Commentary on Titus
Let Ministers and people therefore consider well, what a number of sins and plagues that man thrusteth himself into, that is given to wine and strong drink, and sitteth down with drunkards: and yet how hath this sin as a deluge overflown the land? yea and that height of it seeketh not corners whereby one man sporteth himself in making another drunk: oh woe unto that man that maketh himself merry in another man's sin, which should be as a dagger at his heart: and woe worth that devilish rejoicing, which triumpheth in putting out God's image, and bringeth a man to the condition of a brute beast: whereas our rejoicing should be in removing blocks from before the blind, rather then in laying them. Alas, that these should be the fruits of the Gospel: will not such things force our God to remove the hedge of his vineyard, and break down the wall? nay is not the hedge trodden down already: seeing such & so vile sins, unheard of among the heathen, like so many wild beasts, depopulate and wast this Garden of Eden, planted by the Lord's own fingers? that unless the Lord of hosts return and visit this vine, and return us unto him by repentance, we that have been envied for our happiness, shall come of all nations to be pitied: when the long patience of our God shall be expired, with a soddaine ruin and a woeful downfall. And yet further, we who live in the Goshen of our Country, if darkness covered the face of all the land, we should be light: the sun is upon us, we are in the sun: let us walk as in the nooneday: those that are drunk, are drunk in the night: let us be ashamed of such works of darkness, that we may be answerable unto our light: should Gilead be a city polluted with such a bloody sin? especially let the school, and the sons of the Prophets (as to whom it is more especially directed) meditate of this precept, that a Bishop must not be given to wine.
This fourth vice seemeth fitly to be set after the former, as being an usual attendant of them. The right meaning of which that we may better conceive, we must know that we may not so understand the precept, as that at no time a minister may lawfully strik another; for there be times, and cases when it may be not only lawful, but necessary. For 1. it detracteth nothing from his private economicall right, whereby he may and ought moderately (as occasion is offered) exercise his power of correcting [ 1] his servants, and children. 2. It derogateth nothing from his common right, in case he be set upon, and cannot call for the Magistrates [ 2] help; in which case by a just and common law, he is armed and warranted to become a Magistrate to himself; and may not only strike, but even kill with the sword also; so be his heart be free from that desire, and his intendment be not to kill, but rather weaken the enemy, and to defend himself, rather then hurt the other: in which case Christ allowed the Disciples (whom he could have miraculously preserved) the use of swords, Luk. 22.36.38. except we will allegorically understand those places, as Beza doth: and Peter had a sword ready to draw and smite at Christ's apprehension. 3. Some Ministers may be present in a just and [ 3] lawful war, to teach soldiers to fight the Lord's battles after the Lord's mind, to pray for prosperous success, to comfort and animate the camp. Thus Moses prayed in the campe; and we read of Ambrose in the campe of Theodosius, and of Zwingli who died in the field: in which case it is not doubted but that a Minister may strike and kill also the enemies of God. The meaning then is, that a Minister may not be a man of a martial heart and spirit: such a one as in his private matters, will stand out with every man at the slaves end in contending; or a man of a word and a blow, an hackster or cutter: but one of a patient spirit, meek, longsuffering, following peace with all men: yea propounding himself a pattern of peaceable disposition to the flock. Reasons.
1. Because the weapons of our warfare are not carnal, but spiritual. [ 1] The Apostle denieth not, but that the calling of a Minister, is a fight and warfare, 2. Tim. 2.3. but they fight not against flesh and blood, but spiritual wickednesses: and the weapons are suitable to the war, and to the enemies; not such as wound the flesh, but which subdue Satan and sin, and wound the consciences of men, and cast down high cogitations which fortify themselves in strong holds, and exalt themselves against God: as of pride, rebellion, false conceits, and opinions; namely the sword of the spirit put into their hands, which in the constant and conscionable preaching of it, being wisely welded, is sufficient and powerful, against all enmities besieging the soul. Besides, they have prayers, tears, faith, zeal, love: if Ministers will strike, they may with these, and ought: and the effect will be proportionable, that is, not to bring men's bodies into subjection unto themselves; but their souls and consciences unto the obedience of Christ. This castle is not won by fists or clublaw; neither with the strokes of the tongue, by bitter and fierce railing speeches: nay the servant must not thus strive, but be gentle towards all men, apt to teach, suffering the evil men patiently. 2. Tim. 2.24.
[ 2] 2. The Minister is the Surgeon of men's souls, who must heal wounds, but not make them, except for cures sake: And as a good Pysician who beateth not his patient, no not when through distemper perhaps he may fall upon him; but considereth his case, and goeth on in his course of cure: so must the Minister (after the example of Christ) being smitten, not smite again: being reviled, not revile again; being in passion, not threaten. For if such had been fit means to build his kingdom, how easily could Christ have been avenged of his enemies? nay which is more, if Peter shall in the love and zeal of his Master, and that in the defense of his life, draw a sword; Christ will bid him put it up again into his place, for he is now out of his own element, and newly stepped out of his calling: not without indignation threatening him, that if he dares to take the sword, when God hath not put in into his hands, he shall perish with it. Yea, and least any man for his cause sustain bodily harm, he will heal Malcus his ear, who surely deserved nothing less. Whence easily we see that those fiery men, who with those two Disciples would for every injury cal for fire from heaven, know not of what spirit they are of.
[ 3] 3. The Minister is to watch over men's manners more then others: now if espying (as he shall) contempt and rebellion in some; malice, deceit, dissembling in others, and unkindness and unthankfulness in every corner: what a life should he lead, if he should be always ready to draw? if he should not bear with some faults, and take none at the worst? yea, if he should not resemble God himself, whose room he standeth in; who striketh not for every escape, but is slow to wrath, and grieved for the evil?
Let none here allege Christ's whipping the buyers and sellers out of the Temple, for he was not only a Minister, but the Lord of his Temple. Nor the Apostolical rod wherewith Peter struck Ananias dead, and Paul Elimas blind, which was a gift extraordinary, and temporary. We must walk by this ordinary canon, which prohibiteth a Minister to be a striker.
Use. 1. What an happy change of things should our eyes see, if this one charge of the Apostle were duly observed? how might brethren live together in unity, although they retained some difference in judgment in things circumstantial and of lesser moment? then such as are too hot, might be wisely cooled without chafing and storming: such as are weak, might be by softness and gentleness supported by the stronger: such as have strayed, might by the spirit of meekness be reduced into the fold: and such as are loath to step awry, should be encouraged in their godly care. And surely this is the means used by Christ, and his Apostles in the building up of his kingdom, and maintaining of his causes; who while they had power to command, did rather choose to beseech men, and not only practiced in their own persons, but prescribed to all those who were to succeed them in their labors, and to continue the ministry unto the end. Whereas contrariwise, what is it that hath upholden Antichrist so long, and quickened and preserved life in bad causes, but violence, cruelty, and rage, against the servants of God. The strongest arguments in Popery were ever fire and fagot, and if they could not take away the reasons alleged by the word, this they could do, even take away their lives by the sword of the Magistrate.
2. Here are reprehended many Prophets, and the sons of the Prophets, who perhaps in the school of the Prophets are no better then swashbucklers, fitter to receive pay in the field, then pension from the Churches patrimony: resolute Lamechs who readily revenge an injury seventy times seven fold: whose glory is to quarrel, and stand out at swords point with any man: that which is God's glory they deem cowardice, namely, to pass by an offense. How do these consider that they are either dedicated unto, or dismissed with the tidings of peace? that they are to serve under the Prince of peace, even the head of our profession? who in his own person bare all injuries, rebukes, and buffetings of sinners, and commanded his disciples to turn the other cheek to the smiter: not that it is not lawful for them to stand upon their lawful defense, but to be so far from offering or returning injury, as that they must rather suffer twain then revenge one.
3. The same duty belongeth to every Christian, for the Apostle speaketh not a word in all these ministerial directions, especially in the manner and carriage of the life of the Minister, but it concerneth every man in his place, and may be his glass of whatsoever condition he be: And who seeth it not unlawful for any of God's people to live in wrath and enmity, or as we say like dogs and cats? but as the children of one father, members of one body, maintainers of one faith, and expectors of one glory. The subjects of Christ's kingdom are no longer cockatrises, basilisks, Lions, but lambes, and as sucking children harmless and innocent; so saith the Apostle, the wisdom which is from above is gentle, peaceable, &c. Which meeteth with a number of men marked as Cain was with the devils brand, who was a manslayer from the beginning: who are men of a word and a writ, nay a word and a blow, if not a stab: caring no more in their fury to spill a man, then to kill a dog: such a black image of the devil is stamped upon them, as they are professed enemies to the image of God, and care not in how many they can extinguish it. But such bloody men whose valor and sport it is to fight it out and quarrel, are for most part hit home in earnest: and as they are the enemies of the commō societies of men, are by God suddenly rooted out of their society, and seldom go to their graves in peace: for the Lord scattereth the people that delight in war, and the cruel and bloody man liveth not out half his days. He that sheddeth man's blood, by man commonly his blood is shed: Abner slayeth Asahel, Joab slayeth Abner, and Solomon slaieth Joab.
Not given to filthy lucre ] This vice of covetousness is the fifth and last reckoned by the Apostle, of which he would have the Minister free. The word noteth such a one as being greedily set on gain, and outward profits, bendeth the greatest part of his study that way: or else one that will take any course, use any means lawful or unlawful; refuse no occasion, but out of everything never so base and mean can carue his own commodity: no matter what wind it is that bloweth in his profit.
But to show that all is not gained which is thus gotten, the Apostle calls it filthy gain or lucre. 1. because this immoderate and unnatural affection maketh a man most base and sordid in getting; seruill in keeping, and illiberal in expending. 2. because by getting or keeping this gain, some filthy sin or other will cleave to the fingers: as in Ahab and Judas, covetousness and murder were coupled: in Achan and Gehazi, covetousness and lying were combined. In the Priests and Prophets of Jeremiah's time, covetousness, and all manner of injustice, from the greatest to the least; everyone is given to covetousness, from the Priest to the Prophet they deal all falsely: and no marvel if the root of all evil, be so fruitful in all iniquity.
Doct. 1. The Minister of all men must be free from such a base sin as this is, the man of God must fly earthly mindedness, as a sin most dishonoring his high calling, and disabling him from the duty • of it.
Reas. 1. This vicious affection distracteth him, and infoldeth him in [ 1] many impertinent businesses, stealing away his heart, and causeth the proper duties of his calling to lie neglected. Most fitly did the Apostle compare the work of the Ministry to a warfare, and inferreth this same reason against this vice in the person of a Minister; that as he which goeth a warfare doth not implicate and entangle himself with the affairs of this life, but having received his press money, that he may please his captain forsaketh all the care of wife, children, house affairs, and calling, and wholly fixeth his mind and eye upon the business and victory: even so the Minister serving not under a Cyrus, or Alexander, but under the eternal son of God, ought also to diuorse himself from the distractions for the things of this life, which in comparison must be utterly neglected. He is in this warfare rather to expect dangers, blows, wounds, to forecast these, to provide for these; and prepare how to encounter against Satan, sin, his own, and others sinful lusts: following his captain at the heels; and encouraging himself hereto, both with assurance of victory, and the expectation of his pay & penny of life eternal. It was the greatest policy, that ever the devil watched against the Church (as the woeful experience of many ages hath taught us) to heap excessive wealth upon the Clergy: then was the study of the Scriptures, and the care of the calling laid aside, and was diverted into plotting and policy, both to get more, and hold that which was gotten: by this Antichrist came in, hereby he rose to his height, & hereby he standeth at this day: this wealth joined with pomp and state, is that Davus which troubleth all the parts of the Christian world, both the Churches and civil states, as in many instances might be declared.
Secondly, this vice will make a minister falsify the word, turn the [ 2] truth into a lie, and take such a course in handling the word, as shall bring meal to the mill. This was noted in the false prophets to be the main cause of false vision: Isai speaking of greedy dogs, who could never have enough, maketh this their property, everyone looketh to his own way, and accordingly prophesied for his own purpose and advantage: so Jeremiah joineth these sins together, Ier. 5.31. The Prophets prophesy lies, and the Priests receive gifts in their hands: and Ezekiel telleth us, that this filthy lucre made the Prophets so base minded, that for very handfulls of barley, and pieces of bread, some of them would pollute the name of the Lord, in lying to his people: some of ignorance, by the blinding and bewitching of this sin: and others against their knowledge and conscience, pouring themselves out through the deceit of Balaam's wages. Hence is this sin branded justly to be the seed of heretics, and spawn of schismatics, false teachers, and apostates. What other was the white which the authors of schism, and heads of faction aimed at? Rom. 16.17. they served not the Lord Jesus, but their own bellies. And no other God served the false Apostles, who were enemies to the cross of Christ, but their belly was their God; why so? because they minded earthly things; for what any man most mindeth, that he maketh his God. Hence could they please all sorts of men, & soon turn round into square. In their doctrine, join circumcision with baptism, and so both Jew and Gentile were contented. In their lives, they would suffer nothing for Christ: but howsoever the squares go, their state and pomp must be upheld. And at this day, what other is the God of Popish Priests? who for their belly have turned all religion into gain; and almost all essential truths into lies; both which are readily to be proved in particular: whereas the true Apostles were most careful to remove from themselves even the suspicion of this fearful sin: who professed that both the Churches knew, and God bare them record, that they were far from using flattering words, or coloured covetousness in their doctrine: and for their practice, when they might have been chargeable to the Churches, they rather wrought with their hands, that they might be eased.
[ 3] 3. If a Minister should speak the truth, yet in this tainture, how powerlesly, how fruitlessly? for is he a fit man to raise others to heaven, whose own heart is rooted in the earth? how coldly shall he persuade others that godliness is great gain, whose gain is all his godliness? with what heart can he pull other men out of the world, and the love of it, when it hath won the strongest and most inward hold of his own heart? with what experience can he teach that the truest delight is placed in heavenly things▪ or that God's kingdom is first to be sought, when his thoughts are taken up (as the disciples were once) in dreaming of a temporal kingdom? with what face can he teach the doctrine of God's providence, when himself ca • kes and layeth about him, as though he had no father to provide for him? how can he curb in others these unnatural desires, which (as the dropsy) proceed most of fullness and abundance, when as they are so settled in himself? Thus this one lust vnfitteth him to all his duties.
Use. This confuteth many base minded men in the ministry, whose thoughts, study, pains, and labor, are altogether bended and set upon this conclusion, That they will be rich: to which purpose they heap up living upon living, cast their largest extent, and contrive the building of their own houses, although in the mean time the house of the Lord lie wast. Which grievous sin, if it were so fearfully accursed in the common people of the Jews; what a grievous plague hangeth over the head of that Minister, whose calling layeth a further necessity upon him, not to build a material house made with hands; but a spiritual habitation for the Lord, consisting of living stones in the hearts of men: and yet all this work is neglected, that his own nest may be well feathered. And from the same fountain floweth it, that some are known userers, others are farmours, and husbandmen, rather then Prophets ; others merchants, buyers and sellers of Churches, people, and inferior commodities; others in marketting, and yet in far baser affairs, spend their time and wast themselves: which pitiful fruits of this filthy lust, are so rife and so ripe, that if old father Latimer lived in these days, he would boldly avouch, that if covetousness were lost, we might find it in the Clergy: some Judas or other would have the bag.
Now there is no great hope of the recovery of those who are already clasped in the windings of this sin; they are desperately endangered to be drowned in perdition, so sweet is the morsel, and so pleasant is the bootie, that they will not let it go. To them therefore I will say no more, but as Peter to Simon Magus; Pray to the Lord, that if it be possible, the iniquity of thy heart may be forgiven thee. I will rather turn my speech to every young Timothy and Titus, beseeching and exhorting them all, timely to prevent this sin: and to frame their hearts to that exhortation of Paul, 1. Tim. 6.11. But thou, O man of God, that is, who hast place, or art to have office in the Church by ordinary calling, as the Prophets and men of God of old had by extraordinary; Thou, who after a special manner, art to be God's peculiar, not as all men by creation, nor as all godly men in respect of election and sanctification; but besides these by reason of thy function art, or art to be in special service about God, fly these things: that is, preserve thyself from these noisome lusts, the breeders of most filthy and detestable cogitations and practices.
And if any Timothy should ask, But how may I fly these? Paul giveth direction in the same place. If thou wouldest avoid such noisome guests as these are, then 1. follow righteousness, deal justly, give every man his own, as covetousness reacheth to it self the things of another. [ 1] 2. piety: covetousness is idolatry; practice thou piety, which is great [ 2] gain, and giveth good contentment. 3. faith: a ground of covetousness [ 3] is unbelief, but faith is a main fruit of piety: follow faith, and thou shalt not distrust God's providence, nor carry thyself as one cast off, and left to shift for thyself; but shalt look up to thy father, and wait upon that hand which feedeth the very sparrows, yea the ravens when they call unto it. 4. love to men, a fruit of faith: self love occasioneth [ 4] covetousness, but Christian love seeketh not her own things, much less other men's. 5. Meeknes, waiting and expecting God's coming to the [ 5] supply of our want: opposed to the pride and arrogancy of the covetous, and rich. 6. Fight the good fight of faith: strive by faith, patience, [ 6] and prayer, against all these lusts of infidelity, distrust, earthly mindedness, and such like. 7. Laie hold on eternal life: being called by faith [ 7] and hope, lift up thy heart and affections to heavenly conversation: thy treasure being there, let thy heart be there also. Let scholars set apart to the Ministry, meditate often upon this place. Let Ministers consider they cannot both perform their duty, and make tents as Paul could, and therefore they must lay aside such secular business as distract them from fitting themselves to teach their people: and in teaching so to carry themselves, that out of the testimony of their consciences they may be able to say with Paul, Act. 20. I have desired no man's gold, silver, or garments: yea and their people also may see and say of them, that they have sought them, and not theirs ; yea not their own private profit, but the profit of many that they might be saved. Priests and Jesuits are content to venture life and limb to win men to Romish religion, and how much more should Ministers of God be content with any condition to gain men unto God.
Doctr. Out of the epithet added to withdraw the hearts of men from covetousness, calling that a filthy lucre, which is gotten by it, we will note two more general instructions. First, That there is much filthy lucre and gain, which every Christian must abhor: which is the rather noted, because men of filthy and corrupt minds think any gain cleanly and sweet enough, let it be gotten by hook or crook, or blown in by any wind. But we are to know, that much gain is filthy, on which the Lord will one day so blow, as the third heir shall have little cause to smile in it. Now according to our former interpretation, whatsoever gain it is, the prosecuting whereof may argue a base, and filthy mind; or whatsoever is joined with any sin, that is a filthy lucre. But because men are loath to take knowledge of such a sweet sin in such generality, I will in particular give some taste hereof, and then use some motives against it. For the former I will comprehend it in three rules.
First, all unjust gain in dealing, whether in bargaining, or out of bargain, is filthy lucre. In bargain: as selling things, 1. unprofitable for [ I] the Church or common wealth. 2. vnsaleable: as, 1. Church-patrimony, [ 1] as Symonists: 2. liberality, as userers: 3. time, as most Chapmen [ 2] and Merchants: 4. lies, as lawyers of knowledge defending bad causes. Thirdly, things known to them to be defective, either in substance, or [ 3] use, whereby they become of unjust price, either in that they are not of that profit to the buyer they ought; or that quantity, because of unjust weights or measure: but most of this is confessed filthy lucre. Out of bargain; 1. That gain which any man taketh for some duty which he [ 1] neglecteth, or omitteth: the sin of Nonresidents, idle or idol and insufficient Ministers. 2. That gain which is taken by underhand corruption; [ 2] as bribes, which blind the eyes of the wise, to the staying or perverting the course of justice. 3. That which accreweth by unwarrantable or unjust policy; as for a man to break, and become banquerupt [ 3] to enrich himself: an usual course, but dishonest enough, yea an horrible theft, in many deserving no less punishment, then our laws inflict upon theft.
2. Rule. All that gain that is gotten by gaming for money, as by carding, [ II] dicing, bowling, wherein men seek to benefit themselves by other men's loss, is a filthy lucre. For every penny must be accounted for, and if it be not patrimony or gift, ought to be gotten in the sweat, and labor of a lawful calling. And consequently all such gain as comes in by partaking and abetting in these sins; as to make gain by converting their houses into gaming houses, stageplay houses, or tippling houses, all which are the receptacles and roostes of filthy and vicious persons; and the gain therefore cannot be but filthy: the last of which three, although there have been and might be a necessary use of, yet such is the common disorder of them generally, that instead of alehouses we may call thē hell houses: for a Christian man need no other hell, then to be next neighbors unto them: but if there be any better ordered, I speak not against them.
3. Rule. All that gain that goeth hand in hand with the violence of [ III] any of God's laws, is filthy gain. As that which is gotten by needles oaths, true or false; against the third commandment: or by riding out on the Sabbath day, or staying at home by employment in the ordinary calling, out of very extraordinary necessity, against the fourth: or the price of an harlot, against the seventh: or by stealth and veils, whereby men unconscionably shape out their own commodity out of another man's cloth: or by any manner of oppression, and grinding the faces of the poor, as by monopolies, enhansing, ingrossing, and regrating corn or other commodities, against the eight: or by lying, and dissembling, which is as ordinary with many as their trading is, against the ninth. All these, with diverse other kinds, almost against every commandment, are filthy lucre. Of all which the Apostle speaketh, 1. Thess. 4.5. Let no man oppress or defraud his brother in anything: and addeth two reasons; 1. because the Lord is the avenger of all such things: 2. because we are not called to uncleanness, but unto holiness: implying that these are practices, far unbeseeming that holiness unto which a professor of Christ is called: as in Eph. 5.3.5. he reckoneth up these kinds of sins among those which for the uncleanness and filthiness of them, ought not to be named among Christians.
Now it becometh every man to examine his gain, and try by these rules whether it be filthy gain or no; that if he find it so, it may no longer cleave to his fingers, but he may cast it away from him, as Zacchaeus did: and for time to come beware of such a foul blemish, wherewith not only the soul and conscience, but even that holy profession which everyone (even the worst) make of obedience unto the Gospel, is blemished and dishonored: and the rather for these considerations.
1. In regard of that holy commandment, Philip. 4.8. whatsoever things are honest, just, pure, worthy love, of good report, in which are any vetue, any praise, think on these things, and do them, v. 9. Object. But it is impossible to live by true and honest dealing. Ans. Mark the promise of God made to such dealing in the words following; the peace of God shall be with you, that is, his favor and love in Christ shall embrace you, and all that outward prosperity and success as his wisdom shall think meet for you.
