Commentary on Titus

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.

The second point whereby the danger is aggravated is, that these seducers subverted houses, not one or two, but many. And hence observe what is the guise of deceivers, evē to creep into houses & secretly to corrupt and deprave that doctrine which in public is taught, and acknowledged the truth of God. In 2. Tim. 3.6. the • creep into houses, and (imitating Satan's subtlety) lead captive simple womē, assailing such as can least resist; who yet being seduced, are cunning to prevail in the seducing of their husbands. Eminent in this kind were the Scribes and Pharisees, who were the devourers of widows houses, setting upon such as had no heads to guide them; nor knowledge to discover them, and having all things in their own hands, had none to control them in their liberality towards them: these were persons fit to be ouerreached by their hypocrisy, and covetousness, both which our Savior deeply chargeth them withal. The Apostles also foretold of such who should in after times bring in damnable heresies, but privily: and these are not unfitly compared to foxes and wolves in Scripture: for as these beasts come stealing and slily upon the flocks, taking the wind least they should be winded, clapping their tales between their legs least they should be heard, and softly as though they were friends to the flock, when as all this is but to beguile the silly sheep: so these deceivers craftily creep into houses, shrowding themselves in the sheep's clothing, whereas indeed they are ravening wolves. And the reason hereof is, 1. because publicly and directly, they dare not deny the Lord Jesus, nor his holy Scriptures, nor the truth plainly delivered from that, for then the light would discover them, so as the simplest could scarce lie open unto them: and therefore they must first insinuate themselves, and then by addition, and sowing of their own, both deprave and deny the truth. 2. The very nature of error (being the child of darkness) is to fly the light: and as the adulterer watcheth for the twilight, so doth he that adulterateth the truth.

Use. 1. Not needing to apply this doctrine against the Jesuits, who like so many swarms of frogs and locusts, are sent out of the bottomless pit, and creep everywhere into houses (especially ignorant corners) to beguile the simple: Let it teach us this wisdom, to know whom we admit into our houses. Many dangerous men there are of corrupt minds, who dare not, nor will speak again •• a doctrine delivered to a man's face, nor before such as can justify it: but behind a preachers back can traduce it, and before the weak and simple offer impeachment unto it; of these there are not a few, who whether they be Popishly or profanely addicted, must be wisely discovered, and remitted for their entertainment to such as themselves.

2. We must in our private houses cleave to truths publicly delivered, and beware least any deceiver defeat us of such a treasure. The Lord might free his Church in an instant of all seducers, but he suffereth such hurtful men; 1. to try the faith of his, and their love to the truth, whether they will abide with him in temptation: 2. to rouse us out of security, that the more gins and snares are laid for us, we might be the [ 1] more circumspect: for thus the Lord left the Canaanites in the Land vndestroied, to exercise his people; for which with other ends, he seeth [ 2] it meet that these tares should grow together with the wheat until the harvest.

3. As these wicked ones are suttle to corrupt the truth, and disperse their errors, namely by infecting, and subuerting houses; so should we on the contrary learn to be wise in our generations, and know hence that the way of fortifying and spreading the truth, and banish error is, by instructing, and enforming our houses. And surely truth will never flourish in the Church and in public, till it be more heartily, and with better welcome entertained in families. We wish good laws, and by God's blessing many there are for the Church: but were there none to our hands, every Christian should be a law to himself, and all that is within his gates. Let us make good orders and observe them in our families, and thus our houses shall become Churches. And by whetting the truth upon our children and servants, they shall be able to teach their families after us, and so we shall propagate the grounds of true religion even to after ages.

The third point of the danger is, that they subvert whole houses ; not one or two persons in the houses, but whole houses. Where note the infection of error, which is therefore compared to a gangrene, or running tetter, which let it take any one part, and destitute it of heat and vital spirits, it proceedeth on unto all; and no way is there to cure the person, but by cutting off the member. Our Savior Christ calleth the doctrine of the Scribes, and Pharisees leaven, for the spreading of it. So also if the error be in manners: let Peter dissemble a little, and a number will fall with him, yea and Barnabas also will be drawn into the dissimulation.

Use. 1. Teaching Masters of families to become more wary of themselves, for on them dependeth the good estate of the whole family, if they be ouerreached the whole family is seduced: if the devil hold in his power the Master of a family, he knoweth little good will be done in that house: except the Lord preserve some Joseph in Potiphar's house, or some Saints in Nero's court to judge and condemn the rest both here, & at the great day.

2. They must be watchful over their families, to keep Popish, and profane persons out of doors, least they corrupt the rest. We know little what mischief a little leaven doth, but the devil knoweth well enough; and therefore he seeketh to thrust into every society and family, some wretch or other, not to hinder good things only, but to spread evil and mischief, that if he can Christ's own company shall not be without a Judas. W • ll knoweth he that one swearer, one drunkard, one contemner of God, and his word, will do more mischief in an house, then many religious persons can do good. Let heads of families not take their servants hand over head, not caring what their servants are, or are not, so they will be droyles and drudges: but for their own sake, for their children sake, and for the more prosperous success of all their business, make such choice of their servants, as they may truly say with Joshua, I and my house will serve the Lord: and with Ester, I & my maids will fast.

3. When Satan or his Ministers go about privily to bring us out of taste with the word, or the preachers and professors of it, be wise to espy his malice betimes, and timely prevent him; for otherwise he will speedily subvert thee and thy house; for he doth his mischief by degrees: and if thou yieldest thyself but a little to hearken to his whistle, God in justice may yield thee wholly, and thy house to delusion.

Thus have we seen the dangerous effects of these false teachers, which being so great, must increase the true Ministers, 1. diligence, Act. 20.28. 2. faithfulness against them. Gal. 2.11.14. Now we come to the declaration of this latter effect: by the instrumental cause, false doctrine: and the final, which is covetousness, or filthy lucre.

Teaching things which thy ought not: that is, either impious doctrines, which derogate from the glory of God, & extenuate the merit of Christ: or else loose and licentious doctrine, rather giving patronage to corrupt manners, then any way improouing them. And all these they teach for filthy lucres sake.

Doctr. Where the heart is set upon gain, it will have falsehood to feed it. True it is, in all sorts of men and callings, which is here said of false teachers, filthy lucre and falsehood, are inseparable companions. The Prophet Micah telleth us, that the Priests that teach for hire, and the Prophets that prophecy for money, while they bite with their teeth ; that is, while they have to bite and feed upon, all is peace to the feeders; but if a man put not into their mouths, that is, satisfy not their appetite, and desire, they prepare war against him, as if he were an enemy to God and man. The like affirmeth Ezekiel of the false Prophets, who polluted the Lord among his people for handfulls of barley, and pieces of bread would sew pillows under every armehole: by which type they signified ease and prosperity to the people: and made veils for every head, thereby signifying God's protection and safety; and so fed the people with peace and pleasing things, when the Lord had not spoken peace: and all this only to feed their covetousness. Which plow of their own that it might go forward, they would slaie souls which should have lived, and give life to souls that should not live: make the righteous sad, and strengthen the hands of the wicked, ver. 22. Such Merchants the Apostle Peter speaketh of, who through covetousness, with feigned words, would adulterate pure doctrine, and make merchandise of men; buying and selling souls for gain, as beasts in markets. By which note the true Apostles would be discerned from the false, we are not such as make merchandise of the word of God: that is, such as by fraud and base arts play the hucksters to enhanse the price, and amplify our own gain: and, Phil. 3.18.19. speaking of false Apostles, whose belly is their God, who mind earthly things ; but our conversation is in heaven.

And whence can such floods of errors as daily discover themselves, flow so fast, but from such a corrupt head as this is? When Balaam's eye is upon Balaaks gold, it must needs be blinded; and when covetousness is become the conscience of men, no marvel if they dare speak, write, attempt anything, if it will help them forward to their expected wages. It is no marvel that a graceless pompous teacher, such as glorieth in the flesh, that can put himself out far further and more boldly by the shadow, then an holy Christian man that hath the substance; for he hath a sensible spurr within him; not the glory of God, good of God's people, or purity of religion; but himself, his belly, his back, his own glory; which before they shall give way or fail, let the Church sink or swim; let errors and corruptions, as a deluge flowe into the Church, so he may rise by them, he will be so far from preventing and refuting them, as he can strain his wits to patronage and defend them; yea Church and common wealth shall fall too, if by it a privately minded man can rise. Further, see we not the tyranny of this sin, which hath forced so many to turn the tippet from that they have commendably undertaken in their former days? yea and in not a few who having missed of their expected promotion, have resolved to become Papists, and traitors, thrusting themselves for preferment into most desperate, and inevitable mischiefs.

Use. But here above all seducers, the Church of Rome and teachers of it, lie most directly under this Apostolical observation, who (not serving the Lord Jesus, but their own bellies) whatsoever they teach is such stuff as they ought not, for filthy lucres sake: their whole religion is compacted, and contrived for gain: yea and whereas it was never heard of, that any seducers made gain of any but the living, Popish teachers above all impostors, not only exact gain of the living by pardons, masses, confessions, offerings, pilgrimages, worshipping of Saints, indulgences, and which is worse, making but a money matter of the greatest, and most barbarous sins, of witchcraft, perjury, murder even of father, mother, wife, child, infant in the womb, incest, Sodomy, bestiallitie, (in none of which I belie them) but even the dead escape them not, but pay large tributes, by means of the devise of their purgatory. In one word, the best of their religion is a mistery of iniquity. And would to God this sin were confined in the Popish Clergy.

2. Let all the Ministers of Christ learn, 1. to want and abound, and be contented in all estates. 2. think it their riches, if they can enrich the Church with spiritual graces. 3. Consider their callings, to draw men from earth to heaven: and their titles of stars, which are fixed in heaven: eyes which cannot look upward and downward at once: and imitate the eye, the sight of which because it is hindered by a little mote of earth, it fears nothing more then earth or dust, and is quick to shut it self against it.

The scope of the Apostle being not only to provoke Titus to diligence in his own duty, but to a faithful care in the choice of the Ministers; and having drawn one argument to this purpose from the multitude of false teachers: Now he taketh another as effectual as the former, from the disposition of the people of Creta, who were naturally of an evil disposition, most ready to be carried away, yea, even to offer themselves to any delusion. And that it might appear so to be, he describeth their manners. 1. by enumeration of the vices to which they were naturally addicted: 1. liars: 2. evil beasts: 3. slow bellies. 2. enlargeth it by the circumstance of time, always. But least the Cretans should challenge him either of untruth, or of hatred, and uncharitable dealing with them, most wisely to avoid all their envy against his person, which would hinder them from brooking his doctrine, he useth a preface, wherein he showeth that he speaketh nothing of his own, but that which hath been before testified of them, and against them; and that by such a one as is above all their exception, even one of themselves, even their own Prophet, borne, brought up, and living amongst them, who therefore upon knowledge and good intelligence, writ impartially the truth of them in that his Hexameter. The which being repeated, first, he subcribeth unto the truth of it, This witness is true: and secondly, groundeth an exhortation to Titus, that therefore he should reprove thē sharply: to the ende, that they might be sound in the faith.

These two verses then contain three parts to be in their order handled. 1. The preface to this testimony. 2. The testimony it self. 3. The Apostles subscription unto it and illation from it. But before we come to the parts, two things in the whole are to be noted. First, the plainness of the Apostle with these Cretans: he chargeth them very deeply, that a man would think he were become their enemy; or spake of malice and bitterness to slander them: and yet he performeth a main duty of love unto them. The holy men laid not their love aside in their sharpest reprehensions: Isai charged the Jews, that their faithful city was become an harlot, that the people were become murderers, their Princes rebellious, and all of them the enemies of God, of whom he would be eased and avenged: but what was Isaiah now their enemy? see cap. 24.16. how pitifully affected he was toward them, and his sorrow for them was such, as even brought him into a consumption, my leanenes, my leanenes, woe is me for the trangressors have sore offended. Jeremiah telleth them, cap. 3.13. that they were rebellious against God, and that they scattered their ways to strange gods under every green tree▪ and were disobedient children: and yet cap. 4.19. he so taketh their misery to heart, as that he crieth out, oh my belly, my belly, I am pained at the very heart, my heart is troubled within me, I cannot be still. And when cap. 9.2. he had desired a place apart, that he might never come among them, they being become adulterers, an assembly of rebels, and proceeded daily from evil to worse ; yet to show that his soul abhorred them not, neither that he had cast them out of his affection, he tells them in cap. 13.17. that if they would not hear, his soul should weep in secret, and his eyes drop down tears for them.

So for a Minister to charge a people with known and open sins, it is not ever a sign of malice, nor a sting of bitterness, but rather a sweet woūding of love. Hardly can we persuade men of our love in this case: nay, even the Apostle himself who spake with inevitable wisdom, was glad to use many protestations, prefaces, and apologies, to persuade men of it: as, 1. Cor. 4.14. when he had told the Corinthians plainly of their ingratitude, who suffered him to be hungry, naked, reviled, &c. is glad to add a defense for himself, I write not these things to shame you▪ but as my beloved children I admonish you. So when we deal plainly, and let men see themselves and their ways, we cannot persuade them we love them: but for our selves, our own consciences must be our brazen wall, if we be not entertained and approved in other men's: we must do our duty, and tell Israel his sin, Ezek. 18. And although it would do many good to see us silenced, and stopped in the course of our diligence, yet would it do them no good to see us damned for our negligence towards them. Oh saith one, this preacher is ever speaking of me, he hath some spite at me: and therefore I cannot abide to hear him. Oh but whosoever thou art, learn to suffer the word of exhortation and reproof, for it is a sign of an heart in the gall of bitterness, to impute malice, and uncharitableness to such Ministers as cry out against the known sins of it, and to account of preaching (as many do) but railing. Such a one was Ahab, who cried out of Elijah as his enemy, because he findeth out his sin: such are the hearts of such brutish men, who will be at defiance with God, and the servants of God christianly admonishing or reproving them, and then they cry out, there is no love in them: which is all one to say, that unless we flatter them, and partake with them in their sins, there is no love in us. John the Baptist dealt roughly with those that came to his baptism, Oh generation of vipers: and yet who durst say, that that holy man hated them? and yet with us it is no good divinity, if we cover not the sins that are as openly committed as Absalom's, in the sight of all Israel: other men may and can speak of sins and impieties; and yet God must be dumb; they can see them, but God must not: other men can openly speak of them in their houses, shops, fields, and markets, and yet we may not mention them for fear of forfeiting all our love. But we must much more take up that duty which every private man is bound unto: Thou shalt not hate thy brother in thy heart, but plainly reprove him, and suffer him not to sin: We may not hate you so much, as not deal plainly with you.

Secondly, note that howsoever the Apostle dealeth plainly, yet he dealeth wisely, and useth a preface to cut off all the prejudice of the truth he delivereth: and is a grace to be imitated of all Ministers, who ought prudently to temper their zeal with wisdom, so suppling and asswaging their reproofs, as they may appear to proceed from love. When the Apostle was to write of the rejection of the Jews, and the calling of the Gentiles; least he should seem to speak of any sinister affection, or from hard conceit of the Jews, he cutteth off all such suspicion, by a large preface, in which he attesteth by an oath, that he so embraced his countrymen the Jews in the most inward affection of his love, as he could have been contented to have been accursed for them: and in Rom. 10.1. being to deliver the true cause of their rejection, which was the stablishing of an human righteousness, he beginneth with a protestation, that his hearts desire and prayer to God was, that Israel might be saved. And great reason is▪ that Ministers should thus practice this serpentine [ 1] wisdom commended unto them by Christ himself. 1. Because they are as sheep among wolves, that is, satanical instruments armed with serpentine subtlety, watching all advantages to deprave their best actions, undertaken with best deliberation, and on the best grounds. 2. [ 2] In regard of the Gospel, which the adversary is ready to blaspheme, and smite, and wound through their sides. 3. In respect of those that are without, that they seeing the wisdom of God in the course of their [ 3] doctrine and lives, may thereby be won to the love of the truth, Col. 4.3. Now this wisdom is not fleshly policy as maketh men idle lookers on, for fear of danger, but to walk circumspectly, still going on in the good way of life, and not rushing headlong, but discreetly looking to every step: which Solomon calleth the pondering of the paths.

Use. 1. Let Ministers seeing they have so many eyes upon them, pray for understanding hearts, and seeing they naturally want this wisdom let them ask it of God, that it may as Solomon saith, make their faces to shine everywhere: showing wisdom as well as zeal in reproofs, censures, in speaking of events in the Church, and Land: and the rather, seeing even in God's causes, we may not be too forward. Good Hester in her warmest love to her self and people who were God's people, all of them sold to the sword, may not yet rashly step to Ahasuerus, before she had considered of the rigor of the law, which was sure to be so much the more severely executed, by how much it was more commodious for the Kings safety; also whether she was in favor and grace, not having been called of 30. days: and especially she and her people had fasted and prayed, and consulted with the Lord. Nay more, Peter must not rashly draw his sword, and strike to save Christ's own life: two worthy examples for our imitation.

2. People must also commend their Ministers to the Lord's direction, and whosoever stand in good causes, that the Lord who is rich in wisdom, would give them wisdom in all things.

Now we come to the parts of the verses, and first of the preface unto the testimony. Wherein 1. it is to be inquired who is meant, by this Prophet? Ans. By common consent the Apostle meaneth Epimenides an heathen man, and a profane Poet, who i • one of his books hath this hexameter. Quest. But why doth Paul call him a Prophet? Ans. Some think him so called only by a general acceptation of the word Prophet, which as well signifieth a public declarer of some truth past or present, as of some to come; and so he openly taught the truth, persuading to virtue, and dehorting from vice. Others think the Apostle calleth him so ironically, or in scorn, one who was a Prophet fit enough for such a people. Others because he was so in the reputation and account of the people, who as the other Heathen were wont to ascribe some divinity [ 1] unto their Soothsayers, and called them diuiners, yea the interpreters and sons of the God's. But I take it the truth that he is so called because he was indeed a Prophet, and did divine, & answer of events to come; some of whose answers and oracles are yet extant, and recorded in authors: besides that some of the Heathen confess, that he was the chief of those, who by surie prophesied of things to come.

Quest. But what kind of Prophet was he, or how was he and the other heathenish prophets distinguished from the true Prophets of God? Ans. The Prophets of God were of two sorts. First, such as were more properly so called, who being extraordinarily raised, and inspired by God's spirit, did reveal some parts of the will of God, which he intended to do in, and for his Church for time to come: such were Isaiah, Jeremiah, and many other in the Old Testament until Christ the chief Prophet and accomplisher of all prophecies appeared; but very few after. The second sort of true Prophets were such as only did teach, and interpret the holy Scriptures; and ordinarily had not adjoined the foretelling of things to come, but upon some special extraordinary occasion: and of these were many both in the old and New Testament. In the old, such were the company of Prophets, among whom Saul prophesied: and the children and sons of the Prophets, who (as it is like) were such as studied, expounded, and more accurately explained the writings of Moses, and kept the doctrine delivered by Moses uncorrupt in the Church, although the masters and those which were more eminent had both these gifts, such as Elijah, Elisha; and the sons of the Prophets so far as they were employed and sent by these: as we read, that the young Prophet knew not that Jehu was to be anointed King, till Elisha told him. In the New Testament the Apostle bringeth all ministerial and ecclesiastical duties, of ecclesiastical persons to, 1. Prophecy, 2. Ministry, Rom. 12.7. the former of which is nothing but the exercise of a gift of teaching in the Church, applying sound doctrine out of the word to exhortation, edification, consolation, 1. Cor. 14.13. Both of these are truly called divine Prophets: both of them being raised of God, gifted by God, dealt in the things of God, and endeauored to lead men unto God.

As for the other, such as were the oracles of the Gentiles, whether that of Apollo at Delphi: or of other groaues, caves, dens▪ and woods very frequent amongst them; or else the southsayers, such as were Bacchis, the Sibills, and this Epimedes, these consent almost in nothing with the former, for they differ in all the causes. 1. Whereas the former spake by instinct of the holy Ghost, and consequently whatsoever they spake [ 1] must needs come to pass, in that manner, and those circumstances in which it was delivered, the which the Lord maketh a note of a true Prophet: These latter spake by instinct of Satan, who being a lying spirit from the beginning, was often a lying spirit in their mouths, but that he covered his errors by speaking in likelihoods, and amphobologyes; and the things that came to pass, seldom came to pass as they were foretold.

2. For the means whereby the Lord communicated his will, it is [ 2] either more general, or more special: the former was either vision to those that were awake; or dream to them asleep: the latter was by word of mouth, or face to face. But the devil useth all manner of tools as means to deceive; all elements, fire, air, earth, water; so beasts, birds, stars, lots, herbs, winds, and words, that look how many kinds of creatures there be, so many kinds of divination there are, so infinite is delusion.

3. Whereas the matter of the former are the great things of God, and of them the main, the foretelling of Christ the Messias and Savior of [ 3] the world: the latter commonly dealt in things of men: as public or private events, of peace, and war, &c. in which also the devil himself could but guess: but as for God and Christ, he shut their mouths, unwilling that Christ should even thus be heard of among the heathen. Or if (as may be objected of the Sibyls) some of them did utter some things concerning Christ, which Satan had snatched and stolen from the writings of Moses, these were so disguised, and coloured, as the natural face of that truth could never be beheld; nay even themselves understood not the things they uttered; and therefore could not utter them with purpose, thereby to make Christ known to the world, and much less to establish the true worship of God in Christ, as the true Prophets did. What other ends the devil had in it, it were too long here to inquire.

4. Whereas the former received their revelations into meek and [ 4] wise hearts, being gracious, and prudent, and not mad men: the latter never poured out their oracles, but when they were wrapped into a trance or madness; and knew not what they said or did. Whereby it appeareth, that they were mere instruments and organs of Satan, by whose tongues he spake; the resemblance whereof may be seen at this day in some demoniakes possessed by the devil. If any here object, that John was ravished in spirit on the Lord's day: and that the spirit also rushed on Ezekiel, on Daniel; and so this was no difference between them. I answer, that far were these holy men from being mere passive instruments, or as blocks and stones, as the other were: they were indeed mere men, and such as when God's greatness, and glorious majesty was more then ordinarily manifest; were very much affected, and almost swallowed up of it; and almost ravished, and out of themselves, as Paul confessed of himself: but neither were they mad, nor senseless, nor foaming, nor deformed, nor ignorant what befell them; but with knowledge, faith, reverence, wisdom, and affection, received the things of God, which they were to deliver again afterward to the use of the Church.

5. Whereas the former ever served the use of the Church, and endeavored to lead men to God, furthering them in faith and obedience: the latter only served the vanity and curiosity of men: and although they could not well lead men further from God then they were, yet they the more detained them from seeking after the true God. Thus the difference plainly appeareth, which hath given good light to the understanding of the place.

