Commentary on Titus
Marriage in it self, although it be neither virtue nor vice, but a thing indifferent, yet is it a shoppe of either, according as are the qualities and practices of persons in this condition: and therefore this is the seventh marriage virtue, prescribed unto the younger women: whereof there is great reason and necessity. First, if we consider the law of creation [ 1] written by God's own finger in the hearts of men, used in all nations, and enacted by the natural light of heathens in the public laws, that the wife should be subject unto her own husband, or as the words of Ahasuerus his law run, that every man should bear rule in his own house. This is one reason of our Apostle, 1. Tim. 2.3. Adam was first created and then Eve, and therefore Adam must be superior: to which if it be objected, that therefore the birds and beasts should be preferred before both, because they were created before either: the Answer is, that there is not the same reason, because the Apostle speaketh of the same kind, and not of diverse. 2. The Apostle proveth not Adams superiority so much from the order, as from the ende of creation of the woman; which was to be an helper and comfort unto him. Now in reason, whatsoever serveth to any ende, is less then the ende to which it serveth: but Eve was made for Adam, and not Adam for Eve, yea she was made of him, and not be of her, and therefore even in innocence was she subject unto Adam; though then without grief and molestation, which afterward came in by sin.
Secondly, consider God's law and institution after the fall: Gen. 3.16. [ 2] Thy desire shall be unto him, and he shall rule over thee: as if he had said, seeing thou canst not rule thyself, meet it is that now especially, since thy sin hath set thee out of order, that thou shouldst be put under the rule and power of another: yea although this subjection be not so liberal, sweet, and free as before the fall, but joined with sorrow and difficulty, yea although often thou undergo unequal commands: and this also is the Apostles reason, Adam was not first seduced but Eve: and therefore her honor was first lost, and a less liberal subjection was bound upon her so much more surely.
[ 3] Thirdly, the husband is the head of the wife, as Christ is of his Church: and therefore as the members are subject to the head without reasoning, so should the wife be unto her husband: he provideth for all, answereth for all, defendeth all as the head: and doth not he best deserve the preeminence? hath not nature given the highest place and prerogative unto the head, and were it not most unnatural, that the wife by seeking for sovereignty and rule over her husband, should set the head under the feet? And further, by this superiority he becometh the image of God unto his wife, and his lawful commandments have a stamp of God set upon the thing commanded; and therefore she must signify that she hath a feeling of him in her heart, as the image of God's majesty, glory, and sovereignty; through her whole behavior in a meek and quiet spirit, showing her self the glory of the man, respecting his authority as the Lord's, his will as the Lord's in right and lawful commands: against which if she rebel, she riseth up against the Lord himself.
In these regards especially the Apostle concludeth this duty and exhortation, Col. 3.18. wives be subject to your husbands, that is, yield yourselves unto the will, direction, and discretion of your husbands: for it is meet, or comely, namely, in regard 1. of the law of nature: 2. of God's institution after the fall: 3. the husbands headship: and 4. womanly infirmity. Neither is it only meet, but so necessary, as where it is not performed, it cannot be but the family should be laid open to ruin and downfall: no otherwise then if the feet should refuse to go, the eye to look, the hands to take the things which the head commandeth, the whole man must needs perish. All which considerations, take away all the frivolous objections of women for exemption from this so natural and necessary a duty. Some plead, they are yoked to foolish Naballs: others are matched to such as never consider their pains and kindness, and not meeting with that kind and thankful retribution from their husband which they expect, take themselves freed from such strict observance: others could love their husbands passing well, were it not for such or such a bad quality: and others are tied to frampoll or conceited persons, and so draw conclusions both of their unfitness to govern, and the inconveniences of their own subjection. But against all these reasonings, which are so unreasonable, as that they directly fight with God's ordinance, and that order which he hath put in nature, which admitteth nor of such exceptions: here is a cannon of battery: Thou must and mayest before thy marriage consider, whether he be a wise man or a fool, but after thou must know he is thy husband, which if he be, thou must be subject, over whom (be it that he be a fool, and thou wiser then he) thou mayest affect no rule, but knowing still thy place, by thy goodness, wisdom, counsel, and persuasion, if it may be, prevent his or thy hurt, as Abigail did. As for his unworthiness, whatsoever it may be in thine eyes, yet the Lord depriveth him not of his worthiness to rule over thee, who hast entered into the marriage league with him. And for his unfitness, he cannot be so unfit to govern thee, as thou art to govern him, who wert taken to be an help, and not an head unto him; and a monstrous thing were it in nature, for the feet to direct the head.
But that women should obey their husbands, none are so rude, as not in general to acknowledge: but come to particulars, as 1. wherein, 2. the manner how, there grows some question. The former the Apostle answereth, Eph. 5.24. Wives be subject in all things: that is, in all lawful and bonest things: in all which, there must be a departure from their own wills, if a contrary commandment proceed from the husband, yea even in those things which may seem to be her peculiar for the government and keeping of his house, whether in his absence or presence, she must administer according to his mind, and direction. For so the members of the body are subject to the head, each doth his own duty, yet all by the appointment of the head, move or rest themselves. And thus the Church dispenseth to the sons of God, the children of the Church, all necessaries for their direction, consolation, and salvation; but yet by the prescript and order of Christ the head, and not anything without his appointment: and no more is the wife to administer (no not in the absence of her husband) against, or contrary to his mind. Look up to the heavens, and very nature will teach this lesson; while the sun is absent, the moon takes upon her, governeth the heavens, and shineth above all the stars, but yet not without the borrowing of all this light from the sun, if Philosophy teach us truly; but when the sun is present, she giveth place, contracteth her light, and reverenceth him after a sort by vayling her face at his presence, upon whom she wholly dependeth: and thus should it be with the wife, when the husband presenteth himself, whether in person, or in his commandment.
Quest. Whether the wife may dispose of goods without her husband consent to good uses?
Answ. There is no question but she may. 1. of any goods before marriage excepted. 2. of those her husband giveth her after marriage: for these also are proper goods, and not common. 3. If she have general consent, when his heart trusteth in her, and referreth in general things to her discretion. 4. If she have implicit consent, when her husband knoweth she giveth, and holdeth his peace. 5. In extreme necessity, for often the case suffereth not to expect his consent. 6. In the unfitness of the husband to govern, as suppose he be stricken with frenzy, and madness; for then the disposing of things is devolved upon her. 7. In his longer absence, as suppose he be a soldier, merchant, or seafaring man. 8. Of that she can well save of her husbands allowance; or procure by her labor above that her husband enjoineth. 9. That she getteth naughtily, she ought to dispose it to the owners, or to the poor, though he should forbid her; because neither she nor he hath right thereunto. The Casuists add other cases which are more questionable. But the question is of such goods as are common between them, whether she may dispose of them to any use without his consent. And the common answer is negative, and sundry reasons propounded. Which as I will not conclude against, so neither can I wholly assent unto, for these reasons, which I propound to be further considered of.
1. Whereas one chief ground of that opinion is, that the wife hath no more but use of her husbands goods: I take it she hath also a right and interest in them. For marriage, which maketh the person of the husband the wives, maketh his goods much more; so that as she hath not use only, but right and power of his body; so also hath she not only an use, but a right and possession in his goods. Again, if she have only use of them, wherein is her preferment above the children and servants, who have use of them as well as she. Further, the husband is bound to impart and make his wealth common with his wife, as Christ imparted his heart blood upon the Church, which the Church hath a state and interest in: the which interest for any to debar the Church of, were to withhold her from her right.
Secondly, the wife is as necessarily bound by God to show mercy as well as the husband; the precept is general, to do good forget not, and to distribute. She must therefore exercise her faith in the practice of good works as well as he, though her husband forbid her, whom she is to obey only in the Lord: what if he should command her not to hear the word, pray, and go to Church, or the like: and the case is not unlike, seeing mercy is more acceptable then sacrifice, and every way as necessary. Object. It will be here said, that we may not do evil to do good withal; or give of that which is not our own. Answ. It is the question whether it be evil or no. And she giveth of that which she hath right and state in even to dispose, but in no other use then in works of mercy, as present need requireth, and that with wisdom and discretion, so as she neither impoverish her husband, weaken his estate, nor wrong her own family.
Thirdly, we have examples of godly women: for to let pass the fact of Abigail, that was (as Mr. Calvin saith) extraordinary, in that God did inwardly and specially direct her in that strait; and the case was of present necessity to save the lives of the whole family: and further her husband Nabal, was not only froward but drunk all that day, and not to be consulted withal, 1. Sam. 25.16.36. The examples of Joanna the wife of Cuza, and Susanna, and many other godly women, were not so extraordinary, who ministered to Christ of their substance: to say here they had the consent of their husbands, is but to insist in the question without proof; and it is most probable, their husbands were not so forward, especially Cuza, who was Herod's steward, in likelihood was of Herod's mind. Most expressly Solomon saith of every virtuous woman, that she stretcheth out her hand to the poor, Prov. 31.20.
Fourthly, the most learned deciders of cases among the Papists, conclude and determine that the wife in this case may do that which the husband ought to do, but will not: as if she know much of his goods ill gotten, which ought to be restored, she may give more liberally: whereby so far as she can, she laboreth to heal his error; and witholdeth God's judgment from her self, in participating in his goods.
It is objected, that the vow of the wife may not stand without her husbands consent, at least implicit, and therefore she may not dispose of inferior things without it. To which may be answered, that this is a ruled case by express commandment, not deniable by any, as the other is not. Besides, it is an unlike case, seeing vows are voluntary, and in the power or choice of the vower, to vow or not to vow; but so are not works of mercy, which are commanded, and necessary duties.
It is alleged, that partners may do nothing without mutual consent. But that is answered, because here steppeth in a superior power, to which both of them must stoop, even a commandment of mercy, and charity, to the wife, as well as the husband, and includeth that the wife must have wherewithal to be charitable as well as the husband.
It is alleged, that her desire must be subject unto him▪ & he shall rule: but all such allegations drawn from his headship and authority, stand only in indifferent and civil things, which a merciful and necessary relief is not: for we say that she is in a civil manner subjected unto him, and to his power, and may not dispose of any part of his goods at her pleasure to any civil use; as to give away to her friends, to spend upon other other outward uses. But yet is she not after such a servile manner put under his power, as that upon no occasion whatsoever, she may not dispose of any part of the goods, which by the right of marriage are common between them.
It is further alleged, that the Shunamite did not entertain the Prophet, but first she asked her husband. I answer, it is a commendable part for the wife to seek her husbands consent in everything; but the question is, where such consent cannot be had: besides, one thing it is to give a merciful relief; and another for the wife to bring a man into the house to diet and lodge him; which this woman might not do, without the consent of the husband; for though there was a merciful relief of the Prophet of God in it, yet there was more it being a mixed action, in one part of which the husband must have a chief stroke.
It is further alleged, that by civil laws the wife may neither let, nor sell, nor borrow without her husband, and therefore neither may she give. I answer, these are civil actions, wherein the husband as the head must give direction: but mercifully to give an alms, is a religious action: besides, the laws state the wife in a great part of the husbands goods and lands, and provideth by giving her a jointure, or her thirds, that the husband may not deprive her of her right therein: neither by law can a man sell his lands simply, unless the wife will give up her thirds, which plainly stateth her in a right unto the goods and lands above the servants and children: the denial of which, as I said at first, is the main ground of the former opinion.
Other objections I have met with not worth the answering, therefore I will not stand longer upon this question, leaving it to be considered further of, craving that wives would be careful in subjection to God and their husbands, not to stretch these grounds beyond the rules and ends propounded.
Quest. And here cometh another question to be resolved, whether the husband may beat his wife, to force her unto this subjection? Ans. It seemeth no, although some of reckoning be of the other opinion▪ For, 1. there is no word or example for it in Scripture. 2. No man ever hated (much less except he were mad beat) his own flesh. 3. Her subjection must not be seruill, but as of a member to the head. Object. But a man may let himself blood. Sol. It is safe in his arm or foot, in children or servants, but he must beware of letting the heart blood. Object. But Christ correcteth his spouse which is dear unto him, and yet retaineth his love entire; and so may the husband. Ans. Christ is not the husband only, but an absolute King. 2. An husband may check, and correct by admonition, and reprehension; but to proceed to blows is unwarrantable, being such entire companions, and of the same flesh; yea, condemned by the Fathers, the civil laws, and the Heathen, writers themselves. But what if the wives malice be desperate, and incurable? Ans. Take up thy cross, make good use of it, bear as much as possibly thou canst, wait and apply God for her return. 2. Where thou canst not bear (providing that offense by all possible good means be avoided, and public peace not interrupted) the next remedy is the Magistrate: but between husband and wife, both tyrannical rule, and compulsiue obedience, ought to be banished. Contrarie to this free subjection, is the common vice of wives, which is to be proud, as Vashti, not enduring the government of husbands; but by uncomely gestures and unshamefast looks, and sometime by hot and bitter answers, bewray the unquietness of their spirits, when once their own wills are crossed: far are they from that meekness and quietness of spirit, which Peter prescribed, as the most comely attire for women; who ought scarce to give thenselves leave to be out of quiet with others in the family, in the husbands presence, least he be vnquieted, or any way offended.
These words contain a general reason, enforcing the necessary practice of all the former duties. By the word of God, is meant the doctrine of the Gospel, taught, received, and professed by believers in all ages, which holy Gospel as it is glorious in it self, so ought the glory & honor of it to be preserved, yea and advanced in all that look for salvation from it; and therefore no Christian may become so much as an occasion of reproach unto it. And whereas the word is blasphemed, either by the words or deeds of professors, the second is here aimed at: our Apostle concluding that then the doctrine of the Gospel is blasphemed, when the life of the professor is not tuned unto that doctrine. And yet fu • there, whereas the life of a professor is untuned unto the doctrine two ways, either by doing that which is prohibited, or else by not doing that which is prescribed; the latter is here especially condemned: namely, a life idly led in regard of Christian practices; for the Apostle hath not so directly reproved vices, as required in women the practice of all the forenamed virtues, upon this ground, least the word be evil spoken of: noting unto us hereby, th •• a Christian should be so far freed from the power of sin, as that to be idle or negligent in the work of the Lord, is too sinful in such a one.
Doctr. Profession without practice, striketh not only the person professing, but the word of God it self which he doth profess, by occasioning the profane to blaspheme and scoff at God's holy religion: Rom. 2.24. The name of God is blasphemed among the Gentiles thorough you.
Reas. 1. Such is the malice of the devil, and his instruments, that hating God himself, they turn whatsoever they can, against God and [ 1] his truth, which is a light discovering their darkness. Hence do they not so much malign the person of a poor professor, who perhaps never made nor meddled with them, as the light and truth shining in him; yea let God touch one of their familiars, and call him out of such a poisoned company, that person is presently hated and despised for the truth, which if he did not now hold out, they would love and embrace as formerly they did: and consequently a professor by his error, calleth not so much disgrace and malice against his own person, as against the truth: for let any but a professor sin, the more would the sinners of the world love them as their own; but if any such offend, or step awry, easily shall a man perceive where the bile is, oh (say they) this is a goodly profession indeed, which giveth them leave to do this or that, and exclaim as though the profession were not of God, because the professors show [ 2] themselves to be but men. Secondly, the Lord imputeth this sin not so much to them who do blaspheme the truth, who are the actors of this sin, as they who are the moouers and occasioners of the same: Ezech. 36.20. when they entered among the heathen, they polluted my name: that is, the heathen diligently watched the words and behaviors of my people, because they bear my name, and came as it were out of my school; but my people being not so careful of my name which was called upon thē blasphemed it, justly causing others so to do. Although therefore men may conceive that by their bare profession they endanger themselves, yet indeed the dishonor returneth upon God and his Gospel: even as David might think that he only sinned against Uriah, Bathshebe, and his own soul, yet the Lord telleth him that his sin was yet more [ 3] infectious, in that he had made God's enemies to blaspheme. Thirdly, what a just disgrace is it for the profession of Christ, to have such hangbyes, as whose lives speak, that either they know not, or remember not, or affect not, or neglect, yea despise that doctrine by which they expect salvation.
Use. 1. Let every professor examine his life whether it bring honor or discredit to the Gospel, whether his light shine among men, or whether in anything he give offense unto any: for there is never a sin in a professor, but it is hereby doubled, in that he woundeth not his own soul alone, but many other Christians with himself, yea and the Gospel of salvation. No marvel then is it that the Lord is so jealous in the sins of such men who come near him, and in whom he looketh to be sanctified; that although he forgive their sin wherein they dishonor his name, yet for the maintenance of his glory, he will visit it in the eyes of men, with the rods of men; whereof we have a pregnant example even in David himself, 2. Sam. 12.14. And whosoever they be who belonging to God, hath justly given advantage to the adversary, it will sit near him, and gnawe his heart even when the sin is forgiven, yea trouble and afflict his soul more then all the afflictions which can besides be laid upon him. This was it which made David pour out his very heart, when the enemy taunted and said, where is now thy God?
The reasons to move us to beware of staining our holy profession with unholy practices, are round about us. First, if we look up unto God, how careful is he that his name be not dishonored, no not among his enemies, and how much more indignely and unkindly would he take [ 1] it of his friends? Isa. 52.5. he could not endure his enemies the Egyptians, but would bring his people from among them, because in their triumph over them, they blasphemed his name. 2. If we look unto man, [ 2] whether others, or our selves. 1. For others, they are either godly or wicked. [ 1] Of the godly, some are called, and others unconverted as yet. The former we are bound to confirm and strengthen: the latter we may not cast back, but provoke, and call on to the liking of our profession: so the Apostle Peter wisheth the Jews, to have their conversation honest among the Gentiles, that they might glorify God in the day of their visitation. And here the women professing religion, are enjoined all these former duties to their husbands, although unconverted, that they might win them, at least that the gospel should not be rejected as a teacher of discord, or as loosing them from any duty. As for the wicked enemies, whether Papists, Atheists, or profane persons, all of them watch for some color thorough thy sides to reproach the truth; but by thy watch over thy life, though thou doest not reclaim them who are incurable, yet shalt thou, 1. convince them in their practices, 2. damp and shut their mouths, 3. even in their consciences get reverence to thine own person: and thus by living without rebuke, shine out, yea and rebuke a naughty and crooked generation.
Again, if thou considerest thyself, 1. as a professor, then art thou set upon a scaffold, many eyes are upon thee, and after a more public [ 2] manner thou standest or fallest unto many others, and not to thyself alone. 2. As a child of the Church, in which respect for thee basely to demean thyself, were not a disgrace to thyself alone, but as Solomon speaketh of a lewd child, thou dishonorest the whole house. If Atheists, profane wretches, or Popish persons should despise the ministry, swear, be drunk, overgrown with covetousness, riot, be loose and filthy in speech, impure or unclean in action, it is their guise, it were no discredit to the Gospel in comparison, for they are strangers and stragglers from the Church: but for a professor to be covetous, wrangling, sitting with drunkards, &c. oh this is a stayning of their whole house. And therefore we may with David wish, that either there were no such Saul's, or that they might live and die obscurely, that their ways might never be declared at Gath, nor their courses published in Askelon, that no uncircumcised might rejoice at their falls, nor any Papist find such advantage against our doctrine of free justification by faith alone in any professor, who in practice will be profane as Esau was. A great argument it is to keep many wretches from heinous attempts, least they stain their blood and blemish the house of their fathers; how much more should every Christian rising out of the most honorable blood that ever the sun saw, beware of accounting this blood profane?
[ 3] Thirdly, if thou castest down thine eyes lower, what can Satan himself do more then lay stumbling blocks to withdraw men from God? or wherein can a man more resemble the devil then in showing himself as an Angel of light, standing among the sons of God, when as indeed he remaineth a foul spirit of darkness?
This worthy doctrine may not be passed without particular application to the several estates and degrees of men. And here first the Magistrate if he profess the Gospel, must beware least by his course the Gospel hear ill; by being as slack in propounding and prosecuting good things and causes for God against sin, as those who never made any profession. If the Lord shall inquire of the Magistrate, what good constitution for the Church, for the Corporation wast thou a means to make in thy year? or what wicked custom or practice didst thou break off in thy government? and answer according to truth be made, surely none, what less could a contemner of the Gospel have done?
Secondly, Ministers in special sort must be careful that the Gospel which in words they magnify, be not blacked and blasphemed thorough their lewd and ungodly practices, 2. Cor. 6.3. We give no occasion of offense in anything, that our ministry should not be reprehended: But in all things we approve our selves as the Ministers of God. Well may we wish we had none in the Ministry like Ophni and Phineas, who when they should allure God's family to resort to God's house, make his service and sacrifice to stink even among the profane; much more should we be then able to stop the mouths of Papists and Popish minded persons, who are so wrestles in blacking the lives of Protestant Ministers, that thereby they might disgrace our doctrine and holy profession: but to our grief we see that as unjustly they have slandered and belied those holy fathers of our doctrine, and under God the restorers of our religion, Luther, Calvin, Beza, Bucer, &c. so too justly may they take exceptions against the lives of some of their scholars, who yet are maintainers of the same doctrine; some being noted with covetousness, some with riot, some with gaming, others with idleness, drunkenness, uncleanness. Wicked Saul is among the Prophets, who can sacrifice to the true God, but yet practice such things as are odious even to common men, such things as wherein his own servants are ashamed to join with him, unless some monstrous Doeg who is sold over to play the sycophant. But w • e be to Judas, who being a disciple, delivereth his Lord into the hands of the wicked to be scorned, buffeted, and crucified again, it had been good for that man, he had never been borne.
Thirdly, let private men show forth the virtues of Christ; so many as [ 3] profess him, let them express his graces, his humility, meekness, love, patience, obedience, let it be unto him meat and drink to hear and do the will of God. Let his attire, words, and actions be such as when report is made of them, men may say, surely this man is a Christian as he professeth, as king Ahaziah readily guessed by the Prophets attire that it was Elias. The name of Christ without the properties of Christianity, is a fruitless thing; to talk of Christ is not to live in Christ. Every Christian must be not only the brother and sister of Christ, but after a sort his mother, both in conceiving him in the womb of his faith, as also by bearing him daily into the world by a spiritual and holy life. But how many that profess Christ, and say they expect salvation by and in this name only, yet can blaspheme him, rent him in their passion into small pieces, they spare not his body, his heart, his blood, his wounds, his life, that should but a Jew hear them, they would more cry out against them then against their own rulers that put him to death. But this was ever the lot of the son of God, to be smitten and wounded in the house of his friends.