2. Consider that it is not every gain that makes rich; every gain may bring in wealth and abundance, but man's life stands not in that, but in the blessing of God which maketh rich, and he addeth no sorrows with it: and therefore a Christian man should not purse that penny which he seeth not made his by God's blessing, and which he cannot crave a blessing upon. Now can God vouchsafe a blessing upon that, which his unchangeable word hath blasted already? for treasures of wickedness shall not profit: and can his hand bless that which his law hath cursed, as sin or joined with sin? which dishonoreth the person and profession of a Christian? far be it from the Lord to be so contrary unto himself.
3. Consider that such filthy gain, is for most part put in a broken bag; or if it stand a while with a man, the justice of God raiseth him up some fool or unthrift for his heir, who shall as fast and sinnefully scatter as ever the father gathered, to the ruin of himself, and not seldom of the whole family: as our eyes have seen many great heirs, who have consumed themselves and all their substance above ground, long before their fathers carcases have been consumed under ground. Who hath not seen the curse of God in the house of the liar and thief ? or who of reason is so young as he cold not daily observe it? Here is alleged providence and care of wife and children, &c. but consider aright of the matter, and thou shalt see no just reason why the care of wife or children, should cause a man to give up himself to filthy lucre: for this is the way to bring the greatest curse and want upon his house and children; for so runs the threatening, The curse entereth into the house of the liar and thief, and cursed shall his children be after him: and Job observed that the offspring of the wicked are not satisfied with bread, although himself often be: the promise to the just is to inherit the land, but the wicked shall not dwell in it, that is, shall not abide and continue in their generations: their possessions shall spew out the ungodly possessors.
Doctr. 3. The Scriptures speaking of riches for most part joineth some such epithet with them as may be a backbyas to withdraw the hearts, and affections of men from them: as here filthy lucre. Solomon observed an evil sickness under the sun; or such an evil as bringeth grief with it, namely riches reserved for the hurt of the owner: then riches are not always heaped up for good. The Prophet Micah observed much wealth in the house of the wicked, but it was treasures of wickedness. And therefore all treasures and store are not iustifieable, nor comfortable. Habakkuk calleth the increase of wealth, the lading of a man with thick clay. Christ termeth the care of them, thorny cares: and themselves deceiveable riches. Paul styleth them by the title of uncertain riches, according to that of Solomon Prov. 23.5. Riches have wings, and fly away like an eagle. For what other cause doth the Scripture of purpose everywhere speak of them, that we can scarcely read two words together of them, but the one shall be as a curb to restrain our desires from them; but to abate our fiery edge, and wean our affections from the immoderate hungering after them? And further, because the spirit of God seeth what is in man, and well perceiveth the hardness and knottines of our mould in this behalf; he hath prepared other wedges as hard as this, to subdue these covetous lusts. As,
1. By giving them the name of the most grievous sin: covetousness which is idolatry, Coloss. 3.5. There is never a covetous man but would be loath to be counted of but as a Christian, and a good neighbor, &c. but indeed if he look his face in the Apostles glass, he is no better then an Idolater: for his heart is quite withdrawn from God. Job in his time knew some that made Gold their hope, and heard some say to the wedge of gold, thou art my confidence. And Satan knew that either this temptation would bring Christ to idolatry or none; his last and forest temptation was, all these will I give thee ; which if it be resisted, it is time for him to depart.
Secondly, by ascribing unto it an invincible power to hold men in the practice of all impiety, discovering it to be an enemy to all religion, and opposing it unto piety and godliness: 1. Tim. 6. It keepeth out the word where it is not, it choketh the word where it is: it maketh of professors, reuolters, and Apostates; who in their beginnings could with Judas, teeme to forsake all as the other disciples did; yet long before their end have with Demas forsaken the truth, and embraced the present world: that (as the young man) they came not so hastily, as they departed heavily. It hath caused many discontented students to grow up to resolution, in heresy, popery, treasons, and most desperate attempts. And it is no less enemy to righteousness then to religion, being an unmerciful and cruel sin, often with someone stroke, destroying fathers with their children, orphans, widows, families, and whole towns. For whence are oppressings, • ent-rackings, usuries, monopolyes, thefts, robberies, and murders? are they not especially from these covetous lusts, which fight in the members?
3. By showing the black tail of this sin, which causeth the Lord in his anger to smite with grievous strokes; Isaiah 57.17. for his wicked covetousness I have been very angry with him, I have smitten him, and hid myself from him: and is one of the sins for which the wrath of God cometh upon the children of disobedience, Coloss. 3.5. teaching that such persons as disobediently go on in this sin, and will hear no counsel against it; God's wrath bursteth out against them, and tumbleth them to hell: for no persons of such vile affections shall enter into that holy city, into which no unclean thing can enter: a truth of such certainty, that the Apostle assureth himself, that there is none but knoweth that the covetous person which is an idolater, hath no inheritance in the kingdom of God and Christ. Let the covetous person then conceive of his estate as he will, God taketh him for his enemy: for he shutteth none out of heaven but his enemies.
Quest. But how shall I know this disease creeping upon me? Answ. The proper symptoms of it are; 1. A greedy desire and thirst, like that of the horseleach, which saith always, give, give: yea the more a man [ 1] hath, the more he wanteth; as the dropsy person, the more he drinketh, the more he thirsteth: so the more riches increase, the more is the covetous heart set upon them. For if God possess not the heart, it can never be satisfied: the whole circle of the round earth, can never fill up the square corners of a covetous man's heart: only godliness can give contentment. [ 2] 2. A nigardly heart to himself: Eccle. 6.2. there is a man to whom God hath given riches, and treasures, and honor, and he wanteth nothing for his soul of all it desireth: but God giveth him not power to ea • e thereof. Although he hath abundance, yet the covetous heart keepeth the key whereby he hath locked it from himself: such a man (grudging the very necessary use of his wealth to himself) can be most base and sordid, in his diet, apparel, and whole course, and is loath to bestow anything that is good on himself. Thus he hath the things, but little or no good of them: for what is the goodness of a thing, besides the use of it? the possession is but a title beyond the use. And this note brandeth a number of men, whose whole life hath been nothing but a gathering of goods, and a saving from himself of goods gathered, until he hath so abounded, as he can see no bottom nor end of his wealth, and then the most nigardly person can be content to set out himself and his, even to riot and prodigality: as it was observed in the covetous rich man, Luk. 12.19. when his ground was so fruitful, that he had no more place to lay it: and when he had laid up goods enough for many years, then he could say, soul live at ease, eat and drink, but never before. 3. A withdrawing of the heart and hand from good [ 3] duties, and neglect of the good of the Church, and of the poor. Good words indeed are good cheap, and fain would they do something so far as mouth-mercy can extend: but the truth is, Lazarus can scarce get the crumbs; but their dogs are dearer unto them, then the poor members of Christ: see James 2.16. or if they part with anything to any godly use, it is wrung from them, as water out of flints; delays are made either till the present opportunity be ommitted; or till there be no remedy: whereas the Lord loveth a cheerful giver: and Solomon saith; say not to thy neighbor, Come again tomorrow, if now thou hast it. 4. A grudging of confidence in them, as in a strong hold: [ 4] Prov. 10.15. The rich man's goods are his strong city: Luk. 12. the rich man said to his soul, soul take thy rest: & whereupon should it rest? thou hast enough for many years: but what a fool proved he himself thus to reckon without his host: he could gather riches together, but he could not tell who should enjoy them. So what other is the covetous man's confidence, then the leaning upon these staffes of reed▪ which while they think to sustain themselves by, they shiuer into pieces, and pierce the hand of their holder. And whence are those so frequent inward discourses and reasonings of the diffident hearts of most men, yea often of good men, who are too ready to dream of an unshaken prosperity: as David, I said in my prosperity, I shall never be moved, and this wealth cannot decaie; but from this ground, that the heart is withdrawn from God, and set upon the creature: oh these goods will stand by me, what dearth, what sickness, what changes soever come, I shall be able to shift & send for one: and thus whereas the bountifulness of God should lead us to himself, it keepeth down the heart from being raised towards him, who is the portion of his people; so as it is too well contented to live without him, as finding more sweetness in the pownes of his love, then in himself.
Quest. But by what means may I subdue, and keep under this covetous desire? Answ. 1. Meditate, 1. on God's Commandment, Pro. 23.4. travel not too much to be rich: and, Matth. 6.25. Care not what [ 1] ye shall eat or drink: and, having food and raiment, let us therewith be content. And reason there is, that seeing distracting and solicitous thoughts are the ground of covetous practices, the care of a Christian must be to walk diligently in his calling, but leave all the success and [ 2] blessing of it unto God. 2. On God's promises, assuring thee that whilst thou thus leanest unto him, his providence shall become a plentiful portion unto thee: Psal. 55.24. Cast thy burden upon the Lord, and he shall nourish thee ; 1. Pet. 5.7. Cast all your care upon him, for he careth for you: make these promises thy purchase, and possess them by belief, and they shall be instead of a bridle unto all covetous and greedy desires of gain. And thus the Apostle dissuadeth it, Heb. 13.5. Let your conversation be without covetousness, and be content with things present. They might ask, but how shall we attain hereunto: have we not cares, and charges upon us? True: but you have where to [ 3] lay them: for he hath said, I will not leave thee, nor forsake thee. 3. On thy own deserts: whereby Jacob in want stayed his mind, I am less then [ 4] the least of thy mercies. 4. On the inordinacie of thy desire: for how little is nature contented with? and a very little above a little choketh it: and yet grace is contented with much less: it careth not how little it see about it, for it believeth the more, hopeth the more, trusteth the more, prayeth the more, and loveth the more. All the labor of a man (saith Solomon) is for his mouth ; the mouth is but little and strait, soon filled, yet the desire is not filled: noting it to be an unnatural desire in many men, who labor not as men that were to feed a mouth, but a great gulf, fit to swallow whole Jordan at a draught; or such a mouth as the Leviathan, which receiveth the carte and drawers of it.
2. Practice these rules following. 1. Carrie an equal mind to poverty [ 1] and riches: and aim at Paul's resolution, I can want, and abound, I can be full and hungry, in every condition I can be content. If the world come in upon thee, use it as not using it: if it do not, yet account the present condition the best for thee, because the Lord doth so account it▪ and the way to get wealth, is to give it up into God's disposition; as Abraham [ 2] by offering up Isaac to the Lord, kept him still. 2. Turn the stream of thy desires from earthly to heavenly things; making with David, God thy portion, then shalt thou be better without these, then ever thou wert or canst be with them. Zacchaeus when he had Christ was rich enough, although he had not a quarter so much as he had before▪ and for his graces esteem them above goods, craving with Solomon, wisdom before wealth; the blessing of Jacob before Esau's pottage. Especially labor to feel the want of Christ above all things; for this hunger would starve the other, and work this effect, that while the fool gathereth riches to himself, and is not rich in God, thy conversation shall either be without covetousness, or if at any time thou covet, it shall be certain, not uncertain riches, which thou mayest treasure up in heaven, and then send thy heart after them: while the other are fit only to fixe the hearts of the possessors in the earth. Hereunto agreeth that of Paul, to rejoice in the cross of Christ, by which the world shall be crucified to thee, and thou unto it; for once begin to rejoice in the things which he hath done and suffered for thee, and thou wilt begin also to account of all things as dung in comparison of him: hereupon the world will begin to frown on thee, and hate thee, and then shalt thou with more ease hate it: and thus daily the more thou risest with Christ, the more wilt thou seek the things that are above. 3. Thou must go one step further, daily to cross the affection directly. 1. by daily seeking the assurance of the pardon of sin. 2. [ 1] by daily prayer against this sin especially. 3. by daily reading the Scriptures, [ 2] which are the sword of the spirit to cut off such lusts; wisely observing [ 3] and applying such places as most cross it. 4. by being ready to do [ 4] good, and distribute, and exercising liberality upon all good motions and occasions. So Paul counselleth rich men to become rich in good works, 1. Tim. 6.18. The earthly mind will say these are hard tasks: but let such a one consider, how hard it is for a covetous rich man to get into the kingdom of heaven.
Now the Apostle proceedeth to make enumeration of those virtues, which in the Minister are to be opposed to the former vices, of which we have spoken at large: and these virtues are opposed either specially, as to covetousness, hospitality ; to frowardness, love of good things, and men ; to drunkenness, wisdom and sobriety: or else more generally two other virtues are set against them all; namely, righteousness in regard of men, and holiness in respect of God. Whence before we come to the particular handling of thē severally as they lie in the verse, this instruction is generally to be noted: That, it is not sufficient for the Ministers, neither any other Christians to be free from many vices, but for the beautifying of their place and profession, they must shine out by many positive graces, to the glory of God, and the gracing of his glorious Gospel, which they teach and profess. 1. Tim. 6.11. But thou O man of God, fly these things, and follow after righteousness, godliness, faith, love, patience, &c. which truth is evident in an inferior office, even in the poor widows which were to be admitted to the service of the Church, cap. 5.10. And for the common Christian the commandment is not only to eschew evil, but do good: and the general reasons are these.
1. Every commandment in Scripture hath two parts, the affirmative, [ 1] and negative, and one of these still included in the other. God in his law commanding any good, forbiddeth the contrary evil, and this even men's laws do: so in prohibiting any evil, he enjoineth the contrary good, which men's laws do not: for example. Forbidding to take his name in vain, he commandeth the holy use of it: and forbidding to steal or kill, he commandeth truth, & charity; the ground whereof is this, that God's law is not only a bridle to restrain vice (as men's be) but also a rule and direction, and way, whereby and wherein to walk.
[ 2] 2. The true knowledge of Christ is effectual, & operative, for to know Christ right is to be a true believer: Now every true believer, is 1. God's new creature, and such a workmanship as is created unto good works, Eph. 2.10. 2. God's peculiar to set out the virtues of him that called him out of darkness into a wonderful light, 1. Pet. 2.9. 3. God's planting, to grow up as by the rivers of water, to a tree of righteousness, laden with the fruits of the spirit: for this is the blessing of the Lord's plants, Isa. 61.3. 4. a member of Christ's body, and therefore (as a member in the body) must not only be harmless, but of good use for the service and benefit of the whole.
[ 3] 3. The danger of fruitlesnesse in Christianity: for not only the ground that brings thorns and thistles is near a curse, nor only the tree that bringeth forth bad fruit is nere the burning, but if it bring not forth good fruit, it shall be hewn down and cast into the fire. The rich glutton was sentenced for not relieving Lazarus; he did him no wrong, one would think, nor took nothing from him; but he did him no good, and so detained his right from him: so the tenor of the sentence shall run at the last day, not against them only who reviled, reproached, condemned, or crucified Christ, but those also who clad him not, fed him not, harboured, and visited him not.
Use. 1. This doctrine fully answereth a common plea which is made for the justifying of many drones, insufficient, and ignorant ministers: they are everywhere received in the minds of most, as honest simple men, well meaning, peaceable, and harmless, and such as would be loath to do any man injury: and all this is well, but what fruits of the spirit have they? what wisdom of God shineth in them? what sufficiency to do the duty of their calling? what love to God's people? what diligence in preaching, and making known the ways of God? oh no, here we cannot say much: then I say, thou sayst not so much as would have moved our Apostle to have either admitted, or permitted such in the Ministry: who requireth that such should not only be not graceless, and wicked, but gracious persons, shining in the robes of piety and righteousness.
2. This doctrine discardeth also a number that go under the name, and in the number of Christians; who think it Christianity enough to be harmless, civil, or neighborly men▪ or if they can say with the Pharisee, I am not thus and thus, an oppresser, an vsu • er, nor as such and such precise and nice fellows, who are as much hated of them, as ever were the Publicans of the Pharisees; I pay my Church duties, and give every man his own: and this is the religion of the common Protestant. But suppose thou wert thus guiltless as thou sayest; yet art thou not yet half a Christian: for the Apostle Peter writing to believers, enjoineth them not only to fly the corruptions that are in the world through lust; but moreover to join virtue with faith, and with virtue knowledge, and with knowledge temperance, and patience, and godliness, and brotherly kindness, and love: and addeth two reasons, 1. If these things be in you and abound, &c. teaching that without these positive virtues, all the knowledge of Jesus Christ, and consequently his profession, is idle and unfruitful. 2. If any have them not, he is blind and cannot see a far off▪ and hath forgotten that he was purged: that is, such a one seeth but a little in heavenly things, and little regardeth that covering, and curing of sin go together: nor that remission and purging of sin go with sanctification of life and study of well doing, and consequently can be no Christian: which agreeth with Christ's own posession, that if any abide in him, he cannot choose but bring forth much fruit. Again, it shall not be inquired in the last judgment, what thou art not, nor judgment pass according to that thou hast not; but what art thou? what hast thou? hast thou received the spirit of Jesus Christ? if thou hast not the spirit of Christ, thou art none of his: hast thou reciued the fruits of that spirit; such as are love, joy, peace, longsuffering, gentleness, goodness, faith, meekness, temperance? If any have the spirit of Christ, it is life in him unto righteousness: these shall show the faith of thy heart, and that thou art a sound Christian, and not in show, as the most content themselves to be.
Now to come nearer the virtue it self: the word signifieth one friendly to strangers, and ready to lodge and entertain them: a duty much commended in the Scriptures unto all Christians, as a sweet fruit of liberality; but unto the Minister especially, as a father and president unto the flock. In the precept consider four points. 1. The occasion of it. 2. whether it bindeth every Minister, and how far. 3. the reasons enforcing it. 4. the use.
[ I] First, the ground of it was the distressed estate and condition of the Church, which by reason of many tyrants and persecutors was driven into many straights, partly perceived in present, and partly foreseen by the prophetical spirit of the Apostle: not only in the ten persecutions then imminent, but also in the several afflictions in the world, in which they were to find tribulation even to the ende of it. For as it is in this aspectible world, which is subject to so many changes and mutations, because it standeth in the vicissitudes of years, months, days, & nights: so much more is it in the spiritual world of the Church; which in the earth is acquainted with her winter as well as summer, her nights as well as days: sometimes the sun of righteousness most comfortably shining, and imparting his heat and light, by his near approach unto her: yea, and sometimes there be two sun’s in this firmament: for together with the sun of the Church, the sun of the world affordeth warm and comfortable days, for the full beauty, liberty, and glory of the Church. But sometimes again this sun departeth in dispeasure, and carrieth the sun of the world with him: then is a black winter of the Church, nothing but storms and tempests, persecutions, and trials one in the neck of another, and scarce one fair gleame between. Now in such times the poor Church is driven to travel for rest, and the innocent dove of Christ cannot find in her own land any rest for the sole of her foot; well may she fly abroad to seek her security. In all which times every Christian is bound by this and such like precepts, to give her harbor and safe conduct, till the dash and storm be over. Besides, suppose the Church in general at her best estate; yet the particular members of the Church, are for most part poor and needy: and even then subject to many troubles, for keeping the faith and good consciences, by means whereof they are often driven from house and home, and sometime are in banishment and exile, sometime in prison and bonds: all whom the Lord commendeth to the charitable and Christian devotion of Christian men; and bindeth them to the cheerful receiving and relieving of them in such necessity: let them be strangers, yet if they be of the household of faith, they have right to harbor and relief: and in the practice of this duty, the Apostle requireth that the Minister be the foreman.
[ II] Secondly, It will be inquired, whether every minister must be harborous and hospitable? and if he must, what shall become of them whose livings are scarce able to harbor themselves; and much more of the swarms of our ten-pound men, and very many scarce half that to maintain their family: it seemeth that every Minister ought to be a rich man.
Ans. It is not for me to prescribe anything in the Church constitutions concerning Impropriations and Nonresidencie, the former whereof were they restored to the Church, and the latter removed out of the Church, no doubt there were, but that sufficient ministers might be sufficiently maintained & furnished to hospitality through the land. But this I say, that the poorest Minister may not exempt himself from this duty, neither is altogether disabled from it: a poor man may be merciful, and comfortable to the distressed some way or other, as if with Peter and John he have not money, nor gold, nor meat to give, yet such as he hath he can give: he can give counsel, prayers, and afford his best affections: such cups of cold water shall not be unaccepted nor unrewarded of him, whose property is to accpet a man according to that he hath, and not according to that he hath not, where he seeth a ready mind. Thus must that place, 1. Tim. 5.10. be understood, such widows as were to be received into the service of the Church, were to be chosen of such as had been hospitable and harberous: Now in all likelihood many of them, if not the most, were very poor, and had no great matters to be liberal of: & therefore the Apostle seemeth in the next words to declare wherein this hospitality might be shown, even by such as had known want; namely if they had performed bodily labor unto them, washed the Saints feet, bestowed their best affections, and cheerful labor for their relief: and thus might these poor widows (like that widow, Luk. 21.2.) casting in their two mites into God's treasury, find more acceptance with him, then many rich men in giving greater beneuolences to the distressed Saints.
Thirdly, the reasons enforcing this precept upon the Minister especially, are these.
1. In regard of strangers, he must take up this duty, whether they be strangers from the faith; that hereby he might win them to the love of true religion, which they see to be so merciful and liberal: or else if they be converted much more, that he may comfort and confirm such as are banished, or otherwise evil entreated for the confession and profession of the truth: for if every Christian, much more must the Minister be affected to those that are in bonds, as though himself were bound with them: and consequently look what kindness he would receive, if he were in their condition, the same to his power he is to bestow upon them.
2. In regard of his own people, upon whom by this means he sealeth his doctrine sundry ways; but especially if he keep open house for the poor Christians in want, he bindeth the souls of such receivers to obey the word; and encourageth them by his entertainment in their entertainment of the Gospel. Which is the reason rendered by Hezekiah, why the people must give the Priests a portion of their offerings, to encourage them in the law of the Lord. And thus by both these means the Minister by receiving the poor members of Christ, becometh a great help unto the truth: which duty is imposed even upon every Christian, by the Apostle John▪ 3. Ep. 8.
Fourthly, the use. 1. It teacheth that it were to be wished that the maintenance of every Minister were competent, certain, and proper unto himself, that he might have wherewith to perform this so necessary a duty.
