christ. 3. Euery one ought to helpe himselfe both in calling to minde his owne baptisme, his promise, and ingrafting into Christ;
and to join in the praise of God for the engrafting in of Another member into the body of christ. 3. Every one ought to help himself both in calling to mind his own Baptism, his promise, and engrafting into christ;
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and so to be either humbled or thankfull, as he findeth his estate. 4. Lastly, how much so euer vsed, yet is it a most vnreuerent part towards this ordinance:
and so to be either humbled or thankful, as he finds his estate. 4. Lastly, how much so ever used, yet is it a most unreverent part towards this Ordinance:
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and why is it not also in running from the Sacrament, which is the seale of that couenant? as if men were loath to be present where the blessed Trinitie presenteth it selfe to such a gratious purpose as this is,
and why is it not also in running from the Sacrament, which is the seal of that Covenant? as if men were loath to be present where the blessed Trinity presents it self to such a gracious purpose as this is,
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wherein the Lord is so strait that the King might not depart till all was ended: Ezek. 46.10. He shall goe in when they goe in, and when they goe forth, they shall goe forth together.
wherein the Lord is so strait that the King might not depart till all was ended: Ezekiel 46.10. He shall go in when they go in, and when they go forth, they shall go forth together.
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Now we come to speake of the inward means of our saluation, wherby the Lord setteth vs into this new condition, here called the renewing of the holy Ghost:
Now we come to speak of the inward means of our salvation, whereby the Lord sets us into this new condition, Here called the renewing of the holy Ghost:
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for so is the new birth by the spirit, opposed to that old natiuitie which is of the flesh, Ioh. 3. Againe, the word importeth a compleat worke vpon the whole subiect:
for so is the new birth by the Spirit, opposed to that old Nativity which is of the Flesh, John 3. Again, the word imports a complete work upon the Whole Subject:
so in the new birth, the whole man must be borne againe, the whole man must be a new creature: in which is not the framing of something out of something but of something out of nothing:
so in the new birth, the Whole man must be born again, the Whole man must be a new creature: in which is not the framing of something out of something but of something out of nothing:
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For if the Popish doctrine were true, that there were some power in nature, whereby (the holy Ghost a little freeing it) it could of it selfe will and performe that which is truly good;
For if the Popish Doctrine were true, that there were Some power in nature, whereby (the holy Ghost a little freeing it) it could of it self will and perform that which is truly good;
so this renewing must be in the whole man, and in the same order. 1. It must begin in the spirit of the minde, Rom. 12.2. the first worke in this new creation also must be to make the light to banish the darknes and blindnes of minde ;
so this renewing must be in the Whole man, and in the same order. 1. It must begin in the Spirit of the mind, Rom. 12.2. the First work in this new creation also must be to make the Light to banish the darkness and blindness of mind;
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vnder which are comprehended the vnderstanding, will, and affections. 2. It must proceede to the outward man and conuersation, that euen the members of the bodie may become the members of Christ,
under which Are comprehended the understanding, will, and affections. 2. It must proceed to the outward man and Conversation, that even the members of the body may become the members of christ,
In these two standeth the renewing of the whole man, required 1. Thess. 5. The God of peace sanctifie you throughout: and I pray God your whole soule, bodie, and spirit be kept blameablesse:
In these two Stands the renewing of the Whole man, required 1. Thess 5. The God of peace sanctify you throughout: and I pray God your Whole soul, body, and Spirit be kept blameablesse:
and is no other then the grace of sanctification, opposed to the corruption of nature, which is seated both in soule and bodie. 4. I adde, In beleeuers, because regeneration is the vndeuided and inseparable companion of faith, which is called the faith of the elect, as we haue heard: 2. Thess. 2.13. Chosen you to saluation through the sanctification of the spirit, and the faith of truth:
and is no other then the grace of sanctification, opposed to the corruption of nature, which is seated both in soul and body. 4. I add, In believers, Because regeneration is the undivided and inseparable Companion of faith, which is called the faith of the elect, as we have herd: 2. Thess 2.13. Chosen you to salvation through the sanctification of the Spirit, and the faith of truth:
neither is this grace further tied to the Sacrament, then where it meeteth with a faithfull receiuer. 5. I say daily, for although the beleeuer be renewed in euery part,
neither is this grace further tied to the Sacrament, then where it meeteth with a faithful receiver. 5. I say daily, for although the believer be renewed in every part,
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for so long as we are here below, this righteousnes of God is revealed from faith to faith, and we are changed from glorie to glorie, and we walke from strength to strength: In all things growing vp in him which is the head:
for so long as we Are Here below, this righteousness of God is revealed from faith to faith, and we Are changed from glory to glory, and we walk from strength to strength: In all things growing up in him which is the head:
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and thus encrease vntill the perfect day. 6. I adde, vnto the image of God: Eph. 4.24. Put on the new man which after God, that is after Gods image, is created in righteousnes and holines: see also 2. Cor. 3.18. We are changed into the same image of God:
and thus increase until the perfect day. 6. I add, unto the image of God: Ephesians 4.24. Put on the new man which After God, that is After God's image, is created in righteousness and holiness: see also 2. Cor. 3.18. We Are changed into the same image of God:
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such as vnderstanding, free will, memorie, &c. but 1. in the knowledge and illumination of it, Colos. 4.10. Put on the new man which is renewed in knowledge ;
such as understanding, free will, memory, etc. but 1. in the knowledge and illumination of it, Colos 4.10. Put on the new man which is renewed in knowledge;
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2. in the righteousnes and integritie of the whole man, Eph. 4.24. Put on the new man, which after God is created in righteousnes and true holines.
2. in the righteousness and integrity of the Whole man, Ephesians 4.24. Put on the new man, which After God is created in righteousness and true holiness.
The second point in the meaning is, why this is called the renewing of the holy Ghost. Answ. Not that it is not wrought as well by the other persons, beeing a worke without themselues:
The second point in the meaning is, why this is called the renewing of the holy Ghost. Answer Not that it is not wrought as well by the other Persons, being a work without themselves:
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so Paul, I haue begotten you by the Gospel, that is ministerially. 2. The word and Sacraments are outward meanes which the Spirit vseth to the same purpose:
so Paul, I have begotten you by the Gospel, that is ministerially. 2. The word and Sacraments Are outward means which the Spirit uses to the same purpose:
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and baptisme called the washing of regeneration in the words before, because the Spirit in these outward meanes washeth and regenerateth. 3. Faith is the inward meanes, which the holy Ghost working and exciting in vs, vseth by it to bring home to our hearts that which properly reneweth vs:
and Baptism called the washing of regeneration in the words before, Because the Spirit in these outward means washes and regenerateth. 3. Faith is the inward means, which the holy Ghost working and exciting in us, uses by it to bring home to our hearts that which properly Reneweth us:
The thing that giueth force vnto washing by water, is the renewing of the holy Ghost, and this is regeneration indeede, 1. Pet. 3.21. Baptisme saveth, but not the washing of water, but the interrogation of a good conscience:
The thing that gives force unto washing by water, is the renewing of the holy Ghost, and this is regeneration indeed, 1. Pet. 3.21. Baptism Saveth, but not the washing of water, but the interrogation of a good conscience:
and that inward baptisme which indeede saueth: Act. 2.38. Amend your liues, and be baptised euery one in the name of Iesus Christ for remission of sinnes:
and that inward Baptism which indeed Saveth: Act. 2.38. Amend your lives, and be baptised every one in the name of Iesus christ for remission of Sins:
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but all this will not serue the turne, vnlesse the promise following be made good; and ye shall receiue the gift of the holy Ghost: 1. Cor. 6.11. Such were ye, but ye are washed, ye are iustified ye are sanctified:
but all this will not serve the turn, unless the promise following be made good; and you shall receive the gift of the holy Ghost: 1. Cor. 6.11. Such were you, but you Are washed, you Are justified you Are sanctified:
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and if we would see this truth of both the Sacraments in one place, we haue it propounded, 1. Cor. 12.13. By one spirit we are all baptized into one bodie:
and if we would see this truth of both the Sacraments in one place, we have it propounded, 1. Cor. 12.13. By one Spirit we Are all baptised into one body:
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as the Apostle speaketh of the blood of bulls and goates, that they cannot take away sinne. The true materiall cause hereof, is the blood of Christ, the holy Ghost inwardly applying it vnto the soule,
as the Apostle speaks of the blood of Bulls and Goats, that they cannot take away sin. The true material cause hereof, is the blood of christ, the holy Ghost inwardly applying it unto the soul,
Vse. 1. This doctrine further ouerthroweth that Popish doctrine, that the water in baptisme carrieth in it a force and efficacie of washing and sanctifying the soule.
Use. 1. This Doctrine further Overthroweth that Popish Doctrine, that the water in Baptism Carrieth in it a force and efficacy of washing and sanctifying the soul.
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could Bellarmine, if he had looked into the text, so boldly haue detracted from the glorie of God? which saith, that Noah found grace in the sight of the Lord, Gen. 6.8. with thee will I stablish my couenant, verse 18. that the Lord bad him goe into the Arke ▪ cap. 7.1.
could Bellarmine, if he had looked into the text, so boldly have detracted from the glory of God? which Says, that Noah found grace in the sighed of the Lord, Gen. 6.8. with thee will I establish my Covenant, verse 18. that the Lord bade him go into the Ark ▪ cap. 7.1.
that he shut him in the Arke, 16. that he remembred him in the Arke, and brought him out of the Ark, cap. 8.1.16. all is ascribed vnto the grace, couenant, commandement, hand, and remembrance of God, and not to the water:
that he shut him in the Ark, 16. that he remembered him in the Ark, and brought him out of the Ark, cap. 8.1.16. all is ascribed unto the grace, Covenant, Commandment, hand, and remembrance of God, and not to the water:
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and if Noah had beene saued by the clemencie of the waters, and their power of sauing, Noah was mistaken when he built an altar to the Lord, vers. 20. for hee should haue built his altar to the waters.
and if Noah had been saved by the clemency of the waters, and their power of Saving, Noah was mistaken when he built an altar to the Lord, vers. 20. for he should have built his altar to the waters.
therefore the waters of baptisme for one they saue, drowne and damne a number, which will not stand with their deuise of opus operatum. 2. Noah was found righteous before he entred into the Arke, cap. 7.1. and therefore both children and men of yeares, may be sanctified before baptisme:
Therefore the waters of Baptism for one they save, drown and damn a number, which will not stand with their devise of opus operatum. 2. Noah was found righteous before he entered into the Ark, cap. 7.1. and Therefore both children and men of Years, may be sanctified before Baptism:
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and Christian buriall vpon earth. 3. It is said, Heb. 11.7. By faith Noah prepared the Arke, not which saued, but to the sauing of himselfe and his houshold:
and Christian burial upon earth. 3. It is said, Hebrew 11.7. By faith Noah prepared the Ark, not which saved, but to the Saving of himself and his household:
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or by a word heale him? Surely, no stronger reason can be giuen then this, that he should not attribute any power or vertue of the cure to the Prophets hand, bodie, or person;
or by a word heal him? Surely, no Stronger reason can be given then this, that he should not attribute any power or virtue of the cure to the prophets hand, body, or person;
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the whole glorie of the worke might returne to the God of Israel. As vnlikely, yea more, that water should wash the leprosie of sinne from the conscience,
the Whole glory of the work might return to the God of Israel. As unlikely, yea more, that water should wash the leprosy of sin from the conscience,
and for that place in the 5. of Iohn, concerning the poole of Bethesda, which healed all manner of diseases, the text saith plainly, that it was the Angels stirring of the water;
and for that place in the 5. of John, Concerning the pool of Bethesda, which healed all manner of diseases, the text Says plainly, that it was the Angels stirring of the water;
So we say when the spirit of God mooueth these waters of baptisme, there followeth a cure, without which if a man were euery day baptized, it would be vnavaileable to regeneration and sanctification.
So we say when the Spirit of God moveth these waters of Baptism, there follows a cure, without which if a man were every day baptised, it would be unavailable to regeneration and sanctification.
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Thus not to followe the rest, and wast time in them, we may see that when men willingly blind themselues, it is iust with God to giue them vp to all delusions, that in seeing they might not see, nor vnderstand.
Thus not to follow the rest, and wast time in them, we may see that when men willingly blind themselves, it is just with God to give them up to all delusions, that in seeing they might not see, nor understand.
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Vse. 2. As to magnifie and reuerence these sanctified waters, as the outward meanes in the right vse of which, the spirit worketh and exhibiteth that which they represent:
Use. 2. As to magnify and Reverence these sanctified waters, as the outward means in the right use of which, the Spirit works and exhibiteth that which they represent:
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so also to beware least wanting this inward worke of the spirit, which giueth all efficacie and comfortable fruit of baptisme, it become not a barren and a naked signe:
so also to beware lest wanting this inward work of the Spirit, which gives all efficacy and comfortable fruit of Baptism, it become not a barren and a naked Signen:
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it is our part to imitate the Lord and his Prophets, and call our people to get the circumcision not made with hands, but by the finger and spirit of God:
it is our part to imitate the Lord and his prophets, and call our people to get the circumcision not made with hands, but by the finger and Spirit of God:
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Do we not see the Iewes charged as not circumcised, although they had the skinne of their flesh cut? Isai. •4. 57.3. and Steuen goeth not, as we say, behind the doore to call them st•ff•necked and vncircumcised ▪ so why may not we speake the truth (retaining in our hearts and stile the reuerence of that holy ordinance) that the water in baptisme further then ioyned to the word and applyed to this holy ende authentically to seale that which God hath engrauen vpon it, is no better vnto the vnbeleeuer then ordinarie pumpe water.
Do we not see the Iewes charged as not circumcised, although they had the skin of their Flesh Cut? Isaiah •4. 57.3. and Stephen Goes not, as we say, behind the door to call them st•ff•necked and uncircumcised ▪ so why may not we speak the truth (retaining in our hearts and style the Reverence of that holy Ordinance) that the water in Baptism further then joined to the word and applied to this holy end authentically to seal that which God hath engraved upon it, is no better unto the unbeliever then ordinary pump water.
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It is too Iewish, and yet too common, that the religion and profession of Christiās standeth for most part in outward shewe and glorie, and such things as are made by the hands of men, wanting that spirit and truth, which is indeede the crowne of Christianitie:
It is too Jewish, and yet too Common, that the Religion and profession of Christiās Stands for most part in outward show and glory, and such things as Are made by the hands of men, wanting that Spirit and truth, which is indeed the crown of Christianity:
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Vnto thy outward baptisme, get the heauens opened (as in the baptisme of Christ) and see that the spirit hath descended vpon thee to the conuerting of thy soule,
Unto thy outward Baptism, get the heavens opened (as in the Baptism of christ) and see that the Spirit hath descended upon thee to the converting of thy soul,
why doe they not open the doore of discipline, why are not the roddes of correction the tree of life to a number? surely because the spirit boareth not the eare, he teacheth not the right vse of them.
why do they not open the door of discipline, why Are not the rods of correction the tree of life to a number? surely Because the Spirit boareth not the ear, he Teaches not the right use of them.
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Who art thou then that contentest thy selfe to come to Church, to heare, to pray, to reade, keepest the Sabbaths, professest the Gospel, to haue the countenance of religious persons,
Who art thou then that contentest thy self to come to Church, to hear, to pray, to read, Keepest the Sabbaths, professest the Gospel, to have the countenance of religious Persons,
which new creature is called the new man which after God is created, and which must be renewed on vs in knowledge after the image of him that ereated him: Colos. 3.9. The Apostle Peter teacheth vs that great and precious promises, namely of life and saluation, are made vnto vs. But how come we to •nioye them? the next words shew, by beeing made partakers of the diuine nature, and flying corruptions which are in the world through lust.
which new creature is called the new man which After God is created, and which must be renewed on us in knowledge After the image of him that ereated him: Colos 3.9. The Apostle Peter Teaches us that great and precious promises, namely of life and salvation, Are made unto us But how come we to •nioye them? the next words show, by being made partakers of the divine nature, and flying corruptions which Are in the world through lust.
This diuine nature is nothing else but the renewing of vs vnto the image of God, by which beeing freed from the corruption of the world, we become of earthly and fleshly, heauenly and diuine like vnto our Father, practising those heauenly qualities which God by his spirit createth in vs, such as are the hatred of sinne, loue of pietie, the contempt of the world,
This divine nature is nothing Else but the renewing of us unto the image of God, by which being freed from the corruption of the world, we become of earthly and fleshly, heavenly and divine like unto our Father, practising those heavenly qualities which God by his Spirit Createth in us, such as Are the hatred of sin, love of piety, the contempt of the world,
The same truth haue we confirmed by Zachariah in his song, where he maketh this part of Gods image standing in righteousnes & holines a fruit of our redemption and iustification.
The same truth have we confirmed by Zachariah in his song, where he makes this part of God's image standing in righteousness & holiness a fruit of our redemption and justification.
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Vse. 1. This doctrine letteth vs see the absolute necessitie of our renewing, without which there can be no saluation. Ioh. 3.5. Except a man be borne againe of water and the spirit he cannot be saued.
Use. 1. This Doctrine lets us see the absolute necessity of our renewing, without which there can be no salvation. John 3.5. Except a man be born again of water and the Spirit he cannot be saved.
That washing of the Disciples feete was not only an example of humilitie, but a symbole and representation of this washing away of sinnes in this our renewing by the blood of Christ:
That washing of the Disciples feet was not only an Exampl of humility, but a symbol and representation of this washing away of Sins in this our renewing by the blood of christ:
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but what a parable is this to many euen old men, Masters and Teachers and Rulers in Israel, who know no natiuitie but one of Adam and Eue, no progenie of God and his Church:
but what a parable is this to many even old men, Masters and Teachers and Rulers in Israel, who know no Nativity but one of Adam and Eue, no progeny of God and his Church:
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base borne, sonnes of the earth not knowing any heauenly Father, neither principall nor ministeriall, begetting them to any heauenly life of grace or glorie.
base born, Sons of the earth not knowing any heavenly Father, neither principal nor ministerial, begetting them to any heavenly life of grace or glory.
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he that is washed is all cleane. And therefore there must be, 1. a new light in the minde and vnderstanding, conceiuing the things of the spirit of God.
he that is washed is all clean. And Therefore there must be, 1. a new Light in the mind and understanding, conceiving the things of the Spirit of God.
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but he that is borne of God heareth his words, Ioh. 8.47. he carrieth a flexible heart vnto the word: and 1. Ioh. 2.29. he that doth righteously is borne of him.
but he that is born of God hears his words, John 8.47. he Carrieth a flexible heart unto the word: and 1. John 2.29. he that does righteously is born of him.
Fourthly, There must be new affections, as the loue of God, hatred of all sinne especially in himselfe, loue of good men, of pietie, of puritie, of the light:
Fourthly, There must be new affections, as the love of God, hatred of all sin especially in himself, love of good men, of piety, of purity, of the Light:
Wouldst thou then finde thy selfe to be a newe creature, finde this change that the clouds of darkenes and ignorance are remooued, that thou hast an heart of flesh, that thou findest an abatement of thy sinnes and lusts, that thou hast heauenly motions, that thou vsest meanes carefully of thy spirituall life;
Wouldst thou then find thy self to be a new creature, find this change that the Clouds of darkness and ignorance Are removed, that thou hast an heart of Flesh, that thou Findest an abatement of thy Sins and Lustiest, that thou hast heavenly motions, that thou usest means carefully of thy spiritual life;
as the former words import. 2. the person bestowing him, he, that is, God the Father. 3. the measure of the gift, 1. powred out, 2. plentifully, or shed on vs abundantly. 4. the person meriting this gift, that is, Iesus Christ, described here to be our Sauiour, through Iesus Christ our Sauiour.
as the former words import. 2. the person bestowing him, he, that is, God the Father. 3. the measure of the gift, 1. poured out, 2. plentifully, or shed on us abundantly. 4. the person meriting this gift, that is, Iesus christ, described Here to be our Saviour, through Iesus christ our Saviour.
and this phrase must be vnderstood by an other, Act. 2.17. where Peter alleadging the place out of Ioel, 1.28. I will powre out my spirit, thus explaineth it, I will powre out of my spirit, that is, the sauing gifts and graces of my spirit:
and this phrase must be understood by an other, Act. 2.17. where Peter alleging the place out of Joel, 1.28. I will pour out my Spirit, thus Explaineth it, I will pour out of my Spirit, that is, the Saving Gifts and graces of my Spirit:
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namely, of the graces of the spirit, called by the name of the Spirit himselfe, that we might conceiue of the bountifulnesse of our God, who seemeth rather to communicate the verie fountaine it selfe of grace, then the streames and riuers of it.
namely, of the graces of the Spirit, called by the name of the Spirit himself, that we might conceive of the bountifulness of our God, who seems rather to communicate the very fountain it self of grace, then the streams and Rivers of it.
In which Metaphor note by the way, that the graces of the spirit are here compared to waters, which most properly are powred out, and that not vnfitly.
In which Metaphor note by the Way, that the graces of the Spirit Are Here compared to waters, which most properly Are poured out, and that not unfitly.
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For 1. as water washeth the filthinesse of the bodie, so these graces as the pure waters of sanctification wash and cleanse the soule from the corruption and sinne of it, Ezek. 36.25.
For 1. as water washes the filthiness of the body, so these graces as the pure waters of sanctification wash and cleanse the soul from the corruption and sin of it, Ezekiel 36.25.
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for he that drinketh of this water shall neuer thirst more, that is, he shall neuer wish that grace sooner whereof he shall not drinke to sacietie. 3. water softeneth the earth, and maketh it fruitfull:
for he that Drinketh of this water shall never thirst more, that is, he shall never wish that grace sooner whereof he shall not drink to satiety. 3. water softeneth the earth, and makes it fruitful:
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or (if we wil goe nearer the original) richly: and so when the Apostle writ this Epistle, the spirit was indeed abundantly powred out: and that in three respects.
or (if we will go nearer the original) richly: and so when the Apostle writ this Epistle, the Spirit was indeed abundantly poured out: and that in three respects.
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as, 1. The common gifts of the spirit which all good and bad partake in, were in greater abundāce thē euer before bestowed, such as the gifts of illumination, outward calling, profession of the truth, common & generall faith. 2. The more especiall gifts of sanctification the which our text most aimeth at,
as, 1. The Common Gifts of the Spirit which all good and bad partake in, were in greater abundance them ever before bestowed, such as the Gifts of illumination, outward calling, profession of the truth, Common & general faith. 2. The more especial Gifts of sanctification the which our text most aimeth At,
as of faith, regeneration, loue, hope, &c. for so the Apostle seemeth to restraine the graces he speaketh of saying, on vs who are renewed by the holy ghost:
as of faith, regeneration, love, hope, etc. for so the Apostle seems to restrain the graces he speaks of saying, on us who Are renewed by the holy ghost:
and to this purpose we might shew what a number were daily conuerted, and how in those dayes the kingdome of God was taken by force. 3. More extraordinarie and miraculous gifts, which were more proper to those times,
and to this purpose we might show what a number were daily converted, and how in those days the Kingdom of God was taken by force. 3. More extraordinary and miraculous Gifts, which were more proper to those times,
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not now vpon some few Iews or handfull of people, as before Christs ascension, but vpon all flesh, saith Ioel, 2.28. vpon euerie nation vnder heauen, saith Peter.
not now upon Some few Iews or handful of people, as before Christ Ascension, but upon all Flesh, Says Joel, 2.28. upon every Nation under heaven, Says Peter.
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Now both Iew and Gentile, bond and free, circumcision, vncircumcision, all respect and acceptation of persons remooued, haue equall part and promise in these graces.
Now both Iew and Gentile, bound and free, circumcision, uncircumcision, all respect and acceptation of Persons removed, have equal part and promise in these graces.
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And to this our Apostle hath reference, doubtlesse casting his eye vpon that plentifull grace of regeneration, which euen in baptisme was, and is conferred vnto beleeuers.
And to this our Apostle hath Referente, doubtless casting his eye upon that plentiful grace of regeneration, which even in Baptism was, and is conferred unto believers.
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and in both these regards the Lord Christ obtaineth for his Church these graces, 1. as a redeeme• by the merit of his passion. 2. as an intercessor by the efficacie of his requests, which now after his ascension he m•keth for the Saints:
and in both these regards the Lord christ obtaineth for his Church these graces, 1. as a redeeme• by the merit of his passion. 2. as an intercessor by the efficacy of his requests, which now After his Ascension he m•keth for the Saints:
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and efficacie of intercession, was so plentifully powred out vpon his bodie the Church; as wee reade accomplished, Act. 2.2. Doctr. 1. The graces of the spirit are plentifully powred out vpon vs, as out of a full and rich mercie.
and efficacy of Intercession, was so plentifully poured out upon his body the Church; as we read accomplished, Act. 2.2. Doctrine 1. The graces of the Spirit Are plentifully poured out upon us, as out of a full and rich mercy.