Quest. But whether did Epimenides utter this as a prophecy? Ans. No, unless we conceive him as a Prophet in the general acceptation of the word. For, 1. the devil is not willing, except he gain more by it, to [ 1] rebuke sin, of which himself is the patron. 2. He speaketh not of [ 2] a thing to come, but of that which was present, and past. 3. He was not [ 3] ignorant what he writ here, but by the light of nature, as other Poets did, taxed these vices which he had observed very enormious. And hence we may observe two instructions.

Doctr. 1. The Gentiles had their Prophets, and Poets, such as was Epimenides, which were sufficient witnesses against their impiety. And never were any people so rude and barbarous, among whom God had not sufficient witnesses to condemn them. Which appeareth plainly thus. First, without themselves they had three things to condemn them. [ 1] 1. Their Philosophers, Poets, Orators, and wisemen, of whom what vice was it which was not brought into disgrace? what virtue was vnperswaded? that a man may safely say of some of them, that they left unto posterity more clearenes, and prints of divinity, then all the books of the schoolmen, put together. 2. their prouerbs, and voice of men publicly [ 2] against them, as this against the Cretans was a proverbial sentence. 3. The works of God, Rom. 1.20. Act. 14.17.

[ 3] Secondly, within themselves they had two things. 1. Natural knowledge: [ 1] For Paul in Rom. 1.18. saith of the Gentiles, that they detained the truth of God in unrighteousness. Where by the truth of God, is not meant every truth in general, nor yet the truth of his written word: but that light which remaineth in the nature of man after the fall, called the law of nature, and the law of nations: which light they by their injustice, impiety, profaneness, and superstition did seek to oppress, and extinguish, and so detain as a captive in the dark dungeon of their hearts. And v. 31. he affirmeth of them, that they knew the law of God by nature ; that is, not the law written, but a certain general and obscure knowledge, concerning God, and themselves, whereby they were convinced of those general notions; that there is one God; that this one God is to be worshipped, the which even idolatry it self proveth; that this worship must rather be in spirit then bodily; that they might not do to others, that which they would not suffer of others; that everyone should have his own given him; that adultery and unchaste lusts were to be avoided; these things they knew, called the law of God.

Quest. But do you ascribe the knowledge of God to the natural man, are not many Scriptures against it? Ans. Seeing the Scripture attributeth both knowledge and ignorance of God, to the natural man, we shall understand both the better by distinguishing the knowledge of God: which is 1. either natural and general, or 2. supernatural and revealed. The former is gotten and increased by the light of nature, and things created: the latter is made known in the word: the former a man may have, and yet vanish away in his imaginations, and be no better then a flat Atheist, without God in the world: the latter is neither idle nor vanishing, but forceth to glorify God as God, by loving, fearing, invocating, and obeying him. The use of the former is only to make men excuseles in their just damnation, Rom. 1.20. of the latter, to raise up men to the sight and fruition of their salvation: both mentioned, Gal. 4.8, 9. The former the Scripture scarce vouchsafeth the name of knowledge: and so denying knowledge to the natural man, it speaketh of that supernatural knowledge, which Solomon saith is too high for a fool; which only deserveth the name of knowledge: 1. Cor. 2.17. The natural man knoweth not the things of God, nor can know them because they are spiritually discerned.

The second thing which inwardly witnesseth against the natural man is his natural conscience, whereby even the heathen not only knew, but did the things of the law ; not that any of them could yield perfect obedience to the law, by the strength of nature: but that without the help of the Law written, the Gentiles had a certain kind of discipline, whereby they were restrained from many notorious vices: for he saith not, that they were just, but did certain things of the law, proceeding hence, that with the light of some common notions concerning God, they had also a sense of his justice, which was ready to return to them according to their works. Now both these, namely, natural knowledge, and conscience, were still according to the working of their corruption, either more quick and stirring in them, or more dull and deadened: and yet never insufficient to condemn them.

Use. • . Hath the Lord so many witnesses against the heathen▪ who never heard of Christ, nay, nor had the law written: what a number of evidences (besides all the light of nature, and helps from the heathen) hath he against thousands, that profess Jesus Christ, and yet are inferior to many of the heathens themselves. For, 1. what a sure sentence of damnation doth every Minister of the Gospel, pronounce against the disobedient, who having not Satan's but God's Prophets, and the law [ 1] written, and the Gospel added thereunto, and the daily ministry, and yet many will not vouchsafe to hear the call of Christ, to his supper, and many that hear him run another way? Now if those were justly damned who believed not men, even coming from the dead: how shall they escape vengeance who will not believe Moses, the Prophets, Christ [ 2] himself, and his Apostles daily preached in the ministry. 2. We have the daily beholding of God's great works in the world, and in the Church, which are documents of the admirable power, and wisdom of God: the daily fruition of his undeserved mercies, the testimonies of his bounty and goodness, and think they to escape the judgment of God, that despise the riches of his bountifulness, and patience, and long suffering, not knowing that the bountifulness of God should lead them to repentance? is not this to heap coals on their own heads, which will burn to the bottom of hell? yea and to treasure up wrath against the day of wrath? unto which we may add the works of his justice, disburdening his just displeasure against the unrighteousness of men; revealed both in the Scriptures and in other histories, yea and daily running into the eyes of such, as provoke their diligence to observe the same. 3. [ 3] We have the light of blessed example, both of the Prophets, Apostles, Patriarke, and above all, of the blessed Son of God, and other holy servants of God in the Scripture: and in our own age many just Lots, who will be as a cloud of witnesses to condemn our ways, and works of darkness. For thus the Lord provideth himself of witnesses, even in all ages and people's, among themselves. Some Christians he will have dispersed among the persecutors, some Saints in Nero's house, some Protestants among the Papists; for in the darkest ages, even in their Abbyes, and Fryeries, he raised up always someone or other, from age to age, to witness against them, that their error and wickedness should not have that security on both sides which it desireth.

[ 4] 4. We have even graceless men taxing our wickedness as here the Cretans had, that as Chorazin by Sodom, and the Jews by the nations; so Christians by Turks, and Protestants in many things should be condemned by the Papists themselves: the former being so superstitiously reverent at the name and mention of God; the other so painful and industrious [ 5] as Baals priests lancing themselves for their idolatries. 5. The Lord need not send so far a • Cittim and Kedar to condemn us, but (as here) by our own prouerbs as by our own mouths might be judge us: what a number of devilish prouerbs amongst us bewray the ungodliness of men's hearts: as, every man for himself, and God for us all: and young Saints old Devils, and which is the worst and most general, godliness is made but a by-word, and a note of reproach everywhere under the title of purity and preciseness. 6. And yet if men were so willful as to be blind at all these, yet can they not (as many strive to [ 6] do) put out all natural principles; but even the light of natural knowledge and conscience will wrap them under condemnation; and they shall not be able at the bar of God's righteous judgment to plead not guilty, for even their own thoughts shall accuse them. 7. But the greatest condemnation of all is, that the light of grace is come, and yet [ 7] men love darkness more then the light; In which regard it shall be easier for Sodom then many people's and towns professing the Gospel; nay Publicans, and harlots shall enter before many Christians; yea the Heathen that never heard of Christ, as soon as thousands baptized into the name of Christ: because they knew and did many things of the law, and not knowing the law, were a law to themselves; but numbers are sons of Belial, lawless persons that scorn both Law and Gospel; whom the Lord will provoke and judge by such a foolish people as the Heathen were. Pitifull is it to see the disorders of Christians, which would have made the Heathens to have blushed: if a man will not now swear no small oaths, drink his senses away, spend out his days in idleness, and jollity, in pride and riot, company and gaming, such a one is cassiered out of all company, he is a man fitter for a cloister then the common Christians of our age: the Heathens did not thus. Theirs were works of darkness indeed, but both in themselves, and the doers; but now they are become actions of the nooneday, which the Heathen would have been ashamed of at midnight. Which plainly proveth that the light was given and is, that many might become more blind, more obstinate, more hard hearted and impenitent against that great day of judgment. Many will plead at that day, that they came to Church, hear the word as others did, and lived after it so near as God would give them grace. But answer will be made them, that though hereby they came to a further knowledge of God; yet God never came to take knowledge of them: for they desired not to know the ways of God but slipped in, or were by law, or for form and fashion forced to Church; and then all their hearing brought them such knowledge as not only made them more excuseles, but liable to more stripes; but not to such as was effectual to prevail against their lusts, for they still detained the truth in vnrighteosnes; that is, resisted the word they heard, by lewd and graceless lives and behaviors.

2. Let no man say, my sin shall lie hid, and it is in secret, or twilight: no, no, there is witness enough to convince thee of the most secret of them all, the eyes of God, the voice of thy own conscience, which will be as a thousand witnesses; yea the Lord (who hath moe ways to the wood then one) hath given to all creatures tongues, ears, eyes, and hands against sinners. The shed blood of thy brother shall call for vengeance, the timber and stone in the wall crieth out of oppression and cruelty; the rust of the gold and silver against the wretched covetousness of miserable men, and so in the rest.

Doctr. 2. The second thing to be observed in this preface is, that this testimony was not fetched from any of God's Prophets, but from one of their own. Whence we learn, that it is not simply unlawful to allege the saying of a profane man in a sermon. For, 1. all truth is the Lord's, and where it may serve for his glory, it may not be rejected; [ 1] neither skilleth it so much in what ground the herb grow, or what gardner set and planted it, so as it heal: we grant that if the King of Ammon’s crown be fit for the King of Jerusalem, that he may take it and wear [ 2] it. 2. There may be sometimes necessity of the testimony of profane writers, and quotation of Fathers: As, 1. in case of grammar, that the true sense and meaning of a word▪ phrase, or sentence may be the clea • er: which if it cannot be so easily done out of the Scriptures themselves; then may a Minister descend to humanity, and by earthly means teach things heavenly. 2. In case of conviction of error, whether in doctrine, or manners. In doctrine, when any controuersall point is handled, well may we free the truth of novelty, by showing the consent of it with the ancient Church: for hereby, 1. the weak and new converts are more confirmed: 2. the calumnies of the adversaries are cut off, who commonly boast that all antiquity standeth for and with them. In manners, the conviction is of 1. Christians: or, 2. Heathens. If of Christians, then such allegations may be used by way of exprobration, or sharp reproof; so the Lord himself sendeth his people to the Isles of Chittim, and Kedar, to see if any of the nations dealt so with their gods: yea to the ox, asse, crane, storke, pismire, &c. If we be to deal with Heathens or Atheists, who are not easily moved with the authority of the Scriptures; then can we convince them no otherwise then by such testimonies of their own, which they make most account of; and so the Apostle dealing with Athenians, Epicures, Stoiks, & Cretans, by the testimony of Menander, Aratas, Epimenides, convinced their wickedness. Thus for the clearing of God's glory, and his truth, as Paul saith, all things are ours: Scripture, art, nature, &c. Now because there accreweth a great hurt to the Church by the abuse of this example, we must carefully observe some cautions in such allegations: I will name three.

1. Whereas the former cases are not frequent, such allegations must be rare and sparing: As Paul in all his books, adding unto his 14. Epistles [ 1] (if that of the Hebrews be his) his sermons and defences in the Acts of the Apostles, used only three short Aphorisms; neither out of the just causes prealleadged. Neither did ever Moses, though learned in all the learning of the Egyptians, use any; nor Abraham, nor Job: nor Daniel mixed any of their Chaldean knowledge, nor any of the Prophets. Nor Christ, nor any other of the Apostles, but only Paul the doctor of the Gentiles, who were better acquainted with Heathen writers, then the Scriptures, before whom alone he used them, wounding them with their own weapons.

2. These allegations must be used soberly, without affectation. Paul [ 2] himself teaching us, that the right manner of preaching, standeth partly in concealment of human skil, & partly in demonstration of the spirit. And hereof he rendereth two reasons: 1. Because the doctrine of the Gospel must savor still of the cross, be abject, and despicable, and so resemble Christ himself the author of it, who never sought his own glory, but departed from it, for the salvation of his body. 2. Least the faith of believers should be in the wisdom of men, and not in the power of God, that is, least men should ascribe that to human eloquence, and wisdom, and gifts of men, which is proper to the simplicity of the Gospel. True it is, as the Apostle observed, the more pomp, the less power, and the more earthen the vessels are known to be, the better is the treasure known to be heavenly.

3. They may not be used to prove points of Doctrine, or manners: for the word is a sufficient, and sure ground for proof of all such points; [ 3] but rather illustrate, and give a more evident declaration of the truth, and more clearly to reprove, and convince falsehood, and error. For to use men's authority to prove God's truth, were to set up a candle against the sun: or as if a crier of a proclamation signed by the Kings hand and seal, should say thus will the King have it, and such and such of his guard.

These cautions quite overthrow the common use of such allegations at this day, wherein men are immoderate, yea infinite in every sermon, upon all occasions, and to every purpose, and people. Hence it is that Arbanah, and Ph • rphar rivers of Damascus, are more frequented then all the waters of Israel: Fathers, Philosophers, and Poets, are loud in many sermons, when the Prophets, Apostles, and the Son of God himself is silent. And all this is laid upon this one practice of the Apostle, and no other commandment or practice can be alleged in all the Scripture but his. And therefore we will look a little nearer unto it, and search how far the Apostle hath propounded himself a pattern for our imitation. And to omit that scruple, whether we may lawfully imitate him, except we had such extraordinary gifts as he had, and such inspiration, as whereby he was able to make profane sentences holy, whereas we finding a profane sentence cannot but leave it so. If we shall take liberty to use them, as the Apostle did, I take it, no man can from thence directly conclude the lawfulness of that manner of preaching, which is [ 1] taken up by very many. For, 1. If we use them, as the Apostle did, they should never come in sermons in our Church-congregations, for he never used them but either in conferēces, or disputations, or as here in a personal Epistle. 2. Never before Christians, who reject not, but desire [ 2] the testimonies of Scripture, for he did not but before the Gentiles, and [ 3] Heathen, which refused the Scriptures. 3. Not often in one sermon, and in every point, for he did very seldom, only thrice in many sermons, [ 4] disputations, and all his writings put together. 4. Never in points of doctrine, or manners for proof, as inconsiderately they are, the Apostle never so detracted from the sufficiency of the Scriptures. 5. Never [ 5] with their names prefixed to get credit and authority, or for ostentation, which every good Christian see men do: for so never did the Apostle. [ 6] 6. Not at all times, and in all places, nor ever in the University, as men most do: for at Corinth the Apostle is so far from using them, that he very sharply reprehendeth the practice there, 1. Cor. 1.17. For there was most danger of all. And thus we see how far we may take liberty, or have ground to imitate the Apostle in this practice.

The allegations of men for their practice are either weak, or impertinent. As 1. their large discourses in praise of human learning, wherein they fight with their own shadows, for want of other adversaries. For who discommendeth it? doth he that praiseth gold, dispraise silver? or do not we acknowledge it a necessary handmaid unto divinity, but an Agar still, who if she presume to step into Sarah's place, must be cast out of doors. Object. None speak against them, but such as are ignorant, and not able. Answ. Not to speak of the loudest sound of emptiest vessels, they are not in themselves spoken against; but seeing there may be no composition in the holy oil; neither may the Lord's field be plowed with an ox and an asse, nor sown with diverse seeds, we desire moderation, and restraint to the former rules, that the voice of God may sound in the Church, and not the voices of men. Object. But it is lawful for the Israelites to rob the Egyptians. Ans. But it is not lawful to make a calf of those earings, and set it up for a God. Object. But these adorn a Sermon. Answ. Oh that our eyes were so spiritual, that we could see that wonderful beauty in the pure word of God. What an unwise man were he that would not content himself with a Jewel of infinite price, all of gold, pearls, and precious stones, except he carry it to the painter to paint it. Let Christ's voice put forth it self, and his sheep will hear it, and follow him. As for the persons alleged, be they never so holy, or profound, they are sufficiently honored in being the friends of the bridgroome, though they be not the bridgroome himself: and for the persons alleging them, let them remember that he is not praised in this business, whom men commend, but he that is praised of God. So much of the preface.

Now we come to the Testimony it self. Wherein the Poet chargeth his countrymen with three main vices. 1. That they were given to lies, and falsehood, The Cretans are always liars. 2. That they were of brutish and belluine condition, void of the guidance of reason, evil beasts. 3. That they were given to idleness, and intemperance, slow bellies.

For the first of these. Why he charged them of lying, although we need not inquire the occasion, that the truth of his testimony (besides the Apostles subscription) may appear in history: which recordeth that the body of this people was given over to invent, believe, and receive any fable or lie never so monstrous; and among other, one especially made them noted and hated of all the world, namely, that Jupiter the chief of the gods was dead, and that his grave was with them; the which with other fables, made them so ridiculous, as that they became a proverb among the nations: insomuch as to lie, was to play the Cretian. Neither did the Poet speak of some slipps of the tongues of some few; or some falls seldom ouertaking them: but of an habit, and affected custom and exercise of lying and feigning, which generally, and continually they were so tainted with, as little or no soundness, uprightness, and faithfulness, but treachery, guile, falsehood, appeared in their dealings.

Doct. Falsehood and deceit in word and deed is condemned, not only by the light of the Scriptures, but by the light of nature it self. Which appeareth expressly not only by the testimony of this Pagan Poet, but by other lights in nature: for the natural conscience of man accuseth and checketh for it; yea in children thenselves, it maketh them blush at the report of a lie. Besides, the most graceless men of men, account it the highest disgrace to have the lie given them, the infamy of which vice is such, as none will take to it, none will confess it. And on the contrary, the heathen so extolled truth, in word, in practice, as of all other virtues it was sayned to be the only daughter of Jupiter, as whom most nearly it resembled.

Use. How should we who would be reputed God's children, abhor that practice, which even the sons of men are ashamed of? shall the sparkles of natural light make the natural conscience of a Heathen, and graceless man accuse him of this sin; and shall not the clear light of grace force the consciences of professed Christians to reprove them? Is it justly reputed a disgrace to common men, to be taken with a lie, how disgraceful should it be to Christian men? shall the Heathen profess truth to resemble God so expressly, as that it is his dear & only daughter, and shall Christians who find in the Scriptures the whole image of God, styled by the title, and comprehended under the name of truth, in their practice scarce express it as a part of that image? And yet how many Christians are behind even millions of the Heathen, who although they be commanded every man to speak truth to his neighbor, yet shame they not to defend that they may lie, and forswear too for the advantage of themselves and others: and therefore they say, that though they dislike hurtful lies, yet see they not but they may (as they do) lie in jest, or for the good of their neighbor, especially to save his life; For this, say they, hurteth none, nor is against the law of charity; and they find it commended to them in the practice of the Midwiues, to save the male infants of the Hebrews; of Rahab to save the Spies; and Michal, and Jonathan to save David from Saul's fury; and in the doctrine and writings of some of the Fathers, as Origen, Jerome, who in regard of the profitable ends, held these no sins.

To all which in few words I answer, 1. That every lie is hurtful whether in jest, or earnest, for evil or for good; because it is an enemy to truth, and against the ninth commandment. 2. For jesting or sporting lies, the threatening is general, Psal. 5.6. thou shalt destroy them that speak lies: untruths may not be spoken, although they be not thought: and, Prov. 6. Thou shalt destroy the lying tongue: he excepteth not, if it be not in sport, or for a good ende. And many of the Heathen themselves saw the sillines and folly of this shift: we read of the Lacedemonians that they would not suffer their laws to be gainsaid in jest; and yet the law of the Lord may be controlled, and gainsaied in jest of Christians. When Thespis the first stageplayer was asked, if he were not ashamed to utter so many lies in such a worthy audience, he answered, he did it in sport. But wise Solon replied, If we approve and commend this sport, we shall find it in earnest in our contracts and affairs: and even so by God's just judgment it befalls Christians, who using to lie in sport, get an habit of lying in earnest: and by his jesting lies, raiseth a suspicion of his words, that he cannot be believed, be he never in such earnest.

3. For officious lies, so called, there can be no such, because in every lie, some office or duty is violated. But they hurt no man: yes; if they hurt not another, they hurt a man's self many ways: again, if they hurt not the parties for whom, yet hurt they the parties to whom they are told, who are abused, and urged to believe a lie: and were not this, yet they hurt and prejudice the truth, which ought to prevail. But the end of them is good. Yea, but that which is evil in the nature, and constitution, may never be admitted, let the end be never so good which is pretended. The least evil may not be committed for the greatest good: to help man, we may not hurt God. Moses would rather be blotted out of God's book, then God should be dishonored. Nay, we may not tell the least lie, for God's greatest glory, and much less for man's good. Job 13.9.10. Will you make a lie for him, as one lieth for a man; surely he will reprove you. And if a lie would make to God's glory, yet he is not unrighteous to leave it unpunished. Rom. 3.7. But they be not against charity. Yes, for charity rejoiceth in truth: and if they were not, yet are they directly against piety, which two loving friends may admit no divorce. 4. For the examples alleged, and all of that kind: we must distinguish between the facts of the faithful, and the manner of them. The facts of saving the children, and spies, &c. was commendable, and argued the fear of God, and love of his children: but the manner of putting these in execution, was never approved in the Scriptures, although the facts themselves were. Neither is it strange, that faith and sin should combat together in the same action in this condition of the infirmity and imperfection of the dearest Saints of God, until that perfect come. 5. The very heathens condemned all dissonance and dissent between heart and tongue, thoughts and speeches, the one whereof was bestowed on us by God to express the other. Let us therefore who profess the love and fear of the Lord, show our selves to be of the remnant of Israel, by this, in that we neither do iniquity, nor speak lies, nor have a deceitful tongue found in our mouths.

And to help our selves in this duty, meditate on these reasons. 1. All falsehood and lies are directly against God himself, who is truth it self: so as by them a man becometh most unlike unto God, and most like to the devil, who is the father and first founder of them. 2. That [ 1] therefore the liar casteth himself into the gulf of God's displeasure, seeing [ 2] as he hateth all the works of the devil, so hath he testified special hatred against this. A lying tongue is one of the six things which the Lord hateth, and is abomination unto him, Prov. 12.22. and therefore doth with them as we do with the things we abhor; either remooueth them out of sight, by barring them out of heaven: or destroyeth them, Psal. 5.6. 3. That although that be the greatest plague to have the face [ 3] of God set against them here, and to be cast from out of his face and blessed presence of joy hereafter, yet there are other inferior evils not to be contemned, which wait at the heels of this sin. As, 1. that it maketh [ 1] the sinners of this suite justly hateful even unto men, as those who are the main enemies unto human society, which is upheld by truth, and [ 2] faithfulness. 2. Such deceitful and fraudulent persons are occasions of the multiplication of oaths, and perjuries among men, for which the [ 3] land mourneth. 3. In themselves it argueth, the want of God's spirit in their hearts, who being the spirit of truth and light, cannot abide to dwell in a heart that is pleased, and delighted with nothing more then [ 4] darkness and falsehood. 4. They loose justly their own voice and credit, and are worthy not to believed when they speak truth; and men must deal with them as with their father the devil, whose works they accustom themselves unto, suspect even the truth from them, and not receive any as from them. Now if any receive not this doctrine he is far behind the heathen, who shall rise in judgment to condemn him: if any acknowledge it as true, and yet make no bones of this odious sin, besides that he is condemned of himself, let him know, that he shall not escape the sentence of him who will take account of every idle, much more of every lying and deceitful word.

