Commentary on Titus

CHAP. I.

I N these four 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 general, a servant of God: 2. more special, and an Apostle of Jesus Christ: which is further enlarged by the ende 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; according to the faith of God's Elect: upon which occasion he entereth into a large and notable description of this faith, and thereby proceedeth in amplifying the dignity of his calling; as we shall see in the several parts when we come unto them.

Paul ] In this name, two questions come to be resolved. 1. How the Apostle came by this name, seeing he was a Jew, and on the eight day, being circumcised according to the law, was named Saul, after the Jewish manner, and not Paul? Ans. Not to stand upon the opinions of some, who think he was called by both these names, because he was both a Jew by birth, and a Gentile by his freedom in Rome: neither of such, as think he was thus called, because he converted Sergius Paulus the Proconsul unto the Christian faith: 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 Christi, upon his conversion: for he was called Saul a long time after his conversion. 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 withal he giveth over the use of the Hebrew name, whereby he was formerly known unto them: and undertaking his office among the Gentiles, he also taketh 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. And this truth seemeth 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.

Here we may observe two considerations. 1. That it is and may be lawful sometimes for a man to change his name; else had it not been lawful in Paul, nor Peter, who was before called Bar-jona: nor Solomon, who was first called Jedediah. Not here to speak of the Lord's own changing of names, as in Abraham, Sarai, Israel, wherein the Lord in some new names would hide some new mysteries, according to the new occasions offered: yet here, these caveats must be diligently observed. 1. it may not be done to the hurt or offense of any man (as in nicknames taken up in scoff or for reproach of our selves or others) but to the good of men. 2. it may not be done to the hiding or covering of any sin; as many fellons, and Jesuitical fugitiues use it. 3. some good ende must ever be propounded in it, wherein God may be more glorified, and men edified. 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.

2. Note hence, that such names are to be given to children, as may put them in mind of some good duty: as Paul could never hear, or remember his new name, but also be put in mind of his new office, and duty which he was to perform among the Gentiles. And so much as may be, these names must be given in the natural language: thus the Hebrews give fit names in Hebrew: the Greeks in Greek, as Timothy: There was a disciple named Timothy, his mother was a Iewesse, but his father a Grecian: which last words seem to include the reason of his name: the Latins in Latin; as Tertius who wrote the Epistle to the Romans: and Quartus a brother: which reproveth many men, who are either too curious, or too careless in imposing the names of their children. The former being in the excess, give names above the nature of men, some drawing too near the Deity it self, as Emmanuel, and the Jesuits; some of Angels, as Gabriel, Michael, &c. some of virtues, as Grace, Faith, Mercy, Patience, &c. The latter being in defect, give the names of heathen men, as though they would have them prove so; sometimes of things far below the nature of men, as of beasts, trees, &c. then whom sometimes by God's just judgment they prove not more sensible: whereas the name should not only be fitted unto the nature, but also carry some fit lesson and instruction in it.

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, and fathering them upon men which never wrote them. Which regards moved Paul in all his Epistles to observe two things: 1. in the beginning of each, to prefix his name: as in all his 13. Epistles. 2. in the ende of each Epistle, he added the Apostolical salutation, 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 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 Jesus Christ: as also that he might justify the truth he wrote, Rom. 1.16. I am not ashamed of the Gospel of Christ: 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: he would not therefore have any go under his name, which had not his name at it. Hence learn,

1. That in the former respects it is convenient that a man's name should be set to his writings, which he commendeth to the use of the Church: after the example of Paul, who did not (as many now a days) for his names sake set himself on writing; but for his writings sake set to his name: yet so, as there be cases when it shall be neither necessary nor wise to affix the name of the author. The principal of them be three. 1. When the name shall bring neither credit to the truth, nor [ 1] profit to the Church, but danger and hurt to the party himself: which case holdeth firm so long as he writeth general truths, and not personal: for else it may prove an hurtful slander. 2. When the high estimation [ 2] 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 [ 3] the writer, through the corruption of the people, shall on the other hand prejudice the truth, that it shall have none, or less regard in respect of him. And this is thought to be the cause, why (not to insist in other Scriptures, as many of the Psalms, books of Chronicles, &c. 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) wanteth both the name, superscription, and subscription, which all his other Epistles have: not because he was the Doctor of the Gentiles, and so was out of his way in writing to the Jews, but because he knew his person and name to be merueilously hated at Jerusalem; and that he was grown into great contempt among the enemies of the Gospel from whom he had separated: whose fury he gave place unto, and would not excite by adding his name, being desirous that they should entertain the naked truth for it self. And howsoever it is a vain thing to be peremptory in defining it to be Paul's; yet is it more vain to conclude it none of his, because it wants his name; for by the same reason, it having no bodies name, they might conclude it to be no bodies: nay, rather upon this occasion, wanting his name, it is liker to be his.

2. From Paul's example every Christian man may learn to be ready to give his name to the Gospel, and like a child of wisdom by a bold profession, to justify it upon every just occasion: many are too indifferent herein, and loath to be known disciples of Christ: the shame it is of many professors in such a sunneshine day as this, to cast themselves with Nicodemus into the night.

A servant of God ] This is a title which all the Apostles delight in; for thus also Peter, James, Jude, in the beginning of their Epistles, styled themselves: 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: 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.

Doctr. This being the first title whereby the Apostle would get himself authority, teacheth, That the very name of a servant of God, is full of honor and authority. The Apostle comparing the glory of Christ with the glory of the Angels, Heb. 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; and yet the highest ascent of their honor which he can rise unto is, to title them ministering spirits, standing about God: from which service they are honored with glorious names, of thrones, dominations, powers, Rulers, principalities: and although the Scriptures most usually under this title express the low and humble condition of Christ, who took on him the form of a servant ; yet also thereby the Lord would sometime signify his great glory: as Isa. 42.1. Behold my servant. I will lea • e upon him: mine elect in whom my soul delighteth. The Apostle Paul when he would provoke himself to magnify the free mercy of God toward himself, maketh this the ground of his glory and rejoicing, that God had counted him faithful, and put him in his service.

Use 1. This serves to teach ministers their duty, that seeing the Lord hath so highly honored them, as to draw them so near unto himself, as it were admitting them into his presence chamber, yea & unto his council table; 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: their ear is bored never to depart from him; so as now they may not seek or serve themselves, but take themselves to be (as the civil law calleth servants) 〈 in non-Latin alphabet 〉 , such as sustain no person, but are become dependencies and adjuncts, yea indeed reasonable instruments in the hand of their master. If motives would stir up our diligence unto the work of God, we want not a multitude: 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 eye-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: the service is difficult, as being an harvest, an husbandry, a building, a planting ; all which require laborers, and painful workmen: it is the diligent hand that bringeth these works to a commendable pass: nay more it is a sighting with spiritual weapons, against mighty and malicious enemies, and requireth quickness and courage. This business needeth not whole armies of such soldiers as we read of, 1. Sam. 17.24. who ran away when they saw Goliath a far off: one poor and contemptible David, who is as good as his word, when he saith, Thy servant will go and fight with the Philistim, v. 32. brings the business more happily forward, then a nation of the former: in whom we see the picture of the evil and slothful servant, whose ende the Evangelist recordeth to be fearful.

The second duty is faithfulness. It is required of every dispenser that he be found faithful: and this faithfulness must appear, 1. in gaining disciples not to himself, but unto Christ: John was a faithful servant to [ 1] Christ: he must increase, and I must decrease: and Paul, I seek not yours, but you: but this was to present them as virgins unto Christ. The law of equity concludeth, that whatsoever the servant gaineth, should become the masters. But the world is full of unfaithful servants, who when they should come in their Masters name, come in their own: Gehazi runs after Naaman for talents of gold, and change of raiment, and saith, his [ 2] master sent him. 2. In seeking to please and approve himself unto his master, and not to other men. Thus was Moses faithful, but as a servant in all the house of God: nay Christ himself is herein preferred, Heb. 3.2. that he was faithful to him that appointed him. But wherein was this faithfulness seen? In Moses, in that he did all things according to the pattern in the Mount: In Christ, in that his doctrine was not his, but his fathers: neither did he anything of himself, but all that his father taught him that spake he, and all that he saw the father do, that did he. This same was the faithfulness of the Apostles also: who preached only what they had heard and seen of Christ, and delivered only what they had received: and this must be the faithfulness of us their successors, the [ 3] Pastors and teachers to the ende of the world. Unto which we may be moved not only in that we have such a cloud of worthy examples, but also in that we serve a good master, one full of faithfulness, ready to retribute our fidelity with infinite advantage: 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, because our master [ 4] standeth in need of our faithfulness, now when the most have forsaken him; 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, and the trampling of his testament under feet: for when the Decrees, Canons, and Councils of men, must justle out the counsels of God: the additions and traditions of men must be (as by their doctrine) believed and received as the written word of God; 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: which if any do, needs must they become as faithful unto Christ, as Hazael was to Benhadad: for it goeth not alone, but the forsaking of the truth is the next, an inseparable companion of it.

Use. 2. This doctrine ministereth comfort unto those, that are faithful in their ministry, whom, howsoever the world esteemeth of them, their Lord highly respecteth, admitteth them into his privy Counsels, and employeth [ 1] in a service, which the angels themselves desire to pry into.

[ 2] 2. They being his servants, they are sure of his protection: Psal. 116. David, because he was the servant of God, was bold to pray for safety: hence are ministers called stars in the right hand of Christ, not only because he disposeth of them here and there according as he pleaseth, but also to note their safety and security; for he always keepeth them even within his right hand.

3. This master whom they serve, will revenge all their wrongs, no [ 3] otherwise then David did the indignities of his servants against Hanun.

4. He becomes their paymaster, and of him they receive their wages; [ 4] and they performing their duty faithfully, loose no labor, although Israel be not gathered, but are a sweet savor unto God even in those that perish.

3. Use. Teacheth people how to esteem of their Ministers: namely, as the servants of God ; and consequently of their Ministry as the message of God. Which if it be, Moses must not be murmured at when he speaks freely and roughly: and if Micah resolve of faithfulness, saying, as the Lord liveth, whatsoever the Lord saith, be it good or evil, that will I speak: why should he be hated, and fed with bread 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. Yet when Jeremiah shall say, of a truth the Lord hath sent me, his feet shall nevertheless be fastened in the stocks. Nay this consideration should not only bind men to peace, from touching and doing the Lord's Prophets harm: but also urge them to have them in exceeding honor, at least for the works sake, which is the Lord's, who therefore acknowledgeth them co-workers with himself.

4. Use. Let every private Christian account it also his honor, that the Lord vouchsafeth him to become his servant; and hereby harden thyself against the scorns, and derisions of mocking Michals, who seek to disgrace thy sincerity. If the ungodly of the world would turn thy glory into shame, even as thou wouldest have the Son of man not to be ashamed of thee in his kingdom; be not thou ashamed to profess thyself his servant, which is thy glory: let none take this crown from thy head; thou seruest not such a Master as thou needest be ashamed of.

Now the Apostle descendeth from the general to this special service, which was the highest Ministry in the Church; and showeth that his employment was in the most serious business of the Church, next under Christ, who had furnished him with an embassage for the reconciling of men unto God; and that not as an ordinary Minister, but 1. as an Apostle: 2. an Apostle of Jesus Christ.

1. That he was an Apostle, appeareth by three properties agreeable only unto Apostles. First, he was immediately called by Christ's own mouth, Act. 9.5.6. I am Jesus, arise: for this was the Apostles prerogative, to see Christ's face, and be called by himself immediately, and not (as this day) mediately by the Church. Thus Paul proveth himself an Apostle, Am not I an Apostle? have I not seen Christ? namely, though not while he was in the flesh, and in his base estate, as Peter, and the other Apostles; 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 [ 2] to make hast out of the City. Secondly, as he received his calling, so likewise his doctrine immediately from Christ, as the other Apostles did. True it is that being brought up at Tarsus, he was first instructed in human literature and knowledge, that he was able upon occasion to cite the testimonies of sundry Heathen Poets; and after that he was brought up at the feet of Gamaliel, a Doctor learned in the law, in which he profited so much as he became unreproveable, and lived according to the perfect manner of the law of the Fathers; and he spake with tongues more then all the Apostles. Notwithstanding all this, when he cometh to learn the Gospel, he had it not from man, nor by man, but immediately by Christ from heaven. This knowledge was too high for him to hammer out by his own study, God himself shown it him by revelation. Eph. [ 3] 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 besides put together: his commission to Damascus was not half so large and general, as this he hath now received.

2. He calleth himself an Apostle of Jesus Christ. 1. Because he was called, furnished, and sent by Christ. 2. Because he was now to teach Christ; not the letter of the law any longer, but the doctrine of the Gospel; neither righteousness by the Pharisaical observation of the law, but by the faith of the Son of God.

Doctr. The Apostle by joining these two together, a servant and Apostle, teacheth us, that the chiefest offices in the Church are for the service of it. Was there any office above the Apostles in the Church? and yet they preached the Lord Jesus, and themselves servants for his sake. Nay our Lord Jesus himself although he was the head, and husband of his Church, yet he came not into the world to be served, but to minister and serve.

Use. Ministers must never conceive of their calling, but also of this service, which is not accomplished but by service: thus shall they be answerable to Peters exhortation, 1. Pet. 3.3. to feed the flock of God depending upon them, not by constraint, but willingly; not as Lord's over God's heritage, but as examples to the flock.

2. Wouldest 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 brethren, but above all that is called God also: but to be indeed the servant of the least, and weakest member of the Church, furthering by all his endeavor the salvations of men. If any then be of the spirit of Zebedee his sons, that desire to sit at the right and left hand of Christ in this his kingdom, here is the most compendious way to rise to his thoughts: let him painfully serve the Church, as a good steward let him dispence the food to the family in due season: thus he shall get next unto Christ: the most faithful servant of the Church, becomes the greatest ruler in it.