2. In regard of poor strangers, to stir up ministers and people to a liberal heart towards them all, but especially if they be such, as the land of whose own possessions being unclean, come over unto the land of the possession of the Lord, wherein the Lord's tabernacle dwelleth. Pity it is that having such a cloud of examples in the Scriptures to lead us in this duty, yet that it should be so far out of request. How few children hath Abraham the father of our faith among us, who sit in the door of their tent, to watch for and enforce strangers to receive their best entertainment? Few be our Lots, who will undergo any loss, any indignity, before strangers shall sustain any harm at all: he will offer his own daughters to their violence, he will use reasons, they had known no man, and that which would have persuaded any but the Sodomites he used last, that they were strangers, and were come under his roof. Few Job's who will not suffer the stranger to lodge in the street, but open their doors to him that passeth by the way. Gaius hath few followers who was Paul's host, and the host of the whole Church: he was no inkeeper, but his house was as open as any inne to receive distressed Christians. Fewe women of account imitate the Shunamite, who constrained Elisha as he passed by to turn in, and eat bread; that consult with their husbands to trim up some little room for the men of God, and to set them up a bed, and a table, a stool, and a candlestick: nay, I wish that even the old Gentiles themselves might not be induced to the shame of Christians: who so religiously observed this duty, that of all other virtues they made their greatest god Jupiter the patron of it, and called him therefore 〈 in non-Latin alphabet 〉 .
And as we abound with examples, so we might be plentiful in reasons and motives to provoke our hearts hereunto; but to avoid prolixity I [ 1] will name these four. 1. It is a notable fruit, and testimony of faith, which worketh by love unto all, but especially towards the household of faith. So soon as Lydia's heart was touched and she baptized, mark how heartily she inviteth Paul and Silas to her house: If yea have counted me faithful, come into my house, and abide with me: and she constrained us, Act. 16.15. 2. It is a fruitful and gainful course of Christianity; never any lost by it. Some hereby (saith the Apostle) have [ 2] received Angels, as Abraham, and Lot: and with them the one had besides the promise of a son, the destruction of Sodom revealed unto him; and the other had deliverance from the same. And surely such strangers as of whom we speak, namely poor Christians, bring no small good with them. That woman of Shunem that received the Prophet, had above a Prophets reward; the promise and gift of a son when she was old: and the raising of him to life, when he was dead. Jacob being hunted from home, Laban receiveth him, and is blessed for his sake. Rahab entertaineth the Spies sent from home; and not only she but all her family is saved in the sacking of Ierico. Joseph being sold from home, Egypt receiveth him, and all the Land was preserved by him. Gaius his love was testified to the Church in his time, but is commended in the Church through all ages. What good our selves have gotten by strangers amongst us, we should be unthankfull not to acknowledge; the blessing of the poor hath light upon us, and we have a long time fared better for affording harbor to the poor Saints of God which have come a far unto us. 3. Consider that our selves may become strangers, for the earth is the Lord's; and he may give our Land to other inhabitants, [ 3] and make our selves strangers: and then we would look for more kind entreaty, then a number show toward strangers. And lastly, if that be a strong reason of the Lord, Lev. 10.19. Love the stranger, for ye were strangers ; it bindeth us much more, who all of us are strangers and pilgrims here upon earth, not having here any continuing city, but we look for one to come, Heb. 13.14.
Object. But some may be dissemblers and wicked men, whom we may receive for brethren and Disciples; and not knowing a man, I may be abused, and loose both my gift and reward. Answ. Christian wisdom, and Christian love, must go hand in hand. But here is a case in which charity must overrule the matter, and that is not suspicious, but hopeth the best of everyone, where there is no evident proof or presumption to the contrary. And if thou receive a Minister distressed in the name of a Minister, or a private distressed man in the name of a righteous man, and give him but a cup of cold water with a good heart, in that thou thinkest he belongeth to Christ, let him be what he will at his own peril, thou loosest neither gift nor reward: Christ hath undertaken to repay it thee; & thou performest a fruit of faith, which shall further thy reckoning.
Use. 3. If strangers by this precept may challenge harbor, much more may the poor members of Christ amongst our selves. If a stranger, who is cast out of house and home for the profession of Christ, ought to be relieved, much more our own, suffering in good causes, whether bonds or imprisonment, loss of living, banishment, or whatsoever they suffer, if for keeping good conscience. And the like is to be said of our aged, feeble, and impotent poor; who have been in many places of the Land pittilessely neglected and despised, so far as (notwithstanding the wholesome laws provided in that behalf) some of them have been suffered to pine and die in the streets, for want of harbor and relief. The Lord lay not this sin (among other) unto our charge. Now when we call rich men to reserve some portion of their wealth to such godly uses, oh no they will cast their bread on no such waters, and they find no ability to do anything this way; this were to weaken their estate, and to strain themselves so as they should not be able to hold out. Which no doubt were the reasonings of the Corinthians, whom the Apostle, that he might stir them up to beneficence and liberality towards the Saints, wisheth them to consider what Christ had done for them: he strained himself, and was content when he was rich to become poor for them: Christ weakened another manner of estate for us, then any man can for him: he left all his glory for us: but how few will leave their shame, their trash, their covetous and voluptuous lusts for him? and to such as ask where they should have to hold out if they should be so ready to distribute, he answereth in the 9. chapter, following the same argument, that the Lord findeth seed to the sower: and he maketh men rich to all liberality, verse. 10, 11.
Others object and say; but such a one hath offended me, or I know this or that by him, or he deserveth no such thing at my hands. Answ. But take heed this be not a churlish Nabal's answer to David's just request, spoken out of partial covetousness, rather then as the truth of the thing is. Again, let the person be what he will, look thou on God's image in him, this offends thee not, injuries thee not, is not vndeseruing of thy love, and the fruit of it: and if thou give not to the man, give to manhood in him, and consider that he may be a partner in the grace of life with thee. Reasons.
1. Hereby thou art like God, he sparseth abroad, he vnweariably giveth [ 1] good to good and bad: strain thyself so thou express this virtue of his.
2. What thou givest to Christian men, thou givest to Christ himself. [ 2] If Christ were on earth again, doubtless rich men would send to know his wants and store him with presents. Now we have not himself with us, but the poor we shall always have to show our affection to Christ in: who hath said, in that ye do it to one of these little ones that believe in me, ye have done it unto me.
3. An hard man had rather lend to one that is able to repay him, then [ 3] give to such an one as is not. If thou wilt not give anything to Christ, by giving to the poor, lend unto him, and he will become thy paymaster.
4. Because many would give unto others, but for fear of wanting themselves, mark the promise of blessing; Prov. 11.25. The liberal [ 4] person shall have plenty ; and, he that watereth shall have rain: and, verse. 24. There is that scattereth, and is more increased: on the contrary, he that spareth more then right, cometh to poverty: and he that turneth his ear from the cry of the poor, himself shall cry, and not be heard: and, judgment merciless belongeth unto him that showeth no mercy. I would to God all this would bring on our rich men, who will do nothing for the honor of God, but half the way that the Macedonians were come unto: who bestowed to the use of the poor Saints to their ability, yea even beyond their ability: but till men learn to give themselves first to the Lord, and then to his Ministers (as they did) it will never be done: that is, till they give up themselves to obey God, teaching them such duties in the mouths of his Ministers.
Having exhorted to the doctrine of beneficence and liberallitie to the poor Saints: Now the Apostle persuadeth unto the ground, from whence that must rise, for otherwise it will prove rather a shadow, or carcass of a virtue then a virtue or true grace it self, which perhapps may profit another, but not ones self. This ground is true Christian love: of which the Apostle speaketh, 1. Cor. 13.3. If I give all my goods away to the poor, and want love, it profiteth me nothing: and therefore I think it is rather to be read, a lover of good men: seeing the word in the original beareth well either reading. True it is, that these two are never to be abstracted one from another, for good men are to be loved for their goodness; and whosoever loveth goodness, loveth good men; as he that hateth good men, hateth goodness it self; yet of these two, the context seemeth to favor and carry us to the latter. For as the Apostle would have the Minister harberous, so would he have his house an harbor not for idle, and voluptuous, much less vicious persons; but for good men: and besides, there is another word more fit to express the former sense, as Beza observeth.
By good men, are understood those unto whom the Lord hath imparted, and communicated his goodness: not general goodness, which he extendeth over all his creatures: but his special grace in Christ, whereby he embraceth a small number in comparison of the whole mass of mankind; whom of the children of wrath, he chooseth to the adoption of sons: on whom he stampeth his own image, and so maketh them both lovely to himself, and worthy to be loved of us also.
Now for the better understanding of the precept, two questions are to be resolved. 1. Whether good men only are to be loved, and not evil? Answ. As God is good unto all, Psal. 145.9. but especially to Israel, and those of a pure heart, Psal. 73.1. yea as he loved us when we were enemies, but much more now being reconciled by the death of the Son: so is the commandment directed unto us, to love, and do good unto all, but especially to the household of faith, Gal. 6. Besides this word seemeth to eye such an inward affection, as draweth into the fellowship, company, and conversation of another, in whom for some goodness appearing, it delighteth: and unto whom it would still draw some degrees nearer. Whence thus we may fasten the duty more surely upon our selves; I am indeed bound to love all men, in respect of God's image, humanity, and common nature, and the common law of nature; seeing I myself, were I never so bad, would be loved of all: yea, and in regard that they may participate with me in the same grace of life: but how much more then such as are not men only, but good men, who have God's image renewed upon them, Saints by calling, such as excel in virtue: how should not all my delight in comparison be set upon these? If I must manifest my love to all men, these may well challenge brotherly kindness: see 2. Pet. 1.7.
2. Quest. Whether this precept belongeth only to Ministers or no? Ans. It is here directed unto the Minister, and commended to his practice in the first place: as a special both help and ornament to his calling and person; both to show himself a friend, and familiar companion of all them that fear God, (for such as a man's companion is, such is himself) as also to confirm, encourage, and whet up himself and others in all the ways of God, not only by his public Ministry, but in his private course, and conversation. For by this means Pastor and people would not live estranged, but by mutual conversing together, and receiving mutual knowledge one of another's course, gifts, and wants; might receive also mutual admonition, instruction, strength. And thus the work of God would thrive in all their hands. And what an encouragement would it be to piety and virtue, if public persons would cherish those who are coming forward? Surely, if the Magistrates eye be on them that are faithful in the land, as David's was, Psal. 101. and if the Minister be a companion of all them that fear God, as every Timothy ought to be, we should see men fly as clouds for multitude, and as the doves for swiftness unto the windows of the Church.
But yet this commandment being no other in the own essence, then that old general commandment given to the whole Church from the beginning; as also that new commandment, that is, renewed by Christ's appearing (by which although many laws were antiquated, and reversed, yet this law of love of the brethren was revived and diversely enforced) it of necessity belongeth to everyone that professeth the Lord Jesus in the most inward closet of his heart and affections, to carry such as are members of the body of Christ, sons of God, temples of the holy Ghost, and heirs of the kingdom of glory.
Now the reasons enforcing it upon both Ministers and people, are these.
1. Because the Lord hath dearly loved such, as here he commendeth [ 1] to our love: for these he hath given his only beloved Son, unto these he hath given his spirit; for these he hath prepared glory and imortalitie, he walketh with them, protecteth them, provideth for them; in a word, will not be in heaven without them.
2. There is no man so vile, but he professeth he loveth God: now it [ 2] is certain that whosoever delighteth in God, he delighteth in his image wheresoever he see it: for he that loveth him that begat, cannot hate him that is begotten: and he that loveth not the brethren, knoweth not God, is in the darkness and not in the light, and in saying he loveth God he lieth, and the truth is not in him: neither can a man cleave any otherwise to the body of Christ, then by love to the brethren.
3. Consider how lovely the society and fellowship of the Saints is. [ 3] In their meetings a man may be hol • en forward in knowledge, faith, and obedience, and depart thence wiser and better: he may have the use of all the graces God hath bestowed upon them; his own grace is preserved with increase, his inward peace and joy more settled▪ here is the communion of Saints, which is the beginning of heaven it self.
Use. 1. Many Ministers herein fail, who being men of corrupt minds and affections, oppose themselves against good men; if there be any in their parishes more careful of their ways, more conscionable, more forward in religion then other, these are as beams in their eyes; the objects of most bitter invectives: in the mean time they give their right hands of fellowship unto loose and base fellows, who ought to be as vile in their eyes, as they are in themselves: whom I wish timely to consider, that it was always noted for an infallible property of a false prophet; to strengthen the hands of sinners, & cast down such, as they ought to have spoken peace unto from the Lord.
2. Although the Lord hath by most strait injunctions provided for the welfare of his children, not only in regard of their safety, but their loving entertainment also in the world; with acknowledgement of all such offices of love done unto himself, and of which himself will become the rewarder: yet notwithstanding according to the prophecy of the Lord of the holy Prophets. In the world good men do, and shall sustain affliction; their good shall be returned with evil to the great affliction of their souls; and the world which knoweth not but to love her own, taketh no notice of such, but to hate them, and hated they are and shall be of all men almost for the name of Christ. Hence have such in all ages, were they Prophets, Apostles, or Christians, of whom the world was unworthy, been thought burdens unworthy to be borne, or live in the world. Here one Cain casts down his countenance upon him whose works he seeth better then his own, he cannot give him a good look. An other wags his head at such a man, as the Jews did against Christ, in derision of him. An other is ready to burst for anger and rage, as those wicked ones against Stephen. Sometimes superiors breath out slaughter and threatening (as Saul ) against the Church. Sometimes equals, yea and inferiors, try them by scornings and mockings: so as Jeremiah himself shall hear the revilings of many against him. Nay, the base multitude shall tell Christ himself that he dealt with a devil. And Satan's malice is so like it self in his instruments, that if it be laid in their power, they proceed to draw the sword, and stretch out their hand (as Herod against James) to take away their lives; and even in killing them think they do God good service. But how good were it for them to have nothing to do against such just men? for who deal they against? or against whom do they rise up? against simple men? no surely, but against God himself, him they persecute, him they blaspheme, the apple of his eye they poare in. Now whoever rise up against God, and prospered? or whoever kicked against such pricks, and bruised not himself? Is not he eternal, to outlive all his enemies? Herod the Archenemie of Christ dieth, but the enemy of Christ's enemies is ever living. And is not his wrath the messenger of death? cannot his power grind his enemies to powder? or shall not his right hand find them out?
Again, thou art for the present a cursed man, that lovest not good men: mark the terrible threatening, I will curse them that curse thee: so as what thou intendest against them, shall fall upon thine own head: thy sword shall pierce thine own heart; Goliath's own sword shall sunder his head and body; Haman shall hansell his own gallows; the Midianites that little feared to be slain by the Israelites, shall be slain one by another. For it is just with God (saith Paul) to render tribulation to those that afflict his Saints, that as they secretly hatch mischief against the godly, so the Lord should secretly devise and prepare righteous judgment against themselves. And surely many a man there is, that carrieth secret plagues about him, some in his inward estate, some in his outward, some in his body, some in his soul, some in himself, some in his, with which he struggleth and toyleth, and turneth himself to many causes and means of his harms, and it may be to some sins as causes; but never espy this curse passed from the mouth of God against his malice toward good men, and so toyleth himself altogether in vain. Were these things written in the hearts of men, how could it be but they should stand in awe, and dread (with wicked Balaam, who otherwise was willing enough) to curse where God hath blessed?
3. Let us learn to see our inbred hatred of good men, at least our want of love unto them: and seeing it, bewail it, and bewailing it, reform it. Let our loving affection cause us to join our selves to their society among whom good is to be gotten.
Object. Oh but this is a toil indeed, if we go amongst them, they are so precise we may not take the least liberty, we must speak of nothing but Scripture matters. Ans. If thou hadst the life of Christ working in thee, and that delight in God which beseemeth a son or daughter of God: it would be thy meat and drink to meditate, speak, and spend thy thoughts and time in holy things: and think such times happily gained from thy vanity, yea from thy lawful calling: or if thou didst favor the things of the spirit, as thou doest the things of the flesh; that which is indeed the freedom of a Christian, would not be such a yoke and burden: the spirit of Christ would make thee willing thus to spend thy time, and become in no company neither idle nor unprofitable; and much less vain or licentious: and take this withal, that gracious words, are never unwelcome, but to a graceless heart.
Object. But I see no such good in their meetings. Ans. Thou mayest want wisdom to draw it out of them: or else thou seest it not, because thou wantest eyes; as the soudiers sought Christ even in speaking unto him: or else they seem simple and weak men, as the Church is black but comely: the sun looks upon them, and their infirmities, falls, and afflictions make them outwardly appear as the tents of Kedar; and upon these thine eyes gaze altogether: yet as the Church is glorious within, so are the members in respect of sanctity and ornaments of the soul, which weighed in thy balance are found very light.
I exhort therefore all those that would increase in grace, that they link their souls to such as fear God: so David made himself a companion of all them that feared the Lord; and the next words seem to include the reason, and which keep thy statutes: the statutes of the Lord are in their hearts, in their mouths, before their eyes, and in their hands. This will keep them from entering into the way of the wicked, and from being so easily plucked away with the error of the wicked. But to such as would fain be acquainted with an hellish life before hand, let them frequent other companies then this: where God is not present, nor his spirit nor his love; but the spirit of mischief, of swearing, swilling, uncleanness, and all hostillitie against God: where instead of men, are Devils incarnate: in whose minds a • in a shop Satan is ever framing, and forging unholy and unclean thoughts and desires: and according to the abundance of their hearts their mouths speak lewd things, and their hands act all manner of wickedness: hardly canst thou come near them, but they will infect thee, but keep with them, and thou wilt be like them: thy body is not fitter to receive the infection of the plague from a person that hath a plague sore running upon him, then thy soul to be deadly poisoned and infected by such society.
Wise ] The Papists out of their vulgar translation abuse this word to improve the marriage of Ministers, and most improperly turn and translate it, chaste or continent: whereas the word properly signifieth, a man of a sound mind, that is, prudent, circumspect; one that carrieth a continual consultation within himself for the guiding of his whole course in such moderation, as wisdom may appear in his speeches, gestures, countenance, and whole life. Besides that, the Apostle requireth the self same virtue of married wives, 1. Tim. 3.11. and of all young men of what profession soever, whom I hope they mean not to debar of marriage. How wise and circumspect a man, the Minister need to be, will appear, if we consider either the works of his calling, or his person, and place it self. For the former, what wisdom is required of him, who is to utter the word of wisdom, whereby both himself, and his people should be made wise to salvation: and so to speak this word as becometh him to speak, that in nothing he may be blamed? what a wise steward must he be, that must give every servant within the house of God his own portion, and that in due season? how experienced had that man need to be, who is as God's own mouth to separate between the precious and the vile? how circumspect and wary, least his people being as lambs among wolves, should fall into the adversaries hands, and (being be guiled by words of human wisdom) so perverted? And for the latter, their very persons and places require even the wisdom of serpents, to walk circumspectly, as persons [ 1] watching unto every step where they mean to set their foot. 1. Because they are lights set upon hills, the eyes of the world are upon them, everything in them is marked: as they are eyes to espy other men's manners, so are other men's eyes much more upon them, either for imitation [ 2] or calumniation. 2. A sober and circumspect carriage, not only shutteth the mouth of the enemy, who seeketh occasion to blaspheme the glorious Gospel, and through the sides of the Minister to smite Christ himself: but remooueth a just scandal whereby many are contented to abide without the Church, namely, the dissolute, and disordered course of the teachers of religion, which maketh even the religion taught by such stink, and become loathsome to numbers, who gladly lay hold of such occasions to be of no religion at all: and therefore if women must so walk, as that by their honest conversation others may be won; ought not men much more, and yet most of all Ministers? 3. [ 3] Such a wise and grave carriage getteth reverence to his person, and consequently winneth authority to his doctrine, not only of the best, but even of the basest: such carriage in Job caused the young men when they saw him to hide themselves ; and the aged to arise and stand up, and all sorts of men to listen unto his words: and all ears that heard him to bless him.
In all which regards, how careful was the Lord himself, that none but such qualified persons should serve before him in that walking and elementarie worship in the time of the law. He will have none but wise hearted men to work in the building of the Tabernacle, Exod. 35.10. and no doubt aimed at the self same thing, when he made that law in Numb. 4.43. that only they of 30. years old and above even until 50. should serve before him in that tabernacle after it was built. For herein he required necessarily two things, first and especially gifts of mind, as wisdom, judgment, gravity, experience, and diligence, which most appear from 30. years upward: secondly, strength of body. When he releaseth such as have served until 50. young men might bring strength before 30. but being without judgment, gravity, experience, the Lord refuseth it: old men above 50. might bring with years experience, and judgment, but the Lord requireth the body to be answerable unto the mind in some proportion. And to this observation that giveth light in Numb. 1.3. that howsoever in the tabernacle and Temple none might serve under 30. yet in civil things they might, for they must count their warriors from 20. year old and above.
Use. 1. This doctrine bendeth it self against such light, and childish young men, who are so forward to thrust themselves into this great calling, before they have cast (as we say) their colts coats, or coltish conditions: whereas this function requireth another age, and other manners. May it not be said of many Ministers in England, as it was of the Prophets in Jerusalem, Her Prophets are light and wicked persons: for these two in this calling go together wherein everything is aggravated. Lightnes in some calling may bear a lower note, and be termed weakness: but in this cannot be but wickedness: and why so? because it will follow, that they pollute the sanctuary, and wrest the law: the former by joining themselves to every light companion, in every light or lewd practice: the latter, because whereas the judgment of the most controuersall matters was committed by God to the priests, together with the interpretation of the law, such was their levity and rashness, that they passed their matters inconsiderately, and answered insufficiently and often falsely in the name of the Lord: and thus must it needs be with such as run and ride before the Lord hath called them.
2. We must pray for the Ministers as Paul for Timothy, That the Lord would give them wisdom in all things: not carnal and fleshly policy, a thing too much studied of many of them, for such wisdom the Lord never justifieth in them; but setteth such a cursed brand upon it as that for most part it turneth to the overthrow of the Church, and the whole work of the Ministry; but such wisdom as is grounded in the word of God, the study of which would make them wiser then the ancient: even wise to raise not only their own estate but others also with them, not unto earthly preferments; but unto life and glory immortal, reserved in the heavens: to such wise men is the promise made, that they shall shine as the brightness of the firmament, and in that they have turned their wisdom to the turning of many to righteousness, they shall shine as the stars forever and ever.
By righteousness here, is not meant that evangelical righteousness which is Christ's fulfilling of the whole law for us: Neither that infused gift whereby believers have an imperfect conformity begun in them, according to all the parts 〈◊〉 the law; although not according to all the degrees of them: but here is meant that which is called a particular justice, more external looking out unto other men to give them their due: observing equality both in contracts and exchanges, which we call commutatiue ; as also a just proportion in distributing offices, rewards, punishments, which we call distributive justice. So as this justice is an equal and upright dealing with men fearful to offer the least wrong unto any▪ but ready to do good unto all: grounded on love, which seeketh not all her own things, much less other men's, and in a word is the sum of the second Table. Now as this virtue is in the text set between wisdom, and piety, or holiness, so may it not be divorced from either of them for wisdom, our Savior willeth all his followers to join with this innocence of doves the wisdom of serpents: for wisdom without innocence, were but fleshly, and from below; and innocence without wisdom, were but reproachful silliness. Again, it must go with holiness, which is ever mixed with piety, that it may be a fruit of that inward righteousness which is by faith, for else it is gross hypocrisy. All our justice must begin in Christ's justice, reckoned unto such as practice piety, and are entered in some degrees of sanctification. All our obedience must proceed from the inward renewing of the spirit of our minds by the finger of God, that he may know it for his own work. All our outward conformity must proceed from inward sincerity: for if we must approve our actions to the consciences of good men, much more to the Lord, who is greater, and a most occulate witness of all our ways. Join these two loving friends, which sweetly accord in a Christian heart and life; then mayest thou with Paul, call God and man with boldness to witness, that thou art unblameable: see 1. Thess. 2.10.