This is the second imputation in this testimony. Epimenides calleth the Cretans beasts ; because of their brutish conditions, and beastly practices: and evil beasts, because they are not like the creatures, who by their creation were ordained, and served for the commodious, and comfortable use of man: but such as since the fall rebelliously refuse the Lordship of man, and will not be brought unto tamenes and service: nay, rather are either fierce and cruel against man, as Lions, wolves, &c. or else poisonful, direful, and venomous, as the serpent, crocodile, with such venomous beasts: both which sortes are truly called evil beasts, not that they are not good in their substance, or not very good in their creation: but because they carry on them, the cursed marks of man's rebellion against God, being thereby subjected unto vanity so far, as instead of that primary use and comfort from them, man hath just cause incessantly to fear, and often receiveth much evil by means of them. And what doth the Poet herein other, then that which the Scriptures are very frequent in? for when men degenerate, and by sin put off the nature of man, both God and nature strip them of the name of men, as unworthy of it, because they rather resemble the brute beasts shrowding many brutish qualities under the shape of men. The Scripture speaketh expressly that man being in honor, became like the brute beasts which perish.

But wherein standeth this resemblance? Ans. By looking into the word of God we shall find it to stand especially in three things. 1. In becoming without understanding, and in all the things of God, by nature [ 1] (which holy David in one case confessed) as ignorant as the very brute beast: so Ierimie, 10.14. affirmeth that now every man is a beast in his own knowledge: and Prov. 20.24. How can a man understand his own way? Now hereby who seeth not that hereby men loose the very thing which maketh them men, and distinguish them from the brutes without understanding? and that is the mind it self, whereby only man was enabled both to see, and consider of the things he seeth: and seeing the mind without understanding is as an eye without sight, therefore may he that is destitute of understanding be as truly said to want his mind, as he which lacketh his sight, is truly said to have lost his eyes.

2. By giving up themselves to be led with sensuality as the brute [ 2] beasts: and this property the Apostle Peter ascribeth to natural and ungodly men. Neither can it be that this should not rise of the former: for when men are deprived of understanding, judgment, reason, as every natural man is in the things of God, they must needs be led by other guides, of lusts, appetite, sense and sight, even as the beasts are. For when the noble part of the mind (which should subject the inferior powers of the soul unto it self, as also guide the motions and actions of men by deliberation, counsel, judgment, and election) is deposed from his regencie; the sensitive appetite which is common to man and beast, like a rebellious commons taketh the whole command, and carrieth the soul by a blind force unto any brutish lust, and to whatsoever is delectable to the senses. Notably doth the Prophet express this property in the wicked Jews, saying, that like fed horses every of them neighed after his neighbors wife.

3. By the practice of many beastly and brutish properties. For what properties have unregenerate men, which are not more beseeming evil [ 3] and hurtful beasts then men? 1. If we consider the respect between God and • im, his heart knoweth no subjection: but as was said once of Israel, he is as an unruly beiffer, he knoweth no yoke, acknowledgeth no Master, lifteth up his heel against his feeder, and careth not for the owner of his fat pasture. 2. If we consider natural men in themselves, no beast is so unclean and foul as they, whose filthy hearts are fit for nothing, but to be stinking cages, and dens for filthy birds and beasts, wholly bespotted as the leopards, Ier. 13.23. swinish men, wallowing in the dirt and mire of sinful pleasures, and revolting from every good way as dogs to their vomits: for so the Apostle termed such Jews as revolted from Christianity to circumcision; Beware of dogs. 3. Consider them in respect of their neighbor, no evil beast is so cruel and venomous as they: in regard of the former the Scriptures ascribe the property of the devil himself unto them, calling them ramping and roaring lions: such as David and Christ himself had to do withal, Psal. 22.13. such a one was Nero whom Paul had to do withal: 2. Tim. 4.17. God delivered me out of the mouth of the Lyon. And for their savagenes and greediness they are called dogs and wolves, Zeph. 3.3. Her Princes are as roaring lions, and her judges as wolves in the evening which leave not the bones till the morrow. And for subtlety and craft to hurt, they are termed foxes, Luk. 13.32. tell Herod that fox. In regard of the latter, namely their poison and venom, Christ calleth them serpents, and generations of vipers, their tongues are like stings, sharpened against good men, and the poison of adders, and asps is under their lips, Psal. 140.3. hence doth the Lord threaten most cruel and inevitable enemies under such speeches, as Ier. 8.17. I will send serpents and cockatrices among you, which shall not be charmed, but they shall sting you. Whereby he would describe and signify the implacable and virulent malice and rage of the Chaldeans. Now man being above all other borne a sociable creature, and to live in society with God and men in the family, Church, and common-wealth, hath by his hostility against God, and enmity against man, after a sort put off the nature of man, and by such degenerating, of good right hath lost even the name of man also.

Doctr. Whence we learn, that such as are not led by reason renewed, nor by judgment rightly informed by the word of God▪ but follow their own hearts lusts for their guide, have cut themselves from the account of men, and as worthily lost the name as the nature of men: for they are become beasts in understanding, beasts in sensuality, beasts in brutish practices, beasts in God's account, beasts in the reputation but of reasonable and heathenish men. The very light of nature adiudgeth them unworthy the name of men, being rather like the pictures or images of wood or stone outwardly resembling things, but inwardly wanting which above all could make them the things they repre •• nt. And hence proceeded those poetries of metamorphoses, not that either beasts or birds, or trees were changed into men, or men into these, but in that the eye of nature in these men perceived, that men more and more degenerated from themselves, and became daily nearer the beasts in properties, qualities, and practices, although they retained still the shape and place of men. Like Nebuchadnezzar, who was not changed into the shape of a beast (as some have thought) although God could have done that; but his understanding together with his kingdom was taken from him, and he driven from men, ate grass, as the beasts did, till his understanding (he saith not his shape) was restored him. Hence have some other of the heathens lighted a candle at noon day, and run into markets, and throngs of men to seek a man: as though it were a rare thing even in a number of men, to find one deserving the name of a man: whereby doubtless the Lord would cast the dongue of the Gentiles in their own faces, and that by themselves, as here he did by Epimenides.

Use. Seeing the light of nature and grace conspire in the illustrating of this truth, we must be more ready to embrace it, and make our best use of it, as the truth not of a vain man, but of the true God. Who among us would not be moved, and disdain to be called by any man a beast, an asse, an owl, a dog, &c. and yet have we occasioned the Lord thus to repute and account of us, and are not moved: for how few of us can show our selves men? what a number of men and Christians in profession, hearing the word, and receiving the Sacraments, are as the horse and mule without understanding? that is, not only ignorant, but incorrigible persons, neither spurr nor bridle availeth them to amendment. Such as the Prophet complaineth of, whom when the Lord had sundry ways called them to amendment, he hearkened and heard, but no man said, what have I done? everyone turned to the race as the horse to the battle: yea as horses that have cast their rider, men kick and spurn against the Lord, and his gracious admonitions, as Pharaoh, who is the Lord? and other whilst the Lord's sharp bit is in their mouths, they bite it in with much discontentment, but as unruly afterward as ever before. How many deaf adders are everywhere, which refuse to hear the voice of the charmer? some saying in their hearts, some with their mouths, as the hardened Jews to Jeremiah, The word of the Lord in thy mouth we will not hear. What a number of swine are abroad, rooting up, and treading under feet holy things, contemning the word, Sacraments, ministry, discipline; wallowing in their filthy lusts of uncleanness, drunkenness, fornication, pride, riot, earthlines, everyone according to his own appetite? and not a few hypocrites, who not sincerely undertaking the profession of the truth, return to their own wont, as a swine after washing to the wallowing. What a number of dogs without conscience, and shame commit all manner of filthiness, even in the day light; and yet incessantly barking and bawling with Shimei, against good men, and good things? let a man be a stranger to them and their courses, let him be never so honest a man, the dog hath sufficient cause not to spare him: and let anything never so good be propounded or do • , if not so generally received or unusual, there is no stilling of the dogs against it. Who can tell the number of cruel and unmerciful lions? greedy gripes? covetous cormorants, wolvish extortioners, subtle oppressors, who as foxes, live by crafty conveiances, and whatsoever other noisome beast and unclean that liveth by the pray? to which add those serpentine whisperers, tale-bearers, busy-bodies, the vermin and venom of societies, against whom no caution can be sufficient; the number of all which kinds of cattle so amounteth, as that the world at a blush may seem rather to be made for beasts then men.

Now if we would avoid this sharp censure which our nature so abhorreth, let us judge our selves in the premises, and find out that brutish behavior in our selves, whereby we have forfeited even the names of men; for to this purpose are we so sharply dealt withal in the Scriptures that we should be brought to be ashamed and blush at our behaviors. We have a common saying when we see our selves overseen, or overtaken in any temporal and outward thing; Oh what a beast was I? but well were it if we would seriously thus accuse our selves when we have failed in our godly course; & to say, Oh what a beast was I to leave the direction of the word, and suffer myself to be led by my appetite, or by the lust of my heart, or the sight of mine eyes to this or that sin? alas that I to to whom God hath given reason, judgment, election, deliberation, yea his word and spirit, should live all this while as one destitute of all these. I understand not what the good and acceptable will of God is, but am yet like the horse and mule without understanding: I have stopped my ears at the word like the deaf adder, and have refused the things of my peace: I have barked against God and godliness: I have wallowed in my uncleanness like a swine in his own filth: I have been unmerciful, and cruel, as any lyon or wolf: I have spared no pray, and as subtle as any fox to deceive my brethren: I have spit out my venom both to the face, and behind the backs of my neighbors, and especially against the household of faith, the professors of religion; Oh what a beast was I in all this? But now seeing my understanding is restored unto me again, I will never hereafter carry myself but like a man, not making my lusts, my law any longer, but reason shall be my guide; nay, nor that only, but like a Christian man, I will by God's grace suffer myself to be guided hence forth by renewed reason, yea, by the word and spirit of God. If I must needs in anything resemble the beasts, it shall be the ox and asse in knowing my Lord and Master: the storke and crane and swallow in acknowledging the seasonable time of my repentance, the serpent in Christian wisdom, the lamb and dove in Christian meekness and innocence: and thus resembling them, I neither shall be nor accounted a beast, nor yet be condemned by any of them. But if any loath to leave his brutish properties will be a beast still and follow his l • st, it is fit he should see the ende of his way in one of his predecessors, Prov. 7.22. He goeth on as an ox to the slaughter. Many such think and pretend they go to heaven: but deceive not thyself, no unclean thing entereth within the gates of that holy city: thou shalt stand with thy fellows without, Reu. 22.15. Without shall be dogs, and enchanters, and whoremongers, and murderers, and idolaters, or whosoever loveth or maketh lies: and one day shall by experience teach thee, that the bread of children belongeth not unto dogs.

In these words this people of Creta are by their Poet accused of habitual idleness, and intemperance: who howsoever to the duties either of the first or second table, they were as heavy, and slow as any snail; yet in the feeding of themselves, and following Epicurus his trade so diligent, and instant they were, as every man seemed rather to be a belly then a man: and therefore doth the Poet by an usual figure of speech thus express them. And as this whole hexameter, so much more was this part of it more frequent among the heathen, who were wont proverbially to call such persons bellies, as they saw addicted to idleness, gormandizing, and intemperance.

Doct. A life led in idleness, and delicacy is condemned both by the light of nature and of the Scriptures. Of the former there is good reason, seeing it is against that order of nature which God set in all his creatures at the first, everyone of which are s • ill vnweariably employed according [ 1] to their first institutions. The celestial bodies stand not still but by miracle. In all inferior bodily creatures (if well ordered) there must be these three things. 1. An order of the parts, the feet may not stand upon the shoulders, for that is the place for the head. 2. A proportion of them, or a symmetry, for the eye may not be bigger then the head. 3. A function of each of them, for everyone of them must have some distinct office which it must diligently attend unto. 2. And if we look unto the Lord's institutions with man, we shall see that this idle [ 2] and dronish kind of life, was banished out of paradise it self, & from that innocent estate, to the preservation of which all the creatures offered up themselves to save man's pains: and yet even then must Adam dress the garden: then when he was a more absolute Lord over all the earth, then any man ever since was or is over any part of it, yet might be not live (as many of our gentrie) out of a vocation, and calling, but must abide in that vocation whereto he was called. And even in paradise seeing the Lord instituted no more Sabbaths then one in seven days, what would he else declare then that innocent Adam was no less bound, then now we are to employ the most part of the week about the things of his calling, still in the midst of them remembering to show forth the love [ 3] of his creator, and the religious keeping of a good conscience? 3. And how much more now since the fall may we think is man borne to travel as the smoke to fly upward? for seeing that by the curse of sin the creatures have denied their former serviceableness, but upon condition of great industry, and travel: God's ordinance, and commandment is, that now in the sweat of our faces, we should eat our own bread, providing for our selves and ours; which is (besides the pleasing of God who delighteth that man should make his calling a part of Christian obedience) a sweet fruit of our pains, carrying us more comfortably thorough [ 4] our way in the world. 4. And yet looking nearer the matter we find this order, and ordinance of God more forcibly fastened upon those that profess themselves Christians; everyone of whom must be so far from that inordinate walking, as that he must withdraw himself from such. And if any man, be he never such a professor of Christ, will not work, he ought not to eat: let him starve, his blood be upon his own head. For such as these in the profession, especially whose pride, whose ease, whose tooth, whose play bring in ar • eareges upon them unawares, are the spots and blots of religion.

Now therefore that such as profess the Lord Jesus may the better be contained in this order of God, both for the discharge of their own duty, and the good example of others, these reasons are to be considered. [ 1] 1. That God who hath set us in our callings, hath promised also to be with us, to give us good success in them, to help us to bear out the tediousness which sin hath brought upon our labor, to give us his protection in these our ways, to feed and maintain us by the blessing of our labor, in the house, in the field, in our stock and in our store, whereas poverty arresteth the idle person: Prov. 28. the idle shall be filled with poverty. And all this is to encourage us to faithfulness, and diligence in the duties of our callings. See Joshua▪ 1.8. 2. Whereas all other creatures [ 2] live unto themselves, man was appointed to live as well to others as to himself; the Church, the country, the family, the poor, every man challengeth a part in every man. And therefore although some other creatures be all a belly, as the crabfish who walketh with her teeth, yet a Christian man must be a hand to one, an eye to another, a foot to another, a shoulder to support another, he must not only consist of belly and teeth. Ask thyself then, what good doth my life, to Church, to Commonwealth, to family, to men? and if thy conscience answer, truly little or none; then mayest thou conclude, surely I am rather a belly then a man. But many such bellies want ears. 3. An honest calling is a [ 3] school of Christianity: that 1. look as little children are sent to school to keep them out of hurts, and unhappy turns; so diligence in the calling fenceth us from taking harms by Satan's temptations, we lie not so open unto his assalts: again it is a bridle to restrain our own lewd desires, abating wicked lusts, abandoning lewd company, and fitting us for the Lord's appearing whose service we are in. 2. In this school of [ 2] the calling, a man performing duties for the Lord's sake, hath daily practice, and increase of graces, such as faith, obedience, patience, meekness, constancy, truth, invocation, thanksgiving: and hence are daily enabled to take out further lessons for time to come, from the daily experience of God's goodness for time past. 3. In this school we learn to be teachers of others, and in time come to be patterns unto others, of the [ 3] right use of the world, while our selves use it every day as not using it at all: and while we so play the good husbands, as that we keep our selves from being worldlings, not laying by our heavenly minds in the midst of our earthly business: whereas the idle person that entereth not into this school, is out of God's protection, and never out of Satan's snares, his heart is like the field of the sluggard ouergrown with thistles and weeds, his lusts so far prevail with him, that he is rather a spectacle of reproach, then a pattern for imitation; and if ever he had any good things in him, they are perrished for want of employment; for as the rust fretteth unused iron, and the moths eat vnworne garments, so good things ar shaken out of the heart of him that neglecteth the using of them. 4. Consider the danger of those that stand idle all day long, passing their days [ 4] in all delights, one in one voluptuous lust, another in another: the Apostle saith of them all, that living in pleasure, they are dead while they live: the soul of such a one is but as a carcass, his body as a coffin, he rotteth away in unprofitableness while he liveth, and as a standing pool putrifieth: the proverb is true of such a man, his soul is but as salt to keep his body from stinking above gound. And think we they shall live when they are dead, who are dead while they live? no surely, but seeing they did not subject themselves to the law of all mankind, Gen. 3.19. In the sweat of thy face shalt thou get thy bread: they shall never escape that other sentence; take the unprofitable servant, bind him hand and foot: his hands and feet were bound when I called him to walk and work, now bind him hand and foot, and cast him into hell.

Now for the latter of these vices reprehended in the latter word; it is worth marking to observe how aptly the Poet joineth them together (which seldom are disjoined) because the one of these is the gound of the other. And as it is true in all sins which we say of evils, that one cometh not alone, for they are accompanied still with their supporters; so these two sins are of such special acqaintance, that as we say of a pair of turtles, look where one is, the other lightly is within less then, a coytes cast: so where the one of these is, it will not be hard to descry the other. If there be idleness, there will be intemperance; and if intemperance, there must needs be idleness. And therefore our Savior hath combined them as near as the cause and effect, which cannot be sundered; Luk. 21.34. Take heed least your hearts be oppressed with surfeiting, drunkenness, and so that day come on you unawares: implying that intemperance oppresseth, and maketh the heart dull and heavy; and when the heart is so aggraued, the whole man is unfit either for heavenly or earthly exercise. In like manner the combination of Sodom's sins showeth the same truth. Ezech. 16.49. Pride, fullness of bread, and abundance of idleness. And therefore seeing a man can never sufficiently persuade diligence in the calling, till this intemperance be dissuaded: it shall not be amiss in few words to speak of this sin, and persuade the contrary virtue, for the preservation of it. And because this kind of intemperance is restrained to the belly, I describe it to be an inordinate appetite, or immoderate desire, and use of meat and drink: and this is, when a due mean is exceeded, either in the costly, and excessive preparation of them for our selves or others; or in the two liberal, and excessive use of them so prepared: a vice which is a special enemy to all good duties towards God or man; making men unfit to the word of God either to read or hear it, unfit to pray, to meditate, to remember the works of God with praise and thanksgiving: so as a man given up to this sin, is sunk down in Atheism, nay in Idolatry, having no other God then his belly, a more base idolatry of many Christians, then ever was any of the Heathen, who would worship the sun, moon, stars, and glistering metals, but to have worshipped the belly and draught, they would have abhorred. And for the duties of the particular calling, they must lie lea, the bones of such full bodies had rather be at rest; or to keep them from sleep must rise up to play, but altogether unwieldy to anymore serious business. And thus by this sin men make themselves instead of God's Temples, Satan's kitchins; filling their bodies with noisome lusts, and deadly diseases; their souls with a number of dangerous sins, which shut them out of heaven: framing their lives liker to the brute beasts then reasonable men, and in their deaths for most part no less brutish then in their lives.

Now for the better avoiding of this sin, I will propound some reasons, and after them some rules of direction. The reasons are three, 1. The Lord is liberal, but not prodigal of his creatures: and they are his, and not ours, but by his leave: neither doth he ever give leave to use them [ 1] to our own hurt: as many riotous persons do, who (with the glutton faring deliciously every day) in their feasting and banqueting, besides the wast of many excellent creatures of God, 1. loose their time. 2. spend their goods, which ought to have been otherwise employed. 3. neglect the duties of their general calling of Christianity, and omit the necessary affairs of their particular course of life. 2. This is one [ 2] of the practices of those that are in the night, whereas we profess our selves to be of the day, and is a weed or rather an old rag which must be put off, before Christ can be put on. 3. The time calleth us rather [ 3] to fasting, weeping, and every work of repentance, then to eating, drinking, chambering, &c. For if we consider the works of the Lord, we shall see his arm stretched out, and his hand revenging among many other sins, even this of the abuse of his creatures: and this with such lingering, lasting, and sharp judgments, so variable, and so general, as hath not been heard of in the days of our fathers: read Isai. 5.11. Besides we see the afflictions of Joseph, Amos. 6.6. the necessities of many of God's dear servants: the abundance of poor, their great want of relief, their miserable complaints, &c. that woe shall befall him that liveth to eat, when so many of God's children cannot get that they may eat to live.

Now the rules of direction, are 1. to moderate excess in preparation for our selves and others to know, that not abundance but sobriety is the ornament of a table: a rule which seemeth to be dead with our [ 1] forefathers, whose dishes for sort, number, price, and serving out, were inferior to our sauces, and yet to show us that man liveth not by bread, they were stronger, of more constant health, and of longer life, then we are. 2. To moderate excess in the use of meats and drinks prepared, we must take out the Apostles lesson, 1. Cor. 10.31. Whether ye eat or [ 2] drink, or whatsoever ye do, do all to the glory of God: the glory of God must be our white to aim at in all the actions of our life: of which none is so small, out of which the Lord challengeth not his own glory: and therefore as we live not to our selves but unto him, so we must not eat to our selves but unto him; and this we do, when by our eating and drinking, we fit our selves for his service and our own duties, namely by keeping the body under, and daily subduing it, rather then by pampering and feeding it up. 3. To contain thyself in compass in both, labor [ 3] still to hunger, and thirst after righteousness, that is, after that meat which the Son of man shall give; for the more thou hungrest after Christ, the less doest thou after these things: Rom. 13.14. Put on Christ, and take no care to fulfill the lusts of the flesh ; Christ is the treasure unto which the Christian heart must be lifted; he is the carcass unto which our thoughts ought to fly; he is meat indeed, drink indeed, bread of life, water of life; blessed is that soul that hungereth and thirsteth after him, for it shall be satisfied; yea blessed is that hunger and thirst which is never but accompanied with a continual feast.

The Apostle setteth his hand and seal to this evidence of the Poet, not thereby allowing the whole fabulous poeme whence he fetcheth it, but according to his drift, which is the just reproof of this people, he only approveth this particular report.