According to the faith of God's elect. ] Here the Apostle expresseth the ende of his calling to Apostleship, namely to this purpose, to bring the elect of God unto the faith, or produce faith in the elect: the preposition 〈 in non-Latin alphabet 〉 put for 〈 in non-Latin alphabet 〉 , which above other expositions I receive, because the same Apostle leadeth unto it, 2. Tim. 1.1. Paul an Apostle, 〈 in non-Latin alphabet 〉 , 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 observeth of all Paul's inscriptions, that in someone word or other he useth to cōprize the whole scope of the Epistle, yea the whole sum of the Gospel▪ but in this, in many words, yea many verses, he enlargeth that which in others he briefly contracteth and therefore as he wisheth 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, and hindrance of our own edification pass over the diligent inquisition of such multiplicity and excellency of matter, as is infolded in this and the two verses following; which contain (as we may well term it) rather a large description of the Catholic faith of all Christians, then a brief inscription of a private letter passing between two friends. 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, 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: 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. Have not I chosen you twelve, and one of you [ 2] is a devil? 2. In regard of that actual election and choice of some people and nations above other, unto the true means of life and salvation, so to become the people of God's election. 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, and are set into him by Baptism, may be called elect in this more general [ 3] acceptation of the word. 3. In respect of that eternal election of God, which is according to grace; whereby of his good pleasure he chooseth from all eternity, out of all sorts of men, some to the certain fruition and fellowship of life eternal, and salvation by Christ. These elect of God are here meant; the number of which is comparatively small, for many are called but few chosen, a little flock, and a few that have found the narrow way. These few, I say, are chosen, 1. from all eternity, for no new thing can fall into the prescience, 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. For although many of both the former sorts might fall away, and manifest their reprobation, as Judas, and such as the Apostle John speaketh off, They went out from us, but they were not of us ; yet this is the privilege of this election, that it is the firm purpose of God to save, and have mercy. 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; 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 〈 in non-Latin alphabet 〉 , translated person, signifieth not the substance of a man, or the man himself, but some outward circumstance belonging unto him; as his outward quality, appearance, or condition, which being objected to our eyes, may make a man less or more respected: such as are honor, wealth, parentage, learning, authority: which when they bring men into account, then is the face or outward appearance of a man accepted. And thus the Lord accepteth not, nor rejecteth any man, for any adherent quality which can commend him above another: for he accepteth not the persons of Princes, nor regardeth the rich more then the poor, seeing they are both the work of his hands: but freely in his Christ chooseth such as are good in his sight, the rest being rejected. As for such as allege unequal dealing in God towards such as are equally corrupted, and lie all alike in the same mass; there being no more matter of salvation in such as are chosen, then those who are rejected: all this paueth no way to a dependent election or reprobation, which hangeth upon some outward thing without the most absolute will of God; much less maketh the straight ways of God unequal. For may not he do with his own as he will? who art thou that darest dispute with God? that presumest to prescribe laws to thy Maker; 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 sound this depth of the riches of this wisdom and knowledge of God, acknowledge then how unsearchable are his judgments, and how his ways are past finding out. Cauil not at what thou canst not conceive, but admire it.

Use. This first conclusion teacheth us, 1. To make sure our own election, and show our selves unto others to be of this small number: namely, by holy and unblameable walking, by daily flying the corruption that is in the world through lust; by the daily washing and purging our selves from our old sins; and by the study of righteousness, becoming vessels of honor, prepared unto every good work.

2. It confirmeth us against the scandal which is common in the world, wherein most men believe not, most men repent not, nay scorn them that do: at which we may not stumble, seeing that some, yea the most are refused: there must be in every corner such as are blinded unto destruction. It is the Fathers 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 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.

3. Hence we must bless God who hath chosen us, that he might put a difference between us and others; whereas he found no such difference in us, who were the children of wrath as well as others: he chose us (not when we were, but) that we might be holy and unblameable, Ephes. 1.4. that from the first to last, in our salvation all the glory might be his: 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: for nothing shall be able to pluck us out of his hands.

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 Jude 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: neither is every gift of faith here meant. For there is 1. an historical faith, standing in an assent and acknowledgement of the truth of things written, and taught. 2. There is also an hypocritical faith, which passeth the former in two degrees. First, in that with knowledge and assent is joined such a profession of the truth, as shall carry a great show and form of godliness. Secondly, a kind of gladness and glorying in that knowledge: for it is ascribed to some, who in temptation shall fall away, to receive the word with joy. To both which may be joined sometimes a gift of prophecy, sometimes of working miracles: as some in the last day shall say, Lord have we not prophesied, and cast out devils in thy name, and yet they shall be unknown of Christ. Neither of these is the faith of the elect here mentioned: but a third kind called saving faith, the inheritance of which is the propriety of the elect: for the just man only liveth by this faith: which in excellency passeth both the former in three worthy properties. 1. In that here with the act of understanding and assent unto the truth, there goeth such a disposition and affection of the heart, as apprehendeth, and applieth unto it the promise of grace unto salvation; causing a man to rejoice in God, framing him unto the fear of God, and to the waiting through hope, for the accomplishment of the promise of life. 2. In that whereas both the former are dead, and not raising unto a new life in Christ, what shows soever be made for the time, the sun of persecution riseth and all such moisture is dried up: This is a lively and quickening grace, reaching into the heart Christ and his merits, who is the life of the soul, and the mover of it to all godly actions, not suffering the believer to be either idle or unfruitful in the work of the Lord. 3. Whereas both the former are but temporary, this is perpetual and lasting: the other rising upon temporary causes and reasons, can last only for a time, as when men for the pleasure of knowledge, or the name of it, by industry attain a great measure of understanding in divine things; or when, for note and glory, or commodity, true, or apparent, men profess the Gospel: let but these grounds fail a little, or persecution approach, they lay the key under the door, give up house, and bid farewell to all profession. Thus many of Christ's Disciples, who thought they had truly believed in him, and that many months: • hen they heard him speak of the eating of his flesh, and drinking his blood, went back, and walked with him no more. But the matter is here far otherwise: seeing this faith of the elect hath the promise made good to it, that the gates of hell shall never prevail against it.

Use. This conclusion teacheth us, 1. That true faith is an infallible mark of election, assuring the believer as certainly of his salvation, as if he were already gathered up to his fathers: or as if he had a special revelation. For besides that here it is a grace impropriate to the elect, the Son of God teacheth it, John. 6.37. All that the Father giveth me, shall come unto me: that is, all those whom the Father chooseth to salvation he giveth to the Son to save: for election is founded in Christ: and those who are thus given unto the Son by the Father, come unto the Son, that is, believe in him: for so the 35. verse confoundeth them, He that cometh unto me shall not hunger, and he that believeth in me shall never thirst. So as those that believe, are given to the Son to salvation. The same teacheth the Evangelist, Act. 13.48. As many as were ordained to life, believed: and 2. Thess. 2.13. the Apostle maketh sanctification of the spirit, and the faith of truth, two infallible notes of election. All that can be here of moment 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, whether they were in the faith or no, and whether Christ be in them or no: taketh it for granted, that a man may know that he hath faith, and that Christ is in him: for else were his exhortation idle.

Quest. But how may a man know that he hath this faith, that so the believer may rise up to the assurance of his election?

Ans. There be diverse notes and companions of it, more easily discerned then it self is: as first, It purifieth the heart, Act. 15.19. and will not suffer it to be taken up with unclean thoughts, or unlawful lusts: it ordereth the affections and cu • beth them, as with bit and bridle, and bendeth [ 1] them with reverence to love, desire, rejoice in God and his image; yea, in nothing more, or so much: yea, and by thus ordering the heart, it doth also guide the words with wisdom: for the good man out of the good treasure of his heart, cannot but send out good speeches. Secondly, from the works of love, a man may conclude he hath faith, Gal. 5.6. faith [ 2] worketh by love ; first to God, then to man for God's sake: for it hath respect both to him that begat, and him that is begotten. Thirdly, it is [ 3] plentiful in prayers and praises, which unbelievers are as heavy unto, as a bear to the stake; because they want the spirit which crieth in the hearts of God's children, abba, father. Fourthly, it hath a lively hope accompanying it, it causeth watchfulness, and waiting for, yea, and rejoicing in [ 4] the hope of the appearing of the Lord Jesus: Rom. 5.2. being justified by faith — we rejoice under the hope of the glory of God.

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: the Holy Ghost telleth us, it is not in the willer, nor in the runner, but therefore men come to the faith, because they are elected, Act. 13.48. And why did not the Jews believe the heavenly doctrine of Christ himself? the reason is given, John. 10.26. Ye believe not, because ye are not my sheep: 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 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: now this righteousness is no other then the righteousness of faith: for this ende were the Apostles called, furnished, and sent out into the world, to teach men faith on the Son of God, as appeareth in their commission, Mar. 16.16. Go into all the world, and preach the Gospel to every creature: he that believeth and is baptized shall be saved: 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.

Use. 1. If this be the principal ende of the ministry, let ministers herein employ their first and principal pains, to bring men unto the faith; wherein they shall imitate our Apostle, not only here, but in his other Epistles; who first dealeth in the causes and means of salvation, and then instructeth in Christian manners; as one whom the wisdom of God had taught, that if the inside be not first made clean, and the heart purified by faith, whatsoever actions can proceed from men, be they never so glorious, yet indeed they are no better then glistering sins: he hath the right way of teaching in the school of Christ, that first layeth for his ground faith in Christ, and then buildeth thereon, all his precepts of Christian Philosophy.

2. The Minister ought to propound before him, God's end in performance of every ministerial duty, and that is by enlighting, converting, confirming, comforting, to bring and stablish men in the faith. 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 mysteries, tying hard knots to untie them again: not much unlike the dog which refuseth soft meat to gnaw upon bones, and all this to get the praise of nimble heads, and sharp wits: whereas the true glory of a Minister, is the number of those that are begotten to the faith: who are gathered by the plain evidence of the word, in the words, not which man's wisdom, but which God's spirit teacheth.

3. The Lord having set out the ministry for this use, let every hearer acknowledge herein God's ordinance, and yield themselves with all submission unto the ministry, and the word there preached; that thereby they may have faith wrought in their hearts. God will have men taught on earth, and not from heaven: by man, not Angels or dead men: 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; but yet all this while despise the word offered, and thou hast forsaken thine own mercy; nay more, come to the ministry, hear the word read, preached, join in the prayers and Sacraments of the Church, if thou comest without the submission of thy heart, whereby thou art become as prepared ground, to cover the seed unto increase, all is in vain: 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, if it be not the ministry of thy faith?

4. Every man may hence examine himself, whether in the use of the ministry, he find saving faith, begotten & wrought in his heart; and by examination, some may find their understandings more enlightened, their judgments more settled, their practice in some things reformed: but a very few shall find Christ apprehended, and rested in unto salvation, seeing so few there are that live by faith in the Son of God: for of all the sins that the spirit may and shall rebuke the world of, this is the chief, because they believe not in Christ. Howsoever many are in some things bettered by the ministry, yet very few have attained this principal ende of it, which is to put men in possession of true faith, and by it of salvation.

The Apostle being called to beget faith in the elect, magnifieth and extolleth this his calling from the difficulty of the work: 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: but such a faith as is peculiar to the elect, as before we heard. In the which, least men should be deceived, as easily and willingly the most be, he taketh pains to set down the whole nature of it in particular. And first, here we have the ground of faith, which is knowledge: and because the truth of faith cannot find footing upon follies, or fancies, nay, nor upon every profitable knowledge, he teacheth what kind of knowledge he speaketh of, and that is the knowledge of the truth, that is, of the Gospel, being a word of truth, yea, truth it self; so called by way of excellency or eminency, as though no other truth deserved that name: or because this carrieth the only undoubted truth with it. And further, because many think all cocksure, and that they cannot fail of faith if they be able to discourse of this truth: he teacheth us, that it is not every knowledge of the truth he meaneth; but such a one as is according to godliness, that is, such as frameth the heart of the possessor to true Godliness.

Whence naturally arise these three conclusions:

• First, that the doctrine of the Gospel is the truth it self.
• Secondly, that the knowledge of this truth is the ground of faith.
• Thirdly, that where it is aright, it frameth the heart to Godliness.

First, the doctrine of the Gospel is truth it self. 1. because the author of it is truth it self, and cannot lie: it being a part of his word, who can neither deceive, nor be deceived. 2. because the penmen of it were inspired by the holy Ghost, and spake, and writ as they were moved by him, who is called the spirit of truth, John. 14.17. 3. because it is a doctrine of Christ, and aimeth at him who is the the truth principally, as well as the way of our salvation: Whence it is, that the Apostles often style it by the word of truth, as, Eph. 1.13. After ye heard the word of truth, even the Gospel of your salvation: and, Coloss. 1.5. For the hopes sake whereof ye have heard before by the word of truth, which is the Gospel. True it is, that the Law is a true word, without all error; but yet never thus called: For the moral law will not now afford such a truth, as by which a sinner can be justified in the sight of God: and the ceremonial law, although it do acknowledge such a truth, yet was it a far off, and in types, and not in the truth: but the Gospel only is such a truth, as whereby we are raised to salvation.

Use. 1. Ministers must rightly devide this word of truth, as such who would be approved of Christ, both the author and subject of it: for the more notable the subject is, the more care must there be in handling it. Which the Apostle Peter teacheth, If any man speak, let him speak as the word of God. The word of truth would be truly dealt with, purely preached, wisely applied, and so faithfully dispensed, as that both God, and good men, and a man's own conscience, may approve his work.

2. This word so purely handled shall every soul find to be truth it self, so as believers shall not fail of the salvation published in it: 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; for it argueth 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, or besides it, (as the blinded Papist doth) is to cleave to folly and falsehood. 4. To despise this truth, is to contemn great salvation: for if to despise Moses law bringeth death without mercy; how much more sorer punishment is he worthy of which treadeth under foot the Son of God? 5. But to fight against this truth is most woeful, for it is strongest and will prevail: never man lifted against the truth, but he found it too heavy for him: never man spurned against it, but to the bruising of himself.