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For 1. we haue the accomplishment of many prophesies and promises, as, Isai. 11.9. Dan. 12.4. many prophesies were then sealed, and the booke shut vntil the tearme of time:
For 1. we have the accomplishment of many prophecies and promises, as, Isaiah 11.9. Dan. 12.4. many prophecies were then sealed, and the book shut until the term of time:
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but after rise to that greatnesse, as to couer the whole heauens. 3. If we compare our Church with that of the Iewes, we shall obserue, that the Lord did but droppe and sprinkle these graces here and there vpon a few persons where he pleased;
but After rise to that greatness, as to cover the Whole heavens. 3. If we compare our Church with that of the Iewes, we shall observe, that the Lord did but drop and sprinkle these graces Here and there upon a few Persons where he pleased;
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not that themselues had no consolation of that grace, which by the eie of prophesie they foresawe to light in abundance vpon the Church of the newe Testament,
not that themselves had no consolation of that grace, which by the eye of prophesy they foresaw to Light in abundance upon the Church of the new Testament,
To this purpose Christ himselfe pronounceth blessednesse vpon his hearers, whose eares and eyes heard and saw things which many Kings and Prophets desired to heare and see, but could not.
To this purpose christ himself pronounceth blessedness upon his hearers, whose ears and eyes herd and saw things which many Kings and prophets desired to hear and see, but could not.
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for 1. God powreth out his grace abundantly, though most men let it fall to the ground to their deeper damnation. 2. The Church of the new Testament hath abundance, to which while men will not ioyne ▪ themselues in soundnes and sinceritie,
for 1. God poureth out his grace abundantly, though most men let it fallen to the ground to their Deeper damnation. 2. The Church of the new Testament hath abundance, to which while men will not join ▪ themselves in soundness and sincerity,
Hath the Lord so richly shed out his spirit, that whereas the most excellent Patriarchs saw Christ only a farre off, the most simple of our age may see him in the word and Sacraments euen crucified before his eyes;
Hath the Lord so richly shed out his Spirit, that whereas the most excellent Patriarchs saw christ only a Far off, the most simple of our age may see him in the word and Sacraments even Crucified before his eyes;
whether we finde the fruits and worke of these waters vpon vs. When Ioel prophecied of the powring out of this spirit, marke what wonderfull effects he foretold should follow:
whither we find the fruits and work of these waters upon us When Joel prophesied of the Pouring out of this Spirit, mark what wonderful effects he foretold should follow:
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and accordingly at the first accomplishment of this prediction, what vnderstanding? what illumination? what tongues? what miracles? what conuersion to God followed? sometimes many hundreds, sometimes many thousands wonne at one sermon;
and accordingly At the First accomplishment of this prediction, what understanding? what illumination? what tongues? what Miracles? what conversion to God followed? sometime many hundreds, sometime many thousands won At one sermon;
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or shineth that excellent reuelation of the mysteries of saluation? where is that faith and acknowledgement of Iesus Christ, which passeth all prophesie, tongues and miracles;
or shines that excellent Revelation of the Mysteres of salvation? where is that faith and acknowledgement of Iesus christ, which passes all prophesy, tongues and Miracles;
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yea are but dongue to that excellent knowledge of Christ, which passeth all knowledge ? We behold indeed the glorie of the Lord with open face, but how fewe are transformed into the same image ? Looke any way vpon the liues of most men,
yea Are but Tongue to that excellent knowledge of christ, which passes all knowledge? We behold indeed the glory of the Lord with open face, but how few Are transformed into the same image? Look any Way upon the lives of most men,
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can we now conceiue other, but that the wicked spirit which ruleth in the world of the disobedient, is abundantly powred out, rather then this pure spirit here mentioned? And if we behold the numbers of men who scorne and powre contempt on such as haue receiued the smallest measure of these graces;
can we now conceive other, but that the wicked Spirit which Ruleth in the world of the disobedient, is abundantly poured out, rather then this pure Spirit Here mentioned? And if we behold the numbers of men who scorn and pour contempt on such as have received the Smallest measure of these graces;
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can we thinke that such abundant grace is powred vpon men on earth, seeing the most seeke vnder the titles of schisme or heresie, to hunt it and banish it from off the face of the earth? Or yet if we further looke vpon men, that make shew of receiuing competencie of these waters, who are yet neuer a whit washed,
can we think that such abundant grace is poured upon men on earth, seeing the most seek under the titles of Schism or heresy, to hunt it and banish it from off the face of the earth? Or yet if we further look upon men, that make show of receiving competency of these waters, who Are yet never a whit washed,
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may we not now well aske, where is the abundance of this grace we speake of? Or if we looke at such as haue receiued true grace, howsoeuer the Lord will bring it to something in the ende,
may we not now well ask, where is the abundance of this grace we speak of? Or if we look At such as have received true grace, howsoever the Lord will bring it to something in the end,
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If the spirit were powred out from aboue, would it not make our wildernesses fruitfull fields? oh let vs bewaile our owne vncapablenesse in the sence of our wants,
If the Spirit were poured out from above, would it not make our Wildernesses fruitful fields? o let us bewail our own uncapableness in the sense of our Wants,
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which three destitute vs of so abundant grace as is offered. First, we see not, know not, and therefore affect not these graces, Ioh. 4.10. If thou hadst knowne the gift of God, thou wouldst haue asked, and he would haue giuen thee waters of life.
which three destitute us of so abundant grace as is offered. First, we see not, know not, and Therefore affect not these graces, John 4.10. If thou Hadst known the gift of God, thou Wouldst have asked, and he would have given thee waters of life.
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and so are much more these spirituall waters of life vnto the heauenly life, which because men cannot discerne with the same eie, they neuer affect, nor thirst after them:
and so Are much more these spiritual waters of life unto the heavenly life, which Because men cannot discern with the same eye, they never affect, nor thirst After them:
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but he that meaneth to die a begger casteth vp al, foldeth his hands together, putteth them in his bosome, care away, let the squares goe as they will.
but he that means to die a beggar Cast up all, foldeth his hands together, putteth them in his bosom, care away, let the squares go as they will.
Quest. Where shall we haue them? Answ. They runne from vnder the threshold of the Sanctuarie, and the ordinarie pipes wherein the Lord in greatest abundance conueieth them, are the word and Sacraments in their right and reuerent vse.
Quest. Where shall we have them? Answer They run from under the threshold of the Sanctuary, and the ordinary pipes wherein the Lord in greatest abundance conveyeth them, Are the word and Sacraments in their right and reverent use.
The Prophet Ioel hauing spoken of these abundant waters, leadeth his hearers by the hand to the quickspring wher they rise, In that day shall all the riuers of Iudah runne with waters,
The Prophet Joel having spoken of these abundant waters, leads his hearers by the hand to the quickspring where they rise, In that day shall all the Rivers of Iudah run with waters,
and a fountaine shall runne out of the house of the Lord, and water the valley of Sittim, where the choice Cedars were, betokening the trees of righteousnesse within the pale of the Church of God.
and a fountain shall run out of the house of the Lord, and water the valley of Sittim, where the choice Cedars were, betokening the trees of righteousness within the pale of the Church of God.
And yet while thy plough goeth abroad, thou maist not be idle within doores, for the Lord would euer haue a Christian on the gathering and gaining hand;
And yet while thy plough Goes abroad, thou Mayest not be idle within doors, for the Lord would ever have a Christian on the gathering and gaining hand;
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and therefore hath appointed priuate instruction in the family, priuate prayer, priuate meditation, priuate reading and conference, (things scarse vsed among Christians,
and Therefore hath appointed private instruction in the family, private prayer, private meditation, private reading and conference, (things scarce used among Christians,
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though they scarce can be Christians that vse them not) and hath promised, that where and when two or three be thus gathered in his name he will be present:
though they scarce can be Christians that use them not) and hath promised, that where and when two or three be thus gathered in his name he will be present:
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The Euangelist after he had affirmed that Christ was full of grace and truth, addeth that of his fulnesse wee receiue grace for grace: so the Apostle, Colos. 2.9.10. In him dwelleth the fulnes of the godhead bodily, and wee are compleat in him.
The Evangelist After he had affirmed that christ was full of grace and truth, adds that of his fullness we receive grace for grace: so the Apostle, Colos 2.9.10. In him dwells the fullness of the godhead bodily, and we Are complete in him.
as though he had said, because in himselfe he hath the well-head of glory and maiesty, the which becommeth ours in that he is also the head of his Church.
as though he had said, Because in himself he hath the wellhead of glory and majesty, the which becomes ours in that he is also the head of his Church.
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As, 1. peace with God and our selues, Rom. 5.1. 2. entrance and accesse vnto the Father through him, Eph. 2.18. 3. wisedome and vnderstanding whereby God in him purposed to enrich vs, Eph. 1.8. 4. consolation and comfort which aboundeth through him, 2. Cor. 1.5. 5. eternall saluation, which is the gift of God through Iesus Christ, Rom. 6.23.
As, 1. peace with God and our selves, Rom. 5.1. 2. Entrance and access unto the Father through him, Ephesians 2.18. 3. Wisdom and understanding whereby God in him purposed to enrich us, Ephesians 1.8. 4. consolation and Comfort which Aboundeth through him, 2. Cor. 1.5. 5. Eternal salvation, which is the gift of God through Iesus christ, Rom. 6.23.
But in such a plaine doctrine we will spend no more time. Those generall places will saue vs that labour, Ephes. 1.3. who hath in Christ blessed vs with all spirituall blessings: and Rom. 11.36. for of him, and thorough him, and for him are all things: and, 1. Cor. 1.30. he is made of God vnto vs, wisedome, righteousnesse, sanctification, and redemption.
But in such a plain Doctrine we will spend no more time. Those general places will save us that labour, Ephesians 1.3. who hath in christ blessed us with all spiritual blessings: and Rom. 11.36. for of him, and through him, and for him Are all things: and, 1. Cor. 1.30. he is made of God unto us, Wisdom, righteousness, sanctification, and redemption.
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What a chaunge was there in Zacheus, when as once Christ came vnto him? whereas before there was nothing in him but iniustice, oppression, forging, and whatsoeuer was naught:
What a change was there in Zacchaeus, when as once christ Come unto him? whereas before there was nothing in him but injustice, oppression, forging, and whatsoever was nought:
Iustification is the absolution of a sinner from his sinne, and the punishment of it, by the satisfaction of Christ the Redeemer, apprehended by faith. 1. The absolving of a sinner: this the Apostle declareth when he opposeth vnto it accusation and condemnation, It is God that iustifieth, who shall condemne ? for seeing a man by nature,
Justification is the absolution of a sinner from his sin, and the punishment of it, by the satisfaction of christ the Redeemer, apprehended by faith. 1. The absolving of a sinner: this the Apostle Declareth when he Opposeth unto it accusation and condemnation, It is God that Justifieth, who shall condemn? for seeing a man by nature,
before euer he can come to a comfortable estate, he must be acquitted necessarily of the guilt and curse of his sinne, both in the high court of heauen, where God is the supreame Iudge,
before ever he can come to a comfortable estate, he must be acquitted necessarily of the guilt and curse of his sin, both in the high court of heaven, where God is the supreme Judge,
And 3. I adde, that this satisfaction of Christ, is apprehended by faith, the proper worke of which grace is as by an hand to receiue Christ with his merits,
And 3. I add, that this satisfaction of christ, is apprehended by faith, the proper work of which grace is as by an hand to receive christ with his merits,
whence it is that to beleeue in Christ, and to receiue him, are put for one and the same thing, Ioh. 1.2. it is the mouth of the soule whereby we eate and drinke his flesh and blood, Ioh. 6. yea such a speciall instrument to this purpose, that it is said in sundrie places to iustifie vs, by laying hold on the merits of Christ which properly iustifie:
whence it is that to believe in christ, and to receive him, Are put for one and the same thing, John 1.2. it is the Mouth of the soul whereby we eat and drink his Flesh and blood, John 6. yea such a special Instrument to this purpose, that it is said in sundry places to justify us, by laying hold on the merits of christ which properly justify:
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Secondly, by Grace in Scripture, sometime is meant the gifts of grace, that is, any good gift which proceedeth from the fauour and loue of God towards man,
Secondly, by Grace in Scripture, sometime is meant the Gifts of grace, that is, any good gift which Proceedeth from the favour and love of God towards man,
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or els positiue: and these either generall and more common, as giuen to elect and reprobate, such as the gift of tongues, learning, prophecie, miracles, &c. or more speciall, whereby onely they that are to be saued are distinguished.
or Else positive: and these either general and more Common, as given to elect and Reprobate, such as the gift of tongues, learning, prophecy, Miracles, etc. or more special, whereby only they that Are to be saved Are distinguished.
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Which is both to be distinguished from the former, because the Scripture doth alwaies distinguish them in the doctrine of iustification, Rom. 11.6. If of grace, then not of workes ; and more plainly, chap. 5.15. much more the grace of God, and the gift by grace hath abounded to many.
Which is both to be distinguished from the former, Because the Scripture does always distinguish them in the Doctrine of justification, Rom. 11.6. If of grace, then not of works; and more plainly, chap. 5.15. much more the grace of God, and the gift by grace hath abounded to many.
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but 2. because the Apostle by mentioning of grace againe, secludeth all that prevision of works formerly mentioned, which might be motiues vnto God for the bestowing of his grace, that all causes and occasions of the free grace of God out of God might be excluded:
but 2. Because the Apostle by mentioning of grace again, secludeth all that prevision of works formerly mentioned, which might be motives unto God for the bestowing of his grace, that all Causes and occasions of the free grace of God out of God might be excluded:
For how doth the Papists wind themselues, when they meete with this and such like places, that with them they may hold their blasphemous doctrine of iustification by workes,
For how does the Papists wind themselves, when they meet with this and such like places, that with them they may hold their blasphemous Doctrine of justification by works,
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and humane satisfactions? you shall haue the latter Iesuites affirme the same thing verie confidently with the Apostle, that we are iustified freely by his grace,
and humane satisfactions? you shall have the latter Iesuites affirm the same thing very confidently with the Apostle, that we Are justified freely by his grace,
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as though they were of his minde and of ours, and as if no difference were betweene vs in this maine matter (which I dare say if we were agreed in, we should not long dissent in any matter of great moment) but they speake in their owne sence,
as though they were of his mind and of ours, and as if no difference were between us in this main matter (which I Dare say if we were agreed in, we should not long dissent in any matter of great moment) but they speak in their own sense,
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but a kind of righteousnesse, which God putteth into vs, to make vs iust: which is nothing else but a physicall change of the heart from euill to good,
but a kind of righteousness, which God putteth into us, to make us just: which is nothing Else but a physical change of the heart from evil to good,
or a motion from iniustice to righteousnesse, at the first imperfectly begunne, and needeth a second iustification to eke it out. 2. By Grace, they meane nothing lesse then this fauour of God in Christ, accepting his elect;
or a motion from injustice to righteousness, At the First imperfectly begun, and needs a second justification to eke it out. 2. By Grace, they mean nothing less then this favour of God in christ, accepting his elect;
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but certaine gifts of grace bestowed of fauour, or habituall graces of faith, hope, and charitie, which are daily perfected by the daily exercise of them.
but certain Gifts of grace bestowed of favour, or habitual graces of faith, hope, and charity, which Are daily perfected by the daily exercise of them.
but only a free fauour in God accepting vs as righteous: 2. Tim. 1.9. Who hath saued vs, and called vs with an holy calling, not according to our workes, (marke by the way that exclusiue) but according to his owne purpose and grace giuen vs ;
but only a free favour in God accepting us as righteous: 2. Tim. 1.9. Who hath saved us, and called us with an holy calling, not according to our works, (mark by the Way that exclusive) but according to his own purpose and grace given us;
and Rom. 5. are noted two things which befell vs by Adams sinne, 1. the guilt of that sinne. 2. the natiue corruption or pronenesse and propensitie to any other sinne,
and Rom. 5. Are noted two things which befell us by Adams sin, 1. the guilt of that sin. 2. the native corruption or proneness and propensity to any other sin,
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Thirdly, this interpretation of the phrase by the Romish teachers, maketh the iustification of a sinner faile against those two maine rules which in Scripture are ascribed vnto it. 1. whereas the righteousnesse of God is made manifest without the law, Rom. 3.21.
Thirdly, this Interpretation of the phrase by the Romish Teachers, makes the justification of a sinner fail against those two main rules which in Scripture Are ascribed unto it. 1. whereas the righteousness of God is made manifest without the law, Rom. 3.21.
for our best inherent righteousnesse is mingled with corruption, is verie imperfect, farre from that which the lawe requireth, and 〈 ◊ 〉 from that which God accepteth;
for our best inherent righteousness is mingled with corruption, is very imperfect, Far from that which the law requires, and 〈 ◊ 〉 from that which God Accepteth;
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All which I haue propounded for the right interpretation of this phrase, because it nippeth in the head all that Popish deuise of iustification by workes,
All which I have propounded for the right Interpretation of this phrase, Because it nippeth in the head all that Popish devise of justification by works,
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which is euen his gracious accepting of vs in his Sonne, and not for those graces which he worketh in vs, which are ours after he hath once giuen them. 2. Whereas the Apostle, Rom. 1.7. saith, that by the Gospel the righteousnesse of God is reuealed, by this righteousnesse cannot be meant that iustice of his, whereby he satisfieth himselfe against sinne:
which is even his gracious accepting of us in his Son, and not for those graces which he works in us, which Are ours After he hath once given them. 2. Whereas the Apostle, Rom. 1.7. Says, that by the Gospel the righteousness of God is revealed, by this righteousness cannot be meant that Justice of his, whereby he Satisfieth himself against sin:
which is able to acquit him before the barre of his iudgement, as no qualitie in the beleeuer is able to do. 3. This Euangelicall righteousnesse, which fully acquitteth vs before God, is opposed to our owne best righteousnesse: Philip. 3.9. not hauing mine owne righteousnesse, which is by the lawe, but that which is by faith in Christ:
which is able to acquit him before the bar of his judgement, as no quality in the believer is able to do. 3. This Evangelical righteousness, which Fully acquitteth us before God, is opposed to our own best righteousness: Philip. 3.9. not having mine own righteousness, which is by the law, but that which is by faith in christ:
which place is worthie our further opening, as a notable decider of this maine controversie betweene our aduersaries and vs. In which it is plaine, that the Apostle speaketh of two kinds of righteousnesse:
which place is worthy our further opening, as a notable decider of this main controversy between our Adversaries and us In which it is plain, that the Apostle speaks of two Kinds of righteousness:
The latter, in which Paul would be found that he might finde acceptation in the sight of God, is not his owne but an others. 2. not obtained by any works, not excepting the best:
The latter, in which Paul would be found that he might find acceptation in the sighed of God, is not his own but an Others. 2. not obtained by any works, not excepting the best:
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Obiect. But the Papists cannot endure the word imputation, or that one should stand righteous by anothers righteousnesse, no more then one can be learned by another mans learning.
Object. But the Papists cannot endure the word imputation, or that one should stand righteous by another's righteousness, no more then one can be learned by Another men learning.
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Answ. What blindnesse is come on them that cannot endure the Scriptures phrase; Psal. 32.1. blessed is the man to whom the Lord imputeth not sinne ; 2. Cor. 5.19.
Answer What blindness is come on them that cannot endure the Scriptures phrase; Psalm 32.1. blessed is the man to whom the Lord imputeth not sin; 2. Cor. 5.19.
and imputing of righteousnesse is repeated in Romans 4. tenne times; so as they must needs be strangers in the Scriptures to whom it soundeth strangely.
and imputing of righteousness is repeated in Romans 4. tenne times; so as they must needs be Strangers in the Scriptures to whom it soundeth strangely.
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but this hindreth not, but that after such a one is changed and set into Christ, who is made his righteousnesse, both he is accounted as he is indeede righteous in the sight of God.
but this hindereth not, but that After such a one is changed and Set into christ, who is made his righteousness, both he is accounted as he is indeed righteous in the sighed of God.
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that is of Christ imputed vnto vs. Neither can that which they say that by this our doctrine a man shall be both a godly and vngodly, a iust and vniust person;
that is of christ imputed unto us Neither can that which they say that by this our Doctrine a man shall be both a godly and ungodly, a just and unjust person;
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for why may we not grant what they say as true in a diuerse respect? seeing the beleeuer is by nature the child of wrath, by the grace of regeneration renewed indeed but in part:
for why may we not grant what they say as true in a diverse respect? seeing the believer is by nature the child of wrath, by the grace of regeneration renewed indeed but in part:
but onely by beleeuing that Christs righteousnesse imputed vnto vs, is our iustification before him. 2. Where our iustification is ascribed to inherent grace and workes of righteousnesse;
but only by believing that Christ righteousness imputed unto us, is our justification before him. 2. Where our justification is ascribed to inherent grace and works of righteousness;
the true meaning of that place is this, Abraham was iustified by workes, that is, he restified by his workes that he was by faith iustified in the sight of God.
the true meaning of that place is this, Abraham was justified by works, that is, he restified by his works that he was by faith justified in the sighed of God.
Vse. 2. We learne hence further where our righteousnesse is laid vp for vs, Isai. 45.24. In the Lord I haue righteousnesse and strength, the whole seede of Israel shall be iustified and glorie in the Lord.
Use. 2. We Learn hence further where our righteousness is laid up for us, Isaiah 45.24. In the Lord I have righteousness and strength, the Whole seed of Israel shall be justified and glory in the Lord.
which the Lord seeing, he dealeth with vs as with those two debters who had nothing to pay, he forgiueth vs all. Behold then the Sonne of God, set out thy propitiatorie, Rom. 3.25. get the lintels of thy soule sprinkled with the blood of this immaculate lambe, and thou shalt escape the stroake of the reuenging angel:
which the Lord seeing, he deals with us as with those two debtors who had nothing to pay, he forgives us all. Behold then the Son of God, Set out thy propitiatory, Rom. 3.25. get the lintels of thy soul sprinkled with the blood of this immaculate lamb, and thou shalt escape the stroke of the revenging angel:
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and say, Behold th• smell of my sonne is 〈 ◊ 〉 the smell of a field, which the Lord hath blessed ▪ feare not to be compleat in him, this long white to be needeth no eeking, ne•deth no pa•ching:
and say, Behold th• smell of my son is 〈 ◊ 〉 the smell of a field, which the Lord hath blessed ▪ Fear not to be complete in him, this long white to be needs not eking, ne•deth no pa•ching:
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as any matter or meanes demeriting the sauour of God, we must beware of euer ioyning with the Popish religion, who by their doctrine of merits and humane satisfactions, abrogate the death of Christ, and are abolished from him: see Gal. 5.2.4.11.
as any matter or means demeriting the savour of God, we must beware of ever joining with the Popish Religion, who by their Doctrine of merits and humane satisfactions, abrogate the death of christ, and Are abolished from him: see Gal. 5.2.4.11.
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I answer, that we differ not in circumstances, but in such a fundamentall point, as if the Apostle may be iudge, one of vs must needes be fallen from Christ,
I answer, that we differ not in Circumstances, but in such a fundamental point, as if the Apostle may be judge, one of us must needs be fallen from christ,
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what then will it availe to professe the articles of faith, and to be the Church of God? vnl•sse that can be a true Church which is abolished from Christ, and fallen from grace.
what then will it avail to profess the Articles of faith, and to be the Church of God? vnl•sse that can be a true Church which is abolished from christ, and fallen from grace.
In which for the meaning two parts must be considered. 1. The right and priuiledge of beleeuers, who beeing once iustified by faith are made heires of life eternall.
In which for the meaning two parts must be considered. 1. The right and privilege of believers, who being once justified by faith Are made Heirs of life Eternal.
The word heire in the first and proper signification betokeneth a lot, and is vsed sometimes in the new Testament with allusion vnto the twelue tribes, whose portions were deuided and distributed vnto them by lot, as Eph. 1.11. whence that people was more peculiarly called the lines and heritage of the Lord, as whom himselfe made partakers of all the good things of that land:
The word heir in the First and proper signification Betokeneth a lot, and is used sometime in the new Testament with allusion unto the twelue tribes, whose portions were divided and distributed unto them by lot, as Ephesians 1.11. whence that people was more peculiarly called the lines and heritage of the Lord, as whom himself made partakers of all the good things of that land:
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especially children, whose right it is to inherit their fathers lands and possessions: and thus must we become heires by becomming the sonnes and children of God.
especially children, whose right it is to inherit their Father's Lands and possessions: and thus must we become Heirs by becoming the Sons and children of God.
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Now whereas children are either naturall or adopted, our title to this inheritance commeth in by the grace of adoption, seeing Christ is the onely naturall sonne as we confesse in our Creed;
Now whereas children Are either natural or adopted, our title to this inheritance comes in by the grace of adoption, seeing christ is the only natural son as we confess in our Creed;
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and consequently through him communicated vnto vs, who are sonnes by adoption: Ioh. 1.12. whosoeuer receiued him, to them he gaue power, that is, right, title, prerogatiue, to be the sonnes of God.
and consequently through him communicated unto us, who Are Sons by adoption: John 1.12. whosoever received him, to them he gave power, that is, right, title, prerogative, to be the Sons of God.