Whence, 1. note that every truth being primarily from God, it must be received whosoever be the instrument & teacher of it: for the Apostle disdaineth not to borrow a part of the truth from this graceless and heathen man. Nay, there is not the basest of God's creatures, into whose school we cannot sometimes profitably enter: for else would not the Lord have sent us to the ox, the asse, the emmet, and much more can he who opened the mouth of Balaam's asse to reprove the madness of his master, teach by weak and feeble, base and simple men, yea if he please by gentile and heathen men.

Use. This taxeth the pride of many, who think themselves too good to learn of such whom they conceive meaner or inferior to themselves: such a pride possessed the Pharisees; thou art altogether borne in sin, and dost thou teach us? But if they considered the ways of God, they might see him stirring up most base and simple men to teach the doctor, the Scribe, and the wise men of the world, that he may ashame them, and teach them to depress their high thoughts: 1. Cor. 1.26. Bretrhen you see your calling, not many wise — but God hath chosen the weak of the world, 1. to confound mighty things: 2. that no flesh should rejoice, v. 29. Let this provoke our diligence to know not so much by whom, as what the Lord teacheth, attending unto the counsel of God, and not the condition of man whom he useth; let him speak by never such abject persons if they bring the truth, it is our part to become fools that we may be wise: and then are we such fools, when we depart with all opinion of our own wisdom, that we may be wise in God, what means so ever he pleaseth to use: the Gospel teacheth us that poor women and cripples could tell often tidings of Christ, when all the great clerks knew not of him.

2. This reprehendeth the waywardness of many, who not fancying the persons of their teachers, refuse their doctrine though never so true and profitable. Would men deal thus in civil things? If fire should take a town in the night, and the watchmen being all fallen asleep, a stranger, nay a man's enemy should give him warning that his house were on fire, were it safe for a man to rush at it, because his enemy telleth him so? No, neither would any be so unwise: and if the truth in an heathen Poets mouth, be so entertained by the Apostle himself; much more every divine truth in the mouth of the meanest Minister of the Gospel. Let the vessel be never so earthen, the treasure is heavenly; let the food be nourishable, hungry Elias stands not upon it, whether an Angel or a rauen serve it.

Secondly note, that this testimony being true, Titus might have been discouraged, and occasioned hereby to have meditated of his departure from them as an hopeless people; or to have repined that the Apostle should place him among such a company of beasts, rather then men. But yet Titus must, and doth with courage go on in his work among them, and plow up to the Lord, even this stiff ground. It is the lot of many gracious Ministers to be called and planted among rude, barbarous, and beastly people, such as these Cretans were, yea among viperous broods, who will reward their faithful pains and travel, in begetting them to God, with extremity of wrong and violence, Ier. 26.8. and little comfort find they, unless the Lord give them a breathing time by the means of some Ahikam or other, v. 24. Now what must the Minister do in this case? Surely, as he came not of his own head, so now is he not at his own hand to remove himself at his pleasure. And if he should depart upon this ground, he should perphaps meet with less comfort in leaving an uncomfortable people, then in staying amongst thē. If God bid Jonah arise, and go to Nineveh; but he will betake himself to a ministry of more credit, and less labor; the Lord will teach him before he get to Tarshish, that he is not his own man, and that no creature shall shelter him from trouble, whilst he flieth it as fast as he can. If Moses be called to speak to Pharaoh, he must not excuse the matter, saying, But they will not believe me. The Lord is said to hold the Ministers in his hand, and Christ the seven stars in his right hand, Reu. 1. First, in regard of his disposition of them here and there at his pleasure. Secondly, of his protection of them in their labors. And some he sendeth, and all the heartening they have of him before hand is, But they will not receive thee, as Moses, and some of the Prophets: and that is not all, but they must prepare brows of brass; their shoulders to bear reproaches and wrongs, their backs for stripes, their feet for • etters and stocks, yea, their necks for the very block it self. In like manner Christ sending out his disciples, he forbidds them to possess gold and silver; and wisheth them to possess patience, for they should stand more need of that then the other; and telleth them that if himself the green tree could not be spared, much less should they the dry branches: and that if the Lord and Master be called Belzebub, the servant must not look to be above his Master, and scape scot-free. And therefore Ministers called to such an uncomfortable condition, must imitate the Apostle Paul, who although he knew that bands and imprisonment did abide him in every city, yet forward he must, and provoketh his own readiness and chearefulnes not only to be bound, but to suffer also the pains of death, for the testimony [ 1] he beareth: considering well, 1. That the disciples themselves sent from the side of Christ, must make account to be hated of all men for his names [ 2] sake. 2. That although they see no great comfort or fruit of their work [ 3] with men, yet their work is with the Lord. 3. That the Lord Jesus foretelling his death at Jerusalem, yet went foreward, and would not pity himself for all Peters friendly counsel, but pitied his flock, his body, his Church, more then himself: a worthy example for the practice of all his minsters. All which reprehendeth all those wandering Levites, who like so many planets, or wandering stars, are ever shifting their places, and charges, and selling off their people upon the least greiuances; but not without pretence and plea of sundry inconveniences, sometimes of air and habitation, sometimes of ill neighbourhood, sometimes the rudeness and churlishnes, sometimes the incapablenes, and unprofitableness of their people: but in all this, the sentence of the Apostle passeth righteously against them, unto which their own consciences cannot but subscribe, that they seek themselves, their belly, their ease, their profits, but not the things of the Lord Jesus, nor the winning of the souls of men to God.

3. Is this testimony true? How then are such a people as this privileged and honored, to be among the first to whom the Gospel was offered? noting the wonderful grace and free goodness of God, not looking at desert, merit, goodness of nature, inclination of will, or any other forerunning prerogative: and is not his grace as free unto us as them? did he find us any whit better then them? were not we beasts in understanding, sensuality, and course of our natural lives, before he called and washed us? truly might be said of us, that our father was an Amorite, our mother an Hittite, our selves in our blood, the frame of our he • ts evil continually, the course of our lives a walking in vanity, and no eye pitying us, neither of our selves, or others, until the Lord covered us with his skirts. And hence are we supplied with a ground of thankfulness: that being by nature the children of wrath as well as others, and every way by practice of ungodliness, as vile as this people of Creta, we should yet be admitted to the participation of so great salvation, as is offered in the Gospel.

Now from the former testimony affirmed to be nothing but the truth it self, the Apostle inferreth that Titus not only might safely▪ but ought also to reprove and check the inhabitants of this Island, which reproof is enlarged, 1. by the adjunct or quality, sharply, or as the word signifieth to the quick, for it is a metaphor taken from Surgeons, who cut and launch, and sear to the quick, if the quality of the wound or sore so require, yea, and sometimes in desperate cases to cut off a dangerous limb, or putrefied member, which otherwise would perish the whole body: and no otherwise ought every spiritual Physician to deal with the festered soars of the souls of men.

2. By the ende of this reproof, that they may be sound in the faith. Faith signifieth, 1. that whereby we believe, namely the virtue or gift of faith. 2. That which we do believe, namely, the doctrine of faith, that is, the doctrine of the Gospel, Gal. 1.22. Paul destroyed the faith, that is, the doctrine of faith, which he now preacheth. And thus is it here meant, because it is opposed to the Jewish fables, and commandments of men, in the next verse: and then the Apostle (following the former metaphor) wisheth the Ministers who are the Surgeons of souls, in all their lancing and cutting, to aim at the cure, that is, the conversion of their patients, that is, their people; that being freed from their corrupt diseases, that is their errors, whether in judgment or practice, they may be brought to sound health, that is soundness of faith and sincere doctrine, cleaving only unto God, and relying themselves only upon the merit of the Lord Jesus for life and salvation. And yet in this exposition I include also the virtue & gift of faith, so far as without it there can be no sound Christians, but I admit it not to be the thing properly meant as some do.

Doctr. In the word wherefore note, that when the truth of a fact or sin committed is certainly known, a man thereunto called may boldly reprove; this is the reason why the Apostle subscribeth to the testimony, that Titus might have sufficient ground of sharp reproof. As though he had said, it is true, the people with whom thou art to deal are such and such▪ and therefore thou mayest sharply reprove them. And it is not every evidence which is a sufficient ground, no not for private reproof, and much less for public: but as our Apostle, 1. Cor. 5.1. It is certainly heard that there is fornication among you; and so descendeth to a sharp reproof: at the least there must be some credible information, such as the same Apostle to the same Church of Corinth mentioneth; who upon the report of the house of Chloe, sharply reproveth them for their contentions: for to that end he nameth his author, that they might not think, he would upon suspicion; or surmise of his own, neither upon suspected information from other, charge them so deeply: but from intelligence of those, against whom they could not well except. Paul stayed the reprehension of Peter, till he saw that he went not the right way, and that he was to be blamed, Gal. 2.11.14. Zeal running before knowledge, is everywhere a reproach, but here (besides that it marreth such a necessary duty, and hardeneth the person unjustly reproved against a just reproof for time to come) it carrieth many blots with it.

For 1. it argueth him to be a busy body, who (especially if a private [ 1] person) pryeth into other men's actions, that he may catch matter of reprehension; whereas it is not the part of a prudent Christian, to seek out the sores of others, but wisely to heal those which being in his way, [ 2] and calling, he meeteth withal. 2. It argueth want of love to receive hastily reports against such as we profess friendship unto; with whom a rent is made, where none was, nor needed to be: justly taking themselves injured, when they see themselves discredited in our hearts causelessly; or else their names not sufficiently tendered of us. 3. It argueth [ 3] want of wisdom and great indiscretion, rashly to reprove that, whereof either the party knoweth himself innocent, or else is done secretly: now that is secret to us, which albiet it be known to others, yet is not sufficiently known to us: the note of a fool (saith Solomon) is to believe everything ; and of a slanderer to discover secrets, Prov. 10.19.

Quest. But what if I hear a report of my neighbor, and I have a vehement suspicion, and some presumptions that it is true, may I not upon those reprove? Ans. In this case observe two rules. The former in Deut. 13.14. Thou shalt rather seek and make search, and inquire diligently, and if it be true, and the thing certain, then thou mayest safely reprove. 2. If thou canst not be certain, then reprove not but upon supposition; thou canst not here say directly, as Nathan to David, thou art the man. For such a plain reproof implieth the certain knowledge of a sin, which we must not suffer upon our brother, Levite. 19.17.

It will hear be demanded, what is this sharp reproof here mentioned? Ans. To know it the better, we may consider it either in the person of every Pastor, or that which is in the several Churches. The former belonging to every Pastor, standeth 1. in the enlargement of sin known to be committed, that it may appear unmasked, and in it own face, that thus it may appear more ugly and odious both to the understanding, and judgment of the sinner. 2. In following it with the curse of the law, denouncing out of the word those plagues of God, which shall surely overtake such a party, if he fail of unfeigned and seasonable repentance: that thus there may follow a renting of the heart, a breaking up of the fallow ground, and (seeing one measure of sorrow fitteth not all sins) such a measure of sorrow in the soul of the sinner as the degree of the sin deserveth. The latter kind of sharp reproof, is that whereby the Church seeketh to recall offenders. Neither is this that of the civil sword, but is spiritual, and respecteth the soul alone: and standeth in three things. 1. Admonition with denunciation of judgments. 2. In suspension from the Lord's table. 3. In excommunication, whereby the obstinate offender is given up to Satan for the humbling of the flesh, and saving of the spirit as by a desperate remedy. The error will not be great, to understand either of these in the precept: but if either more then other, I incline rather to the former; namely that Titus is here directed how to carry himself toward these vain people through the course of his doctrine, rather then in exercising the censures of the Church; whereunto both the words before, and the verse following seemeth to incline.

Doct. According to the nature of sins, and sinners, we must set an edge upon our reproofs, and sharpen them: for all sins are not of one size, nor all sinners of one strain: but some sins are more enormious then other; and some sinners are more obstinate then other. Some sins are of ignorance, some of malice; some secret, some open; some sinners are as wax to work on, some are stony and stiffnecked; some have here and there their freckles and frailties on them, others are spotted all over like the leopards, or like the Ethiopian, they never change their hew, no washing doth them good. Now we must wisely put a differnce between both. Compassion must be shown upon some, and others whom love cannot allure, fear must force: some must be saved by love, and some be pulled out of the fire: some sores need but a gentle lenitiue, some a sharper drawer: some require but the prick of a needle to open them, others a more painful lancing, and cutting; and some a cutting off. Object. 2. Tim. 4.2. Reprooue with all long suffering, how can that stand with this precept of sharp reproof? Ans. Some which commit these two places together, would reconcile them again by considering the persons to whom the Apostle writ them: the one Timothy, who they say was severe, & austere, and therefore is exhorted to patience and meekness: the other Titus, who was gentle and meek of nature, and therefore spurred unto sharpness, and severity. But the context applieth it self fitlier to their answer, who draw the difference from the people over whom they were set. The Cretans were hard and re • ractarie, full of bad qualities as here we see: the Ephesians among whom Timothy was sent, were of some better temper, and disposition: and therefore were more mildly to be dealt withal. Besides more mildness was to be used with such as yet had not believed, then those who having professed the faith in word, and yet departed from it again: as the Galatians, and these Cretans with whom Paul was so sharp: and this difference also some of the ancient put between these two people's of Ephesus, and Candy. But howsoever, the places are easily accorded: for even to the worst much patience, and lenity must be used, till it be despised, and till it be clear that no meekness will serve to win men: but then it is high time that severity should terrify those, who by lenity would not be allured: according to the example of God himself, Rom. 2.4.

Use. 1. As all Christian duties, so this much more ought to be ordered by Christian wisdom, and therefore Ministers especially must labor for the gift of discerning, to judge aright of persons and sins. Of persons, which are of Hagar's seed, and which are free borne of Sarah: which men need the rod, and which the spirit of meekness: Of sins, which be greater, for which the wounds may be the deeper; which be larger, for which the sorrow may be enlarged: and in a word, which are hard knots which need hard wedges.

2. With wisdom and love every Minister must join zeal and conscience, yea in some case vehemency & severity in their reproofs, dealing as the Lord himself doth often, in setting the sins of men in order before them. If he be to deal with Heli • s sons, the sons of Belial, it will not serve the turn to say, What is it that I hear my sons, do so no more: for this is rather a saluing and too hasty a skinning over of a rotten sore, the fester of which quickly breaketh out again with more rage and danger: but here he must put on the zeal of God, yea a just and holy anger gounded upon the love of God and godliness: wherein he hath John the Baptist, Matth. 3.5. and the Son of God himself going before him, Math. 23. It is thought great wisdom in men so to carry their doctrine, as no man is offended at it: whereas (howsoever all meekness and patience in our own matters is a Christian and commendable virtue yet) zeal in the matters of God may not be wanting: and were all men Saints, or sinners but penitent, we might by tenderness and compassion raise them; but some are in the fire and must be plucked out: many are fools to whose backs stripes belong: many are festered in their sins, and must have corrasiues and fretting waters to make them smart at the quick: in which cases if any of our patients cha • e, and storm, and grow never so impatient, it will be no wisdom in such as have the ordering of them to let him have his own will, in his desire to be let alone, but still make incision, search further the depth of the wound, and send in taints to the bottom: for such loving wounds must go before applying of salves to sound healing.

3. Let all godly hearers learn to make manifest their patience and obedience, by suffering themselves to be launched, and pricked even to their hearts, by those whom God hath sent as his surgions to cure men's souls otherwise by sin wounded to death: as knowing, that the hurt of the daughter of God's people is not healed with sweet words: but as the bitterest pill is fittest to purge, and worketh kindlier then the sweetest potion; and as the thunder and lightning more purify the air then the calmest sunnshine: even so gall and wormwood is the portion, which the Lord hath tempered for many to take off the pleasant taste of their sweet sins. As for us we take no pleasure in your smart or judgment, but that without it you cannot be cured. You cannot but confess that when sores are ripe and raging, the next way to cure is lancing: suffer us then a while, and try whether we are not as ready with the good Samaritan to pour oil as wine into your wounds, so it make to your soundness. But all will not come unto the supper by entreaty, some must be compelled, and if we bring a true word, and handle it truly, it cannot but devide between the marrow and the bone, yea between the soul and the spirits, and the joints, &c. Heb. 4.12. And can all this be done and a man feel no smart? nay surely if our Ministry work no smart, it worketh no cure.

Doctr. The sharpest rebukes in the Church ought to aim at this end, the recovery of diseased Christians to soundness in religion both in judgment, and practice. Which appeareth in that the greatest ordinary censure in the Church is not mortal, but medicinal. For as a surgeon cuts off arms and legs that the body and heart may be saved; so in this body, parts and members are cut off, that themselves may be saved as well as the whole body. Paul excommunicateth the incestuous person, that his spirit might be saved. Himineus and Philetus were cast out to Satan, that they might learn not to blaspheme. Those whom Jude wisheth to be pulled out of the fire by violence, must be saved thereby. If any object against this, that in 1. Cor. 16.21. If any man love not the Lord Jesus, let him be had in execration to the death: and therefore edification and salvation is not the ende of this censure. I answer, It is one thing for the Church to excommunicate, another to curse and execrate: the one is an ordinary censure, the other very extraordinary and rare: the one against those who may be friends of the Church, the other only against desperate enemies and open and obstinate Apostates, even such as Julian whom the Church judgeth to have sinned the sin against the holy Ghost, and therefore execrateth and accurseth. So as that place nothing impeacheth the truth of the doctrine.

Use. 1. Much more ought Ministers in their sharpest rebukes, aim at the conversion of men: what a sharp reproof was that of Peter to Simon Magus, Act. 8.21.25. Thy money perish with thee, and thou art even in the gall of bitterness: and yet he addeth, repent therefore, and pray unto the Lord, &c. So is it the part of all Peters successors to whom the care of the Lord's flock is committed, so to reprove, not as those who would shame men's persons, but disgrace their sins; neither as insulting over men's evils, nor delighting in their falls, nor despayring of their rising; but as imitating good Surgeons, who whilst they sear or cut, or cut off, still show compassion, and gently entreat the patient, ever persuading him that this rough course will make to his health and soundness. 2. While Ministers thus dispense Christian severity, in their reproofs and denunciation of judgments, the bearers must not mistake them (as many do) and much less say unto them, as Corah and his company to Moses and Aaron; yea take too much upon you, or as the Egyptian to Moses, who made thee a judge? who gave you the keys of heaven, to open and shut it upon whom you please? when did God make you of his counsel to foretell my damnation, &c. conceiving that in our menacies and threatening, we quite cut them off from all hope of mercy, and that we take upon us to shut the door of grace upon them, and to shorten the arm of the Lord that he cannot save them. Whereas the truth is, while we thunder out damnation against the sinner (which very many desperately rush into, while they avoid the mention of it in our mouths) it is not that we despair of your salvation, or would have you so to do; nor we do not admonish you to shame you, but you must if you will be saved by the word we preach, conceive with us, that we desire your soundness of faith: and therefore we deal with you, as with sickemen, who commonly will take nothing to do them good, but what is forced upon them: which if you do not, we are not in your hearts the Surgeons of your souls, but rather your executioners. 3. This reprehendeth those whose rebukes tend altogether to discourage godly courses in their people, and bring them from soundness in the faith, making heavy the hearts of them to whom the Lord speaketh peace. 2. Those that maliciously thunder their bolte of excommunication against those that profess Christ sincerely. Thus did the Jews excommunicate whosoever durst confess Christ; as that blind man, John. 9.34. so the Papists and others deal with such as stand with Jesus Christ; and especially that great Antichrist the Pope, to testify his malice and rage against Christ and his truth, striketh with the sentence of excommunication both Kings and people, whosoever receive not his mark in their hands and foreheads. But our comfort is, that Christ is not in such counsels, no more then he was, in that counsel of the Jews when the blind man was cast out, neither the spirit of Christ presenteth himself, whatsoever they brag and babble of his infallible assistance. And again, such as are cast out of, and by such counsels, if they stand with Christ and for him, he presently taketh them up and meeteth with them, as he did with the blind man, ver. 35. 3. Such also as wickedly profane this high and great censure, pronouncing this fearful sentence either for trifles, seeing the Apostles never used it but against Apostates, incestuous persons, blasphemers, and great offenders, or else for malice, policy, money, or any other end then to bring men to soundness in the faith.

Doctr. 2. Both Pastor and people must have care and conscience, that they may become found in the faith, both in judgment, which is here aimed at especially, as also in practice, of which the precept is given, 1. Tim. 5.7. These things command, that they may be blameless. Neither of them must think it enough that in the spiritual life of grace they keep life, and soul together, except this life be accompanied with health and soundness: for as in our bodily life we think it not enough that we live, but we prize our health, and soundness above all earthly things; skin for skin, and all that a man hath will he give for his life: and yet of an vnhealthfull, languishing, and painful life men are so weary, as (with Job) they would seek for death as for treasures; so much more carefully ought we to prevent and remove such spiritual diseases and infirmities of our souls, which hold us under, that we cannot become the lovely plants in the Lord's house, even fresh and well liking. And that we may be better acquainted with the doctrine and our duty, it will not be unprofitable to note the difference between a spiritual disease, and a spiritual infirmity. An infirmity is a rellike of sin, subdued in the believer, but still bewraying it self like the grudging of a vanquished ague, whereby the child of God is prone to the practice of sin, and is made heavy, and backward in performing spiritual duties. A disease, is the ordinary prevailing of some sin or sins against grace. I say not every prevailing of sin is a disease, for infirmities may sometimes prevail, not only within the soul, but also without the body, as Noah's drunkenness, Lots incest, &c. but that which is usually prevailing for some time, and more frequent maketh a sickness and disease in the as in the body not every distemper, or qualme, or headeach is a disease; but some distempered humor which hath been longer on gathering, more tedious in affecting, and more dangerous in threating the very life of the patient. Now both these may be in a regenerate person, neither of them in the wicked: the former, because regeneration is indeed the root and possibility of all graces, but not the act of them: the latter, because in the wicked is no grace at all, against which sin striveth and grudgeth, none against which sin can frequently prevail, for all is corruption, all is rottenness and reigning sin, as it is not in the weakest of the regenerate.

Use. Let every Christian labor for soundness against both these; the which being so necessary as whereon the comfort of all Christian life dependeth, I will shortly describe, 1. some means whereby the careful Christian may both come by, and keep this soundness, and 2. some reasons which shall serve as spurs in the flanke to provoke to the more careful use of those means.

The means which I will propound are three. 1. To be careful to get and keep a good heart: see that the heart be sound, that is, upright and sincere: for while a man is not heart-sick, all other infirmities and [ 1] diseases are not unto death.