Secondly, the knowledge of this truth, is the ground of faith: for so our Apostle would have us conceive, that the faith of the elect is raised upon knowledge of the truth as the matter of it: and in this sense, we read that faith is called the faith of truth, even for this reason, because it is begotten in the acknowledgement of the truth: and Paul in asking that question, How shall they believe, except they hear? plainly concludeth, that no hearing of the truth, no faith in it: 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; it followeth that that knowledge which is the ground of it, must be no shaking reed with every wind; but a certain acknowledgement of the truth, approving of it, and assenting unto it. Neither may we think that the spirit of truth traineth men in blind and ungrounded conceits, nor leaveth their hearts in uncertainties; but that wheresoever he worketh such an eminent grace as faith is, he maketh men able in some good measure to give a reason of the hope that is in them. And as little reason have we to conceive that the work of the Ministry, is to build castles in the air, or the castle of faith without a foundation; but that Ministers are sent to make the mysteries of salvation clear in the evidence and demonstration of the spirit: and so lay men on that foundation, to become a spiritual house, consisting of living stones fit for the honor of the Lord. And to ende the proof, notably doth the Apostle Paul prove the effectual faith of the Thessalonians from this ground of it: for our Gospel was not unto you in word only, but in power, and in the holy Ghost, and in much assurance: which place must be understood so to be both in the teachers and the hearers, as the context declareth.

Use. 1. If knowledge be the ground of faith, then sleight is the faith of the most, whatsoever men profess. Numbers of most silly creatures swarm every wheare, who pretend, and presume upon as strong a faith to God ward, as the best preacher of them all; and yet live no better then Atheists, even without God in the world: without the knowledge of his ways, without his fear in their hearts: to love God above all, and their neighbors as themselves, is but a breath with them: to believe in Jesus Christ, is so natural, as they never doubted of it all their lives; 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, or as others of their neighbors do: whereas, alas, even their speech bewrayeth them to be destitute of understanding, and consequently utterly void of the faith of truth.

2. If the ground of faith must be a certain knowledge of heavenly truth: then hereby, 1. is overturned that fond distinction of the Papists, which masketh there more then Egyptian blindness, joined with willfulness and obstinacy, under their modest veil of vnexpressed faith, or the faith of lay-men; whereby if they can profess themselves Catholics, & live, and die in the belief of their (falsely so termed) Catholic Church; although they know not what it believeth, it is sufficient for their salvation. And indeed be that professeth that religion (which like the apples of Egypt will abide no touch,) had need lean upon an implicit faith. And so some of them pretending more learning thē is common among them, being pressed by argument, have thought they have learnedly enough answered, in saying that their Doctors can answer for them. But who seeth 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 knoledge, little or no faith of a man's own were enough; 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 urgeth he the Colossians that having received a taste of the true knhwledge of God, nay even a kind of steadfastness in the faith of the Lord Jesus, yet here they should not make any stay, but proceed on to the full assurance of understanding, in all the riches of it to know the mystery of God: yea to be further rooted, and built, and stablished in the faith of Christ, and never to give over till they come to be complete in him: which how they can stand with that Popish position, a weak eye may see. The like, of Peter, 2. Pet. 1.12.

And 2. wauerers in religion, and unsettled persons in their profession, may hence be informed to judge of themselves, and their present estate. 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: but is not this openly to proclaim the want of faith? which is not only assuredly persuaded of, but certainly knoweth the truth of that it apprehendeth? The just man (we know) liveth by his faith ; 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, and whether 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 stablished our minds ought to be in the present truth) we should hold him accursed. But lamentable it is, that Angels from heaven need not come to prevail against the truth: for let but a blinded Papist come from Rome, & broach his vessel, and in effect affirm that all the Apostles were deceived in their doctrine; a number of Protestants may soon be turned to another Gospel: the experience whereof, hath brought swarms of Jesuits and Seminaries among us, to the poysning not of a few.

3. If the elect are brought to the faith, by the acknowledging of the truth; then after long teaching, and much means to be still blind, and not to see the things of our peace, is a most heavy judgment of God: for here is a forfeit of faith and salvation. Here indeed is the voice of Christ, but here are not sheep of Christ that hear 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 have received him: here is spiritual meat▪ but here are not spiritual men to feed upon it: for if any think himself spiritual, let him acknowledge the things delivered to be the commandments of the Lord: which who so doth not, he is still in the snare of the devil, far from repentance, & prisoner to do his will. 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?

Thirdly, whosoever in truth entertain the Doctrine of the Gospel, the hearts of such are framed unto godliness. For herein this truth taketh place and preeminence above all other truths, and writings, in that it doth not only enlighten the understanding, but also in that it fashioneth the heart unto that which it teacheth: nay, herein this doctrine far excelleth that of the law of God; which is indeed a lantern to direct, and teacheth what to do by enforming the mind in the several duties of it; but giveth no power to the performance of any of them: but this truth, besides the showing of the duty, conferreth strength acceptably to do it: for it converteth 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: the latter, a new commandment prescribing love also. The newness of this commandment then, standeth not in any new matter and substance of Doctrine, but in this new manner of delivery and propounding: in that, the law commanded love, but gave no strength to perform it: it writeth it self only in the fleshly tables of the heart, and so in the flesh it cannot be fulfilled: but in the Gospel with this commandment of love, goeth in believers the giving of Christ, and the gift of faith whereby they are enabled in the performance of it: whence also the Apostle John calleth it both an old doctrine, namely, in regard of the substance of it; and a new doctrine, not as latter in time, but in respect of that effectual power of renewing the soul which accompanieth it, and maketh the doctrine effectual to the believer; it being the quickening spirit, which reformeth the mind informed. In like manner doth our Apostle elsewhere oppose the evidence of this doctrine to the veiled knowledge of the law, and ascribeth unto it two things above that which the law affordeth. 1. a clearer illumination: We behold as in a mirror, the glory of the Lord with open face: 2. reformation of heart and life: and are changed into the same image, from glory, to glory ; which is the end of the former enlightening, unto which the law could not lead us: which letteth us see indeed some part of the glory of the Lord, but cannot change us (as this) into that we see. And as the property of this truth is, to renew men by the knowledge of it, to his image that did create us ; so whosoever have learned Christ as the the truth is in Christ, he hath cast off the old man, and is renewed in the spirit of the mind. This knowledge leaveth not men in vain speculation, but leadeth forward every Christian towards his perfection, 2. Tim. 3.16.

Use. 1. If this be the preeminence of the word, to frame the soul to true godliness, then is it a matter above the reach of all human learning: 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, then in the study of the Scriptures. 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, or else at the best, are but civil men, without religion or good conscience. For let a man read and study all his days, all arts and sciences, let him be exquisite in tongues, languages, and all commendable literature, (which are things excellent) yet let him neglect this knowledge, which beareth the bell in making men wise unto salvation, such an one can never have his heart framed unto godliness.

2. Every hearer of the truth must examine whether by it his heart be thus framed unto godliness, for else it is not rightly learned: for as this grace hath appeared to this purpose, to teach men to deny ungodliness and worldly lusts, and to live soberly, and justly, and godly in this present world: so is it not then learned, when men can only discourse of the death of Christ, of his resurrection, of his ascension, except withal there be some experience of the virtue of his death in themselves, killing their sins, so as henceforth they serve not sin. 2. some feeling of the power of his blessed resurrection, in being engrafted 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: a bare and vnfeeling speculation, is here not only unprofitable, but much more dangerous and damnable. The Jews could boast that they were free borne, and of Abraham, as many among us take themselves to be strong believers; but let Christ come to the point with them, If the truth hath set you free, ye are free indeed: the truth is, that the Son hath not freed them: for they are not free from their lusts, nor are kings to rule over them, but vassals under them still. The spirit of God in the ministry (which is his chariot) hath not freed them from servitude of sin and death: for where the spiririt is effectual, there is liberty. A dangerous thing is it, that men so chained in ignorance, and manifold lusts, should overthrow themselves by overweening conceits: feeding for faith, fancies; for confidence, carnal presumption; for truth, error, bringing them into a fools paradise for the present; but the end will be the sinking and sorrow of their souls. He is a good scholar indeed, and raised into the highest form of this school of God; (not who can talk well, and give religion some good words, which are good cheap) but he that hath so far profited in sound godliness, as that he hath attained unto faith, the fear of God, humility, endeavor in obedience, thankfulness, uprightness: 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 brethren, and such like: such a man showeth that the truth hath sanctified him ; that pure religion and the power of it possesseth his heart. These things seek and find in thyself, thou hast profited in this truth; else whatsoever may seem a body of religion in thee, is turned into a shadow without substance, without truth.

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

1. That the ende of the ministry, is to draw men's minds upward, from earth towards heaven.

2. That true faith never goeth alone, but attended with other excellent virtues, and namely, with knowledge, hope, &c.

Doctr. 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, and from seeking the things tending to a temporal, unto such as belong to life eternal.

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. All that pedagogy during the law, was only to train men unto Christ, and to salvation by him. But that rudiment being abolished, and the truth further breaking out, the chief doctor of his Church (setting himself a coppy to all teachers) called men to no other thing, then first to seek the kingdom of God, and to labor (not for the perishing food) but that which abideth unto eternal life. And after him his holy Apostles made no other use of those main articles of our faith, the truth of which they left confirmed in all their writings: as if they were occasioned to speak of the death of Christ, it was to the ende that believers should die to the world, that henceforth they should use it, as not using it, or as men crucified unto it: if of the resurrection of Christ, it was to the same purpose, that men should be raised with him henceforth to seek the things which are above: if of his ascension, it was that men might in heart, and affection ascend up after him.

2. All other professions further men in their earthly estates: 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 human disciplines and sciences, all which further our fellowship and society among men: only this of all other professions, furthereth men in their heavenly estate, and fitteth them, yea maketh up for them their fellowship with God, Eph. 4.11, 12.

3. Hereby men lay a sure ground-work of profitting men in godliness: for this expectation and desire of life eternal once wrought in the heart, it easily bringeth 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 unto the recompense of reward: as also in stripping themselves of profits, pleasures, advancements, friends, father, wife, children, liberty, yea, life it self. Set this treasure before the eyes of the wise merchant, he will sell all for it. Tell a man of an earthly kingdom, and let him thoroughly digest the conceit of obtaining it; it will be such a commander, as he willingly both undertaketh, and devoureth any travel for it; even so let the believing soul once conceive of reigning with Christ, it will easily suffer any hardship with him. The disciples desirous to know what recompense their Lord would make them, for leaving all to follow him: Christ presently telleth them of twelve seats, on which they shall sit and judge the twelve tribes of Israel, at the appearance of the son of man: well knowing, that if this promise were once well digested, it would so feed up their hearts, as they should not after bethink themselves as ouershot in leaving all things for his sake. Yea further, this course will be a sweet constraint, provoking men to the imitation of Christ, and the expressing of his virtues. 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: for the hopes sake (that is, the glory hoped for) which is laid up for you in heavē. And the same Apostle exhorting the Philippians not to mind earthly things, but to traffic as the citizens of heaven, noteth this the most effectual reason, because from heaven they looked for a Savior, who would change their vile body, and make it like his own glorious body.

Use. 1. Ministers must take heed of earthly mindedness, not seeking theirs, but them who are committed unto their trust: not only hereby to avoid offense, 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. Which course if a minister take not, long may he look for an harvest, yea, even till his eyes fail, but he shall never see his seed again: he hath sown to the wind, and what can he look to reap but earthliness, or atheism amongst his people. For men's minds will be working, and settling themselves upon some pleasurable, and profitable object; if not upon that which is truly good, yet at least upon that which is apparently good; and their hearts can never be taken off things below, but remain wordlings still, unless we show them better treasures elsewhere, and that in such feeling manner, as they may think we speak in earnest. And again, if they without this doctrine be suffered, like the Sadducees, to include all their hopes & desires in this life, no other fruits can be expected, but open Atheism, and contempt of God.

Use. 2. People must conceive, that now in the ministry they are called to the beginnings of the heavenly life. For we may not think that the Lord meaneth only to manifest his love hereafter in heaven to believing souls: but (as love desireth 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. And seeing the Gospel in the ministry of it is the Lord's love letter: everyone in the hearing of these glad tidings must say to his soul, this is the suite, and offer of God unto me, calling me in this sermon to nearer fellowship with himself: oh unthankful wretch, if I refuse his love, if I still cleave unto earthly affections, and earthly conversation, on whom so much labor is spent, that I might be called out of the world.

Use. 3. Hence may every hearer make a trial of his profiting under the ministry; look how much thou findest thy heart lifted up towards heaven, and heavenly things, how much thy earthly cogitations are abated, how much thou findest salvation nearer then when thou first believed, so much hast thou profited by the word, and no more. The which checketh many of our hearers, who are every whit as worldly, as earthly minded, as they were at their first receiving of the Gospel: and some professors that have much earthliness bound up in their bosoms, the following of their own ploughs, causeth them often contentedly, to pluck their hands from the plough of the Lord. And because it is common with men, to think they have attained enough in Christianity, when they have gotten a little knowledge, and may now make holiday, and go no further: 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: and that we may do (as by many other) so especially by these three notes.