Use. 2. This doctrine reprehendeth soundrie sorts of men. As, 1. such as can willingly or without sorrow of heart see and hear indignities against Christ, against his profession, and professors of his Gospel, and do not rescue the honor due unto them, in their several places: and may it not seem wonderful in our eyes and ears, that the very Turks who account of Christ but as a great Prophet, and powerful in word and deed, should make it such a capital transgression, so as they inflict death upon that man that speaketh blasphemy against Jesus Christ: and yet we that are Christians who profess Christ not a great Prophet, but the Lord of the holy Prophets, the Savior of the world and our Savior also: fill and suffer without rebuke or check the whole air to be filled with horrible blasphemies, oaths, imprecations, revilings, and whatsoever most wretched speeches against God, his Christ, his Saints, and dearest servants. What is this other then a treading under foot that blood which should have washed us? 2. other professors there be that make sure account of their justification, and salvation by Christ; and yet look to their sanctification which inseparably follows the former as the shadow the body, there the want showeth that they have not that hope they made account of, in that they purge not themselves, but as foul as they were, as black are they still: the spirit hath not poured out that clean water upon them which hath washed them from their filthiness; but wretched covetousness hangs upon one, envy and malice clingeth to another, filthy speeches proceed from a third, and the fourth is no changling. And doth not this make the name of God blasphemed. 3. A third sort there are, who take themselves far afore either of the former, and perhaps have some sound grace in their hearts, and yet not watching over themselves, nor giving their hearts unto this doctrine, remit of their care and diligence, and stand not so fast but that by some fearful fall or other, they dishonor at once God, his word, themselves, and their profession; who although they can truly say, my course is not that of the swearer, curser, drunkard, adulterer, nor of such as are altogether profane, yet be becoming slavish to someone lust, or by slyding into someone unchristian action, they more dishonor God, (especially if they be of more note) then some other men by a thousand oaths, or perjuries.
Quest. But how shall we so carry our selves in our profession, as the word of God be not evil spoken of? Answ. Laie up these rules of direction. 1. Get a good and reverent heart, which may think and conceive [ 1] highly of the word, which offereth thee, and putteth thee in possession of so great things, and worketh out such things in thee and for thee: For that which we love and admire, we will be careful least by our default it • ear evil: get knowledge, conscience and affection to hide it in thy heart, which if it magnify it, so will thy speeches and actions also. [ 2] Secondly, never profess that in word, the power of which thou meanest to deny, but gird thy loins with the girdle of verity, for then wilt thou hold out an ornament of that thou first professedst. Dissimulation is spun with a fine thread, upon the loome of an hypocritical heart; but the web of it is like the Gentlewomans cobweb lawne, which is rather for show then use. Colours cannot continue, nor a grape which only cutcheth or hangeth on a briar, can grow without union unto the natural vine: so will it be with men, who make show of being governed by Christ, and yet mean not to forsake their swearing, lying, gaming, worldliness, and other their lusts. Such as these who are no better then briars, I would advise to keep them in the wast, and come not within God's garden, which is no place for them, nor within the pale of Christian profession, for the Lord will not hold them guiltless who thus take his name in vain, and the axe and the fire will meet them, if they stand in the grounds of this good husbandman. Thirdly, in every [ 3] thing more regard God's name then thine own: as one that art taught to pray for the hallowing of God's name, before forgiveness of thy sin, or thine own salvation: a man carefully auoideth the branding of his name: he will redeem and rescue his name if it be hazarded with all that he is worth, and much more should we do God's. Fourthly, tender thine own credit, not for self-love, but for the love of God; a [ 4] good thing it is to keep the heart clean, but so to stand upon the cleanness of the heart, as not regarding the fame that goeth upon him, is a great sin: for a good name, especially in a professor, is a very precious ointment. Fifthly, take not all the liberty thou mayest, but sometimes [ 5] depart from thy right, before thou wilt dishonor the Gospel; Christ in this case departed from his right, and paid custom, so did his Disciples; whose blessed example they imitate not, who take all their liberty, and • ache in all that carrieth a show of right, and never regard what evil will follow of it: whereas the heart must make answer here to two questions, What is this my right? and then, will it do my profession no wrong? then may I take all my right, and use my liberty, or else I may not. Sixthly, pray with David, Lord let no man be ashamed because of me. [ 6] What a grief and cut would it be for thee, who hast not laid aside forehead with conscience, to hear the Papists triumph because of thee? and the Atheists and scoffers because of thee to say, oh these be the stamp of professors, of gospellers, of holy men, and brethren, Bible-bearers, and Church gadders; they are all of a strain, I will believe never a one of them all: what shall thy pride, covetousness, cruelty, looseness, cast dung in the faces of all God's children? doth not the offense of one of Christ's little ones bring woe enough, but thou must offend everyone of them? oh then very great is the necessity of that request, that none of them be offended because of thee. So much of the duties of the younger women.
These words contain three points in their order to be considered. 1. The persons to whom the precept is directed, or whom the precept concerneth, namely, young men, who must be taught, and dealt with as well as any others. 2. The manner how they must be dealt withal, Exhort. 3. What they must be exhorted unto, that they must be sober minded. From each of which, we learn a profitable instruction.
Doctr. Out of the first point we are taught, that young men must look to their ways and contain themselves in their duties, as well as others, of whose courses the Lord taketh as good notice as of others. For, [ 1] 1. here the Minister is given in charge, to teach them as well as others. Peter must feed lambs, as well as sheep, and they being a great part of the Church, must honor God in their places, as well as the ancient in [ 2] theirs. 2. If the Pastors and teachers have the oversight of them, and must as well watch over their souls, as others, then must they also for this cause obey them, and be submitted unto them. 3. If the word be [ 3] directed unto them, as well as others, they as well as others must be directed by it. But John writeth as well to young men, as the older, and to children, as well as fathers. Solomon adviseth the young man, to remember his creator in the days of his youth: & David, to redress his ways according to the word.
Use. 1. This doctrine reprehendeth a common error in the world: for generally men think that religion and attendance unto the word, is for old age; but as for youth, it must sow the wild oates, it must have his course; young men must settle themselves in the world, and ground their estate first, for other matters they have day enough before them to mind them in: and from this first error proceeds a worse, that the religion of this age for most part, is but promises without practice, and those promises but hypocrisies without any soundness. But all this is but the wisdom of the flesh, even sensual and devilish, clean contrary to God's wisdom, which urgeth the young man, if ever he would be settled, in a good estate, to found it in the remembrance of God: and asking the question how a man's life should be rightly ordered, propoundeth it in the person of the young man, because that is indeed the age of right reformation. For settle the soul upon his lees of sinful lusts, custom in sinning proveth another nature, and in continuance becometh unchangeable, and incorrigible. Let a man through his youth set his face against heaven, and blaspheme the religion of God, it shall be as hard for a blackmoore to change his skin, or the leopard his spots, as for such a one who hath been accustomed to evil, to learn to do well: for the curse is commonly passed against them, who have been so long fruitless, never more fruit grow upon thee: and what other can the ground that bringeth nothing but thorns and briars expect, but that the end of it should be to be burned.
Use. 2. Let this be a motive unto all young men, to look betime to the ordering of their ways, and if God call timely, as he did young Samuel, early in the morning, beware of running another way, but with him answer, speak Lord, thy servant heareth: and the better either to persuade them to the obedience of this precept, or else to leave them the more excuseles in the departure from their duty, I will 1. by some reasons enforce the duty: and 2. prescribe some means for the more happy practice of the same.
For the former. First, that age is the harvest and summer, in which whosoever sleepeth, is the son of confusion, but he that gathereth, is [ 1] the child of wisdom. It is with grace as it is with grafts, there must be a time of insetting, and a time of outgrowing, and both these must be seasonable, before fruit can be expected: the seed must be sown in youth, that must come up in age, nip a blossom in the spring, and where is the hope of autumn? We can conclude that a man borne to nothing, if he idle out his youth, and apply his hands to nothing, is so far from likelihood of proving a rich man; that he cannot escape ragged clothing, (as Solomon speaketh) but needs must he bear a wallet, and die a beggar: and how is it that we want wisdom accordingly to conclude, that where Satan can make youth unprofitable, little good, nay much spiritual beggary may be expected, in all other ages through the life.
Secondly, another reason the Apostle John useth, I write unto you young men, because ye are strong: young men are called out to bear [ 2] the heat of the day, because they are in their strength, and are chief champions either for good or evil. If then their strength be spent in the practices of piety and religion, such works are so much the more excellent, because they are performed with more courage, zeal, strength, and resolution. But if unto any vice they pour out their strength, or stand the patronage of any sin, their actions are so much more sinful, and outrageous, by how much they are more violent; wherein although for the time they may rejoice, yet let them know that they shall come unto judgment, at what time they must be counteable for all their strength, and the employment also of it. Again, in regard of this strength, they are most fit for the spiritual combat: strength is for war, saith Rabsachie, and therefore if they could not heretofore be Priests unto this service, yet let them now serve as voluntaries under the Captain Jesus Christ, then any longer abide under the colors of his enemies.
Thirdly, for young men to be early graced, is a beautiful sight in the eyes of God and his children: it filled Paul with joy to remember Tymothies [ 3] timely faith: When Christ saw but some civil virtues in a young man (otherwise bewraying many great corruptions) so lovely were they unto him, that it is said, he loved him: When children cry Hosanna, what a great provocation of the elder sort is it, of which the Lord will make great use to their shame and conuincement: that as it was a shameful rebuke to the Israelites, when Christ said of the Canaanite, surely I have not found so great faith in Israel: so shall the elder sort be confounded, when he shall say, surely I have not found so great faith, zeal, knowledge, obedience in rulers, fathers, masters, as in prentizes, servants, children. Or as he provoked the Pharisees, John came in the way of righteousness, and ye believed not, the Publicans and harlots believed him, and yet when you saw that, you neither believed, nor repented of your unbelief, verily, I say unto you, that Publicans and harlots shall enter into heaven before you: so shall it be said; The elder sort received not the word, but many of the younger sort were diligent hearers; and when the elder saw this, yet repented they not to believe it: verily the younger shall be gathered into heaven before the elder, who without timely repentance, shall never come there.
[ 4] Fourthly, young men had need call their ways to remembrance, that their consciences may have peace in the testimony thereof, when they are older: for the vanities of youth vex the heart many years after. David prayed against the sins of his youth, not without a bitter sense and sting of them. It was the voice of Ephraim, Ier. 31.19. I was ashamed, yea confounded, because I did bear the reproach of my youth: God may now in thy youth suffer thee for want of knowledge and conscience, to be senceles of thy most gross sins, as Joseph's brethren were; but afterwards if thou belongest unto him, he will waken thy conscience, and make the thought of them as bitter as ever the practice of them was pleasant, when they shall fill thee with trouble of conscience, and make thee call great things into question; yea bring thee not only to doubt of thy effectual calling to grace, but almost to despair of thy salvation, especially if thy sins of youth by long continuance be grown into customs, and can hardly therefore be subdued, even then when thou art converted. Wouldest thou be fenced now against all these afterclappes? Now is the time wherein thou mayest prevent such afflictions: Nay more, thou mayest by drawing near unto the Lord, and bearing his yoke in thy youth, lay the foundations of thy comfort in any future affliction, during the days of thy pilgrimage, as Job did: the one & thirtieth Chapter of whose book containeth nothing but a gathering up of himself unto his comforts, and hopes, through the recalling unto mind, the innocence and uprightness of the former part of his life: As Hezekiah also did, who when sentence of death had passed from the mouth of God and his Prophet against him; had no such hold of comfort elsewhere, then in calling to mind the innocence of his life, a testimony that he was in covenant with God, and might look to see the goodness of the Lord in the land of the living, Remember Lord, how I have walked before thee in truth, and with a perfect heart.
Now for the helps furthering this duty. 1. Young men must take notice of that great bundle of folly, which is naturally bound up in their hearts, the corruption of that age being such, as needeth not any occasion without it self, to cast it down. 2. That the means to redress [ 1] it, is the study of the Scriptures, unto the rules whereof they must [ 2] have regard, and not to the examples of men. 3. That if they will [ 3] needs be given to imitation, then must they imitate not the most, but the best of that age: such as was young Daniel, who in tender years was able to utter knowledge, Dan. 1.4. young Samuel, who so soon as he is weaned, must stand before the Lord, 1. Sam. 1. young Josiah, who at eight year old walked uprightly, 2. King. 21. young Timothy, who knew the Scriptures of a child; yea of Christ himself, who increased in wisdom as in stature; so as at twelve years old he was able to confound the Doctors, and great Rabbies of the Jews. 4. That against all the discouragements they shall meet withal from men, as [ 4] that they are too forward, soon ripe, and young Saints, &c. they must oppose the Lord's good pleasure, who requireth firstlings, first fruits, first borne of man and beast; the first month, yea and first day of that month, for the celebrating of the passover: and delighteth in whole and fat offerings, not in the lame, lean, and blind sacrifices which his soul abhorreth; for of all the sons of men, the Lord never took such pleasure, as in such who were sanctified even from the womb. Some of the learned call men to the timely service of God, from the allusion of Moses rod, Exod. 3. and Isaies vision, cap. 9. both of the almond tree, because of all trees that soonest putteth forth her blossoms: how sound that collection is, I will not stand to inquire, only this is true, that such as would be trees of righteousness, and known to be of the Lord's planting, laden (especially in their age) with the fruits of the spirit, must with the almond tree, timely bud and blossom, and bear, that their whole lives may be a fruitful course, whereby God may be glorified, and themselves receive in the ende a more full consolation.
The second point in the verse is, The manner of teaching young men, Exhort young men: so, 1. Tim. 5.1. Exhort old men as fathers, and young men as brethren. The scope of the Ministry is, to draw all men to duty, and being ordained of God out of his singular love for the winning of men, all the duties of it must be performed in such loving manner, as that men may be rather won and drawn, then forced thereunto; yea even young men, who for most part are headless and furthest from duty, must by the spirit of meekness be restored and reclaimed.
Doctr. The Pastor is not always to urge and use his authority, but sometimes he must lay it down, and in some cases where he may by the word command, he must rather choose to entreat. Paul in all his epistles seldom commandeth out of his authority (although Apostolical, & above the authority of ordinary ministers) but ever almost persuaded & entreated out of his love. Thus he dealeth with Philemon for the receiving of Onesimus, Though I have much liberty to command, yet I rather beseech thee, ver. 8. For might not he have commanded a Christian, to remit an injury, and receive a Christian servant upon his repentance? and yet he besought him so to do. And thus although we want not power to command men upon their own peril, and so fasten Christian duties upon them; yet we rather entreat men to be reconciled unto God: yea we are to beseech and exhort men in the Lord Jesus, that they increase more and more, &c. 1. Thess. 4.1. And the Scriptures are so delighted with this manner of teaching by exhortation, that the special work of the ministry is called by this name, Act. 13.15. the men of Antioch came to Paul and Barnabas, and said, If ye have any word of exhortation say on: and yet this word of exhortation was a sermon which they desired to hear preached again the next Sabbath. We heard cap. 1.9. that the Minister must therefore hold fast wholesome doctrine, that he may be able to exhort, as though this were all he had to do.
But here must be great wisdom and circumspection used; for although the Minister is often to turn his power into prayers, and threats into entreaties, yet must be beware that he so lay not down his authority, as that the word loose any, but abide still a word of power to command; observing wisely to this purpose these two rules. 1. So to exhort as that the consciences of men may conclude, that even there where he persuadeth and entreateth, he hath power to command and terrify, though in his love he lay down that power for the present. 2. That he do not there exercise lenity, where the case requireth severity, nor mildness when the case requireth the work of servant zeal. As, first, where sin waxeth bold, the Minister must put on boldness. If a calf stand before Moses, it is a case wherein the mildest man upon the earth, must forget his meekness, and clothe himself with zeal for the glory of God. Sometimes the Minister is to deliver the word as it were in a soft and still voice; and sometimes he must change his copy, and lift up his voice like a trumpet, to show Judah his sin, and the people of God their transgression. Secondly, when admonition and exhortation will not serve to cut off sin, but there is rather a rejoicing in it. Here Paul himself will put on his authority, 1. Cor. 5.2. & 13. put away from you that wicked man. Thirdly, when the ministry is, or is like to be drawn into contempt, then especially must it put on power, and authority. This was the practice of the Apostles, who were forced often (partly by the low estimation of the simple and ignorant, who esteemed of the preaching of the Gospel but as foolishness; and partly by the malicious oppositions of the false Apostles, who depraved their ministry as weak and unlearned) to be long in the challenging of their calling, power, and authority: see 2. Cor. 10.2.8. &c.
Use. 1. Ministers must labor wisely to discern between persons and actions, as Joseph did between the persons and causes of Pharaohs butler and baker, and speak differently to the tractable and stubborn: children and servants must not be dealt with alike. Christ spake not to the Priests and people alike: nor John the Baptist to the Jews and Scribes alike: nor Paul to the Galatians and Ephesians alike: but God's mouth must separate the precious from the vile: Compassion must be had upon some, but not all, others must with fear be pulled out of the fire; neither may the Publican and Pharisee look for the same sentence and judgment. 2. Whereas men cannot endure preachers, who leave exhortation, to thunder out damnation; let them know▪ that if their sins be grown bold as an harlot, and the word of meekness cannot prevail against them, we must then come with a rod, and not the spirit of meekness: otherwise as Christ was most meek in his life and doctrine, so should his Ministers be also.
The third point in the verse, is the virtue commended to the practice of young men, and that is, the grace of sobrieeie, which moderateth the mind in the lusts and affections in general: and is not to be restrained to that outward sobriety, which is opposed to intemperance in meat and drink: for it is taken for granted, that intemperance must be nipped in the head, and broken in the shell, before it be hatched and outwardly produced into the life. This appeareth, 2. Tim. 2.22. where Paul in other words prescribeth the same duty unto Timothy, fly the lusts of youth: not meaning thereby such uncleanness and lascivious filthiness wherewith graceless young men were carried away, for Timothy was now of such gravity as befitted an Evangelist, but he would prevent in him all that violent course and carriage of affections, unto which that hotter age is more propense; not fearing that Timothy would break out into filthy uncleanness of lusts so much, as least his youth should carry him to rashness, pride, self conceit, and so cause him to fall through too much confidence. Now how fitly is this precept directed to young men, the sin of whom is the strength of lusts. Solomon himself ascribeth this to their age, to carry much indignation, wrath, grief in the heart, and much evil in their flesh: that is, many noisome and troublesome lusts, wherewith through their heat they are assailed. Of their presumption and overweening themselves, we have instance in the young man, All these have I kept from my youth. Of their want of consideration and experience in another young man, who heedlessely went on to destruction, as an ox to the slaughter, or a fool to the stocks; even so went he. Of their rage and heat with vnadvised rashness, in Rehoboams younger counselors, stirring up their master to needles terrors and threats. Of their prodigality and uncleanness, in the younger brother called the prodigal son, who spent all upon harlots: all which things are not spoken to free other ages from such inordinate lusts: for natural corruption is not idle in any age, but incessantly is hatching evil motions and actions; but of all ages youth is most fertile and abounding (as the fattest grounds with weeds) with all wicked inclinations, vicious and raging affections; and there is no vice under the sun unto which it is not after a special sort subject, that it is a singular favor of God for a youth so innocently to pass over his younger years, as that some notable blot or inconvenience cleave not to him, which perhaps long after craves his service, or addeth unto his sorrows.
But if these be not reasons weighty enough to draw young men to this grace of sobriety, we might add many moe. As, 1. to satiate ones [ 1] self with his own ways, argueth an heart declined from God, Prov. [ 2] 14.14. 2. The Lord himself mocketh unbridled youth, Eccles. 11. which is a most severe judgment: for God never laugheth at us but we have cause to weep: that which men laugh at as a trick or touch of youth, or some light slip, the Lord laugheth at, because it is to be brought to a more righteous judgment and consistory. 3. What a fearful [ 3] sin and judgment it is to be given up to a man's own hearts lusts, se • Rom. 1.26. and Ier. 9.14.15. 4. The commandment of God, Eccles. [ 4] 11. Put away anger, &c. Oh but we shall deprive our selves of the pleasure of our lives: but the wise man hath an answer ready, that youth and morning is but vanity, that is soon gone, and without great heed lost irrecoverably.
Now the means to attain this virtue. First, begin at the heart, be sober minded, get an humble heart, which will frame to an humble carriage [ 1] in behavior, speech, apparel: for the smallness of a man in his own eyes crosseth those ouerweenings, and ouerdeemings of youth, whereby they think they know more, can do more, and better then the ancient; it will make them suspect all their counsels, which if Rhehobams young men had done, they had prevented that great rent of the kingdom at that time: it will make them sit silent before the elder, and suffer themselves to be lead by their experience. Secondly, consider that these inward [ 2] lusts are great sins, though they never break out into external actions, which natural men see not so to be, and therefore not seeing the ugliness and bitterness of them, cannot come to detest them. And this is the reason, that they are swallowed lightly and carelessly of the most, and men take entire acquaintance with them, because Satan and our own corruption have caused us to taste little else then the apparent sweetness of them. Thirdly, because David taketh it for granted, that these filthy [ 3] lusts must be cleansed by the word, thou must be subjected unto the word, which as pure water washeth the soul from such impure lusts: and this is when the spirit by means of the word rippeth up the secrets of a man's heart, discovereth the loathsomeness of such guests as have taken up the room, causeth him to fly them, and himself for them, and giveth some new strength to purge this filthy sty and unclean cage of his, by mortifying his flesh and the lusts of it: with the word therefore join effectual prayer, for the powerful working of the spirit, Psal. 51.10.11. Fourthly, fence thyself with the fear of God, that being once [ 4] washed, thou mayest not return again to foolishness; the fear of God only is a wellspring of life, to make a man avoid the snares of death. It kept Joseph a young man from sinning against God, bridled David from hurting Saul when it was in his power; restrained Jonathan from self love, 1. Sam. 20.13, 14. To the same purpose maketh that counsel of the Apostle, 2. Tim. 2.22. fly the lusts of youth: Timothy might ask how should I be able, the answer followeth, follow after righteousness, &c. that is, get to thee such virtues as may be special preservatives against them, among the which the fear of God is most excellent, for being the beginning of wisdom, it teacheth wisdom to look unto, and order the heart, in the first risings and motions of any lust. Fifthly, [ 5] use sparingly God's creatures of meat and drink, walk in thy calling, beware of delicacy, excess, riot, which are mothers and nursers of these lusts; and yet so frequent and bold, that they may be read in the foreheads of many of our youth. Thus much I thought good to add to the things which were formerly spoken of this virtue.