All the right of our sonneship is by Christ, for the foundation of it is Gods loue embracing men in his beloued, who beeing the naturall sonne of God, must become our brother by taking our flesh, that therein we beeing vnited vnto him, might also after a sort be vnited vnto the Father, and the blessed spirit:
All the right of our sonship is by christ, for the Foundation of it is God's love embracing men in his Beloved, who being the natural son of God, must become our brother by taking our Flesh, that therein we being united unto him, might also After a sort be united unto the Father, and the blessed Spirit:
the which vnion, because it could neuer be knit so long as our sinnes were in sight, necessarily in our flesh must the Sonne of God giue himselfe vp vnto the death to satisfie the iustice of his Father, to remooue all the guilt and curse of our sinne,
the which Union, Because it could never be knit so long as our Sins were in sighed, necessarily in our Flesh must the Son of God give himself up unto the death to satisfy the Justice of his Father, to remove all the guilt and curse of our sin,
yea and by faith haue entred into some part and degree of it alreadie, hauing receiued as it were a turfe to assure them of the possession of the whole.
yea and by faith have entered into Some part and degree of it already, having received as it were a turf to assure them of the possession of the Whole.
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Satan said, that skinne for skinne, and all that euer a man hath will he giue for his (euen naturall) life. And eternall, Heb. 9.15. of the eternall inheritance: 1. Pet. 1.4. an inheritance which is immortall, vndefiled:
Satan said, that skin for skin, and all that ever a man hath will he give for his (even natural) life. And Eternal, Hebrew 9.15. of the Eternal inheritance: 1. Pet. 1.4. an inheritance which is immortal, undefiled:
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therefore elsewhere the Scripture calleth it Paradise, a place of all delight and pleasure, yea where the Saints enioy fulnes of pleasures at Gods right hand, alluding to that Paradise planted by Gods own hand, to make it a delight for the innocent estate of man.
Therefore elsewhere the Scripture calls it Paradise, a place of all delight and pleasure, yea where the Saints enjoy fullness of pleasures At God's right hand, alluding to that Paradise planted by God's own hand, to make it a delight for the innocent estate of man.
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it is called a kingdome of the Father prepared for his children, and neuer was there such a kingdom wherein all the subiects are kings and heyres of the whole,
it is called a Kingdom of the Father prepared for his children, and never was there such a Kingdom wherein all the Subjects Are Kings and Heirs of the Whole,
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And yet although it be an estate to come, the Lord would not leaue vs without such graces as beeing conuersant about it might serue vs in this life to retaine our hold and comfort therein:
And yet although it be an estate to come, the Lord would not leave us without such graces as being conversant about it might serve us in this life to retain our hold and Comfort therein:
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such as are faith, hope, and patience. Now hope signifieth two things, 1. the thing hoped for, Rom. 8.24. hope which is seene is not hope. Eph. 1.18. What is the hope of the calling.
such as Are faith, hope, and patience. Now hope signifies two things, 1. the thing hoped for, Rom. 8.24. hope which is seen is not hope. Ephesians 1.18. What is the hope of the calling.
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This grace hath the Lord for our incouragement and comfort in and for the state of this life onely put into the hearts of his elect, that they might hereby haue a certaine hold and expectation of all that good which God of his mercie through the merit of his Christ hath promised:
This grace hath the Lord for our encouragement and Comfort in and for the state of this life only put into the hearts of his elect, that they might hereby have a certain hold and expectation of all that good which God of his mercy through the merit of his christ hath promised:
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legacies we know are most free without desert, without procurement, and what an absurd thing were it for a child to go to his Father to offer to buy his inheritance? it is said here further that we are made heyres, that is, adopted, not borne to the inheritance,
legacies we know Are most free without desert, without procurement, and what an absurd thing were it for a child to go to his Father to offer to buy his inheritance? it is said Here further that we Are made Heirs, that is, adopted, not born to the inheritance,
And lastly, it is here called an eternall inheritance, which if it so, be how can it be merited, beeing so far disproportionable to any thing we can doe.
And lastly, it is Here called an Eternal inheritance, which if it so, be how can it be merited, being so Far disproportionable to any thing we can do.
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What place in the Scripture can more effectually exclude the merit of life? and yet what part of Apostolicall writing is it not most consonant vnto? The Apostle Peter speaking of this inheritance, calleth it the grace of life, 1. Pet. 3.7.
What place in the Scripture can more effectually exclude the merit of life? and yet what part of Apostolical writing is it not most consonant unto? The Apostle Peter speaking of this inheritance, calls it the grace of life, 1. Pet. 3.7.
but vnto the worker for the merit of Christ in whom he is, and through whome the imperfection of his obedience beeing couered, his person first and then his work findeth acceptance.
but unto the worker for the merit of christ in whom he is, and through whom the imperfection of his Obedience being covered, his person First and then his work finds acceptance.
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a man that hath any possibilitie to befall him cannot keepe his mind, but it will be running after it, insomuch as many wicked children in regard of their patrimonie, will enquire into their fathers yeares,
a man that hath any possibility to befall him cannot keep his mind, but it will be running After it, insomuch as many wicked children in regard of their patrimony, will inquire into their Father's Years,
The which desire if it filled our hearts, three worthy fruits of it would manifest themselues through our liues. 1. It would moderate the eagar cares of this life,
The which desire if it filled our hearts, three worthy fruits of it would manifest themselves through our lives. 1. It would moderate the eagar Cares of this life,
when as once this tooke vp their hearts, they could cheerefully sit themselues downe in their tents, they could dwell in strange countries contentedly, they could receiue the promises a farre off thankfully, they could goe on in obedience to God, what way soeuer he called readily;
when as once this took up their hearts, they could cheerfully fit themselves down in their tents, they could dwell in strange countries contentedly, they could receive the promises a Far off thankfully, they could go on in Obedience to God, what Way soever he called readily;
and in all this they did not for the present desire a better outward condition, but thought that the best portion which their heauenly Father allotted out vnto them.
and in all this they did not for the present desire a better outward condition, but Thought that the best portion which their heavenly Father allotted out unto them.
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they thinke the time of their further enlargement is not farre off, and this helpeth well to put off the present. 3. It would strengthen the heart in induring chastisments and corrections vnder Gods hand, or from mans;
they think the time of their further enlargement is not Far off, and this Helpeth well to put off the present. 3. It would strengthen the heart in enduring chastisements and corrections under God's hand, or from men;
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Art thou borne by thy second birth to such faire demeanes? art thou heyre to such a goodly birth-right? oh prize it aboue all that can be giuen in exchange for it.
Art thou born by thy second birth to such fair demeans? art thou heir to such a goodly birthright? o prize it above all that can be given in exchange for it.
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but in more necessarie or more questionable truths, he setteth here and there a marke or pointng hand, both to vrge the authoritie and necessitie of the one,
but in more necessary or more questionable truths, he sets Here and there a mark or pointng hand, both to urge the Authority and necessity of the one,
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Beware of profane Esaus speach, What is this birthright to mee? No, rather take vp Naboths ▪ answer to King Ahab, who would haue gone beyond him for his patrimonie;
Beware of profane Esaus speech, What is this birthright to me? No, rather take up Naboth's ▪ answer to King Ahab, who would have gone beyond him for his patrimony;
and thou shalt not want a worthinesse to bring the inheritance home vnto thee: for neither doth the Lord immediately giue it thee, nor canst thou immediately receiue it;
and thou shalt not want a worthiness to bring the inheritance home unto thee: for neither does the Lord immediately give it thee, nor Canst thou immediately receive it;
but by Christ the Mediator, who hath worthinesse inough, at his hand thou hast it. Obiect. But I am a weake creature and vnable to receiue it at his hand.
but by christ the Mediator, who hath worthiness enough, At his hand thou hast it. Object. But I am a weak creature and unable to receive it At his hand.
yet he can knowe and apprehend thee, and this will be thy saluation. 2. Gods children beeing such heires, they cannot but in the meane time be well prouided for till their patrimonie fall.
yet he can know and apprehend thee, and this will be thy salvation. 2. God's children being such Heirs, they cannot but in the mean time be well provided for till their patrimony fallen.
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and if they be any way scanted for the present, they shall afterward find it with much aduantage. 3. In any want thou beeing thy fathers heire, mayst boldly repaire to thy Father, with good hope to speede in any request which he seeth fit for thee, and making for thy good;
and if they be any Way scanted for the present, they shall afterwards find it with much advantage. 3. In any want thou being thy Father's heir, Mayest boldly repair to thy Father, with good hope to speed in any request which he sees fit for thee, and making for thy good;
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this wil• be a prevailing motiue with him, oh this is mine heire, I may not denie him that which is so good for him. 4. Whatsoeuer losse may befall thee, beeing the child of God thou loosest not thine inheritance.
this wil• be a prevailing motive with him, o this is mine heir, I may not deny him that which is so good for him. 4. Whatsoever loss may befall thee, being the child of God thou loosest not thine inheritance.
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This expectation of a durable substance caused the Saints to endure with ioy the spoyling of their goods, Heb. 10.34. 5. In the enduring of afflictions comfort thy selfe herein, thy Father may frowne, chide, buffet and scourge thee,
This expectation of a durable substance caused the Saints to endure with joy the spoiling of their goods, Hebrew 10.34. 5. In the enduring of afflictions Comfort thy self herein, thy Father may frown, chide, buffet and scourge thee,
Now of the tenure by which we hold life eternall, namely of hope, I haue spoken twise before in this Epistle at large, chap. 1.2. & 2.13. to which the reader may looke backe:
Now of the tenure by which we hold life Eternal, namely of hope, I have spoken twice before in this Epistle At large, chap. 1.2. & 2.13. to which the reader may look back:
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onely in a word note, that it is a mark of a man set into this new condition, to hope and wait for the blessed inheritance in heauen: 2. Cor. 5.2. We sigh, desiring to be clothed with our house from heauen: 2. Tim. 4.8. the description of the godly, to be those that loue the appearing of Christ.
only in a word note, that it is a mark of a man Set into this new condition, to hope and wait for the blessed inheritance in heaven: 2. Cor. 5.2. We sighs, desiring to be clothed with our house from heaven: 2. Tim. 4.8. the description of the godly, to be those that love the appearing of christ.
Ver. 8. This is a faithfull saying, and these things I will thou shouldst affirme, that they which haue beleeued in God might be carefull to shew forth good workes.
Ver. 8. This is a faithful saying, and these things I will thou Shouldst affirm, that they which have believed in God might be careful to show forth good works.
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The first words of this verse beeing as it were a finger pointing to some excellent matter, some take to be a preface making way and winning attention to the sequel of the verse:
The First words of this verse being as it were a finger pointing to Some excellent matter, Some take to be a preface making Way and winning attention to the sequel of the verse:
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which doctrine because the Apostle by the spirit of prophesie did foresee, would be most strongly opposed, he purposely by a vehement asseueration strengtheneth:
which Doctrine Because the Apostle by the Spirit of prophesy did foresee, would be most strongly opposed, he purposely by a vehement asseveration strengtheneth:
yet is it of things so faithfull and firme in respect of the promise, as the Christian soule may without wauering and doubting, relie and leane it selfe vpon the faithfull accomplishment of it.
yet is it of things so faithful and firm in respect of the promise, as the Christian soul may without wavering and doubting, rely and lean it self upon the faithful accomplishment of it.
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for what new thing is the Apostle to teach which he had not taught and vrged before? and what particular is expressed in the verse, which formerly hath not beene deliuered to young and old, men and women, servants and other;
for what new thing is the Apostle to teach which he had not taught and urged before? and what particular is expressed in the verse, which formerly hath not been Delivered to young and old, men and women, Servants and other;
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all which estates after their conuersion vnto the faith, are in speciall called to readines in euerie good worke, vers. 1. and to what other ende are those large descriptions of our twofold estate,
all which estates After their conversion unto the faith, Are in special called to readiness in every good work, vers. 1. and to what other end Are those large descriptions of our twofold estate,
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but that vngodlines and wordly lusts beeing denied, we should liue soberly, and righteously, and godly in this present world? So as I say, the Apostle setteth a seale vnto his whole doctrine;
but that ungodliness and wordly Lustiest being denied, we should live soberly, and righteously, and godly in this present world? So as I say, the Apostle sets a seal unto his Whole Doctrine;
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in such a fundamentall point as is saluation onely by Christ, to be opposed by so many hundreth heretikes, it is no maruell if we see some starre set by it,
in such a fundamental point as is salvation only by christ, to be opposed by so many Hundredth Heretics, it is no marvel if we see Some star Set by it,
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In like manner beeing to entreat of the difficult labour, care, and work of the ministerie, from which women as not beeing capable of it are interdicted,
In like manner being to entreat of the difficult labour, care, and work of the Ministry, from which women as not being capable of it Are interdicted,
In such a waightie matter as is the preseruation of the Church and pietie, he prefixeth a worthie preface, 1. Tim. 3.1. This is a true saying, if any man desire the office of a Bishop, he desireth a worthie worke.
In such a weighty matter as is the preservation of the Church and piety, he prefixeth a worthy preface, 1. Tim. 3.1. This is a true saying, if any man desire the office of a Bishop, he Desires a worthy work.
then the authors name, his kinred, his calling, with other circumstances of time, place, and persons seruing to confirme and conuince the truth of prophesies are registred.
then the Authors name, his kindred, his calling, with other Circumstances of time, place, and Persons serving to confirm and convince the truth of prophecies Are registered.
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To avoide multitude of examples whereby this point might be strengthened, I will onely insist in that prophesie which more neerely concerneth vs that liue now in the newe Testament;
To avoid multitude of Examples whereby this point might be strengthened, I will only insist in that prophesy which more nearly concerns us that live now in the new Testament;
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namely of the Reuelation: The which booke because it describeth the state of the Church from the time of Iohn the last of the Apostles, vntill Christs comming againe:
namely of the Revelation: The which book Because it Describeth the state of the Church from the time of John the last of the Apostles, until Christ coming again:
the holy Ghost could not but foresee, what labours and trauailes Satan and his instruments would take to weaken and impaire the credit and authoritie of this aboue all other books, wherein he preuailed so farre,
the holy Ghost could not but foresee, what labours and travails Satan and his Instruments would take to weaken and impair the credit and Authority of this above all other books, wherein he prevailed so Far,
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Thus saith he, 1. that holdeth the seauen starres in his right hand. 2. he that is first and last, which was dead and is aliue. 3. which hath the sharpe two edged sword. 4. which hath eyes like a flame of fire,
Thus Says he, 1. that holds the seauen Stars in his right hand. 2. he that is First and last, which was dead and is alive. 3. which hath the sharp two edged sword. 4. which hath eyes like a flame of fire,
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and his feete like fine brasse. 5. which hath the seauen spirits of God, and the seuen starres. 6. he who is holy and true, who hath the key of Dauid, who openeth and no man shutteth,
and his feet like fine brass. 5. which hath the seauen spirits of God, and the seuen Stars. 6. he who is holy and true, who hath the key of David, who Openeth and no man shutteth,
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Thirdly (to omit many) in the last chapter are fiue testimonies heaped together, that if it were possible no man might be found so obstinately wicked as euer to doubt of it,
Thirdly (to omit many) in the last chapter Are fiue testimonies heaped together, that if it were possible not man might be found so obstinately wicked as ever to doubt of it,
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5. the protestation of Iesus Christ, vers. 18. I protest — if any man shal adde or diminish from these things of this booke, God shall adde all the plagues of it against him,
5. the protestation of Iesus christ, vers. 18. I protest — if any man shall add or diminish from these things of this book, God shall add all the plagues of it against him,
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How earnest is the Apostle in the poynt we haue in hand beeing the very foundation of Christianity, not here only but elswhere in his writings? when he saw that men would ioyne the law and gospel; circumcision and baptisme, Gal. 5.2. Behold I Paul say vnto you, if ye be circumcised Christ shall profit you nothing:
How earnest is the Apostle in the point we have in hand being the very Foundation of Christianity, not Here only but elsewhere in his writings? when he saw that men would join the law and gospel; circumcision and Baptism, Gal. 5.2. Behold I Paul say unto you, if you be circumcised christ shall profit you nothing:
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Nay, the sonne of God himselfe hath left vs his owne example in this point of wisdome, who was wont in his teaching vnto diuerse more necessarie truths to prefix his Amen, Amen I say vnto you ;
Nay, the son of God himself hath left us his own Exampl in this point of Wisdom, who was wont in his teaching unto diverse more necessary truths to prefix his Amen, Amen I say unto you;
Vse. 1. To teach Ministers in matters of weight to deale so soundly, as the conscience of the hearer may be as firmely stablished in the truth taught and perswaded,
Use. 1. To teach Ministers in matters of weight to deal so soundly, as the conscience of the hearer may be as firmly established in the truth taught and persuaded,
And it is a fault blame worthie in many Ministers, who when they are occasioned by the place in hand to speake of some controuerted or most necessarie truth;
And it is a fault blame worthy in many Ministers, who when they Are occasioned by the place in hand to speak of Some controverted or most necessary truth;
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either for idlenes because they will not so much trouble themselues, or for vnfaithfullnesse avoide, by declining and shunning such truths the displeasure of the times, which godly Ministers must swallowe, that the truth opposed may be setled in the hearts of men:
either for idleness Because they will not so much trouble themselves, or for unfaithfulness avoid, by declining and shunning such truths the displeasure of the times, which godly Ministers must swallow, that the truth opposed may be settled in the hearts of men:
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not to speake of such as are infamously guiltie of some vices vnrepented of and vnreformed, which maketh them balke and betray necessarie truths, which in that regard they dare not mention.
not to speak of such as Are infamously guilty of Some vices unrepented of and unreformed, which makes them balk and betray necessary truths, which in that regard they Dare not mention.
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2. It is a great fault of hearers, and worthie amendement, who cannot well indure to heare of points in controversie, especially betweene the Papists and our selues,
2. It is a great fault of hearers, and worthy amendment, who cannot well endure to hear of points in controversy, especially between the Papists and our selves,
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See we not how if neuer so grosse or slender a point of carnall libertie be contended about, it will carrie the applause almost of all men with i•? Is it meete then that any Saint of God be a looker on? and not rather according to the commandement, that euerie one should contend for the faith once giuen? and can they contend vnlesse they be taught how,
See we not how if never so gross or slender a point of carnal liberty be contended about, it will carry the applause almost of all men with i•? Is it meet then that any Saint of God be a looker on? and not rather according to the Commandment, that every one should contend for the faith once given? and can they contend unless they be taught how,
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and here instructed with weapons? This admonition is the more needfull in these dayes so full of danger by the seduction of Papists, separators, libertines which swarme euerie where:
and Here instructed with weapons? This admonition is the more needful in these days so full of danger by the seduction of Papists, separators, Libertines which swarm every where:
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And therefore we must yeeld more then ordinarie audience to this Apostolicall doctrine, not passing by it as a thing which long since we haue learned out of Catechisme, and so are past it;
And Therefore we must yield more then ordinary audience to this Apostolical Doctrine, not passing by it as a thing which long since we have learned out of Catechism, and so Are passed it;
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but seeing the Lord doth so solemnly recall it into our eares and vnderstandings, we must call together and summon our best sences and affections to heare and receiue it.
but seeing the Lord does so solemnly Recall it into our ears and understandings, we must call together and summon our best Senses and affections to hear and receive it.
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The originall word is a borrowed speach from those that giue or sell a thing to an other, who are bound to defend the title, gift, or sale of it against all claimes, suits, and entanglements:
The original word is a borrowed speech from those that give or fell a thing to an other, who Are bound to defend the title, gift, or sale of it against all claims, suits, and entanglements:
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and meet with strong opposition, and therefore Titus must the rather bend himselfe to make it good, against all cauill• and questions that can be mooued about it, or against it.
and meet with strong opposition, and Therefore Titus must the rather bend himself to make it good, against all cauill• and questions that can be moved about it, or against it.
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The streame of expositors conceiue these words, as the iust praise and commendation of good workes by our Apostle immediatly before mentioned, including a reason why beleeuers should be fruitfull in them:
The stream of expositors conceive these words, as the just praise and commendation of good works by our Apostle immediately before mentioned, including a reason why believers should be fruitful in them:
But I rather conceiue them as an enforcement of the dutie vpon Titus, for these reasons. 1. had the Apostle applied them to good workes, it is not likely he would haue seuered them from the former words by a full point:
But I rather conceive them as an enforcement of the duty upon Titus, for these Reasons. 1. had the Apostle applied them to good works, it is not likely he would have severed them from the former words by a full point:
rather then after so full a stoppe so suddenly haue returned to that matter which seemed absolued and finished. 2. These words in the other sence giuen, seeme to make an easie entrance,
rather then After so full a stop so suddenly have returned to that matter which seemed absolved and finished. 2. These words in the other sense given, seem to make an easy Entrance,
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and beat an high way to the next branch of Titus his dutie, namely to set himselfe against the contrarie doctrine. 3. The opposition in the end of the next verse clearly leadeth me to this exposition, which is,
and beatrice an high Way to the next branch of Titus his duty, namely to Set himself against the contrary Doctrine. 3. The opposition in the end of the next verse clearly leads me to this exposition, which is,
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as this kind of doctrine is good and profitable, so that other forme of doctrine which standeth vpon idle questions and genealogies is vaine, and vnprofitable.
as this kind of Doctrine is good and profitable, so that other Form of Doctrine which Stands upon idle questions and genealogies is vain, and unprofitable.
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This doctrine which I haue and doe deliuer vnto thee for the vse of the Church, is a faithful word, do thou therefore affirme it boldly, and confirme it vnto beleeuers:
This Doctrine which I have and do deliver unto thee for the use of the Church, is a faithful word, do thou Therefore affirm it boldly, and confirm it unto believers:
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Doctr. 1. In that such as beleeue in God, must be carefull to shew forth good workes, we may obserue from whom a good worke can onely proceed; namely, from beleeuers.
Doctrine 1. In that such as believe in God, must be careful to show forth good works, we may observe from whom a good work can only proceed; namely, from believers.
there i• an other doctrine more proper to them ▪ namely that doctrine which may strike them with sorrow for sinne, sence of damnation, prickings of heart,
there i• an other Doctrine more proper to them ▪ namely that Doctrine which may strike them with sorrow for sin, sense of damnation, prickings of heart,
i• not the law vniuersall, and the commandement, to doe good, and abstaine from euill generall? Answ. Yes, they are bound to bring forth such good workes as are the fruits of faith, which before regeneration is an impossible commandement:
i• not the law universal, and the Commandment, to do good, and abstain from evil general? Answer Yes, they Are bound to bring forth such good works as Are the fruits of faith, which before regeneration is an impossible Commandment:
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But what if an vnbeleeuer doe that which God commandeth, as giue almes, build Churches, colledges, heare the word, pray, maintaine the ministry, &c. Answ. We cannot here fitlier speake then with the Apostle, whatsoeuer is not of faith is sinne:
But what if an unbeliever do that which God commands, as give alms, built Churches, Colleges, hear the word, pray, maintain the Ministry, etc. Answer We cannot hear fitlier speak then with the Apostle, whatsoever is not of faith is sin:
But then if I be not assured that I am a beleeuer, it is al one to doe good or euill, to sit at home or come to church, to pray or not to pray, &c. Ans. It is not all one, seeing the action commanded is good in the matter,
But then if I be not assured that I am a believer, it is all one to do good or evil, to fit At home or come to Church, to pray or not to pray, etc. Ans. It is not all one, seeing the actium commanded is good in the matter,
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But the action forbidden is euerie way, and out of measure sinnefull and damnable. Obiect. But it is not all one to be condemned for doing an action forbidden,
But the actium forbidden is every Way, and out of measure sinful and damnable. Object. But it is not all one to be condemned for doing an actium forbidden,
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Vse. 1. There can therefore be no iustification by workes, as the Church of Rome teacheth, if they can be onely the fruits of persons alreadie iustified.
Use. 1. There can Therefore be no justification by works, as the Church of Rome Teaches, if they can be only the fruits of Persons already justified.
they are the children of their heauenly Father, and therefore must resemble him; and so walke as they may testifie themselues of this houshold of faith:
they Are the children of their heavenly Father, and Therefore must resemble him; and so walk as they may testify themselves of this household of faith:
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for what a dishonour were it to their high calling to be exceeded and outstripped of Infidells? They are Gods workmanship created in Iesus Christ vnto good workes.
for what a dishonour were it to their high calling to be exceeded and outstripped of Infidels? They Are God's workmanship created in Iesus christ unto good works.
They are inlightened in the knowledge of Iesus Christ, wherein it were a shame to be either idle or vnfruitfull, and not to shine out as the lights of the world in holding forth the word of life in all godly conuersation.
They Are enlightened in the knowledge of Iesus christ, wherein it were a shame to be either idle or unfruitful, and not to shine out as the lights of the world in holding forth the word of life in all godly Conversation.
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that when the Apostles themselues, and the teachers in the Church succeeding them deliuered the truth of the doctrine of iustification by faith alone without the workes of the Law;
that when the Apostles themselves, and the Teachers in the Church succeeding them Delivered the truth of the Doctrine of justification by faith alone without the works of the Law;
Nay this fruit is not onely reaped by others without, but no small benefit redoundeth to the professors themselues, who hereby make their owne election sure:
Nay this fruit is not only reaped by Others without, but no small benefit redoundeth to the professors themselves, who hereby make their own election sure:
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Vse. 1. If we professe our selues by faith to be set into Christ, we may examine the truth of it hereby, that then we cannot but be fruitfull trees of righteousnes, beeing remooued into so sound a stocke, and fruitfull a soile.
Use. 1. If we profess our selves by faith to be Set into christ, we may examine the truth of it hereby, that then we cannot but be fruitful trees of righteousness, being removed into so found a stock, and fruitful a soil.