1. Whereas all earthly reioysings are condemned, as wherein men easily loose their hearts, and whereby death is made distasteful, and unwelcome; examine whether thou reioysest in God, in his word, and graces, as in thy chiefest joy, and advantage. 2. Seeing in all our earthly employments we may not while we use the world, become worldlings: whether by all earthly things we be drawn to the love of heavenly: for although God hath appointed but one Sabbath in seven days, yet to a Christian, every day is sanctified to be a rest, from all the deeds of the flesh: wherein he is to walk with his God, and show forth the religious keeping of his heart, and good conscience, in every action of his whole life; so making every action 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; search thy soul whether it findeth more sweetness in the service of thy Lord, then in his outward benefits: as there is great reason seeing these must leave thee, or be left of thee before, or at the day of death, when accounts must also be made both for the getting, keeping, and expending of them: at which time those who with most greedy appetites have sought them, and purchased them, shall find them far from counteruailing that good which they forfeited for them. By these notes gage thy heart, sound the depth of it, and thou shalt doubtless find such deceit, 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.

Doct. 2. The second instruction out of the words is, That true faith never goeth alone; but as a Queen, is attended with many other graces, as knowledge, love, fear of God; among which hope here mentioned, not only adorneth, and beautifieth, but strengtheneth and fortifieth the believer, and as an helmet of salvation, causeth the Christian soldier to hold out in repentance, and obedience. Hence it is that our Apostle speaketh not of the faith of the elect, but he mentioneth as an inseparable handmaid, the hope of life eternal: so doth the Apostle John, We are now the sons of God: here is faith, making us the the borne of God: and we know that when he shall appear, we shall be like him: there is hope: and, whosoever hath this hope purgeth himself, as he is pure: there is the strengthening of the believer in obedience. Notable for this purpose is that place in Rom. 5.1, 2. &c. where the whole train of graces attending and following faith, are fully and excellently described.

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. In which description, diverse things are to be considered. First, the original of it. It [ 1] is a gift of God, and obtained by prayer, as faith also is: whence the Apostle prayeth that the God of our Lord Jesus Christ, would give the Ephesians to know, what the hope is of his calling. Secondly ▪ the subjects in [ 2] whom it is, The Saints: for as the practice of believers before Christ to wait for his first coming in humility, as we read of Simeon, Anna, & many others; so now believers as constantly wait for his second coming, and the comforts of it, Reu. 22.17. 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 ariseth from faith, is nourished by it, and is proportional unto it. 3. The thing hoped for, belongeth only to the Saints: they only have right in the tree of life, and only they enter in, through the gates into the City. 4. That which meriteth the thing hoped for, that is, the righteousness and obedience of Christ, belongeth only to them; for them only he prayed while he was on earth, for them only he died, he rose again, ascended into heaven, and now maketh requests at the right hand of his Father.

Thirdly, the object of this hope; Things to come, and namely after [ 3] the resurrection, life eternal. In which regard the Apostle calleth it an hope laid up in heaven: which is all one with that in the text, hope of life eternal; unto which it lifteth up the heart and affections. Where the excellency of the grace may be conceived, from the excellency of the object: it is not conversant about momentary and sleeting matters, not insisteth in things below; but about durable, and eternal things to come; and not only comforteth the soul here below in earth, but crowneth it hereafter in heaven. And this grace it is which putteth such a difference between the godly, and the wicked, that whereas these are well appaied, and contented with things present, and wish for most part, there were no other heaven, then that happiness they enjoy here upon earth: the other look upward, and outward, and see a far off; 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.

Fourthly, it is added in the description, that this grace of hope doth [ 4] firmly and not waueringly expect this eminent object: and this it doth, both because it is grounded not (as the Papists teach) upon man's merit, power, or promises, but upon the most firm promise of God, (more stable then the hills) of which mention is made in the next words: as also in that the holy Ghost, who first worketh it, doth also nourish it, yea and so sealeth it 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 holdeth out, and faileth not.

[ 5] Fifthly, the fruit or effect of it, is in the last words expressed, namely, that it provoketh unto all holy duty, yea and continueth the believer in it. Thus Abraham by faith obeyed God, and held out, looking for the recompense of reward: whence it is, that as true faith is called in the Scriptures, a living faith, 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.

Use. This doctrine teacheth us what a rare thing this grace of hope is among men, and that the thing it self is not so common in the world as the opinion of it. Ask any man how he meaneth to be saved, the answer will be; he hopeth well, and he trusteth in God, that hoping well, he shall have well: but if this doctrine be true, it followeeh, that as faith is [ 1] not of all, no more is hope. For it is a grace peculiar to the Saints, who [ 2] are very few in comparison of the multitude. And is a companion of faith, which is not the portion of the most. It casteth anker in heaven, [ 3] and striveth not to become the heir of the earth, as most men do, whose whole studies are to plant and build, and call the houses after their own names, and raise their families, and make themselves great in the earth: of whom we hear the holy Ghost speaking, that their hope is only in [ 4] this life, and they have no hope in their death. It is also accompanied with many graces, which are not the garlands of every head, not the [ 5] beauties of any, but the spouses of Jesus Christ. 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: for of these two it is engendered. It procreateth and preserveth heavenly [ 6] mindedness, lifting up the heart to wait, and wish for their masters coming, so as that day never cometh unawares upon them, as it doth on those who are yet in the night, and in darkness. It suffereth not a man [ 7] to walk in the ways of sin, either in hope of mercy, or presuming of repentance; but he that hath this hope purgeth himself, and auoydeth the corruptions that are in • he world, through lust. It upholdeth the heart in [ 8] obedience and duty, both by exciting the will, and the diligent hand to undertake and perform, and strengthening the whole man in temptations, dangers, and distractions, unto all perseverance in the ways of God. So that although when pleasure or profit is to be cast off, or when crosses and losses betide the hypocrite for his obedience, all his hope perisheth, and vanisheth as the dew before the sun; yet this hope maketh not ashamed ; but comforteth in this life, and crowneth in the life to come.

Let blindness therefore make fools bold, whose property it is to believe everything, yet the wisdom of the wise will cause him to understand his way, 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 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. But hath made his word manifest: and thence indeed might our Apostle justly have defended his doctrine from suspicion of novelty, being the same which was looked for, even in the first ages of the world, and now made more manifest: by which, occasion were offered to overthrow sundry new broa • hed novelties of the Popish doctrine, not savoring of ancient antiquity. But I rather incline to that other construction; referring the relative unto life eternal, immediately going before: which as we have heard it to be expected by hope; so is it here said to be promised by God: for in the promise hope hath his steadfastness. 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, and also confirm this our hope which leaneth upon it.

Quest. What kind of promise is this he •• mentioned▪ Ans. The word signifieth such a promise, as is merely free, and most absolute, as the learned have observed: and is opposed unto all legal promises, which are not free but conditional, and made good to the keeper for the keeping of the law; for the man that doth the law, shall live by the law : but evangelical promises (whereof this is the principal) are no such compacts or bargains, but free without all antecedent inducement, and all condition of doing anything on our parts. As for the condition of faith, which some may here allege: the answer is, we receive nothing for our faith, nor the worthiness or work of it, but by it as a hand or means we receive the free promise of eternal life.

Quest. But how could God promise before the world began, that is, from everlasting, seeing there was none then to promise unto? Answ. By an usual figure of speech the thing decreed, is put for the decree it self: and the true sense is this; God promised, that is, decreed to promise before the world began, and in due time hath made that promise manifest in the word preached, as in the next words. The like phrases we find, 2. Tim. 1.9. He hath called us with an holy calling, — before the world was. Eph. 1.4. we were choosen before the foundation of the world, that is, God decreed then to choose us. Neither will this speech seem strange to him that considereth, 1. that with God all times are present, none former, or latter to him. 2. that hereby the Scriptures would note the certainty and assurance of such a main promise, of such use and expectation. Out of which words we note three lessons.

• 1. That life eternal is ours by free promise.
• 2. That God cannot lie, and therefore the promise is infallible.
• 3. The admirable care and love of God to man, tendering his eternal good before he, or the world was.

Doctr. 1. That eternal life is by promise, appeareth by that usual metonimie in the Scriptures, whereby it carrieth the name of the promise it self, although indeed it be the thing promised. Heb. 6.12. be followers of them, who through faith and patience attain the promise, that is, life promised. This truth was lively typified both in the sons of Abraham, as also lively shadowed in that earthly Canaan. The sons of Abraham were Isaac and Ishmael, two sons, but one heir, and he the son of promise: by which title alone he held his prerogative, whereas Ishmael was the first borne. Hence was it usual with the Apostles to oppose the sons according to the flesh, to the sons of promise. 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, as to whom the promises belong, but such as claim their inheritance only by adoption and promise, and not otherwise. 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: but also because those that were brought to the possession of that good land, had it not for their own worthiness: they were charged to beware of such thoughts; for God gave them this power by stablishing his covenant with them: 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: add hereunto that whatsoever grace the Lord poureth into the hearts of the elect, they all (being not only steppes and degrees, but pawns also and pledges of eternal life) look out unto the promise: faith apprehendeth it, hope expecteth it, love thankfully entertaineth it, yea, and all the rest are quickened and strengthened by it. Nay in this regard, the holy spirit of God from whom these streams of grace do flowe, is called the spirit of promise, not only in that he was promised to believers, as Joel. 2. I will pour out my spirit: but also because he sealeth up unto their hearts, the certainty of this main promise touching their salvation.

Object. But life eternal is called a debt. Ans. It is so of his promise, not of our desert. Herodias craved John Baptists head as her due, but not because by dancing she had deserved it; but because of the Kings promise. And that these promises are free, may appear in the first and main given to Adam, when he was far from deserving it, in whom was nothing to move to the Lord, but to the clean contrary.

Use. 1. Whosoever pretend any other title to the inheritance besides the promise of God, are of the bondwoman, and Ishmaelites descending of Agar. The Apostle showeth how we receive the promise of the spirit [that is, freedom from the law, sin, death, hell, and damnation] namely, through faith: here is no merit, but faith taking • old. Which condemneth that arrogant doctrine of the Church of Rome, who will have life eternal repaied to the merit of works, for their condignity: which is all one with the renouncing of the promise of mercy, and to fly for relief unto the justice of God. Whereas the whole New Testament draweth us from that legal righteousness, and suffereth us not to behold our best works, 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: and in the matter of our justification before God, mere patients, and no agents at all.

Use. 2. The strength of our hope standeth not upon merits, but upon this same promise; which confuteth another Popish error, that to hope without merit is presumption: but Abraham had another prop for his hope, it was not merit that made him hope above hope, 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: And therefore hope of salvation is to be fetched from the works of love. Ans. The scope of the Apostle is to teach, that true faith cannot stand without a good conscience: not that the persuasion of it either only thence ariseth, or thereupon only dependeth, or cannot be without works: but that then we have more full persuasion of our conjunction with God, and soundness in faith, 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. 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 weak Chrstians, young converts scarcely yet experienced in their own change, yea such as can object such things against their faith as themselves cannot easily answer, yet even in this is there an assurance of faith, which can only lean upon the promise and the truth of it: and this I take to be more especially meant in this text of our Apostle. The latter ariseth from the experience of our own sanctification: the use also of which is not to make us so, but to try our soundness in the former; yea to seal it to our selves, and clear it unto others: this is that the Apostle John speaketh of in the place alleged.

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 goeth with faith, knowledge, godliness, and groweth up in these, and therefore those the tenure of whose conclusions runneth thus, Because grace hath abounded, we may do as we list; because Christ hath blood enough, God hath mercy enough: we have promises enough, we may be the boulder in our sins: these I say turn God's grace into wantonness to their own destruction: thus indeed to lean or bolster a man's self on the promises, is an high presumption. The reasonings of the spirit in the Scriptures are of another kind: Doth grace abound? oh this must teach me to deny ungodliness & worldly lusts: hath God mercy? mercy is with him that he may be feared: hath Christ blood? it is to purge me from all my sins, both the guilt, and the dominion: 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: and seeing then I have such promises, it is meet I should cleanse myself from all filthiness of flesh, and spirit, and grow up to full holiness in the fear of God.

Use. 3. We must often have recourse to the promises, and acquaint our selves with the Scriptures, wherein we may peruse our privileges, and thus ever be laying surer hold of eternal life, by the applying, & bringing the promises home to our own hearts: otherwise faith shall be easily shaken, hope quickly foiled, and the rest of our graces in a continual wane and decaie. Cast anchor out of the ship, if it sound no bottom, the ship shall be at no steadfastness in the storm, but be in danger of shipwreck by every surge and billow: in like manner, the anchor of hope if it pitch it self upon promises, it keepeth the soul in stability and constancy in well-doing; 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.

Doct. 2. The next instruction out of the former words is, that God cannot lie: which showeth the promise to be stable, and infallible. That God cannot lie, appeareth both by testimony of Scripture, and reason. Balaam himself uttering 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. And the reason is, because to lie is against the nature of God, so as he shall as soon cease to be God, as once to do it: truth is of his nature, yea he is truth it self: truth in all his promises, which are yea and amen: truth in all his threats, for shall he say it, and not do it? wicked Nebuchadnezzar having good experience of both, in being cast among the beasts, and after raised up again above men, could confess, that his words be all truth: yea, in this nature of his, he is unchangeable, he cannot deny himself, there being in him no shadow of change. Now to ascribe a lie unto God, were to impute not only change, but contrariety to that most simple nature of his: for what is a lie, but to utter something contrary to the known truth, and that with an evil intention: which wickedness seeing it implieth a contrariety between his will, and his word: seeing he hath condemned it in his law, as not enduring it in his creature: seeing this of all other is such an odious iniquity, as that the phrase of the holy Ghost, includeth under this title all manner of unrighteousness; & opposeth it unto all holiness, Zeph. 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 standeth with his nature and will; or at least that he hath changed his will, to love that which once he hated.

Quest. But why may not God change his will, which even a creature may do without sin? or if he cannot, how can he do all things, and remain omnipotent?

Ans. 1. To change the will, were an argument of weakness and impotency, for even so is it in man, whether he freely do it, or forcedly. If freely, it is because some second deliberation seemeth sounder then some former, which argueth want of foresight, and wisdom: if forcedly a man change his mind, it argueth want of power, which suffereth the former deliberation to be letted by some cross accident: 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: because he seeth all things in their causes and consequents together in one act; & as soon and easily produceth the thing he willeth, as he pronounceth the word; as appeareth in the creation.