[ 2] Secondly, when the heart is well, watch it to keep it well, carefully avoiding whatsoever would hinder or hurt the soundness of it: and especially, 1. False doctrine, which as poison speedily destroyeth the soul, whether it be Popish leaven, or libertine doctrines of some Protestants. 2. Wicked manners, which if they be in smaller things, are like those slips and slidings, whereby men break their arms or legs; or if in greater sins, are like those down falls, which threaten the breaking of the neck of the soul, and a total falling from soundness in religion: both these must be shunned, because the least sin breaketh or disioyneth something, and so hindereth Christian soundness.

[ 3] Thirdly, be careful to know & use the best means of spiritual health: and here those which are of daily use are especially two. 1. To keep a good diet, be constant in the word, Sacraments, prayer, keep thy hours of public and private exercises before the Lord; feed upon the purest food, even upon wholesome doctrine; not rising out of earth, but delivered from heaven. 2. By spiritual physic or surgerie, daily beat down thy body, mortify thy corruptions, subdue thy lusts and swelling affections, by applying the corrasiues of the law, and curse of it against the sins of thy soul: and then bind thyself up with the lenitiues of the Gospel; and if thy own skill fail thee, suffer thyself, if at any time thou be bruised or out of joint, although it be painful for the time, by God's skillful Surgeons to be handled, and set in joint, and so restored to soundness again.

Now the reasons or motives to the careful use of these means are five; 1. drawn from every man's necessity, which is not so little as it is little felt and perceived. The poor woman in the Gospel tired for 12. [ 1] years together with her issue of blood, spent all she had on Physicians to cure her of her grief, and the reason was, because she felt the pain and tediousness of it: but we who cannot wear out one week nor one day in bodily grief, without many complaints, can carry many bloody issues of sin in our souls, even from our cradles to our graves, and complain of no grief, no pain, and so never seek for cure: nay, because we deem our selves sound men, we refuse cure when it is offered. We read in the Gospel of a number of people who followed and flocked after Christ, for the cure of their bodily maladies and griefs, and the casting of devils out of their bodies: but of very few who complained of their spiritual diseases and issues, or of the blindness, and deafnes, and lamenes of their souls; or cried to have their sins, the works of the devil cast out of their souls. And yet is there no necessity hereof, because men see it not? 1. Consider how many we have who conceive that they are sound Christians, and say they believe in Christ (they thank God) and they hope to be saved by Christ as soon as the best: and yet the life of Christ (much less soundness of soul) was never in them, yea nothing else but reigning sin: if to be daily drunk, and to be sound stakes on the alebench, to swear, to lie, deceive, boast, contend, quarrel, contemn the word and Christian practices, and men, will make sound Christians, we need not go far to seek such sound men. 2. Of such as are Christians, and of the number of believers, how are many crazy and overgrown with bad and vicious humors? some of covetousness, some of licentiousness, some of idleness, and some worse then these. The creple that lay at the pool of Bethesda, eight and thirty years had never more need of putting into the pool then they: that should a man look wholly upon some, and not upon others with them, our congregations would seem rather spiritual spittles, then the Temples of Christians. 3. How had the best need of that counsel given to the Church of Sardis? Reu. 3.2. Be awake, and strengthen the things which remain, and are ready to die, for I have not found thy works perfect or sound before God: for the truth is, such a general consumption of grace possesseth the most; that were the bodies of many so far wasted and spent as their souls are, from that which hath been in them, long could they not look to remain in the land of the living.

Secondly, it is the soundness of faith which the Lord is delighted in: [ 2] for neuters and no bodies, fish nor flesh, hot nor cold, he cannot digest but speweth them out of his mouth: half Christians he accounteth no Christians: and therefore be altogether a Christian, or thou art never a whit. What, a Christian at Church, and a companion at home? a bible in thy hands at Church, and presently a pair of cards or dice at home? here in the company of Saints, and there of devils incarnate? here of them that fear an oath, and there of them that cannot speak one sentence without an oath for the preface? the Lord noteth thee for rotten at the core, and stampeth thee for a counterfeit, although thou beest never so cunningly washed over.

[ 3] Thirdly, this maketh all our duties cheerfully undertaken, conscionably performed, and mercifully accepted, it clotheth all our actions with seeming and suitable affections: if they be exercises of repentance, with godly humility; if duties of love, with Christian compassion and charity, without which, they were rather as carcases without souls, then the fruits of sound and saving faith.

[ 4] Fourthly, this soundness carrieth assured comfort with it both in life and death: many are the trials and temptations of God's children by the devil and his instruments, and through many afflictions are the Saints passed to their glory: the least of which were able quite to overturn them, if they had not this sound prop to lean upon, to which the promise is made that the gates of hell shall not prevail against it. Again, infinite are the frailties and weaknesses of God's children, yea not only in their declinings, but in their best duties in which they are drawn the nearest unto God; the which would utterly disheart them, were it not that they knew, that is not perfection, but sincerity, and a sound endeavor unto it which is their rejoicing here below. Hezekiah in a sore brunt having the sentence of death denounced against him, as it seemed out of God's displeasure, for he wanted issue, had nothing to comfort him, although he was a king, but only that he had walked in uprightness before the Lord: showing us that with this soundness of heart possessing Christ, and walking worthy of him, we may with boldness meet the Lord in judgment, yea then when heaven and earth shall be shaken together.

Fifthly, on the contrary what horrors of their fearful apostasy, have [ 5] many carried to their graves? the cause of whose withering was even want of moisture and soundness at the root; and most justly, seeing even the dear Saints of God have tasted the bitter fruit of smaller declinings, and that by improvidence, out of which they have not been recovered without shame and sorrow: as in David, Peter, Noah, &c. If any yet think this doctrine more then needeth, let him further consider, 1. That the day of trial may not be far off, even our day of famine, by particular judgment, or death. 2. The general judgment cannot be far off, when only such shall be pronounced blessed, in whose spirits are found no guile. 3. That he may shrowdly suspect himself to be an hypocrite, who herein differeth from a sound Christian, that the one can be content to be called on, the other is unsound at the heart, and cannot endure to be gaged.

As the Pysician or Surgeon having cured some disease, or sore at his departure, forewarneth his patient of such meats, and means, as may bring the same, or worse evils upon them: so dealeth the Apostle, who having prescribed a course, by means of which this corrupt and rude people, should be brought to soundness in the faith, he chargeth, that whereas they had been formerly addicted to lies, and fables, which had been the occasions, and feeders of their unsoundness, and spiritual diseases; yet now they should no longer attend to such fables and commandments of men, which otherwise will be as powerful as ever to prevail against them, to the turning of them away from the truth, the which is now preached among them. 1. the meaning. 2. the doctrines.

Jewish fables. Although all fables in matter of religion be to be rejected, yet especially he mentioneth these of the Jews, because they were most dangerous of all. 1. Because they directly opposed themselves, as ouerthrowers of the whole doctrine of the Gospel, and the merit of Christ. 2. They were persuaded under most strong pretenses, for they came as from God's own mouth, and from his own people, from such as were borne under the law; so as they were urged as things of surest ground, and strongest authority from God himself, and his greatest Prophet Moses. But what were these fables? Ans. Under this head may be comprehended all the false glosses, and false interpretations of the law of Moses, urging the external, and literal, but not the internal and spiritual meaning of the law: for which corruption Christ challengeth the Jewish teachers, Matth. 5.6. and 7. chapters. 2. All their fabulous invention in their Talmud, such as that concerning the coming of the Messiah, and the great feast at his coming: and of the fruitfulness of the earth, which at that time shall bring forth instead of ears of corn, loves of bread; and a number such, of which Paul saith, they are for number infinite, and for use, unprofitable. 3. But the context in the verse following, pointeth us to expound them of some other then these: namely, of all those doctrines of the Jews which concerned the legal, and ceremonial observation of days, meats, drinks, garments, washings, persons and people's: for the Jews taught that the same difference remained to be observed still as Moses from the Lord commanded it: so as yet some meats were common, and some clean; some days were more holy then others; so garments and persons much more lay open to legal pollution by issues, touchings, &c. whereas the appearing of Christ procured final freedom from all such impurity, so as according to Peters vision, Act. 10. no man, nothing is to be called polluted or unclean. Quest. But why doth the Apostle call such doctrines fables, seeing 1. they were from God, 2. necessarily imposed upon God's own people in pain of death and cutting off from his people in case of contempt, yea or omission: 3. they included in them that evangelical truth whereby both they and we are saved? Ans. Yet for all this he termeth them so. 1. Because even these legal institutions of God himself, when they were at the best, were but actual Apologies, or shadows of things to come; carrying a show, or figure of truth, but not the body, not the [ 1] truth it self: to the same effect saith Paul, Gal. 4.24. that they were Allegories, that is, being the things that they were, signified the things [ 2] that they were not. 2. Because those constitutions although they had their times and seasons, yet now were they dated: and now to teach or urge them was as vain, as void of ground out of Scripture, as void of profit, as void of truth, as if they had taught the most vain fictions, and unprofitable falsehoods that men could possibly devise. And hence look as if a man should relate to us a narration, not only of suspected, but of known untruth: as for example, that such a man with whom we have eat, drunk, conversed, but whom we know to be dead and have seen buried, were alive again: and not only so, but of his perfect strength and state as ever he was; might not we be more diffident then Thomas was, and in good form of speech say, that he told us a fable? even so if a Jew shall affirm the life of the ceremonies of the law, which we know to be dead, rotten, and buried so long since in the grave of Christ, although they once had a truth, yet now this is but false and fabulous: or else if a Jew should come and urge (as they do) that prophecy Isaiah 7. Behold a virgin shall conceive, &c. as a thing which they still expect the accomplishment of; is it not evident that he leaneth unto a Jewish lie and fable? for that which was once absolutely necessary to be believed unto salvation, is now become so false, as that he that believeth it, is sure to be damned.

These words if they be taken by way of exposition of the former, add something to the more full answer of the former question, implying that those ordinances of which we speak, the which while they stood in force, and till the fullness of time was come, were the commandments of God; now the truth being revealed, cease so to be, and are become the mere commandments of men. But yet I take it some difference is to be put between these two, namely this, that by commandments of men, are more properly meant (not those which were divine ordinances) but human constitutions, and traditions thrust by the Jewish teachers upon the Church, to be observed with like devotion, and religious respect, as if they were the very commandments of God: such as those our Savior found and left the Church of the Jews pestered with, and opposeth them to divine ordinances, Matth. 15.9. In vain they worship me, teaching for doctrines men's precepts. Which that we may a little better conceive, it is not amiss to note, that the Jews have, and do affirm that Moses received the law from God, either by writing, which was of things more obscure, more brief, and difficult; or else by word of mouth, and that was of things more large, serving for the interpretation of that law written: and for this latter sake (say they) was it that he stayed 40. days in the mount Sinai, for else in one hour he might have received the tables in which the law was written: and although they themselves were at leisure to number the laws written by Moses, and gave in the number of the affirmative to be 248. so many as there are members in a man's body, and the negative 365. so many as there be days in a year, to betoken that the Lord requireth the through observation of them with all the strength, and that all their days: which numbers added together were burdens sufficient for many even to read over; yet laid they innumerable, and more intolerable traditionarie precepts on the people, which they say Moses received by word of mouth from God, and left them to Joshua: who delivered them to the seventy elders, they to the former Prophets, these to the latter, from them to the great Synagogue, from whom they were preserved to the wise men returning from the Babylonish captivity, and so from generation, to generation even to this day: to write these explications, say they, is forbidden by God, abusing that text, Prov. 4.21. but they are kept in the heart of some wise men at this day. Of these the Apostle would have the Cretans to beware, and give no more heed to them then to the former.

By truth is meant truth divine fetched out of the word of God, so called, 1. because it is absolute without error. 2. it is most eminent: called before truth according to godliness▪ to be turned from which, is to be turned from all godliness. In the word Turn away, is a metaphor, the speech being borrowed from those, who turn away their bodies from the things they dislike; and here translated to the mind, to signify an inward loathing and dislike of the truth, which is the dangerous effect 〈◊〉 attending to fables and commandments of men.

Doctr. 1. Whosoever would keep themselves sound in the faith and not be turned from the truth, must shut their ears, and give no he • to fables, and fancies of men, which have not footing and warrant in th • pure word of God. 1. Because these are things which hurt and corrup • [ 1] the soul, 1. Tim. 6.20. Avoide profane and vain babblings—which while • some profess, they have erred concerning the faith. Again, they encreas • ungodliness, 2. Tim. 2.16. and more plainly, 2. Tim. 4.4. men given unto fables, turn their ears from the truth. The Physicians reduce all the causes of health or disease, soundness or sickness, from the good or evil temperature of either the matter of which we subsist, or the nourishment whereby we are preserved. Now the word of God is both the immortal seed whereof we are begot̄ to God; & that food, which daily preseruet • us that we perish not, 1. Pet. 1.23. and 2.2. if it be purely and incorruptly preached, all the sound members of the Church, by the power of the spirit turning it into good blood and nourishment, are sound and strong: but if it be adulterated and corrupted with man's devises: if it be blended, poisoned, or leavened, hence are all sorts of spiritual diseases engendered and fed, which ouergrowe the souls of men so, as they are [ 2] soon brought to the gates of death. 2. The Apostle wisheth us to consider the ende of the commandment, 1. Tim. 1.4.5. that is, either the moral law, or that commandment and law of Christ, John. 15.20. The ende of the commandment is love, that is, both towards God for himself, and man for God: but this love must not be unsound, not in word and tongue only, but in deed and in truth, from a pure, that is, a sincere heart, a good conscience, and faith unfeigned. But how is this soundness o • grace wrought in the heart? the verse going before telleth us, that fables and vanities of men are so far from this work; that fire is not more contrary to water, then those be to godly edifying ; the which plausible witty conceits while men desire, they are soon turned, saith Paul, to vain jangling. And Satan hath made use of this truth, to the overthrow of many souls, whose ancient practice ever was to pester the Church with infinite toys, and tales, fancies and fables, that men's senses might be taken up therein, least they should by the searching of the truth, get out of [ 3] his chains of darkness wherein he detaineth them. 3. From the righteous judgment of the Lord the sencence hath passed, that when he hath affoarded men his word to call, convert, strengthen, and direct them; but they (having wandering hearts, and itching ears) loath that wholesome word; he giveth them over to strong delusions, to believe lies: and to this ende according to their own hearts lusts, he sendeth them an heap of teachers, to turn them away from the truth, 2. Tim. 4.4. And what can be more just? seeing the Lord hath enjoined us to captivate all our senses unto the simplicity of his word; but we will untie them to raunge after strange glosses, comments, and words of no profit: he hath separated the wheat from the chaff, but we will mingle them; he hath delivered a perfect rule of faith, and life; but we by seeking out other rules from men, argue it of imperfection; he hath offered us the pure rivers and streams to drink at, but we will dignity puddles to our selves, or drink out of the cisterns of strangers: shall not men now despising so great grace, neglecting so great salvation, offering such open injury to the Lord and his ordinances, as justly as dearly buy their own woe, and be given over to delusion?

Use. 1. Ministers must so teach, as they may be able to profess with the Apostle, 2. Pet. 1.16. We have not followed deceiveable fables, but the power and coming of our Lord Jesus Christ: that is, concerning the exhibiting of the Messiah, the accomplishment of promises, the abolishment of shadows, and his mighty power in word and action, in his resurrection and ascension; these are the things which we have opened unto you, not wearying you or our selves in ungrounded fables, uncertain doctrines, or deceiving you with any show of words, nor anything whereof we were not occulate witnesses. Other things have a show of wisdom, but if the word of the Lord be forsaken, what truth of wisdom can be in them? Ier. 8.9. other things may seem to bring glory, but the true glory of God's messenger is that of the Apostle, 2. Cor. 1.12. namely, in simplicity and godly pureness, and not in fleshly wisdom he conuerseth in the world.

2. Hearers must beware least any spoil them, or carry them away thorough Philosophy: the speech is taken from thieves, who come secretly to carry away sheep out of the fold, to whom the Apostle compareth vain teachers, for they are no better; to whom if thou wouldst not be a pray, keep from their snares, men's wisdom will here betray thee, curb the vanity of thine own heart in which thou art borne: else will it make thee drink in vanity as the fish doth water: be diligent in learning and keeping such doctrine as concerneth life everlasting: hear him willingly that telleth thee of Christ, of his doctrine, of his actions, of his suffering, this shall feed thee to salvation: as for doctrines of quaint devises, and conceits of human wisdom, turn away thine care from them; else will they breed to more ungodliness.

3. The several doctrines of Turks, Jews, Papists, are so many bad humors, feeding so many diseases, among whom if there be any faith at all, yet can there be no soundness in the faith, because all of them are patched together of fables: to pass over the former as too blasphemous to be once named among Christians, the very name of their Alcaron is suffitiently detestable. The Jewish fables whereof their Talmud is full we have seen in part, besides that their Cabala is full of human devises; but even in the things which primarily were the Lord's own institutions, they are become the embracers of fables. If now they urge (as they do) distinctions of persons: he is a Jew, not who is one outward or in the letter, but he that is one within. If circumcision a note of that distinction; now that is circumcision which is not in the flesh, but in the heart. If distinction of days; seeing Christ our Passover is sacrificed, we must not keep feasts with old leaven, neither with the leavened bread of maliciousness, but with the unleavened bread of sincerity, and truth. If distinction of meats; that which goeth into the belly defileth not a man; and whatsoever is sold in the shambles we may eat, asking no question for conscience sake. For the Popish fables we need go no further then there lives, and legends, of many of which delusions they are now ashamed. But if we add their Canons, constitutions, decrees, and human traditions (urged as things necessary binding the conscience) concerning days, meats, garments, orders, and such voluntary worship: we might easily see their whole religion placed in such outward observations; neglecting, and depraving whatsoever is of substance, to the true and spiritual worship of God; as though Christian religion stood in things corruptible, or in things indifferent, or bodily exercise: and not rather in things spiritual, necessary, and premanent. Hath the holy Ghost said in the Scripture that the kingdom of God is not meat, and drink, but righteousness, peace, and joy in the holy Ghost? and that meat and cloth are for the belly and back, and perish with the use, for God shall destroy both? Let the blinded Papist keep his cord and cowle at his back, clothe himself with sackcloth all his life, fast forty days if he can, or rather never eat meat, never touch money, never marry wife, he shall never find the kingdom of God in these: being things which God never required at his hands, and yet these precepts of man's brain are the rules of all his religion. But yet here is a goodly show of wisdom, what is it not profitable to abstain from flesh every fryday, and all lent; that by the one the flesh may be tamed, and by the other our Lord's sufferings remembered? and must not the Minister, who is to deliver the blessed body of the Lord be unlike other men, yea far more holy then they, and therefore must not he live single at home, and be seen in hallowed garments abroad? But where is the word of the Lord, to free these from being fables? The Lord looketh not to what we are bent, or can pretend for our own devises, but requireth that his will should be our rule. Oh that we could acknowledge the truth, in accounting our deliverance from this Popish Egypt, and Romish blindness, the next blessing of God to the gift of his Son; seeing in the body of their religion there can be no soundness of faith, if any faith at all; the best of it being a disease and rotennes, if we may not more truly say, it hath a name to live but indeed is stark dead.

Doctr. 2. It is a grievous sin and judgment to be turned away from the truth, and yet this is the fearful fruit of human devises. For the Apostle would here note a judgment of God upon such persons as were addicted unto fables and human precepts: the which judgment, is a woeful and heavy stroke of God's wrath, whether a man estrange himself from it before, or after he have received it much more. For what a plague is it for a man, to hate the truth, and in it God the author of it, who is truth it self; the light of comfort, and direction of it, as also the happy fruit of it, which is salvation; seeing all they are damned that rereceiue not the love of the truth, whereby they might be saved? What a woeful delusion were it, that a condemned person for high treason going to execution should refuse a pardon offered; nay be so far from accepting it, as that he abhors to hear of it, will not turn his eyes to behold it, yea treadeth it under his feet: and yet such a spiritual frenzy possesseth all such as turn away from the word of truth, and when God calleth them, run another away. For seeing if the Son set us not free, John. 8.32. we remain in bondage under sin, and damnation, and are every day drawing to execution (in the mean time as condemned persons being reserved in bolts and chains till the time of execution:) Now in these bands of death, the Prince of peace our Lord Jesus offereth a gracious pardon, the party offended seeketh to the delinquent, entreateth and wooeth him to accept of a pardon procured by his own blood, and sealed by his death: Now wretched men cannot abide neither the message, nor the messengers: but in contempt tread under their feet that blood wherewith they should be sanctified, and scorn the Princes clemency: shall not the very consciences of these men in the Lord's judgment accuse themselves as worthy of ten thousand deaths? yes surely, and shall justify the Lord's righteousness, when he shall bring upon them that great condemnation of a great part of the world: who the light being come, and shining on their faces, yet loved darkness rather then light. But much more miserable is it after the embracing and knowledge of the truth, to turn away from it: a great witchery it is to begin in the spirit, and end in the flesh: an unworthy man is he of God's kingdom, that setting his hand to the plow looketh back: after washing to return to the filthiness of the world, and to wax weary of well-doing, is far worse then never to have known to do well: this is properly called a revolt, when men depart from the gracious calling of Christ: the relapse we say is far more dangerous then the first disease, and the end of the Apostate is far worse then his beginning: the devil that hath been once cast out, and entertained again, bringeth seven spirits worse then himself, so as better were it for a man never to have known the way of truth, then after the knowledge of it, to depart from the holy commandment.