Whosoeuer then are not much and often in the workes of godlines, loue, and mercie, may well suspect their estate. 2. Whatsoeuer things are honest, pure, iust,
Whosoever then Are not much and often in the works of godliness, love, and mercy, may well suspect their estate. 2. Whatsoever things Are honest, pure, just,
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whereby let beleeuers prouoke themselues to more diligence, seeing vnbeleeuers cannot tell what way to beginne in them. 3. Carrie a diligent eye and watch ouer thy life, and euery action of it:
whereby let believers provoke themselves to more diligence, seeing unbelievers cannot tell what Way to begin in them. 3. Carrie a diligent eye and watch over thy life, and every actium of it:
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or expose it to contempt, and make that holy way euill spoken of. 4. Watch opportunities to do good, take them when they are offred before they slippe thee;
or expose it to contempt, and make that holy Way evil spoken of. 4. Watch opportunities to do good, take them when they Are offered before they slip thee;
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yea seeke them, that thou maist euer haue something between thy hands to glorifie God and his Gospel withal. 5. Craue wisedom at the hands of God, wait at her gates, heare counsell from her mouth, lay vp the rules of the word,
yea seek them, that thou Mayest ever have something between thy hands to Glorify God and his Gospel withal. 5. Crave Wisdom At the hands of God, wait At her gates, hear counsel from her Mouth, lay up the rules of the word,
and can you want worke? haue yee done all your husbandrie about home in your own hearts, in your callings and seuerall conditions of life? then look abroad into the field of my Church,
and can you want work? have ye done all your Husbandry about home in your own hearts, in your callings and several conditions of life? then look abroad into the field of my Church,
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I ought to winne the ignorant, bring on the weake, or at least stoppe the mouth of the enemie who will be readie to say, You may see what a slight excuse will serue any of them all to misse a sermon:
I ought to win the ignorant, bring on the weak, or At least stop the Mouth of the enemy who will be ready to say, You may see what a slight excuse will serve any of them all to miss a sermon:
what a slender busines will interrupt and breake off for the time their family duties: what a trifle will make them at oddes, and suites with others, yea themselues:
what a slender business will interrupt and break off for the time their family duties: what a trifle will make them At odds, and suits with Others, yea themselves:
Alas, am not I a Christian, a beleeuer, am I not called to better things, haue I not promised better? should I make the deuill glad, his instruments reioyce, Gods spirit sad, his children heauie? should I occasion profane ones through my sides to wound all my profession? should I open a Papists mouth,
Alas, am not I a Christian, a believer, am I not called to better things, have I not promised better? should I make the Devil glad, his Instruments rejoice, God's Spirit sad, his children heavy? should I occasion profane ones through my sides to wound all my profession? should I open a Papists Mouth,
and bring shame on all my fathers house? Haue I faith, or are these the fruits of it? would it not rather be fed still in the ministerie? would it not vpon all good occasions be working by loue? can a beleeuer be so slacke,
and bring shame on all my Father's house? Have I faith, or Are these the fruits of it? would it not rather be fed still in the Ministry? would it not upon all good occasions be working by love? can a believer be so slack,
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When I first entred into the wayes of God, I said, I promised I would looke to my waies, I would not offend in my tongue, in my hand, in my eye, in my life and conuersation;
When I First entered into the ways of God, I said, I promised I would look to my ways, I would not offend in my tongue, in my hand, in my eye, in my life and Conversation;
Where is the communion of Saints become? when doe professors meet together to edifie themselues by godly conference? when enquire they one of an other, where is a poore christian either sicke,
Where is the communion of Saints become? when do professors meet together to edify themselves by godly conference? when inquire they one of an other, where is a poor christian either sick,
or in other distresse, that we may gather him a little releefe? were not such a fellowship as this likest vnto the purest Primitiue Church in the dayes of the Apostles themselues? and were it not now fitter for beleeuers, then liue so priuately minded as many? as though we could not be religious,
or in other distress, that we may gather him a little relief? were not such a fellowship as this likest unto the Purest Primitive Church in the days of the Apostles themselves? and were it not now fitter for believers, then live so privately minded as many? as though we could not be religious,
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And surely, what is the cause we see not such a comfortable communion, but because those that beleeue in God are so heauie vnto good workes? the richer sort which should be as great wheeles to set forward the poorer, either looke bigge vpon them,
And surely, what is the cause we see not such a comfortable communion, but Because those that believe in God Are so heavy unto good works? the Richer sort which should be as great wheels to Set forward the Poorer, either look big upon them,
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because they are good and profitable: we obserue, that Ministers in their teaching must haue respect to these two things. 1. That they deliuer true, sound,
Because they Are good and profitable: we observe, that Ministers in their teaching must have respect to these two things. 1. That they deliver true, found,
and not open a doore to libertie or licentiousnesse: 3. to comfort and encourage such as walke vprightly, and not make the hearts of those heauy, to whom the Lord speaketh peace.
and not open a door to liberty or licentiousness: 3. to Comfort and encourage such as walk uprightly, and not make the hearts of those heavy, to whom the Lord speaks peace.
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For 1. euery thing in the Church must be done to edifie, and consequently spoken also. 2. All assemblies are appointed for the profit, and for the better of the Church: 1. Cor. 11.17. 3. The commandement is, to deliuer nothing but what may breed godly edifying, 1. Tim. 1.4. and not to striue about words to no profit: 1. Tim. 2.14. bounded with a threatning, that the Lord will come against such Prophets as seeke out vaine things, and such as bring no profit to his people, Ier. 23.32. 4. examples:
For 1. every thing in the Church must be done to edify, and consequently spoken also. 2. All assemblies Are appointed for the profit, and for the better of the Church: 1. Cor. 11.17. 3. The Commandment is, to deliver nothing but what may breed godly edifying, 1. Tim. 1.4. and not to strive about words to no profit: 1. Tim. 2.14. bounded with a threatening, that the Lord will come against such prophets as seek out vain things, and such as bring no profit to his people, Jeremiah 23.32. 4. Examples:
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Paul professeth of himselfe that he kept nothing backe which was profitable, Act. 20.20. Nay the Lord hims•lfe setteth himselfe a worthy example hereof to all teachers and preachers: Isa. 48.17. I am the Lord thy God which •eacheth thee to profit, and leadeth thee the waie thou hast to goe.
Paul Professes of himself that he kept nothing back which was profitable, Act. 20.20. Nay the Lord hims•lfe sets himself a worthy Exampl hereof to all Teachers and Preachers: Isaiah 48.17. I am the Lord thy God which •eacheth thee to profit, and leads thee the Way thou hast to go.
Many a learned man is a false Prophet, wherof we haue pregnant example in the Church of Rome, in whom we see the speach true, that in Gods matters the greatest clearks are not euer the wisest men.
Many a learned man is a false Prophet, whereof we have pregnant Exampl in the Church of Rome, in whom we see the speech true, that in God's matters the greatest Clerks Are not ever the Wisest men.
but that the Lord (according to his accustomed manner working in and by weake things) often reuealeth more sauing wisdome to some poore, contemned, humble soule,
but that the Lord (according to his accustomed manner working in and by weak things) often Revealeth more Saving Wisdom to Some poor, contemned, humble soul,
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or that the state of the Church is now aboue all times so priuiledged, as that he hath not his instruments still labouring to corrupt and depraue the truth;
or that the state of the Church is now above all times so privileged, as that he hath not his Instruments still labouring to corrupt and deprave the truth;
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broaching so farre as they dare their priuate opinions, for which the truth is little beholding vnto them? The Prophet Ieremie speaketh of Prophets who prophecied lyes in the name of the Lord,
broaching so Far as they Dare their private opinions, for which the truth is little beholding unto them? The Prophet Ieremie speaks of prophets who prophesied lies in the name of the Lord,
and we may take a nappe and rest in our peace and prosperitie, what way can we be mooued? surely, these words may seeme the visions of mens owne hearts, the rather in that the Lord by his owne hand from heauen proclaiming the contrarie, by durable plagues,
and we may take a nap and rest in our peace and Prosperity, what Way can we be moved? surely, these words may seem the visions of men's own hearts, the rather in that the Lord by his own hand from heaven proclaiming the contrary, by durable plagues,
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and for the troubles and oppositions in the Church, when or where were they stronger since the Gospel first entred? If we shall here voyces whispering, oh men are too precise, too pure, too forward,
and for the Troubles and oppositions in the Church, when or where were they Stronger since the Gospel First entered? If we shall Here voices whispering, o men Are too precise, too pure, too forward,
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or can we here acknowledge the stile of the spirit and word of truth? If we shall meete with doctrines giuing libertie to profane gaming and pastimes on the Lords sabboath;
or can we Here acknowledge the style of the Spirit and word of truth? If we shall meet with doctrines giving liberty to profane gaming and pastimes on the lords Sabbath;
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is not this as great a blow to the truth as she can receiue, & more then she looketh for in the house of her freinds? which let it preuaile, we shall see a poore staruen pietie among men in very few daies.
is not this as great a blow to the truth as she can receive, & more then she looks for in the house of her Friends? which let it prevail, we shall see a poor starven piety among men in very few days.
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If we meet with other defences iustifying and approouing euery thing, and any thing to be spoken in the pulpit besides the pure word of God, which is profitable to teach, improoue, correct, and instruct in all righteousnesse:
If we meet with other defences justifying and approving every thing, and any thing to be spoken in the pulpit beside the pure word of God, which is profitable to teach, improve, correct, and instruct in all righteousness:
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that a man may moyle himselfe and hearers in pudles (I speake comparatiuely in regard of the pure word of God) when in the meane time the sweet streames which run from vnder the threshold of the Sanctuarie are neglected:
that a man may moil himself and hearers in puddles (I speak comparatively in regard of the pure word of God) when in the mean time the sweet streams which run from under the threshold of the Sanctuary Are neglected:
how is the truth here honoured, when the Scriptures the fountaine of it, are so vnequally matched? If it shall be affirmed, that whosoeuer shall in name professe themselues to be Christians, the Sacraments are not to be denied them,
how is the truth Here honoured, when the Scriptures the fountain of it, Are so unequally matched? If it shall be affirmed, that whosoever shall in name profess themselves to be Christians, the Sacraments Are not to be denied them,
surely, we may say if these be the voyces of Prophets, they are of such as Christ speaketh of, which deceiue many, which make iniquitie abound, and the loue to the truth grow key cold.
surely, we may say if these be the voices of prophets, they Are of such as christ speaks of, which deceive many, which make iniquity abound, and the love to the truth grow key cold.
Vse. 2. To people to pray to the Lord, 1. To giue pastors according to his owne heart, not such as may seeke out vaine and foolish things, the froth of wit and learning;
Use. 2. To people to pray to the Lord, 1. To give Pastors according to his own heart, not such as may seek out vain and foolish things, the froth of wit and learning;
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and therefore such as would not be deceiued by them, must be prouoked to more warinesse. 3. For the spirit of subiection, that they may receiue the truth as truth:
and Therefore such as would not be deceived by them, must be provoked to more wariness. 3. For the Spirit of subjection, that they may receive the truth as truth:
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and those that will not beleeue one Micah but hate him, shall fall into the hands of foure hundreth false Prophets to fall by them. 4. Commend the cause of the truth vnto the Lords protection, entreating him that it may be continued euen to this our Church and Land:
and those that will not believe one micah but hate him, shall fallen into the hands of foure Hundredth false prophets to fallen by them. 4. Commend the cause of the truth unto the lords protection, entreating him that it may be continued even to this our Church and Land:
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wherein if he would be compleat, he must further circumspectly watch against and represse all vaine and fruitles teaching, especially those kinds here mentioned:
wherein if he would be complete, he must further circumspectly watch against and repress all vain and fruitless teaching, especially those Kinds Here mentioned:
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and where Salomon brandeth him with a note of follie that maketh no question but beleeueth euery thing, he sheweth that there is a wise inquisition into necessarie truths tending to edification.
and where Solomon brandeth him with a note of folly that makes no question but Believeth every thing, he shows that there is a wise inquisition into necessary truths tending to edification.
But the Apostle expresseth what questions he disaloweth in a Diuine, foolish questions, that is, vnnecessarie, idle, of no moment, of no good vse to edification,
But the Apostle Expresses what questions he disalloweth in a Divine, foolish questions, that is, unnecessary, idle, of no moment, of no good use to edification,
Where me thinks Paul by the spirit of prophesie foresawe, forewarned, and forearmed the Church of that great malice of the deuill, which in after ages preuailed to the ouerthrowe of all puritie of religion and piety it selfe:
Where me thinks Paul by the Spirit of prophesy foresaw, forewarned, and Forearmed the Church of that great malice of the Devil, which in After ages prevailed to the overthrown of all purity of Religion and piety it self:
And this is the quod libe•a•ie schoole diuinitie, then which nothing is more highly magnified of many at this day, who had rather tast leekes then Manna:
And this is the quod libe•a•ie school divinity, then which nothing is more highly magnified of many At this day, who had rather taste leeks then Manna:
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so definitiuely and magistrally determining, as though they had newly dropped out of the clouds: Paul durst neuer vtter such things who was wrapped into the third heauen.
so definitively and magistrally determining, as though they had newly dropped out of the Clouds: Paul durst never utter such things who was wrapped into the third heaven.
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Gods righteous iudgement was vpon them and the whole world since for their sakes, and that sentence verified vpon them, while they thought themselues wise they became starke fooles.
God's righteous judgement was upon them and the Whole world since for their sakes, and that sentence verified upon them, while they Thought themselves wise they became stark Fools.
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nay it may be feared of some who were towardly set in the truth, that comming into this schoole too timely, are now growne crooked and out of loue with the truth,
nay it may be feared of Some who were towardly Set in the truth, that coming into this school too timely, Are now grown crooked and out of love with the truth,
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or if inconsiderately he were, was to be deposed from publike office, Numb. 1.18. Nehem. 7.62. and to this purpose some holy writers of Scripture haue set downe for the vse of the Church to the ende whole bookes of genealogies;
or if inconsiderately he were, was to be deposed from public office, Numb. 1.18. Nehemiah 7.62. and to this purpose Some holy writers of Scripture have Set down for the use of the Church to the end Whole books of genealogies;
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how should this be knowne to be accomplished, but by the genealogie of them both, for which purpose euen the dukes that came of Esau were all recorded.
how should this be known to be accomplished, but by the genealogy of them both, for which purpose even the Dukes that Come of Esau were all recorded.
to shewe that the godly were not only inwardly but euen outwardly blessed according to promise with such a fruitfull race and posteritie. 2. It is a great light to the truth of Scripture,
to show that the godly were not only inwardly but even outwardly blessed according to promise with such a fruitful raze and posterity. 2. It is a great Light to the truth of Scripture,
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how God had euer a Church in the world, euen in the corruptedst times a litle remnant of Israel that worshipped him in spirit and truth, which things are cleared by genealogie.
how God had ever a Church in the world, even in the corruptedst times a little remnant of Israel that worshipped him in Spirit and truth, which things Are cleared by genealogy.
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and worthines of his parentage, and that he was the right heire to the Iewish kingdome. 3. The truth of the prophesies concerning him that he was the sonne of Abraham,
and worthiness of his parentage, and that he was the right heir to the Jewish Kingdom. 3. The truth of the prophecies Concerning him that he was the son of Abraham,
and of Dauid, and that the scepter departed not from Iudah till his appearing. 4. The blessing wherewith that family out of which he came was advanced and distinct from al the tribes of the earth. 5. His humilitie who came of all sorts of men and women, publike and priuate, poore and rich, good and bad, that he might be a fit Sauiour of all sorts of men:
and of David, and that the sceptre departed not from Iudah till his appearing. 4. The blessing wherewith that family out of which he Come was advanced and distinct from all the tribes of the earth. 5. His humility who Come of all sorts of men and women, public and private, poor and rich, good and bad, that he might be a fit Saviour of all sorts of men:
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Quest. What is it then the Apostle condemneth? Answ. Not any such as serue to the edification of the faith of the Church, whereof this of Christ a publicke person and Sauiour of the world is the cheife of all;
Quest. What is it then the Apostle Condemneth? Answer Not any such as serve to the edification of the faith of the Church, whereof this of christ a public person and Saviour of the world is the chief of all;
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and so not only for these accessories let goe the substance of religion, but as if they would build vp that politie again which now was abolished, to the great hurt of their hearers, would much busie themselues in such fruitles discourses. These genealogies must Titus withstand.
and so not only for these accessories let go the substance of Religion, but as if they would built up that polity again which now was abolished, to the great hurt of their hearers, would much busy themselves in such fruitless discourses. These genealogies must Titus withstand.
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By brawling and contentions about the law, are meant those hote contentions which yet many Iewes and Iudaizing teachers did trouble the puritie of religion withall;
By brawling and contentions about the law, Are meant those hight contentions which yet many Iewes and Judaizing Teachers did trouble the purity of Religion withal;
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Doctr. 1. The Deuil is readie in the purest Churches to corrupt the puritie of doctrine, by stirring needles & endles questions, either in substance of doctrine, or in ceremonies;
Doctrine 1. The devil is ready in the Purest Churches to corrupt the purity of Doctrine, by stirring needles & endless questions, either in substance of Doctrine, or in ceremonies;
Paul and Barnabas consented in substance of doctrine, yet for a verie trifle and indifferent thing, (the companie or leauing behind of Marke) were so exasperated and deuided, that they did seperate one from the other.
Paul and Barnabas consented in substance of Doctrine, yet for a very trifle and indifferent thing, (the company or leaving behind of Mark) were so exasperated and divided, that they did separate one from the other.
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And if he be so forceable in good men that he taketh the aduantage of flesh in them, much more doth he effectually worke in vnconscionable men who are all flesh, and all corruption.
And if he be so forceable in good men that he Takes the advantage of Flesh in them, much more does he effectually work in unconscionable men who Are all Flesh, and all corruption.
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Christ charged the Pharisies that they placed more religion in washing potts, cuppes, and beddes, then in keeping Gods commandements. These Iewish teachers, Act. 15.29.
christ charged the Pharisees that they placed more Religion in washing pots, cups, and Beds, then in keeping God's Commandments. These Jewish Teachers, Act. 15.29.
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their maine disputes are taken vp about workes of preparation, free-will, merit of workes, workes super errogatorie, purgatorie, differences of garments, meats, dayes, vowes, pilgrimages;
their main disputes Are taken up about works of preparation, freewill, merit of works, works super errogatorie, purgatory, differences of garments, Meats, days, vows, Pilgrimages;
And for their heat in vrging these things aboue all the commandements of God, none is so blind but may see that they more seuerely punish him that fasteth not their lent, then such as are manslayers;
And for their heat in urging these things above all the Commandments of God, none is so blind but may see that they more severely Punish him that fasteth not their lent, then such as Are manslayers;
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Vse. Let vs acknowledge the worke of Satan, when we see men who are all of one sound iudgement in the substance of religion, and so should be brethren;
Use. Let us acknowledge the work of Satan, when we see men who Are all of one found judgement in the substance of Religion, and so should be brothers;
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to be at such hote strife and opposition for matter of ceremonie, and for things in comparison vaine and vnprofitable. 2. Let vs not count it a strange or new thing, to be too much offended at it. 3. Let vs pray the Lord, who can rebuke Satan, to dissolue such workes of the Deuill,
to be At such hight strife and opposition for matter of ceremony, and for things in comparison vain and unprofitable. 2. Let us not count it a strange or new thing, to be too much offended At it. 3. Let us pray the Lord, who can rebuke Satan, to dissolve such works of the devil,
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1. To reprehend sundrie sorts of teachers. 1. Such as wearie themselues and hearers with knotty questions, which are as parables to the people, wherein while men exercise their wits, to get a name of profunditie, they do no little hurt:
1. To reprehend sundry sorts of Teachers. 1. Such as weary themselves and hearers with knotty questions, which Are as parables to the people, wherein while men exercise their wits, to get a name of profundity, they do no little hurt:
or else maketh them wauer in the truth, or bringeth them on to open profannesse, when they see that euery truth may be called into question, and probably oppugned;
or Else makes them waver in the truth, or brings them on to open profannesse, when they see that every truth may be called into question, and probably oppugned;
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But what then? although it be profitable to warme a mans hands by the fire, it is no wisdome to thrust ones hands into the fire ▪ to vse the beames of the sunne is profitable to perfect the sight;
But what then? although it be profitable to warm a men hands by the fire, it is no Wisdom to thrust ones hands into the fire ▪ to use the beams of the sun is profitable to perfect the sighed;
The disciples bewrayed their weakenesse both before and after Christs death, Ioh. 8.1. Master, who sinned, this man or his Parents? whereas Christ wisheth them to looke at Gods scope in all his actions, which is his owne glorie:
The Disciples bewrayed their weakness both before and After Christ death, John 8.1. Master, who sinned, this man or his Parents? whereas christ wishes them to look At God's scope in all his actions, which is his own glory:
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so after his resurrection, Lord, wil• thou now restore the kingdome to Israel ? and Peter of Iohn, Master, what shall this man doe ? Secondly, acknowledging it a fruit of pride, let vs compose our hearts to humilitie,
so After his resurrection, Lord, wil• thou now restore the Kingdom to Israel? and Peter of John, Master, what shall this man do? Secondly, acknowledging it a fruit of pride, let us compose our hearts to humility,
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it is a spice of pride of heart to seeme to knowe more then others. 3. Consider the vnprofitablenesse of such knowledge, it puffeth vp, it edifieth not;
it is a spice of pride of heart to seem to know more then Others. 3. Consider the unprofitableness of such knowledge, it Puffeth up, it Edifieth not;
This mother and daughter we reade of in Libanius Iulians schoolemaster, who meeting with a Christian, asked him in skorne this question, I pray thee seeing thou holdest on the carpenters sonne, tell me how he is now occupied, what is he doing? The Chrstian answered him, he is on his trade, making a coffin for thy Master and scholer Iulian, who shal haue a cast of his office ere long,
This mother and daughter we read of in Libanius Julians Schoolmaster, who meeting with a Christian, asked him in scorn this question, I pray thee seeing thou holdest on the Carpenters son, tell me how he is now occupied, what is he doing? The Christian answered him, he is on his trade, making a coffin for thy Master and scholar Iulian, who shall have a cast of his office ere long,
they desire fine words and profound matter, and are wearie of plaine doctrines; and they haue a pickt language and vaine speculations, they aske and haue.
they desire fine words and profound matter, and Are weary of plain doctrines; and they have a picked language and vain speculations, they ask and have.
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But no sooner is Manna loathed, but quailes are rained, but with vengeance: it is flesh, but a meat that rotteth in the mouth, euen betweene the teeth.
But no sooner is Manna loathed, but quails Are reigned, but with vengeance: it is Flesh, but a meat that rotteth in the Mouth, even between the teeth.
fathers must teach their children with Abraham in Gods wayes: children must depend vpon their fathers, and aske them of such things, see Psal. 44.1. Mothers must teach their young children the Scriptures, as Eunicha did Timothie:
Father's must teach their children with Abraham in God's ways: children must depend upon their Father's, and ask them of such things, see Psalm 44.1. Mother's must teach their young children the Scriptures, as Eunicha did Timothy:
Masters of familyes should make their families petty schooles and nurseries of diuinitie: we reade how Apollos a great man proceeded a doctor in Aquilaes house:
Masters of families should make their families Petty Schools and nurseries of divinity: we read how Apollos a great man proceeded a Doctor in Aquilaes house:
Paul hauing exhorted Titus both to teach the truth according to godlinesse, as also to resist all such foolish and vaine doctrine as might do hurt in the Church of God:
Paul having exhorted Titus both to teach the truth according to godliness, as also to resist all such foolish and vain Doctrine as might do hurt in the Church of God:
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how am I to carrie my selfe toward such? Ans. The Apostle carefull to preuent all such things as he foresaw might be hurtfull to the Church, giueth direction in these two verses how to proceede in this businesse also.
how am I to carry my self towards such? Ans. The Apostle careful to prevent all such things as he foresaw might be hurtful to the Church, gives direction in these two Verses how to proceed in this business also.
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In the former are three things to be considered. 1. the persons against whom Titus is to deale, here called heretikes. 2. The direction how he is to behaue himselfe towards them, reiect them. 3. The orderly manner of proceeding, after once or twise admonition.
In the former Are three things to be considered. 1. the Persons against whom Titus is to deal, Here called Heretics. 2. The direction how he is to behave himself towards them, reject them. 3. The orderly manner of proceeding, After once or twice admonition.
which is prooued by two arguments. 1. such a one is subuerted, that is, turned or cast off the foundation. 2. he sinneth against his owne conscience, beeing damned of his owne selfe, that is, he wittingly and willingly spurneth against that truth of which his conscience is by the former admonition convinced.
which is proved by two Arguments. 1. such a one is subverted, that is, turned or cast off the Foundation. 2. he Sinneth against his own conscience, being damned of his own self, that is, he wittingly and willingly spurneth against that truth of which his conscience is by the former admonition convinced.
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For the first, who is an Heretike? Answ. He that professing Christ, yet inuenteth or maintaineth any errour against the foundation of religion, and that with obstinacie.
For the First, who is an Heretic? Answer He that professing christ, yet inventeth or maintaineth any error against the Foundation of Religion, and that with obstinacy.