2. The omnipotence of God is to be referred to the things which he willeth, and can will: for his power cannot thwarte his will, nor his arm disapoint his mouth: nor either of them go against his nature. That God then cannot lie, deny himself, change his purpose, proceedeth not of weakness or infirmity: but of wisdom, power, and majesty; to whom only that is impossible, which is contrary to his nature.

Object. But God hath spoken many things in the Scriptures, some of which imply change in him, and some seem altogether untrue; the former appears in such places, as where he is said to reap̄t 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. Ans. All such speeches as these, are to be understood not properly, but figuratively, improperly, and according to man's apprehension: for in proper speech Samuel in the same Chapter verse 29. denieth that God can repent, whom he had heard a little before repenting that he had made Saul King. The like in Balaam's confession, Numb. 23.19. Yet it pleaseth God in the Scriptures to set out himself to our weakness, not as he is in himself, but as he can be known of us: for as man speaketh like a man unto God, so God speaketh like a man unto man, who else could not be understood of man. We must therefore meeting with such speeches, hold these grounds: 1. That all those things which we cannot do without motion, and change of our selves▪ the Lord doth them without motion, and change of himself. 2. That God may change his action but not his counsel and will: for before all worlds he did so decree to change his action. When he deposed Saul to stablish the kingdom in David, he did from all everlasting dispose so to depose the one, and set up the other: so as here was no change in God himself, but in the thing formerly determined so to be changed.

In like manner the Lord promiseth many things to his children, which he seemeth after utterly unmindful of; he threateneth things which never come to pass: as Hezekiah with death, but presently retreates it: the Ninevites with destruction after forty days, but destroyed them not: yea he seemeth to fain, by uttering things clean contrary to his mind; as when he biddeth Moses let him alone that he might destroy the Israelites, whereas he never meant to destroy them. To which in general I answer, 1. That all promises are made with condition of faith, and repentance, as also with the exception of the cross. 2. That all threats are made with exception of conversion, 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 changeth his counsel and secret will, but sometime his revealed: and that then, when it includeth some condition depending upon some event: which condition had it not been included in the denunciation against Hezekiah, the decree of God had been absolute, and so not revocable, neither by the prayers, or repentance of that good King as it was. 4. That the Lord may denounce a thing which yet he never decreed to do, and yet neither lie nor fain: as in deliberatiue 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: but he perceived the Lord carrying this matter as one in a deliberation what he might best do in it. Again, although the Lord cannot speak contrary to his will, yet he doth and may speak something diverse, and besides it: as here both to teach Moses what it was that withheld his wrath, even his prayer, which was whetted hereby; as also to quicken the people to speedy and unfeigned repentance.

Object. But in the Scriptures we meet with many parables, and hyperbolical speeches, which never were, nor can be true: as the conference among the trees ; and that the world were not able to contain the books of Christ's words and works: which we see not how they can stand with the truth of God.

Ans. In the Scriptures are some speeches diverse, and some contrary to the truth, and yet neither lies, nor sin. For God speaketh sometime by 1. contraries, as by ironies or speeches of derision: which are not always vicious in man, never in God, but carry with them most severe reprehensions against sin. 2. sometimes by parables, in which not falsehoods, but by feigned things, unfeigned truths are taught and delivered. 3. sometimes by excess of speech, speaking of infinite and incomprehensible things, so as we may comprehend and affect them. 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, and forcible manner of teaching the truth. 3. He intendeth nothing but the truth it self: 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, and profitably explaneth the same truth.

Thus having proved and cleared the doctrine, we descend to the uses of it.

Use. 1. If God cannot lie, then whatsoever his Ministers promise or threaten from him, and out of his word, is above all exception; seeing he hath spoken it, who cannot lie▪ deceive, or be deceived: which should stir up every man to give glory unto God (as Abraham did) by sealing to his truth; that is, by believing and applying unto his own soul every word that proceedeth out of the mouth of God: for whosoever thus receiveth his testimony, hath sealed that God is true: then which no greater glory can be given unto him. Whereas not to believe him on his word, is as high a dishonor as any man can cast upon him: for it is to give God the lie: he that believeth not, hath made him a liar: which in manners and civility we could not offer to our equal, and which even a mean man would scorn to put up at our hands. Hath God made thee any promise that he will be with thee in six troubles, and in seven? hath he promised that he will dispose of all things to the best to thee that lovest him? hath he said that no good thing shall be wanting to thee that fearest him? do thou lean and hang upon these promises ; and give God the honor of truth by believing him. Thou wouldest trust a man, whom thou thinkest will not lie, though thou knowest he can lie, and deceive thee: much more mayest and oughtest thou the high God, who is as far from the power as the will; and as far from both, as from ceasing to be God.

Yea, but I see no means, no hope, but all things are rather clean contrary to the promise: and the common order of things carried against it. Be it so: yet must thou depend upon the naked promise, which is true and not lying, as John speaketh of the annointing. Thus have the servants of God done before us: Hezekiah knew not what to do; but his eyes were to the Lord: 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: the victorious conquest of whose faith, is often in the Scriptures recommended unto our imitation. And this lessō must be laid up in our harts, especially against the times of our deepest distresses and afflictions by persecution, or otherwise; wherein if they be either more smart, or more durable, we shall not want Rabsakes, who will not stick to revile the God of heaven. For either Satan by his suggestion, or his instruments; or which is more to be feared, we shall hear the whisperings, and mutterings of our own flesh saying, Where is the God, in whom ye trusted: let not thy God deceive thee any longer: 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: even him whose bare word is above all bonds, who never promised more then he was able to perform; and never performed less then he promised: faithful is he that hath promised, and no unfaithfulness of man can make him unfaithful.

The like truth and steadfastnesse carry all his denunciations and threats: for neither when his messengers threaten wrath against the impenitent, shall that be found a lying word, but the sentence of the Judge, which cannot fail of execution. True it is, that the Lyon hath often roared, but the beasts of the field have not trembled. 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, but deny heaven, hell, and immortality of the soul: in the mean time making leagues, and covenants with hell and death: with beastly Epicures, 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: all which sorts of men promise to themselves life, although the Lord hath said of them, they shall die: 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 ▪ Ezek. 12.28. And as the Lord letteth his children see for the present that it is not in vain to worship him; so he letteth his enemies often feel even before their death, that all his words fall not to the ground: when he meeteth them at every corner with sundry plagues, and judgments in their souls, bodies, estate, name or friends: all which are the accomplishment of his word, which shall not pass away, when heaven and earth shall be dissolved.

Use. 2. Seeing God cannot lie, let everyone of us labor to express this virtue of God: first and especially the minister in his place, seeing he speaketh from God, nay God speaketh by him: 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 spake of himself, I speak the truth in Christ, I lie not: and justify that of his doctrine, which Paul did of his writings, the things which now I write unto you, behold I witness before God that I lie not.

Now then is a minister a liar, when he either speaketh false things, as everywhere the false Prophets are charged; an example whereof we may see in Hananiah the son of Azur, 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 Lord's Prophets were commanded to carry yokes about their necks, these would break them, and so caused the people to trust in a lie: or else true things falsely, misapplying that truth, which they could not but utter: for this was ever the note of a false Prophet, to make their hearts sad, who should have been cheered, and to speak peace to them, against whom the Lord had proclaimed open war: so falsifying the word of the great God, which injury no earthly King would suffer unrevenged. If a king should sign and send out his letters of death and execution against some archtraytor; and the officer betrusted with them should serve them upon some faithful counselor, who is near and dear to his Prince; so as the innocent and well-deserving shall be put to death; and the traitor suffered to live in honor: should not the life of this man so betrusted, go for the life of the other? In like sort doth be, who in God's place whetteth his tongue against the righteous of the land, and disgraceth the most forward in the ways of God: let him discourse against them in Scripture phrase, and speak things in themselves never so true; yet is he a loud liar in the false applying of them, and wresting them against them, upon whom the eyes of the Lord are for good: and with liars shall be kept without the gates of the • oly city: and that most justly, in that he hath not lied of men, but of God himself: whom (so far as his malice could extend) he hath endeavored to draw into his sin, in making him a liar also like unto himself.

2. Every private man must take up that exhortation, to cast off lying, and speak every man truth unto his neighbor, and that because it is a piece and sparkle of God's image, and a part of the new man which is to be put on. Which reason the Apostle urgeth sundry times in the epistles. 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 standeth in righteousness and holiness: as John. 8.44. the angels stood not in the truth. As on the contrary, no man can more lively resemble the devil then by lying, 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 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 ; and those only shall rest in the holy mountain that speak the truth from their hearts: and they alone shall stand with the lamb on mount Zion, and sing the new song before the throne, who have no guile found in their months.

Doctr. 3. The last general observation out of the former words teacheth, what an infinite and free love the Lord embraceth his elect withal: in that be decreeth from everlasting whatsoever he doth for them in the due season of it. Hence it is, that not only in this place, but thorough 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: Jacob was loved, not only before he had done good, but before he was to do it. If to the ende, which is the kingdom, that is prepared from the foundations of the world. If to the means, which is Christ, he is the lamb slain from the beginning of the world: both 1. in regard of God's counsel; and 2. of the promise to Adam: and 3. of the efficacy of his death, the saving power of which was the same to all believers, yesterday, today, and forever: 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, for it was a mystery kept secret, since the world began, Rom. 16.25. but 1. because it proceedeth frō the eternal counsel of God: 2. it containeth the word • of eternal life: and 3. it remaineth for all eternity. Finally, if to our effectual vocation by this word, yea and our whole salvation: he gave us of grace, and purpose, salvation, and effectual vocation before the world began: that is, in his counsel and decree.

Use. 1. Hence we see, that the Popish doctrine of justification by works, was prevented even before the world began. For, if God laid all the degrees of our blessedness up in himself, before the world; much more before we were in the world: who seeth not that all our salvation is freely coming unto us, both in the promise, 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, and therefore elected us. The answer is, that that is unsound; seeing faith in Christ is a fruit, and effect of election, not going before but following after it. Whence Paul saith, that God had mercy on him (not because he foresaw that he would be faithful) but that he might be faithful. And, we are elected before the foundation of the world, that we should be holy, and without blame. If yet it be said, that God might as well foresee the faith and works of his elect, as their salvation: I answer, he did foresee them as means and ways which himself prepared for them to walk in to their salvation; and so did decree them: 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. And if God cannot elect men to life, except he foresee that they will use their free-will well (as the Pelagian) or that they will become faithful and righteous: 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: contrary to that of the Apostle, who saith, that he predestinated us to be adopted, through Jesus Christ in himself, 〈 in non-Latin alphabet 〉 , pro 〈 in non-Latin alphabet 〉 , as Beza well observeth, that is, finding no cause, neither present, nor to come out of himself, of this his most just counsel and decree.

Besides, salvation being but one, and one way unto it, and God's decree but one, how should by the former doctrine any infants be saved? in whom the Lord could not foresee either faith or works: So that as the former doctrine called upon us, to give God the honor of his truth: so doth this, to give him the glory of mercy: in that it is his good pleasure, even before all times, to give his a kingdom freely: to which purpose he giveth faith freely, works of faith freely, the end of faith, which is the perseverance of it unto salvation freely; and in a word, as the decree before all times, so grace and glory in due time most freely.

Use. 2. Did God thus freely love us when we were not? much more will he now, being reconciled unto him by the death of his son. If while we were yet sinners and enemies, he set his love upon us, much more now being justified and friends, will he save us from wrath. Thou mayest be sometimes frowned upon, yea buffeted, and under the rods of God to the breaking of thy heart: but yet all these proceeding from this love, are far from breaking it off to thee, who hast ever tasted how good the Lord hath been to thy soul. Well mayest thou cheare 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, namely, to be free without desert, and constant without end? nay trust in God rather; yea, repair with the boldness of a child to thy father, that loveth thee never the less, because he correcteth thee: and strengthen thy prayers herein, that his love will not suffer thee to want things meet for thee.

Use. 3. What an heinous sin were it to requite such a free love with hatred, repaying evil for good: which consideration alone should make us smite our hearts, & be ashamed of our unthankful sins: & 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.

Use. 4. Let us express this virtue of God, towards our brethren, not so much waighing their deserts, no mote then God doth ours; but be ready to repay good for evil, love for hatred, blessing for cursing: knowing, 1. that it is the grace of a duty of love or mercy, when it is [ 1] free. 2. that the heathen can do one good turn for another. 3. that [ 2] hereby we shall be sons of our heavenly father, who suffereth his rain [ 3] to fall, and sun to shine upon the just and unjust: doth good for evil, yea overcometh evil with good. Secondly, as God laid not the foundation of the world, so soon as the foundation of our salvation, but prepared a remedy before the malady; it is our parts not only to magnify this grace in him, but to imitate it by laboring to cover the faults of our [ 4] brethren when they are committed: and not as the manner of many is, to amplify every circumstance of offenses done, whereas we should make the best of the worst, even in the worst: the meekness of spirit must ever temper our zeal against their sin, and prepare covers and cures as fast as they breed offenses: 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, but the whole profession by reason of them.

Having seen how the main promise of life eternal hath been made by the God of truth: we are now to consider this truth of God further in the accomplishing of that in due time, which he promised before all times. And then was that promise accomplished, when the word was made manifest: which manifestation is amplified, 1. by the circumstance of time, in due time: 2. by the means of this manifestation, & that is by preaching.

For the meaning of the words, we must necessarily open 3. points.

First, what is meant by the word. 2. what by the manifesting of it. 3. what is this due time here mentioned by our Apostle: which 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: for none knoweth the father but the son, and he to whom the son revealeth him: so as the father by this word his son maketh himself and his will known to men, as one man revealeth his mind to another by his words. This word is the matter of the Gospel. Or else by the word is rather meant, the doctrine of the Gospel, which is the word concerning Christ: both these indeed were revealed in due time, and both may be truly meant: but this rather, this more properly, because the words contain a reddition, and have reference to the former verse, which speaketh of promises; which promises by the doctrine of the Gospel preached are fully revealed to be accomplished.