But to speak briefly of these two virtues so far as they concern the Minister, seeing we are to speak of both of them as prescribed unto common Christians, cap. 2.10. let every Minister be exhorted as Timothy was by Paul, But thou O man of God, follow after righteousness. For hereby,
1. He giveth testimony of his righteousness before God. Luk. 1.6. Zechariah and Elizabeth were just before God, and walked without reproof. Job a just man fearing God, and abstaining from evil. 2. He shall be able to set his foot against his adversaries, and the enemies of the [ 1] truth: and say with Samuel, whose ox or asse have I taken, &c. 3. He [ 2] giveth evidence that he professeth and teacheth the true religion, in that he keepeth himself unspotted of the world: which the Apostle James [ 3] maketh one property of pure religion and undefiled: by which means he both gaineth those that are without, and confirmeth such as are within. 4. It shall not boot a man to say in the day of judgment, Lord, [ 4] Lord, have we not preached and prophesied in thy name, if Christ can make answer; yea, but ye were workers of iniquity, and therefore depart from me.
Holy ] This holiness respecteth God himself, his worship, his holy things, as the word, sacraments, prayer, his sabbaths, his sanctuary, in all which the Minister ought to be an example of holiness, and yet not only in these, but in his whole conversation also. The commandment is general to all God's people, be ye holy, for I am holy, which requireth both the internal sanctification of the heart, and the external symbolls and profession of the same. But more necessary is it yet for the Minister to be clothed with these robes of holiness, both that inward which standeth in getting and keeping faith and good conscience, and that outward which consisteth in a religious and strict course of life. And yet this must not be so taken, as that holiness is so essential to a minister, as that he cannot be a Minister that wanteth it, for Judas may be a disciple and a devil too: but that it is a dangerous estate unto himself, and hurtful to others for him to be destitute of it. How necessary it is for men to put off their shoes, that is, their unsanctified lusts and affectons, before they come to stand upon such holy ground, I will take a little pains out of the Scriptures to demonstrate, and then make some use of it.
To omit the extraordinary ministry and Ministers of the Old Testament, as the Prophets, some of whom were sanctified in the womb, and others had their lips touched with a coal from the altar to remove their pollution: the ordinary Ministers in the sanctuary and temple were 1. Levites, 2. Priests, 3. the high Priest. Many things were required in the setting apart to their service the lowest of these, which were after a sort furthest removed from God, whose seat was in the Sanctuary: but many more to the sanctification of the higher, and those that approached nearer or next of all. As, first the Levites were inferior to the Priests, as whose office was to serve under them, to help to carry the tabernacle and utensils of it, to keep watch for the safety of it, together with the holy vessels and instruments; to help them in killing the beasts for sacrifice, although they might not meddle in offering them unto the Lord: yea as inferiors to the superious, they paid unto the Priests the tenth of their tenths. And yet what a number of rites and ceremonies did the Lord enjoin to be performed, before these could be admitted to these inferior services, first in the tabernacle, and after in the Temple? As, first they must be of one peculiar tribe, peculiar by God's own election for the first borne of all Israel, Numb. 3.13. 2. Whereas the congregation was not numbered but from 20. years old and above, Num. 1.3. for till then they were not apt to go to war: the Levites must be numbered every male from a month old and above, Num. 3.15. not because they were then fit for service; but that they must then be brought before the Lord, and set apart to his service even from the beginning of their days. 3. They must not be presented before the Lord before the 33. day of their age, for till then they were legally impure and unsanctified, Leu. 12.3. but after this time they must grow on to the thirteth year, which was the first year of this service, Numb. 4.43. at which time they must be taken from among the children of Israel, and set apart to the Lord, Num. 8.6. And further in this separation there were two things more: for 1. they must be purged, and then consecrated. Their purification was, 1. by sprinkling purification water upon them. 2. by washing their clothes. 3. by shaving the hair of their whole bodies. 4. by preparing two bullocks, the one for a burnt offering, the other for a sin offering for them: see for these, Num. 8.8.
Their consecration stood likewise in four things. 1. After all this preparation, in drawing them nearer to the Lord, v. 9. 2. In the imposition of the Israelites hands upon them, freely giving them from themselves to the Lord and his service, verse. 10. 3. In Aaron's receiving them of the people, and shaking them before the Lord, v. 11. as such as now being mancipated to his service, were to go and come at his beck: as also such as who daily were to shake off that corruption which hindered thē in their callings. 4. By laying their hands on the heads of the two bullocks prepared; acknowledging the expiation of their own sins, and in way of thankfulness now wholly offering themselves unto that service. When all these rites were performed, they were admitted to administer, and not before.
Secondly, the Priests the sons of Aaron whose office was to teach the people the doctrine received from God, to pray for themselves and the people, to bless them and offer sacrifices for them; had yet more state in their consecration: for besides many of the former rites, as imposition of hands, their shaking before the Lord, and the sacrifices common with the former: 1. In the election of such a one more care was had: no deformed man, no man wanting or abounding with any member, no blind or blemished person might come so near unto the Lord. 2. In his consecration he must not have his garments washed (as the other) but must have new garments put upon him, Exod. 28.41. neither must he be sprinkled (as the Levites) with holy water, but with holy oil and blood from the altar: and thus must he be consecrated seven days, Exo. 29.30. 3. In his office he may not lament for the dead of his people, no not for the Prince, but only for those that are nearest of blood in his own house, Levite. 21.3. he may not marry a whore, nor a woman divorced, or one polluted, v. 7. the reason of all this is, because he must be holy to the Lord. 4. In his failing and offending he must have more cleansing then many other men, before he cā be admitted unto his service: for his sin cannot be put away without a whole bullock, Leu. 4.2. and no more was required for the expiating of the sin of the whole congregation, v. 14. and the blood of the bullock must be sprinkled seven times before the Lord for the Priest, as well as for the whole congregation: implying that the Lord requireth as much sanctity in one Priest, as in all the people.
Thirdly, as for the high Priest both in that he was a more eminent type of Christ: as also came nearer the Lord then all the other, even into the holy of holies; he must have peculiar garments made by cunning men, filled with the spirit of wisdom, even beautiful and glorious, Exod. 28.3. in these he must be consecrated, in these he must stand before the Lord; in one part of which, namely, the frontlet which was put upon his forehead, must be written holiness to the Lord, that by the Lord's appointment that might be most conspicuous. Again, other Priests might not marry divorced or defiled women; but he may not marry a widow but a maid only. Neither might he mourn at all; no not for his father or mother (which was lawful for the other Priests) thereby to pollute himself, and the holy place. All which with a number moe such solemn rites, betokened a singular sanctimony in such as were to be given up and dedicated to the Lord's service. Whence I conclude, that if in those that ministered but in a material Temple; that served but in shadows, types, and obscurity; that in comparison were so far off from the ministry of the spirit of grace, of liberty, of life, and so after a sort from God himself, was required such legal holiness at the least: how much more is the truth of those representations requisite in us, who serve in the spiritual house of God: who carry the substance and the body; and are so much nearer drawn unto God, by how much he being a spirit delighteth in spiritual service before elementarie? In Exod. 19.22. there is a special injunction that the Priests who were to come to hear the law delivered, should be sanctified, least the Lord destroy them: much more then those that are the mouth of God in the new testament, to deliver the law and Gospel, should be careful of their sanctification, least the Lord sanctify himself in their confusion. For else those should not be such sure consequents of the Apostle, where he dehorteth Christians from unholiness and profaneness, because of their present condition: in that they were not under the law, but under grace: and that they were not come to mount Sinai, but mount Zion. And if such arguments were strong enough to bind common Christians to follow holiness, without which no man can see God: surely far stronger are they to enforce the duty upon the minister, whose whole doctrine, meditation, speeches, and actions private as well as public, should savor of the spirit of God, and of his blessed regiment in their hearts.
Use. 1. Profane Ministers are hence admonished o • their danger and unfitness: how dare they take God's name in their mouths, when they hate to be reformed? How dare they rashly attempt to touch holy things with unwashen hands; when David a most holy Prophet of God, would not compass the Altar, nor participate in holy things, before he had washed his hands in innocence? are such fit successors of the Prophets and Apostles, who were called holy men of God, not only in that they were penmen of the Scriptures, and immediately assisted and inspired by the holy spirit of God, and freed from error in their doctrine, which privilege we cannot succeed • • hem in: but also in regard of their holy and innocent lives, wherein also they shined as lights in the world, expressing and showing in life, the life of that true and pure religion they taught unto others.
2. Let such as count this holiness (which is nothing but purity of heart and life) in Minister or people too much purity and preciseness, see their error, and repent of it: if they shall not see God, who are without it; much less shall such as scoff at it. We serve a God of pure eyes, who hath pronounced blessing upon the pure of heart, and threatened that dogs and unclean persons shall stand without the gate of that holy city. Notwithstanding therefore many a fools bolt, if that be puritanisme, which many so esteem; it becometh all the people of God, much more his Ministers, in that way which they so term, to serve the God of their fathers.
3. Note that marriage is no impure or unclean condition of life, nor a breach of chastity and holiness: for • e that in the words before is permitted to be the husband of one wife, is here called also to holiness and chastity.
The Papists to maintain the former error of single life, translate this word continentem: but the words of Scripture, which for most part are more general, and figuratively comprehend many particulars, either in commanding or prohibiting, may not be restrained to strengthen Popish error. For although all the virtues of the seventh commandment may be here included, yet the word is more general then so: seeing he is properly, 〈 in non-Latin alphabet 〉 , that hath anything in his power, that is Lord over a thing to command it, and enjoy it: and here one who is Lord over himself, his lusts, affections, appetite, who enjoyeth these and is not theirs: who keepeth the command of these, and they have not him at command: requiring that the Minister should be a man, that can curb and bridle himself in his will to ouermaster it; in his affections, of desire, revenge, mirth, sorrow, &c. to moderate them, that they exceed not the mean and due measure: in his appetite, of meat, drink, sleep, recreation, that it be not inordinate: yea in all his parts, his hands, his eyes, his tongue, &c. so order himself, as that no unseemly kind of gesture, fashion, word, or dealing, proceed from him which may disgrace his calling: but to carry himself in such a temper, as becometh the former virtue of holiness. For even the word hath affinity with that, which we call a right temperament, or constitution; whether of humors in the body, or affections in the soul: which is, when none is predominant, but one of them is equally mixed and qualified by another; as strong wine is tempered and allaied with water: and implieth that the Minister by reason, wisdom, and religion especially, either allay, or break off the headines, and violence of those troublesome lusts and affections, which may otherwise molest him, and exceedingly prejudice him in the works of his calling.
This virtue then standing in the moderation of our desires, in the use of all the gifts and liberties we enjoy; as also in laying a law upon our selves, that no inordinate lust bear sway in us: it cannot but be most nenecessarie in a Minister; who may not either in his private course unfit himself to the performance of his calling; by the immoderate affection or use of any external liberty, as of meat drink, recreation, riches: much less in his public execution may he administer holy things; as the word, sacraments, prayer, according to distempered passion or affection, as of anger, sorrow, lightness, or any such. And further, as it is a great preservative in him of an equable and constant Christian course; so is also a great nourisher of his inward quiet, and outward peace: and so procureth his freedom unto ministerial duties; which above all other require that a man should be wholly his own, and the Churches: for it bringeth down high thoughts, and proportioneth the mind unto such an estate as becometh the simplicity of the gospel: it cutteth off all affectation of state, pomp, sumptuousnes, & superfluities above that which becometh a Minister of Christ: which things make rich men indeed, but poor Ministers for the most part.
Now the means to attain this virtue, are two especially. 1. the denial of a man's self, with a daily invring ones self to the crucifying of [ 1] his affections and lusts. Paul beat down his body as with clubs, and kept it under. Prooue masteries with thyself, arm thyself against thyself, make war without truce upon thyself: it is a war without bloodshed, hurting none, no not thyself: but profitable to work thy peace with God, with thyself, with others▪ remember Solomon's speech▪ He that ruleth his mind, is better then he that overcometh a city. 2. [ 2] Prayer: for neither this nor any virtue groweth in our own grounds: neither good nature, nor freedom of will can make this supply; but we must have recourse to the father of lights: our selves are but our own burdens, of so miserable molde, as we need no other enemies then our selves, to deprive our selves of our good, if the Lord befreind us not: whom we must wrestle withal by our prayers, and if we would prevail, unto our prayers we must sometimes join the exercise of fasting, which (after a sort) doubleth our forces: both in strengthening our prayers, as also by disposing us to the receiving of these graces.
And now (to end this large treatise) it will be asked, But what if any Minister be scandalous in any of the forenamed vices, or defective in the virtues mentioned?
Ans. 1. If he be not answerable to these Canons, it is plain by the Apostle, that he is not to be called. 2. If he be called, and after prove vicious, he must be dealt withal as an Elder: 1. no accusation must be received under two witnesses at least, 1. Tim. 5.19. 2. when he is accused of a known and scandalous vice, all possible means must be used to reclaim him. As, 1. by open reproof, verse. 20. 2. sometimes by translation of him to such a place, as where are less means of that sin; as one given to drunkenness, or contention, from a drunken and quarellous people. 3. sometime by a temporal deposition from his office, if there be hope hereby to do him good. 4. after sufficient admonition, censures, and trial, by a perpetual deposition from his place: yea and further, if he still prove incorrigible, by proceeding to excommunicate him, and cast him from the society of the Church.
And the rather, 1. Because Ministers are set over a people to edify, and not destroy them. 2. Because the actions of Ministers have a secret power, not to lead only, but even compel men to the like, especially if they be lewd and wicked. 3. Weaker and meaner men for manifest vices not repented of, must be proceeded against to excommunication: much more the Minister, whose scandalous life is infinitely more dangerous and hurtful. 4. Such proceeding against notorious, insufficient, and scandalous wretches (who never came in, nor are kept in by the Apostles canons) would do good for example.
Having followed the Apostles meaning, and method in describing the fitness of him, who is to be chosen into the Ministry, who for the innocence of his life ought to be free from manifold vices, and corruptions, which are plentiful in the world, and for the integrity of his conversation (seeing whatsoever he doth is exemplary) ought to shine with m • nifold graces, and virtues, as we have heard. Now we come to the second branch of the Ministers fitness; which standeth in his ability to discharge his high calling and place: unto which is required such • kill and cunning in the grounds and points of Christian religion, as that he may be able to hold fast, maintain, and justify against all challengers, that truth, and doctrine, which is agreeable to the faithful word: that so whensoever any blast of heresy, tyranny, false doctrine, or flattery, shall rise against him; yet he may hold fast that faithful word: which is therefore a sure ground of sound doctrine; and thence instruct and edify the consciences of his hearers in all necessary doctrine. Whereby it shall come to pass, that he (keeping himself constantly to this truth) shall be fitted fruitfully to turn himself to any duty of his calling: that let him be to deal with either of those kinds of hearers; whether such as are obedient and teachable, he shall build them further and make them sound Christians by exhortation out of wholesome doctrine: or else such as are stubborn and opposite contradictors of the truth, these he shall convince, and with manifest reason put to silence. And thus in regard of both, God's name shall be glorified, true wisdom shall be justified, God's kingdom shall be enlarged, and amplified, and Satan's kingdom shall be destroyed and damnified. This is the scope of the verse: which containeth two parts. 1. The duty enjoined every Minister, to hold fast the faithful word, according to doctrine. 2. the end, including a sound reason of it, in the rest of the verse, That he may be able, &c.
For the meaning of the former part. Holding fast: the word properly signifieth such an holding as men use, when some other man hath laid hold on that which they will not part withal; even an holding with all their strength and force; not such an holding, as a man careth not whether he hold or no; for then the thing holden, would of it self slip out of a man's hand: but an holding against a contrary hold, which useth to be the stronger, and firmer: enforcing thus much, that the Minister must lay hold with both hands; surely apprehending the truth in the understanding of his soul, as also in the affections of his heart: in either of which if he fail, he holdeth not fast; seeing neither can a man love that which he knoweth not, nor hold that he loveth not.
But what must he hold so fast? The word, which is not tropically, as in many other places, to be conceived, but properly. In which proper acceptation it signifieth all that heavenly doctrine, which is delivered to the Church in the writings of the Prophets, and Apostles: which we call the holy Scriptures. Now this word the Apostle doth not nakedly mention, but adorneth it, 1. by a notable adjunct, the faithful word: 2. from the porper ende of it, according to doctrine: which is fitted for the instruction, and edification of the Church in all ages: which we will further expound as we come unto them.
Doctr. 1. That the word of God is a faithful word ▪ and infallible. 1. If we look to the author, he is holy and true, Rev. 3.7. and, verse. 14. [ 1] These things saith Amen, the faithful, and true witness: even God who cannot lie, as verse. 2. of this chapter. 2. The instruments were led by the immediate direction and assistance of the holy Ghost, 2. Pet. 1.21. [ 2] being of themselves, either rude and illitered men; as Amos an heardman, Peter and John fishers, Matthew a toldegatherer; so as the great clerks of those days were driven into admiration, to see the gifts given them; knowing them to be unlearned, Act. 4.13. or else they were most fierce and bloody enemies, as Paul, whom the Hebrews could not believe, that he was become a Preacher of that truth he had persecuted, until the Lord gave further testimony of him, Act. 9.26. 3. The matter of this word, is an everlasting truth: the Law an eternal [ 3] rule of righteousness, as ancient as God himself: the Gospel an everlasting Gospel, Rev. 14.6. containing promises of eternal truth, which shall have their stabillitie after heaven and earth shall be no more: besides such assured articles of faith, concerning God in the three persons; and the Church of God, that if an Angel from heaven should come, and teach another doctrine, he must be accursed. Moreover such divine prophecies, and predictions, together with the exact accomplishments, although some hundreds, yea thousands of years passed between: as by this one part sufficient evidence may be gathered of the faithfulness and steadfastnes of the whole. 4. The form of it, which is the conformity [ 4] of it with God himself, maketh it appear that if God be faithful, this his word must needs also be so: in that it resembleth him in his omnipotency, for this power and arm of God never returneth in vain, but doth all the work of it. In his wisdom, giving most perfect and sure directions, resolving all doubtful cases, and making wise unto salvation. In his purity and perfection; being an undefiled and perfect law. In his omniscience; it searcheth the heart, discovereth the thoughts, divideth between the marrowe and bone, Heb. 4.12. In his judgment ; acquitting believers, to whom it is a sweet savor of life to life: condemning Infidels, both here, and much more at the last day, John. 13.48. In his truth and verity; as here, and Coloss. 1.5. it is called the word of truth. 5. The ends show the certainty, and faithfulness of it: [ 5] it being the only means of regeneration, 1. Pet. 1.21. of begetting faith, Rom. 10. and consequently both of freeing men from hell and damnation, and of assuring them of that freedom: the only word that can supply sound and firm consolation, yea settled and assured comfort unto distressed consciences: none of which ends could it ever attain, if it self were unsound, and uncertain.
Now as it carrieth with it all these grounds: so are there without it a mumber more whereby we may confirm the same truth: as, 1. It is the foundatiō of the church▪ Eph. 2.20. against which if hell gates could ever prevail, [ 1] the Church were utterly sunk. 2. Hereunto hath the Lord tied his Church as to an infallible direction; to the law, and to the testimony: [ 2] without which there is nothing but error and wandering: ye err not knowing the Scriptures. 3. This truth hath been above all other oppugned [ 3] by Satan, Antichrist, heretics, tyrants, yet never a whit of it was ever diminished: Solomon's books may be lost, but not these of the true Solomon Jesus Christ. That the Scriptures were burnt in the Temple, and that Ezra composed a new Scripture, is to be rejected as a Jewish fable: Ezra might put together parcels of Scripture scattered, and compose them into books. But where were Ezekiel, Daniel, Zechariah, Hagge, or what were they doing to suffer all the Scriptures to be lost in their times? or where was the watchful eye of God, could it wink, or nodde, or not see, or not prevent the perishing of his word utterly from the Church? 4. This word hath been so certainly sealed in the hearts of the [ 4] elect of all ages, that where it once was harboured in truth, it could never be shaken out by any kind of most exquisite torture and torment. All which confirm the doctrine propounded most plentifully.
Object. But some books of the canonical Scriptures are perished. Answ. Many indeed are reckoned, but they were either not canonical, or the substance of them is still contained in the canonical.
Object. But if God himself had written the whole Scripture, as he did the law, and had delivered it to men (as he did the tables to Moses) then had there been no doubt of the certainty of it: but it was written by men. Ans. Yet is it as certain as if God had immediately writ it with his own finger: for holy men spake and writ as they were moved by the holy Ghost: not as men, but God's instruments, guided by extraordinary, immediate, and infallible assistance of the spirit.
Object. In 1. Cor. 7.12. Paul saith, I speak, not the Lord. Ans. The plain sense in one word is; I give counsel in this case of marriage by collection out of the word; of which the word hath not delivered any express law: and no more can be gathered of it.
Use. This doctrine is of special use both unto teachers and hearers: unto teachers it affordeth a twofold instruction. 1. if it be so faithful a word, to hold it fast. 2. to hold themselves fast unto it. For the former, the teacher must look that he lay such hold on it, as he never suffer it to be wrested from him: no danger, no favor, no power, no subtlety, may force him to vnfasten his hold: much less go back and recoil from it, or play fast and loose with it: or so carry it as one that would swim between two waters but carry it and hold it out as faithfully and constantly as becometh such a faithful word. Jeremiah on this ground that he had a sure word, after he had been smitten and stocked, he went not into corners, nor behind the wall to speak the will of him that sent him: but as one that had laid faster hold on it, in terms of defiance and personal application to the stoutest and proudest of them, he uttereth with much boldness and plainness, what he had in commission. The like we read of Amos against Amaziah. The like of the Apostles thorough the Acts, and their Epistles: and all upon this ground, that the Lord sent them with a faithful word.