Ver. 7. Above all things show thyself an ensample of good works, with uncorrupt doctrine, with gravity, integrity,
8. And with the wholesome word which cannot be reproved, that he which withstandeth, may be ashamed, having nothing concerning you to speak evil of.
Having propounded the several precepts fitted to all ages of men and women, the last whereof was unto young men, our Apostle here inserteth a precept unto Titus himself: whence it is probably gathered, that Titus was now a young man, as Timothy also was, in the same office of an Evangelist: and being a Minister, in him he closely again instituteth every Minister, notwithstanding he hath been most ample in that argument; as though Ministers could never sufficiently be instructed. In these two verses, we will consider two things, 1. a precept: 2. an enforcement of it. The precept is, That Titus show himself an example to others: for as all the persons formerly taught, so more especially the last sort, namely young men for the slipperines of their age, need the benefit of good example as well as good doctrine and counsel. And this exhortation is enlarged, by setting down wherein Titus must become an example: which is done, First, more generally, In all things ; we read it, above all things: others above all men: which readings may be true, and grounds of good instruction, but I take the first aptest to the place. Secondly, by a more particular enumeration of shining virtues: as, 1. uncorrupt doctrine: 2. good life fruitful in good works: and these not one or two, or now and then in good moods, but there must be a constant trading in them throughout a grave and pure conversation. 3. there must be joined gracious speeches and words ; for I take it fitliest interpreted of private communication, described by two necessary adjuncts: 1. it must be wholesome, 2. unblameable, or not liable to reproof.
The enforcement of the precept, is taken from the end or fruit of it, which is twofold, 1. shame, 2. silence to the withstanders, and opposers. And thus the general scope of the verses is, as if he had more largely said, That this thy doctrine, O Titus, thus aptly applied to all sorts of men, may carry more weight and authority with it; see thou that (considering thou art set in a more eminent place, and clearer sun, and hast all eyes beholding and prying into thee) thou show thyself a pattern, and express type wherein men may behold all these graces shining in thine own life: let them look in thy glass, and see the lively image of a grave and pure conversation, which may allure them to the love of the doctrine which thou teachest; let them hear from thy mouth in thy private conferences and speech, nothing but what may work them to soundness; at the least, keep thou such a watch over thy tongue, as that nothing pass thee which may be reprehended: and hence will it come to pass, that although thou hast many maliciously minded men, seeking by all means to oppose thy doctrine and life; and to destroy the one by the other, these shall either be put to silence, and have nothing to say: or if they take boldness to speak anything, it being unjust, the shame shall be removed from thee, and fall justly upon themselves; and all the reproach shall return home to their own doors.
In the precept I will briefly note one or two things, because all the particulars of it have been handled in the former Chapter. In general therefore observe, that
Doctr. 1. In every Minister there ought to be such an harmony, between good doctrine, and good life, as the latter may be a strong evidence of the former, and both of them exemplary to his people in public and private. First, there must be doctrine, else let his life be never so good, it is a dumb show, should not the shepherd feed the flock, saith the Lord? the first thing in that strait charge to Timothy, is to preach the word, to be instant in season, out of season: herein is the Minister a debtor unto God, 1. Cor. 9.16. a necessity is laid upon me, and woe unto me if I preach not the Gospel: a debtor also unto his people, Rom. 1.14. and therefore as much as in him lieth, he must make conscience of discharging this debt.
And this consideration by the way, may put ignorant and dumb ministers in mind of their woeful estate, in that they want these letters of orders, whereby the Apostle proveth himself to be a Minister of God: 2. Cor. 6.7. among other notes whereby he justifieth himself to be an approved Minister of God, this is one, that he carried the word of truth. And again, it stoppeth the mouths of many ignorant people, that plead strongly against themselves in the want of a preaching Minister: We are well enough, we have an honest and peaceable man, he cannot preach indeed, but he lives as well, and doth as much good as if he preached, we would not change him for the best preacher of them all. But where is this harmony of doctrine and life in such a one? know we not, that the best lives of the best men, are but servants and attendants to their doctrine, and like the miracles of Christ, which served to prepare, confirm, provoke, and condemn, but converted not the beholders? this is the work of the Gospel in the ministry of it, which is the power of God to the salvation of every believer. Was it ever heard that a dumb Minister by his life converted a soul to God? and what is his life, but a living out of a lawful calling? an injurious robbing men of their goods, which he before God hath no right unto? and a cruel murthering of their souls for want of knowledge? And if the question were made to me, whether good doctrine or good life might better be spared in a minister, I should answer readily, that to preach well, and live ill, were far better, and more eligible, then to live honestly, and not to preach, seeing the former bringeth ruin upon himself alone, this latter both upon himself and his people.
Secondly, as there must be good doctrine, so there must be good life too, for a Minister may not think he hath done enough, when he hath taught others, if himself yet remain untaught: like some statue which pointeth the way to passengers, but it self standeth a stock still and moves not: but he must first be a good man, and then teach others so to be. In the Old Testament, the Priest must first be cleansed himself, and then cleanse others: first wash himself, and then sprinkle others, first sanctify himself, and then others: so in the new, we must first become lights our selves, and then enlighten others, first approach near God our selves, and then bring others before him: for this is the property of a good shepherd, to go before his sheep, that they may follow him. But all this while we may not think that the authority of the word standeth upon the good or bad life of men, which hath a better bottom of his own to stand upon, but yet it is a further seal of the truth of it upon the simple, and that sundry ways, which I will not stand upon.
These two make a sweet harmony, especially within a man's own conscience, when he can appeal unto his fellow-ministers, as Paul to Timothy, and say, you have fully known my doctrine, my manner of liliuing, &c. and unto the consciences of God's people, calling them to witness both of his painful preaching, 1. Thess. 2.9. as also of his holy and unblameable behavior, verse. 10. yea even unto God's tribunal, with much comfort at the ende of his days, as Paul did, Act. 20.19.20.26. Which two as they must conspire, so the minister is to be an example in both, 1. Tim. 4.12. be an example in word, conversation, &c. The Apostles were as lights upon hills, as stars in the heavens. Pastors are called to be patterns to their flocks: the great Pastor of the sheep our Lord Jesus, set himself a copy unto all Christians, both in holy doctrine, and in blessed example of life. Great is the force of godly example, especially in the Pastor, both to the believer, to provoke him, and to the unbeliever, either to bring him to a liking of the religion of God, or to condemn him, who hath both seen & heard, & yet hath not believed; even as Noah condemned the old world by making of the Ark: which are the reasons, why the Lord hath ever scattered some of his children here and there, a saint or two even in Nero's house, a Lot in Sodom; and as a lilly riseth up sometimes among thorns, so do the sons of God in the midst of a froward generation, that they might shine as purer lights in the darkness of the world round about them.
Use. 1. These are true notes to discern a true Minister by pure doctrine, and holy life. If you consult with a Papist, he will decipher you one of his Priests, by his mitre, crosyer staff, copes, and other garments; by his oyntings, shauings, &c. which indeed are marks of the beast: but not a word of life and doctrine, whence we know them to be thieves not entering in by the door, but by the window, to rob and steal. 2. This requireth the presence and residence of the minister with his flock; for if he be ordinarily absent, how can he be an example unto them? Thirdly, it proclaimeth woe upon them, who by contrary practice to their preaching, give occasion of stumbling to the people, as Eli's sons did: better it were that such had never been borne, then so to strengthen the hands of sinners, besides that by his own mouth he shall be judged. Fourthly, it stirreth up the men of God to care of their lives: to which we in this calling might be moved by sundry other strong reasons. 1. We stand before God, and therefore we must put off our shoes, wash and cleanse our selves. Ier. 15.19. If thou turn, thou shalt stand before [ 1] me. 2. We shall be better enabled to our duties, both because God [ 2] teacheth his secrets to his servants the Prophets: as also the doctrine shall be more acceptable, and less excepted against. Herod heard John, because he was a good man. 3. We else pull the sins of many upon us, [ 3] and harden a number in the same sins; the wicked Jews could allege the Priests examples for their Idolatry, Ier. 44.17. and John. 7.48. Do any of the Rulers and Pharisees believe in him? 4. He that diuorceth [ 4] godly life from pure doctrine, shall be the least, that is, have no place in the kingdom of heaven. Fifthly, it teacheth all hearers to take benefit by the examples of their teachers, who labor faithfully in the Gospel among them: for must we study to show our selves examples in vain? Philip. 3.17. Brethren, be followers of me: and 4.9. The things which ye have heard and seen in me, those things do. Heb. 13.7. Remember them that have the oversight of you, whose faith follow, considering what hath been the end of their conversation. The examples of the godly are called a cloud of witnesses, to put us in mind, that as the Israelites were moved as the cloud moved, so should it be with us: cast our eyes upon the cloud of the faithful pastors, especially to follow thē so far as they follow Christ, which who so refuse to do, they have three fearful witnesses against them, the word of God, their own consciences, the Ministers lives. And here we must be put in mind to go one step beyond ordinary: for many cast their eyes upon the examples of their Ministers, to spy if they can obtain some liberty to the flesh, through their frailty: but if they cannot, the most think it sufficient that they can commend them for good men, and go no further: whereas they ought to be transformed into the pattern, not only of our doctrine, but even of our lives so far as we follow Christ.
Doctr. 2. We hence observe further, in that the Minister must so order himself in regard of public and private courses, actions, and speeches as he may not be reproved, that it is possible for a man by grace so to live as he cannot justly be blamed. Zechariah and Elizabeth lived without reproof. 1. Thess. 2.10. Ye are witnesses, and God also how holily, justly, and unblameably we lived among you. And because it may be alleged, yea indeed Apostles, and some choice extraordinary men and Ministers, one of a thousand may attain hereunto, but we ordinary men may not look for it: the Apostle James answereth, and affirmeth that the endeavor unto it, belongeth unto every Christian professing religion, in that he calleth the religion it self pure, and undefiled: and if he be said truly to live without reproof, who after his effectual calling cannot be justly charged with any gross or open sin, no doubt the Lord hath many ordinary Christians abroad, who by his grace have attained to live without reproof.
Use. This reprehendeth many, who not having learned thus much in Christ's school, can bear out all their gross vices and misdemeanors hereupon; What, we are but flesh and blood: and men are but men, and not Angels, and all men are sinners, we cannot be Saints, and thus swallow deadly things under the color of human frailty, as though even in human frailty, such an unreproveable life could not be attained.
2. Every man must aim at this white to live without reproof, and the means are these. 1. To beware of sin, in regard of God, and of conscience, and not only in regard of men: the conscience must hate [ 1] sin, because God hateth it, and not because men will cry out against some sins. And this will bring a man to obey God in all things, even in one commandment, as well as another: which he must do that must live without reproof, for he must hate all the ways of falsehood. Notable is that place to this purpose, Psal. 119.6. Then shall not I be confounded, [ 2] when I have respect to all thy commandments. 2. Stop occasions of [ 3] sin; avoid appearances of evil, prevent greater falls by lesser. 3. After slips bewail them, cover them from God's eyes by repentance, and this will be a good means to hide them from men.
In this enforcement, nothing is hard but to know, how he that withstandeth the Gospel, may be made ashamed. And this is done by the conviction of his own conscience, being even oppressed with the uprightness of such a one, as gladly he would condemn: his own wicked heart can witness to the righteousness of the other, and justify his person, as Saul David's, saying, Thou art more innocent then I: Thus while innocence it self pleadeth in their thoughts, their conscience is stricken with shame, and fear putteth them to silence: shame of that they have falsely surmised and spoken, and fear to proceed further in such false accusation. Whence we may note three points. First, that no Minister be he never so just, and faithful in his Ministry, of never such sanctity and holiness of life, but he shall meet with opposites and withstanders. 2. That their quality is to seek nothing more then how to open their mouths against them. 3. That every godly man's practice must be, so much the more carefully to shut their mouths.
Doctr. 1. For the first, It is the lot of faithful Ministers (as here of Titus) to have opposites, and adversaries: yea such as are just contrary, and directly opposite: for so the word is used, Mark. 15.39. The case is clearer then needeth proof. How the Prophets were entertained, our Savior showeth by that speech to the Jews, which of the Prophets have not your Fathers persecuted, and slain? Moses was often resisted by all the people, and before he shall go scot-free, his own brother and sister shall withstand him; and as he was resisted by Jannes and Jambres, so in all ages to the end men of corrupt minds, shall start up to resist the truth. That the Disciples and Apostles notwithstanding their Apostolical rod and power were resisted, appeareth by Alexander the coppersmith, who was a sore enemy to Paul's preaching: and Elimas who was full of subtlety to pervert the truth, and strongly withstood the Apostles. How was Christ himself the chief Doctor withstood by the Scribes, Pharisees, Sadducees, Rulers, and people, that he had never come into the world, if he had not made his reckoning to give his back to the smiters, his cheeks to the nippers, his face to shame and spitting, yea himself to the shameful, and accursed death of the cross. If it was thus to the green tree, we shall need seek no further what was done to the dry, but rather to inquire into the reason hereof, and that is this; so long as there is a Devil, darkness, and death in men's souls, so long will there be resistance unto God, his light, and life, in whomsoever it is: the Devil not only suggesting, but working effectually in the hearts of reprobates, and natural men, to withstand God's work, as Sanballat and Tobiah used all means to hinder the building of Jerusalem: and so do his instruments, the spirits of Devils, go about the world to provoke men unto war against Christ, and his little flock. Those spirits of Devils are graceless and wicked men, carried by devilish motion and violence against Christ and his kingdom: and the battle between Michael and his Angels, and the Devil and his angels, shall not cease till time be no more.
Use. 1. Every faithful Minister must resolve to fight the good fight of faith, and suffer affliction as a good soldier of Jesus Christ. Soldiers we see are in continual danger, and ever in the face of their enemy, and therefore their lives should not be dear unto them: but especially these Captains over the Lord's battles, must make light account of their lives, which they must rather forsake, then cowardly either forsake the field, or yield the bucklers, but hold out unto victory, striving lawfully.
Quest. How shall a Minister be able to hold out in such a conflict or skirmish, so dangerous, so doubtful, against so many, so great, so learned, so malicious, so skornfull adversaries? Answ. He must encourage himself by meditating upon the promise of God, who hath put him in his service, put a powerful word in his mouth, & goeth with him to see that none touch him, or do him any harm. Jeremiah was sent against Princes, Priests, people, who all he knew must fight against him: how now should one poor Jeremiah hold out against them all? the Lord furnisheth him with a gracious promise to lean upon, I will be with thee to deliver thee : and when he was in his Ministry, found he this any idle promise, or God not so good as his word? No surely, for he was in daily derision, everyone mocked him: he heard railings and reproaches of many on every side: yea, and (which was his chiefest grief) his word was a reproach and derision to the profane, so that he was even determining to speak no more in that name. But how did he uphold himself in this temptation, But the Lord is with me like a mighty giant, therefore my persecutors shall be overthrown. Object. But for all this, good men are prevailed against, exposed to reproach, wants, imprisonment, banishment, and death it self. Answ. As the Apostle speaketh of themselves, they were killed, but not overcome: so the enemy prevaileth against the person of a poor man, and Jeremiah himself may stick and starve in the dungeon: but neither against his faith, and constancy, and much less against his doctrine; and the truth, which being strongest of all, shall prevail against them to their confusion: so are the Saints in suffering made conquerors.
Use. 2. Let none be discouraged, if any times bring opposition to good Ministers, as though it were a strange and unusual thing: if someone age only should bring forth such a monstrous birth, it would be more burdensome, but no age is barren, yea not fruitful herein, as might be made plain in all history. Neither may any conceive worse of the religion, whose teachers are opposed by great ones: for whereas men love their own devises, and what man affecteth not the child of his own brain? never were any so maligned by men, as the Lord's own inventions.
Use. 3. Every hearer must set to their hands to help their teachers, and every way to strengthen them against their withstanders, I mean not by outward strength and power, but especially by their prayers, that they may be delivered from evil and unreasonable men, and preach the word boldly: which was both the commandment of the Apostle Paul, 2. Th. 3.1. & the practice of the Church for Peter, Act. 12.5. ad 12. And further, in that we stand not for, nor to our selves, but for the truth and God's people; they must by other encouragements be helps to the truth: for if the captain be in fight, is it meet that the common soldier should stand only idly looking on? nay his safety they must account theirs, and strive for him as for themselves: if he suffer, they must suffer with him, as knowing that if the Pastor be smitten, the sheep are like to be scattered. Notably doth the Apostle urge this duty upon the Philippians, wishing them to continue in one spirit, and one mind, fighting together in the faith. What, doth the Apostle proclaim arms? or stir them up to contention? yea surely, but such a one as becometh the Gospel of peace: he would have them them to fight not one against another, but one with another, yea all of them with one mind. Neither with a cruel fight with carnal weapons, as one enemy against another: but with such a fight as they heard in him, and saw in him: alas he was fast enough bound to the peace, for he was then in bonds at Rome for the Gospel, he fought by suffering, so must they by their prayers for him, by their patience, by all manner of ministry to the Saints in trouble, show that they partake and fellow-feel in the afflictions of the Gospel.
Doctr. 2. Those that oppose themselves to good Ministers and men, are ever speaking evil, and opening their mouths with reproaches against them, and their godly courses. Moses was charged, and that not in corners, but to his face, that he took too much upon him, whereas he was unwilling to undertake all that the Lord laid upon him. It went currant in court and country, that Elias troubled all Israel: Amaziah accuseth Amos to the king, that the land is not able to bear all his words: Diorrephes not only withstood the Apostle John, but pratled against him. Quest. But what is the reason of all this, have they any cause given them? Ans. The reason is partly positive in themselves, & partly negative in the other. In themselves, 1. the malice of their heart is such, as cannot but continually out of the abundance thereof, set their tongues a work: the [ 1] fire within sendeth out such smoke abroad. 2. With this malice is joined exceeding pride and swelling, which moveth them to seek the raising [ 2] of themselves, although with the fall of others, and make the reproach of others as a ladder for themselves to climb by: for this ende did the false Apostles account of Christ's Apostles, as the filth and offscouring of the world, that is, most base and abject persons. 3. With this malice and pride is joined exceeding subtlety and policy in their generations, [ 3] well know they, that they have gotten ever more conquest by the strokes of their tongues then of their hands, and seldom have they failed of their purposes. For 1. having a notable faculty to insinuate into great men's favors, as Rehum and Shimsai, they would not hinder the kings tribute, nor see the kings dishonor: they make no bones of letting fall two or three untruths in a few lines to the king; for what hindrance had it been to the kings tribute, what impeachment of his honor to have built the Temple, and established God's true worship in Jerusalem? but thus got they their purpose by insinuation and lies, which by their own force they could not do. 2. As they can coin of their own, so they have a notable dexterity to deprave even innocence it self. Is it not wonderful that the famous harbenger of Christ, then whom in his time a greater was not borne of women: no nor yet Christ himself, could so carry themselves, but that the one must needs be counted a demoniake, and the other a glutton, drunkard, and friend of sinners? Who then can look to escape? and if they hereby obtain not their whole purpose, yet loose they not all, having learned that cursed rule of Machiauel, that if they speak their pleasure, some ill conceit will stick in the minds of men, which will be worth their labor. Now the negative reason in good men themselves, why their withstanders speak evil of them, is set down, 1. Pet. 4.4. Because ye run not with them to the same excess of riot, therefore speak they evil of you: dissimilitude of manners causeth the ungodly by all means banish the faithful out of the world, they may seek a new world for themselves to live in if they will: if they should walk in such courses as the Apostle Peter reckoneth up in the 3. verse of the cited chapter, and in such a black darkness, as did not reprehend theirs, they could well enough give them the right hand of fellowship, but if men will be so precise, as that the high way cannot hold them; they cannot away with such singularity.
Use. 1. Take here a note of a false religion, which commonly is upheld by bitterness of word, writing, railing, and reproaches: consider here the Popish writers dealing with Protestants, putting off even humanity it self, and all but the image of the devil, which standeth in malicious lying and accusing of the brethren. The heat also and bitterness of the German divines, being far above that which becometh brethren, maketh not unto, but against the goodness of their causes. Oh that we could all remember, that Christ's kingdom is peaceable, himself instructeth with all meekness, persuadeth, entreateth, seldom threateneth, and never was his voice heard in the streets: the spirit descending upon him like a dove, showeth how far he was from bitterness and contradiction. 2. This inseparable quality of withstanders showeth, that to speak evil of professors, is to withstand the truth: so is the boldness of such, who tax Ministers discountenancing sin as too bold, to whom sin may be bold enough before it meet with an angry countenance from them. In a word therefore, let us take up that use which Christ raised of this doctrine, Let wisdom be justified of all her children.
Doct. 3. Every godly man's endeavor must be to stop the mouths of such adversaries, and so make them ashamed. Object. But it is an impossible thing, they will have always something to say. Answ. Yet so live thou as thou mayest boldly appeal unto God, let thine own conscience be able to answer for thy uprightness, and so thou openest not their mouths, if now they open them against thee, it is their sin and not thine: and thus this precept is expounded, 1. Tim. 5.14. Give no occasion to the adversary to speak evil, And is enforced with special reason, 1. Pet. 2.12.15. This is the will of God, by well doing▪ to put to silence the [ 1] ignorance of foolish men. If any shall say, why I care not what they say on me, they are dogs and wicked men, and what are we to regard them? the Apostle telleth us, that yet for God's commandment sake, we must not open their mouths, but perform all duties of piety and humanity unto them. 2. Because they watch occasions to • raduce, we must watch to cut off such occasions: Luk. 6.7. the Scribes and Pharisees watched [ 2] Christ whether he would heal on the Sabbath, to find an accusation against him. Christ did the good work, but by his question to them, cut off so far as he could the matter of their malice, by clearing the lawfulness of it. So out of their malice we shall draw our own good: and thus it shall be true which the heathen said, that the enemy often hurteth less, and profiteth more then many friends. 3. What a glory is it for a Christian, thus to slaughter envy it self? to keep shut that mouth [ 3] that would fain open it self against him? to make him be clothed with his own shame, who sought to bring shame upon him and his profession? when a wretch cannot so put off his forehead as to accuse him whom he abhorreth, no more then he can the sun of darkness when it shineth, yea when the Prince of the world cometh to sift such a member of Christ, yet he findeth nothing justly to upbraid him withal?