2. By the manifestation of this word, is meant, such a clear revelation of it, as unto which is required a great light: for the word noteth so much. Before this coming of Christ, there was an appearance of this word, but not a manifestation: 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. 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: at what time, not a few Prophets were sent to one people to promise the future performance of ancient predictions; 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 Jews: as also by sending out his disciples, and Apostles into all the world, proclaimed unto the Gentiles, the present, and perfect performance of whatsoever was written of him. This is the doctrine here meant, and elsewhere so magnified by the Apostle, who comparing it with former shadows, calleth it the Gospel of glory, and a ministry of righteousness, which exceedeth in glory.

3. The word translated, due time, signifieth, 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, as whereof all the parts and periods are expired. More plainly, this fullness of time is, when after the scepter is departed from Judah; and after Daniel's seventy weeks, the Messiah is borne, is put to death, and raised unto glory: then must he be preached to all the world. In fullness of time he was borne. Gal. 4.4. when fullness of time was come, God sent forth his son made of a woman. In fullness of time he died, 1. Tim. 2.6. he gave himself a ransom in due time: and, in this fullness of time he openeth the mystery of his will, to gather into one all things, Eph. 1.9.10.

Quest. But why doth 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. 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. Again no time but that, was their due time; their fullness of time was not till then; their proper time complete in all the Articles, and periods of it was not till then. Whereof the Scripture affordeth us some grounds: as 1. between the time of promise and performance must intercede a time of expectation for sundry causes, that both the wisdom and truth of God, and the faith & patience of his people might shine gloriously. 2. There must be a time, wherein the Gentiles must be suffered to walk in their own ways, 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 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 borne: but because God would not have them perfect without us, the promises were deferred.

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 everything 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.

Doct. 1. That salvation is more clearly revealed then in former ages, appeareth 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, 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 unfolded. Yea even Kings and Princes who had the greatest means of knowledge, desired to see the things which we see, and could not, and to hear them, but yet could not, as Christ himself witnesseth. To which purpose the Apostle Peter saith, that of this salvation, the Prophets have inquired, and searched▪ and prophesied of the grace that should come unto you, not that the Prophets themselves had no comfort of that grace; but in comparison it may be said to have come unto us, as being so eeuidently accomplished unto us, as it was not unto them: the waters from under the threshold of the Sanctuary reached but to their anckles, which now is become a stream which cannot be passed: the cloud at the first appearance to them was no bigger then the palm of a man's hand, which now covereth the whole heaven. Thus had the old believers • he like precious faith with us ; and Abraham saw the day of Christ, but a far off, and more darkly. But not to insist in the proof, because we shall meet with the point more fitly, we come to the use of it.

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: and that the things of their peace were not hid from their ei • s. The light is out of request with a number; others think there is too much manna; many look back into Egypt, to the darkness of Popery and superstition: to whom I only say, let them beware least with the Israelites, they have their longing too soon.

Use. 2. Having these blessed means of salvation, our part and duty is, to endeavor to be answerable unto them: for to whom much is given, shall much be required: and according to the increase of means, the Lord looketh for increase of 1. knowledge, 2. faith, 3. obedience. A less measure of knowledge was accepted in the ancient believers, then will or can be in us; seeing where there is a clearer light, men of right sight, see more distinctly: & here above all places and persons in the land, we that live in the right eye of our Realm, must look to our selves: for if to any of us, the word of God be a clasped book, a parable, or if the Gospel be after so long teaching hid, it is so to them that perish. Mark that when, or wheresoever Prophets were sent to blind a people, destruction was always the next. Again, unbelief in these days is far more sinful, then ever in any age before us: for if they believed not, they might plead that they saw not, or not distinctly: but we have evidently seen, and yet have not believed: the Prophets complaint standeth 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 borne withal, and were so: for to stumble in the dark, is no great shame: but to stagger and fall at noon day, argueth either blindness or willful heedlesnes: yet how do a number live, as though the light had discovered no sin? what a fearful condemnation hangeth over the heads of men so ignorant, so unthankful against the light? some love darkness more then the light, because their deeds are evil: some plead against the light: some fight against it, whose case is most fearful: and all this while if men were invincibly ignorant, though their sin were not none, yet were it not so great: but in saying they see as well as the best their sin remaineth. Libertines (who by the abundance of grace have a straiter bond laid upon them) turn all this grace into wantonness: but if they escaped not, who sinned against the word spoken by Angels, how shall they escape that neglect so great salvation: 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 speaketh from heaven?

Doctr. 2. The Lord (who doth not only by his wisdom order his greatest works, but every circumstance of them) effecteth all his promises, and purposes in the due season of them. To everything, saith Solomon, there is an appointed time: that is, whatsoever is in the world done, or suffered, or enjoyed by man, it hath his time wherein it is beautiful: Nothing is so great, nothing is so little, whether it have a natural proceeding, or whether it be voluntarily undertaken, or involuntarily & necessarily sustained; but it hath an appointed time, wherein it is timely and seasonable: 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, and dispose of all his creatures, but even all the circumstances of them, as time, place, manner: all which are determined according to his disposition, who is wisdom it self. In like manner, the Prophet Habakkuk pronounceth of all visions and words of God, whether of promise or threatening, every vision is for an appointed time: let them seem to lie lea and void never so long, yet shall they be not only certainly fulfilled, but in that period of time, which the wisdom of God hath impropriated unto them.

Use. 1. This doctrine condemneth that heathenish idol of Fortune, or chance, which some of them called by the name of God, and worshipped as God; especially the soldiers, who took him for their patron, and unto him referred all the doubtful events of war. But if the Lord have appointed to every event, a due and determinate time; then can there be no chance: and that which we for ignorance call fortune, the Scripture challengeth to be the providence of God: for example, If a man hewe a tree, and the head of his hatchet fly from the helue, and hit his neighbor so as he die, though we call this chance-medley, yet the Scripture calleth it expressly, God's giving a man into the hand of another: and opposeth it to lying in wait, and willful intended murder.

Object. Time and chance fall to all things, Eccles. 9.11. Ans. Solomon speaketh out of the opinion of the Epicures, and in their language: who because they saw not the race always to the swift, nor the battle to the strong, nor bread to the wise, nor riches to the learned; thence concluded, that therefore things must needs be wheeled about, by a blind Fortune, rather then by an occulate providence: whereas indeed things in the world are thus by a special providence disposed of, sometimes for sin, sometimes for trial of faith and repentance in the godly; and for the hardening of the ungodly.

Object. Luk. 10.31. By chance there came a certain Priest: that way. Answ. 1. It is a parable, and being uttered in the common received terms, cannot be stretched so far beyond the scope of it. 2. the Greek words 〈 in non-Latin alphabet 〉 , signify properly, it fell out, or came to pass; namely by the providence of God, so oueruling the matter. 3. it fell out casually to the Priest, who expected no such event: but determinately in regard of God, who sweetly disposeth all his means to his and their proper ends. Thus we need never doubt, and demure with the Philistines, whether God or fortune smite us.

Use. 2. If that be the proper and fittest time of things wherein they are done or suffered, 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: as also in procuring any good thing, which we stand in need of. Art thou in trial, temptation, persecution, want, sickness, or other sorrow? lay hold upon the promise of deliverance: there is a time in which be that will come, shall come; patiently expect his time: the period of time is set to thy affliction, at the ende of which, and not before thou shalt find relief and release: stay thy heart for the time, exercise thy faith, quicken thy hopes and affiance in his mercy, wait his leisure, and make not hast: flesh and blood is in this case short and hasty: it will be vnyoked and free, though by Satan, sorcery, and all unlawful means: but that is not God's time of thy release, but thy own: thou hast not stayed, but prevented the proper and due time of thy deliverance. And what is the issue of it? surely thou hast escaped a bear, but a lion meets thee: thou art leaped out of the panne, but into the coals: 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.

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: and till that hour come, an hair shall not fall from thine head. Let the Jews take up never so many stones against Christ, yet he shall escape out of their hands: let them seek to take him, yet shall none dare to lay hands upon him, if his hour be not yet come. Let Herod seek to kill him: he will not stick to send that fox word, that he must work so many days in despite of him, today and tomorrow, that is, now for the present, and afterwards until his consummation.

Again, standest thou in need of any present good, whether any spiritual mercy or temporal favor? lift up thy heart and hands unto God in invocation, 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 Canaanitish woman was not heard, till after three sore repulses. Lazarus must not be raised by Christ, till the fourth day: no nor Christ himself, till the third. Thou must have a time to sow thy prayers, and water them with tears of repentance; and then in due season thou shalt reap▪ if thou faintest not.

2. Hence we have a ground of strength in temptation. Do we see the days wherein iniquity aboundeth? the wicked flourish? the godly perish, and eaten up of the wicked as bread? well, wait a while: God hath a due time to convert so many of them as belong unto him: and to make of them, of persecuting Saul's, preaching Paul's: or otherwise, a set season to overtake them as birds in an evil net. Both the days of the Lord are set: the day of refreshing ; and the day of retribution. The former is the day when Joseph's head shall be lifted up; the latter is that convenient time of the Lord, when he shall execute judgment against the wicked ones of the world. The same night, which expired the 400. years, the armies of the Lord were delivered out of Egypt, and Pharaoh and his armies drowned. The same night that dated the 70. years, appointed for the Jews captivity, was Baltazer slain, 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 own hands: but it shall not be long, before he will throw them into the fire.

Use. 3. We are taught further wisdom in entertaining the seasons which God hath allotted to every purpose: some of which, he hath hid with himself: and some, he hath made known to us: I speak not of the former, for it belongeth not to us to know the times and seasons which the Father hath put in his own power: such secret things belong not unto us: as to inquire of the time and day of judgment, which the very Angels in heaven are ignorant of. But things revealed, belong to us, and our children, to inquire into, and make our best benefit of. Let us therefore imitate the wisdom of God in performing all our duties in that proper time, which the Lord hath made their due seasons: especially seeing he hath so clearly manifested to us our day of grace, & time of our visitation: it is our duty to betake our selves to seasonable conversion and repentance: the due time of which, is the present time; because God this day calleth, and if today we hear his voice, let us not harden our hearts. There is a time when God is near, and may be sound, and that is the fit time to seek him, and then is he nearer: and then must we seek him when he seeketh us by his gracious inviting of us to repentance. There is a time when with the wise virgins, we may enter into the wedding chamber; and no sooner is it past, but the door is shut, and all the foolish virgins excluded. A time there is when the blessing may be obtained; and a time when Esau shall not get the blessing, although he seek it with tears. Now is the fit season for all these duties. Now learn to know God in Christ or never: now become a believer, or eve • an Infidel. Enter fellowship with God now, or never partake with him hereafter. Love the communion of Saints here, or never shalt thou enjoy it hereafter: begin to live eternal life here, or thou shalt never see life hereafter, but abide in death. Men are wise enough in outward things, to strike while the iron is hot, to watch their best winds, which blow them profit, to foreslow no time in striking up gainful bargains; but here as though the wisdom of men were not in them, are without all providence, and have cast care away: and yet how hath the Lord a long time manured us, that like good trees of righteousness, we should be laden with fruits of righteousness, 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 doth he not many ways threaten to take away the means from those that are left? doth 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, yet he cannot satisfy his justice, but his arm is stretched out still? and seeing that as his hand is against us, our hands are still against him; 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, if after such provocations yet his wrath may be turned away. Wisdom yet crieth in our streets: God's word in the mouths of his messengers; his works of mercy, and judgment which run into our own eyes, all of them call us to be wise hearted, to know the season of our fruitfulness. Let us presently answer the Lord's present call. Say not with thyself, when I have dispatched this or that business, or purchased this or that pleasure or profit, or have overgrown such a trouble and distraction; as though repentance stood in the change of the outward estate, and not in the change of the mind: but know it that no time is thine, but the present: and it is little better then Popery, to profess free will in this matter: it is too much thou hast been deceived in the time past; deceive not thyself also in time to come. Well said one, God hath left man time past to repent of, and time present to repent in, but the time to come, he hath reserved in his own hands.

Doct. 3. The manifestation of salvation is to be sought for in the preaching of the word. 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 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; 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 pleaseth God to save such as believe: in that herein he both offereth Christ unto us, and giveth us faith by which we receive him. 2. This truth appeareth in that wheresoever the Lord had a people to call to salvation, there he sent his Prophets, and Apostles, whom he appointed so long there to stay, till his work was finished: and then sent them elsewhere: when Paul was resisted, and blasphemed by the Jews at Corinth, he pronounced them guil • ie of their own blood, and purposed to turn to the Gentiles: but the Lord suffered him not, but caused him to stay there a year and six months longer, because he had many people in the city: 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. 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. In this ordinance is it called the word of faith, 1. Tim. 4.6. delivered by exhortation and doctrine, verse. 13. in this embassadge is it called the the word of reconciliation: and thus preached, is called the Gospel of the kingdom of God: Mark. 1.14. John came preaching the Gospel of the kingdom of God, powerfully raising up men thereunto: and, the Gospel of our salvation, Ephes. 1.13.

Use. 1. The preaching of the word is the greatest blessing that the Lord bestoweth upon any people; and such a one as God in his anger deprives that people of against whom he intendeth a plague: the former appeareth in that great care of Christ himself, who before and after his ascension, providing for the good of his body the Church, 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. 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 revealing of Jesus Christ. The latter is evident in Amos 5.13. that when the Lord is about to bring evil times, he maketh 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: in that he hath put the bars into the rings of the Ark, whereby his glory is carried throughout our country; and in that he hath lifted up his cloud in the sight of all our people to direct us in all our iourneies: he hath not dealt so freely with every nation, neither have they known his laws, Psal. 44. last.