And if reasons will persuade to this duty, we have not a few. For 1. what sound comfort can any Minister find in life or in death, but in being found faithful? where was Paul's rejoicing towards his death, but that he had fought a good fight, and had kept the faith. 2. This faithful word was not easily purchased unto us, but by the blood of many a faithful man, both of Pastors and people, shed in our own and other countries: and should the preachers of it esteem lightly of so precious and so dear a purchase? 3. If the Pastor depart or be drivē frō the faithful word, how can his people hold it? he is guilty of all their Apostasy from the faith. Let the Pastor receive such a blow, the sheep cannot but be smitten. 4. Look on the danger, and God's righteous judgment on such teachers, as esteem of men's words and writings above that is meet, in the mean time not embracing this word in the love of their hearts. God gives them over to believe and broach doctrines besides the word: all their learning hindereth not, nay rather armeth them to stick fast to falsehood and errors: and to defend doctrines of much looseness and liberty. Especially the judgment of God is come upon the Romish Church to the uttermost, who because they lay this for a ground of their doctrine; that this word is not of it self faithful and certain, unless the Church, and Councils, and the Pope authorize it to men's consciences; and that any other word thrust upon the Church by the former authority, is every whit as faithful as this: hence is their whole religion a mystery of iniquity and delusion: hence comes in intercession of Saints, worship of images, prayer to and for the dead, pilgrimages here, purgatory hereafter, revelations, masses, bread-worship, propitiatory sacrifices, mixture of Moses and Christ, which is a doctrine cutting them off from Christ; who have before cut off the authority and credit of the Scriptures which are the word of Christ: which fearful judgment let it move every Timothy, and Titus, carefully to keep the worthy thing which is committed unto them.
2. Every Minister is taught hence to hold him unto this faithful word▪ for so he shall deliver not things doubtful and uncertain, but such as men may lean unto, rest, and (as we say) write upon. And this is insinuated by our Apostle, that that is a faithful ministry, which holdeth it self unto a faithful word, such as is the sure anchor of men's souls, against which hell gates cannot prevail. Such was the ministry of the true Prophets: Jeremiah saith, of a truth the Lord hath sent me, and bidden me speak these things: of the Apostles, who delivered such things as they received of the Lord, and commanded us that if an angel from heaven, or a devil from hell should bring (not a contrary, but) a diverse doctrine from that, to hold him accursed: yea of the Son of God himself, who said, my word is not mine, but my fathers. What horrible blasphemy then is daily practiced in the Popish Churches? whose teachers calling these faithful words a nose of wax, send men to dumb idols the teachers of vanities and lies, yea to Apocryphal writers, to fathers, councils, Bishops, and Popes; as though the Scriptures had lost all their faithfulness; or as though the canons, decrees, sums, and sentences of men were more stable then that eternal truth, that shall outlast heaven and earth. Was this a faithful word in Paul's time, and is it not so still? doth the son of the eternal father pronounce of his fathers word, that it is not only true but truth it self, and that not one jot of it can pass or fail? and is it any other then the voice of Antichrist, which shall say that it is no certain word at least to me, unless the Church say so? Shall the spirit of God call it a sure word of the Prophets and Apostles, and a word of truth, and shall we hear a wicked and lying spirit come out of hell, and say that this stability and truth dependeth upon man? whereas, let God be true and every man a liar: and that if those men whom they term the Church, change their minds or any sense in the Scripture, so doth the holy Ghost also. Let these owls fly the light of the Scriptures, as such as love to live in darkness: carnal religion must have carnal props: like lips, like lettice, we say, and such a Church such laws. As for us, let us as it standeth us in hand hold us unto this faithful word, and not instead of it deliver the unfaithful words of men, whether Philosophers, or fathers, or school-men. And is it not good reason that we should be tied to this word, when even the Prophets and Apostles were? Isai must take a role and write, and bind the testimony, and seal the law among the disciples: the commandment to Jeremiah was preach the words that I shall tell thee. In the new Testament they must hear Moses and the Prophets. Paul was separated to preach that Gospe • which was promised before by the Prophets, and accordingly he witnessed that he spake nothing besides the things foretold by the Prophets. Again what ministerial work is it, which this word doth not most naturally and happily effect: for this is a sure instrument to beget faith, John. 17.20 and to confirm it, Act. 15.32. to convert souls, Psal. 19.7. and to save souls, I am. 1.22.
Now unto hearers this doctrine affordeth also special use of instruction
1. If it be so faithful a word, every man must attend unto it, 2. Pet. 1.19. we have a surer word, — to which ye do well that ye attend.
2. To lay up this word surely, as being the sure evidence of thy salvation, and of thy heavenly inheritance among the Saints. Men lock up their evidences or convaiances of land in sure and safe places, delight often to read in them, suffer no man to cozen them of them, whatsoever casualty come, these are by all means possible safegarded: and shall any man carelessly neglect such an evidence as this is, without which he hath no assurance of salvation, nor the tenure (out of his idle conceit) of one foot in heaven? a lame man if he hold not fast his staff, falleth; and whosoever looseth his part in the word, looseth his part in heaven.
3. Here is a ground of thankfulness, in that the Lord hath not only vouchsafed us life, and glory, and immortality, when we were dead, and when nothing could be added to our misery: but hath also given us such a constant guid and direction thereunto: we might either have groped after him in palpable darkness; or have had such direction as might have affoarded us less assurance and comfort; but now believers know assuredly that they were loved of the father before the foundation of the world, and out of that love chosen unto life: that the Son was sent to ransom them from sin, and present them just before his Father: that his spirit is sent out to regenerate them, and to further and finish their sanctification: that by his providence they are supplied in all their good: that by his power they are protected from all their evils. He might have brought us to heaven and never have let us know any of these comforts in earth; yet would he not so slenderly leave his Church: but as our Savior noteth, he hath spoken and written this word that our joy might be more full: which is one general use of the whole word of God. Now what can we do less then in way of thankfulness, 1. yield up our selves to be directed by this faithful word. 2. [ 1] Believe it in whatsoever it commandeth, threateneth, or promiseth, in that [ 2] it is such a faithful word: and hereby we set also our seal unto it. 3. [ 3] Constantly cleave unto it in life and in death, and not to be so foolish as to be soon removed to another Gospel: nor so fickle as children, to be carried about with every wind of doctrine, but hold fast such a stable truth so full of direction in all the life, and so full of comfort at the time of death: for it is as a fast and faithful friend tried in time of adversity; standing closest to a man in his greatest necessity. Object. There is no fear but we shall hold out whatsoever should betide, we are grounded and settled. Answ. But how many did in the fiery trial in Queen Mary's time: scarce one in Cambridge, both the University and Town; or if one poor Townsman held it out in the flames, that was all.
Lastly both Teachers & hearers, must try their doctrine by this touchstone: if it abide this touch, it is gold, it is a pure and faithful word; if it be not according to this word, there is no light in it.
Here our Apostle both delivereth another note, and setteth another mark upon the word; as also useth another argument, why the Minister should hold, and hold himself unto the word of God delivered in the Scriptures; because it is not only a faithful word, unto which the faithful may cleave, and rest as upon a sure anchor: but also such a word as beareth the bell for the • itnesse of it, to institute, instruct, and edify the Church, and members thereof: as if he had said, That word which is most fitted to edification and instruction, is to be maintained, and held fast, that it may be held forth before God's people: but this is such a word: and therefore Ministers must hold it fast.
Doctr. Whence we learn, that the word of God is his own ordinance, fitted to instruct the elect in all necessary truth, and doctrine: which is the very scope of our Apostle: and will otherwise also appear, if we consider, 1. The wisdom of God, who hath in the books of [ 1] Scripture comprised, and delivered a most perfect rule of doctrine, concerning faith, and manners: to teach as both concerning God, our selves, and others, whatsoever is necessary or profitable to be known to salvation. To the proof of which serve all those places, where we read that it is able to make a man wise unto salvation: to instruct him to all righteousness: to furnish him to every good work: to make him blessed, by inchoation here in this life, and consummation in the life to come: for here through patience and comfort of the Scriptures we have hope, Rom. 15.4. and hereafter life eternal, John. 5.39.
[ 2] 2. The mercy of God, who hath written mysteries above the apprehension of the Angels themselves, even to the capacity of the simplest, in things of absolute necessity: whereas if he had but spoken the word, it had been more then he ought us: but he hath written it, that we might ponder, and meditate of it: yea he hath translated it into every man's language, and so fitted it to edify the more; so as five words now are better then ten thousand if it were shut up in it own fountain, or any other strange tongue: besides he hath brought it to us by an easy price, in one portable volume, that we might conveniently exercise our selves in it day and night. And that we might understand those hard places, which for our exercise we shall meet withal in reading: and that we might be lead beyond the letter of the Scripture, to show the life of it in the keeping of faith and good conscience, he hath appointed a Ministry in the Church: and in all ages hath raised up men of God, whom he hath furnished with the gifts of prophecy, and enabled with sundry gifts of the spirit to see and reveal the truth therein contained. For every manifestation of the spirit, is given to profit withal: and he gave some to be Apostles, some Prophets, &c. for the edifying of the Church, and the gathering of the body of Christ. 3. The power of God, who [ 3] conuaieth such a power into this his ordinance, as whereby it becometh so mighty in operation ; so able to cast down strong holds, and every high thing exalted against God: yea so strong at the weakest, as that by it alone the kingdom of darkness and of the devil is bartered, and subdued, and Jesus Christ the Prince of peace set up in his throne within the hearts of men.
Use. Would any Minister edify his people? let him hold fast this word: would he teach them Christ? this word testifieth of him: would he beget faith in them? this word must do it, Rom. 10. would he destroy sin in them? as David said of Goliath's sword, there is none to that: so there is no sword of the spirit but this: would he raise the afflicted? hence may he speak a seasonable, and savory word to him that is weary: in a word, if a man will take the most compendious way to bring souls to heaven, let him observe this rule of holding him to this word, which is ordained for doctrine. But if a man either for idleness, or ease neglect the reading▪ and study of the Scriptures: or according to the vanity of his heart, lay by this book, and fall to the study of Friars, or Fathers, and seek to preach matters of more applause, or to get a name of learning; is in his profundities, curiosities, and such quainte devises, as he meeteth withal in men's writings: this man leaveth the right way of edifying men in the ways of God, and is in his conceit wiser then his maker, who hath fitted this word for doctrine, and no other.
2. Hence note, that it is God's will that every man should be expert in the Scripture, seeing he hath so fitted it for the teaching of the simplest. Which must force every man to examine himself, whether he hath found it such a fit word for doctrine: for he whose heart cannot justify the word in this property, is no child of wisdom. Many have heard this word a long time; and yet understand it not: have learned little or nothing: are ignorant of Christ, and what he hath done but in gross, and general terms: have attained no lasting comfort from the same. Where now lieth the fault? the word is fit to • each thee, the Ministry stablished, and sanctified to the edifying of thee, all the gifts of the • eachers are given to profit thee. Why then ha • t thou not profited? Oh the sin lieth at thine own door, in that thyself hast refused, or resisted instruction. It is not the obscurity of the Scripture, but the darkness of thy blind mind, that hath hindered thy profiting. The word is as fit to teach thee as the choicest seed, is to take and grow with increase, but thy soul is unprepared: thy heart is as the stony, or thorny, or high way ground: no seed can thrive in it, all the labor of God's husbandmen is lost upon thee. Thy sin hath suffered the word to loose the virtue and power of it in raising thee to life: the veil is still on thy heart, and thou wilt not suffer it to be removed, that the glorious light of Jesus Christ should shine upon thy soul. But mark thy fearful estate all this while: For whosoever thou art, that perceivest not the mighty power of the word in thy change, and conversion, be thou sure it is mighty in working thy overthrow and confusion. For God never speaketh but to salvation or perdition: the words of his mouth return not in vain, they are the savor of life, or of death: they bind or they loose: they be the sentence▪ either of absolution or of condemnation: oh then thou that lovest thy soul, deceive not thyself: for if the Gospel be hid now, being a word so fit to teach thee, and thou having been so long taught, and yet remainest untaught still, unchanged still inwardly, unreformed still outwardly: it cannot but be a fearful brand that thou art as yet in the state of perdition; and that the God of the world hath blinded thine eyes unto destruction. And • l • tter not thyself in a course of security▪ because perhapps thou seest not thy danger: for this word cannot quicken thee, but thou shalt perceive it; but it slayeth men insensibly; so as if thou findest not the life of grace wrought by it, thou hast great cause to fear and fly thy present estate.
3. The last use is directed against the Papists, who hold that the Scriptures are, 1. imperfect without tradition: 2. obscure and difficult. For the former: Bellarmine's position i • , that all necessary doctrine concerning faith and Christian life, is not contained in the Scriptures; but many things of this kind (that is, necessary things) are to be supplied out of the traditions, either of the Apostles, or of the Church. And for the second; he affirmeth, that the Scriptures are not so plain and easy to be understood, as that they be sufficient in themselves to decide the controversies of faith without the authority and expositions of the Church: nay rather are so obscure, that even in things necessary to be known, they cannot without the instruction of the Church be understood, no not of faithful men. Against both which blasphemous positions this one of our Apostle opposeth it self; in that the word was ever fitted to the instruction of believers, and did ever sufficiently instruct them in all ages, according to the age and state of the Church. Nay, this word being perfectly fitted, and sufficient for the instruction of the Church, when yet there were but the five books of Moses: are they not now much more sufficient and perfect, seeing the expositions of the Prophets, and the writings of the Evangelists and Apostles are added?
Object. But as then the Scripture was imperfect without the writings which after were added: so is it now without the decrees, constitutions, and traditions of the Church. To which I answer: that the written word was never imperfect; for when the new Testament was added unto the old; it was made not more perfect, but more clear; for even then it was entire, if not in so many words, yet in the same sense and substance of doctrine. Let them a • ke then what the Scripture speaketh, of this and that, as the Baptism of children, of Mary's virginity after Christ's birth, of purgatory, or what by the Scripture we may think of the uncircumcision of women, of infants dying before the 8. day, of the saving of the heathen, &c. I answer, if the things of which they inquire be either false or fabulous, as that of purgatory; or not necessary to salvation, as that of Mary's virginity, the question is not of them; it is no impeachment unto the Scriptures to omit them, wherein we see many of the words and facts of Christ himself omitted: but if they ask of things more necessary, if they be of absolute necessity, these are taught fully and expressly, as the substance of all Christian religion. But for necessary circumstances, and inferior truth about them; the Scripture often (intending to provoke our study and diligence) is not so express; and yet is not wanting in teaching them; but by proportion and analogy. As in the example of baptizing of children, it is by proportion and consequence taught in Scripture, though not in so many syllables: as seeing that circumcision was administered to children, so by proportion may children. 2. Christ calleth them. 3. affirmeth that they belong to him, and his covenant, and therefore the seal belongeth unto them. 4. the Apostles baptized whole households, wherein doubtless were many children.
Object. But Apostolic men who writ the Scripture, had no commandment to write the word; or if they had, they had no intention to write a perfect rule to all the world: but writ occasionally either some history, as the Evangelists, or epistles and letters (as the Apostles) according to the condition of several Churches, or men to whom they writ. Ans. • . They spake and writ not by private motion, but by instinct, which is equivalent to a commandment. 2. Although they writ occasionally, yet were they so guided by God's providence, that whatsoever things the Church ought to believe, is clearly and largely delivered in their writings. So as we may conclude this point with this sure rule: That the wise providence of God hath so furnished the Scriptures with sufficiency, and clothed them with perfection; that whatsoever they can allege to the contrary, they are either contained in the Scriptures, or they are not necessary.
As for the obscurity of Scripture: We grant not that the Scriptures be obscure, but that many things in them are difficult. The Rhemists upon 2. Pet. 3.16. that all Scripture is difficult, especially Paul's Epistles; whereas Peter saith, only that some things in Paul's Epistles were hard to be understood, and not all his Epistles. Again, they forget that the same Apostle Peter speaking of the Scripture, saith, that it is a light shining in a dark place.
Now when we speak with the Scriptures that some things are difficult, we must take with us these three caveats. 1. That this difficulty proceedeth either from the majesty and high excellency of the things of [ 1] God contained in them; or else from the lownes and weakness of man, whether unregenerate, or regenerate. The unregenerate person being in his natural estate, is endued only with a natural understanding, so as the things of God are beyond his reach and compass; they are foolishness to him, he cannot conceive of them. The regenerate, although he hath an inward light of the spirit, which the other wanteth; yet these things even to him are revealed but in part; after an imperfect manner, and in imperfect means, until that perfect come: so as the best man is partly ignorant of the nature of the things themselves, besides his failing in the means, as the knowledge of the tongues, his study, meditation, and labor herein. 2. Whereas they say▪ that this obscurity is in things [ 2] necessary to be known; the truth is, that in all things necessary to salvation, the Scriptures are so evident in one place or other, as he that runneth may read the several points▪ 3. Whereas they say▪ that this obscurity [ 3] must be supplied by human expositions and traditions. I answer, that the commentaries, and expositions of good men are not to be neglected, but yet so entertained as not simply arguing the obscurity of Scripture; but rather our infirmity and weakness, who cannot receive a perfect doctrine perfectly. Again, how were those purest Primitive Churches directed, that wanted all those councils, decrees, decretalls, sums▪ & sentences, glosses, and determinations, which the Romish Synagogue would bind us unto as rules of faith binding the conscience? surely, they dare not deny but that there was more light, more grace, more zeal and piety before such trash of theirs, which only brought in corruption and heresy into the Church, then ever was since, or is ever like to be unto the ende. We will also conclude this point, noting in one breath of Bellarmine three errors: 1. that he attributeth that to the Scriptures, which is to be ascribed to man's impotency. 2. that the obscurity he speaketh of is in things necessary to salvation. 3. that supply must be made by human expositions: whereas the right opening of Scripture, is by Scripture.
Now we come to the ende of the former duty, which is, that he who is to be set apart to this weighty function, may be fitted and furnished to all the parts of his calling: which the Apostle reduceth to two heads, according to the several condition of the persons, with whom he is to deal: for all teaching is either the confirming and strengthening of sound doctrine, tending to the converting and confirming of the tractable: or else the infirming and weakening of false doctrine; serving to the confutation and conviction of such as are refractary, and gainsayers of the truth: neither of which can any man possibly fruitfully perform without diligence and settledness in the Scriptures, seeing that to these purposes he must hold fast the faithful word. For the meaning: we must inquire, 1. what is meant by exhortation, & wherein it differeth frō teaching. And the difference chiefly standeth in these 3. things. 1. every exhortation is teaching, but every teaching is not exhortation. 2. to teach, is more properly to propound out of Scriptures, & prove by the Scriptures things to be believed or done: to exhort, is to incite & provoke the hearers to the believing or doing of things, so proved by reasons and arguments. 3. Teaching is a former work for the enlightening of the understanding, and frameth the judgment: and exhorting is a secondary work more properly piercing the affections, and so furthering the practice. Secondly, what is meant by doctrine: that is nothing else but the word of God taught: for that same which is here called wholesome doctrine, is in c. 2.8. called the wholesome word: and to show the identity of them, the Apostle joineth them together, If any consent not to the wholesome words of our Lord Jesus Christ, and the doctrine which is according to godliness, he is puffed up. 3. Why is this doctrine called wholesome ? to which I answer, that that is wholesome doctrine, which being well prepared afore hand maketh the soul sound, and in good plight and liking: for it is a borrowed speech from the food of the body, to the meat of the soul, which is the word of God, here called wholesome doctrine: of which epithet something is to be spoken, but better occasion will be offered us in c. 2.1.
Doctr. 1. In that the word is called doctrine, and no doctrine is without a teacher; it behooveth every man to repair to the teachers of it. Now the teachers in the church, are either the great doctor of the chair, who fully and sufficiently teacheth every believer; and whose teaching is absolutely necessary to the conversion of men: or else his Ministers, who as so many vshers are set to teach all the forms of the Church; but so as under the Master; far wanting and short of his ability; in themselves insufficient to bring men unto the sight of their salvation, and much less unto their perfection: not because they read not the same lecture with the spirit, but because they can only teach the outward ear, not the inward: neither are they God's to convert (although the word be able to save souls) as he is who in giving the precept, giveth also power to learn, believe, and practice it.
Use. Would any man be taught to salvation? not having this knowledge naturally he must get him these teachers. First, he must go thorough these vshers hands, and then according to his proficiency, the spirit shall take him into his teaching. But if a man will play the trewant, and sit at home when God's free-school is set open, despising the teaching in the ministry, conceiving that he may by his own study or reading attain perfection; he never climbeth into the highest form; he never hath the high things of God revealed by the spirit: who teacheth not now by new revelations or enthusiasms, but hath erected a ministry of the spirit, which everyone must frequent that would be made wise to salvation.
Secondly, as this doctrine implieth teachers, so doth it also learners, and scholars; Teaching us that we must all of us become learners of this word and doctrine: for so long as there is doctrine and teaching on God's part, so long must there be an hearkening and learning on ours: and the rather both because that which is said of all knowledge, that it is infinite, is much more true of this, for God's commandments are exceeding large: as also seeing in this school we are to become not only more learned but better men. It may not therefore be with us (who when we are at the best are but in part good) as many, who after they have learned a while, give over, as though they were both informed and reformed sufficiently: but we must be still profiting and going forward, and climbing as it were from on form to another: so long as we live, still aiming at somewhat beyond: for we may not conceive of God's school as it is in men's, which are fitter for boys and children, then men of years: a shame were it for an old man to go to school: but here whatsoever many an idiot say to the contrary, that now they are too old to learn, every man must wax old in learning something daily: seeing the best man may far excel himself both in wisdom and goodness. Thus Paul when he was an ancient scholar in Christ's school pressed hard to things that were before him. And David with other saints of God, prayed still to be taught of God, even when they were well taught; as such as who the more they saw, the less they could acknowledge.
Use. In our learning of this doctrine, we must examine our profiting and progress, least we be such dunces as Paul speaketh of, who were ever learning, and yet never came to the knowledge of the truth. And then we profit when we like good scholars have passed our grounds and elements: and as the Apostle speaketh, when leaving the rudiments and principles of religion, we are led forward unto perfection: and then are we led to further perfection, when we have taken out the two main lessons of a Christian man, which Paul in everything would be sure to keep, even faith and good conscience, by which two rules till a man be molded and cast into this form of doctrine, he is but a novice Christian, and a superficial scholar in this school of Christ: the former of which implieth the knowledge of the doctrine, and the latter the ordering of every particular action of life by it.