Use. Would God professed Christians were careful not to open profane mouths, who shall not need to watch long but they shall meet with matter too much, with swearing, lying, oppressing in some, with Sabbath breaking, and formal service in others; with pride, stomach, contentions, and undying, almost immortal suits in law, in a third sort: and yet more pitiful, that the Papist shall scarce need to watch a whit, but his mouth is presently opened to the slaundring of the Gospel, by the dead and carcass faith not of a few.
Vers. 9. Let servants be subject to their masters, and please them in all things, not answering again,
10. Neither pickers, but that they show all good faithfulness, that they may adorn the doctrine of God our Savior in all things.]
After that our Apostle hath at large described such Christian duties, as must be urged upon free persons of all sexes, and ages; Now he cometh to such as are required in those that be in servile condition, and estate. And in these two verses propoundeth two points: 1. He pointeth them to such virtues, as especially befit them: 1. He enforceth them with a reason drawn from the end of them; namely the adorning of the Gospel. The virtues are four: 1. subjection: 2. pleasing of their masters in all things: 3. silence, propounded in the opposite of it, not answering again. 4. faithfulness, illustrated by the contrary, not pickers. The enforcement is in the last words, that even they may become ornaments unto the Gospel, which by a periphrasis is called the doctrine of Christ, or God our Savior: & thus must they be, not in some or few, but all things, that is, in all their speeches, actions, and behaviors. The whole sense of the verses together is this, And now, oh Titus, having applied thy doctrine unto other estates, at length cast down thine eyes upon them that are of inferior condition: for they being members of the Church, as well as any of the former, thou must fit and serve out unto them also their portion, wherein thou must exhort them, that they be willingly submitted and subjected unto the power, and under the will of their masters; yea what ever their masters be, let them be unbelievers, unmerciful, froward, yet let them cast to please them in all things, wherein God their Masters master is not displeased. And although themselves be religious and called unto Christ, yet let them acknowledge their places, and never advance, or embolden themselves to return undutiful answers unto their masters or mistresses, as the manner of many is. Let them not use any unfaithfulness, but all good fidelity, which is the chief virtue of a servant, and that in everything which requireth the same; and especially let then beware of one point of unfaithfulness, namely, the secret purloining, and filching the least profit of their masters, to turn to their own or other uses, without their masters privity. And if all this while they serve such hard masters, as return them small thank, or other retribution for their faithful service; yet this shall they do, they shall beautify the doctrine of the Gospel which they profess, and in commending it, they shall get thanks of God, who will not dismiss them without a plentiful reward.
The first and proper duty of every servant, is subjection, or a stooping under the authority of his master. Which standeth, 1. in an inward reverencing in heart the image of God in his superiority. This reverent subjection of the heart, the Lord in his own example requireth in all [ 1] his servants: Mal. 1.6. If I be a master, where is my fear? and is the first duty of that commandment, honor thy father and mother: the Apostle, Eph. 6.5. calleth for fear and trembling from servants toward their masters. 2. In the outward testimony of this inward reverence, [ 2] both in speech and gesture before his master, and behind his back: but especially in the free obedience of all his lawful, yea and unequal commandments, so as they be not unlawful; Coloss. 3.22. servants obey your masters in all things, that is, in all lawful and bodily things. And the same Apostle mentioneth both in the Ephesians, and Colossians, bodily masters, to show, that so far as the soul is not hurt, nor the conscience wounded, the rule of the servants obedience is not his own, but his masters will, be it irksome, difficult, wearisome: Luk. 17.7. the weary and toiled servant, may not come out of the field to ease and refresh himself at his pleasure, but wait still upon the hand of his master, and sit down, and eat at his masters appointment, and not before, as that parable teacheth. 3. In patient enduring without resistance, [ 3] rebukes, and corrections, although bitter, yea and unjust. 1. Pet. 2.18.19. servants be subject to your masters, not only the good and courteous, but to the froward and bitter: for it is praiseworthy in conscience towards God to suffer grief wrongfully. When Agar was roughly dealt withal by Sarah, she run away, and would not endure her, but the Lord by his Angel controlleth this course, and giveth her better counsel; return home to thy mistress, and humble thyself under her hand, or suffer thyself to be afflicted by her. Quest. But may not a servant avoid the rigor and extremity of the unjust anger of his master? Ans. It may be lawful, without despising of the masters authority, to give way for the present unto his fury, and if conveniently it may be, to withdraw himself • ill the rage be past, and the storm blown over; as David conveyed himself from Saul: and the Egyptian that directed David to the Amalekites, made him to swear by God, that he would not deliver him to his master from whom he had fled: neither did David sin in taking that oath, because of that law, Deut. 23.15. If a servant had fled from his masters rage, especially if an Heathen, who cared but a little for their servants lives, he must not forthwith be delivered to his master, but humanity must be exercised towards him, & they must add no affliction unto him, but kindly entreat him, till mediation may be made, and his Master appeased with him.
Hence we note, that religion and the doctrine of the Gospel, freeth no man from any duty, but rather fasteneth it upon him; the Apostle saith not, that servants being now brought to the faith, are no longer to be commanded by their masters, but by Christ; but writeth to them not as free, but as servants still, and enforceth their subjection, even to unbelieving masters: and elsewhere writing unto masters, he forbiddeth them not to exercise rule and dominion over their servants, but only teacheth them after what manner to weld their authority. And indeed this is a point which occasioned much trouble in the Apostles days, both unto masters, and servants: for they hearing of a liberty purchased by Christ to believers in him, they presently begun to cast up all, and would not serve any longer, especially unbelieving masters, but would be at their own hands; against which conceit the Apostles, Paul, Peter, John, much labored, still recalling servants to their former subjection and obedience.
Let not now any object, that this servile condition is against the law of nature, is a fruit of sin, is against the law of Christ, who hath purchased such liberty, as now in him all are one ▪ is against the Apostles rule, be not any longer the servants of men: which things surely the servants of those times, and some since have taken hold of. For 1. every subjection is not against the law of pure nature: who can deny but that in innocence there was a politic subjection, of the wife to the husband, the children to the parents: and this was no fruit of sin, although the tediousness and painefulnes of it came in by the fall. 2. Christ hath purchased a liberty for soul and body, but we must be content with the first fruits of it here in this world, and those are the spiritual liberty we have from Satan, sin, and condemnation, which shall bring on that perfect freedom we expect in heaven, when we shall not only be freed from the power of sin (as here) but even from all molestation of it; and not only set free from the evil of servitude (as here we are by Christ) bu • even from it self. 3. In Christ all are one indeed, but in regard, 1. of the spiritual and inward man, 2. of the means of leading men to happiness: but in respect of the outward man, they abide master and servants still, Prince and people still, bond and free still, noble and ignoble still. Paul having converted Onesimus a runagate servant, kept him not with him at Rome, because he was called, nor freed him from the service of his master▪ but sent him to Philemon again, who although he must in regard of the faith, account him a brother, yet his outward condition was to be a servant still. 4. We must be no longer the servants of men, namely, in respect of the inner man, and the conscience, which in servants is as free from men, as in Masters, no master can command that, for it is only to be commanded by God: but the Apostle speaketh not of bodily service to men, neither is there any word which belongeth to the doctrine of faith, that is a maintainer of any licentious liberty; nay religion teacheth them, that as Christ hath set them free, so also that they shall not use that liberty, as a cloak of maliciousness and licentiousness; but carry themselves the rather as becometh the servants of God, and the freemen of Jesus Christ.
Use. 1. If this be so, let Masters have a care, if they would have servants subject unto them, to choose such as are religious, and frame to religion such as they have chosen: that knowing what it is to be subject to their master in heaven, conscience may compel them to be subject unto their earthly masters also. Wouldest thou have thy servant to please thee in all things? work him to please God in all things. Wouldest thou find him faithful unto thee? see then that he be a Joseph, who will not sin and be unfaithful to the Lord. Wouldst thou have him a profitable servant to thee? see he be an Onesimus, and then howsoever in times past he was never so unprofitable, yet now will he become profitable to thee and others. Many masters feel the just smart of undutiful, unfaithful, unprofitable servants, to the ruin often of themselves and their families, because they have no care of their choice, nor to frame them to godliness, and prof • ciencie in grace whom they have chosen.
2. This meeteth with the sin of many servants, who lift up their hearts above the estate of subjection, and in their hearts despise the person or place of their governors, and so the ordinance of God, yea the image of God's authority shining in them; by reuersing the condition of all subjection, which is to stoop under the wills of superiors: for they must have wills of their own, crossing not the unequal (which yet they ought not) but the most lawful commandments of their Masters. And as for sustaining rebukes and correction, they were never trained up unto it in their youth, and now being elder cannot brook it, but sometimes murmur, sometimes resist, sometimes revenge. Whereas this should be the resolution of all religious servants: I see the word enjoineth me, being a servant, to account my Master worthy all honor, I may not therefore eleuate his authority in my heart, be he poor, be he mean, I must not esteem him from outward things, but according to that ordinance of God which hath made him my master, and me not his compainion or familiar, but his servant: and so being, I must cheerfully obey his will, although the things commanded be laborious, wearisome, and irksome: and I will endeavor so to do, not making my will the rule of my obedience, but his in the Lord: and if I be rebuked or corrected, my part is patiently to endure the same; it may seem unjust often and undeserved, if I might be my own judge, when indeed it is not: but were I sure it were so, be it far from me to take the staff by the end, but I will submit myself to the Lord's yoke, who hath commanded me to be subject, not to the good and courteous only, but to the froward, if I be hereto called; and herein I will imitate my Lord Jesus, who taking upon him the form of a servant, when he was wronged, committed all unto him that judgeth righteously, so I will only say, the Lord look upon it and judge it. And now if any servant make light account of these things, the day is coming when he shall find what it is to rise up in rebellion against the ordinances of the Lord.
The second virtue required of servants towards their Masters is, that they please them in all things. Quest. How will this precept stand with that in Eph. 6.6. where servants are forbidden to be men pleasers? Ans. To serve only as men-pleasers, as having the eye cast only on man is hypocrisy, and the sin of many servants, pleasing man for man's sake, and that is condemned by our Apostle, but to please men in God and for God is a duty in servants next unto the first: who to show themselves well-pleasing to their Masters, must carry in their hearts and endeavors a care to be accepted of them, even in the things which for the indignity and burdensomenesse of them, are much against their own minds. For this is the privilege of a master, to have his servant devoted unto his pleasure and will, for the attempting of any business, the continuance in it, and the vnbending of him from it: and when the servant hath done all he can, it was but debt and duty, and no thanks are due to him from his Master, Matth. 8.9. I am also a man in authority, and I say to one go and • e goeth, to another come and he cometh, and to my servant, do this and he doth it.
Object. But my master is such a one as I cannot please, a churlish Nabal, that a man cannot speak unto him, he forgetteth humanity both in exacting and rewarding my service. Ans. But this may not unyoke thee from thy obedience, as though thou wert bound no further to please then thou art pleased, thou must do thy duty if thou hast no other comfort from him, yet God to whom, and for whom thou doest thy service, will not leave it vnrequited. Jacob served an hard Laban one and twenty years, God gave him wages enough in the ende when Laban would not: and whatsoever a man doth, that shall he receive of the Lord, whether he be bond or free. And this reproveth many servants, who if they may not choose their own work, or their own way, or be put by their own will; presently cast off all ca • e of pleasing, a • kely attempt and perform their business as at a wrong end, or with a left hand: of whom the number is very great, but all of them cast as guilty of this commandment of God.
Quest. But wherein must I please my master or mistress? Answ. In all things, that is, in all outward things which are indifferent and lawful: I say in outward things, so Ephes. 6.5. servants obey your masters according to the flesh: wherein the Apostle implieth two things, 1. that the Masters are according, and over the flesh and outward man: not over the spirit and inward man, over which we have all one master in heaven. 2. that accordingly they are to obey in outward things, for if the dominion of the one be bounded, so also must needs be the subjection of the other. Again, these outward things must be lawful or indifferent, for they must not obey against the Lord, but in the Lord. And therefore our Apostle ever joineth some such clause of restraint, Colos. 3.22. servants obey, —as fearing God: Eph. 6.6. as unto Christ: and, as doing the will of God. Whence it will follow, that if any ungodly commandment proceed from our superiorus, we say as Paul in another case, a brother or a sister is not bound in any such thing, that is, against the Lord.
Use. Let no servant think it a sufficient warrant, presently to do a thing hand over head, because he is so commanded by his Master, and by God commanded also to please him in all things: but he must look to the chief power, to which his masters is but subordinate, which if it command anything crossing the former, that saying hath place, whether it be meet to obey God or man, judge you: and besides whatsoever is not of faith in the agent, be it never so indifferent in it self, it is sin. If a servant here object, that he cannot find out the nature of every commandment; I advise him so far as it lieth in his power, to search that he may not displease God in anything, and after this if he cannot be resolved of the unlawfulness of the commandment, I take it that in supposition of a fault, it is rather to be laid on the commander, then the obeyer.
2. Those servants are condemned, that sooth and please their Masters in wicked courses and practices, who are so composed to eye-pleasing, that the very countenance of their Masters can carry them to any iniquity: that as it is said of Pharaoh, that both he and his servants sinned, so servants are contented to be made vassals unto their Masters sins, as Absalom's servants were in the s • iting of Ammon, and others like the high Priests servants, the masters revile Christ, and the men spit in his face: so many masters hate and scoff at religion, and the servants for company cannot endure it. Others to please their Masters break the Sabbath, by working or carriyng home work, by journeying, by lying, and deceiving: such the Prophet speaketh of▪ that fill their masters houses by bribery and cruelty: whereas they are to please them always with keeping good conscience. The servants of wicked Saul, who were none of the best, refused to be executioners of his wicked sentence against the Lord's Priests, although his commandment could have borne them out well enough. Let Christian servants much more abhor to please any flesh against the Lord: and from this place frame this conclusion in their own hearts; Must I please my master in all things? how much more then must I be careful in all things to please my master which is in heaven.
Servants are here in the third place prohibited crossly and stubbornly to reason, and dispute matters with their masters; but in silence and subjection to sit down with the worse, even when they suffer wrong: for as they are to carry a reverent esteem of them in their hearts, so must they bewray reverence, love, and lowliness in all their words and gestures: neither are they here coped from all manner of speech, for when just occasion of speech is offered, as by questions asked, they must make respective answers, and not in sullennes say nothing: for Solomon condemneth it as a vice and great sin in servants, when they understand, not to answer, Prov. 29.19. Yea and when they have received wrong, they may in due respect of circumstances, as when the masters passion is over, with all submission and soft answers (which break wrath) clear themselves from unjust blame laid upon them: which was the practice of David towards his master Saul, who having a notable sign of his faithfulness which ministered opportunity of speech, he asketh Saul, why he should give ear to men's words, that said David seeketh thy life, whereas now thine own eyes may see, that if I had sought it, I might have had it. And masters in this case are bound in wisdom and patience to • ear them, yea and to justify them, if they find their faithfulness, as Saul did. To this purpose Job speaketh, that if he had turned from the right of his menservants, and maidservants, thus contending with him, he could not have answered God, who made them both in the womb. The thing then here condemned, is that too ordinary a sin of servants, when as they either privately mutter and grudge against the commandments and corrections of their masters and mistresses, or else more openly thwart and contradict them; yea by crooked and snarling words, provoke their indignation justly against them: by all which, they manifest that they have no feeling of the ordinance of God, no conscience of God's authority, seated in the person of their master, no wisdom to suffer and forbear, no not for their own peace sake, nor respect of God's commandment, which forbiddeth in them all muttering and undutiful answering again, a sure sign of a wicked and rebellious heart.
Hence we might note, how the Lord strengtheneth his own ordinance in the foundation of human society, that he will not have it thwarted in words, no not in stubborn and disdainful looks, and much less by any action resisted: against which, whosoever rebelliously riseth up in word or deed, resisteth not man, but God and his ordinances, and shall themselves be resisted of God.
By the former, servants were taught to bridle their tongues, by this precept their hands. The word properly noteth the setting somewhat apart, to ones private use, which is not his, and is used, Act. 5.2. Annanias kept away, and craftily conveyed to his private use, that which should have gone another way: So that servants are forbidden to pilfer the least part of their masters goods, to dispose to their own or others use, without the acquaintance of their masters: And herein under this principal kind, all manner of unfaithfulness is inclusively condemned, as the opposition in the next words showeth, but showing all good faithfulness. Now that servants, who at this day are so unjust, may be terrified from so heinous a sin, let them know that there is a book full of curses and plagues which shall cleave unto them, and enter into their house; the book is large, twenty cubits long, and ten cubits broad, it is full of curses, even from one ende unto the other: it shall come swiftly upon them, for it is a flying book, it shall bring a fire with it to consume a man's whole substance, and without repentance prepareth unto the fire of hell, being a sin which shutteth out of heaven: 1. Cor. 6.10.
Object. But I hope I cannot be counted a thief for this, I would be loath to lay mine hand upon any man's goods else, I may make a little bold with my master, and it is but a little wherein I neither can nor would hurt him. Answ. But this lessneth not the theft, because it is from the master, but augmenteth it. For if it be not lawful to injury a stranger, much less one who is so near unto us: every man will say, it is more capital to smite the master then a stranger. Nay, the Lord less endureth it in a child toward the father, or a servant toward the master, then in one stranger toward another. And it is sure that he that maketh no conscience of robbing them, maketh less (were it not for fear of law) of robbing strangers: so saith Solomon, Prov. 28.24. He that robbeth his father and mother, and saith it is no sin, is a companion of a destroyer ; that is, will easily join with open robbers, to spoil others of their goods also. Besides, to say it is but a small thing, and my master is neither better nor worse for it, the truth is, thou that wilt crack thy conscience for a small trifle, wilt not greatly strain if Achan's more goodly wedge come in thy way; he that is unfaithful in the lesser, will be unfaithful in the greater; serve the devil for a penny, thou wilt be more serviceable for a pound, and augment thy labors, as he doth his wages. And whether it hurt thy Master or no, that is not the question, it hurts thine own soul, by transgressing the commandment, and incurring the curse of it.
Further, whereas some servants may truly say, that their masters are hard and strait, and requite their service scarce with food and raiment, yet giveth this no leave to pilfer the least commodity from him; and what were this else, then to fall into the hands of an harder master, into the hands of sin and Satan? nay rather as Jacob went through an hard service of above 20. years, through summers droughts, and winters frosts, yet in the end he professeth that his righteousness should answer for him, and that nothing miscarried under his hand, but he made it good: so should servants in their years so justly carry themselves, as in the end of their term, they may also say, let God make my righteousness answer for me.
Object. But Jacob in that place dealt not so justly, but rather cunningly with Laban, in helping himself to his right, by laying the straked rods in the sheep's watering troughs: whence it may seem that a servant may right his own wrongs, and supply out of his masters goods, his own wants. Answ. But far was it from Jacob to use therein any deceit, who would not so boldly have invocated the name of God to such a wicked purpose: besides, what he did was by God's authority, yea and direction, who to help him to his right by dream (as himself professeth) revealed unto him such a natural means, as in all likelihood he was ignorant of before: neither was it Jacob's intention, by cunning to conueie to himself any of his uncles goods; but only in such means as God had appointed, expected a blessing from time to come. Besides, what can this make to any secret conveyance of their Masters goods, seeing here was a plain contract and bargain, between him and Laban? from all which, seeing the counsel was divine, the means natural, the contract open and plain, and the end, that by the blessing of God he might come by his right, Jacob is freed from the imputation of using evil craft, and out of good conscience professed that his righteousness should answer for him.
Lastly, let every servant consider not only what his master depriveth him of, but withal what he committeth unto him; he hyreth him to be true, and not a thief: he crediteth, and putteth him in trust with his goods, and sometimes with his whole estate, which he would not do to a thief. Now to deceive such as trust him so far, is against all humanity. For a man to take a purse by the high way, to steal sheep, to break an house, is a notable point of the every in it self, and in our account: but none betrusteth such a fellow, no man looketh for any better from him, no man is deceived in him; but a strong thief is he, that is untrusty to him that trusteth him, and relieth upon his fidelity.
Use. 1. Let this admonish servants to beware of such unrighteous ways, as are too common and usual: some purloining from their masters, to divert to their own uses, some to riot away, some to play away, some to give away; in which courses some are so traded, as that much better were it for many masters to trust to a broken tooth, or a slyding foot, then to put any confidence in them. But fearful is that sentence against them, 1. Thess. 4.6. God is the avenger of all such things.
Secondly, such masters as are toiled and injured by the unfaithfulness of their servants, have great cause to examine their own ways in former days, and say to their own hearts, have I been unfaithful to my master, and have I made no restitution? seeing I should have repaied a fifth part more then that I was unjust in; that is all confiscate, and by God's just judgment may carry much more with it, yea and bring a curse on all the rest: see Levite. 6.4.5. Thus ought the unrighteousness of servants, to force masters to righteous dealing.