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although they fight against Christ and all religion in all the foundations of it. These are more properly called Heathens, Infidells, and Atheists without God in the world.
although they fight against christ and all Religion in all the foundations of it. These Are more properly called heathens, Infidels, and Atheists without God in the world.
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for he must reiect admonition, and striue after conuiction: and this properly maketh an heretike. For euery one that holdeth an hereticall opinion is not an heretike:
for he must reject admonition, and strive After conviction: and this properly makes an heretic. For every one that holds an heretical opinion is not an heretic:
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for if euery error in diuinitie presently made an heretike, the Apostles themselues had beene no other then heretiks, who at first were so erronious and ignorant in many things of the greatest moment in religion.
for if every error in divinity presently made an heretic, the Apostles themselves had been no other then Heretics, who At First were so erroneous and ignorant in many things of the greatest moment in Religion.
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whose teachers in all their sermons and writings stile vs by no other name then heretikes? whereas they cannot shew wherein they haue conuinced vs to haue departed from the Catholike and Apostolike faith:
whose Teachers in all their Sermons and writings style us by no other name then Heretics? whereas they cannot show wherein they have convinced us to have departed from the Catholic and Apostolic faith:
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that prayer is to be made to Saints and dead men; that we can be iustified by the merit of our workes, by fasting, prayer, pilgrimage, or any such obseruance;
that prayer is to be made to Saints and dead men; that we can be justified by the merit of our works, by fasting, prayer, pilgrimage, or any such observance;
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And further, let men see hence how inconsideratly they cast the names of old heretiques to the blemishing of the liues and waies of many godly and worthy men:
And further, let men see hence how inconsiderately they cast the names of old Heretics to the blemishing of the lives and ways of many godly and worthy men:
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and the rites and ceremonies are edifying, orderly, inoffensiue, and not superstitious. Obiect. But some are so peeuish they will neuer be conuinced and satisfied.
and the Rites and ceremonies Are edifying, orderly, inoffensive, and not superstitious. Object. But Some Are so peevish they will never be convinced and satisfied.
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But farre be it, that euery one who carrieth a diuerse iudgement concerning some rites in the Church wherein he liues, should presently become a scismatike;
But Far be it, that every one who Carrieth a diverse judgement Concerning Some Rites in the Church wherein he lives, should presently become a Schismatic;
Were Elias, and Elizeus Scismatikes, because they departed from Ieroboams worship? were our Sauiour Christ and his Apostles scismatikes in departing from the doctrines of the Pharisies and Saduces? No, it was Ieroboam;
Were Elias, and Elisha Schismatics, Because they departed from Ieroboams worship? were our Saviour christ and his Apostles Schismatics in departing from the doctrines of the Pharisees and Sadducees? No, it was Jeroboam;
And so for rites, how can we stoppe a Papists mouth, if we shall say that those men who depart from rites tending to the weakning of faith and doctrine, or offensiue and superstitious;
And so for Rites, how can we stop a Papists Mouth, if we shall say that those men who depart from Rites tending to the weakening of faith and Doctrine, or offensive and superstitious;
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and yet we say they are the authors of Scisme therein. Let this rectifie our iudgements, and keepe vs from rash censures in matters so capitall, and so difficult.
and yet we say they Are the Authors of Schism therein. Let this rectify our Judgments, and keep us from rash censures in matters so capital, and so difficult.
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surely we will reioyce herein, that we are not of them, whose canon hath taught vs, that if Christ and his Apostles would not subscribe to all their decrees, they should escape no other tearmes but be reputed Scismatikes at the least, if not burnt for heretikes.
surely we will rejoice herein, that we Are not of them, whose canon hath taught us, that if christ and his Apostles would not subscribe to all their decrees, they should escape no other terms but be reputed Schismatics At the least, if not burned for Heretics.
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whether they will cleaue vnto him or no: Deut. 13.3. they are the Lords fanne brought into his floa•e, to separate betweene the faithfull and vnfaithfull:
whither they will cleave unto him or not: Deuteronomy 13.3. they Are the lords fan brought into his floa•e, to separate between the faithful and unfaithful:
whereby the wicked fall off, as beeing thrust away from the Lord, vers. 7. and the godly, who are by Satan and his instruments accused to be hypocrites, are manifested •ound at the heart, and faithfull to the ende.
whereby the wicked fallen off, as being thrust away from the Lord, vers. 7. and the godly, who Are by Satan and his Instruments accused to be Hypocrites, Are manifested •ound At the heart, and faithful to the end.
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Vse. 1. Whensoeuer Sathan according to his accustomed mallice against sinceritie, stirreth vp any troubles to stay the course of the Gospel, to obscure the shining brightnesse of Gods glorie,
Use. 1. Whensoever Sathan according to his accustomed malice against sincerity, stirs up any Troubles to stay the course of the Gospel, to Obscure the shining brightness of God's glory,
if we see the truth oppugned, doctrines of libertie broached, backed, and zealously maintained: for surely, although the Lord herein may iustly correct our manifest contempt of the truth,
if we see the truth oppugned, doctrines of liberty broached, backed, and zealously maintained: for surely, although the Lord herein may justly correct our manifest contempt of the truth,
And whosoeuer embraceth the counsell and wisedome of the word, he walketh safely, and his foote shall not stumble, Prou. 3.21.23. where note, with what conscience any Papist dare say, that the Scriptures are the causes of heretikes.
And whosoever Embraceth the counsel and Wisdom of the word, he walks safely, and his foot shall not Stumble, Prou. 3.21.23. where note, with what conscience any Papist Dare say, that the Scriptures Are the Causes of Heretics.
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Thirdly, to growe vp in the affecting and loue to the truth: for so shalt thou growe in the hatred of falshood, Psal. 119.113. Dauid had neuer come to such an hatred of vaine inventions if it had not beene for his singular loue vnto the lawe.
Thirdly, to grow up in the affecting and love to the truth: for so shalt thou grow in the hatred of falsehood, Psalm 119.113. David had never come to such an hatred of vain Inventions if it had not been for his singular love unto the law.
Fiftly, content thy selfe with thy estate and portion, be it more or lesse, couetousnesse and ambition haue throwne downe a great number of the starres of heauen, from their former shine,
Fifty, content thy self with thy estate and portion, be it more or less, covetousness and ambition have thrown down a great number of the Stars of heaven, from their former shine,
Now because admonition is first in nature and order of proceeding, though it be not so in the placing of the words, we will consider of it somewhat in the first place.
Now Because admonition is First in nature and order of proceeding, though it be not so in the placing of the words, we will Consider of it somewhat in the First place.
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And first it will be demanded what kinde of admonition this is, I answer, that this is not meant of that priuate admonition, whereunto both priuate Christians and the Minister as a Christian are bound towards those that erre,
And First it will be demanded what kind of admonition this is, I answer, that this is not meant of that private admonition, whereunto both private Christians and the Minister as a Christian Are bound towards those that err,
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if now he still stand out, then generall warning is to be giuen two seuerall sabbaths, of such an offender in the congregation, not yet naming the person,
if now he still stand out, then general warning is to be given two several Sabbaths, of such an offender in the congregation, not yet naming the person,
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Answ. Those places speake of the processe of priuate persons in priuate offences, which goeth before the publike notice and proceeding of the Church. 2. Paul dealeth by Epistle in a louing and fatherly manner,
Answer Those places speak of the process of private Persons in private offences, which Goes before the public notice and proceeding of the Church. 2. Paul deals by Epistle in a loving and fatherly manner,
Doct. Hence we learne that euen heretikes and enemies to the church, must be tenderly and louingly dealt withall, so long as there is any hope that they may be gained and wonne.
Doct. Hence we Learn that even Heretics and enemies to the Church, must be tenderly and lovingly dealt withal, so long as there is any hope that they may be gained and won.
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who still admonisheth before he strike. 2. the commandement is, that those that are spirituall must euer labour to restore offenders by the spirit of meekenes:
who still Admonisheth before he strike. 2. the Commandment is, that those that Are spiritual must ever labour to restore offenders by the Spirit of meekness:
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so that seueritie at first in those that are spirituall were meere crueltie. 3. This softnesse in the proceeding of the Church, bewrayeth her loue of the partie, maketh his sinne better knowne vnto him;
so that severity At First in those that Are spiritual were mere cruelty. 3. This softness in the proceeding of the Church, bewrayeth her love of the party, makes his sin better known unto him;
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and if all this be scorned and contemned, it heapeth coales vpon his head, and maketh the ensuing censure more iust and heauie. 4. Hereto ioyne the examples of Paul, who turneth not to seueritie till gentlenesse doe no good;
and if all this be scorned and contemned, it heapeth coals upon his head, and makes the ensuing censure more just and heavy. 4. Hereto join the Examples of Paul, who turns not to severity till gentleness do no good;
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Vse. 1. Hence may wee gather the meaning of sundrie places in the Scripture: as Rom. 16.17. Brethren, I beseech you marke them diligently which cause divisions and offences among you, and avoide them:
Use. 1. Hence may we gather the meaning of sundry places in the Scripture: as Rom. 16.17. Brothers, I beseech you mark them diligently which cause divisions and offences among you, and avoid them:
2. Io•. 10. If any come and bring not this doctrine, receiue him not: these and such like places must be vnderstood by this our text, namely, after admonition,
2. Io•. 10. If any come and bring not this Doctrine, receive him not: these and such like places must be understood by this our text, namely, After admonition,
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couering the bitter pill of reproofe with sugred perswasion? how should the spirit of Moses coole and moderate the spirit of Elias towards brethren? surely here must be louing admonition, not once not twice,
covering the bitter pill of reproof with sugared persuasion? how should the Spirit of Moses cool and moderate the Spirit of Elias towards brothers? surely Here must be loving admonition, not once not twice,
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the one more priuate, whereby euery Christian is bound to forbeare the familiar conuersing with such as are openly wicked & scandalous in doctrine or life:
the one more private, whereby every Christian is bound to forbear the familiar conversing with such as Are openly wicked & scandalous in Doctrine or life:
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And this is by some thought to be here meant, as if they advised Titus, that when in his course he should meete with such a person, who after admonition and good meanes of reclaiming him, should still adde pertinacie to error;
And this is by Some Thought to be Here meant, as if they advised Titus, that when in his course he should meet with such a person, who After admonition and good means of reclaiming him, should still add pertinacy to error;
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and therefore vnlesse thou canst hope that he who will not yeelde vnto the voice of the Prophets and Apostles, will yeelde to thy priuate perswasion, meddle not at all with him.
and Therefore unless thou Canst hope that he who will not yield unto the voice of the prophets and Apostles, will yield to thy private persuasion, meddle not At all with him.
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which is nothing else but that fearefull anathema, and curse pronounced by the Church against him, who is discerned to haue sinned against the holy Ghost.
which is nothing Else but that fearful anathema, and curse pronounced by the Church against him, who is discerned to have sinned against the holy Ghost.
Quest. Who must avoide them? Ans. The whole Church, but especially the Pastors, least their remisnesse or familiaritie with such make the people more bold with them:
Quest. Who must avoid them? Ans. The Whole Church, but especially the Pastors, lest their remissness or familiarity with such make the people more bold with them:
as Publicans who were known by the name of sinners and wicked men, Luk. 15.2. or as Samaritanes, with whom the Iewes meddled not, Ioh. 4.9. and the reason was because they were heretikes 2. King. 17.33.
as Publicans who were known by the name of Sinners and wicked men, Luk. 15.2. or as Samaritans, with whom the Iewes meddled not, John 4.9. and the reason was Because they were Heretics 2. King. 17.33.
yet must we obserue herein sundrie cautions, if rightly we will conceiue of it. For 1. this censure infringeth not any of the bonds of ciuill right and societie;
yet must we observe herein sundry cautions, if rightly we will conceive of it. For 1. this censure infringeth not any of the bonds of civil right and society;
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Yea Christ himselfe and his Apostles willingly obeyed the heathenish and persecuting Emperours. This censure then may make them as heathens, and no Christians; but not as no Magistrates.
Yea christ himself and his Apostles willingly obeyed the Heathenish and persecuting emperors. This censure then may make them as Heathens, and no Christians; but not as no Magistrates.
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but euery thing must be ministred vnto such a one, as is necessarie for the preseruing of his life: Rom. 12.20. If thine enemie hunger, giue him meate, and if he thirst, giue him drinke.
but every thing must be ministered unto such a one, as is necessary for the preserving of his life: Rom. 12.20. If thine enemy hunger, give him meat, and if he thirst, give him drink.
Obiect. 2. Iob. 10. Bid him not good speede, which is the least curtesie we can shew any man: and, 1. Cor. 5.9. Paul wisheth the Corinths not to mingle themselues with fornicators.
Object. 2. Job 10. Bid him not good speed, which is the least courtesy we can show any man: and, 1. Cor. 5.9. Paul wishes the Corinths not to mingle themselves with fornicators.
Answ. In the former place it is no part of the Apostles meaning, that Christians should shew themselues any way vnciuill or inhumane, whose carriage must be such towards offenders as may winne them, rather then set them further off:
Answer In the former place it is no part of the Apostles meaning, that Christians should show themselves any weigh Uncivil or inhumane, whose carriage must be such towards offenders as may win them, rather then Set them further off:
And if we should stretch the place to more necessarie publicke contracts in bargaines (besides many other inconueniences which we might name) we should hereby come too neare that Popish position;
And if we should stretch the place to more necessary public contracts in bargains (beside many other inconveniences which we might name) we should hereby come too near that Popish position;
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that faith, promises, and oathes are not to be kept with heretikes; who haue right to all ciuill equity from vs, for although they remaine not brethren, yet remaine they citizens.
that faith, promises, and Oaths Are not to be kept with Heretics; who have right to all civil equity from us, for although they remain not brothers, yet remain they Citizens.
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4. This censure looseth not the bands of all spirituall societie, but that notwithstanding it, we may and must 1. loue the excommunicate in the Lord. 2. admonish and rebuke him. 3. pray for him,
4. This censure loses not the bans of all spiritual society, but that notwithstanding it, we may and must 1. love the excommunicate in the Lord. 2. admonish and rebuke him. 3. pray for him,
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Quest. 1. Wherein then standeth this separation? Answ. 1. From all those spirituall good things which the Lord communicateth in the Church, as the word, sacraments, prayer;
Quest. 1. Wherein then Stands this separation? Answer 1. From all those spiritual good things which the Lord Communicateth in the Church, as the word, Sacraments, prayer;
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for these are holy things, and the priuiledges of the faithfull, out of whose societie the other beeing cast out, they are as swine, to whom such holy things may not be cast,
for these Are holy things, and the privileges of the faithful, out of whose society the other being cast out, they Are as Swine, to whom such holy things may not be cast,
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out of which Satan ruleth, and setteth vp his throne. 2. Another end in regard of the partie, is to shame him, both by the publike rebuke of the Church in proceeding against him;
out of which Satan Ruleth, and sets up his throne. 2. another end in regard of the party, is to shame him, both by the public rebuke of the Church in proceeding against him;
who professe themselues washed by the iustification of Christ, and the sanctification of the spirit. The Apostle Paul aymeth at this, 1. Cor. 5.1. It is certainely heard that there is fornication among you :
who profess themselves washed by the justification of christ, and the sanctification of the Spirit. The Apostle Paul aimeth At this, 1. Cor. 5.1. It is Certainly herd that there is fornication among you:
and maketh this bad report the first ground of their proceeding against the incestuous person, as though he had said, these things ought not to be heard amongst you:
and makes this bad report the First ground of their proceeding against the incestuous person, as though he had said, these things ought not to be herd among you:
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his wife Placilla the Empresse very earnestly disswaded him, least he beeing peruerted by his speaches, should beginne to like of his heresie. 2. Least partaking with his sinne, he should also partake of his punishment;
his wife Placilla the Empress very earnestly dissuaded him, lest he being perverted by his Speeches, should begin to like of his heresy. 2. Least partaking with his sin, he should also partake of his punishment;
Quest. But whether may priuate Christians auoid an open notorious sinner, before the Church haue reiected him? or what must we doe while the Church winketh,
Quest. But whither may private Christians avoid an open notorious sinner, before the Church have rejected him? or what must we do while the Church winketh,
but not breake our patience for that which our selues cannot, and others will not cure for vs. And thus (as one very well answereth the like case) shall we be blessed euen in hungring and thirsting after righteousnesse;
but not break our patience for that which our selves cannot, and Others will not cure for us And thus (as one very well Answers the like case) shall we be blessed even in hungering and thirsting After righteousness;
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Answ. This beeing a matter of fact, is most properly belonging to the Ciuil Magistrate: who wisely considering both of the qualitie of the person offending;
Answer This being a matter of fact, is most properly belonging to the Civil Magistrate: who wisely considering both of the quality of the person offending;
or the disturbance of publike peace, or otherwise according to the nature of the fact, may and ought to proceede to a proportionall degree of punishment:
or the disturbance of public peace, or otherwise according to the nature of the fact, may and ought to proceed to a proportional degree of punishment:
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That it is in the power of the Magistrate to cut off incurable and invincible heretiks is cleare: 1. by precept, Deut. 13.5. of slaying the false Prophet: and Deut. 17.5. of stoning the idolater. 2. by example: of Moses, Exod. 32.35. slaying 3000. of the Leuites for the idolatrie of the calfe: of Helias, 1. Kin. 18.40. who slewe 400. of Baals Priests when there was no Magistrate to do it:
That it is in the power of the Magistrate to Cut off incurable and invincible Heretics is clear: 1. by precept, Deuteronomy 13.5. of slaying the false Prophet: and Deuteronomy 17.5. of stoning the idolater. 2. by Exampl: of Moses, Exod 32.35. slaying 3000. of the Levites for the idolatry of the calf: of Elias, 1. Kin. 18.40. who slew 400. of Baal's Priests when there was no Magistrate to do it:
so of Iosias, 2. King. 23.6. of Iehu, 2. King. 10.25. yea wicked Nebuchadnezzar made a decree, that whosoeuer blasphemed Daniels God should die the death.
so of Iosias, 2. King. 23.6. of Iehu, 2. King. 10.25. yea wicked Nebuchadnezzar made a Decree, that whosoever blasphemed Daniel's God should die the death.
but how much better had it beene for the world, if he had taken such a monster from the face of the earth? how much better had that sparkle beene with himselfe extinct,
but how much better had it been for the world, if he had taken such a monster from the face of the earth? how much better had that sparkle been with himself extinct,
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And Musculus expounding the place, in 1. Cor. 5. concerning the incestuous person, hath these words, he commaundeth not to kill him, but to remooue him from among them.
And Musculus expounding the place, in 1. Cor. 5. Concerning the incestuous person, hath these words, he commandeth not to kill him, but to remove him from among them.
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Answ. 1. Some such places are such precepts as are di•ected vnto the Churches, whose weapons are spirituall, and hath no such power of life and death ouer the bodie or outward man. 2. Some other institute and informe the Pastors of the Churches how to carrie themselues towards such offenders as this in hand,
Answer 1. some such places Are such Precepts as Are di•ected unto the Churches, whose weapons Are spiritual, and hath not such power of life and death over the body or outward man. 2. some other institute and inform the Pastors of the Churches how to carry themselves towards such offenders as this in hand,
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So Bullinger affirmeth that here Paul enformeth Titus, and not Sergius Paulus, how to carrie himselfe towards an incurable and desperate heretike. 3. These precepts were deliuered when there was no Christian Magistrate to performe the dutie,
So Bullinger Affirmeth that Here Paul Informeth Titus, and not Sergius Paulus, how to carry himself towards an incurable and desperate heretic. 3. These Precepts were Delivered when there was no Christian Magistrate to perform the duty,
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and therefore the Chuches were more carefully vrged vnto theirs. 4. They must all be vnderstood with respect, 1. of the qualitie of the persons and offences which must be distinguished. 2. of the Church,
and Therefore the Churches were more carefully urged unto theirs. 4. They must all be understood with respect, 1. of the quality of the Persons and offences which must be distinguished. 2. of the Church,
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Thirdly, it must be done with griefe and sorrowe of the whole Church, euen as a member in the bodie cannot be cut off without extreame paine to the whole.
Thirdly, it must be done with grief and sorrow of the Whole Church, even as a member in the body cannot be Cut off without extreme pain to the Whole.
whereof we haue a notable patterne in the Church of Geneva, wherein such was the power of the word, and wisedome of the Pastors in restoring offenders by the spirit of meekenesse;
whereof we have a notable pattern in the Church of Geneva, wherein such was the power of the word, and Wisdom of the Pastors in restoring offenders by the Spirit of meekness;
whereby it is daily turned into an idle scarecrow, sold and bought at a vile price, I neede not speake any thing, seeing the thing it selfe speaketh so loud:
whereby it is daily turned into an idle scarecrow, sold and bought At a vile price, I need not speak any thing, seeing the thing it self speaks so loud:
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To prooue it an hereticall Synagogue I shall not neede to spend time after those two famous lights, our learned D. Whitakers, and Reynolds: the former of whome hath prooued that the present Church of Rome is no particular Church,
To prove it an heretical Synagogue I shall not need to spend time After those two famous lights, our learned D. Whitakers, and Reynolds: the former of whom hath proved that the present Church of Rome is no particular Church,
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but hereticall, and ouerturning the foundation and grounds of faith, as by eighteene seuerall points he instanceth, and concludeth that whosoeuer would be saued, must necessarily forsake her as an antichristian and Satanicall synagogue.
but heretical, and overturning the Foundation and grounds of faith, as by eighteene several points he Instanceth, and Concludeth that whosoever would be saved, must necessarily forsake her as an Antichristian and Satanical synagogue.
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in explaining the tearmes whereof, he saith that the newe Romane Church is tainted with a gangrene of most pestilent heresies, which euerie way spreadeth further and further,
in explaining the terms whereof, he Says that the new Roman Church is tainted with a gangrene of most pestilent heresies, which every Way spreadeth further and further,
and concludeth, that no otherwise then the contagion of the most mortall diseases, as the plague or leprosie or such like, euen so the infection of Poperie is as diligently to be shunned of all the faithfull.
and Concludeth, that not otherwise then the contagion of the most Mortal diseases, as the plague or leprosy or such like, even so the infection of Popery is as diligently to be shunned of all the faithful.
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but also in that we haue some of her owne children confessing her the mother of all heresies. I will not light a candle to the sunne in the former point,
but also in that we have Some of her own children confessing her the mother of all heresies. I will not Light a candle to the sun in the former point,
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For beeing an heresie which 1. disannulleth the death of Christ. 2. abolisheth the humane nature of Christ. 3. destroyeth the substance of the Sacraments. 4. taketh away the solace of the elect of God. 5. the honour of the sonne of God sitting at his Fathers right hand. 6. almost all religion, (all these beeing the expresse words of D. Reynolds, and prooued in that thesis) it followeth that it may not be suffered in a countrie which can abolish and cast it out. For,
For being an heresy which 1. disannulleth the death of christ. 2. abolisheth the humane nature of christ. 3. Destroyeth the substance of the Sacraments. 4. Takes away the solace of the elect of God. 5. the honour of the son of God sitting At his Father's right hand. 6. almost all Religion, (all these being the express words of D. Reynolds, and proved in that thesis) it follows that it may not be suffered in a country which can Abolah and cast it out. For,
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2. This mixture layeth open to Gods revenging hand, and is called by no lesse title then Rebellion, Iosh. 22.17. 3. There is most apparant danger of infection;
2. This mixture Layeth open to God's revenging hand, and is called by no less title then Rebellion, Joshua 22.17. 3. There is most apparent danger of infection;
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if he be simple, pure, without mixture, so must that worship which is or can be acceptable vnto him. 2. We know out of the word that Samaritane worship (when men will feare God but worship him according to the rites of the countrie;
if he be simple, pure, without mixture, so must that worship which is or can be acceptable unto him. 2. We know out of the word that Samaritan worship (when men will Fear God but worship him according to the Rites of the country;
And indeed to halt between two, to be neither Gods nor Baals is to be of no religion at all ▪ and the Church of Laodicea sheweth that the Lord can neuer digest two contraries neuer so well mixed or wisely tempered in matter of religion. 3. The approbation and blessing of God on those Kings, gouernments,
And indeed to halt between two, to be neither God's nor Baal's is to be of no Religion At all ▪ and the Church of Laodicea shows that the Lord can never digest two contraries never so well mixed or wisely tempered in matter of Religion. 3. The approbation and blessing of God on those Kings, governments,
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and loue them that hate the Lord? A worthy commendation was it of the Angel of the Church of Ephesus, that he could not beare them which were euill, Rev. 2.2. 4. Consider the danger and hurt in tolerating heresie in these particulars.
and love them that hate the Lord? A worthy commendation was it of the Angel of the Church of Ephesus, that he could not bear them which were evil, Rev. 2.2. 4. Consider the danger and hurt in tolerating heresy in these particulars.