Now the examination of our selves by these notes will reprove many of us as non proficience, who would be loath to be so deemed. For 1. [ 1] whereas for our time and means (especially in this famous eye of the land) our profiting might have enabled us to teach others; many of our selves had need be taught in the principles of religion: we cannot be gotten out of our A, B, C, & line of letters. If a master should for diverse years together painfully strive with a boy, and could never get him out of his letters, what hope were there of his reading? and much less of any skill in higher mysteries of learning. It is the case of a number of us. Many years have the masters of the assemblies plainly delivered doctrines, fitted to the capacity of simple men, yea often repeated them, and often beaten upon them: yet a number that go for Christians, are extreme ignorant in the principles of Christianity. And whereas the Apostle implieth that we may measure our own ability by our fitness to teach others: how few of us be there that find any competent ability to teach even our pettyes in our families our servants and children? that cost and pains is ill spent, when after seven years schooling a boy is not able to teach another his letters: but many of us that have been • earers and learners in this school thrice seven years and above, and yet (to omit our unwillingness) are not able in any sort to catechize our families.
Further, whereas he that is cunning in his profession, he can speak of it [ 2] to good purpose, because he knoweth the mysteries of it; many of us cannot speak to any purpose, but when any speech of religion is offered are as mute as fishes; yea are greiued to be drawn to any speech of such things, because our weakness is thereby discovered.
Finally, were it so that we had proceeded but a little way in our profiting [ 3] here, it would be with us as with scholars or prentises, who being entered a year or two, need not always the presence of their Master or Tutor for every action, but can of themselves do something, especially in smaller matters, and of lower conceit; but many of us can go no further then our Masters are present with us: we are not come so far as to take out a lesson now & then by our selves; we cannot meditate, pray, confer, to the increase of our knowledge: and therefore we may conclude against our selves, that we are but very dullards in this doctrine. And what is the reason of all this, but that as negligent learners, we forget as fast as we learn? or as idle scholars we idle ou • our time otherwise, and allot the least time to this study. Which requireth so much the more time, pains, care and diligence, by how much things more excellent be more difficult: besides that our helps by nature are none at all to this, as to all other knowledge, and the benefit of it far excelleth all other. Let us therefore stir up our selves, and be stirred up, not to a smattering in this knowledge of God, but to abound in it, as Peter willeth us. And seeing we are far from our mark, let us aim at more fruitfulness in our age, and walk from strength to strength, from faith to faith, that so growing up in grace, and in the knowledge of our Lord Jesus Christ, we may in due season be lifted up unto our glory.
Doct. 3. In that the Apostle calleth that here wholesome doctrine, which in the words before he called a faithful word, and fitted for doctrine: Note that the men of God, when they fell into speech of the word of God, they spake not • lightly of it & away; but were hardly drawn from it without leaving behind thē some notable elogie or other upon it: Rom. 1.16. the Gospel, the power of God to salvation: John. 6.68. Peter saith not, Master thou hast the word of God, but, thou hast the words of eternal life: & what a number of glorious things are ascribed unto it, see Heb. 4.12. mighty in operation, sharp, &c. Hence according to their several occasions are all those excellent epithits ascribed unto it through the Scrip • ures, some of the penmen looking at the author, some at the matter, some to the qualities, some to the effects, and accordingly invest it with titles well beseeming it. And good reason had they so to do: for,
1. They considered that the word of God is the principal part of [ 1] God's name, which never could without great sin be taken up in vain, but is to be taken up into the thought, much more into the lips with [ 2] all reverence and due regard. 2. They sound the power of it so forcible and comfortable in themselves, as that they could not chose but speak [ 3] of it as they felt within the abundance of their own hearts. 3. They saw the work of it so effectual upon others, and that to such ends, as not all the perfection of flesh and blood, nor the strength or wit of men and angels could compass, as that they could not conceive of it without admiration. [ 4] 4. They saw it was such a word, as was to meet in the world with most harsh entertainment, and hateful opposition; that Satan, sin, and all wicked ones, heretics, seducers, Atheists, and profane persons would resolutely resist it: besides, numbers that would account it foolishness, and that would take offense at it not a few: and therefore in great wisdom they were careful, that it should carry some majesty with it.
Use. Those that find such sweetness in the word, as the Saints of old, cannot but with reverent hearts conceive and speak of it, ever with signification of some eminent goodness in it: yea if they conceive it in the author, the word (even of evil) will be confessed a good word, as in Hezekiah; and much more will the promises, be sweet in the taste. And if they acknowledge it in the most proper effects of it; oh how will they think and speak of it, as of a thing more necessary then fire, and water? yea then the sun in the firmament? How will they stir up others to taste also with them how sweet and good God is in it? These cannot come as men use to come, but will be reverent in the congregations, where such words are uttered, as Abraham when God spake unto him, fell on his face: they will not rush upon the reading of it in public nor private, without some lifting up of the heart, and some gesture signifying that inward reverence.
2. This argueth it a devilish and wicked practice to elevate the due estimation and authority of the word, either in the Scriptures, or in the Ministry: once said Satan, hath God indeed said, &c. So the Papists speak basely of the word in the Scripture, calling it imperfect, obscure, contentious, a waxen nose, an inken divinity, &c. and therefore well may the letter of the Scripture be with them, but the life of it is far from them. In like sort many profane wretches debase the word in the Ministry, conceiving it as a vain word without profit; and boldly speak of preaching, as of talking: and others mutter because there is so much preaching, plainly showing by their speeches that they never knew the sweetness of it in their souls, and therefore as yet have no part in it, nor in that life which it hath brought to light.
Doctr. 4. Whereas the Apostle is not contented that the Minister should teach but exhort also; it • eacheth Ministers to labor for this gift, whereby an edge is set upon their doctrine, & wherewith as with a goad they prick on the affections of those that are under the yoke of Christ. A difficult thing it is; for teaching is an easy task in comparison of it; and yet so necessary, as that all the ministerial work is called by this name, Act. 13.15. If ye have any word of exhortation, say on. So Barnabas his whole sermon is called an exhortation: to show, that he that laboreth not in this point, faileth of all his duty. Whence are all those precepts, that the Minister should teach and exhort, 1. Tim. 6.2. and give all diligence, as well to exhortation, as to reading, 1. Tim. 4.13. For the profitable performance of which, 1. every Minister must labor for conscience of his duty: 2. for a pitiful heart toward sinners: 3. for experience of that he teacheth, that he may have a flame in his own heart to kindle others by.
Use. Many men think they need not be taught: but if they did not, they need exhortation. Others think it sufficient to be taught in general terms, but to be urged by exhortation, were to save them whether they will or no. But it is not sufficient to know what is good, but to be led on to the practice; to which that we may be provoked, the best of us while we are in our race need spurs. For as Paul writ of Christians, the slowness and weakness of whom (he knew) required exhortation, as well as doctrine; so that Christian that • eeth not his deadness and continual backslidings, knoweth no good by himself: yea, he that perceiveth not a spiritual heaviness and slumber, daily oppressing him; without this means, (nay and with it also) that soul is cast on sleep at least, if it be not dead in sin. Besides the truth is, there is much knowledge everywhere, and so little conscience, as if knowledge and conscience could not stand together: but if men did make conscience of all the duties they know, yet were exhortation still needful: seeing nothing was more usual with the Apostles, then to stir up in believers such graces, as they thankfully acknowledged in them. 1. Thess. 1.3. the Apostle thankfully remembereth their diligent love ▪ and yet cap. 3.9.10. by a wise rhetorical preterition, exhorteth them unto it.
Doctr. 5. Whereas the Apostle addeth that exhortation must go with wholesome Doctrine, we note, that then is exhortation powerful, and profitable, when it is firmly grounded upon sound and wholesome doctrine; then it carrieth due weight with it, then is it agreeable to this apostolical precept, yea to that general practice of all the Apostles, whose manner was in all their Epistles; first to lay down plainly the doctrine of faith and salvation, and then to persuade and exhort unto the entertainment of it, and to testify that entertainment by the fruits of faith, and love. For example: After Paul writing to the Romans had disputed the doctrine of Justification, not by works in the three first Chapters, but by faith in the two next; and of sanctification in the three next; and of predestination, in the three next: In the 12. Cap. and so to the 14. verse of the 15. Chapter, he exhorteth to good works and Christian duties, unto the very epilogue, and conclusion. The whole Epistles to the Corinthians is a mixture of doctrine and exhortation. In the Epistle to the Galatians after he had disputed the doctrine of the righteousness of faith, which the false Apostles had wrung out of their hands: after his manner in the fifth chapter and sixth, he exhorteth them to the study of good works. So in all the Epistles may be observed, that after the doctrinal part followeth the hortatorie. And as for the particular practice hereof in particular cases, both in prophetical writings, Christ's sermons, and sayings, and in the Apostles Epistles, it would be infinite to observe.
Use. As this Doctrine affordeth direction to Ministers, to carry their exhortations level with the doctrine truly raised from the word, that they be as goads to pierce and provoke to duty: which not observed, the speech will be verified; a sea of words, but scarce drops of matter: so doth it authorise every hearer to examine the exhortations framed unto them: that if they find the Messengers of God exhorting them from wholesome doctrine; they may acknowledge more then a speech or persuasion of man: even such a doctrine, and ordinance, as the Apostle judgeth fittest for the salvation of man. Which if any shall dare to refuse, as accounting it (with many at this day) a liplabour of man; or if any shall deem and repute it an impotent means to raise men to the grace of life, I can say no more, nor less of such, then the Apostle Paul to the hardened Jews, that put the word from them: that they judge themselves unworthy of life eternal. One day to their cost shall they know, that all the force of the word lieth not in the Ministers tongue; and that his words are more then wind, as they esteem them, Ier. 5.13.
These gainsayers are of two sorts: either such as contradict the wholesome doctrine, by teaching false and unsound doctrine, whether Jews, Pagans, Heretics, or false teachers; or else such as contradict it by their wicked manners, and conversation, as a number of counterfeit Christians, who dare not open their mouths against such a clear light, and manifest truth, but in their lives: whereas it commandeth purity, they are filthy and impure: whereas it urgeth pyetie, they are impious towards God; and whereas it prohibiteth all injustice, they are injurious to men: and in one word, whosoever receive not the word with that reverence and subjection as it requireth, are in the degrees of this sin of gainsaying the truth. And in the words the Apostle propoundeth three things to be considered of: 1. That all these gainsayers must be convinced. 2. that every Minister must be able to convince and improve thē. 3. that he hath this ability from the faithful word.
Doct. First, when the word is resisted, and gainsaied, there must be no bearing on the Ministers part, who is put in trust to resist those that resist the truth. And hence are all our stirs and tragedies, in that this truth must go away a conquerer, be it even against Kings, and Princes, and the great ones of the world. Pharaoh, Ahab, Herod, must be gainsaid and resisted, though it cost the Messengers their liberties, yea their lives. Many men fret, and fume, that the Ministers are so bold and peremptory, and their sermons are too to censorious, speaking in effect the language of Corah, and his complices, ye take too much upon you, Moses & Aaron: & murmur against such truths as cross their lusts: saying with the Jews, they are hard sayings, and who can bear them. If the word say, they may not swear with the swearer, nor be drunk with the drunkard, nor profane the Sabbath, nor scoff at religion, and the exercises of it, but set a watch before their tongue, and keep the door of their lips from filthy, idle, and scurrill speech: oh here are bonds indeed, fitter for gally slaves then liberal, and free dispositions. Come, say they, we will break these bonds, and cast these cords from us: and yet these men would have the Ministers tongue tied, and chafe and fume if they hear anything they would not. But are you gainsayers of the truth, and must not we resist you? do you rise up against Christ in falsifying his word, and contemning his ordinances, and must not we arm our selves against you, sound trumpets, and proclaim open war against you; yea must not we so weld the sword of the Lord's mouth against you, as that we never suffer you to have peace in your sins? And if any of you think much to be called a gainsayer of the truth, because ye acknowledge in general the truth of the Scriptures, and for a need can make confession of all the articles of faith. I answer, It may be thou art not come to the height openly to gainsay, as Jannes and Jambres did Moses: nor as Elimas and Demetrius; Phigellus and Hermogines, Hymenaeus and Philetus did Paul's preaching: but if thou secretly spurn against the word, or endurest not the guidance of it, thou art a gainesayer, and mayest not look to be pleased in the Ministry. And to know thyself a little better, try thyself by these three notes.
[ 1] 1. He that cannot abide the discovery of his sin, cannot endure the light which maketh everything manifest: this maketh Ahab hate Micah, 1. King. 22.8. and the world hate Christ himself, because he testified of it that the works were evil. If thou then wantest that obedient ear which should make thee bear a reproof, thou canst not but be a gainesayer.
[ 2] 2. He that cannot abide the curbing of his lusts, is a resister of the truth: for what other is the scope of all divine truth, then to bring men out of their natural estate; which because men love so well, they willingly cast off the yoke of Christ? the more then thou striuest for the liberty of the flesh, the more thou resisteth the freedom of the spirit, and so becomest the more a servant to sin, and a captive to the law of it.
3. He that is not with me (saith Christ) is against me, and he that gathereth not, scattereth. Art thou with Christ in thy affection? hearest [ 3] thou his sayings in which thou testifiest thy love? or art thou one of that number that took it grievously that Peter, and John taught the people, and preached Christ? or that with Sanballat and Tobiah, who were sore grieved that a man was come who sought the good of Jerusalem? Nay if thy affection be with Christ, thou canst not lightly speak evil of that way, the feet of these tidings bringers are beautiful, thou reioysest in their light. Now examine thyself, if any of these be found in thee, although thou openly fight not against God, thou art a gainsayer of the truth, and thou must be resisted in the Ministry. The Jews held and maintained the letter of the Scriptures most accurately▪ and yet Steven telleth them that they were always resisters of the holy Ghost: and the reason was, because when it came near them, then they kicked and spurned against it. If thou wouldst not be roughly dealt withal in the Ministry, resist not the word, but entertain it in thy best affections to order thyself and life by it; and then though it have been tart and bitter, thou shalt afterward find the sweetness of it, it shall be as honey in thy mouth in regard of the promises; & if it meet with any rellicks of thy sin in the just reprehensions of it, thou shalt be able to say, O let the righteous thus smite me, for this is a benefit unto me, this is a precious ointment which suppleth my wound, O let me not want it.
This is the way to find the word sweet. Micah, 2.7. Are not my words sweet to him that walketh uprightly? oh then be so far from spurning at the word, that thou mayest rather tremble at it: & then instead of the spirit of contradiction, the spirit of God shall rest on thee. These things if thou doest not, but wilt still rebel; blame thyself if in the word, thou beest still under blows; for thou thyself beginnest the fraie.
Doctr. 2. Secondly, we note what a sufficient man every Minister ought to be; namely, such a one as hath a word of knowledge in his mouth upon all occasions both to exhort, and convince: for which purposes he must have a doubled knowledge, and as a good shepherd a double voice, one to govern his sheep, which must be familiar unto them; and another to drive away wolves: one to stablish and persuade the truth; another to prevent errors, and heresies: herein resembling Nehemiah's builders, who held a trowell in one hand, and a sword in the other, and accordingly built with the one hand and fought with the other. Let a man consider of which of these two he will, and then tell me whether it be not a matter of great difficulty in any good sort to perform it: but both together will force the Apostle himself to ask, who is sufficient to these things ? it is not every reader, nor every ignorant Preacher that can stand under this burden. No, no, if every part of the Ministers office require as complete a man as that one: Isai 50.4. if the speaking of a word in season require a learned tongue: how much more doth the whole office require an Ezra, a man prompt in the law of the Lord? a workman indeed, and such a one as need not be ashamed? And can we think that the Lord sendeth any other: doth he use to send a message by the hand of a fool? surely if he send any, he maketh them first able Ministers of the New Testament, not of the letter but of the spirit. In the Old Testament if he raised up any extraordinary persons unto this work: what spirit? what power? what deep understanding? what resolution manifested they? as that they seemed rather petty God's then men; both in the exact knowing (although by revelation) and making known things merely to come: as also in the powerful resisting of sin even in Kings themselves and the greatest upon earth: Such were Moses, Elias, Isaiah, Jeremiah, &c. If ordinary Ministers, they also are first fitted: yea though they were but inferior Levites and Priests, both to be the people's mouth unto God, to put incense before the Lord, as also to be God's mouth to the people, to teach Jacob God's judgment, and Israel his law. But if high Priests, they must be such as whose lips must preserve knowledge, and such as who can resolve the people when they seek unto his mouth in the difficult cases of the law of God, for he is the messenger of the Lord of hosts, Mal. 2.7.
In the New Testament accordingly, if the Church have need for a time of extraordinary Ministers, such as are Apostles, Evangelists, evangelical Prophets; such are raised, and to such is given by the spirit the word of wisdom, that is, a more excellent revelation, and more special and immediate instinct and assistance of the spirit, together with more eminent authority, in explaining the mysteries of Christ. If ordinary Pastors be raised by God, by the same spirit is given to them the word of knowledge, that is, by diligence in the Scripture they obtain such knowledge, as that they are able to make Christ known unto others, although they be far inferior to the former. Where this word of knowledge is wanting, that commission is not sealed from God. The Eunuch could read well enough, even as many among our people can, and yet he could not understand without a guide: and how could he have been a guide unto him (except a blind guide) that could do no more then himself could? namely, read, perhaps without understanding also. God sent him no such guide, but a Philip, a mighty man in the Scriptures, and full of the power of God.
Use. Let every man whom this doctrine concerneth examine hereby the truth of his calling; whether he hath received the word of wisdom or no: which finding he shall boldly say with Jeremiah, of a truth the Lord hath sent me, and runneth not before he be sent. 2. It is a great motive to thankfulness wheresoever such able Ministers are planted, where God giveth learned tongues, that can exhort according to wholesome doctrine: learned Ezraes skillful in the law of the Lord; eloquent Apolloes, mighty to convince by the Scriptures the gainsayers. Whereas pitiful is their want, who in this regard are as men cast out of God's sight: wanting the blessed means of an able ministry: for in such places godliness must needs be vnperswaded, vice vnresisted, truth untaught, falsehood vnconvinced; there people cannot but lie open to become a pray to the devil, a spoil to his wicked instruments, a shop for all wicked practices. In such places seducers, and wicked Jesuits, the very heads to imagine, and hands to execute all mischief lurk as in the vaults of safe conduct; practicing daily to withdraw men from allegiance to our heavenly and earthly God's and Kings: such soils lie under the heavy wrath of God, as to whom no sin cometh amiss. If there be no knowledge of God in the land; needs must there be variety, yea an inundation of most fearful sins: and consequently of heavy judgments, into which both Prophets and people who have sinned together, shall fall together: for where vision faileth, people are nakedly laid open to all the curse of God: and when Israel had been a long season without the true God, without the Priest to teach, and without the law, no marvel if there were no peace to him that went out and in: implying both these points, that without true teaching, without the true God; and without God, without peace, and blessing. Oh that men therefore could prize the blessing where it is; and so bewail it where it is wanting, as that by all good means they labor the procurement and presence of it.
Doctr. 3. All this ability in the Minister must be had out of the Scriptures; seeing the Apostle affirmeth that by holding fast the faithful word, he shall be able to both these main works of the ministry. In like manner our Apostle teacheth Timothy not only in general, how the Scriptures are able to fit the man of God to every good work of his ministry, but reckoneth up also all the particulars of his duty, that no man might doubt but that it fitteth him unto all. And indeed the Scriptures are a rich treasury, which affordeth abundantly things both new and old: he that would read the writings, speeches, and doings of the ancient fathers, let him read the Scriptures diligently: they be a storehouse wherein a man may furnish himself unto all, 1. doctrine, all of it being written for our instruction. 2. unto all consolation, for through the comfort [ 2] of the Scriptures we have hope: and David affirmeth, that if he had not found comfort in the law, he had perished in his trouble. 3. unto all [ 3] resolution of doubts, by which alone Christ himself resolved the case of divorce, Math. 19. and the Sadducees in the case of the resurrection, Mat. [ 4] 22. 4. unto all strength in temptation, by which sword of the spirit alone Christ vanquished all Satan's assaults, Mat. 4.
[ 5] 5. And for the other branch of convincing the adversary. The Scriptures are fitly compared by the ancient unto David's scrip, whence he fetched out the stone wherewith Goliath fell unto the ground: they be the only hammer of heresies. Whatsoever controversies Christ and his Apostles met withal, they brought the deciding of them unto the Scriptures, although they might have otherwise confuted falsehoods, and by their miracles have confounded their adversaries. When the Priests and Scribes disdained Christ, because the people sung Hosanna unto him, he presently proveth his divinity out of the Scriptures. So Peter proved out of the Scriptures, Act. 2. and 3. and Paul everywhere that Christ was the Messiah and Savior of the world, out of Moses and the Prophets: Apollos was a man eloquent and mighty in the Scriptures; but not by his eloquence did he mightily and with vehemency confute the Jews, but shown by the Scriptures that Jesus was the Christ.
Use. 1. To move such as are separated to the ministry, unto the diligent reading of the Scriptures; & to redeem that time which they have or may otherwise spend in reading filthy, lewd, and wanton books; superstitious pamphlets, Machiauells blasphemies, or Popish errors, and heresies: unless it be 1. with sound and settled judgment, able to discern right from wrong, truth from falsehood: and 2. with this end, either more to detest them in themselves, or fore warn others of them: and thus the wise marriner need not leave the sea, if he can avoid the rocks. But let a Timothy or Titus hold him to this book, he shall hence have supply of wisdom to save himself and others: or what wouldst thou wish besides wisdom for thy calling? wouldst thou be fitted to exhortation? deceive not thyself, philosophy cannot fit thee: only the word of God worketh in all the parts and powers of the soul, mind, will, and every affection: by Philosophy thou mayest inform the understanding although but darkly, in the things of God: but did that ever reform • or alter any man's heart? read then this book, teach this, and thou shalt ransack the affections, yea and consciences of the hearers. Or else wouldst thou have a dexterity and faculty in the quick resolving of doubts? study this truth, be ready in it, and thou shalt find truth manifesting both it self, and the contrary. And seeing this is the only everlasting verity, it will much more make the mighty to overthrow whatsoever is contrary unto it. Finally, wouldst thou have eloquence added to all these former abilliments, without which they could not be but obscure? then study this truth of God, and thou shalt feel it framing thine heart; and so ministering speech: yea thou shalt speak out of the fullness and abundance of thy heart graciously: nay it will be with thee in thy measure as it was with the Apostles: thou canst not choose but speak the things thou seest and knowest.