Here the Apostle extendeth the former precept, and in this form of words affirmatively propoundeth it, requiring at the hands of servants faithfulness not only in regard of their Masters goods, but in all other respects wherein a servant ought to be helpful to his Master. In the former respect, he must not only not wast his Masters goods, with the unfaithful steward; but he must carefully so far as in him lieth increase them: it is noted a property of the evil servant, that he increased not his Masters talent: he is not accused for decreasing it, but he put it not forth to his masters advantage. And yet much more must • e by his providence, diligence, assiduity, and care, see that nothing be lost or miscarry thorough his default, after the example of Jacob and Joseph, whose diligence was so approved, that neither the keeper, nor Pharaoh himself looked to anything that was under his hand. In the latter regard he that would show all good faithfulness, must be faithful,
1. In his Masters commands readily and diligently to perform them of conscience, and not for eye service, but whether his masters eye be upon him or no. Wherein Abraham's servant giveth a notable presiden • , whose master sending him to seek a wife for Izaak, he presently getteth [ 1] him on his way, prayeth to God for good success and dispatch of his business; and the Lord accordingly directing him to Bethuels house, where meat was set before him, he refuseth to eat the least morsel till he had done his message. But how many servants are there, who in imitation of such a worthy example, would neglect themselves to dispatch their Masters business? But contrary hereunto is the idleness and laziness of many servants, who affecting their own ease, hire others to do their work, and pay thē with their masters money or goods: wherein the Master sustaineth a double damage: so also is that common vice of iourneymen, who must first serve their own turns and lusts, and then their Masters: whose present necessity be it never so urgent, can neither command nor persuade the labor of such masterles vagrants.
[ 2] 2. In his counsels and secrets, never disclosing any of his infirmities, or weaknesses, but by all lawful and good means covering and hiding them. Contrarie hereunto is that wickedness of many servants, who may indeed rather be accounted so many spies in the house; whose common practice is, where they may be heard, to blase abroad whatsoever may tend to their master or mistresses reproach, having at once cast off both the religious fear of God, as also the reverent respect of God's image in the persons of their superiors.
[ 3] 3. In his messages abroad; both in the speedy execution and dispatch of them, as also in his expenses about them: husbanding his masters money, cutting off idle charges, and bringing home a just account; hereby acknowledging that the eye of his own conscience watcheth him, when his masters eye cannot.
[ 4] 4. Unto his Masters wife, children, servants: wisely with Joseph distinguishing the things which are committed unto him, from them that are excepted.
Lastly, as in all his actions and carriage, so also in every word, shunning all lying, dissembling, untruths, whether for his masters, his own, or other men's advantage: In the practice of which duties, he becometh faithful in all his masters house.
Now to incite servants to all good faithfulness, having shown the principal things wherein it consisteth. Let them consider, 1. The promise [ 1] of blessing made to faithfulness, Prov. 28.20. the faithful person [ 2] shall abound with blessing. 2. He that is faithful in little, paueth a way for himself to become ruler of much, if God see it good for him. 3. The [ 3] curse of unfaithful dealing: which layeth open a man to the plagues of God, which enter into the house of the unjust person: yea often whippeth him with his own rod: bringing often upon such as have been unfaithful servants, by means of unfaithful servants, poverty, and want, or worse things, that their sin might return upon them with much more bitterness. 4. That a good means to learn rightly to use [ 4] our own portion of goods, is by the carefulll use of other men's, coming into our hands. For he that wretchedly rioteth and squandreth his masters goods, for most part is given over by God's judgment to be a waster of his own. And here taketh place that speech of Christ, If you be unfaithful in another man's goods, who shall give you that which is your own? teaching, that he that is unfaithful to another, seldom is faithful in his own affairs.
First, for the meaning. The doctrine of the Gospel, is called the doctrine of Christ. 1. Because he is the argument and subject of it: whence some of the Evangelists begin their writing thus, The beginning of the Gospel of Jesus Christ: and the Apostle Paul beginneth his writing with [ 1] his setting apart to preach the Gospel of God concerning his Son: for Christ Jesus delivered to death for sin, and raised again for justification, is the whole matter. Whence Paul calleth it, the word of the cross, not only because the cross followed it, but also in that it is the doctrine of Christ crucified.
2. Because he is the first and chief messenger and publisher of it, who in Paradise promised that the seed of the woman should break the serpents [ 2] head: and none but the son, who came from the bosom of the father, could reveal, and show the favorable face of his father unto us: who also in fullness of time, to show himself the chief doctor of his Church, came in his own person, and went about preaching and teaching this doctrine of the kingdom.
3. Whosoever have been the teachers and publishers of this doctrine from the beginning, either by word or writing (not excepting [ 3] Prophets and Apostles themselves) or shall be unto the ende; they all do it by commandment from him, yea himself preacheth in them, and in us. Thus the Apostle saith, Eph. 2.17. that Christ came and preached peace to them that were far off, that is, to the Gentiles in the persons of his Apostles; for otherwise in his own person, as he was not sent, so he preached not but to the lost sheep of the house of Israel. And therefore although Paul sometimes call it his Gospel, and speaking of other Apostles also, our Gospel, yet must it be meant only in regard that they were the publishers, but not the authors of it, for that is Christ himself.
4. As it proceedeth from him, so it tendeth wholly unto him, and leadeth believers to see and partake both of his grace and glory shining in the same.
Secondly, Christ is called God our Savior, 1. To prove his own dietie, not only in express terms being called God ; but also by the epithet agreeing only to a divine nature, our Savior. 2. To imply our own misery, whose infinite wretchedness only God could remove, and whose infinite good none but God could restore. 3. And especially in regard of this doctrine; 1. to confirm the divinity of the same, it being a doctrine of God, and a doctrine of salvation proceeding from our Savior. 2. To enforce the duty towards it: namely that seeing the author of it is God, the matter divine, the effect salvation, meet it is that such a saving doctrine, a doctrine of such tidings, should be beautified and adorned.
Thirdly, this doctrine is adorned, when it is made beautiful and lovely unto men, and this by two things in the professors of it. 1. By an honest and unblameable conversation; for carnal men commonly esteem [ 1] of the Doctrine by the life, and the profession by the practice of the professor. Hence the Apostle would have Christians so compose all their actions, as whosoever should see their good works, might be moved to glorify God. And this appeareth more clearly in the contrary: for when the work answereth not to the word, it causeth the name of God to be blasphemed among unbelievers: and to glory in the law, yet breaking [ 2] the law, is a great dishonor to God. 2. By God's blessing which is promised and is attending such walking, whereby even strangers to the Church, are forced to begin to like of the profession; for God's blessing upon his people, is not only profitable to themselves, but turneth to the salvation of many others. We read of many of the Heathen people, that when they saw the great advancement of Hester, and Mordecai, they became Jews. And when the Egyptians saw the great works that God did for his people among them, it is said, that many of them joined themselves to the Israelites. So we read in the Ecclesiastical story, that when Licinius was overcome by Constantine, and the persecutions ceased, which had almost for 300. years together wasted the Church, how innumerable of them, who before had worshipped their idols, were contented to be received into the Church. On the contrary, the Gospel is dishonored, when the Lord is forced to judge and correct the abuse of his name, in the professors of it; Ezech. 36.20. When they, that is, the Israelites, entered among the Heathen they polluted my name, when they said of them, these are the people of the Lord, and are gone out of his Land.
Fourthly, Servants adorn the Gospel, when professing it, they by performing all faithful service to their masters in and for God, seek and obtain the blessing of God, in the condition of life wherein he hath placed them: whereas the casting off of the yoke in believing servants, would make men conceive, that God, whose name they profess, were the author of confusion, and not of order, and that the Gospol were an enemy to civil and human right. For what is more right and equal, then for masters to enjoy their servants, as they do the other parts of their goods? and bet • er might a man miss a great part of his goods, then the person, and labor of his servant.
Doctr. The meanest Christian in his place, may and ought to bring glory unto the Gospel. These servants were sold and bought like beasts in smithfeild; yet must such poor creatures by their faithfulness, diligence, and conscience, decke and beautify the Gospel, which even by their lives receiveth either honor, or discredit. In the Tabernacles building every man must bring less or more. The Lord esteemeth not of men by the places they hold, but by their carriage in them. A poor wise child or servant here, is better then an old foolish King. In a word, no man is called to the truth, but on condition to show forth the virtues of him that hath called him.
Use. 1. Let servants, who for most part, leave the care of religion to others, consider of this privilege, which the baseness of their calling cannot deprive them of. As in every nation, so in every calling and condition of life, he that feareth God, and worketh righteousness, is accepted of him: yea, the poorest soul called to partake of the liberties of the Gospel, and freedom in grace, is also called to this glory, that he is one who adorneth the Gospel. Which consideration, may both comfort and encourage poor despised Christians in good ways, and provoke them by expressing Christianity in their whole course, to show their cognizance, and manifest to what house and family they belong. 2. How much more do those in higher place, set up for many eyes to look upon, either credit, or discredit the Gospel: and yet we may say of our age, as Christ of his, the poor receive the Gospel: and this doctrine is much more beholding to servants then masters, to inferiors then superiors. 3. Masters must use means, that their servants may adorn the Gospel, and not with the Egyptians, look only for tasks, and business to be done, but never exhort them to sacrifice. And yet more wretched are some Masters, who when their servants entreat to go and worship in the Church, do therefore evil entreat them, as those that are too idle.
Vers. 11. For that grace of God, which bringeth salvation unto all men, hath appeared,
12. And teacheth us that we should deny ungodliness, and worldly lusts, and that we should live soberly, and righteously, and godly in this present world.
13. Looking for that blessed hope, and appearing of that glory, of that mighty God, and of our Savior Jesus Christ,
In these words, our Apostle layeth down a general reason, confirming and enforcing all the former precepts; and it is drawn from the end of our redemption, which calleth all sorts of men out of their vain conversation, unto a profitable and religious course amongst men. Grace hath appeared to all men, even the basest, as well to servants as masters, to slaves as superiors, to one sort as another, that all sorts of men might by new life, and obedience walk answerable thereunto.
By Grace, is meant the doctrine of the Gospel, called Act. 20.32. The word of grace: so Jude, 4. Turn the grace of God into wantonness. Because, 1. it is a gift of grace. 2. it teacheth that remission of sins, and life everlasting, are obtained only by the mere grace of God in Christ. 3. it is a mean under God, to bring believers to the participation of this grace, through remission of sins by his blood.
This grace is described, 1. by the adjuncts, 2. by the ends of it. The adjuncts are two: first, the light and clear evidence of it in the present manner of propounding; in the word appeared, which in the Greek signifieth a shining out in greater brightness then ever before: for before the rising up of the sun of righteousness • e, the greatest part of the world was in darkness; and where most light was in the Goshen of the Church, it was but in shadows and obscurity; but now a light is sprung up to them that were in darkness, the doctrine of grace is gloriously preached to all the world.
The second adjunct, is that salvation, which this grace bringeth, and goeth with this light: for it is the power of God to salvation. And this is amplified by the subject, all men: that is, mankind, or all conditions of men, servants as well as masters, bond as free, poor as rich, women as men, young as old, &c.
The ends of the appearing of grace are two: the former is nearer, namely, to become our schoolmaster or teacher in this present world. And it teacheth two lessons. 1. What we must forbear and avoid, 1. ungodliness, 2. worldly lusts. Secondly, what we must incline unto, 1. sobriety, 2. righteousness, 3. piety. And this we must do in this present life, 1. That others may witness with us our faith to be unfeigned, for true godliness must not be hid only in the heart, but visible also to the eye of man; both that it may be an acceptable testimony to the truth, as also for direction to some, and conviction of others. 2. Because this present world is our nonage time, wherein we must be schooled to these lessons; which time if it be neglected, there is no time hereafter alloted to learn them in. The latter ende is further removed, and concerneth the life to come; namely, the fruition of our hope, that is by Metonimy, our glory hoped for, in the appearing of Christ the mighty God, which that it may be a spurr to our more godly course, we are willed to expect. So that the brief scope and sum of the words is, as though he had thus plainly spoken: There is great reason, O Titus, that thou shouldest thus urge all sorts of persons, young and old, men and women, bond and free, unto such several duties and virtues, as may most beautify their profession; because that blessed doctrine of grace, offering salvation freely not only to Masters, but even to servants, hath more brightly shined out in these last, then ever before in former ages: and like a schoolmaster instructeth, that we should both deny ungodliness and unlawful lusts, as also that we should moderate our own affections with sobriety, exercise righteousness towards others, and in regard of God, practice the power of that religion which we profess: and further urgeth us with thirsting desire to expect and long after that heavenly blessedness and immortal glory now only possessed by hope, but which shall be fully assured us, when Jesus Christ that great God and our Savior shall appear the second time to our full redemption.
Doctr. Although the doctrine of the Churches of the old and new Testament be the very self same, in regard 1. of the author, who is God. 2. substance and matter, which is perfect righteousness required in both. 3. scope and ende, to the justification of a sinner before God; yet are there diverse accidental differences between them, which that we may the better understand, both the offices, and the benefits by Christ, are meet to be known: some of them we shall note out of these words as we shall come unto them. The first difference is, in that the Gospel is called grace, which word the Law acknowledgeth not: nay these two are opposed, to be under the law, and to be under grace. To be under the law, is not to be under it as a rule of life, for so all believers on earth, yea the Saints and Angels in heaven are under it; but to be under the yoke of it, which neither we nor our fathers were able to bear. For to omit the least part of the yoke, standing in the observation of 1. many, 2. costly, 3. laborious, 4. burdensome ceremonies, what a killing letter is the law, which commandeth inward and perfect righteousness, for nature and actions, and that in our own persons? which promiseth life upon no other condition but of works? do this, and live ; and these must be such as must be framed according to that perfect light and holiness of nature, in which we were created: which wrappeth us under the curse of sin, and infolds us in the justice of God, without showing any mercy at all? What a yoke is it that is ever galling us for sin, partly showing it, partly (not as a cause indeed, but occasionally) increasing it, it being the strength of sin? 1. Cor. 15.56.
Now to be under grace, is to be freed from all this bondage; not only from those elements and rudiments of the world, but especially, 1. When the yoke of personal obedience to justification, is by grace translated from believers, to the person of Christ our surety, so that he doing [ 1] the law, we might live by it. 2. When duties are not urged according [ 2] to our perfect estate of creation, but according to the present measure of grace received; not according to full and perfect righteousness, but according to the sincerity and truth of the heart, although from weak and imperfect faith and love: not as meriting anything, but only as testifying the truth of our conversion: in all which, the Lord of his grace accepteth the will, for the deed done. 3. When the most heavy [ 3] curse of the Law is removed from our weak shoulders, and laid upon the back of Jesus Christ, even as his obedience is translated unto us: and [ 4] thus there is no condemnation to those that are in him. 4. When the strength of the law is abated, so as believers may send it to Christ for performance; for it cannot vex us as before the ministry of grace it could; which is another law, namely of faith, to which we are bound, the which not only can command as the former, but also give grace and power to obey and perform in some acceptable sort the commandment. And this is the doctrine of grace, which we are made partakers of.
Use. 1. Every Christian ought to take up that exhortation, 2. Cor. 6.1. We beseech you that you receive not the grace of God in vain: not that the saving graces of faith and love, &c. may be received and lost again, which is the Popish collection from the place, which speaketh only of the doctrine of grace and faith, which may be received in vain, and is of all such hypocrites who never knew what need they stood of this grace: and therefore some receive it into their ears, not into their hearts: into their profession, not into their practice; into their lips and tongues but never into the love, joy, and other affections of their hearts. Whereas could they see the glory of this ministration, they would exceed that people in their acclamation and cry, grace, grace unto it.
Quest. But how may a man know whether he receive this grace in vain or no? Answ. By these notes. 1. Whosoever receiveth this grace in truth, he receiveth together with the commandment, a power which enableth him in an acceptable performance of it; for howsoever the law [ 1] is a dead letter, yet the Gospel believed, is a quickening spirit, the words of it are spirit and life, in conferring the spirit of life, whereby the believing soul is quickened in the ways of righteousness. The first thing then to be examined is, whether the Gospel be in word or in power: for if it beget only to a form and outward profession of piety and religion, it is received in vain.
2. As he receiveth a power, so doth he also a will to obey the precept of the Gospel: he is not now constrained so much by the bond of the [ 2] law to obey God, but the Son having set him free from such compulsion, he becometh a law unto himself, and of love and a free heart, (if there were no law nor curse) he seeketh to please God: the gracious working of the spirit bendeth his heart to delight in the law, concerning the inner man, and this maketh the yoke easy, and the commandment not grievous. The next thing then to be examined is, whether thou serve God in the newenes of the spirit, or oldnes of the letter: that is, by virtue of the spirit renewing the soul, and so working the will, and not by the compulsiue power of the law; if thou findest not this change and work of grace in thy will, which carrieth ever a readiness with it to obey God in all his commandments, thou hast received this grace in vain: for God's people are a willing and free people, and bring free will offerings, their hearts encourage them, and their spirits make them willing, even there where often power and strength faileth them.
3. Whosoever is not stirred up to thankfulness of heart and life for his free righteousness by the only merit of Christ, never as yet knew [ 3] what this grace meant in truth; for let a man receive but a small benefit of his friend, look how he is affected unto it, and prizeth it, accordingly doth he testify his thankfulness to the giver: shall we be thankful to a mortal man (suppose a Prince) that showeth us a little grace above others in some favorable speech, countenance, or other benefit; and can the Lord power all his grace into an heart which prizing it can possibly be unthankful? and where this thankfulness is, it will make a man in his heart to love God, to fear before him, to reverence his name and his ordinances, to affect his house, his children, his household servants, and much more his tokens of special love, namely, his graces in his own or other men's souls. In his life it will make him beware of all sin, which may provoke so gracious a God to displeasure, yea & strive in the subduing of all sin: for grace will not stand with the regiment of sin, nor sin cannot reign in him that is under grace: to conclude, it maketh him fruitful in all well-doing, which well beseemeth the spirit which he hath received: for can either such grace as this deserve less? or can grace which fitteth her own habitation frame the heart it taketh up to less then the endeavor in all these? The further application of these notes I will forbear, and come to the other instructions.
Use. 2. Is the doctrine of the Gospel a doctrine of grace; then use carefully the means to have thy part in it; for hereby only thou art vnyoked from the curse and tyranny of the law, from God's consuming wrath and justice, and all the fearful fruits of his displeasure; hereby only thou comest to see God in Christ accepting thy person, and with thy person thy works: sparing thy weakness even as a man spares his son that serveth him; entertaining willingness where there wanteth strength, and endeavor where there is no power; remitting thy own unrighteousness; imputing the righteousness of his own son; and beginning to frame such an image in thy soul, as tendeth to a more happy conditiō then ever thou hadst in thy purest innocence. A happy merchant he is that sells all to buy this treasure.
Use. 3. Call others to partake of it, be speaking of it, tell men what God hath done for thy soul; thou canst not but wish all men converted, if thyself beest. A righteous man here cannot eat his morsels alone; Christian love is like fire, which warmeth whosoever stand about it; one brand will kindle another, and iron (saith Solomon) sharpeneth iron, so one converted man will strengthen the brethren: Andrew will call Simon, and Philip will call Nathaniel, and the believer wisheth all God's people to be like himself, except his sins.
Use. 4. Pity those who are destitue of this grace, and are without the means of it in the preaching and publishing of it, for such a people have not yet obtained mercy. If Christ were living again upon earth, his bowels would earn in compassion to see so many people as sheep scattered without a shepherd. If we should see a goodly field of corn stand fair and white to the harvest, but know that there were never a reaper in all the country to gather it into the barn, but for want of reapers it should all rot and spoil on the ground, it would greatly pity our hearts: and yet no other is the condition of such people as want able and faithful Ministers: pray therefore the Lord of the harvest to thrust out laborers into his harvest.
Use. 5. Detest the unmercifulness of men, who being called, neglect to teach the people, for these do nothing else but damme up all the streams of grace from them; and so it appeareth in the people committed to such vnconscionabla men, who for most part are so graceless and so wicked, as though the old Sodomites were reuived again.
This doctrine is a saving doctrine, and word of salvation to those that were wandering in the paths of death. Act. 11.14. the Angel wishing Cornelius to send for Peter, affirmeth, that he shall speak to him words whereby he and all his house should be saved. Whence it is called the word of life, Act. 5.20. Go, preach to the people all the words of this life: and the word of eternal life, John. 6.68. because God hath ordained it to this purpose, that whosoever is brought to the faith by it, shall eternally live thereby.
And here is another difference between the doctrine of the law and Gospel, the which two the Apostle comparing together, he calleth the law, a killing letter, and the ministry of it, a ministry of condemnation, and the ministration of death: but the Gospel he calleth a quickening spirit, and the ministry of the spirit, and the ministration of righteousness. Object. Psal. 19.7. The law of God converteth the soul. Answ. But there the law in a more general acceptation of the word, comprehendeth the whole doctrine of the covenant of life and salvation, as it is also Psal. 1.1. Blessed is the man that meditateth in the law: that is, the word of God day and night. But in this straiter sense, the law is no instrumental cause of faith, repentance, or any grace; it only woundeth a man, and prepareth him to conversion, but converteth none; it gendereth to bondage, and bindeth him that looketh for justification by it, in the conviction of sin, and deserved damnation, and there leaveth him in death: only this doctrine of grace, is the converting and quickening word, revealing that God through his Christ is become either pleased, or placable with us; till which time we cannot but either lie in a slavish fear and the smarting twitches of our consciences, or else desperately give over all; but when by the Gospel we perceive the readiness of our heavenly Father to receive them that return, then we resolve to seek unto his grace, to become his, and to love him who loved us first. So as the believer can ready answer the Apostles interrogatorie, Tell me, received ye the spirit, by the works of the law, or by the hearing of faith? by works, is meant the doctrine of justification by the works of the law; and by the hearing of faith, is meant the doctrine of the Gospel: hearing being put for the thing heard, and faith, for the doctrine believed: they can now answer, that it is the Gospel, that gendereth unto life, which is the instrument of the spirit, both for the beginning, and confirming of regeneration and salvation, and that the law is no cause (though an occasion) of God's grace, showing only the necessity of some other righteousness, then that in a man's self; but not putting a man so prepared into the possession of it, which the Gospel only can do.
Use. 1. If only the doctrine of grace bring salvation, then doth no doctrine of works bring it, or unto it, neither in whole or in part. But the whole chain of our salvation showeth, that we are saved by grace only: 1. Our election, Rom. 11.5. At this time there is a remnant according to the election of grace. But it may be of grace and foreseen works too▪ but the Apostle setteth himself to prevent this objection in the next words, If it be of grace, it is no more of works, or else were grace no more grace; but if it be of works, it is no more of grace, or else were works no more works. 2. Our calling, 2. Tim. 1.9. We are called with an holy calling, not according to our works, but according to his purpose and grace. 3. Our faith, Philip. 1.29. It is given you to believe: and faith is the gift of God. 4. Our justification, Rom. 3.24. We are justified freely by his grace. 5. Our sanctification, Eph. 2.10. We are his workmanship created unto good works, which he ordained that we should walk in them. 6. Our perseverance in grace is by grace, Ier. 32.40. I will put my fear in their hearts, that they shall never depart from me. 7. Eternal life is the free gift of God, Rom. 6.23.