1. It is a breach of Gods commandement, Deut. 29.18. There shall not be among you, man, woman, nor family, nor tribe, which shall turne his heart from the Lord, to goe serue the gods of these nations:
1. It is a breach of God's Commandment, Deuteronomy 29.18. There shall not be among you, man, woman, nor family, nor tribe, which shall turn his heart from the Lord, to go serve the God's of these Nations:
for heresie is called in the Scripture leauen, and a gangreene: and here also consider the weaknesse of flesh, which is as readie to be plucked away with euery error of the wicked,
for heresy is called in the Scripture leaven, and a Gangrene: and Here also Consider the weakness of Flesh, which is as ready to be plucked away with every error of the wicked,
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as the most drie tinder is to receiue the sparkle of fire cast into it. Hence also are Idolaters called stumbling blockes, snares, thornes, whippes, and destruction:
as the most dry tinder is to receive the sparkle of fire cast into it. Hence also Are Idolaters called stumbling blocks, snares, thorns, whips, and destruction:
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See Iosh. 23.13. 4. This mixture in religion threatneth ruine vnto Church and Commonwealth; it hindreth or corrupteth publicke iustice by partiallitie, or too rough and exasperate proceeding:
See Joshua 23.13. 4. This mixture in Religion threatens ruin unto Church and Commonwealth; it hindereth or corrupteth public Justice by partiality, or too rough and exasperate proceeding:
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how much more carefully should the truth be preserued in the puritie of it, of all such as haue any care of the continuance of it? nay more, shall the mention of a toleration of our religion in Rome or Spaine be capitall;
how much more carefully should the truth be preserved in the purity of it, of all such as have any care of the Continuance of it? nay more, shall the mention of a toleration of our Religion in Room or Spain be capital;
and so strengthen their hopes for an alteration? These reasons if I should now in particular applie vnto the Romish Church for the further euidence of them, I know better where to beginne then to make an end:
and so strengthen their hope's for an alteration? These Reasons if I should now in particular apply unto the Romish Church for the further evidence of them, I know better where to begin then to make an end:
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But from them all as they lie, in one word may be concluded, that the toleration of Poperie in a reformed country, where it may be cast out, is vtterly vnlawfull.
But from them all as they lie, in one word may be concluded, that the toleration of Popery in a reformed country, where it may be cast out, is utterly unlawful.
The second Question is, whether Protestants may marrie with Papists? Answ. For the right resoluing of this question, two things must be considered. 1. Whether the person that now professeth Poperie, will yeeld to be wonne to the embracing of true religion:
The second Question is, whither Protestants may marry with Papists? Answer For the right resolving of this question, two things must be considered. 1. Whither the person that now Professes Popery, will yield to be won to the embracing of true Religion:
•hus Isaac married Rebecca the daughter of Bethuel; and Iacob the daughters of Laban, who was an Idolater as appeareth, Gen. 31.53. On the same condition Boaz married Ruth a Moabitisse woman, but who was first conuerted to the Iewish religion.
•hus Isaac married Rebecca the daughter of Bethuel; and Iacob the daughters of Laban, who was an Idolater as appears, Gen. 31.53. On the same condition Boaz married Ruth a Moabitess woman, but who was First converted to the Jewish Religion.
and such a one as is turned off the foundation, by holding iustification by workes, freewill to good, Popish traditions of equall authoritie with Scripture, and such like: here the precept holdeth.
and such a one as is turned off the Foundation, by holding justification by works, freewill to good, Popish traditions of equal Authority with Scripture, and such like: Here the precept holds.
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And if a Christian may not by bodily coniunction become the member of an harlot, much lesse of an idolater, who goeth an whoring from God after many lovers.
And if a Christian may not by bodily conjunction become the member of an harlot, much less of an idolater, who Goes an whoring from God After many lovers.
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Thirdly, marriage is called the couenant of God, both because he maketh it in heauen, and watcheth how it is entred and carried by married persons in the earth.
Thirdly, marriage is called the Covenant of God, both Because he makes it in heaven, and watches how it is entered and carried by married Persons in the earth.
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Now how can he thinke his marriage to be made by God, who hath a limbe of Satan and Antichrist laid by his side? or rather that himselfe hath not wilfully profaned the name and couenant of God:
Now how can he think his marriage to be made by God, who hath a limb of Satan and Antichrist laid by his side? or rather that himself hath not wilfully profaned the name and Covenant of God:
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And can there be a stronger reason giuen then this which is the Lords owne for the strengthening of his owne prohibition? Deut. 7.3. Thou shalt not make marriages with them;
And can there be a Stronger reason given then this which is the lords own for the strengthening of his own prohibition? Deuteronomy 7.3. Thou shalt not make marriages with them;
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for they will cause thy sonnes to turne away from mee: and the same reason is rendred in renewing the precept, Iosh. 23.11. Plentifull is the Scripture in examples to this purpose:
for they will cause thy Sons to turn away from me: and the same reason is rendered in renewing the precept, Joshua 23.11. Plentiful is the Scripture in Examples to this purpose:
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A publicke execution hereof we see in the flood, which for this sinne drowned the olde world, Gen. 6.2. and Ezra confesseth with weeping, mourning, and ren•ing his haire, that for this sinne especially (Master and seruant) We, our Kings, and our Priests haue beene deliuered into the hands of the Kings of the lands, Ezr. 9 7. vnto the sword, into captiuitie, into spoile, and into confusion of face.
A public execution hereof we see in the flood, which for this sin drowned the old world, Gen. 6.2. and Ezra Confesses with weeping, mourning, and ren•ing his hair, that for this sin especially (Master and servant) We, our Kings, and our Priests have been Delivered into the hands of the Kings of the Lands, Ezra 9 7. unto the sword, into captivity, into spoil, and into confusion of face.
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And within the family by Gods iustice it often commeth to passe, that the wiues of Esau, the daughters of Heth, were not more grieuous to Iacob and Rebecca,
And within the family by God's Justice it often comes to pass, that the wives of Esau, the daughters of Heth, were not more grievous to Iacob and Rebecca,
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2. That they want that godly affection which delighteth in the godly, and abhorreth the familiar conuerse (and much more mariage societie) with the wicked:
2. That they want that godly affection which delights in the godly, and abhorreth the familiar converse (and much more marriage society) with the wicked:
and proclaime to all men (howsoeuer they would seeme to be) what indeed they are. 3. That they are destitute of godly zeale, which professeth hatred to idolaters and idolatrie:
and proclaim to all men (howsoever they would seem to be) what indeed they Are. 3. That they Are destitute of godly zeal, which Professes hatred to Idolaters and idolatry:
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what a griefe and burden is it to think, that the husband or wife is as yet the child of the deuill? & that I am a member of this person who is not a member of Christ? 5. The Church of God is little beholding vnto them,
what a grief and burden is it to think, that the husband or wife is as yet the child of the Devil? & that I am a member of this person who is not a member of christ? 5. The Church of God is little beholding unto them,
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for bringing in an idolater among them, and so polluting the bodie of Christ, and blemishing the congregation of God, among whom such a thing should not once be named,
for bringing in an idolater among them, and so polluting the body of christ, and blemishing the congregation of God, among whom such a thing should not once be nam,
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as becommeth the holy and vndefiled spouse of Christ. 6. If that be true which our Church affirmeth, that vsually spirituall and carnall fornication goe together ;
as becomes the holy and undefiled spouse of christ. 6. If that be true which our Church Affirmeth, that usually spiritual and carnal fornication go together;
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let him blame himselfe, who finding vnfaithfulnes in the couenant of marriage, did not duely consider whether euer that partie would be true to him, who playeth false with God:
let him blame himself, who finding unfaithfulness in the Covenant of marriage, did not duly Consider whither ever that party would be true to him, who plays false with God:
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and why is it called an hibitation of deuils? if any thing can be spoken worse of any heathenish idolatrie, it shall not be the worst. 2. Our danger is more from them,
and why is it called an hibitation of Devils? if any thing can be spoken Worse of any Heathenish idolatry, it shall not be the worst. 2. Our danger is more from them,
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Obiect. But then you will say, that such marriages made, ought to be dissolued• I answer, 1. that marriage is an externall thing and properly hindereth not faith and saluation of it selfe:
Object. But then you will say, that such marriages made, ought to be dissolued• I answer, 1. that marriage is an external thing and properly hindereth not faith and salvation of it self:
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and 2. that it is not against christianitie to keepe contracts made with Turks and heathen. 3. Besides in the Apostles dayes, the faithfull beeing married to an infidell, he was not to put her away, 1. Cor. 7.12. if she would abide with him.
and 2. that it is not against christianity to keep contracts made with Turks and heathen. 3. Beside in the Apostles days, the faithful being married to an infidel, he was not to put her away, 1. Cor. 7.12. if she would abide with him.
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namely, after once or twice admonition to auoid them; Now in this verse our Apostle discendeth to giue some reasons of this seueritie; which are two in number.
namely, After once or twice admonition to avoid them; Now in this verse our Apostle Descendeth to give Some Reasons of this severity; which Are two in number.
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By beeing peruerted, or turned off the foundation, is not to be meant any falling off from the foundation of Gods election, which abideth so sure, as that not any one of Gods elect shall euer fall away, as Hymencus and Philetus did:
By being perverted, or turned off the Foundation, is not to be meant any falling off from the Foundation of God's election, which Abideth so sure, as that not any one of God's elect shall ever fallen away, as Hymenaeus and Philetus did:
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but a falling off from some fundamentall points of Christian religion, held and maintained by the Church, whereof this partie yet seemeth a member. As for example:
but a falling off from Some fundamental points of Christian Religion, held and maintained by the Church, whereof this party yet seems a member. As for Exampl:
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and whosoeuer either directly, or by direct consequent ouerthroweth any of the commandements of God, or articles of our faith, he is truly said to be turned off the foundation.
and whosoever either directly, or by Direct consequent Overthroweth any of the Commandments of God, or Articles of our faith, he is truly said to be turned off the Foundation.
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and shutteth them out of the kingdome of heauen. Gal. 5.2.4. Whence might be obserued, how needfull a thing it is for euery one to be well grounded in points of Catechisme, which is a thing most dangerously neglected by the most:
and shutteth them out of the Kingdom of heaven. Gal. 5.2.4. Whence might be observed, how needful a thing it is for every one to be well grounded in points of Catechism, which is a thing most dangerously neglected by the most:
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not only by maintaining an errour, but 1. against the light of the word shining in his conscience. 2. against the wholesome admonition of his faithfull pastor, yea and of the whole Church, the voice of which he will not heare. 3. euen against (besides other convictions) that of his owne conscience;
not only by maintaining an error, but 1. against the Light of the word shining in his conscience. 2. against the wholesome admonition of his faithful pastor, yea and of the Whole Church, the voice of which he will not hear. 3. even against (beside other convictions) that of his own conscience;
and this commeth partly by the naturall impuritie of conscience; which can excuse not only intentions vnwarrantable, but euen sinnes committed against the law.
and this comes partly by the natural impurity of conscience; which can excuse not only intentions unwarrantable, but even Sins committed against the law.
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but only of the iudgement of humane wisedome, which is giuen to the Church, who iudgeth only for the present by the present fruits, it is not so hard to doe:
but only of the judgement of humane Wisdom, which is given to the Church, who Judgeth only for the present by the present fruits, it is not so hard to do:
the censure more iust, and the Churches proceeding more equall and moderate. 4. Adde hereunto the Lords example, who neuer striketh before he haue sufficiently warned:
the censure more just, and the Churches proceeding more equal and moderate. 4. Add hereunto the lords Exampl, who never striketh before he have sufficiently warned:
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he neuer precipitateth either sentence or execution, but first commeth downe to see, Gen. 18.21. and hearkneth and heareth, Malac. 3.16. and accordingly passeth sentence.
he never precipitateth either sentence or execution, but First comes down to see, Gen. 18.21. and harkeneth and hears, Malachi 3.16. and accordingly passes sentence.
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who sinne not of affection and wilfulnesse, but of corrupt iudgement onely. 4. The Lords example, Hose. 4.17. Ephraim is ioyned to Idols, Let him alone, he is incurable.
who sin not of affection and wilfulness, but of corrupt judgement only. 4. The lords Exampl, Hose. 4.17. Ephraim is joined to Idols, Let him alone, he is incurable.
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so ought they to be also vnto vs, so as we may not expose them to the contempt of a scorner. 3. Thou hast not left him till he be apparantly desperate, no otherwise then a Phisician hath left a desperate patient;
so ought they to be also unto us, so as we may not expose them to the contempt of a scorner. 3. Thou hast not left him till he be apparently desperate, no otherwise then a physician hath left a desperate patient;
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whose disease is not worse then his froward disposition in refusing all meanes of health and safetie. 4. Euen the neglect of him may (by bringing him to enter into himselfe) prooue a nearer way of winning him,
whose disease is not Worse then his froward disposition in refusing all means of health and safety. 4. Eve the neglect of him may (by bringing him to enter into himself) prove a nearer Way of winning him,
Iudas himselfe beeing surcharged with conscience of his sinne, read the sentence against himselfe (there beeing no other to doe it) saying, I haue sinned in betraying innocent blood:
Iudas himself being surcharged with conscience of his sin, read the sentence against himself (there being no other to do it) saying, I have sinned in betraying innocent blood:
For this purpose the Lord hath put into the soule not only a knowledge, whereby naturally euen the wicked can discerne between that which is honest, and dishonest;
For this purpose the Lord hath put into the soul not only a knowledge, whereby naturally even the wicked can discern between that which is honest, and dishonest;
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or despaire, as in Iudas in the sence of sinne committed. To this agreeth that of Salomon, Prov. 20.27. The light of the Lord is the spirit of man, and searcheth all the bowells of the bellie:
or despair, as in Iudas in the sense of sin committed. To this agreeth that of Solomon, Curae 20.27. The Light of the Lord is the Spirit of man, and Searches all the bowels of the belly:
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if the Lord neuer so little touch the conscience (as the time commeth apace when he will awaken it) we shall feele euery sinne (euen the smallest) to lie as heauy as a mountaine vpon our soules:
if the Lord never so little touch the conscience (as the time comes apace when he will awaken it) we shall feel every sin (even the Smallest) to lie as heavy as a mountain upon our Souls:
and thou shalt neuer be able to turne off the charge of it, but shalt by it be accused and conuicted to haue been a wilfull chooser of thine owne destruction.
and thou shalt never be able to turn off the charge of it, but shalt by it be accused and convicted to have been a wilful chooser of thine own destruction.
This is that which is secretly implyed in the text, that if these heretikes had listened but to the checks of their owne conscience, they had neuer runne on so farre into such an incurable condition.
This is that which is secretly employed in the text, that if these Heretics had listened but to the Checks of their own conscience, they had never run on so Far into such an incurable condition.
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it comes to passe, that corruption of iudgement and practise, of doctrine and manners goe hand in hand, and for most part vndiuorsed. 2. In doing any action lawfull in it self, a good conscience only maketh it good to the doer:
it comes to pass, that corruption of judgement and practice, of Doctrine and manners go hand in hand, and for most part undivorced. 2. In doing any actium lawful in it self, a good conscience only makes it good to the doer:
be the same in it selfe neuer so materially good. 3. In suffering or enduring any thing for well doing (as not the paine but the cause maketh a martyr,
be the same in it self never so materially good. 3. In suffering or enduring any thing for well doing (as not the pain but the cause makes a martyr,
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In outward afflictions there is inward reioycing, for let the heart be pacified in God, it can reioyce in tribulation. The disciples can go away reioycing from the Councel, that they were counted worthie, to be beaten,
In outward afflictions there is inward rejoicing, for let the heart be pacified in God, it can rejoice in tribulation. The Disciples can go away rejoicing from the Council, that they were counted worthy, to be beaten,
The Martyrs can kisse the stake, embrace the fire, & sing in the midst of the flames. 5. Yea, it doth not onely through the whole life minister ioy and comfort euen in the remembrance of death, as 2. Tim. 4.7.8. but it followeth a man after death, when all things else forsake him;
The Martyrs can kiss the stake, embrace the fire, & sing in the midst of the flames. 5. Yea, it does not only through the Whole life minister joy and Comfort even in the remembrance of death, as 2. Tim. 4.7.8. but it follows a man After death, when all things Else forsake him;
All which beeing so, what paines and labour can be thought too much, in the getting and keeping of such a iewel which bringeth in so rich a recompence for so little labour? and how worthily doth he forfeit all these sweet fruits of it, who will be at no costs nor paines for it? Vers. 12. When I shall sende Artemas vnto thee,
All which being so, what pains and labour can be Thought too much, in the getting and keeping of such a jewel which brings in so rich a recompense for so little labour? and how worthily does he forfeit all these sweet fruits of it, who will be At no costs nor pains for it? Vers. 12. When I shall send Artemas unto thee,
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Our Apostle hauing finished all such common precepts as respected the whole Church in Creta, he now passeth to some priuate businesse, which more specially respected the person of Titus, and commended to his practise:
Our Apostle having finished all such Common Precepts as respected the Whole Church in Crete, he now passes to Some private business, which more specially respected the person of Titus, and commended to his practice:
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Of Artemas we reade not so much as of Tychicus, who accompanied Paul into Asia, Act. 20.4. and by whome the Apostle sent his Epistles to the Ephesians, 6.21. and to the Colossians, 4.8. in both which he is called a beloued brother, a faithfull Minister, and fellowe seruant in the Lord:
Of Artemas we read not so much as of Tychicus, who accompanied Paul into Asia, Act. 20.4. and by whom the Apostle sent his Epistles to the Ephesians, 6.21. and to the colossians, 4.8. in both which he is called a Beloved brother, a faithful Minister, and fellow servant in the Lord:
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But yet seeing he is here mentioned before Tychicus, and set apart for the worke and seruice of the Church by the Apostle himselfe, it is certaine he was a faithfull and sufficient man:
But yet seeing he is Here mentioned before Tychicus, and Set apart for the work and service of the Church by the Apostle himself, it is certain he was a faithful and sufficient man:
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Doctr. Out of this prouident care of the Apostle for the Church we learne, that it is verie dangerous and hurtfull to the Church, to be left destitute of their Ministers and teachers,
Doctrine Out of this provident care of the Apostle for the Church we Learn, that it is very dangerous and hurtful to the Church, to be left destitute of their Ministers and Teachers,
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that so the Lord may come short of a great part of his glorie, and his people cut short of a great part of their comfort. 3. how naked people lie without vision to all errors and dangers,
that so the Lord may come short of a great part of his glory, and his people Cut short of a great part of their Comfort. 3. how naked people lie without vision to all errors and dangers,
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As, 1. the authoritie of Gods commandement, Act. 20.28. binding all Pastors carefully to attend vnto the flockes of which the holy Ghost hath made them ouerseers:
As, 1. the Authority of God's Commandment, Act. 20.28. binding all Pastors carefully to attend unto the flocks of which the holy Ghost hath made them Overseers:
I would know whether this precept requireth the personall presence of the Pastor or no: If any man say, that he is as good as present in his sufficient substitute:
I would know whither this precept requires the personal presence of the Pastor or no: If any man say, that he is as good as present in his sufficient substitute:
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I answer, that the most do not prouide so sufficiently, but some rakeshame of men, some Ieroboams Priest of the basest of the people, that cannot tell otherwise what to doe with himselfe. But if they did;
I answer, that the most doe not provide so sufficiently, but Some rakeshame of men, Some Ieroboams Priest of the Basest of the people, that cannot tell otherwise what to do with himself. But if they did;
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I would further here demaund whether that commandement giuen to Archippus belong not to all the Pastors of the new Testament, Take heed to the ministerie that thou hast receiued in the Lord, that thou fulfill it:
I would further Here demand whither that Commandment given to Archippus belong not to all the Pastors of the new Testament, Take heed to the Ministry that thou hast received in the Lord, that thou fulfil it:
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3. The straitnes of the account that is to be made for the people, cannot but binde him that hath any conscience left in him to ordinarie residence and attendance in his owne person.
3. The straitness of the account that is to be made for the people, cannot but bind him that hath any conscience left in him to ordinary residence and attendance in his own person.
And the Apostle Peter wisheth them so to feed the flocke depending vpon them, that when the cheife sheepeheard shall appeare, they may giue vp their accounts with ioy.
And the Apostle Peter wishes them so to feed the flock depending upon them, that when the chief shepherd shall appear, they may give up their accounts with joy.
yea scarce knowne by face to many of them: That which will die, let it die, Zachar. 11.9. he is none of his brothers keeper. Slender is that account which that Captaine can make to his Prince, who hauing receiued his paie to guid and traine such a number of Souldiers, leaueth them in the plaine feild to the spoile and violence of the enemie:
yea scarce known by face to many of them: That which will die, let it die, Zachar 11.9. he is none of his Brother's keeper. Slender is that account which that Captain can make to his Prince, who having received his pay to guide and train such a number of Soldiers, Leaveth them in the plain field to the spoil and violence of the enemy:
such another account must needs here be giuen vp, but neither of them will goe for payment. 4. The loue of Christ were it present, would constraine men to feed his sheepe:
such Another account must needs Here be given up, but neither of them will go for payment. 4. The love of christ were it present, would constrain men to feed his sheep:
neither should the Pastors absence open the doore to wolues and deceiuers, to Preists and Iesuits, who in such places haue free scope to poyson and destroie.
neither should the Pastors absence open the door to wolves and deceivers, to Priests and Iesuits, who in such places have free scope to poison and destroy.
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which experience teacheth, to be like a collection of many bad humors into one member, which make it to swell aboue the iust proportion of the other members.
which experience Teaches, to be like a collection of many bad humours into one member, which make it to swell above the just proportion of the other members.
If fidelitie tooke place, he would be diligent to till the Lords feild as he hath promised ▪ he would as a faithfull steward be prouiding necessaries (not for his own) but for Gods family:
If Fidis took place, he would be diligent to till the lords field as he hath promised ▪ he would as a faithful steward be providing necessaries (not for his own) but for God's family:
as a good Physitian, he would be ministring to the sicke and diseased soules, he would be binding vp the broken spirits, he would be seeking and sauing that which is lost,
as a good physician, he would be ministering to the sick and diseased Souls, he would be binding up the broken spirits, he would be seeking and Saving that which is lost,
Lastly, if right reason ruled him, he would easily discerne what an vnnaturall and monstrous thing it were, that either sundrie bodies and congregations should haue but one eye,
Lastly, if right reason ruled him, he would Easily discern what an unnatural and monstrous thing it were, that either sundry bodies and congregations should have but one eye,
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as merily and wittily, Iodocus a famous French preacher, witnessed by Espenceus. From all which I may conclude this reason with the words of a Papist, that seeing neither nature is the principle or ground of nonresidencie;
as merrily and wittily, Iodocus a famous French preacher, witnessed by Expence. From all which I may conclude this reason with the words of a Papist, that seeing neither nature is the principle or ground of Non-residency;
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for howsoeuer they may shroud themselues by the protection of humane laws, yet in the court of conscience only such necessary and weighty occasions wil beare plea,
for howsoever they may shroud themselves by the protection of humane laws, yet in the court of conscience only such necessary and weighty occasions will bear plea,
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so if such weightie occasions fall out, as require the gifts of some men to be otherwise employed for the time for the greater good of the Church, then in his priuate charge;
so if such weighty occasions fallen out, as require the Gifts of Some men to be otherwise employed for the time for the greater good of the Church, then in his private charge;
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In this verse is contained the second priuate busines which is enioyned Titus, commanding him that he should set forward on their iourney, both Zenas set out by his profession,
In this verse is contained the second private business which is enjoined Titus, commanding him that he should Set forward on their journey, both Zenas Set out by his profession,
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and therefore both of them were worthy to be respected by Titus, who therefore must performe vnto them this part of Christian curtesie, to lead them forth on their way.
and Therefore both of them were worthy to be respected by Titus, who Therefore must perform unto them this part of Christian courtesy, to led them forth on their Way.
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For 1. whatsoeuer pertaineth to loue and good report, that must beleeuers thinke on and doe, Philip. 4. Secondly, the wisedome which is from aboue is gentle, peaceable, full of mercie and good fruits, Iames. 3.17.
For 1. whatsoever pertaineth to love and good report, that must believers think on and do, Philip. 4. Secondly, the Wisdom which is from above is gentle, peaceable, full of mercy and good fruits, James 3.17.
Thirdly, those many commandements, that Christians should salute and greete one an other, and that with an holy kisse, 1. Thes. 5.26. called by Peter the kisse of loue ;
Thirdly, those many Commandments, that Christians should salute and greet one an other, and that with an holy kiss, 1. Thebes 5.26. called by Peter the kiss of love;
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Fifthly, how disgracefull a thing were it for the profession of Christ, that such as professe faith in the Lord Iesus, should shew themselues inhumane or hoggish;
Fifthly, how disgraceful a thing were it for the profession of christ, that such as profess faith in the Lord Iesus, should show themselves inhumane or hoggish;
Thus we read how the Elders of the Church of Ephesus accompanied Paul to the ship, Act. 20.38. so the disciples whom he found at Tyrus, with their wiues and children accompanied him out of the citie, Act. 21.5. yea so ordinarie was this custome among them, that he maketh full account of it before hand: Rom. 15.24.
Thus we read how the Elders of the Church of Ephesus accompanied Paul to the ship, Act. 20.38. so the Disciples whom he found At Tyre, with their wives and children accompanied him out of the City, Act. 21.5. yea so ordinary was this custom among them, that he makes full account of it before hand: Rom. 15.24.