2. To confute the Popish teachers, who contrarily, 1. teach that the Scripture being so hard and obscure as they say it is, may be wres • ed & abused by heretics at their pleasure: and that no man can be fitted unto these duties, especially the latter of conviction of error fully by the evidence of Scripture it self, except he borrow some help and force elsewhere, namely, from the expositions and voice of their Church. And 2. in deciding their controversies of religion (according to the former position) they • lie from the word unto Bishops, Fathers, Councils, Decrees, and Popes. But to the first▪ we answer, that although we are not to neglect, much less despise the light and direction of godly men's expositions and judgments, nor such truths as are received by the true Churches of God: yet without them, by considering the nature of the things themselves, the conference of places, the knowledge of tongues, & the suitable correspondence of the parts of the context; we may come to attain the true meaning of the place controverted, & by that be able to convince & withstand all gainsayers. And to the latter, their practice is contrary unto Christ's and his Apostles, as we have shown. As also the practice of the ancient Churches since: as may appear by that memorable course of Constantine the Emperor, who commanded the Fathers met together in the Nicene Council, about 362. years after Christ, to refer the great controversy then in hand against the Arians, to the decision and determination of the Scriptures. Which godly course Augustine backeth, who lived not past 40. years after: when he affirmeth, that it was an ancient order of disputing, to have present the books of holy Scripture, and to stand to the trial thereof. If this was an ancient order of disputing in Augustine's days, surely the contrary Popish practice is but a novel • ie, and we justly press them to antiquity.
Vers. 10. For there are many disobedient, and vain talkers, and deceivers of minds, chiefly they of the circumcision,
11. Whose mouths must be stopped, which subvert whole houses, teaching things, which they ought not, for filthy lucres sake.
The conjunction [for] showeth that the words following contain a reason of the matter preceding, namely, why the Minister should be a man so qualified with able parts both to maintain the truth, and confute the falsehood. The reason is drawn from the description, 1. of teachers, in these two verses: and 2. of hearers, in the 12. The teachers are described by three arguments. 1. from their indefinite number, there are many: not two or three, who are easily set down, but many. 2. By their adjuncts, which are two: 1. They are disobedient, or refractary; such as will not submit themselves to the true doctrine, and discipline of the Church. 2. they are vain talkers: that is, such as being given to ostentation, and vanity, contemn the study, and delivery of sound, and profitable doctrine, and search out words, and matters, of wit, and applause, both of them of more sweetness unto the flesh, then soundness unto the soul and spirit. 3. By their most dangerous effects, and these also are two: 1. Their deceiving of minds: for which ungodly practice, he especially brandeth them of the circumcision: that is, either by metonimie, the Jews themselves circumcised: or else Gentiles Judaizing, embracing Jewish opinions, mixing the Law and Gospel; Moses and Christ; circumcision and baptism together: making indeed an hotchpotch of religion, by confounding things that can never stand together. The 2. effect of them is, their subversion of whole houses: that is, they poison and infect whole houses: yea and where the grounds and foundation of religion hath been laid, they overturn and overthrow all. This last effect is declared by two arguments: 1. from the instrumental cause of it, and that is by their false doctrine, teaching things which they ought not: 2. from the final cause of it, that is, covetousness, for filthy lucres sake. Now these teachers being so many, so dangerous, and hurtful, their mouths must needs be stopped. Which is a common conclusion set between the two verses, as having reference unto them both; as a common remedy against all the mischief which any way may be let in by them: and therefore those that are to be admitted into the Ministry, must be of ability to stop their mouths.
Doctr. 1. In that the first thing taxed in these false teachers by the Apostle, is disobedience, we learn that disobedience commonly is the ground of false doctrine. For, 1. it is just with God, to give up those to [ 1] errors and delusion, that receive not the truth in the love of it: for wheresoever it is received in love, obedience cannot but be yielded unto [ 2] it. 2. The nature of sin is ever to be excusing it self, and is loath to be crossed, although never so justly, but studyeth how to defend it self as long as it can even by wresting the Scriptures, and by taking up one error for the maintenance of another. 3. The tenor of Scripture joineth [ 3] these two together. What ones were the false Prophets and false teachers, which should bring in damnable heresies, but such as should live in the lust of uncleanness, and live as brute beasts led with sensuality? and what manner of persons were they, that like Jannes and Jambres, should resist the truth, but men of corrupt minds, wholly given up to live in their lusts? and not so only, but reprobate concerning the faith: such as depraved the doctrine of faith, and the pure verity of God to their own lewd affections? And if we look upon particular persons, was not this the reason why Elimas resisted Paul and Barnabas, and sought to turn away Sergius Paulus the deputy from the faith; because he was full of unrighteousness, and therefore he could not cease to pervert the straight ways of God? And why did not Diotrephes receive the Apostles and their doctrine, professing himself a Minister among them? John gives the reason, because he loved preeminence, which neither they nor their doctrine could afford him.
Use. 1. Never make any Minister the rule of truth, seeing error in life (from which none is exempted) may breed error in Doctrine: but read with diligence the holy Scriptures, whereby thou mayest be able to discern after trial, between truth and falsehood; and accept it for it self.
2. Meruaile not much if thou seest many Ministers resist the truth, for many in all ages are disobedient; and no mean ones, that hate to be instructed themselves, contradict the truth, and instead of building, hinder the building of the Church; as Sanballat, and Tobiah the walls of Jerusalem: yea one Jeremiah had Pashur and all the Priests against him: Christ himself had Annas, Caiaphas, Scribes, Pharisees, people, and all against him: and who were they but such as neither entered themselves into the kingdom of heaven, nor would suffer others: nay rather mark the point that is resisted, whether it fight against any of their lusts: thou mightest have seen 400. Prophets against one Micah: thou mightest have seen in Queen Mary's time all the Priests and Clergy that durst be seen, resisting and overthrowing all the foundation of religion; and condemning to death, and executing whosoever durst mute against thē: there is a Synagogue of Satan as well as a Church of God, and consequently many Ministers of Satan, as well as Ministers of Christ.
3. Who •• ever would know and be preserved in the truth, must learn to yield obedience unto it: for this is a special means, John. 7.17. If any man will do his will, he shall know of my doctrine, whether it be of God, or I speak of myself.
Doct. Preachers who themselves are disobedient unto the word, for most part become in their Ministry no better then vain talkars. 1. In regard of themselves, being vain glorious persons, affect applause rather then godly edifying, which is a most vain thing. 2. In respect of their labor, which is all in vain, never attaining the end and right scope of the preaching of the Gospel unto salvation: for he that soweth vanity, what else can he look to reap? 3. In regard of the hearers, who also spend their pains in vain: they hear a great noise and pomp of words, and a glorious show of human wisdom, which may rap the simple into admiration, but they are left without reformation: their ear is perhaps a little tickled, but their hearts remain untouched, neither are their souls soundly instructed, nor fed with knowledge, but they go away as wise as they came. These Paul calleth vain talkars, and vain ianglers, 1. Tim, 1.6. and again, profane and vain bablers, and that justly: 1. Because their puffed discourses proceed from the profanes of their hearts: 2. They are as strange fire from the Lord's Altar, opposed to that which the Lord hath sanctified to the salvation of his people: 3. They are so far from the edifying of the Church, that they cause men to increase unto more ungodliness and profanes.
Use. 1 Note the difference between these and godly Pastors, which are according to God's heart: these feed God's people with wisdom and understanding; the other with vanity, and wind: these as they have their gifts and calling from God; so they speak every word from him, and for him: the other like the Devils cooks, are ever blending with the truth, that it may never be purely tasted: and like untrusty solliciters, speak one word for God, and two for themselves: these bring meat in their mouths, which though it be course, and served in great simplicity (like Daniel's diet which was but water and pulse) yet because it is God's allowance, it goeth with a blessing, which maketh the children of god thrive by it; the other serve up more curiously cooked dishes, with greater state and ostentation of human learning, and eloquence; but for want of nourishable meat in all this variety, the souls of God's people are kept thin and lean, and rise and depart such banquets without any great saturitie.
Now if any would show himself a true Pastor sent from God, let him aim at these two things. 1. God's glory, not his own: for to seek himself is a note of a false teacher: see John. 7.18. 2. the raising of the Church unto heaven, and not himself in earth. Rom. 10.1. his hearts desire must be that Israel may be saved: he must desire to fall, so that his people may be raised to heaven, Rom. 9.3.
2. Note hence a difference between the Apostles judgment, and the judgments of many inconsiderate men. Men account such preachers vain talkers, that apply the word home to every wholesome use, and the more dexterity a man hath in this excellent gift, the more liable is he to this imputation: whereas indeed here we are taught another lesson, that those whose doctrine vanisheth away without building on the foundation such as come preparedly to the word, those are vain talkers; and their teaching is a froathie teaching: but if true doctrine be wholesomly applied, and have quickness and life in it; woe be to that man, that saith not, This is the finger of God, and that God is in you indeed, 1. Cor. 14.25.
3. Mark hence what kind of Ministers the Apostle would have put to silence: not only such as are open enemies to the truth, or broachers of lies; but such as are disguisers of the word, froathie teachers, such as seek out vain things for the people: Paul would have looked to these betime, and would (were he living) stop the mouths of such: he knew that the Church might better spare a 1000. of these, then one godly and faithful Pastor: and were this canon put in ure, for one silenced Minister we should have one hundredth.
By metonimie of the subject, the heart is put for the mind: the ancient according to the Scriptures seating the mind therein: for 〈 in non-Latin alphabet 〉 , properly signifieth the inwards about the heart: and further by Synecdoche, the mind is put for all the faculties of it, especially the understanding, reason, and judgment: all which are deluded and deceived by these vain teachers.
Quest. How did these false teachers deceive men's minds? Ans. Four ways. 1. by suppressing the truth; for by their vain jangling and speaking liker Poets, Philosophers, historians, then Prophets, Apostles, or any successors of theirs, they made a cleanly conuaiance of the light from the [ 1] people, and withholding the truth and light, they led them from Christ, from the right knowledge of the Scriptures, from sound godliness, and religion in judgment and practice, and so they remained as dark in their understanding, as erroneous in their judgments, as froward in their affections, and as wicked in their lives as ever before. Secondly, by flattery, for they would not deal directly against the sins of the age, as [ 2] godly Ministers do, but deceitfully that they might not displease: herein imitating Satan himself, who was wont of old to answer in riddles: as he answered Croesus, that if he would transport himself over the river Halys, he should overthrow a most mighty kingdom, namely, his own. But Micah will not deceive nor flatter with Ahab, although it stand upon his life. Thirdly, by letting men see their estate in false glasses, so as they never see the truth of it: for people taught by fables and [ 3] novelties, think and are borne in hand that they are in heavens high way; their souls are brought on sleep; and coming from such froathie discourses, they sit down and please themselves in that they have done their task required; especially if they can bring home a jest or some witty sentence, when perhaps they scarce heard a word of Christ, of their justification, [ 4] of their mortification, or of their glory. 4. By placing religion in bodily exercises, not in matters of spirit and truth, Colos. 2.20. thus did the Pharisees in their times, the Papists in these: and whosoever more urge the decrees of men more then the commandments of God.
Quest. But whose minds are deceived? Answ. First, their own and then others; for they are blind leaders of the blind, deceiving, and being deceived: and although here our Apostle expresseth not here who they be that are deceived, yet elsewhere he doth, as Rom. 16.18. they deceive the hearts of the simple: and 2. Tim. 3.6. they lead captive simple women: and 2. Pet. 2.14. they beguile unstable souls: whence we see that ignorant, inconstant, and unsettled souls, which hand over head receive any doctrine without examination or trial, whose simplicity disableth them to judge between truth and falsehood, and whose levity makes them like shaken reeds: these are the carcases on which such vultures do seize.
Hence, 1. note three notable properties of error. 1. it never loveth solitariness, but is a spreading leaven, shrowding it self in multitudes, [ 1] and compassing sea and land to procure patrons, and Proselytes. Example we have in the Jesuits, the arch deceivers of minds, and impostors of [ 2] the world. 2. It taketh the highest holds of men, even the mind, understanding, and judgment; that the eye once being put out, and the light turned into darkness; it might carry men headlong remorslesly to all cursed practices, which necessarily resemble as they proceed from the former. 3. [ 3] It overturneth all God's order & ordinances: for whereas the scope of the teachers calling is to enlighten men's minds, persuade their consciences, rectify their hearts, so as they might grow up in the saving knowledge of God in Christ, and the lively sense of their own salvation: in a word, whereas they are to set and contain men in the right way, error in their minds causeth them to draw men out of the right path, as this word properly signifieth.
2. Note what is the best fence against false teachers, and an hedge against seducers: namely, 1. knowledge, 2. love of the truth. The former armeth simple souls, by letting them see the difference between the right hand and left, without the which the mind cannot be good. But the latter is the surest pace of truth, and that is the love of it: for no matter it is that men know, profess, and can talk of the truth, if their souls cleave not unto it: for even upon those that receive the truth shall God send strong delusions to believe lies; if they receive it not in the love of it.
Quest. But what is this doctrine to us, we all profess the truth, and love it from our hearts, and therefore we hope we are fenced from deceivers, or being deceived. Answ. But let us consider, 1. That these are the last times which the Apostles prophesied of, even perilous times, wherein many deceivers should creep into the Church, and many should give heed to the spirits of error. 2. That these deceivers of minds were such, as lived in the bosom of the Church, among such as professed Christ and his religion. 3. That they lurked secretly, and that the Christians of that time could hardly of themselves descry them, and therefore the Apostle is glad to help them, and wisheth them carefully to prevent them: and therefore there may be privy impostors among us. 4. That we having set doors open for them, we shall not want deceivers: for whatsoever many men say, most men love not the truth sincerely dealt withal: nay, they desire to be deceived, while they hate with a deadly hatred such Michaes, as would let them see their estate, and help them out. And is it not God's manner of just proceeding, when men desire preachers that will preach of wine and strong drink, to send them such teachers as they desire, that he that is ignorant and filthy, may be ignorant and filthy still?
Those then that care not for the truth, shall have teachers which shall be God's executioners to lead them into error: that as by the great Antichrist the Lord revenged and plagued the contempt of the light in the world: so also in particular Churches and places by false teachers, and petty Antichrists. If men will not abide wholesome doctrine, but have itching ears; they shall have an heap of teachers, after their own lusts to turn their ears fr • m the truth, and delude them with fables. Let Ahab once hate Micah; the Lord presently consulteth who shall deceive him: and if this question once proceed out of God's mouth, the devil is present, and so forward in the execution of God's vengeance, as he shall prevail against 400. false Prophets at a clappe, before he shall not fall by them. This truth is as a finger in the bile, and being rubbed will perhaps make Zidkiah take his fist from Michaes face, and say when went the spirit from me to thee? yet ceaseth it not to be the truth of God concerning our selves, who so long as we give heed to the spirit of error cannot want deceivers.
Let men therefore professing themselves members of the Church, look unto themselves, and labor to know the truth, to affect it, to stand unto it, if they would be fenced against seducers: for such there be, and store of such, seeing there is such store of the contempt of the light: indeed if there were no hatred of the light, there would be either no deceivers of minds, or no danger by them, for they could not prevail: but seeing there is so little love of the light, these must needs abound. Hence is it that of late years such troupes of Jesuitical seducers of minds have entered upon us; and have been bold (notwithstanding severe laws, some enacted, some revived and quickened against them) to skulke in ignorant places: and how can it be but that such places as want sound teachers should be haunted with seducers? Would God such public persons whom it concerneth would enforce a most forceable law against them, which is the placing of faithful and furnished Pastors, 〈 in non-Latin alphabet 〉 , parish by parish, who might fence them against such delusions. And for private men, let them be resolute for the present truth, and contend for it, seeing the most constant hardly hold out unto the ende: and seeing the Lord sendeth false Prophets to try whether we love him or no. If we hearken to deceivers, the Lord then manifesteth that hypocrisy which was in our hearts, even then when the greatest shows were made by us.
Paul thus notably describeth the Jews by a principal adjunct, as elsewhere he putteth circumcision, and uncircumcision for the nation of the Jews and Gentiles, the one of which was circumcised, and the other not: in which sense also Christ himself is called the Minister of circumcision, that is, not of the law, which he put an end unto, and absolutely fulfilled; but in that he was a Minister of the Jews, within whose borders he contained himself, as he was not sent but to the lost sheep of the house of Israel. Now the Apostle not so much meaneth the people of the Jewish nation, as the Jewish teachers, the teachers of circumcision, such as are mentioned Act. 15.5. with whom the Apostles were always exceedingly troubled: who, as Gala. 6.12. compelled men to be circumcised, not by any outward force or power, but forced it upon them in hope of merit, as absolutely necessary to salvation: the omission of which, they taught to be a dangerous, and damnable sin: whereas indeed by the death of Christ, circumcision was now nothing, as uncircumcision was nothing, neither any outward thing anything available to salvation, but a new creature within. The persons then whom the Apostle painteth, were such teachers as would join Christ and Moses, circumcision with Baptism, and the faith of the Gospel with doctrine of the law to justification. And these he boldly noteth, and nameth, both because there was an apparent vice convinced; as also because it was such a one, as being permitted, would have overturned the Gospel, the faith, and salvation of men. Which we will first show that it was so, and 2. what we are hence to learn.
For the former, the greatness of the error will appear, if we consider the use, and ends of the institution of that legal Sacrament of circumcision. The use of it (as of all other such ordinances, yea of the law it self, by which they were quickened in their times) was, to be shadows of good things to come: and therefore they all were to receive their date, and death, when the bodies of things themselves appeared: The which would more clearly appear in this Sacrament, if we should stand to apply that which the Apostle generally uttereth of the sacrifices of the old Testament (and as true in their ordinary Sacraments) almost all things in the law were performed with shedding of blood: and without shedding of blood, was no remission: All which the Apostle there proveth to be dated, by the shedding of a more precious blood, then the blood of bulls and goats. So as although before Christ's death, every man's shedding of his own blood was needful to fulfill the rite of the 〈◊〉 ▪ yet seeing Christ's blood once shed, putteth an end to all ceremonial shedding of blood, it must follow that this Sacrament must cease, because in Christ's blood the circumcision of all was celebrated.
Again, consider the end of circumcision, which was either, 1. politic: or 2. divine. In regard of both these, it must needs be ceased. The former was distinctive, to distinguish God's people from all other nations, who in reproach were called uncircumcised; as David in disdain calleth Goliath an uncircumcised Philistine: the Apostle calleth it a wall of partition, parting the people within the covenant from those that were without it. Which wall so long as it stood up, they might contract one with another, especially in marriage: and therefore the sons of Jacob would have this bar removed, before they would match their daughters or sister to the Shechemites: yea they might not entertain any stranger servant, but he must first be circumcised, whether he were borne in the house or bought with money.
Object. If it be said, that other nations received circumcision besides the Jews, as the Ishmaelites, Ammonites, Moabites, Egyptians, as histories truly affirm. I answer, it was easy for the people bordering upon Palestine, to take it up from the Israelites: as the Moabites, and Ammonites: and for the Egyptians, they doubtless learned it from them when they sojourned with them 400. years. But yet ceased it not to be a distinction between them. For, 1. these received it not by the commandment of God, but of their own heads, by Satan's malice seeking to overturn God's ordinance. 2. Not as a sign of the covenant, for God made none with them. 3. Not as a profession of faith and obedience to the true God; for they clave still to their idols: in all which respects, God's people duly observed it: from whom at first they took it up by foolish imitation, and afterward continued it as a rite, and tradition from their fathers. Now who seeth not, that when the Apostle writ this Epistle, all such distinctions of men were ceased? and that Christ broke down this partition wall? in whom now neither Jew nor Gentile bond nor free, male nor female, but all are one.
[ 2] The second use of circumcision, is divine, and that is threefold. 1. To [ 1] remember God's covenant made to Abraham and his seed: it being a seal of it on God's part, and a sign of it unto man: and therefore called by the name of the covenant it self. Now in this use it must needs be ceased: for if the covenant it self be ceased, the sign of it is void and frustrate. But consider what branch & clause of it you will, this truth will appear; if that, concerning the multiplication of his seed as the stars, which was a temporal blessing, let the Jews come now and say as in Christ's time, we are the seed of Abraham, and Abraham is our Father: answer may be shaped them, that whosoever do the works of Abraham, are Abraham's seed: or if that principal clause of the blessed seed, in whom all nations should be blessed, Elizabeth's speech showeth the accomplishment thereof, Blessed art thou among all women, because the fruit of thy womb is blessed: which words she uttered being filled with the holy Ghost, ver. 41. or in general look to the whole old covenant of the Old Testament, it is after a sort ceased, and a new established instead of it; see Heb. 8.8. In that he saith a new testament, he hath abrogated the old.
[ 2] 2. Divine use was to signify the inward circumcision of the heart, wrought by Christ: and therefore called the circumcision of Christ: whereby he inwardly cutteth off the corruption of the heart, justifieth us, regenerateth us, setteth us into himself, communicateth all his merits, and benefits of them unto us: to all which purposes he once appeared in the flesh, and now in his own bodily absence sendeth out his spirit. This Paul calleth circumcision made without hands. Now how just is it that when the circumcision without hands appeareth, that the other made with hands should cease.
[ 3] 3. Divine use was to represent baptism, which was to come in place of it, in the New Testament, Coloss. 2.12. ye are circumcised, in that ye are buried with him, through baptism. Now then when baptism, which is Christian circumcision, is once instituted, necessarily must Jewish circumcision which was a type of it cease. From which three ends, we may answer that main allegation for the continuance of circumcision, in that it is called an eternal, and everlasting covenant. But 1. the covenant is said to be everlasting, not simply but conditionally, namely so long as the covenant of it lasted; for gnolam signifieth not always a time without all ende, but such a time as after a long durance may admit determination and expiration. 2. In respect of the thing signified, that is, grace in Christ, it may be said to have everlastingness. 3. In regard of the perpetual supply thereof by baptism, which is to last as long as time, but not in the ceremony or shaddow of it (as the false Apostles taught) much less with confidence in it as a meritorious cause of justification.
All this hath hitherto let us see the error and sin of these seducers: Now the danger will be descried if we consider that of Paul, If ye be circumcised, Christ will profit you nothing: for what were this other then to deny the true Messiah, and his appearing in fullness of time? what were it but to rear up again the partition wall which is destroyed? what else then to renounce the new covenant of grace? and establish again the old one of works, which was to give place to the new? so as truly saith the Apostle, by establishing circumcision a man becometh a debtor to the whole law; which cannot but be joined with the fall of all religion, faith, hope, baptism, and consequently the loss of salvation it self.