Again, if our salvation were either depending upon our hand, or held in our own hands, more easily might we loose it, then when we were in our innocence; gold were no sooner taken out of little children's hands, who mind to play with it rather then to lay it up, then our comfort out of our own: but our security is, that our chief treasure is not laid up in such a weak cottage, but our life is hid in heaven, in the free grace and unchangeable love of God: that now, 1. false Prophets cannot possibly seduce the elect, Matth. 24.24. 2. though many apostates fall back, yet God's foundation abides sure, 2. Tim. 2.19. where God's election is compared to a great building laid upon a firm foundation, which may be shaken but never overthrown. 3. though our sins like so many billows, would grow over our heads and drown us, yet this grace is sufficient for us, and upholds us that we sleep not in death. 4. though tribulations may threaten to separate us, yet this grace by them drives us nearer himself; and draweth him nearer unto us, according to that gracious promise, that in six troubles he will be with us, and in seven he will not forsake us.
What mean then the enemies of this grace of God the Papists to seek for any part of their justification and salvation in merits and works: whereas if we consider the beginning of all our good, which they call the first justification; the Lord is found of us who sought him not, his skirts covered us when our father was an Amorite, our mother an Hittite, and we in our blood. And for the increase of our good, which is that second justification which they dream of, and is indeed nothing else but the increase of our sanctification, he beginneth and perfecteth, he is the author and finisher of our faith, by which we stand, and hold on unto salvation: 1. Cor. 1.8. who shall confirm you to the ende, that ye may be blameless in the day of our Lord Jesus Christ.
Use. 2. If this be a doctrine bringing salvation, then must we embrace it as we would salvation it self: there is no man but would lay hold on salvation, yet no man almost claspeth hold on the Gospel to make it his portion: many a one can make it his talk, and his pretence, but scarce any maketh it his portion, by yielding himself to be cast into the mould of it. Now for the right entertaining of it, two things are required. 1. To acknowledge that this word of salvation, is by God sent unto us as [ 1] the special token of his love. This Paul urgeth on the Jews his hearers, Act. 13.26. men and brethren —to you is the word of salvation sent: this the Jews knew well enough, but Paul would have them acknowledge the benefit, which a very few at this day do. 2. To be thankful for such a mercy, not only by accounting their feet beautiful, that are the [ 2] bringers of such tidings, but by holding forth this word of salvation, as we are commanded, Phil. 2.16. And this is done, 1. by believing it in the heart to justification. 2. by professing it with the mouth to salvation. 3. by teaching and propagating it to others by holy speech and example: • nd thus only it becomes unto us as it is in it self, a sweet savor of life unto life. And this duty is rather to be thought upon, because this doctrine although it be in it own nature a word bringing salvation, yet may it by accident through our default become (though not a cause) an occasion of destruction, and a savor of death unto death; and what a woeful thing were it so to sin against the Gospel, as it should become (working according to the nature of the subject) a killing letter unto us? how fearful a sin were it to turn this grace into wantonness, or to neglect and yet much more despise so great salvation? seeing this is to sin against the nearest and immediate word of salvation: and if those escaped not vengeance who despised the word spoken by angels; much less shall such as despise the word uttered by the Son himself. Many men when they see the law broken, especially those precepts wherein human society is more disturbed, as by theft, murder, adultery, perjury, &c. oh these sins cannot be brooked for the foulness and detestablenesse of them: but yet the same men live in a greater sin then any o • all these, and see it not; namely, the neglect or contempt of salvation offered in the Gospel, which is more dishonorable unto God, and much more prejudicial to his own soul. Let the Jews be our glass herein, in whom the Lord suffered many contempts of his law, and yet never utterly cast them off: but no sooner almost had they refused this corner stone, but he scattered them into all winds, and would have no more to do with them unto this day. Let other famous Churches of Corinth, Ephesus, Galatia, Colossus, Thessalonica, the seven flourishing Churches in lesser Asia, to whom John▪ writ his Epistles in the revelation, teach us, that never did any Church willfully refuse this grace, but ere long God gave them over into the hands of Christ's greatest enemies: and so of persons it will be true, that whosoever love not blessing, the curse of God shall befall them, and run into their bowels like water.
These words may be expounded, 1. without exception; and then it must be conceived by way of publication or manifestation of this grace, which in the general promises of the Gospel is published and offered to all, excepting none, whosoever believeth shall be saved. 2. with restraint, when this grace bringeth salvation by way of exhibition, not offering only, but conferring the same. And the restraints are two. 1. it bringeth salvation to all men, namely, that are elected and saved: for whosoever are saved, must pass by this door, and come to the knowledge of the truth: neither can this be thought strange of him, who considereth that the Scriptures acknowledge such a generality, yea a world of the elect only. God was in Christ reconciling the world unto himself, that is, the believers who only are reconciled: and Christ is the lamb that takes away the sins of the world, that is, of his elect: see also John. 14.31. 2. It bringeth salvation to all men ; that is, all kinds and conditions of men, not to every particular or singular of the kinds, but to all the sorts and kinds of men, to servants as well as masters, to Gentile as well as Jew, to poor as rich. Thus is it said that God would have all men saved, that is, of all sorts of men some: so Christ healed all diseases, that is, all kinds of diseases; and the Pharisees tithed all herbs, that is, all kinds; for they took not every particular herb for tithe, but took the tenths of every kind, and not the tenth of every herb.
And hence we note a third difference between the Law and Gospel. That doctrine of the law brought not salvation, no not by way of manifestation to all men; no nor yet to all sorts and conditions of men; that was a more restrictiue doctrine to the Jews only: and in that covenant was always a difference held, and a wall of partition was set up between Jew and Gentile, and between people and people. Before the flood were the sons of God, and the sons of men. After the flood, before the law, there was the promised seed, and the seed of the flesh; the sons of the freewoman, and of the bond woman: after the law before Christ, was held the distinction of Jew and Gentile: with the former God made his covenant, them he took into his teaching, and passed by the other: to these pertained the adoption, the glory, the covenant, the giving of the law, the service of God, the oracles, the promises; these had his Temple, his Prophets ordinary and extraordinary. This difference David implied, Psal. 147. He showeth his word unto Jacob, his statutes and judgments unto Israel, he dealt not so with every nation, neither have they known his ways. But now in this last age of the world, this covenant of grace and life at least, for propounding, is made common to all people: now every man is invited unto repentance, the partition wall is broken down, the veil is rent, and the mystery which was kept secret from the beginning of the world, is published to all nations, Rom. 16.26.
Use. 1. This place thus rightly interpreted, yieldeth no patronage to that devise of Universal election, which they draw from the universal vocation of men to the knowledge of the Gospel. But many are called, not every particular man, and the greatest part of the world have always been out of the covenant; besides of them that are called, few come, so as all to whom this grace is published, participate not in it.
Use. 2. Note the extent of this covenant far above the other: whence it is fitly called by Jude, the common salvation, as in regard of the ends, and means of it, so also in respect of the subjects called unto it: so in the former Chapter, verse. 4. it is called the common faith, not only in regard of the kind, and object of it, but also of the subjects, persons of all kinds being called thereunto: which consideration should stir up our rejoicing, in that the barren and desolate hath more children, then the married wife, that the place of the tents of the Church is so enlarged, and the courtaines of her habitation spread out; as we are exhorted, Isa. 54.1.
Use. 3. Note that the kingdom of Christ admitteth no distinction of men; it is not of this world, which accepteth of men for their place, country, calling: but all countries and callings are alike unto God, in every nation and calling he that feareth him, is accepted of him: he neither accepteth the person of the Prince, nor of the poor, for they both are the work of his hands: he calleth the Gentile, the servant, the poor, and these receive the Gospel. Where again we who are Gentiles, and were Lo Ammi, and Lo Ruhania, may rejoice that we are received to pity, and that the wing of God's mercy is stretched over us, who justifieth the circumcision of faith, and the uncircumcision through faith. Hence may the poor believer, be he a thrall, a servant, and base in the world, raise his heart to comfort, that even he, whom men despise, is called and that effectually, to see the grace and salvation of God; even he who is perhaps a servant to some mean man, is a free citizen in God's kingdom; even he that hath never a foot in earth, is become a purchaser in heaven. Here is no complaint that the prodigal son is entertained, and the serviceable son neglected. The Enunch need not say, I am a dry tree, nor the son of the stranger, the Lord hath surely separated me from his people, but whosoever cleaveth unto the Lord to love the Lord and serve him, them he will give a name better then of sons and daughters, even an everlasting name, that shall not be put out.
Use. 4. This meeteth also with a woeful delusion among many Protestants, to whom when we call for conscionable walking in a Christian course, What, say they, did not Christ die for all men? and is not heaven as open for me as for others? would not God have all men to be saved? is he not merciful? will he condemn for such and such things? which what is it else, but from the abundance of grace, to make their sins superabound? and thus they plainly show that they were never yet effectually called, and that although they have been called to the supper, yet have they refused to come.
The Gospel is compared to a great light shining out brightly and gloriously. 1. a light, in that 1. it dispelleth a manifold darkness, which before occupied the minds of men. 2. in regard of direction. 3. comfort which it bringeth to the believing soul. And 2. a great light: wherein is a fourth difference from the Old Testament, in which all things were more dark and obscure through the veil of figures, and ceremonies, so as their light was but like the obscure light of the sun before the rising; not that the substance and scope of their doctrine was not the same with ours, but that in the manner of delivery it was far less lightsome. But now the light is risen up in glorious sort, shining not as before almost to none but Jews, but to the Gentiles also: so as according to the Prophets foreshadowing hereof, the sun is not only risen and in our midheauen, but the light of it is seven fold bigger then it was before. And the reasons are sundry:
1. Many were the types, and predictions of the Old Testament, which [ 1] must be known to be accomplished in the new; which for this cause must as far excel the other in light and brightness, as the body the shadow; or the thing it self, the figure and picture of it: truly to this saith one, that the exposition must be more clear then the text. 2. The [ 2] promises made to the Church of the New Testament were many moe, and far more ample, then to the old: as that, from the least to the greatest all should know the Lord: that the mountain of the Lord should be lifted up upon the top of the mountains, that all the earth should be filled with the knowledge of God, as the waters cover the sea: the which if they be [ 3] fulfilled, then this great light hath appeared. 3. The generality of the doctrine confirmeth the same: For all nations were to be called to the embracing of it, Gentiles, Arabians, Barbarians, and the rest even of the most barbarous Heathens: much light therefore and perspecuity was to be required in such a doctrine, as should acquaint all nations, not only with it self, but all that doctrine also which was formerly delivered in all ages to the Church of God: and this latter most full and clearly explained in the former. This light in this regard is grown (like that cloud) from an handbreadth to cover the whole heavens; and is indeed that water running under the threshold of the sanctuary, which is risen from the ankles to a river, yea a sea covering the earth. 4. The exhibiting [ 4] of Christ in fullness of time, who came from his fathers bosom, to reveal things there secretly reserved from the beginning of the world; and the plentiful pouring out of the spirit long before promised, and 50. days after Christ's ascension accomplished to the Church of the New Testament, doth certainly seal up this same truth; besides those express places of Scripture, which might be alleged to this purpose. In 2. Cor. 3. Paul affirmeth, that the ministration of the spirit is far more glorious, then that of the law, which he calleth the ministration of death; of which he affirmeth, that yet it was so glorious, that it made Moses cover his face with a veil, without the which the children of Israel were not able to behold him; signifying unto us, that they were not able to comprehend those manifold obscure types of the Law, till the veil was removed; which, saith the Apostle, ver. 14. In Christ is now put away. In this respect our Savior affirmeth, that although among them that were borne of women, there was not a greater then John, (who yet in regard of his person, was inferior to sundry of the Prophets) because of them all he was nearest unto Christ, and in his ministry pointed at him with the finger now exhibited into the world; yet the least minister, in the kingdom of heaven, that is, of the New Testament, is greater then he. For he can preach that the son of man is lifted up, dead, raised, ascended, which John could not do, as near as he was, and much less Abraham, David, and the other Prophets, who saw his day further off.
Object. But hereby it seemeth that before Christ's appearing, the doctrine of the Gospel appeared not. Answ. We must consider the Gospel in a double respect: 1. As it is a doctrine containing a promise of grace, freely for the Messiah, who was to be the son of Abraham, and David; and thus was it ever in the Church, delivered by God immediately to Adam after the fall; Moses writ also of him, and to him give all the Prophets witness. 2. As a doctrine propounding free grace in Christ exhibited, dead, raised, &c. and thus it appeared not before his own appearing, before which time it was only a Gospel fore-promised, Rom. 1.2.
Use. 1. In that the doctrine of the Gospel is such a shining light, we may see the miserable estate of such as want the means of it, who abide in obscurity and darkness, even as those are in the night, to whom the sun is not risen; for man naturally perceiveth not the things of God, and therefore unless this instrument of the spirit come, the spirit himself by whom only we know the things given us of God, must needs be wanting. The which consideration should move us to pity the estate of such poor creatures, who are in a far more miserable blindness, then the Egyptians in their three days darkness. What a lamentable thing is it, that a kingdom being given for going unto it, and men being blind of themselves, and not able to see one foot of the way, cannot get any guides or means to help them one step forward? but as blind me • desperately run upon pikes and swords, into pittes and ponds, no one recalling them from present death and deadly things.
Use. 2. Note hence with how little danger we can shut our eyes against such a light as is risen up unto us; shall we without blame now living as at midday, see no more nor so much as those who lived in the dawning? shall the light of the sun be seven fold greater unto us then ever before, and yet we stumble and fall, as if we were cast into the midnight? What a fearful judgment hangeth over our negligence, if under our ministry which exceedeth in glory, we come behind the ordinary believers of the old Testament in knowledge, faith, and fruition of Christ with his graces? Is all the pedagogy of the law past, wherein even the Prophets and arch-believers (so far as we consider the ordinary ministration) were to us but as children in their elements? Is Christ come, crucified, raised up to glory, and so the fullness of time come wherein we have the body and substance? Oh what a disgrace is it, that we should be inferior to those who obtained but the shadows? what a great condemnation will it be, that we who are reserved to such means should sin against such a light? In a misty night to stumble and fall were no such disgrace, no such danger; but with many Christians to say, I am in the light, I see my way well enough, and yet to come behind not only the Jews, who walked in a dark light; but even the Gentiles who not only walked in darkness, but were darkness it self, in the practice of sobriety, justice, mercy, chastity, and such like; is an heavy condition, and yet the condition not of a few professed Christians.
It will be here said, but God forbid that we should not receive this light, and walk also in the direction of it, and to say the contrary were to broach a slander. To which I say, that when Christ himself preached, most of the Jews were blind still, so true it is that many who hear and profess the Gospel, yet never received the light to walk by it. Some receive indeed this light superficially upon themselves, as the light of the sun falling upon trees and stones, it enlighteneth the outside, and warmeth the bark a little, but pierceth not into the heart and midst of them: so the Gospel shineth round about many professors, and it may be conformeth some outward actions, and set them forward to speak of it, and for it, at least for a while, but it gets not within them, nor pierceth their hearts: there is no change there, the soul nasty corners of them lie unswept still, and so they remain hypocrites still. Others receive this sunshine no otherwise then the air receiveth the light of the sun; when the body of the sun is present, it enlighteneth the whole air, but the body of the sun departing, darkness succeedeth again: so many he • ers may be affected with the present sound of the word, and think themselves sufficiently enlightened, but the sound being gone, the former darkness cometh, they hear many things but keep nothing, and so make themselves fit for many stripes.
Quest. But how shall I know whether I receive this light aright or no? Answ. By these notes. 1. If thou wilt not attempt anything without the direction of it, no more then thou wouldst thy earthly business without the light of the sun or of a candle. A few natural actions a [ 1] man can do in the night time, as eat, drink, sleep, &c. but in any matter of weight he will have light: so for works of darkness men need no light nor desire any, but for the least work of grace, thou must first call for a light. The Apostle wisheth us to walk as children of light: but how shall we do that? the Apostle John telleth us, namely if we walk in the light ; and while we have the light. The Israelites might not move a foot towards Canaan, but by direction of the pillar, and the wise men could not go to Christ without his star.
Secondly, light is a pleasant thing to the eye, saith Solomon, and a comfortable [ 2] thing it is to a poor prisoner to behold the light of the sun, through never so small a creuise; In like manner is the glad message of the Gospel to the Christian soul that knows it aright, as if unexpected tidings of a pardon were brought to a malefactor ready to execution. Examine thy soul then, are the statutes of the Lord thy delight, thy solace, thy songs in this time of thy pilgrimage? for as the child of God knows his freedom from all powers of darkness, so can he not (if he be out of beginnings of conversion, and act of temptation) but have sweet comforts in his soul from the sense and feeling of the same.
Thirdly, thou must not only take direction and comfort, but go on [ 3] to one thing yet wanting, required, 2. Cor. 3.18. namely, that seeing we behold the glory of the Lord with open face, we must be changed into the same image from glory to glory: that is, seeing by the appearing of grace the veil is removed, that we may see the face of God clearly, now must we by means of this knowledge be transformed into his image; that image in which we were created must be daily renewed, and by degrees further restoared in us, which is the meaning of the Apostle when he saith, from glory to glory: for wheresoever this shining light is received, it not only illuminateth the mind with knowledge of the truth; but by little and little it transformeth the whole man into it self. Whence the Apostle saith, Coloss. 3.10. that the new man is renewed in knowledge after the image of him that created him: and no light else can change the thing enlightened into it self. Examine then whether thou art not only enlightened with knowledge and understanding, but whether thou art changed by it from an unbeliever and unrighteous person, to a believer, fruitful in the works of faith, whereby thyself shinest as a light in the world.
Now the motives to provoke us thus to entertain the light, are sundry. 1. Consider our business is such as requireth light; the course of Christianity is an husbandry, a race, a journey, a battle. 2. The difficulties, [ 1] dangers, and obstacles in these businesses are many, and we have need [ 2] of light to avoid them. 3. The day lasteth not always, John. 12.35. yet [ 3] a little while, and the light is with you: and let the day once slip, whosoever walketh, walketh in darkness, he that worketh, worketh the works of darkness; the former knoweth not whether he goeth; the latter knoweth not what, or how he worketh: and let this work be never so civil and seemly, yea let it be never so good in the matter, yet is it evil in respect of the worker. 4. Those that regard not the light while it abideth, [ 4] justly either forfeit it, and make themselves unworthy the kingdom, or by God's just judgment are hardened by it unto further evil, the God of heaven in his justice giving them up to the god of the world to be blinded to destruction, and ruled at his will, wherein we might be plentiful [ 5] in examples. 5. What light soever can befall a Christian, is by means of this: Art thou in the darkness of ignorance and blindness? this is a means of the spirit to enlighten the dark dungeon of thy heart, and no other. Art thou in the black darkness of thy sins? here is a light discovering the remission of thy sin, the imputation of Christ's righteousness. Art thou compassed with the darkness of God's displeasure for sin? this by offering conditions of grace and reconciliation, maketh the face of God to shine upon thee. Art thou plunged in the dark deeps of afflictions and miseries? hence shineth out the light of comfort, mitigation, and deliverance. Art thou by temptation laid in the dark grave of utter darkness, death, and damnation in thy own sense and apprehension? here only seest thou Christ abolishing death by his appearing, bringing life and immortality unto light by the Gospel, and making thee [ 6] partaker of the inheritance of the Saints in light. Lastly, the freedom of this gift to such wretched and ungodly persons strongly persuadeth, that we should as freely offer our selves to the light, as it freely offereth it self unto us. The which reason is express in the text, which saith, that this grace offered it self, and appeared, when men sought it not, desired it not, obtained it not by entreaty, or otherwise. So John. 3.19. the light is come into the world, namely, the world not expecting it, nor wishing it, nay when it shone gloriously upon them, they not acknowledging it; and this is not the least motive to the willing and thankful entertainment of it.
Notwithstanding all which reasons, what a just damnation hangeth over many men's heads, who still love darkness rather then light. For, 1. a number please themselves in their natural estate, find sufficient • ontent [ 1] in it, and are never so merry, as when this light is furthest off: the Israelites never dance so merrily, as before the calf, which themselves set up. So will they spare no cost, and pains, to compass their lusts; they will part with their goods▪ as the Israelites with their earings; they will break their sleep to deui • e works of darkness on their be •• es: yea, they will pour out their strength and blood (as Baals priests did) and part with their lives, so soon as let their sweet morsels go: Judas will not leave his covetousness, for all our Saviors fair warnings: neither can all the plagues of God, move Pharaoh to let the people go. Thus numbers turn from the light, who by it should be allured to amendment of life.
2. Others turn against it, and hate it, and the candlesticks too which [ 2] hold it forth unto them: they complain of the brightness of the sun, and of too much preaching: they scoff at it, and disgrace it, and the bringers of it: and these are monsters in nature; for all creatures naturally love light, and follow it, except hateful bats, and owls, and such like: all true men love the light, and the day, but the thief robbeth in the night, the adulterer watcheth the twilight, he that is drunk is drunk in the night, and Christ concluded against him that hateth the light, that he is an evil doer.
3. Others are not so malicious against the light, but would fain join light and darkness together: they would be professors, and go for [ 3] good Christians, but would not forsake some profits and pleasures of sin. The first thing that ever God did in the creation, was the separation of light from darkness; which is the first thing also in regeneration. The law condemned all mixtures, and halting between two; and the Gospel teacheth, that we are either children of the night, or of the day, and cannot be both at one time, no more then it can be night when the sun is in the midst of heaven. Let professors therefore knowing that the Ark and Dagon will not stand together; and that they are either in Goshen or Egypt; beware of thrusting this earth between this sun and themselves; for such an eclipse portendeth great ensuing evils.
4. Another sort would fain walk in this light, but would be loath to [ 4] be seen in it; would have the use of it, and yet hide it under a bushel too; and therefore keep it with them, but as in a thieves lantern, that none can know there is any light there besides themselves; for fear of reproach, or danger they will not be known what they are a doing: but they mistake this light, if they think it can be kept so close; for where ever it is, it is a glorious shining light; and can no more abide hid, then the sun can be covered with a bushel, or put into a lantern.