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. It is a blessing we are to wish and pray for to all God's people: and bewail their want that have it not. The former we are enjoined by the express precept of Christ, considering the greatness of the harvest: The latter by his example, who mourned to see people as sheep scattered without a shepherd.

Object. But people may do well enough if they have the word read publicly, and they can read it at home. Ans. My purpose is not by establishing preaching, to derogate from reading, the manifold fruit which accreweth by reading the Scriptures, hath otherwise taught me, together with the custom of the Prophets, Apostles, and Christ himself (of which I have elsewhere expressed the principal: ) But the things which God hath joined together, let no man separate. In the Old Testament the Levites must read the book of the law, give the sense, and cause the people to understand the reading. In the New: after the reading of the law, there was expounding: Christ himself after the lecture of the law, had a book given him, found the prophecy, closed the book, sat down & expounded it: so did the Apostles Paul, and Barnabas, Act. 13.15. Thus hath the Lord afforded his Church a further benefit and more full blessing, a more ordinary, and principal means, to beget faith, and repentance, and to lead 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. This is the labor in word and doctrine, commended unto us that are the Lord's builders and laborers: who in raising the spiritual walls must imitate Nehemiah's builders, everyone of whom in repairing the walls of Jerusalem, must hold the trowell in one hand, and the weapon in the other: in like manner should every Minister exhort with whose some doctrine ; there is the use of the trowell, and improve the gainsayer, which is the use of the sword: to want which ordinance, is to want that which the wisdom of the Lord thought most necessary for the welfare of his Church: who would not have his people stick in the outside, but pierce into the depth of his wisdom revealed; neither content themselves with a bulk of corn, but to get it trodden out: nor with bread in the lump, but divided. Whether therefore their estate may be good in such a want or no, we are not so much to sit as judges upon them, 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; would God men were better acquainted with it then they are: yet although the Jews had the law privately at home, the priests must notwithstanding publicly not only read but expound it.

Our Apostle insisteth still in the justifying of his calling, and showeth how he came to be a dispenser of such great mysteries as these are of which he hath spoken: it was not ambitiō which made him thrust himself in for a Pastor: neither 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 ease or honor which solicited him; forever after the undertaking of it, he was in disgrace, in perils, in pains, and labors above all the rest of the Apostles: 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: Secondly, he received it by commandment, the nature of which commandment showeth, that he was so far from undertaking this office of his own will, that it was rather forced upon him: 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 foreward, rearewarde, or wings at his pleasure, from whom or from whence they may not start, under pain of martial law: to which he seemeth to allude, when he saith, that he had fought a good fight. And how Paul was extraordinarily pressed into this field, even against his heart, and (as we say) the hair, appeareth, in that he must be beaten down to the ground, struck stark blind, eat and drink nothing in three days: that of an extraordinary waster of the Church, he might become an extraordinary chosen vessel to publish the doctrine he had persecuted: 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; even from God our Savior. Which may be meant either of the son, to whom the title of Jesus or Savior, is properly ascribed in Scripture, (whence is notably proved the divinity of Christ, who as God meriteth man's salvation:) or else rather here of the Father, the epithet being truly referred unto both: for the Father saveth by his Son, and the Son by his flesh in reconciling us unto the father. Again, the father is called a Savior as he is the God of life imparting to the elect, through his Christ the life of grace and glory: 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 Savior, and the Lord Jesus Christ, 1. Tim. 1.1. If here it be asked whether Paul was called only by the commandment of God: The answer is, yea only: for herein is the difference between the Apostles, and ordinary Ministers: the propriety of the former was to be called immediately by Christ; 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; as Junius out of the Schoolmen learnedly observeth: but not so in extraordinary callings, to which the former sufficeth without the latter.

Out of these words naturally arise these three considerations:

• 1. That the office of preaching, is an office of trust.
• 2. That whosoever undertaketh, must find himself pressed by this calling and commandment of God.
• 3. A direction from the Apostles example, how and when, ministers may and must, insist in the commendation of this office.

Doctr. 1. That every minister called by God, is one of Christ's committes, unto whom he betrusteth now after his departure, the care and oversight of his spouse, who is dearer unto him then his own life, appeareth; in that they are called stewards of this great house, having received the keys to open the kingdom of heaven, and to distribute to the necessity of their fellow servants: chosen vessels, as Paul, not to contain, but to carry the pearl and treasure of the kingdom: feeders, as Peter: husbandmen, to whom the vineyard is let out till his return. Of the doctrine much more afterward.

Use. 1. The honor of a Minister, is faithfulness in the diligent and careful discharging himself of that trust committed unto him: the principal part of which repose, standeth in the faithful dispensing of Christ's legacies to his Church, according to his own testament: 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: and bringeth with it a great recompense of reward: for if he that showeth himself a good and faithful servant in little things, shall be ruler over much; 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, as to fulfill his course with joy, and the ministration he hath received. 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: not handling it deceitfully, nor making merchandise of it: but, 1. as of sincerity, as in the sight of God. 2. in the declaration of the truth, approving himself to every man's conscience: here by he shall become a sweet savor to God, even in them that perish: whereas the false and foolish Prophet, hath a cup of gall and wormwood tempered by the hand of the Lord, Ier. 23. and the Prophet Ezekiel showeth both the head and tail of this unhappy condition, the first entertainment of him is a woe, and his farewell a curse: and therefore I say to everyone present, whom it doth or may concern, as Paul to his Timothy, O Timothy, keep that which is committed unto thee: and, That worthy thing which is committed unto thee, keep it: yea, I charge you all in the sight of God, who quickeneth all things, that you keep this commandment.

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: but honorable, near unto God, of great trust, a calling committing unto men, great matters, and worthy things, which not only the Angels themselves have dispensed sundry times, but even the Lord of the Angels, Jesus Christ himself all the while be ministered upon earth: the honor of which calling is such, as those who are employed in the duties of it, are called not only angels, but co-workers with Christ in the salvation of men.

Doctr. 2. Whosoever would find comfort in themselves, or clear and justify their callings to others, or do good in that place of the body wherein they are set, must be able to prove that they are not intruders, but pressed by this calling and commandment of God: that as Paul performed every duty in the Church by virtue of his extraordinary calling, so they by virtue of their ordinary. For can any man think that a small advantage to himself, which our Apostle doth so dwell upon in his own person, and that in every Epistle? making his calling known to be committed unto him, not of men, nor by men, but by Jesus Christ? See Gal. 1.1. and cap. 2.7. Eph. 3.2. 1. Thess. 2.4.

The necessity of this commandment appeareth: 1. because it implieth a fitness in the persons so commanded, for the Lord sendeth not a message by the hand of a fool: 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; but one of parts and gifts, by whom the message might carry all the grace it possibly could. Even so the Lord sendeth the tongue of the learned, some Ezra, some Apollos, men mighty in the Scriptures, and full of authority in regard both of life and doctrine. 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 wisdom, understanding, &c. 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; signified by the sweet oil poured on their heads, v. 12. These only are sanctified, and set apart by the Lord to serve before him, Exod. 29.4.

2. This commandment imposeth a necessity to perform the duties of the calling, the acknowledgement of which breedeth conscience, and willingness therein, not for the profit and commodities, but because the dispensation is committed unto him: Paul seeing that necessity was laid upon him, denounced a woe against himself if he should not preach the Gospel; not for the vain applause of men, but to please God which trieth the hearts, 1. Thess. 2.4.

3. This commandment maketh the function and works of it powerful, & fruitful in the hearts of all men, even the greatest: and whereas such as have not their commission sealed from the Lord, find not their sacrifices burnt by God, but often labor all day, and all night, and catch nothing, yea themselves with their work perish together: the tongues which the Lord armeth from above are cheines unto authorities, links of iron to bind Nobles and Princes, and bridles even to the devils themselves: yea not seldom by virtue hereof, Princes and people may stand up in apology and just defense of a poor man whom the Lord reporteth: as Ier. 26.15. He is not worthy to die, for he hath spoken to us in the name of the Lord.

4. This commandment bringeth much comfort in all troubles raised up against men, whilst they endeavor in the faithful execution of this most thankles office amongst men; which otherwise might well be taken for so many plagues wherewith God followeth him who runneth unsent: for such is God's grace, as he never commādeath, but includeth also a promise of blessing to the observer; and namely of special protection, which is so necessary for such as are dispatched to encounter against Satan and the wickedness of the world: so as hereby the heart is fenced and strenghthened against the malice of Satan and men: which while the sons of Seeva wanted, we see how mightily Satan (who easily espied their want of commission) prevailed against them.

Use. 1. Let no man presume to take upon him any office in the Church uncalled: no man taketh this honor 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 himself and calling almost everywhere, who were called of men, but not of God.

Use. 3. In all other callings let men be assured they have God's warrant, both in the lawfulness of the callings themselves, and in their holy exercise of them; passing through them daily in the exercise of faith and repentance: not forgetting daily to sanctify them by the word & prayer.

Doctr. 3. Ministers may and ought to be more or less in the commendation of their calling, as the nature, and necessity of the people to whom they write or speak, do require. As the Apostle here magnifieth his authority in that he is a servant of God: 2. an Apostle of Jesus Christ: 3. that he received his Apostleship by commission and commandment of Christ himself: and 4. all this while hath by sundry other arguments amplified the excellency of his calling: the reason of all which is not so much to persuade Titus, who was before sufficiently persuaded of it: but partly for the Cretans sake that they might the rather entertain this Doctrine, so commended in the person of the bringer: and partly because many in this I will lifted up themselves against him and Titus, as men thrusting in their sickles into other men's fields too busily; or else if they had a calling, yet taking too much upon them, both in correcting disorders, and establishing such novelties among them as best liked thē: 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 prolixe and lofty in his title: 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: and, that grace of his which is in me was not in vain: and, they are Ministers, I am more in labors, more abundant, &c.

Use. In our days when the basest of men account so basely of the Ministry, as the most abject, and despised calling; will it not be thought very seasonable to insist upon the just excellency and dignity of this calling? can it be thought unequal, if we take more care then usual of freeing it from contempt, which is more then ever? The faithful Ministers of Christ can, and do think as basely of themselves as any man can think or speak of them: and if they advance their calling, it is not pride nor pleasure unto them; but they are compelled unto it: as Paul, I was a fool to boast of myself, but ye even compelled me. Others do it because their love to the ordinance of God doth contstrain them: others considering how the world was drowned for despising Noah and his Ministry; and how God departed from his own City and house at Jerusalem, because they despised his Prophets, and mocked his messengers: and fearing least the like befall our Church and land for the same sin, most profitably and justly both by word and writing magnify this function. If men were like the Galatians, who would have plucked out their eyes for Paul, and received him like an angel, yea, and Christ himself: if men would know them that labor in word and doctrine among them, to have them in singular love for their works sake: then where we labor to magnify, we would and might endeavor to abase our selves, and become weak to the weak, and all things to all men: but to free God's ordinance from contempt, we may and must challenge such titles, as the Lord hath honored 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, secretaries, ambassadors, angels.

Having spoken of the person saluting, whose high calling hath hitherto detained us: Now are we come to the person saluted: and so afterward are to proceed to the form of the salutation it self; both of them being contained in this 4. ver.

The person saluted, to whom the Epistle was written, is described, 1. by his name, Titus. 2. by a title of relation, My son according to the common faith. 3. by the adjunct of his sincerity, my natural son.

First, for the name: It showeth him to be an heathen, or Gentile born: by nation a Grecian, Gal. 2.3. of heathen parents and education, for at this time he was uncircumcised: and it is probable that he remained so unto his death: yet such a one as was without God in the world, without Christ, without hope, is begotten by the Gospel, not only to be a believer, but to sincerity in the faith: and thus he becometh a true Titus, that is, truly honorable, yea so far honored, as that he was a chief pillar and instrument in the Church, and much employed in the Churches affairs by the Apostles themselves. What an undivided companion of Paul's he was in his peregrinations and trauells appeareth, 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 Judea, 2. Cor. 8.6.16. how he graceth him with the title of a companion, and a fellow-helper in the Lord's 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.

Doctr. Note hence the freedom, and power of God's calling to grace. For what merit or dignity? what works of preparation appeared in Titus, being of heathen parents, country, 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 Gamaliel's feet, and a great scholar; but by all this he was armed to wast the Church, and he acknowledged himself such a tyrant, and persecutor of the Church of God, as that he was unworthy to be an Apostle: and being one, he was in that regard, the least of them all, 1. Cor. 15.9. and for the latter, the power of God's grace breaketh through the strongest opposition, even Gentilism, and Paganism it self: yea, he whose honor it is to produce light out of darkness, and quicken the dead, doth often where sin hath abounded, make grace abound much more: and of the greatest and notorious sinners, raise up such special instruments of his glory, as shall strip and go beyond a number that have always lived more civilly then they, before their calling.

Use. 1. Hence is confuted all that Popish doctrine concerning works of preparation and disposition before grace: and of merit and supererogation after: God's grace is free, not man's will, his mercy is man's merit.