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and commendeth as a semely dutie among the Saints, 3. Ioh. 6. Gaius hauing receiued beleeuing strangers the Apostle speaking to him of them faith, Whom if thou bringest on their iourney (as it beseemeth according to God) thou doest well.
and commends as a seemly duty among the Saints, 3. John 6. Gaius having received believing Strangers the Apostle speaking to him of them faith, Whom if thou bringest on their journey (as it beseems according to God) thou dost well.
For 1. what can be more equall then that he that laboureth in the Gospel should liue of the Gospel? or that those who sow spirituall things should reape temporall? The law of nature bindeth to releeue the parents in time of want.
For 1. what can be more equal then that he that Laboureth in the Gospel should live of the Gospel? or that those who sow spiritual things should reap temporal? The law of nature binds to relieve the Parents in time of want.
and Standart bearers goe to warre of their owne costs? how much more should the Lords shepheard eate of the milke of his flocke? and the labourers in his vinyard eate of the fruite? 2. If we goe from the men to their tydings, these be such as ought to bring their persons into acceptance with vs:
and Standard bearer go to war of their own costs? how much more should the lords shepherd eat of the milk of his flock? and the labourers in his vineyard eat of the fruit? 2. If we go from the men to their tidings, these be such as ought to bring their Persons into acceptance with us:
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That as Dauid said of Ahimaaz, hee is a good man, and bringeth good tydings: so because of their good tydings we must entertaine Gods Ministers as good men.
That as David said of Ahimaaz, he is a good man, and brings good tidings: so Because of their good tidings we must entertain God's Ministers as good men.
towards such Gods people must enlarge their bowells, and euen stretch their best abillitie to helpe vp that part of the truth, which Satan and his instruments seeke with violence to obscure or suppesse:
towards such God's people must enlarge their bowels, and even stretch their best ability to help up that part of the truth, which Satan and his Instruments seek with violence to Obscure or suppesse:
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and for them, who haue as good a right in it, as their teachers themselues. 4. For this cause also ought the faithfull to comfort and encourage the messengers of God;
and for them, who have as good a right in it, as their Teachers themselves. 4. For this cause also ought the faithful to Comfort and encourage the messengers of God;
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Now all these reasons are such as suffer not any professor to shut vp his loue in his owne Pastor (although he is first bound vnto him) but cal for the dutie in generall to euerie one that worketh in the same worke, according as their necessitie and occasions shall be:
Now all these Reasons Are such as suffer not any professor to shut up his love in his own Pastor (although he is First bound unto him) but call for the duty in general to every one that works in the same work, according as their necessity and occasions shall be:
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not onely our owne Titus, but euen Artemas, and Tychicus (suppose strangers which for his names sake goe forth, 3. Ioh. 7.) must be kindly dismissed, and not sent away emptie.
not only our own Titus, but even Artemas, and Tychicus (suppose Strangers which for his names sake go forth, 3. John 7.) must be kindly dismissed, and not sent away empty.
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This is a doctrine which is much neglected of too many which professe loue to the truth euen in these dayes, which more lowdly call for it, then in many ages before.
This is a Doctrine which is much neglected of too many which profess love to the truth even in these days, which more loudly call for it, then in many ages before.
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Titus might demaund, but where should I haue to prouide for them; (for it is certaine, that Titus was not now a man of such state and wealth, as those who say they are like him:) the Apostle therefore answereth that secret obiection in these words, Let ours learne to shewe forth good workes the fruites of their faith, especially for such necessarie vses of the Church as this is:
Titus might demand, but where should I have to provide for them; (for it is certain, that Titus was not now a man of such state and wealth, as those who say they Are like him:) the Apostle Therefore Answers that secret objection in these words, Let ours Learn to show forth good works the fruits of their faith, especially for such necessary uses of the Church as this is:
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that they may be rich in good workes and not vnfruitfull. The verse standeth of a precept, and a reason. In the precept three points are to be considered, 1. what are these good workes meant. 2. who are bound especially vnto them, Let ours learne. 3. what are the necessarie vses of these and such like good workes.
that they may be rich in good works and not unfruitful. The verse Stands of a precept, and a reason. In the precept three points Are to be considered, 1. what Are these good works meant. 2. who Are bound especially unto them, Let ours Learn. 3. what Are the necessary uses of these and such like good works.
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Now these are commended to the practise of the faithfull by the title of dignitie, in that they are called good workes: not that they are so absolutely and perfectly good,
Now these Are commended to the practice of the faithful by the title of dignity, in that they Are called good works: not that they Are so absolutely and perfectly good,
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but he is bound hand and foote, and not able to mooue in any one action of spirituall life. 4. Hee that cannot pray by the spirit, cannot bring forth any worke truely good;
but he is bound hand and foot, and not able to move in any one actium of spiritual life. 4. He that cannot pray by the Spirit, cannot bring forth any work truly good;
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and good intentions if they roue without a word, make nothing good. 2. Speciall faith must know the action to be good in the worker renewed in part, and accepted in Christ;
and good intentions if they rove without a word, make nothing good. 2. Special faith must know the actium to be good in the worker renewed in part, and accepted in christ;
and because it knoweth that when it hath done the best it can, yet all that seruice is vnprofitable, it claspeth fast hold vpon the righteousnesse of Christ,
and Because it Knoweth that when it hath done the best it can, yet all that service is unprofitable, it claspeth fast hold upon the righteousness of christ,
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The third point in the precept is, that these good works must be shewed forth for necessarie vses: why Christians should shewe forth good workes I haue formerly shewed in handling the 8. verse of this Chapter,
The third point in the precept is, that these good works must be showed forth for necessary uses: why Christians should show forth good works I have formerly showed in handling the 8. verse of this Chapter,
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And here we must know that the Romish Church hath not more boldly then blasphemously pretended many necessarie vses of good workes, which the Scriptures (neuer intending to set them vp in the place of Christ) are far from acknowledging:
And Here we must know that the Romish Church hath not more boldly then blasphemously pretended many necessary uses of good works, which the Scriptures (never intending to Set them up in the place of christ) Are Far from acknowledging:
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As, 1. That good workes prepare a man to his iustification, whereas the former point shewed, that a man must be a iustified person before he can doe a good worke. 2. That they doe iustifie the person of the worker before God:
As, 1. That good works prepare a man to his justification, whereas the former point showed, that a man must be a justified person before he can do a good work. 2. That they do justify the person of the worker before God:
nor once heard of in the Church, at the least fourteene hundred yeares after Christ and his Apostles. 4. That they satisfie Gods iustice for temporall punishment. 5. That they merit heauen,
nor once herd of in the Church, At the least fourteene hundred Years After christ and his Apostles. 4. That they satisfy God's Justice for temporal punishment. 5. That they merit heaven,
yea a greater degree of glorie in heauen. 6. That they purge away sinnes, 7. That they apply Christs merit to purge them. 8. That they merit at Gods hand for ones selfe and others. 9. That they free from purgatorie paines. 10. That a man may raise his trust in God from them.
yea a greater degree of glory in heaven. 6. That they purge away Sins, 7. That they apply Christ merit to purge them. 8. That they merit At God's hand for ones self and Others. 9. That they free from purgatory pains. 10. That a man may raise his trust in God from them.
we come to those necessarie vses which are warranted by expresse Scripture, yea and thence commended vnto vs both in regard of 1. God, 2. our neighbour, 3. our selues.
we come to those necessary uses which Are warranted by express Scripture, yea and thence commended unto us both in regard of 1. God, 2. our neighbour, 3. our selves.
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for it tends greatly to his praise when in such workes as himselfe hath commanded his children testifie their obedience and thankefulnesse. 2. that his Gospel may be beautified and adorned:
for it tends greatly to his praise when in such works as himself hath commanded his children testify their Obedience and thankfulness. 2. that his Gospel may be beautified and adorned:
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of which see, cap. 2.10. 3. that himselfe may be pleased and delighted (as men with sweete smels) with such sweete smelling sacrifices as these be, Heb. 13.16. Philip. 4.18. these are the myrrhe, and the spice which Christ gathereth when he commeth into his garden, Cant. 5.1. Secondly, in respect of our neighbour these good workes of mercie and beneficence haue their excellent and necessarie vses;
of which see, cap. 2.10. 3. that himself may be pleased and delighted (as men with sweet smells) with such sweet smelling Sacrifices as these be, Hebrew 13.16. Philip. 4.18. these Are the myrrh, and the spice which christ gathereth when he comes into his garden, Cant 5.1. Secondly, in respect of our neighbour these good works of mercy and beneficence have their excellent and necessary uses;
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and the same Apostle exhorteth the scattered and conuerted Iewes, to haue their conuersation honest among the Gentiles, that they which now did speake euill of them as euill doers, might by their good workes be prouoked to glorifie God in the day of their visitation.
and the same Apostle exhorteth the scattered and converted Iewes, to have their Conversation honest among the Gentiles, that they which now did speak evil of them as evil doers, might by their good works be provoked to Glorify God in the day of their Visitation.
But if they be wicked and belong not to God, yet by the godly liues of professors they shall be, 1. restrained, that they cannot so boldly rush into and tumble in their sinnes as they would:
But if they be wicked and belong not to God, yet by the godly lives of professors they shall be, 1. restrained, that they cannot so boldly rush into and tumble in their Sins as they would:
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no more then Herodias could quietly enioy her sinne so long as Iohn Baptist was aliue, Mark. 6.19. 2. they shall haue their mouthes stopt and put to silence,
no more then Herodias could quietly enjoy her sin so long as John Baptist was alive, Mark. 6.19. 2. they shall have their mouths stopped and put to silence,
as sauing knowledge will be operatiue, liuely faith will be working, effectuall loue will be an hand giuing out, sound hope will be purging, Christian thankfulnesse wil appeare in good works, which are called sacrifices of thanksgiuing, true charitie and mercifulnesse will go beyond that mouth-mercie of which Iames speaketh: for else all is vnsound;
as Saving knowledge will be operative, lively faith will be working, effectual love will be an hand giving out, found hope will be purging, Christian thankfulness will appear in good works, which Are called Sacrifices of thanksgiving, true charity and mercifulness will go beyond that mouth-mercy of which James speaks: for Else all is unsound;
but not indeed and truth, as witnesseth the Apostle, 1. Ioh. 3.18. 3. by these fruits other men also may discerne the soundnes of our faith and graces:
but not indeed and truth, as Witnesseth the Apostle, 1. John 3.18. 3. by these fruits other men also may discern the soundness of our faith and graces:
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and of Abel is said, that he obtained witnes that he was righteous, in that he offred a better sacrifice then Cain, Heb. 11.4. 4. They doe our selues good both in this life, and in the life to come.
and of Abel is said, that he obtained witness that he was righteous, in that he offered a better sacrifice then Cain, Hebrew 11.4. 4. They do our selves good both in this life, and in the life to come.
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1. In this life they profit vs in our outward estate and inward. They bring blessing to our outward estate: for God hath promised, that he that watereth shal haue raine, and that the mercifull man shall not want:
1. In this life they profit us in our outward estate and inward. They bring blessing to our outward estate: for God hath promised, that he that Waters shall have rain, and that the merciful man shall not want:
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yea, they drawe vpon vs not onely the blessing of God, but of men also, who blesse the mercifull man by many prayers, which Iob made no small account of;
yea, they draw upon us not only the blessing of God, but of men also, who bless the merciful man by many Prayers, which Job made no small account of;
Thus Onesiphorus his mercie towards Paul, beeing at Rome in trouble, brought the feruent prayers of so great an Apostle vpon himselfe and his house, 2. Tim. 1.18. Besides this they doe our names good, and helpe to purchase a good report, which is better then a pretious oyntment. Abraham by his workes was commended that he was iust, Iam. 2.21. and of the good and mercifull man it is said, that his name shall not be put out.
Thus Onesiphorus his mercy towards Paul, being At Room in trouble, brought the fervent Prayers of so great an Apostle upon himself and his house, 2. Tim. 1.18. Beside this they do our names good, and help to purchase a good report, which is better then a precious ointment. Abraham by his works was commended that he was just, Iam. 2.21. and of the good and merciful man it is said, that his name shall not be put out.
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without which exercise all would rust, and become as a sword kept in the scabbard, till the heart become like the sluggards field, ouergrowne with thornes and briars,
without which exercise all would rust, and become as a sword kept in the scabbard, till the heart become like the sluggards field, overgrown with thorns and briers,
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so is it probably held that in heauen shall be degrees of glorie, (for some shall shine as the firmament, some as the starres, in which is greater light;
so is it probably held that in heaven shall be Degrees of glory, (for Some shall shine as the firmament, Some as the Stars, in which is greater Light;
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yea one starre differeth from another in glorie) and this according to the gayning of talents, for he that gaineth fiue talents shall rule ouer fiue cities,
yea one star differeth from Another in glory) and this according to the gaining of Talents, for he that gains fiue Talents shall Rule over fiue cities,
Vse. 2. Seeing by good workes we glorifie God, edifie our brethren, and doe our selues so much good, let vs be prouoked to the diligent practise thereof.
Use. 2. Seeing by good works we Glorify God, edify our brothers, and do our selves so much good, let us be provoked to the diligent practice thereof.
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But what shall we say of them, who by open wicked life, professe contempt of God and his word, hatred of the light and the bringers of it? that cast backe,
But what shall we say of them, who by open wicked life, profess contempt of God and his word, hatred of the Light and the bringers of it? that cast back,
and so accustome themselues to graceles courses, as they can no more change them then the Ethiopian his skin? certainly these although they also will bragge of a good faith to God-ward;
and so accustom themselves to graceless courses, as they can no more change them then the Ethiopian his skin? Certainly these although they also will brag of a good faith to Godward;
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so the faithfull are the trees, euen trees of righteousnesse, the planting of the Lord, and planted by the riuers of waters, that they might bring forth their fruits in due season. And teacheth, that true Christianitie is not a barren but a fruitfull profession, vnto which Christians are euery where called. In Ezech. 47.12. we haue a notable resemblance of those manifold fruits, which by the power of the Gospell should be by beleeuers produced in the Church of the new Testament.
so the faithful Are the trees, even trees of righteousness, the planting of the Lord, and planted by the Rivers of waters, that they might bring forth their fruits in due season. And Teaches, that true Christianity is not a barren but a fruitful profession, unto which Christians Are every where called. In Ezekiel 47.12. we have a notable resemblance of those manifold fruits, which by the power of the Gospel should be by believers produced in the Church of the new Testament.
And wheresoeuer these waters should runne, they should cause admirable fruitfulnesse, in so much as on both sides of the riuer shall grow all kind of fruitfull trees, whose leafe shall not fade,
And wheresoever these waters should run, they should cause admirable fruitfulness, in so much as on both sides of the river shall grow all kind of fruitful trees, whose leaf shall not fade,
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yea and constantly fruitfull in all godly conuersation. And this is the same which our Sauiour noteth, Ioh. 15.1. that his Father is the husbandman, himselfe is the vine, Christians are the branches of that vine:
yea and constantly fruitful in all godly Conversation. And this is the same which our Saviour notes, John 15.1. that his Father is the husbandman, himself is the vine, Christians Are the branches of that vine:
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Now this beeing so necessarie a dutie, to which euery Christian is euery where called, we will for the further clearing of it, consider these three points. 1. The conditions of this fruitfulnesse: 2. the reasons to prouoke vnto it: 3. the hindrances of it:
Now this being so necessary a duty, to which every Christian is every where called, we will for the further clearing of it, Consider these three points. 1. The conditions of this fruitfulness: 2. the Reasons to provoke unto it: 3. the hindrances of it:
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that is, he must be set and abide in Christ: Ioh. 15.4. abide in me, — the branch cannot beare fruit of it selfe vnlesse it abide in the vine. 3. he must draw thence good sappe and iuyce, through the fellowship and communion of Christ his death and resurrection, without which we can doe nothing. 4. he must haue the spirit of the Sonne to be a principall agent in the setting and ripening of these fruites:
that is, he must be Set and abide in christ: John 15.4. abide in me, — the branch cannot bear fruit of it self unless it abide in the vine. 3. he must draw thence good sap and juice, through the fellowship and communion of christ his death and resurrection, without which we can do nothing. 4. he must have the Spirit of the Son to be a principal agent in the setting and ripening of these fruits:
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for they must be fruites of the spirit. 5. he must haue the loue of God within him, constraning him, which will be as the sunne helping on these fruits to their perfection. 6. he must haue good endes in his eie,
for they must be fruits of the Spirit. 5. he must have the love of God within him, constraning him, which will be as the sun helping on these fruits to their perfection. 6. he must have good ends in his eye,
trees of righteousnesse are laden with the fruits of the spirit: and herein is the Father glorified, that yee bring forth fruite, Ioh. 15.8. 5. Christians must continue fruitfull, and growe daily more fruitfull;
trees of righteousness Are laden with the fruits of the Spirit: and herein is the Father glorified, that ye bring forth fruit, John 15.8. 5. Christians must continue fruitful, and grow daily more fruitful;
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where there is any soundnes, the Lord purgeth that branch to more fruit, Ioh. 15.2. and it is the propertie of them that are planted in the house of the Lord, to bring forth much fruit in their age:
where there is any soundness, the Lord Purgeth that branch to more fruit, John 15.2. and it is the property of them that Are planted in the house of the Lord, to bring forth much fruit in their age:
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and their iust praise is, that their workes are more at last, then at the first, Rev. 2.19. The second point, is the consideration of the reasons to moue Christians to this fruitfulnesse. The principall are these;
and their just praise is, that their works Are more At last, then At the First, Rev. 2.19. The second point, is the consideration of the Reasons to move Christians to this fruitfulness. The principal Are these;
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and what could he doe more to his vineyard? doth he not now iustly expect for sweete fruits answerable to his labour with vs? if we set before our eyes our talents, our accounts, Gods trauels, together with his •auour• spirituall ▪ and temporall;
and what could he do more to his vineyard? does he not now justly expect for sweet fruits answerable to his labour with us? if we Set before our eyes our Talents, our accounts, God's travels, together with his •auour• spiritual ▪ and temporal;
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our Master hath suffred vs our first yeare already, yea & our second, nay we are in our third yeare (or rather beyond our third score of yeares) if this be not the yeare of our fruit, can we look to stand longer,
our Master hath suffered us our First year already, yea & our second, nay we Are in our third year (or rather beyond our third score of Years) if this be not the year of our fruit, can we look to stand longer,
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which if it haue taken vp our hearts will bewray it selfe, in loue, in ioy, peace, long suffering, gentlenesse, goodnesse, faith, meekenesse, temperance, and such like:
which if it have taken up our hearts will bewray it self, in love, in joy, peace, long suffering, gentleness, Goodness, faith, meekness, temperance, and such like:
For Gods fearefull displeasure disburdeneth it selfe, and seaseth on such persons by sundrie degrees. 1. The Lord reiecteth them: for if the Lords labour be not answered, he will pull downe the fence, breake downe the wall, leaue his owne vineyard to wast, owne it who will:
For God's fearful displeasure disburdeneth it self, and seizeth on such Persons by sundry Degrees. 1. The Lord rejects them: for if the lords labour be not answered, he will pull down the fence, break down the wall, leave his own vineyard to wast, own it who will:
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which yet is the state of many a man, who is vtterly vnfeeling and sensles of it. 2. Degree of Gods curse on such fruitlesse branches, is the withering, which presently followeth their casting forth: and this the Lord bringeth on them two wayes;
which yet is the state of many a man, who is utterly unfeeling and senseless of it. 2. Degree of God's curse on such fruitless branches, is the withering, which presently follows their casting forth: and this the Lord brings on them two ways;
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the vnprofitable seruant after conuiction must haue his talent taken from him: and this curse is so eminent vpon many men, that comparing them with themselues not long since, a man may say as the disciples of the figge tree, against which the curse was passed from the mouth of Christ, how soone is the figge tree withered? 3. An other degree is, that no meanes shall be able henceforth to doe such a person any good;
the unprofitable servant After conviction must have his talon taken from him: and this curse is so eminent upon many men, that comparing them with themselves not long since, a man may say as the Disciples of the fig tree, against which the curse was passed from the Mouth of christ, how soon is the fig tree withered? 3. an other degree is, that no means shall be able henceforth to do such a person any good;
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but the curse being passed against him, this is one branch of it, that he shall be like the heath in the wildernes, which shall not see when any good commeth.
but the curse being passed against him, this is one branch of it, that he shall be like the heath in the Wilderness, which shall not see when any good comes.
euen so is it with a barren soule, which God hath begunne to curse, the raine, the sunne, the season, the word, Sacraments, dayes of grace, Iesu• Christ himselfe doe him no good;
even so is it with a barren soul, which God hath begun to curse, the rain, the sun, the season, the word, Sacraments, days of grace, Iesu• christ himself do him no good;
nay, the word iudgeth him, the Sacraments are poyson vnto him, and Christ himselfe is a rocke of offence to him, on whom he breaketh the necke of his soule.
nay, the word Judgeth him, the Sacraments Are poison unto him, and christ himself is a rock of offence to him, on whom he breaks the neck of his soul.
how can we expect fruit from such vnlesse we can looke that a tree which hath beene fruitlesse all the summer, should be laden with fruit in the midst of winter. 3. Sundrie vaine conceits suggested by the Deuil,
how can we expect fruit from such unless we can look that a tree which hath been fruitless all the summer, should be laden with fruit in the midst of winter. 3. Sundry vain conceits suggested by the devil,
but will not the master reply and say, that thou must rather goe downe becase thou standest vnprofitable in mine orchard, I cannot endure thou shouldst keepe any part of that ground barren:
but will not the master reply and say, that thou must rather go down Because thou Standest unprofitable in mine orchard, I cannot endure thou Shouldst keep any part of that ground barren:
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if thou wilt be still vnprofitable get the into thee wast, here is no more place or roome for thee. 3. Others replie and say, oh but we are not so fruitlesse as you take vs,
if thou wilt be still unprofitable get thee into thee wast, Here is no more place or room for thee. 3. Others reply and say, o but we Are not so fruitless as you take us,
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it is the constitution, and I may say the destynie of the Church to haue in it painted sepulchres, such as the Prophets in their times were troubled with, who had nothing in their mouthes but the Temple, the Temple;
it is the constitution, and I may say the destynie of the Church to have in it painted sepulchres, such as the prophets in their times were troubled with, who had nothing in their mouths but the Temple, the Temple;
This verse (containing nothing but mutuall salutations, and the Apostolicall conclusion) hath nothing in it but what we meete withall almost in all the Epistles;
This verse (containing nothing but mutual salutations, and the Apostolical conclusion) hath nothing in it but what we meet withal almost in all the Epistles;
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All that are with mee ] In these words our Apostle would haue Titus to knowe, that all the Christians that were with him, embraced him with all Christian and louing affection,
All that Are with me ] In these words our Apostle would have Titus to know, that all the Christians that were with him, embraced him with all Christian and loving affection,
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The vse whereof was, 1. to testifie their loue towards him. 2. to knit the bond of it more firme and closely. 3. to encourage Titus in his godly course;
The use whereof was, 1. to testify their love towards him. 2. to knit the bound of it more firm and closely. 3. to encourage Titus in his godly course;
but vnto God at whose hands the repeating of it meriteth pardon of many sinnes. 3. whereas salutation is to be done to a partie present among vs, this saluteth one absent. 4. whereas it was the angels dutie to carrie this message once to Marie;
but unto God At whose hands the repeating of it merits pardon of many Sins. 3. whereas salutation is to be done to a party present among us, this salutes one absent. 4. whereas it was the Angels duty to carry this message once to marry;
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2. Note what a great incouragement and comfort it is for the godly to haue the hearts, the commendations, the good words and wishes of them that fea•e God:
2. Note what a great encouragement and Comfort it is for the godly to have the hearts, the commendations, the good words and wishes of them that fea•e God:
although therefore we haue another rule to walke by then the iudgement of men, and in doing our dutie we may say with the Apostle, I care not for the iudgement of any man:
although Therefore we have Another Rule to walk by then the judgement of men, and in doing our duty we may say with the Apostle, I care not for the judgement of any man:
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that if it be possible with a good conscience he may ioyne a good name, which is not onely sweete as a pretious oyntment, but will supple and asswage such wounds and stroakes as the ••icked will be still inflicting:
that if it be possible with a good conscience he may join a good name, which is not only sweet as a precious ointment, but will supple and assuage such wounds and Strokes as the ••icked will be still inflicting:
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this argueth men to be endued with that wisedome which is from aboue, the properties whereof are to be pure, peaceable, full of mercie, and good fruits: especially the Ministers of God must account it a part of their office, not onely to reconcile man to God; but euen man to man.
this argue men to be endued with that Wisdom which is from above, the properties whereof Are to be pure, peaceable, full of mercy, and good fruits: especially the Ministers of God must account it a part of their office, not only to reconcile man to God; but even man to man.
and that is a ciuill curtesie and kind of honour which is to be shewed to all men: our Sauiour Christ commanded his Disciples whensoeuer they entred into an house they should salute the same, Matth. 10.12. and gaue them a forme of salutation which they must vse whether the sonne of peace were there or no, saying, peace be to this house.
and that is a civil courtesy and kind of honour which is to be showed to all men: our Saviour christ commanded his Disciples whensoever they entered into an house they should salute the same, Matthew 10.12. and gave them a Form of salutation which they must use whither the son of peace were there or not, saying, peace be to this house.