Doctr. The plainness of the Apostle in deciphering the seducers so manifestly as they might be known; teacheth, that where there is a common danger towards the Church, by means of false teachers, we are not to spare their credit; but to lay them open, as not only their errors, but their persons may be known and taken heed of: in which regard Paul nameth these deceivers. And hereof are sundry other forcible reasons: 1. Because the salvation of the Church, and members of it, is more to be respected, then all Satan's synagogue. 2. It is necessary [ 1] that such should be known for fear of infection: for false teachers [ 2] may do more mischief in poisoning the flock, then a number of private men can do. 3. The Apostles took great liberty herein; as Paul nameth Alexander the Coppersmith, and wisheth Timothy to beware [ 3] of him: and John in his third Epistle nameth Diotrephes for his ambition▪ and promiseth to decipher him more plainly, and so paint him out in his colors, as that the Church might abhor him.
But yet this text affordeth us some conditions of such plain reproof, which necessarily must be observed to the right performance of the same. As, 1. the error must be certainly known, as this was. 2. It must not be every small error; but such a one, as 1. greatly impaireth God's glory: [ 1] 2. greatly impeacheth man's salvation, as we have proved this to do. [ 2] For otherwise if their errors were either less dangerous in themselves, or more dangerous to themselves alone (although herein they must be made void of excuse: their wickedness shown them, and their prepared damnation preached unto them) if they did not hurt others with themselves, the true Pastors might with less danger dissemble their errors; and let them rot away in their filthiness: but in the foresaid [ 3] cases there must be no bearing of them. 3. In the reproof, Christian love must bewray it self; as the mind and intention of the Apostle here (no doubt) was not to gall, or vex these deceivers, nor to wreck himself upon them; but carry in his eye the care of the Church, and the profit of God's people. Every good action must be done well in a good manner, and in a good intent: and here especially the manner must discover the intent, and that is, when such a spirit of meekness putteth forth it self, that even the parties openly reproved may see their good sought, in having their sin discountenanced: and their persons rather discovered, then disgraced.
Use. 1. This doctrine noteth the simplicity of some, who think it very uncharitable so to note open offenders in open reproofs, as men may carry them level to the offenders, or impute it to want of discretion, or to some malicious intent of the discrediting of men; whereas besides that no such thing is intended, the property of charity is more careful to prevent the common hurt of the Church, then to save the credit of some few men of corrupt minds.
2. Whereas some idle and foolish heads, have set themselves on work, to paint out some worthier men then themselves in their colors, and to picture out some sort of men, better then themselves, men of sounder judgment conspiring in all the main points of true religion, and of innocent and inoffensiue lives, with the black coals of envious and slanderous invectives, striving to besmeare them; these have no color of warrant for such a roving and distempered practice. For, 1. they have no calling. God never setteth any man on work to defame his servants. 2. Are such errors as are imputed to them known and convinced: or litigious and controverted? or are they such as overturn religion, and salvation? seeing they consent in the whole truth, and substance of religion. 3. Do not all eyes which look on such pictures, see the intentions of the picturers to have been gall, bitterness, vexation, and wrecking of men's persons? so far from the spirit of meekness; that the spirit of malice hath suggested them with words as sharp as swords: and as Job speaketh of the crocodile, flames of fire go out of their mouths, and sparkles of fire leap out: the smoke they send out is like a seething pot or caldron. 4. As the spirit of truth is a peaceable and meek spirit, so never shall a man find a bitter spirit conscionably utter pure truths, neither indeed will truth God's darling dwell with such. And what louder lie then to charge God's children with damnable heresies? Let all antiquity be searched, and we shall find three things which must concur to make an heretic. 1. The broaching of something contrary to the Articles of faith. 2. A departing from the Church upon it, with profession of drawing Disciples. 3. After solemn admonition, a stiffness in such error and faction. None of which if they can be found in such as to whom all are imputed. Let every man judge whether such boldness in any man deserve not more open reprehension and censure; whereby such might learn at length to spare the credit of such who are so far beyond the reach of their envy, as that they justly pity their weakness and folly; and not with them attempt anymore the discovering of their fathers nakedness, which were a good way to cover their own.
Use. 3. Let none look to be spared in the Ministry if they will be incorrigible, no not great ones. If any people might look to be spared, surely they of the circumcision might, being a people of such perogatives. But 1. Paul prefers the Churches good above their credit. 2. As God hath no respect of persons, no more hath his word. 3. When great ones are more severely taxed, inferiors will fear the more.
Doctr. 2. Note further who are to be reputed the chief plagues of the Church, and the archseducers of the world, even they of the circumcision, that is, such as join the law with the Gospel, and works with faith in the act of justification: for they • each such doctrine as abolisheth from Christ, and maketh him profit nothing: and that in such manner as men can hardly shift or avoid them, for they slily glide into the extraordinary commendation of that the Scripture also commendeth, and attributeth too much unto that, which the Scripture ascribeth somewhat unto. As for example: Circumcision in the prime of it, was an ordinance to seal the righteousness of faith, and for a time was worthily in such reputation, as that death is justly threatened against the neglect of it; be it in Moses himself. These seducers taking hence occasion go one step further, and will have it a meritorious cause of salvation, and consequently will not have it dated, when the Lord hath expired it: but albeit the body hath appeared, the shadow must remain.
The Popish teachers at this day are the just heirs of these seducers, as appeareth in these particulars: the Jewish teachers would profess and teach Christ, but not alone: for he must be joined with Moses, and all the former rites; and all these with Christ's merits must be iumbled to justification: [ 1] Even so Popish seducers sit with Antichrist in the Church of God, and profess Christ; but together with Christ they must merit something themselves, and so make themselves debtors to the whole law. And further, they make the works of grace, alms, prayer, fasting contrition, yea their own rites, and traditions observed meritorious causes of salvation: for they promise life eternal to masses, indulgences, auricular confession, vows, pilgrimages, &c. and so tread in the very steppes [ 2] of these seducers. 2. Again, as the Jewish teachers dealt with circumcision, so do the Papists with our Sacraments: which because by divine institution they are signs and seals of God's mercy and faithful covenant, they turn them into physical (not conduits) but causes, not containing only, but conferring grace even by the work wrought. 3. [ 3] Further, as the Jewish teachers lead their disciples to stand upon outward shows and perogatives, as that they were sons of Abraham, had received the law, circumcision in their flesh, and were distinguished into diverse famous sects, as Scribes, Pharisees, Sadducees, Essees, &c. The very same things in effect do Popish teachers force men to stand upon, as false antiquity, feigned succession, dissembled chastity, hypocritical orders, as of Francis, Dominic, Benedict, and an hundred more, according to whose rules whosoever walk, mercy and peace they pronounce upon him, such cannot fail of life everlasting, but as for belief in the Son of God, & seeking life by that means, it is the least of their labor. Thus do they with those seducers publish lies, and dreams of their own hearts, that God's people may forget his name: that is, the grace and mercy of God in Jesus Christ.
Use. 1. This point letteth us see how pernicious and dangerous the Popish doctrine is, which whosoever holdeth and maintaineth is abolished from Christ, and fallen from grace. Paul is not more confident in anything then this, that the joining of anything with Christ, as the matter of our righteousness, is the cutting off of a man from Christ, Gal. 5.3. Behold I Paul say and testify, that if ye be circumcised (that is, with opinion of righteousness by it or confidence in it, for else at this time the work of circumcision hurt him not, that kept himself from confidence of righteousness by it) Christ profiteth you nothing: so we testify truly against the Papists, that so many of them as will be justified by the works of the law are fallen from Christ. Now because their doctrine teacheth this, and he is not an absolute Papist that believeth it not; we truly conclude, that it is a doctrine leading from Christ, and the absolute Papist hath no part in Christ.
Object. Doth not James make a cooperation of faith and works. Ans. Yea, but not in the act of our justification, nor in the matter, or work of our salvation, but only in the declaration of the sincerity of our faith and truth of our conversion, which by fruits of righteousness we show to be void of hypocrisy: so as let faith and works jointly concur in the approbation of our justification; but in case of making us righteous before God, away with the works of the law if thou meanest to have part in Christ: these will never stand together, here let Moses die and be buried, and let no man ever know where he was laid to raise him again. This point shall be clearer when we come to those words of our Apostle, We are not saved by the works of righteousness which we had done. In the mean time, dare Paul affirm of the law of Moses, God's own law, that he that holds unto it to be justified by it, is fallen from Christ: what would he have said of their desperate and irrecoverable fall, who look for justification out of their own traditions, vows, inventions, the dross and chaff of their own devises, of all which the Lord will say, who required these things at your hands? Let us beware of dogs, the property of whom is to return to their vomit, so of such Christians as turn Jews again; beware of the concision, and betake us to the circumcision, which worshippeth God in the spirit; and have no confidence in the flesh, no confidence in the law. Get Christ, close him by faith in the heart, he is the Lord and accomplisher of the law unto righteousness: and thus hast thou enclosed thy righteousness as a ring encloseth a Jewel. Say with that Martyr, only Christ, only Christ.
2. Seeing Popish doctrine hath not salvation but carrieth men from Christ, it ought not to be tolerated, where it can be abolished: for the scepters of Christian Princes must hold up the scepter of Christ the Prince of peace: and as it is no good religion in Princes to set up a religion that would abolish Christ; so neither is it good policy, in regard both of their treacherous positions and practices. For as they teach that heretical (for so they call Protestant) Kings, may be deprived of life, much more other royalties and temporalties; so is their practice proportionable in deposing kings and Emperors, practicing hellish treasons, and justifying the murdering of Princes. And therefore howsoever we should seek to pull the poor seduced ones of them out of the fire; yet if they be incurable, themselves have taught us how we should deal with them, or rather neither make nor meddle with them, by the tenor of the oath taken of the old leaguers in France, the form of which was this; Si ad haereticorum partes de flexero, si amicitiam, si foedus, si matrimonium cum eis faxo, si opem fidemve do, si ave, si vale dixero, illa die fulmine ferito: God make us as wisely resolute to preserve the purity of the truth amongst us, as they are cautelously circumspect to bar it out from themselves: then should they go far enough, and stay long enough, before we should entreat their return.
The phrase is metaphorical, and betokeneth such an evident conviction of errors by weight of reason, and evidence of the Scripture, as whereby the adversary of the truth is struck dumb, and hath no more to say then if he had his mouth shut up. Quest. But how should we shut their mouths, for such commonly rage against the truth; and join malice to error, and so prostitute themselves in impudency, as that they will ever have some show of words at least to pretend against the truth. Ans. This precept is first and properly directed to the Minister of God, who by all his endeavor must take away all the defense of such errors: and then confirm the contrary truth, by such sure grounds and arguments as that all men may see, they have no sound reason; much less Scripture at least interpreted by Scripture, for their defense. And thus when the Church shall hear what such persons can say for themselves, it will appear to be but vain babbling, and multiplying of words, flowing not seldom from such as are even damned of themselves in their own conscience. And this practice is agreeable to that of Christ himself, who sometimes by the Scriptures, Matth. 22.34. sometimes by reason, Luk. 20.25.26. Give to Caesar: sometimes by a like interrogation and question, Luk. 20.7. The Baptism of John: sometimes by posing, and parling, Matth. 22.46. so set up and silenced the Pharisees, Sadducees, Herodians, and others, as none could either answer him, or durst ask him anymore questions. But when men are thus confuted by argument, overthrown with the sword of the spirit, and confounded by the power of truth, and yet still proceed to trouble the peace of the Church, and the faith of the Saints: then may the Church, and must proceed by censure and admonition, to enjoin them silence: the which if yet they will not hear, they ought by the Church to be driven from the society of the faithful: if they prove gangrenes, they must be cut off.
Doctr. The duty of every faithful Minister is, when occasion is offered, timely to oppose himself against seducers, and stop the mouths of false teachers, wherein also the Church ought to back and strengthen him. For, 1. the example of Christ must be our president, who most [ 1] boldly and freely vindicated the law from the corrupt glosses, and expositions of the Pharisees, and that in his first sermon. 2. In regard of the [ 2] particular members of the Church, that they may be preserved in soundness, from starting away, and forsaking of the truth. Hence did our Savior Christ not seldom utter holy things before dogs, and swine: that is, the Scribes, and Pharisees, and malicious Jews: because of those that stood by, that they might be confirmed against their corruptions. And this is made one ende of the precept; the madness of the false Apostles must be made manifest, that they may prevail no longer. 3. In [ 3] regard of the false teachers themselves: fools, saith Solomon, must be answered, least they be wise in their own conceit: neither shall the labor be wholly lost upon them, for it shall be a means either to convert them, and bring them to the knowledge of the truth, or else so to convince them as they shall be made excuseles. And further, the Church must strengthen every Ministers hands in this contending for the faith: and so manifest her self to be the ground and pillar of truth, which is committed to her trust, and safekeeping, against all gaynesayers.
Use. 1. This ministerial duty requireth a great measure of knowledge, and a man furnished with gifts of variety of reading, and soundness of judgment; even a man who hath a storehouse in his breast. First, he must be well read, and skillful in the Scriptures, that by them in the first place he may be able to shut the mouth of the adversary; partly by the express texts of Scripture: partly by harmonical, parallel, and suitable places, as by the mouth of many witnesses: partly by the analogy of faith, arising out of the whole body of the Scripture: partly by the propriety of the speech in the fountain: and partly by the apt knitting of the context, that there may be full consent with it self, the antecedents and consequents: yea more, he must be furnished with variety of reading, even in the works and writings of men, that he may be able in good sort not only to apprehend the state of the questions, and original of controversies, but also that he may refute his adversary, partly by the consent of the Church in all ages; and partly by the help of things that are granted and confessed on both sides; and partly by the contradictions, which the patrons of errors cannot but unawares flip into: for it is true of a liar, or a patron of lies, that he had need of a good memory. Secondly, to all this knowledge is required a sound judgment, that he may be able to infer good and necessary consequents upon the granting of the truth he standeth for; and on the contrary, the absurdities and inconveniences which necessarily follow his adversaries false positions. Now alas, how far are readers, and dumb men from this one part of the duty of a Minister? how dangerous are they in their places? seducers may come, and do, with open mouths into their parishes, they cannot stop their mouths; nay in truth they are as the keys to open them, and unlock them. Well were it, or much better with our Church, if Theophylactus his rule were observed; that he who in some competency could not do these things, should neither be admitted nor permitted in the Ministry.
Use. 2. Hence we further see that it is rather to be wished, then hoped, that all Ministers should be of one mind, and accord in the truth, and at peace among themselves. For seeing it is the constant condition of the Church, to have many daubars with untempered mortar, many vain talkars, deceivers of minds, enemies to the cross of Christ and the liberty of it: what must now in this case all the world sit still, and be at rest? must Christ's Ministers be silent? and the Pastors have never a voice to drive away wolves from the Lord's folds? must hurtful doctrine be winked at, and suffered still to creep in to the destruction of many? No, no; there must now be opposition and strong dissention among the Ministers themselves. Jeremiah must set himself as well against Priests, as Princes and people. The Ministry of the Apostles did spend much of it self, against the false Apostles that served not the Lord Jesus, but their own bellies. Christ's own Ministry, though the Prince and author of all our peace, bent it self most against the chief teachers of that age, who sought glory, and praise of men: and thus must his faithful Ministers tread in his holy steps. If Paul had not strongly opposed himself against many learned teachers, Act. 15.2. where had the salvation of the Church of that age laid? Let men learn therefore to be wise hearted, and get knowledge whereby they may rather judge of doctrines, then take offense at the diversity of judgments, and practices of Ministers. But if any one be sunk down so deep, that he voweth to believe none of them all: neither will follow any religion, till they be all agreed among themselves, to him I will say, that this rock was laid to break the neck of his soul upon: and a fearful sign it is, that Christ himself is to him a stone to stumble at. For came not Christ to make debate in the earth? came he not to send fire, desiring nothing more then that it should be kindled? came not he with his fan in his hand to divide between the chaff and the wheat; the which shall never be wholly severed till the harvest? And meanest thou to be a looker on till the wheat and chaff become one: or hast thou well rid thyself, by being till then just of Gallio his religion, who cared nothing for these things? I assure thee who wilt look on whilst other contend for the faith, thou shalt be a looker on too whilst other go into heaven, and have less to do in that business then thou desirest, because thou desiredst it not when thou mightest, yea when thou wast graciously invited, and desired to enter.
In these words is contained the second dangerous effect of these false teachers, declared by two arguments. 1. by the instrumental cause; namely, false doctrine: for they teach things which they ought not. 2. by the ende of it; for filthy lucres sake.
The danger appeareth in three things. 1. in that they subvert, that is, quite overturn the salvation of men. 2. they subvert houses in the plural number. 3. whole houses. The first of these showeth that these deceivers not only shake men in the foundation of religion, but utterly overthrow them; and do as a man who not only beats down a window, or a bay, or the side of an house, but diggeth up the foundation: or as one who not only loppeth a tree, or heweth it down by the ground, but diggeth it up by the roots, and quite supplanteth it: so do these deceivers quite destroy the faith of men, and turn it upside down: that is, not only lead men away from the simplicity of the Gospel, but wholly and altogether from every part of the saving truth. Thus is the word used among the heathen, whereby they express such a raging of the sea, as casteth up and causeth to float that filth and mire which lay at the bottom. Quest. But how did they overturn men's faith and salvation? Ans. By teaching justification by circumcision; that is, the works and rites of the law. But will some say, could this being but one point subvert all? I answer, that fundamental truths are such and so linked and knit together, as break one, and many fall: yea, some are such as being denied, all of them fall to the ground. A man that pulleth down an arch of the Church, endangereth the whole; but yet the Church may stand: but he cannot dignity up the lowest stones of the foundation, but all cometh to ruin. Of these the Apostle mentioneth two like the two pillars which Sampson pulling down the whole house fell: the one that of the resurrection, which being denied, all preaching, and all faith is in vain: the other is this of seeking righteousness elsewhere then in Christ, who is Jehovah our righteousness: for this makes grace no more grace, and Christ to have died in vain. Whence by the way note the dangerous estate of such as live and die essential members of the Church of Rome, who by their doctrine of merit, and justification by works are subverted, and plucked up by the roots, and turned of their salvation.
Quest. But if this be so, whether may a man be saved that erreth in a fundamental point of religion, or in such a one as by consequent razeth the foundation?
Ans. The things which all Christians are bound to believe may be reduced to two heads. The former are such principles as make the rule of faith, so nearly touching the matter of salvation, as that a man cannot be saved unless he know and believe them: for all will confess that he that must be ordinarily saved, must in some measure know the causes, the matter, the object, the manner, the end, and means of it. If God I say ordinarily save him, he must know the platform of Christian religion. As for example: 1. God in unity of dietie, and trinity of person: for unless he know God in Jesus Christ, there is no life everlasting. 2. himself in the guiltiness, and under the curse of sin; seeing Christ came to call none but sinners to repentance: and hunger after the means of deliverance, for the waters of the well of life are given only to such as thirst after them. 3. The means, as that without shedding of blood there is no remission of sin, and consequenly that the Son of God must take the nature of man, suffer in that nature, pay the price, and bear the curse of sin: whose powerful victory over sin & death manifested in his resurrection & ascension unto his father, applied by faith to the believer, shall fully acquit & discharge him frō wrath at his coming again to judgment. These things must be known, I speak not of the measure of knowledge, but so much as there must be an express belief of these things: for he that believeth not in the Son of God, shall not see life: and consequently in some sort what need he hath of Christ, and what Christ hath done and suffered for him.
Secondly, there are other truths which are consequents deduced from the former: and these are of two sorts. Some things are so clearly deduced, as by the near dependence with the former, the consequent is necessarily seen. For example: that out of the Church is no salvation; that faith is ordinarily by the word preached, &c. all which must necessarily be expressly believed, on condition, if God make their dependence on the former to appear: For I doubt not but that God not revealing them, many thousands are saved in the ignorance of very many such truths: but we may not hereon build our ignorance, who have so many means of revelation: our unbelief is not only damnable, because being bound to believe we cannot, or do not, but in that we will not, but refuse the means of knowledge and faith. The other kind of derived truths are further removed, and not so clear: as concerning the rest of the fathers before Christ, the local dissent of Christ into hell, &c. such as these a man may without danger be ignorant in, yea and err also, so it be without pertinancy and obstinacy. The first points mentioned, must expressly be known and believed: the former of the two latter may be unknown in particular, so as in general a man believe all things contained in the word, and be ready according to means offered to travel further into the knowledge of God. And the last I take it, a man may without danger, neither know nor believe. And so much of that question, which letteth us see how necessary it is to see that both publicly and privately our selves & ours be grounded in the truth of religion, & points of catechism, which are woefully & dangerously despised.
Use. In that these seducers overturn men frō off their foundation, we learn, that all are not chosen that are called. Many believers were here called, and seemed to be laid on the foundation, in regard of their outward profession, but are subverted again; many of them made show as though they had been Temples of the Holy Ghost, but proved to have had but sandy foundations: for the waves of afflictions no sooner bea • e them, nor the windy blasts of seducers sooner puff upon them, then they totter & shake like a leaf or reed, & at last the fall of them is great. So many launch fair forth into the sea, who never safely & happily ariue at home again: and many saylers to heaven suffer shipwreck by the way. Two set out of Moab, both Orpah and Ruth, but one of them holdeth on to Judah. We have too many Orpahs who forsaking her own people for love of God's people, travaileth on a while towards the Lord's country: but Naomi alleging but one worldly reason, she turneth back again, she must have her husband, although (with bitterness of heart) she return to her gods. Have not we those who had seemed to have forsaken the world, to have joined themselves in zeal and hearty affection to God and his people? have they not seemed to outgoe, yea outrunne others towards the heavenly Jerusalem? would they not have been as forward in any good motion or action as the best? and yet how suddenly have they turned sails, and fallen some to the world; especially when the world came upon them, some to pleasure, some to coldness, some to hatred of such courses; that men may see and say, surely some seducer hath met with them, and prevailed against them. How many who have seemed wax-hearted Christians, soft, and pliable, who could weep for sin bitterly; be amazed at the judgments of God threatened out of his word, stood in awe of God, and durst not sin, but are now of another color? make no conscience of oaths, dicing, gaming for their neighbors money, feasting on the Sabbath day, and otherwise profaning it, & so contemning the ministry, that let all the curses of the law be now directed against them personally, they are no more moved then the Leviathan, who riseth not up when the sword toucheth him, but accounteth iron as straw, and brass as rotten wood: even so (with him) these laugh at the shaking of the spear, and the archers of God cannot make them fly. Oh therefore let us beware, seeing so many thousands set out of Egypt who never came into Canaan, that we miscarry not, and fall from our own steadfastness. Let us labor as much for affection now as we have done for knowledge, that with our understanding we may join the sincere love of the truth. And seeing it is no less virtue to keep the good we have gotten, then it was praise to get it, let us fence our hearts, quicken God's graces in them, and pray for perseverance.