2. Consider thy own baseness and indignity before thy conversion to be humbled by it, yet let not Satan go beyond thee in it. He will be alleging against thy faith, after this manner: Would God show mercy on thee, who wert so desperately drowned in thy sin? or can thy calling be sound, who so long a time didst fight against the truth? here thou hast answer for thyself: I was never worse, though I was as ill as an heathen and Publican: I was not worse then a blasphemer, or a persecutor, yet God had mercy for such, and soundly called such, and why not for me? But he will object further, Indeed if thou hadst lived a civil life, and not have been so outrageous and desperate in thy sinful course, there had been more hope of thee, as of one who wert not far frō the kingdom of heaven: but the case was not so with thee. To which thou mayest truly answer, That there is no more disposition to grace in a mere civil man, then in the most profane person: although there be some more restraint of corruption in the one, then in the other: nay, for most part, there is less hope of such, then of greater sinners: for they are often hindered from seeing the truth of their estate, by reason of their civil virtues: and by comparing themselves with men notoriously wicked, conclude (with the Pharisee) themselves to be in good case, for they are not thus, or as that man, who is an open inordinate person: whereas the other are more easily convinced in their own consciences, and are sooner brought to say with the Publican, Lord be merciful, and so go away more justified: yea, and much more may be added hereunto, namely, that there is much more hope of great sinners, then of many who have (not only civility, but) a show of religion, and want the power and life of it: of whom the speech of Christ is true, that Publicans and harlots shall go into life before them. The seven devils in Marie Magdalene resisted not her conversion so much, as their conceit doth theirs, who think that all devils are cast out, if Belzebub the prince of the devils do not discover himself: greater hope there is of the cold Laodicean, then of the lukewarm: and experience, and good reason from the Scriptures teacheth, that such as have been before their conversion, either more outrageous in their sin, or zealous against the truth, when as once their change came, have proved far more eminent instruments of God's glory, then such as before their change never so highly dishonored him: both because those affections which were so violent in sin, are turned in their vehemency against sin: as also because the sense of much love in forgiving many sins, doth greatly contstrain and enforce double thankfulness: all which I have spoken that no man be discouraged (otherwise then to lead him through his course with constant humility) for his estate past, if for the present he find a change; 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.

The 2. point in this description of the person of Titus, is the title of relation, my son according to the common faith: that is, my son, not whom I have begotten according to the flesh, but to the faith: namely, both to the gift of faith, for Paul was his spiritual father, by whose means, and ministry he was converted: as also to the doctrine of faith; not to believe and profess it only, but also become a teacher of it. Which doctrine is called the common faith, 1. because the matter of it is common to Paul, Titus, and all the elect. 2. the manner of propounding it, in which they did mutually consent; is common to all believers. 3. in regard of the common object ; which is Christ and all his merits, which belong to all the faithful. 4. in respect of the common profession of it: it being the badge of every Christian. 5. of the common ende of it, which is salvation, the ende of every believers faith. Out of this title note two lessons.

• 1. That Ministers ought to be spiritual fathers to beget children to God.
• 2. That faith is one and the same in all the elect.

Doctr. 1. That Ministers are spiritual Fathers to beget children to God, appeareth in that the Hebrew phrase not only styleth them by the name of fathers: 1. who indeed are so properly by the way of blood & natural generation: 2. neither only those who are in a right descending line, 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 fathers, either generally, as all superiors, in age, place, or gifts; or more specially such as by whose counsel, wisdom, tenderness, and care, we are directed as by fathers; who in these offices and not in themselves (for sometimes they be inferiors otherwise) become fathers unto us. Thus was Joseph an inferior, called a father of Pharaoh: that i • , a counselor: Job for his tenderness and care, called a father of the poor: Scholars of the Prophets, called sons of the Prophets: Elisha saith of Elijah, my father, my father: and Iubal was the father of all that play on harps. But much more properly is the Minister called the father of such as he converteth unto the faith: 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 instrument by which it is conveyed, is the word of God in the Ministry of it. The mother of these children of God is the Church, which conceiveth them in her womb, which travaileth of them and bringeth them into this spiritual world, which bringeth them up in her bosom, and nourisheth 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. Matth. 23.9. Call no man father in earth: and God is the only father of spirits, Hebr. 12.9.

Ans. The place doth not simply and absolutely forbid the calling of any man father, for then had the Apostle sinned in calling himself the father of the Corinthians, and Timothy and Titus his sons: yea the Lord himself goeth before us in example in giving this title not only to the fathers of our bodies, but all superiors besides in the first commandment. But the scope of that place is, 1. to condemn the ambitious seeking and boasting in the titles of father, doctor, &c. 2. to teach that no man should depend upon any other, as the principal efficient cause of his birth, either natural or spiritual: for God is properly the father of us all, not according to our spiritual birth only, but even our natural also: for he formeth in the womb, he bringeth out of the womb, and in him we live, and move, and have our being: and what Ministers or fathers of our bodies act herein, they do it as instruments, by whom the Lord worketh. True it is that the Lord hideth his work by instituting such means, as have in them some show of inherent power, to produce such effects; and for their further reverence ascribeth to these instruments his own work, and his proper titles of fathers, saviors ; yet is no man for this to ascribe the principal power of begetting him, whether 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, and of our life natural and spiritual, may be ascribed unto the God of life, and the spirits of all flesh. Thus we see how Ministers are fathers, and so to be accounted.

Use. 1. No man can be saved in an ordinary and visible Church, where the Ministry of the word is settled, but by a second begetting, and birth: for that which is borne of flesh, is flesh: and therefore he must have another father besides the father of his body: for no spiritual father in earth, none in heaven: every child borne into the world hath a father, although many sons of the earth know not their father: examine thy heart, am I born into the Church? who was my father? and here what a number of the sons of the earth, earthly and base minded men and women, professing themselves to be the sons, and daughters of God, know neither father nor mother, besides those of their bodies: and conceive no more of this heavenly birth then Nicodemus, who although Christ himself taught the doctrine of regeneration, yet asked how could those things be: for what is that which is generally taken and rested in as the new birth, and deceiveth the most men and women in the Church? surely the repressing of wickedness of nature, that it break not out into excess of riot: 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. Judas so lived as no man could say, black was his eye, but yet was a devil: out of which example we evidently see, that even the supernatural decrease, and restraint of vice in the reprobate, is far from the new birth of the elect. Let him then that would not be deceived in this weighty matter, look he be renewed, that he be a new creature, a new man complete in all his parts: for as the soul is whole in every part of the body, so is the believer renewed in every part; that although there be no lust but may assail him, yet none shall dwell peaceably with him.

Use. 2. This near relation worketh special affection between the Minister, and people converted by him: I say not there ought to be, but there is also a special affection of love between them. The Minister loveth him that is begotten by him, as if he were his natural son, and the issue of his body, nay even above him; seeing it is a more ardent and lasting love which is grounded in grace, then that in nature: the love of women is not comparable unto it. The people have such in singular estimation for their works sake. The Galatians tasting the sweetness of the Gospel, did receive Paul as an Angel of God: yea, as Christ himself, and would have plucked out their eyes, that is, departed from their dearest things to have done him good. The Jailor being converted, was as ready to wash the wounds of the Apostles, as ever he was before to inflict them: Lydia constraineth them to tarry with her: and all this, because they see they owe them (which Paul challenged of Philemon) not only their service, 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 mothers rejoice when they prosper and thrive in grace, mourn when they are sick: but when they are like to die, be ready to die for them and with them: such a tender mother was Paul, that wished himself rather accursed, then his countrymen should be cast away. We have many teachers everywhere, but few such fathers: 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 mothers of his children.

And justly may we call for childlike affections at this day in our hearers, especially seeing a number challenge the Church for their mother, but deal with their fathers, as Simeon and Levi dealt with their father Jacob, so far as they can, making them to stink among their inhabitants: or like another cursed brood, with Cham, seek to discover their fathers nakedness: well may we wish such to become children in maliciousness: 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: whosoever for their works sake receive them not into the inward closet of their souls: whosoever in their departure mourn not after them; as King Joash after Elijah, my father, my father ; such may be allowed to make question of their conversion, as he may of his legitimation, who could never come to know who was his father: for were the Gospel powerful in a people, a most proper fruit of it would be, the converting of the hearts of fathers unto children, and of children unto their fathers. Now if any be desirous to carry themselves towards their Ministers, as children toward their parents, they must perform unto them these duties.

1. They must give them double honor, 1. Tim. 5.17. reverencing their persons, their places.

2. They must partake in all their goods, as the Levites in the law did, yea, if need be, lay down their necks for their sakes, Rom. 16.4. in way of thankfulness.

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.

4. In doubtful cases of conscience resort unto them for counsel, as children to their father.

5. Obey them in all godly precepts, endure their severity, be guided by their godly directions, as those who have the oversight of souls committed unto them, even as the child ingeniously imitateth and obeyeth his father.

Doctr. 2. Faith is one and the same in all the elect; and is therefore called the common faith, Eph. 4.5. there is one faith which is true, whether we understand it of the doctrine of salvation, which in Athanasius his confession is called the Catholic faith of all Christians, because it is a doctrine received and believed by the Catholic Church: or if we take it for the gift of faith, whereby we believe to justification. Which grace is but one, and common to all the elect, notwithstanding there be diverse measures and degrees of it peculiar to some. Hence the Apostle Peter calleth 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. Gal. 3.26. 2. of the object of it, which is one Christ, the same yesterday, and today, and forever: who dwelleth in the hearts of every believer, Eph. 3.17. whom although the fathers of former ages beheld him to come, and the latter ages already come; yet both rejoice in seeing his day, with the same eye of faith: the difference is, that one seeth it somewhat more clearly then the other. 3. of the same ende of it, which is salvation, common to all believers; called therefore by Jude 3. the common salvation.

Use. 1. To confute such as foolishly imagine and teach, that there may be as many faiths and ways to salvation, as there be nations and people's: that the Jews must be saved by the law of Moses: the Gentiles by the law of nature: Christians by the Gospel, and every man by the religion he professeth: to prove which vanity they allege, Habac. 2. The just shall live by his own faith. But we that have learned that there is but one Christ, one way to heaven, and one common faith, evidently perceive that every man cannot be saved in his own way: except some can come to the father, and not by the son. The Apostle Peter having learned the doctrine of faith from Christ's own mouth, writing to the dispersed Jews, calleth that his faith the same precious faith with that of the Gentiles: teaching thereby, that the faith is but one, and that published in the Gospel, whereby both Jew and Gentile can be saved. 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 labor for, that he may live by it: and further is no ground for such fancies.

Use. 2. This doctrine affordeth 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; the Apostle reacheth that the common treasury of the Church is the common faith: which excludeth all merit; seeing to believe, is not to merit, but to apprehend (not another man's, but) Christ's merits; yea the Scripture it self speaketh cautelously in this matter, least even our faith it self should come in the schoale to be poised with the grace of God, when it speaketh so often that we are justified by faith, and of faith, and through faith, but never for faith.

2. This apostolical faith is not a faith of two or three, but a common faith which every believer hath: but the apostatical Popish faith (falsely called Catholic) is not so: for it is the faith of the teachers of the Church only, which their hearers may safely rest in, although they have no special faith of their own; neither indeed know what their Church or teachers do believe: but who seeth not that this gross faith in the lump cannot be either saving or Catholic? saving can it not be, for the saving faith of the elect goeth 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 engrossed into some few men's hands, and never seeth the open market; or rather which is a monopolie: for to believe, say they, as the Pope believeth (although they know not what he believeth) is sufficient.

3. This apostolical common faith purifieth the heart, cleanseth the conscience from dead works, and worketh by love: but the apostatical Romish faith, is a pragmatical fancy working by rage, fury, violence, and blood: filling their hearts and hands with detestable resolutions and attempts, fouling their consciences with most impure, and impious works of the flesh, and such as the issues of death follow, as often experience hath been their mistrisse.

4. This common faith is most ancient, it is the old and the good way: but so is not theirs; let them term it the old religion as long as they will, it is a strange doctrine, a new devised faith, not savoring of apostolical antiquity: as will appear plainly to him that compareth that which they now profess, with that which was professed, when Paul writ the Epistle to the Romans. Hence will it follow, that their faith not being the common faith, I say not that they must amend their faith, but change it, if they will be saved by it: it is not all the patching and daubing, and refining of their points will help them; nor all the baulme in Gilead can so supple their positions, that we may join with them, until they begin again and lay the same foundation with us, which is to seek to enter into life by the door, and not as thieves, seek to creep in at the window: till this be done, the joining with them will be the departing from the common faith: till this be done, we may not give them the right hand of fellowship. Let them first shake hands with Christ (which is our hearty prayer to the Lord for them) & we will gladly and heartily reach thē ours.

Use. 3. If the faith be but one, we must all then study to keep the unity of faith in the bond of love, which is the Apostles collection on the same ground, Ephes. 4.3.4. we ought so to compose our affections, as we may go out with one heart, and one mind in the profession of this one common faith, which maketh communion between the highest and lowest, rich and poor, Master and servant; Preacher and people: for in Jesus Christ all are one, Jew, and Gentile, bond and free: Paul was Titus his father in the faith; but yet this common faith made him his fellow & brother; 2. Cor. 8.23. so he calleth himself the father of the Corinthians, and yet them his brethren: as Onesimus a poor servant by virtue of this common faith, became the son of Paul, and yet his faithful and beloved brother: so as howsoever in earthly relation, we have our difference, and inequality; yet in regard of this common faith, believers may say (as they in the Prophet) we have all one father, and one mother, yea one meat, and clothe, one education, and one inheritance. The Ministers must therefore so acknowledge himself a father, as that he is a son too; so a teacher, as that he be a diligent hearer and entertainer of the doctrine also. The Master must not forget he hath a master in heaven, and that his servant in regard of the common faith, is or may be, his fellow servant, and if he be a religious servant, he must be counted more then a servant, even an Onesimus, a brother in the Lord. The Magistrate must so rule, as a subject under Christ, and not altogether stand on authority; but cast an eye upon the common faith. The husband must not altogether stand on his headshippe, but like a man of knowledge, dwell with his wife, as one who is with him a joint heir of the life of grace: so in other relations. Which consideration, were it observed, it would cut off much discomfort in families, cities, societies, Church and common wealth: 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 Joseph, Gen. 50.17. if they would conceive that they are all brethren in the faith.

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 borne; but my rightful true, and (as we say) lawfully begotten son, one that both resembleth myself, and is a right follower of me. The same word is used, 2. Cor. 8.8. where the Apostle persuadeth the Corinthians, to the cheerful relief of the poor brethren in Judea, by this reason that he might try the