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Yea if men be our enemies and will not vouchsafe to salute vs againe, yet we must not omit this branch of courteous behauiour towards them, Matth. 5.47.
Yea if men be our enemies and will not vouchsafe to salute us again, yet we must not omit this branch of courteous behaviour towards them, Matthew 5.47.
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The word tra•slated be freindly, is the same with this here, & signifieth such freindship as was in those countries testified by salutations, and embracings;
The word tra•slated be friendly, is the same with this Here, & signifies such friendship as was in those countries testified by salutations, and embracings;
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and indeede it must be a wonderfull bond that can reconcile such deadly enemies as men are before they come into the kingdome of Christ, Isa. 11.6. 2. Gods image wheresoeuer it is, is exceeding beautifull, and a great binder; especially where renewed and repaired;
and indeed it must be a wonderful bound that can reconcile such deadly enemies as men Are before they come into the Kingdom of christ, Isaiah 11.6. 2. God's image wheresoever it is, is exceeding beautiful, and a great binder; especially where renewed and repaired;
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and will knit the soule vnto the soule of such a one. 3. It addeth strength and firmenesse to all other bonds of nature, affinitie, desert, &c. and maketh them more naturall.
and will knit the soul unto the soul of such a one. 3. It adds strength and firmness to all other bonds of nature, affinity, desert, etc. and makes them more natural.
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Consider also of the example beyond all imitation of our Lord Iesus Christ, who gaue himselfe to the death for vs when we were yet his enemies. 4. This loue must needes be most lasting;
Consider also of the Exampl beyond all imitation of our Lord Iesus christ, who gave himself to the death for us when we were yet his enemies. 4. This love must needs be most lasting;
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if he would haue it comfortable vnto him, let him strengthen all other naturall or ciuill bonds by this bond of religion, let him labour to begin his loue in the faith,
if he would have it comfortable unto him, let him strengthen all other natural or civil bonds by this bound of Religion, let him labour to begin his love in the faith,
and haue for other respects affected those with whome they liue, but the least if at all for grace and religion, which of all is the soundest, most profitable, and most comfortable.
and have for other respects affected those with whom they live, but the least if At all for grace and Religion, which of all is the soundest, most profitable, and most comfortable.
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and louest him that is begotten, because of him that begat, and preferrest the grace of his heart aboue all other outward parts and respects. 4. If thou aboue all other things wish him,
and love him that is begotten, Because of him that begat, and preferrest the grace of his heart above all other outward parts and respects. 4. If thou above all other things wish him,
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yea if it be in thy power, helpe him to a further part in the better part which shall neuer be taken from him. 5. If the more thou seest grace to growe in him, the more entire thy loue groweth towards him.
yea if it be in thy power, help him to a further part in the better part which shall never be taken from him. 5. If the more thou See grace to grow in him, the more entire thy love grows towards him.
an apparant marke of the deuill is stamped vpon them, who for this cause compasseth the earth, that if it were possible, he might chase the image of God from off the face of it.
an apparent mark of the Devil is stamped upon them, who for this cause Compasseth the earth, that if it were possible, he might chase the image of God from off the face of it.
Secondly, in that the Apostle saluteth such as loued them in the faith, we may note what a mighty power the Gospel carrieth with it where the Lord will haue it effectuall.
Secondly, in that the Apostle salutes such as loved them in the faith, we may note what a mighty power the Gospel Carrieth with it where the Lord will have it effectual.
for well knew he how neerely it concerned the Church to cleaue vnto those writings which were indited by the holy Ghost, inspiring the Prophets and and Apostles,
for well knew he how nearly it concerned the Church to cleave unto those writings which were Indited by the holy Ghost, inspiring the prophets and and Apostles,
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and not to haue any other bastard writings obtruded vpon her, in which practise the deuill was restlesse euen in those times. 2. As a testimonie of singular affection and good will, which can be by no better meanes expressed then by frequent and earnest prayers:
and not to have any other bastard writings obtruded upon her, in which practice the Devil was restless even in those times. 2. As a testimony of singular affection and good will, which can be by no better means expressed then by frequent and earnest Prayers:
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and indeed his bowells were not straitned toward Titus and the Church committed vnto him; seeing he wisheth the verie fountaine of grace, to be opened vnto them:
and indeed his bowels were not straitened towards Titus and the Church committed unto him; seeing he wishes the very fountain of grace, to be opened unto them:
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such as are remission of sinnes, reconciliation with God, iustification, sanctification, life eternall, and all the meanes tending thereunto. 3. That beeing an Apostolicall prayer, it might also be a meanes of obtaining,
such as Are remission of Sins, reconciliation with God, justification, sanctification, life Eternal, and all the means tending thereunto. 3. That being an Apostolical prayer, it might also be a means of obtaining,
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and which we must by all meanes endeauour, that others may haue their portion in with vs. 4. To shew that all our greeting must beginne and end in grace,
and which we must by all means endeavour, that Others may have their portion in with us 4. To show that all our greeting must begin and end in grace,
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and teacheth Ministers that their first and last action of the day, and of their Ministeriall dutie should be the commending of their people vnto the grace of God in their praiers;
and Teaches Ministers that their First and last actium of the day, and of their Ministerial duty should be the commending of their people unto the grace of God in their Prayers;
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for only they are effectuall partakers of this sauing grace, called often elsewhere the grace of our Lord Iesus Christ, the treasurie and fountaine of it.
for only they Are effectual partakers of this Saving grace, called often elsewhere the grace of our Lord Iesus christ, the treasury and fountain of it.
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but they want this grace of God in Christ, which is the only foundation of our election to the grace of life, of our effectuall vocation to the grace of God wherein we stand,
but they want this grace of God in christ, which is the only Foundation of our election to the grace of life, of our effectual vocation to the grace of God wherein we stand,
and adopted to be heyres of grace: hereby also we haue receiued the word of grace, which is made fruitfull to the planting and watering of all other sauing graces in vs,
and adopted to be Heirs of grace: hereby also we have received the word of grace, which is made fruitful to the planting and watering of all other Saving graces in us,
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To God the Father of lights, and to Iesus Christ that eternall word, together with that annoynting euen the blessed spirit, the only, one, true and wise God (who hath happily led vs through these labours) be all praise and glorie in all the Churches for euermore. Amen.
To God the Father of lights, and to Iesus christ that Eternal word, together with that anointing even the blessed Spirit, the only, one, true and wise God (who hath happily led us through these labours) be all praise and glory in all the Churches for evermore. Amen.
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Euangelicall promises are made to the worker, not to the worke: nor for his worke, but for Christs merit in which both his person and worke are accepted. Hope cannot leane vpon mer•t; but the promise.
Evangelical promises Are made to the worker, not to the work: nor for his work, but for Christ merit in which both his person and work Are accepted. Hope cannot lean upon mer•t; but the promise.
The Papists teach that the Scriptures are variable and fitted to the times, so as if the Church change the sense, so doth the holy Ghost also. Cusan. see hence how truly.
The Papists teach that the Scriptures Are variable and fitted to the times, so as if the Church change the sense, so does the holy Ghost also. Cusan. see hence how truly.
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Ex ijs quae in Ecclesia Christiana requiruntur vt partibus suis omnibus constet, solam doctrinam videri nobis absolute & sine vlla exceptione necessariam. Beza de Praesb. & excom.
Ex ijs Quae in Ecclesia Christian requiruntur vt partibus suis omnibus constet, Solam Doctrinam videri nobis absolute & sine vlla exception Necessariam. Beza de Praesb. & Excom.
Est diligentia digna pijs propter concordiam loqui cum Ecclesia recte sentiente. Chem. de vtilit loc. theolog. 1. Pet. 2. Rev. 15. Patres non nunquam abusione quadam nomen sacerdotis tribuunt ministris Euang. sij. Whitak. contr Dur. pa•agr. 48.
Est Diligentia Digna pijs propter concordiam loqui cum Ecclesia recte sentiente. Chemistry de utility loc. theolog. 1. Pet. 2. Rev. 15. Patres non Never abusion Quadam Nome Sacerdote tribuunt Ministris Evangel sij. Whitaker. Contr Dur. pa•agr. 48.
Nec hoc loco permisisse se •it Tito vt libera & quasi regia potestate ministros Ecclesiis praesiciat, sed vt salvo iure & potestate eligendi sive praesentandi quae est penes Ecclesias, & collegia sacerdotū, moderator ipse accedat, & ordinator. Magalianus Iesuit. ad Tit. cap. 1. sect. 5. annot. 2. Antequam diaboli instinctu studia in religione fierent cōmuni Praesbyterorum consilio gubernabantur. Hier. in locum. Omni actu ad me perlato placuit Praesbyterium contrahi vt firmato consilio, quid circa personam eorū obseruari deberet omnium cōsensu statueretur. Cypr. lib. 3. epist 11 ad Cor.
Nec hoc loco permisisse se •it Tito vt Libera & quasi Regia potestate ministros Ecclesiis praesiciat, sed vt salvo iure & potestate eligendi sive praesentandi Quae est penes Ecclesiastes, & collegia sacerdotū, moderator ipse Accedat, & ordinator. Magalianus Iesuit. ad Tit. cap. 1. sect. 5. Annot. 2. Antequam Diaboli instinctu Studia in Religion fierent cōmuni Praesbyterorum consilio gubernabantur. Hier. in locum. Omni Acts ad me perlato Placuit Praesbyterium contrahi vt firmato consilio, quid circa Personam eorū obseruari deberet omnium cōsensu statueretur. Cyprus lib. 3. Epistle 11 and Cor.
Nunc bene viuitur si sine crimine: sine peccato autem si quis viuere se existimat, non id agit vt peccatum non habebat, sed vt veniam non accipiat Aug. Quis e•i• innocen••t accusasse sufficiat. Iulian.
Nunc bene viuitur si sine crimine: sine Peccato autem si quis viuere se existimate, non id agit vt peccatum non habebat, sed vt veniam non Accept Aug. Quis e•i• innocen••t accusasse Sufficiat. Iulian.
Nec ratione nec authorita•e probatur, quod absolute loquēdo sacerdos peccet contrahendo matrimonium nec ordo in quantū ordo, nec ordo•in quantum sacerest impeditivus matrimonij. Card. Caiet in epist. Tit. 1. tract. 27.
Nec ratione nec authorita•e Probatum, quod absolute loquēdo sacerdos peccet contrahendo matrimonium nec ordo in quantū ordo, nec ordo•in quantum sacerest impeditivus Matrimony. Card. Caiet in Epistle. Tit. 1. tract. 27.
Rev. 8. Iohannes a Casa Bishop of Beneventum, wrote an Italian Poem in cōmendation of Sodomie. Zeged Mutius did the like, whose booke is approoued by the bull of Pope Iulius 3. Pope Sixtus 4. built a Stewes at, Rome for the same vnnaturall lust. Contra Origin. haeres. 29. de quibus August. Isti sunt nefanda facientes, sua corpora corruptioni tradentes.
Rev. 8. Iohannes a Casa Bishop of Benevento, wrote an Italian Poem in commendation of Sodomy. Zeged Mutius did the like, whose book is approved by the bull of Pope Julius 3. Pope Sixtus 4. built a Stews At, Room for the same unnatural lust. Contra Origin. haeres. 29. de quibus August. Isti sunt nefanda Facientes, sua corpora corruptioni tradentes.
Obiections answered. The first comming in of Polygamie seemes plainly to ouerturne the contrarie opinion of Aquinas, whose words are these, Fieri potnit dispen•a•io à Deo per inspirationem internam. Supplem. 3. part. qu. • •. art. 2.
Objections answered. The First coming in of Polygamy seems plainly to overturn the contrary opinion of Aquinas, whose words Are these, Fieri potnit dispen•a•io à God per inspirationem internam. Supple. 3. part. queen. • •. art. 2.
Tunc temporis adhuc Prae•byteris & Episcopis vocabulum erat commune. Chrysost. homil. 1. ad Phil. Ipsum dicit Episcopum quem superioris Praesbyteram nomina•it. P••masius in locum. Apud veteres ijdem Episcopi & Praesbyteri fuerunt ▪ Lomb. lib. 4. distinct. 24. cap. 8. vid. Pless. de Eccl. cap. 11. Dij tutelares. NONLATINALPHABET.
Tunc Temporis Adhoc Prae•byteris & Episcopis Vocabulum erat commune. Chrysostom Homily. 1. and Philip Ipsum dicit Bishop Whom superioris Praesbyteram nomina•it. P••masius in locum. Apud veteres ijdem Bishops & Presbyters fuerunt ▪ Lomb. lib. 4. distinct. 24. cap. 8. vid. Pless. de Ecclesiastes cap. 11. Dij Tutelares..
Apostoli constituerunt Episcopos sed illi vocabantur communiter Praesbyteri, & inter se aequales erant: quod vero Episcopi post• Apostolorum aetatem Praesbyteris maiores habiti sunt; •llud magis consuetudine quam dispositionis dominicae veritate factum est. Hier. ad Tit. 1.
Apostles constituerunt Episcopos sed illi vocabantur Communiter Presbyters, & inter se aequales Erant: quod vero Bishops post• Apostolorum aetatem Presbyters maiores habiti sunt; •llud magis Consuetudine quam dispositionis Dominicae veritate factum est. Hier. and Tit. 1.
Iulian himselfe commanded the heathen priests at least to coūterfeit the liues of the Chr•stian ministers, that the Christians should not cast in the teeth of the Gentiles the wicked liues of their teachers: and hence he especially forbad them to go into tavernes. Trip. hist. l. 6. c. 28. •ph 5.18.
Iulian himself commanded the heathen Priests At least to counterfeit the lives of the Chr•stian Ministers, that the Christians should not cast in the teeth of the Gentiles the wicked lives of their Teachers: and hence he especially forbade them to go into taverns. Trip. hist. l. 6. c. 28. •ph 5.18.
Scripturas non simpliciter, id est, ad esse ecclesiae, sed ad bene esse solū necessarias, nec tamen sufficientes disputat. Bellar. de verbo dei. lib. 4. cap. 4. What to iudge of the Popish spirit, speaking basely of the Scriptures.
Scripturas non simpliciter, id est, ad esse ecclesiae, sed ad bene esse solū necessarias, nec tamen sufficientes disputeth. Bellar de verbo dei. lib. 4. cap. 4. What to judge of the Popish Spirit, speaking basely of the Scriptures.
Gregor. de Val. Populus Christianus tenetur obsistere arctissimo conscientiae vinculo, & extremo animarum periculo, si praestare rem possit. Creswel.
Gregory. de Val. Populus Christian tenetur obsistere arctissimo conscientiae Vinculo, & extremo animarum periculo, si praestare remembering possit. Creswell.
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Foeliciàs & oppugnabunt & propugnabunt, qui in Gentilis sapientiae x•sto spatiis aliquot confectis, ad sacram hanc militiam, veluti tyrocinio quodam, proluserint. Tilenus.
Foeliciàs & oppugnabunt & propugnabunt, qui in Gentilis sapientiae x•sto spatiis aliquot confectis, ad Sacrament hanc militiam, Veluti tyrocinio Quodam, proluserint. Tilenus.
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Iulian forbad the Christians the reading of heathen Poets and Orators, least they shold alledge their authoritie against the heathens. For, saith he, they thrust vs through with our owne fathers.
Iulian forbade the Christians the reading of heathen Poets and Orators, lest they should allege their Authority against the Heathens. For, Says he, they thrust us through with our own Father's.
Augustine confesseth that while he continued in the pride of his heart, he disdained the holy Scriptures, and thought thē nothing to the eloquence and knowledge he found in the bookes of the heathen, as Tullie, and others: but after he saw himselfe, he knew also that all humane eloquence & Philosophie in cōparison of thē were no better then bladders stuft with wind.
Augustine Confesses that while he continued in the pride of his heart, he disdained the holy Scriptures, and Thought them nothing to the eloquence and knowledge he found in the books of the heathen, as Tullie, and Others: but After he saw himself, he knew also that all humane eloquence & Philosophy in comparison of them were no better then bladders stuffed with wind.
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Ioh. 13.10. Non de puritate omnimoda, & perfectione absoluta, vt Iob. 14.4. & Prov. 20.9. sed opposita hypocrisi & dolo. Psal. 119.1. Psal. 34.9. 1. Cor. 1.1. Scoffe not at the titles by which the Lord honoureth his children.
John 13.10. Non de puritate omnimoda, & perfection Absoluta, vt Job 14.4. & Curae 20.9. sed Opposita Hypocrisy & Dole. Psalm 119.1. Psalm 34.9. 1. Cor. 1.1. Scoff not At the titles by which the Lord Honoureth his children.
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Non solum in falsis verbis, sed in simulatis operibus mendacium est. Item. Christianum se dicere & opera Christi non facere mendaciū est. Ambr. serm. à dominica de Abrah.
Non solum in falsis verbis, sed in simulatis operibus Mendacium est. Item. Christian se dicere & opera Christ non facere mendaciū est. Ambrose sermon. à dominica de Abraham.
Hosius affirmeth that a dista••e is fitter for a woman then the bible: de expresso verb. Dei. But more blasphemously Linwood, who verily thinketh it was the deuills invention to permit the people the reading of the Bible.
Hosius Affirmeth that a dista••e is fitter for a woman then the Bible: the expresso verb. Dei. But more blasphemously Linwood, who verily Thinketh it was the Devils invention to permit the people the reading of the bible.
Experience wisheth vs to strike on the iron while it is hote: straight a tree while it is a twigge: worke waxe while it is soft: and heale a sore while it is greene.
Experience wishes us to strike on the iron while it is hight: straight a tree while it is a twig: work wax while it is soft: and heal a soar while it is green.
1. Cor. 7.23. Subiectio est servilis, vel civilis, illa vtitur praesidens subiecto ad suiipsius: hac ad subiectorum vtilitatem & bonum atque haec fuit ante peccatum. Aquin. summ. 1. part. quaest. 92. art. 1.
1. Cor. 7.23. Subiectio est Servile, vel Civilis, illa vtitur presidens subiecto ad suiipsius: hac ad subiectorum vtilitatem & bonum atque haec fuit ante peccatum. Aquinas sum. 1. part. Question. 92. art. 1.
The place of seruice is from the Lord, who therefore will shew goodnes to him that cōscionably performeth it to wicked & cruel masters. Eph. 6.8.
The place of service is from the Lord, who Therefore will show Goodness to him that Conscionably Performeth it to wicked & cruel Masters. Ephesians 6.8.
Quae eun { que } agimus dum •umus alieni à deo non possunt illi placere. Basil. de baptis. lib 2. quaest. 7. Extra Christum omnis virtus in vitio est. Hier.
Quae Eun { que } agimus dum •umus Alieni à God non possunt illi placere. Basil. de Baptism. lib 2. Question. 7. Extra Christ omnis virtus in vitio est. Hier.
Men are naturally possessed with this point of Poperie, that this corruption is seated in the bodie, sences, and inferiour faculties of the minde onely.
Men Are naturally possessed with this point of Popery, that this corruption is seated in the body, Senses, and inferior faculties of the mind only.
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Let it be well noted against the Papists, that euen works of iustice and grace are opposed vnto mercy & grace: and not works of nature, as they would haue it.
Let it be well noted against the Papists, that even works of Justice and grace Are opposed unto mercy & grace: and not works of nature, as they would have it.
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Our saluation beginneth in election, and not after we come to faith, knowledge, or good desires and works. Both Augustine and Thomas vrge this place to prooue this conclusion.
Our salvation begins in election, and not After we come to faith, knowledge, or good Desires and works. Both Augustine and Thomas urge this place to prove this conclusion.
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In infan•ibus qui adhuc per aetatem credere non possunt, spiritus sanctus in eorum cordibus fidei vices agit. Pet. Mart. in Rom. 6. Baptismus, fluminis, •laminis, sangui•is.
In infan•ibus qui Adhoc per aetatem Believe non possunt, spiritus Sanctus in Their cordibus fidei vices agit. Pet. Mart. in Rom. 6. Baptismus, fluminis, •laminis, sangui•is.
Ambrosius de obitu Valentiniani Imperatoris, ait illū gratia baptismi nō caruisse, licèt non esset baptizatus, quum eius desiderio flagrasset. Necessitate premente adulti voto saepe & voluntate solū fuere baptizat•.
Ambrosius de obitu Valentinian Imperatoris, ait illū Gratia Baptism nō caruisse, licèt non esset Baptized, Whom eius Desire flagrasset. Necessitate premente adulti voto saepe & voluntate solū fuere baptizat•.
Vis regenerandi non aquae si•plici sed Sacramentali, id est gratiae •ei qu•• mediante verbo per aquā operaturad••ribenda est. Pola. in Analys. Catech. Basil.
Vis regenerandi non Water si•plici sed Sacramentali, id est Gratiae •ei qu•• Mediante verbo per aquā operaturad••ribenda est. Pola. in Analysis. Catechism Basil.
Voluir deus istā connexionem vt ad bona opera sequatur beatitudo non tamen vt effectus causam sed vt aliquid coniunctum cum illis ex de• constitutione. Martyr. in Rom. 2.
Voluir deus istā connexionem vt ad Bona opera sequatur beatitudo non tamen vt effectus Causam sed vt Aliquid coniunctum cum illis ex de• constitution. Martyr. in Rom. 2.
The Popish religion was most without for the shew, whereas none was within their walls. Many Protestants are priuatly religious, but little breaketh out. True religion is little beholding to either.
The Popish Religion was most without for the show, whereas none was within their walls. Many Protestants Are privately religious, but little breaks out. True Religion is little beholding to either.
This Mr. Ardesty confessed in S. Maries was the persuasion of the Papists, and the chiefe ground of his owne resolution to fly the land, and become a Preist.
This Mr. Ardesty confessed in S. Mary's was the persuasion of the Papists, and the chief ground of his own resolution to fly the land, and become a Priest.
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Iosephus explaneth the cause of this contention betweene the Iewes and Samaritane•; which was most •ote about 140. yeares afore Christ. lib. an•iquit. cap. 6.
Iosephus Explaineth the cause of this contention between the Iewes and Samaritane•; which was most •ote about 140. Years afore christ. lib. an•iquit. cap. 6.
Apostolum informat quomodo se gerat in officio erga haereticum deploratum: si ad S•igium Pa•lum aut praesidem aliquem scripsisset, & hinc procul dubio praescripsisset officium. Bulling. decad. 2. serm. 8. In regimine humano aliqua mala recte tollerantur, ne vel aliqua bona impediantur, vel mala pe•ora incurrantur. Aquin. 2.2.4.10. art 11.
Apostolum Informant quomodo se gerat in Officio Erga Hereticum deploratum: si ad S•igium Pa•lum Or praesidem aliquem scripsisset, & hinc procul dubio praescripsisset officium. Bulling. decade. 2. sermon. 8. In Regiment Human Any mala recte tollerantur, ne vel Any Bona impediantur, vel mala pe•ora incurrantur. Aquinas 2.2.4.10. art 11.
The tabernacle of God had the censer, s••ffers, and besome to purge & sweep away the filth of the sanctuarie: all which haue their truth in the Church of the new testament.
The tabernacle of God had the censer, s••ffers, and besom to purge & sweep away the filth of the sanctuary: all which have their truth in the Church of the new Testament.
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Longum divor•ium mandat Deus, ab id•lolatria, in nullo proxime agendum. Tertul. de cor. milit. Ne nubat femina non suae religionis viro, vel vir talem ducat vxorem Iubet deus, docet Apostolus v•run { que } praecipit testamentum. August lib. 1. ad Pollent. c. 21. 2. Chr. 21.6. Nemo diu tutus periculo proximus. Cypr. lib. 1. epist. 11.
Longum divor•ium mandat Deus, ab id•lolatria, in nullo proxime agendum. Tertulian de cor. Milit. Ne Nubat femina non suae Religion viro, vel vir talem ducat vxorem Iubet deus, docet Apostles v•run { que } praecipit testamentum. August lib. 1. and Pollent. c. 21. 2. Christ 21.6. Nemo Diu tutus periculo Proximus. Cyprus lib. 1. Epistle. 11.
Cle•••s ne connu•neretur in d••bus eccle••••• •egotia••onis 〈 ◊ 〉 hoc est, 〈 … 〉 lucri proptium, & ab ecclesiastica consuetu•••• peni•us 〈 ◊ 〉 Synod ▪ p. cap. •5.
Cle•••s ne connu•neretur in d••bus eccle••••• •egotia••onis 〈 ◊ 〉 hoc est, 〈 … 〉 lucri proptium, & ab ecclesiastica consuetu•••• peni•us 〈 ◊ 〉 Synod ▪ p. cap. •5.
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Gal. 2 16. Loquitur Apostolus de omnibus operibus tam ceremonialibus quam moralibus. Aquin. in cap. 3. ad Gal. lect 4. Tollet. instr. sacer. lib. 6.21. Concil. Trid. sess. 6. c. 32. Rhem. on Matt. 6. sect. 2. Bellarm. lib. 5. de iustif. cap. 7.
Gal. 2 16. Loquitur Apostles de omnibus operibus tam ceremonialibus quam Moralibus. Aquinas in cap. 3. and Gal. Lecture 4. Tollet. Instruction. Sacer. lib. 6.21. Council. Triad sess. 6. c. 32. Rhem on Matt. 6. sect. 2. Bellarmine lib. 5. the Justif. cap. 7.