Use. If men were persuaded of the greatness of this sin, it could not be they could be so indifferent in such a main matter so nearly concerning their final and everlasting estate: of whom many receive not the truth at all, others turn away and fall from their first love, after they have once received it. Did ever the world abound as at this day, with Worldlings, Libertines, Atheists, Newters, and Epicures? and was yet the truth ever more glorious and shining then at this day? Was there ever such coldness, looseness, deadness, heaviness, drowsiness, and earthlines, in professors? and if that added to the equity of Paul's reproof of the Galatians revolt, that Christ was described plainly, and crucified before their eyes, Gal. 3.1. may it not much more gall us, among whom notwithstanding the clear evidence, and brightness of the truth, it is yet refused of the most, and slenderly entertained of the best? The which what argueth it either in one or other, but that the former would herein hold their wont, which hath been generally to change, and turn their religion with the times, as though the truth to salvation were not the same, but variable and alterable as the times are: and that the latter have in no small measure turned themselves from that truth, in the which they have formerly found much more sweetness then now they do: & that delusion hath possessed both; the one in whole, the other in great part? Object. But it is not thus with us, we come to hear the truth, and love it, and hope to hold it unto the end? Ans. Yet this detracteth not from that truth laid down: For 1. how many will not grant the Gospel their presence, their bodies, their ears? no man will gainsay but that these are turned away; or if any should, the pitiful, ignorance, and the fruits of it would convince it. 2. How many be there which hear, and yet in their judgments entertain not the truth? and these are thus far worse then the Jews themselves, who could acknowledge that Christ taught the way of God truly. Men will not believe that the way to heaven is so strait, as we out of the word of God describe it; nor that God is so rigorously just, as to cast away those that mean well: nor so strait laced, as to exact the forfeyt of every offense: neither that can be the truth to salvation, which so few embrace, and so many contemn: what do none know or go the way to heaven but a few mean men, and those perhaps more nice then wise? what becomes then of so many great and learned men, wiser (we hope) then all they? Thus while Paul speaketh the words of truth, and sobernes, he is counted a mad man, Act. 26.15. Men are wiser then to bec •• e fools that they may be wise; it will not sink with them that Christ can come out of Galily, John. 7.41. And thus by God's judgment upon the infidelity of men, themselves can lay blocks enough in the way to stumble at the truth, and desperately break the necks of their souls upon that very rock, which was laid for the rising and salvation of the righteous. 3. At how many hands doth the truth go away reproached, yea hated, and persecuted? God's graces are derided, God's children scoffed and mocked, by those who are borne after the flesh, Gal. 4.29. And why doth Cain hate and kill his brother? because his deeds were good, and his own evil. And why are Christians, yea Christ himself mocked? even for this confidence in his God, Psalm. 22.8. But here every man blesseth himself, and God forbid that men that profess Christ, or that we who are ordinary hearers of his word, should be justly ranked in this number. Yet even of us, how few are there whom the truth hath set free from lusts, and service of some sin or other? Many of us indeed have gone far in the contemplation of this truth; but our minds, and souls are no more altered, and changed, then if we had read or heard some human Histories, affecting us for the time, but leaving us where they found us at first. How few of us are sanctified by this truth, and daily proceed on to increase in sanctification by mean of it? which that it is the scope of it, Christ's petition teacheth, John. 17.17. Nay how many of our hearers detain this truth in unrighteousness? that is, while they hear, learn, and can remember much of it; yet in their courses are as vain and ungodly as ever before. Which plainly argueth a forsaking of the truth upon the plain field, making such persons more liable to moe, and more fearful strokes of God: who receiving the truth into their ears, understandings, and judgments, but turn away their affections from it, yea turn from it in their practice, in that they hate to be reformed by it. And if we have not in great part turned away from the truth: where is our former courage, and resolution for it? may not the Lord justly complain of us as he did once of his own people? they have no courage for the truth. Many of us durst better have been seen in Christian exercises then now we dare; we could better bear a rebuke for our profession then now we can: we did more take to heart the damage of the truth, then now we do: we did take more pains for it, we could be at more cost for it, we could be more zealous against the enemies of it, then now we are or can be. Alas, our dasterdlines, and timiditie, that faint before days of trial; nay in days, not only of peace, but of protection, and encouragements in the truth: what can we promise of our selves, if we were called either to die with, or deny Christ? Oh therefore let us call back our selves out of our ruins, and •• call our former days, 〈◊〉 with them our former works: as such as mean to partake in that honorable commendation of the Angel of the Church of Thyatira, whose works were more at the last then at the first.

Now that we may the better be preserved from being turned from the truth, some rules are to be delivered and practiced. 1. Entertaine it not for outward respects, neither for the laws of the land, nor the encouragement it hath, &c. as very many do: but for the love of it self: [ 1] for that we affect, we easily turn not from it, no nor are driven from it; and if we love it for outward respects, as those outward respects change, so will our affections. For example: if we love it for the prosperity of it, times of persecutions will make us fall off, with Demas. If we hold it because we would hold our temporalties, the loss of it will be light in comparison of loss of goods, dignities, country, world, liberty, and life, the least of these will the heart fasten upon, although with the loss [ 2] of the truth, and with it of salvation also. 2. Practice so much of it as thou knowest, and the more thou practisest, the more thou knowest, and the more thou knowest thus, the more thou lovest, and the surer dost thou bind it upon thyself: and this is the surest hold, John. 7.17. when as in religion, faith and good conscience are joined together: for such as thy conscience is, such shalt thou be found in religion; without which, hear every hour a sermon, read over the Bible as often as he did, who gloried that he had read the text and gloss also fourteen times over, all this knowledge will not lift thee up to heaven. 3. Call no ground of this divine truth into question, suspect not that [ 3] which thou canst not reach, but accuse thine own weakness and ignorance: our first parents yielding at the first onset of Satan, to call into question the truth of God, were turned away from all that image of God, which stood in truth and holiness. 4. Beware of indifferency in God's [ 4] matters: many think it good wisdom and policy to be on the yielding hand, and as wax fit to take all forms, and the print of any religion: but the truth is, that such persons as are not rooted and stablished in the truth, when winds, and storms arise, or the evil day approach, they shall not be able to stand; but as they have been long tottering, so their fall shall be great.

The connection of these words with the former is not easy to be seen, unless we conceive the words preceding in that proper sense which we have given of them; and then this verse will afford a reason of the former. For the Apostle having called these Cretans from attending to Jewish • ables, and commandments of men, that is, such fabulous doctrines as still would keep life in the ceremonial differences of days, and meats, persons, and garments, (seeing now all that partition wall was broken down) he draweth a reason from that liberty which now is obtained for Christians, unto whom now nothing was common or unclean, but might be purely used of them, who have their hearts purified in obeying the truth. And this reasons is enlarged by opposing the contrary in a similitude of the like, To the impure nothing is pure: not only outward things, but their chief and eminent inward parts are defiled, whether we consider the theorical part, that is, the mind and understanding, so as they can neither apprehend, conceive, nor judge of the truth propounded: or the practical faculty, (included in the conscience) seeing this dependeth upon the former, it must also be polluted: the which two faculties, if they be depraved and vitiated, that is, if the understanding be blinded, and the conscience led by such a blind guid, how can it be but the whole man should sink down in the puddle of all impious impurity? That is the scope; the sense and meaning followeth.

To the pure, all things are pure, ] In this former branch of the verse, three general points are to be considered. 1. Who are meant by pure persons. 2. How all things are pure or impure. 3. How all things are pure to the pure.

To answer the first question, we must find out what purity both for kind and degree is here meant. All purity is either in the fountain, or thence derived. The former is the most simple, perfect, and immeasurable purity in the creator: the latter is some dark image, and shadow of the former in the creature, according to the measure of it, so long abiding with it as it cleaveth unto him, or he unto it. The former is not meant, but the latter which is of reasonable creatures, either angels or men, differing indeed in degree according to their capacity: but not herein, that before the fall of either, it was a purity mutable in them both. But to draw to our Apostles subject, this purity is not now considered in the Angels, but in man: Neither is it that purity which we had in our innocence: for though then we were purer then the Nazarites of Jerusalem, who were purer then the snow, and whiter then the milk: yet by our captivity under sin, our visage is become blacker then a coal: But a purity of another quality▪ such a one as is renewed upon us, by the Lord's beholding us, & cleaving unto us, & not that shining & spotles purity, which we had while we were able to behold him, & cleave unto him. This purity then is not set in us by nature, but made ours by grace; and being the purity of our Mediator, is imputed unto so many, as shall stand righteous in the sight of God the Father. The persons therefore here called pure, are such as by faith, are set into Christ, by whose blood they are justified, and by whose spirit through the means of the word, that immortal seed of regeneration, they are sanctified and reserved unto life everlasting. And hence to both these is the purifying and cleansing of sinners ascribed in the Scriptures. 1. Faith not only as a hand layeth hold on all Christ's righteousness, to make the sinner stand just before God; but inwardly by little and little purifieth the heart, & causeth that purity to break out to the eyes of others as well as our selves. And 2. for the word in John. 15.13. Now are ye clean through the word I have spoken unto you.

Quest. But how can such persons be called pure, seeing the Lord findeth no purity in the Angels themselves, and how much less in those who dwell in houses of clay? and besides Paul even a regenerate man, exclaimeth that he knew no good by himself. Answ. That place of Job denieth not purity to the Angels simply, but only comparing theirs with God's, it is as a little stream, yea a drop to the ocean, which is nothing in comparison. And for that of the Apostle, it was with him as it is with other believers; who are able to discover more dross then gold in themselves: and therefore neither he, much less ordinary and common Christians, can be called pure of the greater part, but only of the better. Hence is it, that though believers have received the spirit but in weak measure, yet are called spiritual; and being far from perfection, are yet called perfect; not by that legal perfection which is entire in all the degrees, but that Evangelical which bringeth all the parts forward towards those degrees. Nay more, Christ himself calleth his love all fair, and saith, there is no spot in her, yea, as pure as the Sun, as fair as the Moon: and to his Apostles, that they were all clean every whit, save Judas: [ 1] 1. because by faith, every member of the Church layeth hold upon [ 2] Christ's most absolute purity. 2. the spirit of regeneration hath washed every part, although in part only; nor so clean as it shall be, yet so as that [ 3] perfect purity is sealed & assured to the soul by it. 3. the Lord doth account every such believer pure even for the present, & imputeth never a [ 4] spot unto them, but reputeth in his Christ all fair. 4. hath promised them that for time to come, they shall become so absolutely clean, as though they had never been defiled.

Doctr. The estate of a Christian is a most honorable estate; because his person is pure in the sight of God, even whilst he liveth here upon earth. And this cannot otherwise be, seeing such a one being predestinated unto life, is also justified and sanctified: by the former of which a sinner is perfectly freed from the guilt and curse of sin: and by the latter imperfectly▪ and in part from the relics and service of sin: the former, in that the blood of Jesus Christ sprinkled upon his conscience, cleanseth him from all sin: the latter, in that the spirit of sanctification washeth his heart with pure waters until it be clean. Now whereas some may think, they have enough confessed to endite sincere Christians of blasphemy, or heresy at the least, as having opinion of their own purity, with a Pharisaical despising of others: saying with the Jew, stand aloof, for I am more holy then thou: or with the Pharisee, Lord I thank thee, I am not as this man, &c. let them know, that we teach, and true believers hold, that their purity is neither their own, nor so in their own account: but only in regard, 1. of God's washing of their robes in the blood of the Lamb: and 2. of his gracious acceptance of them so washed as pure and clean. Far is the true believer from the damnable conceit of the Catharists (whom in our language we term Puritans) who following Novatus his heresy, were also called Novatians, who thought that the life of a just man is to be made up without sin, spot, or wrinkle, or else the Church could not be made up of them. Far also from that accursed doctrine of the Papists, who are indeed Puritan heretics, and the right successors of Iovinian▪ Ebion, Pelagius; in that they affirm, that in the regenerate after Baptism, there is nothing which hath the reason of sin, or which God can hate: that they are able to fulfill all the commandments, yea, and do more then so: that they have devout men and women that can merit life eternal for themselves and others: that men may & must expect their salvation from an inherent righteousness. Why should we not then abhor these heretical seducers under this title; seeing they tread the s • me steps of the old Puritan heretics, the memory of whom let it be accursed forever. No, no, the believer is • aught daily to pray▪ Lord forgive us our debts: & with the Publican, Lord have mercy on me a sinner: he accounteth his own righteousness as a stained clout: well knowing, that if he should challenge righteousness from himself▪ that his own clothes would defile him: yea, let them take much snow and nitre, yet of themselue • can they never be clean, but that Christ becometh as purging fire, and fullers sope unto them. Now if any yet think it unreasonable to ascribe both [ 1] purity and impurity to the same soul▪ the answer is, the Scripture hath taught us how to conceive it, 1. John. 1.7.8. The blood of Jesus Christ purgeth from all sin: yet if any say he hath no sin, he deceiveth himself. It is indeed God's grace and favor to account the believers his dove and undefiled, and in regard of that perfect robe of righteousness he covereth them withal, to add that there is no spot in them: but it is grace in them to acknowledge and utter of themselves that which Christ did of his disciples, ye are all clean, but you had need have your feet washed: seeing that this purging is not wrought all at once in us, but by degrees, and that in this life there remaineth always some impurity to be purged.

Use. 1. Let none dare to scoff at the godly under this title or any other which the Lord vouchsafeth them: hearest thou the Lord accounting his Church as pure as the sun, and perfect and undefiled in their way, calling them his holy ones, and saints, and thinkest thou this a sufficient ground to scoff at them? or doest thou show thyself one of this number, or rather is it not the part of an Ismaelite and a cursed wretch, to scoff at the sons of blessing, for the blessings sake? nay rather, seeing the Lord thus honoreth his servants, and testifieth his love in passing by all their imperfections, as though there were none: let such as have taken occasion to scoff at Christians from that which is their only approbation before God, even join themselves to the people of God, that as the liberties of God's people in Persia, made many of their enemies become Jews, so those that have been enemies, and ready to offer them violence, seeing the favor of God towards them, may be moved to become friendly unto them.

2. If the devil do raise any scoffing Micholl to scorn our sincerity, while we solace our selves before the Lord; and if the sons of men will not cease to turn our glory into shame: Let not those that fear God be daunted, nor give ground, much less fly back for any terms of contempt; but account this their privilege before God, a badge of Christ's profession, and their honor before all the world: and thus encourage themselves to strive on to further purity both of heart and life. 1. Of heart, because the inside must first be made clean: and 2. of life, for when the soul is purified it must work in the life, in obeying the truth, through the spirit. Thus the Christian man being like a clear crystal glass with a light in the midst, which must needs appear through every part of it, having within him the light of grace, holdeth it forth although in the midst of a froward and wicked generation.

The reasons to move us hereunto are sundry. 1. In regard of God's [ 1] account and estimation of such as shall choose such clean paths to walk in, as we have heard: what need a man care if all men condemn him, so God justify, and approve of him and his ways? 2. Hereby only a man becometh capable of God's graces, who poureth not his gracious [ 2] liquors into any fustie, or filthy vessel: but if any man purge himself, he shall be a vessel unto honor, sanctified and meet for the Lord, and prepared unto every good work. 3. All the promises of God are made [ 3] only to such: David breaketh out into a resolved conclusion, Psal. 73.1. Surely God is good to Israel, to the pure of heart. Let his trials be what they will, let his person be never so mean, let his name be never so reproached, the Lord respecteth him that is of an holy conversation: there is no difference between Jew and Gentile, rich and poor with God, so the heart be purified. Such are only fit to approach God in prayer who can lift up pure hands, and so offer that clean offering prophesied of to be lifted up in every place. God heareth not sinners, saith the blind man. And the exhortation is, let us draw near God with true hearts, in assurance of faith, sprinkled in our hearts from an evil conscience, and washed in our bodies with pure water, Heb. 10.22. Nay more, the study of purity hath the promise of blessedness, of the blessed vision of God, for who shall ascend into the mountain of the Lord? and who shall stand in his holy place? Even he that hath innocent hands, and a pure heart. Seeing then that without it no man shall see God, and that all unclean persons shall be kept without the gates of the City: let this consideration added to the expectation of such pr •• ises move us to cleanse our selves from all filthiness of flesh, and spirit, and grow up unto full holiness in the fear of God, 2. Cor. 7.1. 4. This course is a note of a true believer, who [ 4] as in other things, so herein is made conformable unto Christ, in purging himself as he is pure: the scope of the place is to show this to be a mark of our adoption, when knowing our selves subject to sin, yet we desire and endeavor by all good means to cleanse our selves daily, propounding herein before us Christ as a pattern of imitation. 5. [ 5] Lastly, let us be provoked to a greater care of holiness, seeing the Lord hath not been niggardly in affoarding us means above many, by the which we might be cleansed. He hath given us his word plentifully whereby faith might be wrought us to the purifying of our hearts. He hath sent out his Son, whose blood through the eternal spirit offered without spot by himself unto God, purgeth our consciences from dead works to serve the living God: he hath given us of his spirit to renew us, by whose blessed dew we might be besprinkled as with pure water, so as we might be justified in the name of the Lord Jesus, and by the spirit of our God. He hath sent out his chastisements, and afflictions in such grievous manner, as our Fathers never saw the like, by which as by rubbing and beating, and wringing, many might be purified, and made white. He hath sought to purge his floor by sundry fannes of afflictions, by plague and pestilence, famine, and dearth, violent and unseasonable winds and weathers, and by the angry distemper of all the elements, which seem hardly to contain themselves from the revenge of the sins of the Land. Against all which means, if we shall remain filthy and unclean still, bespotted and polluted with our former sins, which by such powerful means cannot be driven from us; oh how justly shall we be led with the unclean works of iniquity? Let us then search our selves, and fan our selves: let us set our selves often in God's presence, who is a God of pure eyes; and our selves at his bar, before his tribunal and judgment seat; which if we be not remediless, will make us strive in our further sanctification: and being once washed, let us beware of fouling our selves anymore.

The second general point is, how all things are pure or impure. Ans. All things may be said to be pure two ways: 1. in themselves, and in their own nature, by an inherent purity put into them by God before the fall. 2. in their use unto us by an acquisite, and purchased purity since that time. For the former, every creature by the creation was good, 1. in [ 1] respect of it self, 2. in regard of others. In it self, 1. in the essence and being: for whatsoever is, so far is good as it is, and hath a being, [ 2] yea be it now since the fall in other respects n ••• er so evil. 2. In the special kind and parts of it, every particular •• ing, & every part of it, was free [ 3] from all evil. 3. In the particular manner of being: for it was good not [ 4] only because it was, but in that it was as it was. 4. In all the qualities of it: in reasonable creatures were enlightened understandings, rectified will, sanctified affections: in unreasonable was subjection and seruiceablenes unto the Creator, and the reasonable creature: in a word, all the actions, passions, and motions of them all, could not be but very good as themselves were. 2. Every creature was good in regard of others: whether 1. God, whose wisdom, power▪ and glory, they were witnesses of. Solomon saith, God made all thing for himself: that is, first and directly: or 2. man, for whose use, commodity, comfort, and honor, they served: Psal. 8.6. He hath put all things under his feet: or 3. other creatures: for every particular creature was good, for the common good: and therefore the Lord contented not himself to pronounce upon every particular creature, the special approbation of it own goodness, as he did of the works of every particular day of the six: but vewing them altogether, and delighting himself in the order and harmony of his creatures, he pronounceth of them jointly, that they were very good, Gen. 1.31. where both the generality of the proposition is to be observed. God saw all that he had made ; as also the further vehemency of the affirmation above all the former, and lo they were all very good. Now although we may truly say, that (notwithstanding the vanity which is befallen every creature since the fall) all things according to their common nature, natural parts, and created qualities, are God's good creatures, even the substance, reason, and understanding of the devil himself, yet none of this purity is here properly meant by our Apostle: But that purchased purity which cannot be so fitly declared, till we have considered how since the fall, these things became impured. Which to resolve, we must know that seeing no creature in the nature of it, neither in the being nor manner of being; not yet in the natural parts or qualities is impure; all the impurity which is upon them is accidental: and that either by 1. God's holy institution, or 2. man's corruption. By the former, creatures and actions in themselves, never so good, become to man's use impure: 1. when God by his moral law doth interdict anything: as for example, the common use of every seventh day in our ordinary affairs; which is a necessary, perpetual, yea and an eternal rule of righteousness: under which head is included all moral uncleanness, contracted by omitting good duties, and committing evil actions. 2. When by his law ceremonial he forbiddeth to some people the touch, taste, or handling of many creatures; which in themselves, and without such a restraint are every whit as good, and as pure, as things not forbidden; so as such distinction and prohibition, proceeded not from the disposition and temper of their own nature, as some have grossly imagined; but from this commandment, which sanctifieth this, and polluteth that; in which case, prohibited things may not in any case be meddled withal, no more then though they were evil in their own nature. Daniel determined not to defile himself with the Kings meat, and wine, not that the meat was polluted in it self, but among other reasons, because the Chaldeans ate, and lawfully, many sorts of meat which were prohibited the Jews, as hares, blood, &c. And here it must be remembered, that ceremonial and significative uncleanness any way contracted, being neither natural nor moral, is neither general to pollute all men, nor all creatures, but only that people to whom, and those creatures of which the law was given; neither was it perpetual, but only for the time of the prohibition. And thus even the tree of good and evil, of what kind soever it was, was neither evil in it self, nor in regard of the fruit: but by God's institution the use of it was unclean: as appeareth both by God's exception, and interdiction of that tree, as also by the event: neither did it remain evil by that institution after the fall, it being appointed a sacrament only for the time of innocence.

But the main impurity which is befallen the creatures, is by means of man's corruption: and that is either more general, or more special. The general impurity on them all was by the sin of Adam, and all mankind in his loins, whereby he both lost himself, and all things tending to his comfort: for as he set all out of frame, and defiled everything within him, insomuch as all his thoughts are evil continually, all his words are tainted with the filthiness of his rotten heart, which sendeth them out, all his actions spiritual, civil, natural, are so many sins: even so all things without him, are impured by and to him, seeing by his sin he hath forfeyted them all, and hath no right to the least of them. And further, as all of the creatures are lost; so many of them are after a sort unclean, impure, and so are become hurtful, and evil to man's use, as todes, serpents, poisons, venomous, fierce and savage creatures, all which the curse of God upon man's sin hath impured in their particular nature, although in their common nature they abide good still.