[ 5] 5. A last sort have walked in the light heretofore, and made good beginnings, but have thought the day too long, and are grown weary of the sun: and therefore as the people, Exod. 35. at the first brought too much to the Temple, but after wards sacrilegiously devoured these holy things, as the Prophet witnesseth: even so in the beginning of her late Majesty's reign, this light was accounted of, followed, and happily entertained; but since, the very length of the day hath wearied the laborers.
A third Use might here be fitly followed, against those who still accuse the Scriptures of obscurity, now when the veil is gone, and the light is gloriously shining: and thence frame a consequent, more impious and absurd, then the premisses, namely, that therefore they must not be meddled withal of common people, but only by the Popes licentiates; against whom I only affirm, that they as yet never saw the express face of Christ in the Gospel; and that when all veils and shadows continued vnremooued, it was not lawful for any Jew thus to reason.
This doctrine of the Gospel is a schoolmaster, and full of instruction, wherein it differeth not from the law; for even that also teacheth the denial of ungodliness, and a sober, righteous, and godly life. Quest. What need the Gospel then teach over the same thing again? Answ. Because though they teach these same things, yet they differ in the manner of teaching. For 1. the law can teach, and command them only; but the Gospel by sanctifying and inspiring a new life into believers, giveth them with the commandment, a power to obey it, which the law could never do; which power, if it went not with the Gospel in believers, all the commandments of the law for performance were but in vain, and more vainly repeated in the Gospel. 2. The Gospel persuadeth to bring that power into act, by such an argument as the law never knew; namely, from the great price that was paid for sin, even the blood of that immaculate lamb, wherewith we are washed: which to count profane, or to tread it under our feet, were horrible impiety, yea much more fearful, then to transgress that law, which was confirmed with the blood of bulls and goats; and yet if a man willingly transgressed against that law, there was no sacrifice for that sin. And this manner of persuasion the Apostle here useth, in saying, that the doctrine of grace which bringeth salvation, teacheth us.
Doct. 1. In that the Gospel is a teacher, note that it is a schoolmaster of manners as well as the law. So soon as any were converted by Christ himself, or his Apostles, they were presently called Disciples, for thenceforth they depended on his or their mouths for direction and instruction. And such as give up their names to Christ, must not look to be lawles, for they come to take a yoke upon them, and to learn of him, yea they are bound to fulfill the law of Christ: called John. 13.34. a new commandment: so that Christians must still under command: neither would Christ by any other touchstone, try the love of a professor towards himself, then by keeping and obeying his word.
Use. 1. This doctrine meeteth with that slander of the Popish Church, whereby they accuse our doctrine of licentiousness, and affirm, that we teach that a justified person is freed from all keeping of the law: that all the law is fulfilled in believing: that there is no sin, but unbelief: and that nothing but faith is commanded in the Gospel: as for other things they are indifferent, not commanded, nor forbidden. All which, with many moe to this purpose, be there own words, whereby according to the ancient cunning of Satan, they would bring in disgrace with simple people the truth of doctrine, concerning our free and full justification in the sight of God through faith, without the works of the law: as though this doctrine were a destroier of the law. Whereto we answer, with the Apostle, Rom. 3.31. Do we through faith destroy the law? God forbid: yea we establish the law. For although the regenerate be not under the law, in regard of 1. justification, 2. accusation, 3. coaction, 4. condemnation ; yet are they under it in regard of direction, instruction, and obedience, so as it is not yet destroyed: nay, it is established by the Gospel, 1. by apprehending Christ's righteousness for the perfect obedience unto it, and fulfulling of it by our surety: 2. by our own inchoate obedience unto it, which by means of the Gospel, being a quickening spirit, we are enabled unto, and by the same is also made acceptable and pleasing unto God, through his Christ.
Use. 2. Many a loose Christian can well endure to hear, that the doctrine of grace bringeth salvation, and the brighter it shineth to this purpose, the better: but oh, that the Apostle had stayed there, and not come to teach them their duty, for they are slow of heart to believe, and dull to learn. Let a man come and offer salvation, and preach promises: who will not pin himself on such a man's sleeve? but let him teach the same men their duties, and the way to become partakers of these promises, and they will fall off as fast, or faster then they did from Christ, when he asked his own Disciples, if they also would go away.
But in great wisdom hath the Lord happily joined these two together, salvation and instruction, to show that he that hath no care for the latter, hath no part in the former: grace bringeth salvation to none but to the scholars of Christ's school; it is then no matter to thee that grace hath appeared, nor any benefit to thee that it bringeth salvation, unless thou be also instructed by it in the lessons following. Do thou become docible as a child, for so the word implieth: yea as an obedient child fashiō thyself and suffer thyself to be molded into the obedience of it, or else in vain expectest thou salvation by this doctrine: never dare to divorce the things which God hath coupled.
Secondly, out of the manner of persuasion to yield an obedient ear to the Gospel, namely, because it bringeth salvation: we learn what is a notable means both to repress any temptation or stirring lust, by which we might be ouercaried unto evil; as also a prick and motive to provoke our selves forward unto good, namely, to consider of God's goodness towards us, and what he hath done for us. This argument is frequent in the Scriptures: see 1. Pet. 1.17.18. If you call him father, pass the time of your dwelling here in fear: knowing that you were redeemed, &c. And the reason is of great force, for gifts and good turns have great power to hold men's harts to the bestower, that a man is scarce his own but as the borrower is a servant to the lender, so much more doth the giver bind the receiver; but if the gift be no trifle, but of great price and necessary use, the receiver is much more straitly bound then before. Solomon saith, that a gift prospereth where ever it goeth, noting the great power that gifts have to sway the heart to good or evil, and this latter so effectually, as they can make a man who hath eyes of his own, to shut them up & see with other men's, yea & force even wise men to pervert judgment. Joseph when he wrestled with the wicked attempt of his impudent mistress, how did he fortify himself against such a shamlesse motion? he considered that his Master had committed all into his hand, and advanced him above all in the house, save his Mistress: how should I then (saith he) commit a fact of such indignity against him; for besides the wickedness of it against God, shamelessnes it self would be ashamed of it. And as he was withdrawn from this sin, so by the same motive would the Apostle draw on every Christian to the performance of every Christian duty: for having disputed of free justification by faith, and shown both from what estate, and unto what condition believers were brought; he layeth this for a ground to build his exhortation unto holy life, Rom. 12.1. I beseech you brethren by the mercies of God even by these mercies of God, be persuaded to g • ue up your bodies a living, holy, and acceptable sacrifice unto God, and fashion not yourselves like unto this world.
Use. In any temptation unto sin, say to thyself as Joseph: what was I a bondman before I came to my master? nay, was I under damnation before, as the bringing of salvation implieth? was I without God, without Christ, held under chains of darkness? was sentence passed against me not to die on a gibbet, but to be held under everlasting death with the damned? hath the Lord by the word of his grace given me a free pardon, and delivered me from all this woeful estate? Oh how can I do this wickedness against such a master? against my God, who hath not only freed me from my misery, but advanced me to such dignity, as no man is in the house above me: and made me not steward only, but heir with Christ to partake in the same glory with him: Oh I could never answer such unthankfulness. Would God men in temptations would lay such considerations to heart, and then could they not be so headlong carried into the common sins of the age, of swearing, drinking, Sabbath breaking, uncleanness, and such like. Again, if the Lord make any suit unto us, as he maketh many in the ministry of the word, the motions of his spirit, and the counsels and exhortations of his children; either to call us forward in grace, or recall us from some sin; here is a strong motive for the good speed of it, even the laying to our hearts the great things he hath done for our souls: he can command us nothing, but we are sure he hath done far more for us: say then with thyself, oh I was attainted of high treason against God the King of glory, cast and condemned by the law, my neck was upon the block, and the streak of death was even a giving: and then did this great King send me a most unexpected, but a most welcome pardon; he hath put away my offense, abolished the stain of it, and restored me by act of parliament kept in heaven to my blood: nay more, advanced me to an honorable office near himself, that none is in greater grace then I am: shall this King now command me anything that shall seem burdensome? can he command anything so soon, but I must needs call to mind such free grace formerly bestowed? Nay, doth he enjoin me but some small piece of service for mine own good, and urge me thereto with the remembrance of his former grace towards me? Oh what an unthankful creature were I, if so equal a suit should not prevail with me, but go vnrespected. In a word, let us be glad of such a gentle schoolmaster, which inviteth us by such allurements, which if they be not of force to move, and prevail with men, there remaineth nothing but that the terrors and curses of the law return again upon them, and these shall school and tame them well enough.
Now we come to the former of the lessons which grace teacheth, namely to deny, 1. ungodliness, 2. worldly lusts. By ungodliness is meant properly every transgression of the first table, namely, all irreligion and open despite of God and his ordinances; all negligent also and deceitful serving of him: an inbred and mother sin, having so many sins sucking upon her, as there are ways whereby any or all the four first commandments are transgressed. And more indirectly the sins of the second table are included, so far as they proceed from the neglect of the former.
By worldly lusts are meant two things. 1. the lust of unlawful things, which tend to our own hurt, or our neighbors, in body, goods, name, &c. 2. the unlawful or immoderate lust of things lawful, which are brought to three heads. 1. The lust of the flesh, that is, desire to live softly, to fare daintely and deliciously every day, and that the soul may take the ease; and much more the fruits of these, as unchaste desires, lustful and roving affections, and looks; loose and unclean words and practices. 2. Lust of the eyes, the covetous and craving eye, the evil eye, which can see nothing but it wisheth it: the excessive seeking and holding of earthly things, immoderate desire of riches. Achan will have the cursed Babylonish wedge and garment; and Ahab will fall sick on his bed for Naboth's vineyard. 3. Pride of life, ambition, thirst after preferments, state, credit, popularitie, blind self love, contempt of others, boasting, rash confidence, &c.
All these are called worldly lusts, because 1. they are not of the father, but of the world, that is, either in the best use of these things so affected, [ 1] they are of the world, and respect the present life; they are not divine things but tend unto the world wholly, and are corruptible with the world which passeth away: so as it were madness to place the kingdom of God in such things▪ as meat, drink, honors, pleasures, though never so lawfully used: Or else these lusts are the desires of worldly men: for naturally men's hearts feed upon these lusts, till grace work some change in them, that they can see God in Christ become their father, who [ 2] contenteth them with better and sweeter portions. 2. They are so called, because they hold and detain men so in the employments of this present world, as that they have no leisure to think seriously of any other, and so can no more taste the sweetness, or frame themselves to an heavenly life, then the brute beast can live the life of an Angel.
These must be denied, that is, when temptation by Satan, the world, or our own corrupt flesh will be still egging and urging, yea soliciting and provoking with much instance to evil: as, thou seest others do thus and thus: or else pity thyself, favor thyself, enjoy this pleasure, it is twilight, or darkness covereth thee; here must be as instant denials and refusalls, as it was with Joseph, so must it be with every Christian: albeit his mistress spake to him day by day, yet he harkened not unto her, but kept him out of her company, and when she offered violence to him, he fled out from her. But by whom must these be denied? Answ. The doctrine of grace teacheth us, saith the Apostle, even the most godly, Paul himself, who after many years conversion shall find the law of his members rebelling against the law of his mind; he that hath received most grace, and most strength, must be here further instructed.
Lastly, the Apostle speaking indefinitely, showeth that all these must be denied, no ungodliness, no one lust excepted. For grace will not stand with the cherishing of any lust, though never so secret, neither is he taught of God, that liveth and tradeth in any sin. Object. But this is an impossible commandment, and as impossible a doctrine as any the law giveth. Is the Gospel become so severe a schoolmaster, as the law is? Ans. The doctrine of grace teacheth not what we can do, but what we are bound to, and ought to do. 2. Though corrupt nature make such commandments impossible, yet by grace the yoke of Christ becometh easy and light; in so much as Paul could do all things by his grace that strengthened him. Grace can crucify the world to a Christian, and a Christian unto the world. 3. In believers whom grace hath taught, there is a possibility in the commandment three ways.
1. In regard of grace received, the nature of which is, even then when it is foiled to preserve some resistance and denial in the heart of the things which the flesh hath unlawfully yielded unto; so as the godly sin [ I] not with full consent of heart, but do often the things they would not, yea even that evil which they hate.
Secondly, in regard of a godly man's disposition, who hath with him, 1. [ II] a purpose of heart to cleave unto God; if he embrace ungodliness or [ 1] lusts, it is besides and against his purpose. 2. an inclination of his will against [ 2] them all, Psal. 119.57. I have determined to keep thy words: and ver. 107. I have sworn, and will perform to keep thy righteous judgments: so as they are in the sin they do as a forced woman, whose whole will is never gained to the act she is in. 3. an endeavor answerable to that will; Paul's endeavor was to keep a good conscience before God and all [ 3] men: Psal. 119.6. I shall not be confounded when I have respect to all thy commandments. Indeed the believer is like a prisoner with bolts on his heels, who having escaped the prison, cannot fly his danger as fast as he would, cannot deny what he would, but yet some progress he maketh; slowly he goeth forward, but as fast as he can, according to the [ 4] measure of grace received. 4. what he denieth not for the present, he denieth not long after, yea denieth himself for it, and is never quiet until he have met God in the ways of repentance. Thus he that is borne of God is said, not to sin, both in that he commits not sin fully, the seed being in him: as also because it is against his purpose, will, endeavor: besides that, he lieth not in his sin, and so sinneth not unto death.
[ III] Thirdly, there is a possibility in this doctrine in regard of God's acceptation ; who in his Christ accepteth of our weak endeavors, of the will for the deed, and the truth of desire for perfection of action, and so maketh us more then conquerors. In all which points we see, how these are not impossible lessons to believers; but no marvel if they be impossible to such as never endeavor in them, whose liberty grace hath not yet wrought, who for their purpose imagine evil; for their wills rebel against God; for their endeavor, they set themselves on a way that is not good; and in whose eyes sin committed, is but a small thing. So much of the meaning, now follow the doctrines.
Doctr. 1. Whosoever hath truly received the grace of God, is taught thereby to deny all ungodliness: and whereas ungodliness seeketh both to fixe deep roots in the heart, as also to display the branches abroad in the life; grace teacheth to strive two ways against it. 1. in purging the heart. 2. in striking off the arms, which are (as we say) above ground, so as neither root nor branch is spared.
The first thing that grace attempteth, is to make the inside clean, and the root holy, by working true and saving faith in the soul, the property of which is, to purify the heart. Now as for the branches of ungodliness, because they are very many, it shall not be amiss to inquire into some of the principal, to the ende we may the better acknowledge the work of God's grace expressing the same in us. And as they look and stretch many ways, so may we reduce them to four heads. 1. some respect God himself. 2. some his worship. 3. some his ordinances. 4. some a man's own self.
The first branch of ungodliness is, to be ignorant of God, not to see [ 1] or to deny him in his power, mercy, care, providence, justice, blessings, afflictions, and events. This is made a property of ungodly men by Jude 4. ungodly men they are who deny God: and by Job, they say who is the almghtie that we should serve him? Tush, the Lord seeth not, he is within the thick clouds ; they ask what profit there is in serving the Lord, and walking humbly before him: they see no danger in not attending him, but violently follow their own lusts; this day is as yesterday, and tomorrow shall be as this day: they can taste liberally of his blessings, but never a whit of his good will in them: they dwell in the sweetness of present profits and delights, but never taste how sweet God himself is. In afflictions they in their hearts can say with Jehoram, Is not this evil frō the Lord, and shall I attend any longer upon him ? Thus in the land of mercy and righteousness to do wickedly, in the midst of blessings not to find the heart more bound to holiness, not to be confirmed in God's love, to gather no strength of faith, nor desire to walk more worthy of God: as likewise to refuse the rods of the Almighty, and not to bow or be humbled under his hand, are high points of Atheism and ungodliness, the which although grace teacheth to deny; yet how many ignorant persons living under grace, in their hearts and lives say there is no God? yea how many that profess this grace, think themselves at the best ease in their neasts, when God and godliness is furthest from them? that is their heaven, and then can they enjoy their sinful pleasures most remorslesly, though dear shall they buy them: O how unwelcome is a thought or savory speech of God to such persons? and in their afflictions how many professed Christians fly as far from God, as hell it self, to diabolical means, unto witches and sorcerers; because as Saul complained, God answers them not? and yet many moe with Asa, dwell in the natural means, and seldom look any higher.
2. Another branch of ungodliness respecteth God's worship, and hath two members. 1. To cast off the worship of God, either in public at the house of God: or in private, in their own houses: whereby men after a sort banish themselves from the presence of God, and with Cain cast themselves out from the face of God; and herein they highly sin, whom conscience compelleth not to come in, but law, custom, or imitation of others: as also those that lie under their pretenses to justify the withdrawing of themselves: whether more simple, who say that every man's good meaning is his good service of God: or more froward, who say they can serve God as well on their horsebackes, as in the Church; and what can they learn more there then they know? &c.
2. Ordinarily to join in God's public worship, and not seldom at home in the family; but yet with hearts full of guile and hypocrisy, when men approach with their lips, but their hearts regard wickedness, and nourish ungodliness: such as the Prophet speaketh of, which sanctify themselves, and yet in the garden behind a tree eat swine's flesh, and mise, and such abomination. Now although grace (which never contenteth it self with the form of godliness, but worketh the power) teacheth the denial of all this; yet how many trewants have entered into this school, and lived under the Gospel a long time, and yet the love of the world, the pursuing of the honors, profits, and pleasures of it, hath banished all the care of God's true service in them? so as howsoever many in some blind and sinister respect or other, can come to hear Jeremiah speaking from the Lord, and for the present delight in that which is spoken; yet their hearts go after their covetousness: or some other ungodliness hath taken up their thoughts and affections, that the word cannot sink into their souls; which is the lamentable condition of infinite Christians, who are all pronounced ungodly persons, notwithstanding all their profession.
[ III] The third fruit or branch of ungodliness, concerneth the word of God, against which many notable parts of impiety break from a number of men. As, 1. Inwardly to conceive that either God speaketh not in and by us; but that we speak of our own heads besides the book; which were it not a general received opinion amongst men, certainly they could not, they durst not show themselves so careless, so irreverent and retchles in hearing, as most men do. For I avouch, never did any of the heathen receive the oracles of their reputed gods (devils indeed) so heavily and drowsely, as Christians do the oracles of God. Or that we speak by instigation of others, as Jeremiah was accused: or else at the worst, if we do speak from God, that they shall struggle well enough, so as our word shall not be true against them: let the sword pass through the land, yet they shall sit safe enough. But what an height of ungodliness this is, we may see by the curse and punishment of it, Reu. 21.19. whosoever shall diminish anything from the truth contained in the book of God, God shall take away his part out of the book of life: and yet to this height either a number are come, or else the Apostle Peter mistook his aim, who prophesied that in the last days such mockers should come, which should say, where is the promise of his coming? &c. imitating herein those mockers in Jeremiah's time, who said, where is the word of the Lord? let it come now.
2. Some go further, whose atheism carrieth them to blaspheme the word, and according to the abundance of the wickedness of their hearts, their mouths often speak. Some say plainly, that it is no matter to go to sermons, but to hear divine service; some that there is too much preaching, and vision is too frequent; others come not, because they can follow them no better, fearing least by sitting by a fire they should grow colder: or more hungry by eating their fill. Others live as honestly without sermons, as those that run fastest after them: others can pretend warrant for any ungodliness, but can find no warrant in the word to come to a sermon on the week day. What is all this now but to show the brand set upon the wicked, who say to God, depart from us, or we will depart from thee, for we have no desire to know thy ways.
3. Carelesly to reject the word in life, and run on a head without direction of the word, either according to the lusts of a man's own heart, or the fashion of others, is a manifest note of ungodliness: for if it be a note of a godly man, not to walk in the counsel of the ungodly, then must he needs be an ungodly person, who leaving the counsel of the word, followeth the wicked direction of himself or others: and yet among Christians, what an intolerable yoke is it thought, to be bound to call to examination by the word, the special duties and actions of their callings and life? and a number are in such a gall of bitterness, that having heard the word convincing, and overthrowing such and such lusts as not only live, but reign in them; if they cannot find some shift not to make it their case directly, they can be as direct as the people to Jeremiah to answer, The word which thou hast spoken in the name of the Lord we will not hear it of thee, but we will do whatsoever goeth out of our own mouth. We have vowed to do thus and thus. So men have vowed to their own lusts and ways, and will be as good as their words. But grace hath not taught any such, who have not denied such ungodliness.
The fourth branch of ungodliness, respecting the ways of the ungodly [ IV] person appeareth, 1. In not subjecting of his heart and life to God's [ 1] laws; he would with all his heart have his thoughts, affections, and actions exempted from such strictness and preciseness. What, are not thoughts free, but God's law must bind them? in this point of Atheism infinite sons of Belial are drowned: and for their actions, which are directly against God, let them be checked, as for swearing vainly, breaking the Sabbath openly, they make but a tush at it, and they wish they never did worse: like the fool, whose property is but to make a mock of sin: but be it thou never doest worse, thou hast done enough to show thyself an ungodly person in no low degree, in that thou reuitest thyself in thy sin, and wilt not be reclaimed: nay, whose wicked heart openeth a blasphemous mouth against God, and his law.
2. In not sanctifying the things they attempt or use, by the word and [ 2] prayer; not their callings, meat, drink, apparel, physic, buildings, wealth, authority, marriages; no not more holy things when they seem to draw nearer to God; not their hearing, reading, receiving Sacraments, conference, &c. but use all these without God: so as their callings make them worldly or worse; their meat dull or wanton; their apparel proud; their wealth hard hearted; their buildings high minded; their marriage unclean: and the holy things they so profanely handle, make them either despisers or scoffers, or profane, or unprofitable; but all is turned to sin unto them. They see a general government and providence of things, and so neglect particular prayer; or are without experience of the benefit of prayer, and of God's love in answering, and so they call not upon God.