More specially, all creatures and actions, never so good, or indifferent, are impured by man's abuse two ways. 1. when they are used or done, by any impure person; 2. or else by any person in an impure manner. When anything is done or used by unholy men, or vnholily be it never so good, it is impured: not being used or done in faith and good consci • nce. A good or indifferent thing used or done, is spoiled and corrupted in the manner of using or doing, three ways. 1. when it is used or done in way of superstition: 2. of profaneness: 3. of scandal. 1. Of superstition, when any creature is offered unto Idols, or used or not used [ 1] with opinion of holiness, merit, or worship of God. Thus the Heathen were accustomed before they eat or drunk, to offer some part thereof to their gods; which was another cause why Daniel craved that he might not be defiled with that meat, as is well gathered out of cap. 5.4. and from such meat the Apostle wisheth all Christians to abstain, 1. Cor. 8.10. Hither are to be referred all Popish separations of days, and meats, and their consecrations of water, salt, crosses, palms, to drive away devils: all their vows also, pilgrimages, orders, single life, willful poverty, watchings, fastings, whippings, in all which they place opinion of holiness and merit: add hereunto all superstitious rellikes, and monuments, which wheresoever are filthy and polluted. 2. Of [ 2] profaneness, when any creature or action is used or done out of that due manner, measure, or end, which the Lord hath appointed unto it: as all use of holy things, by way of charming, or enchantment, especially good words, and those out of Scriptures to spells and sorcery: the intemperate use of indifferent things, to surfeiting, drunkenness, pride, and excess: in a word, when anything is done or used, the carriage and end of which, is not God's glory and man's good. 3. Of scandal, either [ 3] to our selves, or others. Our selves, when we use any creature, or perform any action with a doubtful conscience, that is, whereof either the word hath not, or we out of it, have no warrant: in which ca • e tender consciences must be tendered, rather then be racked by authority: for be the things in themselves never so lawful, be they never so generally entertained in the judgment and practice of others, they are utterly unlawful to me, without such information. Others if they be scandalized, they are either within the Church, or without: and they both in things either, 1. evil, or 2. indifferent, having on them a show of evil. For necessary things enjoined by the word, there can be no scandal given, as preaching, hearing, praying: these and such must be done, though all the world take offense at them. Thus Paul preached Christ a stumbling block, and scandal to Jew and Gentile: and Daniel prayeth to his God, although the king and all the country raged against him. This offense is Pharisaical, taken, but not given. Now for scandal given, • . in things evil is; when a man by word, deed, or doctrine disagreeable to the law of God becometh a stumbling block, and cause of offense. 1. To the wicked, whom they make worse in their evil, more obdurate, and further off from repentance. 2. To the good: whether stronger, both grieving them, and bringing reproach upon them: or weaker, who are not only discouraged from their good beginnings; but forced often to participate in that sin, whereof they have a president in another. Woe to that man by whom such offenses as these shall come. In this kind was Peter an offense to Christ, whom therefore he calleth Satan, and commandeth him to come behind him. 2. In things indifferent, scandal is given when unseasonably, and out of the rule of charity they are used: in which case the Apostle acknowledgeth things lawful, inexpedient: and professeth that he will never eat flesh, before he will offend his brother, that is, his weak brother: he that is not taught, not he that will not be taught; he that is ignorant, not malicious and is scandalized: for that he knows not the truth, and not that he hateth it, must be here respected; with the offense of whom, if the most indifferent things be used, it is the violating of the law of charity, and a rejection of the faith of Christ.

Now to remove all this impurity, we must have a proportional purity purchased by Jesus Christ. By whom, 1. in regard of our persons, being believers, we partake with all his righteousness, and purity, and so are again entitled to our first right in the creatures. 2. In regard of the things themselves: our liberty is procured from the bondage and heavy yoke both of the law moral and ceremonial; by whose appearance, death and resurrection are obtained. 1. • deliverance from all evil of sin and punishment within and without us. 2. restitution to all the good, yea a further good then that was from which we fell. 3. freedom from all ceremonial pollution, and liberty in all those creatures which by ceremony was unclean. 3. In regard of our right use, he hath given us precepts and commandments in things necessary; and rules of direction in things indifferent.

Now from this second point we may note sundry worthy lessons, which I will only propound, and not stand upon them, because I will hasten to the third and principal point of all.

1. Seeing all things were pure in their creation, we may herein as in a glass behold the purity of God in all his creatures, admiring that goodness of his which bewrayed it self even in the meanest of them: yea provoking our selves, to love, reverence, and fear before him, the image of whose goodness shineth out not only in angels and men; but even in the silly worm and fly, yea in the liueles creatures themselves. And further, hence we may gather our own duty towards the creatures, namely 1. reverently meditate and speak of them. 2. purely to use them. 3. mercifully to deal with them: all which we shall the easier do, if we can spy out some part of God's image in them.

2. Consider our misery, and the woeful fruit of our sin, which hath debarred us from all comfort in heaven and earth, from God or any of his creatures: sin hath wrapped us under condemnation, hath set God and his creatures as hosts and armies against us, hath made nothing ours but hell and damnation; so as if we meet with any evil from any of the creatures through the venom, poison, or noysomnes of the particular nature of it, or by any other accident, we are not so much to condemn the creature, but our own sins: for they were either not so made, or had not been hurtful at all to man, but by his own sin, the poison of which hath poisoned their natures, so that by them man's sin is either justly punished, or himself righteously exercised. Now then seeing our own sin hath subjected the creatures of God (otherwise so comfortable and sweet helps unto our lives) unto such vanity, we have great cause to abhor our sins forever, yea, and our selves for them, rather then drink in iniquity as the fish doth water. The sweetest sins would carry a bitter tang, if we would but remember what sweet comfort of the creatures we have forfeited for them.

3. The restitution of us to our former right is only from our Lord Jesus Christ, and our first right is recovered to us on this manner. First, as we were at odds with the Creator, and consequently with the creature; even so first we are reconciled unto God through Christ, and then to the creatures: for when Christ (who is our peace) hath wrought our peace with God, he bringeth back our peace: both the inward peace of our own consciences, which before could do nothing but accuse and terrify; as also peace with others, friends and enemies, yea even with the beast of the field, and the stone in the wall: and everything striketh a covenant of peace with him who hath entered into league with the creator of it. If any man then would have any right in any creature he useth, he must not hold it by the broken title in the first Adam, but by a recovered and new purchase in the second Adam, who is the Lord of glory blessed forever.

The third general point is; How all things are pure to the pure? Ans. That we may rightly and properly conceive the Apostles meaning, we must know, 1. That the universal particle, all things] admitteth restraint, and may not be extended beyond the Apostles intendment, who speaketh only of such things as are not forbidden by the law of God, or nature: or rather only of things of an indifferent nature, which in themselves are neither commanded nor forbidden, and neither good nor evil in their substance and nature, but are to be used or not used according to the circumstances and occasions of them: such things as these are, meat, drink, apparel, recreation, sleep, marriage, single life, riches, poverty, bondage, freedom, &c. And it may not seem strange thus to restrain this general proposition; seeing we have it thus limited in sundry other places, 1. Cor. 6.4. all things are lawful, but not profitable: and cap. 10.23. all things are lawful for me, but not expedient: Rom. 14.20. all things indeed are pure, but destroy not for meats, &c. 2. By pure is meant nothing else but that all such things are free now to be used in good conscience, without scruple, by means of our Christian liberty. And 3. in that he addeth to the pure, he showeth how we come to have title in this liberty, even by becoming believers, and getting our hearts purified by faith. In one word all indifferent things, are pure, and free to be used of the pure, and believing person, with this one condition; so they be purely and rightly used. The which point leadeth us to demand and answer a great question worthy to be with judgment determined, as being of very great use thorough the whole life of a Christian.

Quest. How may things indifferent which in their nature are pure to the believer, become so unto him in their use? or how may he rightly and purely use them.

Ans. Then doth the believer use them purely when he is lead unto, and moderated in the use of them by these three virtues. 1. faith. 2. love. 3. sobriety. The first of which looketh up unto God: the second looketh downward unto man: the third respecteth the believer himself; none of all which must be offended and prejudiced in and by the use of them. The first looketh to the lawfulness of the thing to be used: the second to the profitableness: the third to the due proportion for the manner and measure.

Quest. When do we use them in faith? Answ. 1. When they are used both by warrant and leave from God: our warrant is from God's [ 1] word: our leave is obtained by prayer before, and thanksgiving after: for every creature of God is good, thus sanctified by the word and prayer. The word giveth us warrant that the creature is made free and lawful for us to use with good conscience; not only by the word of creation in the beginning; but since by that word which assureth that in Christ all things are pure to the pure.

Object. But how can the word warrant in these things which are neither commanded nor forbidden in it, as to eat this or that meat, put on this or that garment, &c. Ans. We must have a word, if not commanding, yet permitting the use of them, for everyone must be fully persuaded in his mind: and although nothing is impure in it self, yet is it to him that thinketh it so. 2. Although we have not particular places, prescribing the particulars of this kind, yet have we a general word freeing them from legal commonnes and uncleanness: not only in this and many other texts, but especially in Act. 10. in Peters vision. 3. Although we have not a several precept for every particular commanding, yet have we direction in the word by general rules of restraint; the taste of which shall after be given. Again, we use them by faith when we use them by leave obtained through prayer (which also implieth a word to ground it self upon) whereby we both entreat an holy use of all these outward things: as also lift up our hearts in thanksgiving for [ 2] our liberty in them, and God's blessing of them unto us. Secondly, then we use them in faith, when through the whole use of them, we propound before us the glory of God: aiming directly hereat, that he may have the honor of them, whose we and they are, and by whose leave we reap the comfort of them: 1. Cor. 10.3. Whether ye eat or drink, or whatsoever ye do, do all to the glory of God ; men conceive that they need not think on God, but in the Church, or in their private family-worship, and so banish him from their tables, and civil actions, but most of all from their recreations and sports, here every mention of God is unsavory and unseasonable: but that word of the Apostle, whatsoever ye do, and do all to the glory of God, teacheth another lesson: namely, that there is no action wherein it is lawful to dishonor, no not to depart or forget God, and the glory due unto him. Thirdly, When by the natural or civil use of them, faith raiseth it self to some spiritual meditation: as for example: in the use of [ 3] bread, stirring up the heart to hunger after, and feed upon Christ: in putting on our clothes, to meditate of putting on the Lord Jesus Christ as a garment: in putting them off, of the casting off the old man with his lusts: In undertaking a journey, conceiving the life as a pilgrimage; in returning home to think of our rest in heaven: in our marriages to conceive our selves the spouses of Christ, and such like: in which we see an evident work of faith, lifting up the heart from earthly to heavenly things.

Secondly, Things indifferent must be used in love: for Christian liberty in the use of outward things, must give place to charity. And then are they so used, 1. when without the offense, 2. when to the edification [ 1] of others. First, without offense: for it is evil to him that eateth with offense: and Paul would never eat meat, before he would offend. Hence followeth it, that we may not offend either private, or public persons. Of private men, some are of weak consciences; and these must be borne up and yielded unto for good, rather then destroyed by our liberty: the Apostle became all things to all such persons: and Christ himself would not quench a smoking flax. Some other are obstinate, stiff, yea and malicious, from whom we must challenge our Christian liberty. If men be carping Pharisees, or willful Papists, the counsel is, Let them alone: nay more, so precious must our liberty so dearly purchased be unto us, as we may not neglect it, or dissemble it before such as are taught, and should be stronger, although they be brethren; for this was Peters case, for which he was justly reprehended, who withdrawing himself from the Gentiles, to pleasure the Jews, gave them who had been taught the contrary, occasion to conceive of the Gentiles, as unclean still. This whole truth is confirmed by Paul's practice, who would and did permit Timothy to be circumcised in regard of infirm, and weak believers among the Jews, Act. 16.3. but would not suffer Titus, so to be, Gal. 2.3. partly because he would not offend the godly; and partly because he would challenge Christian liberty against those obstinate and malicious adversaries, who had almost overturned all the labors of the Apostle in that Church of Galatia, by urging circumcision as a thing of absolute necessity unto salvation. Here is ministered a direct answer to that question, whether recusant Papists are to be compelled to Church, because it is an offense unto them. Wherto I answer, 1. that this is not a case of indifferency, but necessary that they come into the pure worship of God: and therefore it must be effected, either by entreaty, or compulsion. 2. Were it indifferent, yet were they not to be festered in their error, because they refuse instruction, and are not weak, but willful. 3. Neither are they thus compelled to believe, but to use the right means of faith. 4. Good Josiah made a covenant with the Lord, and caused all his people to stand unto it, 2. Chro. 34.32.

Now as we may not offend our private brethren, so much less the public Magistrate, who hath power given him of God to limit and restrain our ouercommon use of these things by wholesome laws concerning things indifferent, which laws we are bound in conscience to obey: for then their indifferency ceaseth not in regard of themselves, but of that law restraining them. And here sundry questions may be further demanded: As, 1. Whether a man may with a safe conscience eat flesh at times prohibited by the Magistrate? Answ. In this one instance direction is given even in all the other things of this kind, as concerning days, garments, &c. therefore I say, that to eat or do any other thing against a law, is one thing: and to do otherwise then the law commands in these things, is another: the former commonly 1. hindereth the end of the law: 2. contemneth the authority of the law maker: 3. hath no just cause in it self: 4. careth not for the offense of others: this is always a sin against God, and a breach of the fifth commandment: but otherwise, the former cautions duly observed, I see not how it is a sin in conscience to eat besides the law.

Quest. But can any Magistrate make a law to bind the conscience▪ Answ. No, but yet we must obey their wholesome laws for conscience sake ; which conscience is bound not by the law of the Magistrate, but by God's law, which bindeth to obedience of the Magistrates laws in all lawful and honest things; so Paul, Rom. 13.5. subjecteth not the conscience to the laws of men, but to God's ordinance, enforcing obedience to such human laws as • ight not with his own.

Quest. 3. But how stand we to the liberty, wherein Christ hath set us free, if we suffer the Magistrate to curb us of it? Answ. Well enough, seeing the Magistrate meddleth not with the liberty in conscience purchased by Christ: for then we might not yield a whit, but stand on our right: but reserving that as whole and entire as he found it, he only restraineth the ouercommon use of that liberty for example. The laws which prohibit this or that meat, being civil, and made in respect of civil and politic order, for the common good of men, are external, and the observation of them is a civil obedience, and in it self properly no worship of God, unto which the outward man is bound directly, • nd not the inward, but by accident. Which if we will plainly and in a word understand, we must consider in every indifferent thing two things: 1. a liberty to use them; 2. the use of that liberty, which two differ as much as meat set upon the table, and the eating of it. The liberty is in the conscience; the use is an outward thing: the former no Magistrates law meddleth with, nor can restrain: but in the latter, his law is a binder. And thus we shut the door against all Popish ecclesiastical laws and canons, concerning fasts, feasts, days, garments, and infinite other traditions, which they urge as things necessary to salvation, directly binding the conscience: yea as meritorious, and leading to a state of perfection: whereas indeed they directly fight against Christian liberty; yea many of them against the moral law it self. Let them plead (as they do) that to the greater authority more subjection is due, and therefore they must be much more obeyed in their ecclesiastical constitutions, then the Magistrate in his civil. I answer, when they have proved their charter out of the word, whereby they may make laws, which must be obeyed for conscience sake, as the civil Magistrate may, we will subscribe unto them. In the mean time we have learned, that seeing the Church hath power only to ordain constitutions for orders sake; no man is further bound to them, but only so far as he may avoid scandal of others, or further the public good intended by that constitution. But what if the Magistrate give life to ecclesiastical constitutions of the Church: whether then do they become such laws, as bind the conscience? Answ. The Magistrate giveth no greater power to the Church to make laws, then Christ hath given; if he make his pleasure known, that he by his power will see order kept, it is the part of every good subject and Christian, to obey him cheerfully.

Secondly, To use out liberty in love, we must not only not cast back our brethren, but edify them, and bring them forward in godliness: 1. [ 2] Cor. 6.12. all things must profit: 1. Cor. 10.23. all things are lawful, but all things edify not: And the general rule of all indifferent things is, Let all things be done to edification: and Rom. 15.1, 2. Let every man please his neighbor to edification, even as Christ pleased not himself, but others. Whatsoever then it is of this rank, which either would weaken, or not edify our brother, be it never so lawful, never so profitable to our selves, never so powerfully by earthly authority enjoined Christians, who are not borne to themselves, but unto Christ, unto his Church, and unto the fellow members, must not dare to meddle with it; seeing the higher commandment of God, bindeth to give no offense, neither to Jew nor Gentile, nor to the Church of God. And herein let us propound Daniel's example for our imitation, who to many might seem not only too strict, but very unwise for so small a thing as he stood upon to forgo the Kings favor and his own advancement; yet because he could not use his liberty in the Kings meat without the offense of himself and others, he would not do the least evil for the greatest good: it was not frowardness in him, nor disobedience to the King; but conscience and obedience to God, which made him keep himself pure from it.

Thirdly, although we use things indifferent in faith, and love, and yet forget sobriety, we impure them unto our selves. Then we use them in sobriety, 1. when we use them as helps in our callings general and [ 1] special. The former, when in the use of meats, drinks, apparel, sleep, recreation, riches, &c. we still preserve in us a fitness unto the duties of piety, and God's worship. The latter, when we exceed not our ability, but square and stint our selves in them according to the most sober of our age, degree, condition, and trade of life. And both of them, when no use of these is any hindrance to any duty of the first and second Table; so as we neither be drunk with the pleasures of them; nor oppressed and [ 2] made heavy by them, and so the day come on us unawares. 2. When in regard of our affections we have the command of these things, and not they of us: 1. Cor. 6.12. all things are lawful for me, but I will not be brought under the power of anything. The chief point of Christian liberty is, to use the creature as not using it, rejoice in it as not rejoicing: to buy as not buying, to have a wife as not having one: to use things a while rather then to enjoy them, and much less to be enjoyed of them.

Use. Now to draw this doctrine into our best use: it will be worth our inquiry to consider how grievously men offend against all these rules, in which that men may better take notice of their continual failings I will stand somewhat the longer, and manifest how men impure these things. 1. in general. 2. in special, and both according to the former rules. In general, men impurelie use them two ways. 1. in not sanctifying their persons. 2. in not sanctifying the creatures. For the former: unsanctified persons and unbelievers, receive the creatures and comfort of them, only as the fruits of God's general providence and power, whereby he sustaineth all the creatures, the brute beasts, the senseless creatures, nay the very substances of the devils themselves: but not as the gifts of God become in Christ a provident Father: nor as tokens of his special love as towards his children. And therefore although the wicked man and cruel oppressor bear himself upon the love of God, because all things succeed with him, and he thriueth in his designs, yet in truth he hath no more cause then the devil himself hath, because he is the God of the world, and Prince of the air, mightily prevailing against the children of disobedience: for these are so far from being special love tokens, that they are signs of a fearful future wrath, because by them they have thrust and heaped up the measure of their condemnation.

Secondly, the creature not sanctified by the word and prayer, is impurely used: and therefore general is the sin of the most, who profanely and brutishly receive them without prayer and thanksgiving, by which both the creator and the creature is blessed. The former obtaineth a blessing, which is the applying of the goodness of the creature to our comfort, without which we may have bread, and want the staff of it, put on clothes and not be warm: get riches but want the fruition, earn wages, and incomes, but put them in a broken bag: be diligent in our callings, but not thrive by them: for this blessing and comfort of the creature, cometh merely and more immediately from the band of God: how is it not then most meet, that we should beg it at his hands? This would the Lord teach, when he commandeth his people to sanctify their very houses and dwellings: so in Abraham's servant, and Paul who prayed for prosperous journeys, Act. 25.5. The like ought we to do in all our recreations: and having received our comfort from anything, we must turn us to the other part of our prayer, which is thanksgiving, not only for enjoying the creature, but that we have it by virtue of the promise: neither only for the use, but for the right and holy use of it, which is the portion but of a few. The two precepts of the Apostle are worthy our continual meditation and practice; Pray continually, In all things give thanks. How many are so far from this, as that they either cannot, or are ashamed to pray and praise God for their liberal provision in meat and drink? a man cannot imagine the brutishness of numbers of men, and perhaps reputed Christians in this behalf, who no more lift up their hearts or hands unto the Lord, then the brute beasts themselves, which devour the food, but cannot consider that they are fed by some other thing without the food it self: such persons as little conceive that in Adam all the creatures and the right in them was lost: so as there is no right left in them, but by leave from God through Jesus Christ: as little do they depend upon God for his blessing, which is the staff of their lives; but rather in the midst of God's mercy, they grow up into security and forgetfulness of him, yea lift up their heels against him, and corrupt themselves in the things they use, giving up themselves unto intemperance, idleness, filthy lusts, speeches, and actions, and all because God is not at their tables, but is driven thence. Now that I may convince this general sin to be an high kind of impiety, and not so indifferent as many account it; I will use some reasons, to show that no man ought to presume without turning to God to use any of his creatures.

For first, whose are the heavens and earth, and the furniture of them? [ 1] the birds of the air, the beasts of the field, the sheep on a thousand mountains; they are mine, saith the Lord. Who is it that openeth his hand and filleth all things? who spreadeth our clothe for us, who filleth our cups, who maintaineth our tents, who layeth our lives? the Lord doth all this for us, saith David. If all these things then be the Lord's, shall we feloniously take another man's things without his leave? shall he create all these things to give us, and shall we be so unmannerly, yea and profane, as never to thank him? Did David so? no surely; but this consideration that God had given man dominion over, and interest in all creatures, as sheep, oxen, beasts, fowls, fishes, &c. made him break out into an exclamation full of admiration; O Lord, how excellent is thy name in all the world? and this he beginneth withal and endeth withal, to show us that both before and after we have tasted the sweetenes of the creatures, we ought to testify our sweet taste of God himself in them. Thou wouldest not take a meals meat of a mean man thy neighbor, but with many thanks, and some requital: and darest thou take all thy meals from God, and never scarce so much as acknowledge thyself a receiver?

2. Paul commandeth us, 1. Thess. 15.19. In all things give thanks ; and [ 2] addeth this reason, for this is the will of God: doth not he then against the will of God, that useth his creatures without thanksgiving? nay consider the place a little further: Christians are there enjoined to be thankful to God in their miseries, persecutions, wants, imprisonments, in all straights, yea in death it self: and should not such as profess themselves Christians, express much more their thankfulness to God, for their riches, health, prosperity, pleasures, comforts, and abundance of all things? which if they shall not do, the heathen themselves which have no part in Christ, shall rise up in judgment against them, who can and have been exceeding thankful for worldly prosperity; and it is likely they would have been much more if they had known any better portion: Nay, the very brute beasts shall condemn such brutish men: for shall the Lions seek their meat of God ? shall the ravens call upon him for their food? shall the eyes of all things look up unto God, to receive their meat from his hand? and shall not all things condemn men, unto whom only the Lord hath framed eyes, that can turn themselves upward towards him; and yet are seldom or never lifted up in testimony of their dependence upon him?

[ 3] 3. Who can hear the Apostle affirming, that every creature of God is good, but so as it be first sanctified by the word and prayer; that cannot conclude against himself, and say, surely, if I do not pray for a blessing, and praise God for this creature set before me, I am not to use it, unless I would both pollute it, and myself in it; for till I pray, it is not sanctified, it is unholy to me. Object. But God forbid that we should not thank God for everything: but if we do it in general, or in our hearts, is not this enough? I answer, no: for the former our Savior resolveth in the prayer, not teaching us to pray in gross for all good things, but specially for bread: and not for bread for all our lives, but for the day, and every day we must pray, and consequently every day give thanks even for bread in particular, how meanly many one thinketh of it. And for the latter, we have the contrary practice in the Church, both of the old and new Testament. The poor maids of Ramah Zophim could tell Saul that the people would eat no meat, till Samuel the Prophet was come and blessed the sacrifice; which was no mental, but a blessing of the meat by word of mouth: nay Christ in his family though he was the heir of all things, never are meat, but first gave thanks; yea he had a form of grace and thanksgiving, which was very well known to the disciples, Luk. 24.35. Paul in the ship would not eat bread, but first gave thanks in the presence of them all: and how just a thing is it, that that mouth which openeth it self to the receiving of the creatures, should open it self in the praise of the giver? which who so neglecteth, besides that he sinneth against a special commandment, Deut. 8.10. when thou hast eaten, and filled thyself, thou shalt bless the Lord thy God: he doth as a man, who sitteth down and taketh his dinner in an inne, and goeth away without paying the inholder his due; which everyone will say is a shameful part. And as there be many who so grossly forget God and themselves: so those fail also that formally bless their tables, because it is a fashion, and they must do it at least by one of their boys, and then the table is formally blessed: when as prayer and praise for other daily comforts as necessary are neglected; as for conveniency of dwelling, and habition, garments, rest, and safety, health, comforts of the calling, recreations, &c. for i • men did conscionably and in right apprehension of God's goodness bless their meat; the same conscience would continually provoke them to the like duty for the like mercies.

Now more particularly I will show in the several kinds of things indifferent, the common failings of men against the three former rules: and because the particulars are so many as if I should prosecute them all, I should draw this treatise beyond a just extent; I will therefore only speak of four which are of most ordinary use. 1. Of meats and drinks. 2. garments and apparel. 3. riches and wealth. 4. sportes and recreations.

For the first: 1. Those offend against the rule of faith in meat & drink who eat not their own bread lawfully gotten by God's blessing upon a lawful calling, as all gamesters, feeding themselves by other men's losses: all userers, who eat up other men's strength and sweat: all unjust persons, who eat the bread of deceit: all idle, lusty, and wandering beggars, who ought not to eat; none of these have right to a morsel of bread gotten by such means; and yet it is to be feared that many amongst us would look but with lean faces, if they should eat no more then they well came by: many a sta • uen face would convince many a one of much stolen bread.

Secondly, those eat not in love, who eat and drink without regard of the godly poor, especially near them: such the Prophet speaketh of, who drunk their wine in bowles, and anointed themselves, but cared not for the afflictions of Joseph. Thus many a Dives fareth deliciously every day, but poor Lazarus cannot be befriended with the crumbs. We have another rule, Nehem. 8.10. Go eat the fat, and drink the sweet, and send part to them, for whom none is prepared.

Thirdly, They fail against the rule of sobriety. 1. Who watch not [ 1] over their hearts, but in eating and drinking, make themselves heavy, and unfit to all good duties both spiritual, & the outward duties of their [ 2] callings. 2. That watch not over their affections, but set them on meat and drink, putting themselves under the power of these, but keep not their own power over them. As many cannot be without the pot at the elbow, and drink for drinks sake, and eat not for strength but for appetite. And hence men and women devise new ways of stirring up their appetite both to eat and drink; a grievous sin, which argueth [ 3] nothing more then at the destruction of the creature. 3. Those who watch not their ability, but break out into superfluity and excess, not only beyond the call of nature, but their own calling, ability and condition of life; disabling themselves not only from the duties of love, and mercy; but also of equity and justice, that men with whom they deal cannot get their own in any good sort out of their hands. The Romans had a law that every man should sup openly: the intention of which was partly to testify their sobriety, and partly to restrain excess: were such a law in force amongst us, we should see many poor men, whose persons and estate, sparing would well beseem, prodigally consuming that which ought to be reserved, either for the discharge of debts, or the comfort of wife and children in time [ 4] to come. 4. Those who watch not over their practice, but corrupt themselves in the use of the creatures: as drunken persons; and those who go beyond these, namely such as watch and delight to make others drunk; a fearful sin, so frequent as the most think they can scarce testify their affection; or are short in their entertainment unless they make their friend drunk. This wicked custom it seemeth had gotten footing among the Persians; which was the occasion of that law that none should compel another to drink above that himself would: the like whereof were a disgrace to make, but a greater shame not to be kept of Christians: the Heathen King shall condemn a number of Christians, who would not have his house a school of intemperance, nor any one to drink but according to his thirst and appetite.

Secondy, in apparel these rules are transgressed. The first. 1. When men or women wear strange fashions and guises: seeing the rule of the word for attire, is the presidence of the wise, grave, and godly, of that [ 1] degree we live in: Phil. 4.9. whatsoever things are pure, honest, of good report, &c. those things must we do: and the threatening is, that God will visit all such as wear strange attire: and yet where can we cast our eyes, and not see numbers whose bodies were they so monstrous, and of as many fashions as their apparel is, they would soon be cast out of the company and account of men? but whatsoever their bodies be, their minds appear monstrous, filled with vain and idle conceits, causing them most wastefully spend their time, and goods: and all to show ( not the hidden man of the heart ) but that lightness, vanity, want on and dishonest disposition, which wageth battle not against Christianity only but even ciuillitie, and humanity it self: some wearing their apparel not to cover their nakedness, the right end for which the Lord instituted it: but as having put off all shame to discover their nakedness further then a man of any modesty and civil behavior would be willing to look upon: others so devising and wearing their clothes as if they were willing to put themselves into a frame, wherein they cannot only not turn themselves to any business, but are scarce at liberty to feed themselves; but as the picture in a frame or table is wholly moved or else never a whit, so many women especially are so fitted in their frames, as the whole frame must be removed before they can move any part about any profitable labor or business: and so are fit for nothing but as pictures in tables to be looked upon. Sure I am, the virtuous woman was never thus attyred: Prov. 30. 2. Those transgress the first rule, who by their apparel confound the sexes. The man may not wear the woman's [ 2] apparel, nor the woman the man's: then which nothing is more common in maskes and plays, even hereby most justly condemned.

The second rule is transgressed by such, 1. as wear any garment in religious or civil use with the offense of the brethren. 2. who loose their [ 1] humility and lowliness, and puff up themselves in pride of apparel above [ 2] others of their degree, which is a ground of envy and heart-burning. 3. such as lay such load on their backs, as vnfitteth them to good [ 3] duties of charity, or justice: who shape not their gaments according to their own clothe, but cut into some other man's; so far from being helpful to others, as others cannot have their due from them.

They offend against the third rule. 1. That exceed their order and [ 1] degree, as when a servant is attired like her Mistress, an inferior like a [ 2] superior, a carter like a courtier, and a scholar like a soldier. 2. that distinguish not of times of mourning and rejoicing: whereas all garments fit not all seasons; sackcloth was ordinary in the times of fasting and humiliation: and it is noted riotous in the rich man, that he went in purple every day.

Thirdly, in riches men fail against the first rule of faith. 1. When the heart is carried to seek abundance, for that is an apparent fruit of diffidence [ 1] and unbelief, when men are drowned and buried with a dropsy, and desire to become the heirs of the world, seeking their heaven upon earth: and (as if the life stood in abundance) neither know to moderate their care within the day, nor to use it as the Manna, the taste whereof was [ 2] for one day only. 2. When like thorns they choke heavenly desires, and the seeking of God's kingdom in any of the means appointed: and thus they become the very snares of the devil: the former suffereth not God himself, this latter suffereth not his kingdom to become our portion. 3. When men trust in uncertain riches, as in a sure hold, saying [ 3] to the wedge of gold, thou art my hope: this maketh it hard for a rich man, that is, (as Mark expoundeth it) one that trusteth in riches, to be saved, and necessarily must therefore be a great enemy to faith.

The second rule of love is violated, 1. when they are gotten, kept, [ 1] or used fraudulently, by hook or crook, as we say, deceit or injustice: thus are they called unrighteous mammon, in regard of the unrighteous [ 2] man who getteth ill, and keepeth or expendeth them worse. 2. When though well gotten, the heart is set upon them, so as men may as soon draw water out of flints, then anything from such hard and unmerciful men, to any charitable or godly use: whereas rich men should be rich in good works, and so rich in God, ready to distribute; for thus after a sort they sanctify their riches, and bring forth fruits furthering their reckoning: Luk. 11.41. Give alms of that ye have, and all shall be clean unto you: in which words Christ teacheth the Pharisees, that their meat is not then clean, when it is served up in clean dishes, but when their consciences are cleansed and purified by faith, which will manifest it self in such fruits of love and mercy as he speaketh of.

The third rule of sobriety is diversely infringed. As 1. when men [ 1] bear themselves upon their wealth, yea so far, as because men esteem of them, and advance and love them because they are rich, to think that God doth so: whereas the rich and poor meet, God made them both: he accepteth not the person of the rich, nor contemneth the person of the poor: and of the two, the broken soul is the delight of his eye. Why should then the gazing upon any of these outward things, dazzle or perish any man's eye? seeing we ought to look upon our selves and others as God looketh. 2. When men wast them in pride, prodigality, [ 2] gaming, uncleanness, or any other unchristian course: for they are not Lord's of them but stewards, which must be called to a reckoning: which when we come to make up, what comfort will it be to give in, as many can do no other? so much weekly spent at the tauerne; so much at cards and dice; so much in the bowling close or alley; so much in someone ruff more then needed; so much perhaps in compassing my filthy lust, and every of these draw deep: and when the Lord shall ask, yea but how much upon the poor, upon the Ministry, upon godly uses? oh here thou wast able to do nothing at all. Oh wretched man, look to the matter betime, thyself would take no such bills of thy servants, but thou wouldst turn them away: and canst thou look for any other but that the Lord should turn thee out of his doors? 3. When God calleth to forsake all or part, yet neither in disposition, nor indeed a man doth so: [ 3] he that possesseth, must be as if he possessed not: Christ's Disciple must forgo all, the young man, if he will follow Christ; must sell all, that is, be ready if God call him thereto: for being indifferent things, we must in getting, keeping, and parting from them, show and carry our selves indifferently, learning with Paul in all things to be content: if God supply necessaries, asking no more: for howsoever a Christian may use abundance lawfully, if God give it; yet such must his contentment be with his present estate, that he may not ask more then necessaries; both because there [ 1] is an express commandment against it, 2. Tim. 6.8. as also because it is a [ 2] fruit of infidelity: and 3. though they be God's blessings yet are they not [ 3] simply blessings, that is, such as are always so in themselves, & unto us, for then we could not ask too many, or too much; but in themselves at the best, they are but indifferent; and to us they may become as well thorns & snares, as well as helps, and furtherances; which may prevail to reduce our minds to sobriety in the wishing, and fruition of them.

The fourth sort of things indifferent, are recreations, in which the first rule is broke, 1. when men sport themselves with things not warranted, or forbidden in the word. As seeing all recreations ought to be of indifferent things, no man ought to recreate himself, • . either with holy things: or 2. with unholy and sinful things. For the former; 〈◊〉 the word of God in the Scriptures is holy, as God himself is; and [ 1] therefore it is a fearful sin to jest in the phrases of Scriptures, and so to take the name of God in vain. 2. The judgments of God are no [ 2] fit matters to sport our selves withal, whether in man or beast. When we see a natural fool play the fool, or mad men in their frantic fits, this defect in them is a fearful fruit of sin, a matter of mourning, and not of laughter: they that keep fools only to solace themselves by their folly, have no warrant so to do: of all the pleasures lawful or unlawful, that Solomon tried his heart withal, we read of no such; it is no lawful recreation: but for other better ends it is fit such poor creatures should be kept. And for that most general judgment of God, the enmity of the creatures, the principal use we ought to make thereof, is the acknowledging of that fearful brand of man's sin deeply imprinted in the poor creatures; the serious consideration whereof, duly applied, must needs rather break then delight a man's heart. Yet even of this enmity and pursuit of some kinds of the creatures, there may be another lawful use by way of recreation, delight, and exercise, as especially in hunting, hawking, and such like disports, used with moderation, and without needless tormenting of silly beasts. But none that hath either Christianity, or natural affections, can take delight in the cruel murthering, or painful tormenting of any dumb creature. Alas, sinful man, hast thou not brought evil enough upon the innocent creature, without such rejoicing and triumphing over that bondage which thy impiety hath imposed upon those creatures, which in their kind obey and serve the Creator far better then thou? God setteth his good creature before thee, that in it thou mightest behold his love, mercy, providence, and power towards thee, and not that thou shouldest show cruelty, and hard-heartednes unto it. A note of a good man is to be merciful to his beast: but this practice is one of the cruel mercies of the wicked: how can such recreation stand with the fear of God? how is such rejoicing mingled with trembling?

Secondly, Neither may we play with sin: for that is no indifferent thing neither. As when we see a man given over to drunkenness, this spectacle is indeed no matter of laughter or merriment, but of sorrow & lamentation, that God's image should be so foully defaced. Neither must the fear of God ever be laid aside, especially in our recreations, wherein we are so soon overtaken. Solomon maketh it a note of a fool, that is, a wicked man, to make a pastime of sin: and again, he casteth firebrands, arrows, and deadly things, and saith, am I not in sport?

The second rule of love is neglected, 1. when any of our recreations [ 1] tend to the hurt of man: as to purchase thereby his money to his impouerishment or hindrance, as many win more in short time, then they [ 2] could in much longer time earn in their honest calling. 2. When by our recreations, we loose our patience, meekness, and love, and rage, and scorn, and quarrel with them that therein cross us: nay with the sacred name of God himself, or with the vain name of luck or fortune; as gamesters are never so zealous in God's matters, as in their own gain.

Thirdly, they are not used in sobriety; 1. when men make a calling of their recreation, and have no other, or no such hold to maintain [ 1] them. 2. when men so pour out their hearts to pleasure, as that they [ 2] hinder better duties in the calling public or private; for recreations should fit us to duties: and here especially is reproved that ordinary vice whereby men show themselves lovers of pleasures more then of God, namely, when for their pleasure or recreation men omit the duties of the Sabbath; yea further, when men sit at play day and night, longer then they would willingly for much money be bound to any good thing; whereby they wast their substance, neglect their callings, loose their good names, and go under the names of gamesters, dicers, &c. in the mean time who is at home to guid and order, to pray, and teach the family: oh this is a strange voice to a gamester.

Thus we see how men fail in these particulars, to which many more might be added, whereby they draw much sin upon themselves in the use of their most lawful liberties.

Now therefore shall it not be amiss to add a few general rules or counsels, by the observation of which, a heart desirous to please God in all things shall be able to avoid all these wanderings, and turn it self to the comfortable use of all these things, wherein Satan hideth so many snares. As, 1. Labor for a pure eye, and all the body shall be bright and lightsome; such an eye as may see Jesus Christ with his merits; for till then, outward things cannot but be much and great in our eyes. 2. When [ 1] once thou seest Christ and his merits, set thy affections on nothing else, [ 2] love nothing, marvel at nothing, desire nothing, but either Christ, or for Christ: nothing that is outward must be desired for it self, neither used but so far as it maketh to the chief mark: yea and more or less received or refused, as each of them are more or less valuable to this purpose. Much less mayest thou rest in anything, which thou canst see here below where thou art but a stranger; for the things thou canst see are but as shadows to the things thou seest not, but oughtest most to affect; and sometimes they appear to be the things they are not, and vanish away with the use, and hasten unto nothing. Now what folly were it to set them up or equal them, and much more to prefer them before Christ, as if they were things that could make a man happy or unhappy? whereas they are in themselves neither good nor evil, but so far as they lead unto or from Christ. And what more proper cause can we give, why men so corrupt themselves in outward things, then this, that they make there a stop and resting place, whence they should make a step to climb [ 3] further towards heaven. 3. Judge thyself and others not by abundance of outward things, no not if thou couldest pass Midas or Croesus in wealth, for thou art hereby but more bound, laden, and entangled, but by thine or their portion in Christ: that man hath gotten abundantly, that with his content in Christ, can manfully despise these outward things: he wanteth nothing that wanteth not faith: for what can he want who possesseth Christ, in whom is all things? think then with thyself; Is Christ mine, or I his? then I shall be provided for sufficiently, for he shall not want to whom Christ hath promised that nothing shall be wanting: he cannot hunger and thirst, who hath once tasted of this bread & water of life: he can never be found naked, who hath put on Jesus Christ: he can want no pleasure, who possesseth him at whose right hand are pleasures for evermore. I will therefore make Christ my food, my raiment, my riches, my recreation, and rejoice that my lines are fallen so well: as for other things if I can have them with him, and use them for him, so it is: but if not, all shall go before the pearl, naked Christ is wealth enough.

Use. 2. A second use of this doctrine, that all things are pure to the pure, is to take notice what a privilege believers have obtained by Christ, that to them all things being pure, they may without scruple of conscience use their liberty in any indifferent thing, so it be used aright: because that law of commandments which stood in ordinances is abrogated through the flesh of Christ, that bondage which believers were put under before Christ's appearing, lasteth now no longer seeing faith is come, the impotent and beggarly rudiments are vanished, and taken out of the way: the hand-writing by which they subscribed to their own guiltiness and condemnation, and that so often as they used the ceremonies of the law, is fastened unto the cross. Nay more, sin which robbed us of all, is spoiled, the powers and principalities to which our sin delivered us are vanquished, Satan, hell, death, devils, and all hostility are gloriously led captive, and triumphed over, that we might see our full victory, by our captain and head of our profession: who having thus set us into the freedom of sons, and thereby given us prerogative to all the privileges of heaven it self, which are constant and not fading; can he grudge us, and not give us much more right to the creatures which are but corruptible. Oh how should this urge us to labor for the precious gift of faith, which as a chief instrument sealeth up to the soul possessing it, all the former privileges of the Saints: it bringeth with boldness into the presence of God, it reacheth Christ in whom the Father is well pleased, it restoreth our right in the most common benefits, even to the air which we breath in, it maketh prayers to be heard, the word to be profitable; alms and works of mercy to be comfortable: whereas without it a curse followeth, the use of all blessings, all services are rejected, thy prayers are abhominable who turnest thy ear from hearing the law; thy hearing and reading the word, is the reading and hearing of the sentence of thy own condemnation: thou givest alms of that which is none of thine own; all thy pains and labor is but to get thee to hell▪ ô therefore seeing such are the perogatives of a believer; get faith into thy soul, which is the only purchase of them: with great sums of money these freedoms cannot be obtained, only the believer is free borne. Which if it be so, what a woeful thing is it, that so few prize these privileges as they ought; so few care for the gift of faith offered in the preaching of the word, by which alone they can become pure to the creatures, and the creatures unto them; yea they pure to all things, and all things unto them: by woeful experience we find the truth of that of the Apostle, all men have not faith ; nay it is a gift, and given but to a very few: for there are but a few freemen in a corporation in comparison of the rest: and yet fewer benchers then freemen, as the Saints are; a few counselors in a state, as believers are; and yet better were it to be no man then no believer. And in the second place, when by much labor and means, we have obtained these freedoms, we must be as careful to maintain them: for otherwise we loose most precious things purchased with the precious blood of the Son of God: the commandment is to stand fast in the liberty in which Christ hath set us free: we must suffer no caviller to infringe our charter, nor bind us where Christ hath loosed us. If the Lord have pronounced all things, that is, indifferent, pure & free to the pure believer, let a Popish spirit come & boast of his vow of voluntary poverty, of single life, of abstinence from flesh, &c. we have learned otherwise from this Scripture, that not only all estates, bondage or liberty, riches or poverty, marriage or single life, are alike unto God: but also that all creatures are sanctified to the sanctified receiver; and consequently that all their vows, besides that they are out of the power of him that voweth, do nothing else but revoke and abolish Christian liberty. And lastly, we are to testify our thankfulness for such liberties purchased; especially by abhorring the wickedness of Popery, which bringeth upon men a more detestable bondage then that of Egypt: 1. by binding them to seek for righteousness, and justification before God by the works of the law. 2. by impos ••• a mass of traditionarie precepts and commandments of men: 〈◊〉 by, 1. they steal away this dearly purchased liberty. 2. hold the Church under rudiments now after that faith is come. 3. rob Christ of his honor by lessening his benefits, and darkening his grace. 4. set themselves in the room of Christ, in making laws to bind the conscience upon pain of damnation, although God is the Lord of it. Thus much of the former branch of this 15. verse.

This opposition showeth the truth of the exposition of the former words: for as by the pure were meant the regenerate and believers; so by the impure person the Apostle affirmeth that he meaneth the unregenerate and unbeliever, who wanting faith whereby he might partake with Christ and all his benefits, whose righteousness and innocence is the only laver of the Church, by which also he might have his heart within him purified in part, and his outward conversation cleansed from dead works wherein he walketh: he is no better then a leper in God's eyes, overspread with natural corruption, and outwardly spotted and speckled like the leopard, and in regard of the whole man like a blackeamoore who cannot change his hewe: for such an impurity is here asctibed to the unbeliever, as not only outwardly runneth upon him; but such a one as hath taken and corrupted both the inferior and the most supreme and excellent faculties of his soul, even his mind, and his conscience. By the mind is meant the whole understanding part of the soul; which being the eye of the soul carrieth with it reason, judgment, and election. The pollution of which is to be taken up with darkness and blindness, 1. Cor. 2.14. to be filled with vanity, Eph. 4.17. with fleshliness, Colos. 2.18. in so much as all the natural wisdom of man is fleshly and devilish. By conscience is meant that faculty of the soul, which by applying particular things judged of and done, doth determine them either with or against them: which depending upon the former, must necessarily be led into the errors of it, no otherwise then one blind man is led by another into a ditch. The pollution of it is, when it is either idle or ill occupied ; the former, when it is sleepy, senseless, or feared, doing nothing at all, neither accusing, nor excusing: the latter, when it doth both these, but neither of them as it ought; but accuseth where it should excuse, and excuse where it ought to accuse. Now both these being thus polluted, let the unbeliever turn himself to anything in general without himself (as all things in general fall under the understanding) or turn him to any particular thought, word, action, concerning himself (which only the conscience hath to do with) in all these he is polluted, so as nothing to him can be pure. So as we must here conceive of an absolute impurity ascribed to the unbeliever (which is the only difference in the opposition) for whereas purity was in the former branch attributed to the believer in some respect only: for 1. the best are encumbered with original sin. 2. but in part, and not fully regenerate. 3. overtaken not seldom with actual transgression, which may and doth make them still cry out with David, Lord create a clean heart within me. This impurity is absolutely, and without any restraint ascribed to unbelievers and unconverted men. And in this branch also the Apostle bendeth himself against the error of the Jewish teachers: who were very strict and curious least they should be outwardly by this or that meat, day, garment, or otherwise be defiled: for he would have them conceive that he spake of no such thing: neither were these the subjects wherein their impurity did so much consist: but in such a thing as stuck nearer them then any outward thing, yea, then their very skins, even in unbelief, and consequently in such a power of sin in their hearts as made all things, though in their nature and institution never so good, yet unto them, and in their use, no otherwise unclean, then a fustie vessel corrupteth the sweetest wines that can be poured into it. And therefore would he have these ceremony-masters to turn their eyes into themselves, and look into their inside, and then they shall see themselves bootelesly to employ all their pains in keeping themselves from outward pollution, so long as they carry that within them, which defileth everything they meddle withal. Whence we learn sundry instructions.