3. In running on in a desperate security, never calling his ways to remembrance; [ 3] a death it is unto him, to look into his reckonings, fain would he forget God; whence it is that in the sting of conscience, the wicked man calleth for his company, music, games, and meriments, as though these could cure such a wound, which are but as cold water to the dropsy. Such ungodly ones the Prophet taxeth in his time, I hearkened, and heard (saith the Lord) none spake aright, none repented of his wicked ways, no man said, what have I done, everyone turneth to his race as the horse to the battle. All these are the vile fruits of ungodliness, the which grace teacheth to deny: the which where they appear (as they are there most, where they are least seen and resisted) such a person may evidently see how little good he hath learned by the Gospel; that notwithstanding all the clearenes and evidence of it, he hath not entered the practice of the first precept of it, which is the denial of ungodliness.
The second thing which we must learn to deny, if we will have our parts in the doctrine of grace, is worldly lusts. Rightly joined to the former, 1. Because they are so near a kin to ungodliness, as until these supporters be removed, it cannot but stand in full strength. For these lusts draw down the heart and affections from the God of heaven, and set them on some things below, which become their gods. Thus the covetous man is an idolator, his wealth is his god: the Epicure maketh his belly his God: the voluptuous person, is a lover of his pleasure more then of God; and the men of the world, have the god of the world for their god. 2. These are added as a touchstone of the former: for if a man once begin to deny ungodliness, these lusts will down of themselves. If God be once become the portion of a man, these lusts may sometime tickle him, but cannot gain the heart to the service of them, as before. Neither can any man think that he hath denied ungodliness, who can still be subdued under his lusts, as under a law.
Doctr. 2. Though many things solicit for these lusts, either of things unlawful, or lawful things unlawfully, yet a Christian man must still stand out in the denial of them. Nature, custom, example, are ever carrying us to the worst desires: yea even after grace received, the best find not the least molestation by them; but yet the Gospel admitteth not any savor or taste of outward things above it self, and the righteousness of the kingdom: Rom. 13.14. If Christ be put on, there [ 1] is no thought taken to fulfill the lusts of the flesh: the Apostle denieth not a moderate care, to nourish, refresh, and provide for the body; but implieth that if Christ be once received in the Gospel, he so filleth and taketh up the heart, that little room is left for such unwelcome g • ests. And 2. this is the recompense which the Lord expecteth, that we [ 2] should return for such grace received, namely, the moderation of the mind and affections in all other delights, that the delight in it self may be nourished above all. 2. Pet. 1.4. Great and precious promises are made unto us, but upon condition, that we become partakers of the divine nature, and flee the corruptions that are in the world through lust. Rom. 13.11. Our salvation is nearer then when we first believed: We must therefore rise from sleep, cast off the works of darkness, walk honestly as in the day.
Use. Wouldst thou know thyself, or manifest unto others, that thou art taught to salvation, thou canst no way so well do it, as by this prevailing against thy lusts, such as are wantonness, ambition, anger, covetousness, pride, idleness, &c. Exercise thyself therefore in this contention: And the rather, 1. because thou hast renounced them by solemn vow before God, and his people, in thy baptism; the truth of [ 1] which if thou hast, thou art crucified and dead to the world and lusts of it: Rom. 6.4. We are by baptism buried into Christ's death: thy baptism then is an instrument, not only of thy death with Christ, which is the killing of sin; but also of thy burial with him, which is a perpetual mortification or abiding under that death: for so is burial.
2. The faithful acknowledge themselves strangers here in this world: [ 2] whence the Apostle raiseth an exhortation▪ as strangers and pilgrims, to abstain from fleshly lusts: Christians are travelers, which seek a country and a city to come, and it were no wisdom for them, to entermeddle with the affairs of the country, through which they only are to pass; but as citizens of heaven, send up their hearts desires thither where they profess that there treasure is. The which lesson our Savior teacheth, when he saith, that after all these things below the Gentiles seek, but seek ye the kingdom of God, and the righteousness of it: and the Apostle, 2. Cor. 5.2. maketh it a property of the godly, to sigh to be clothed upon with their house from heaven, which is worth all our longing and labor: for howsoever we are here clothed with a ragged and weather beaten garment of corruption, and all these outward things, after which men so thirst and lust, cannot long uphold it; yet hereafter we shall be clothed upon with one garment upon another, namely, both the garment of Christ's righteousness, and the garment of immortality and glory. But pitiful it is to see, how the thirst of the world in most, hath eaten out these longing desires; and that a number wish no other heaven, then that they enjoy upon the earth; and can scarcely endure to hear of any exchange.
[ 3] 3. These lusts are fitter for the course of nature unmortified: Ephes. 2.3. We had in time past our conversation among the Gentiles, in the lusts of the flesh—but now, &c. which let such professors think off, who frame themselves too much to the fashion of the world, in meat, drink, apparel, sports, and other things, perhaps more unlawful then these. For thus to walk, argueth little or no conscience or feeling either of sin or grace; and the gentlest name the Apostle giveth it, is a sleepy walking. Such may indeed carry the title of Christians, but the work of Christianity is not present where there is a fight of lusts against the soul, but not of the spirit against lusts; and much less where these furnaces are fed and fewelled, and the flames are not daily dying and extinguished.
Use. 2. This teacheth, that only true religion teacheth true mortification, and suffereth not a man to walk after his lusts, though he walk in the flesh, yet he cannot walk after the flesh. All false religions carry indeed pretences of the spirit, as Zidkiah smote Michaiah, and said, when went the spirit from me to thee ? but the true religion only hath the promise and presence of the spirit, which indeed mortifieth the deeds of the flesh. Every water in Judea could not heal the lame, but only the water of the pool of Bethesdah in which the Angel stirred; Arbanah and Pharphar the rivers of Damascus (although in show much more excellent then Jordan) cannot cure the leprosy of Naaman: No more can every religion, or any but this which alone is from God, cure the uncleanness & leprosy of our souls. The religion of the Pharisees was outwardly exceeding glorious, and very strict; yet Paul (who had lived according to the most strict sect of them all) professeth that before he knew Christ, he was not crucified to the world. At this day Popery which carrieth with it a great show of humbleness of mind, and bea • ing down the body, yet is far from teaching true mortification: for what doctrine (the Turkish not excepted) goeth further in claiming justification and life, as the merit of their own observances? yea take the strictest sort of them, as their heremites, anchorites, &c. that go barefoot, pine and imprison themselves, lie on the ground, cover their skins with sack clothe, &c. are they not such as the former, looking for heaven as a reward for the strictness of their lives? do they not then (as one Philosopher said of another) contemn the pride of the world, but with more pride? Every show of humility is not true mortification, for not only the Epicures who were sold over to pleasure, were enemies to Paul, but those strait and severe sects also of the Pythagorians and the Stoics did mightily oppose him. In a word, among what sort of men doth the lusts of pride, uncleanness, Epicureanism, and covetousness more reign, then in the teachers of that doctrine, their Monks, Prelacie, Cardinals, and their father the Pope himself? so as the truth is clear, that only true religion in which the spirit delighteth to manifest himself, is the teacher of true mortification.
Now we are come to the second lesson which the doctrine of grace teacheth, namely, that such as entertain it should lead their lives in the practice of three virtues, contrary to the former vices of ungodliness and worldly lusts: the which as they are directed either against God, or our brethren, or our selves, so the first of these provideth against the disordered carriage of our selves, in requiring sobriety: the second cutteth off hateful and uncharitable lusts against our brethren: in requiring justice or right dealing man with man, Christian with Christian especially: the third represseth impious and ungodly lusts, more directly against God himself, in requiring godliness to shine out in the lives of professors. For all these three must be practiced in the due circumstance of time, even in this present world.
Doctr. 1. The doctrine of grace teacheth not only to abstain from evil, but also to do good; and is the mistress of true sanctification in both the parts of it, both the mortification of sin, as also quickening in righteousness. For as it is in the lightning of a dark house, first darkness must give place, and light must succeed, so is it in the shining of this light of grace, the night must pass, and then the day must come; the old man must be cast off with his lusts, and then the new man put on. That the Gospel is the teacher of both these, it appeareth in the ende of Paul's conversion; who for this purpose was appointed a minister of the things he had heard and seen, and sent to the Gentiles, that he might turn them from darkness to light, and from the power of Satan unto God: and also in the whole scope of his doctrine and ministry, from the first to the last, as himself professeth, that when he taught first at Damascus, then at Jerusalem, after through all the coasts of Judea, and then to all the Gentiles, he reduced all his doctrine in all these places to these two heads, namely, that they should repent and turn to God, and then do works worthy amendment of life. Hence is it that his Epistles are full of such exhortations as these; cast off lying, and speak truth every man to his neighbor, walk not after the flesh, but after the spirit: Be not drunk with wine, but be fulfilled with the spirit. The same is to be noted also in the other Apostles, 1. Pet. 2.12. I beseech you as strangers and pilgrims abstain from fleshly lusts ; and have your conversation honest among the Gentiles: and cap. 4.2. henceforth so much time as remaineth in the flesh, we should live not after the lusts of men, but after the will of God.
Use. 1. This doctrine confuteth profane Libertines, who as Paul speaketh of some in his time, because grace hath abounded, continue in sin, they will be saved by such a grace as quitteth them from all holy life, and conscionable obedience. God is merciful, and Christ died for all, here is grace, but the fruit and effect of it is to cleave unto ungodliness and lusts, and grow every day more foul and deformed then other. Whereas the wisdom from above is pure, and as he that calleth is holy, so must he that is called be holy also in all manner of conversation: and if we cal him father, we must pass the time of our dwelling in fear. The dogs shall be without, when as only the undefiled in their ways shall obtain blessedness.
2. Such are justly hence reproved, who take themselves to be tolerable scholars, if sometimes they make show of obedience unto God and his word, that they may appear to men, to pray, to hear, to read, to give alms, &c. and yet have not resolved to renounce all ungodliness, and lusts; whereas this doctrine that bringeth salvation, washeth not the outside only, nor beginneth at a wrong end, but observeth this method, first deny all ungodliness be it never so inward, and then outwardly to reform the life.
3. Whereas many a man thinketh himself soundly taught in Christianity, if he can live inoffensiuely, do no man wrong, be reputed a good Churchman, and a quiet neighbor, and so live out of the gunshot of the law; let such know, that although this seem to be good country divinity, yet may a man attain all this without one spark of this grace which bringeth salvation: for be it thou beest never so harmless, that thou fearest no man's impeachment, yet if thou beest not a servant of righteousness, thou never knewest the teaching of this grace, which delivereth men into the form of it self: mean thou never so well, live never so innocently; yet if thou seruest not God in thy spirit both in public and priua • e; if thou releeuest not the Saints, and draw on others to God and godly practices, thou art never a whit nearer heaven; for that is a lame & halting holiness which hath taught only to abstain from evil, and traineth not up in the doing of that which is good. Let here an indifferent man judge, whether that assertion of the Papists be true, when they say, that our doctrine destroyeth good works; whereas it imposeth them upon such penalty, that he that hath them not to show, hath nothing to do with the grace which bringeth salvation.
4. All that profess the Gospel must thus reason from their present condition; We live under the Gospel, and may not converse profanely in the world after the guise of the world; we live under the light, and the night is past unto us, we may not therefore live in darkness, but walk as in the light, and as children of the day. Of which kind of reasoning we want not example and president in the Scriptures, Rom. 6.14. ye are not under the law, but under grace: Let not sin therefore reign: Heb. 12.16. Let there be none profane as Esau, why? for ye are not come to the mount: that is, ye are not under the law, where is nothing but a loud voice terrible and dreadful, but ye are called to a still voice of Christ, and his Apostles, to news of joy and gladness, &c. So say with thyself; What, shall I wast out my time in intemperance, in unsavory meriments, or gaming? shall filthy, false, or swearing words be heard proceeding out of my mouth? shall injustice, oppression, usury, &c. be found with me? oh the Gospel which I profess, teacheth me other things. I am no scholar in this school, though I have never so often entered into it, if any of these things, or of this quality stick by me.
Secondly, note that where the Gospel bringeth to any person salvation, there it looketh for return of some recompense, and namely this, that it be entertained with sobriety, righteousness, and godliness, which are the three graces which go hand in hand, and everyone looking at another. Sobriety keepeth the own house, and moderateth the mind at home; Righteousness looketh forth, and giveth every man his due abroad; Piety looketh up unto God, and giveth him his right. Sobriety preserveth, and is content with it own estate and portion. Righteousness preserveth, and is content that other men enjoy their estate and portion. Piety preserveth, and is willing that God's part be reserved unto him. Again, sobriety must go before as a nurse of the other two; for he that dealeth not soberly, cannot deal justly, but depriveth the Church, the common wealth, and family of their due. Righteousness without godliness is but Atheism, and a beautiful abomination; and piety without righteousness, is but hypocrisy: for how absurd is it to be precise with man, and careless how wickedly we deal with God? Now as sobriety the first is the nurce of the two latter, so piety the last is the mother of the two former, which where it is wanting, neither of the former, nor both of them can commend a man unto God. Therefore none of these three adverbs of Paul (as a learned writer speaketh) must be forgotten, which jointly contain all the rules of Christian life.
In each of th • se we will observe two points. First, the proper work. Secondly, the rules of practice. And first of Sobriety. The proper work of it, is to moderate the mind▪ and contain it in due compass, both in all the affections of the soul, and the actions of life which it turneth it self unto, as may appear, 1. In things inward ▪ and 2. outward. First, in the inward gifts of the mind, it teacheth three things. 1. To be [ 1] wise to sobriety, and not to presume above that which is written: it suffereth not to pry into the Ark, as the Bethshemites did to their cost, neither in inferior things to meddle with curious arts & sciences; but exerciseth it self not in things which have only a show of wisdom, but such [ 2] as are profitable, yea necessary. 2. To contain and content it self with the own measure of gifts, to know their own bounds and keep within them: the portion of grace, which is given according to the measure of the gift of Christ, it acknowledgeth with thankfulness, but arrogateth not that which it hath not; for this were to run over the measure, and Christ giveth no such gift which is not in the measure of it. Of this sobriety we have a singular president in the Apostles themselves: 2. Cor. 10.13.14. We rejoice not in things without our measure—nor stretch our selves beyond our measure, nor boast of things without our measure. [ 3] 3. As it teacheth a man to know himself, so also not to despise another, although he hath not received the like measure: it swelleth not against another, seeing it self hath nothing but what it hath received: it envieth not those whom God hath made superiors, seeing the wisdom from above, is pure, peaceable, not judging, not advancing.
2. In outward things, it is a moderator, as may appear in things concerning 1. a man's calling. 2. his estate. 3. pleasures and delights. 4. [ I] things indifferent. First, it forceth a man to abide in his calling, but not as a drudge unto it: it will not suffer the heart, to be oppressed with the cares of this life, no more then with surfeiting and drunkenness: it curbeth the unquiet desire of increasing wealth, and so both giveth freedom to the duties of the general calling, and fenceth from being too much wrapped [ II] and entangled in the cares of the particular. Secondly, in his estate, this virtue of sobriety settleth a man in a quiet comfort and contentment, for it teacheth to want, and to abound, and putteth into a man's hand the benefit of contentation in all estates. Hence if want come, he that was rich, can rejoice in being made low: as well as the brother of low degree, in that he is exalted; he is taught to be empty as well as full, and that sickness, losses, crosses, (if present) are the best estate for him. Again, if prosperous estate befall him, and the world come upon him, this prosperity puffeth not him up, but he can use the world as not using it: this excellent grace hedgeth his heart, and suffereth it not to be unlimited in the greedy desires of these things, nor to seek hasty riches, nor to be too fast in holding them when he hath them; it confineth his cares within the day; and if the Lord keep Manna sweet but for the day, he is well contented, yea heartily thankful.
Thirdly, in the pleasures and delights of this life, wherein a number [ III] are become as filthily drunk as others in beastly quaffing; this grace still leadeth the heart in wisdom, that prove it with joy, and bid it take pleasure in pleasing things, it can say of laughter, thou art madness, and to joy, what doest thou? If upon occasion a man give his flesh to wine, it preventeth least the pleasure of it, make him sensual and brutish, and draw the heart from heavenly desires and heats: it suffereth not a man to pour out his heart to pleasure, nor to become a lover of pleasure more then of God; but to rejoice as not rejoicing, yea with trembling.
Fourthly, in things indifferent, as meat, drink, apparel, sleep▪ buildings, [] marriage, &c. it keepeth within compass, it putteth the knife to the throat, looketh not at wine in the cup; eateth and drinketh for strength, and not for surfeiting and drunkenness; to fit a man unto his calling, and not to make him more dull or heavy; and that in season: with watchfulness, and with care of Joseph's afflictions. In apparel it shunneth pride, lightness, confusion of sexes and degrees, and idleness, and reduceth to comeliness, decency, inward decking rather then outward: yea to such attire as not only becometh holiness, but also agreeth with the calling, custom of the country, example of the graver sort of our rank, and the right ends of apparel. In buildings it suffereth not to wast the substance in building Babels, so as a man is vnfitted to help forward the building of Zion. It causeth the sleep to be seasonable and moderate, and suffereth not to sleep till he be clothed in rags. In marriage, it holdeth from being drowned in carnal delight, so as a man cannot come to the Kings supper, but so moderateth the affection as though he were free from a wife: and so in other things: all which show the admirable excellency of this grace.
Now therefore we will come to the second point, namely, the rules of the practice of it, and they be three. First, Denie thyself and thine own wisdom, and give up thyself to God's teaching and ordering, subscribing [ 1] to his wisdom in everything: for so shalt thou desire nothing, and rest in nothing but i • God's portion of gifts and good blessings: in which thou shalt be able to say that thy lines are fallen in a good ground, & that thou hast a goodly inheritance, whereas the vanity and desires of the mind [ 2] are numberless and wrestles. Secondly, know and remember that the end of all thy receipts is God's glory in the service of the Church, and if thou hast received more gifts thou must do more service: for so the Apostle reasoneth, Rom. 12.3.4. taking a comparison from the members of the body, which have not all one office, but diverse, yet never a one is his own but another's; even so saith he, we are one another's members: what then must the more honorable members disdain the inferior ones as having no need of them? No, but this must receive more service and safety from them: and this is a special consideration to keep the heart from swelling, and proud conceits.
[ 3] Thirdly, Labor to use all the good gifts of God. 1. In the right [ 1] cause, acknowledge that it is God that teacheth, feedeth, clotheth thee, provideth thy portion for thee, and maintaineth thy rents and incomes. Thus shalt thou not sacrifice to thine own net in anything, nor rejoice in that thine own hand hath made thee inwardly or outwardly rich; neither be so distrustfully provident, as though thou hadst no father to provide for thee. 2. In the just measure of their goodness and excellency, [ 2] rightly discerning and distinguishing between spiritual and temporal good things, and waying them aright in the scoales of the sanctuary, finding the lightness of the latter, that they may give place to the former. Thus shalt thou be drawn with good contentment, to part with these for the fruition of the other; yea think thyself richer with one [ 3] dram of these, then with a talent of the other. 3. In their right ends, uses, and seasons, for most part frugally; and sometimes for delightful and pleasurable use, but never immoderately: and thus shall thy end and use agree with God's, and with the service of thy necessary and lawful occasions, and not the satisfying of thy unlawful lust.
Now the practice of this virtue in these rules is a fruit of our redemption, 1. Pet. 1.13.14. &c. to the which seeing the Gospel calleth us, how ought we to open our ears, and hearts to entertain this voice. The sons of Jonadab the son of Recah obeyed their father when he called them to sobriety, they neither drunk wine, nor built houses, nor planted vineyards, but obeyed their father in these straight commandments, and for this the Lord blessed them exceedingly: now the Lord cometh not with such a strait charge, not such a one as strippes us from these comforts of our lives, but only restoreth the right and comfortable use of them unto us: and may not he much more say to us as he did to the Jews; should not you hear my words also? If they obeyed their earthly father depriving them of the things themselves, ought not we much more to obey our heavenly father, who prohibiteth not the things, but only the abuse of them?
Justly, ] In this virtue of justice which the Gospel calleth for at every professors hands who looketh for salvation by it, we are to consider the two former points. First, the proper work of it: what that is will appear in this definition: Justice is a grace of God, whereby we give unto every man that due which God would have us give him. First, I say it is a grace of God: for in Adam we are all unrighteous and destitute of the glory of God herein. 2. Whereby we give to man his due, for there is a justice towards God, for which Job, Zechariah, Noah, and such were commended, but that is very little different from piety, of which we are to speak: but by this we give man his due. 3. Because it would be shortly known what is due from man to man, I add, not that which natural reason, or civility, or man's law will give him, but what God would have us give him. Wherein it passeth all that just dealing which many unregenerate men can perform and glory in, yea and that also which many of the heathen have been famous for, seeing this must be a frui • of the true knowledge of God revealed in his word, and performed by 〈◊〉 in the doer. This virtue is the maintainer of all human society • hen no man's body, goods, name, are deprived of their due, but have all offices of love performed them according to God's will; when superiors deal justly with inferiors, and inferiors acknowledge the superiority of the other in and for God: so masters with servants, equals with equals, buyers with sellers, and sellers with buyers: which shall suffice to have noted in general, seeing the particular works of it are infinite.
The second point is the rules of practice, the chief of which are these four: First, that rule of Christ which is the whole law and the Prophets, Whatsoever ye would that men should do to you, do ye likewise unto [ 1] them: and on the contrary, wouldst not thou then be circumvented, deceived by false weights, or measures, detracted in thy name, &c. do not thou so to others, the very light of nature bindeth this on thee.
Secondly, let no man seek his own things, but the common good rather, [ 2] as every member in the body serveth to the good of the whole. A devilish rule is that, every man for himself, and God for us all ; for it is an enemy to all justice, which bindeth me to tender my neighbors, yea mine enemies body, goods, name, coming in my way, as well as mine own; and far different from Paul's rule, let every man be servant to another for good.
Thirdly, be ready to distribute, and lend freely to the poor, looking [ 3] for nothing again: for there is injustice as well in with holding that which God's word hath made another man's due, as in purloining his right from him. Now the word commanding to give to the poor according to every ones ability, and to lend to the poor members of Christ if need require freely; to be hard hearted, and strait handed in these cases, is to be unjust, in deteyning from the right owners that which God hath made theirs. Let rich men especially think that they are not Lord's, but stewards under the Lord, to distribute to the necessities of their fellow servants.
[ 4] Fourthly,