Commentary on Titus

Fourthly, walk diligently in thy calling, idleness is an open injustice, and the idle person should not eat, for he eateth and drinketh other men's. Beware here of excessive pastime and recreation, a near friend to idleness, calling a man out of that calling wherein he is bound to walk diligently through the six days. Besides, the increase of goods by gaming, is a notable kind of theft, for it is the increasing of a man's self with the damage and hurt of others, by such a means as God never sanctified to such purpose: so also he that decreaseth his wealth thereby, is a stark thief both to himself, as also to his wife, children, the Church, the poor, whom hereby he robbeth of their right. That rule of the Apostle must be remembered as a special means of righteousness, Let him that stole, steal no more, but rather labor that which good is.

Now that we might the better practice these rules, we have sundry motives in the word of God. 1. God hath appointed his kindness unto us thus to be recompensed, and herein will have us manifest the estimation [ 1] we have of his grace: seeing therefore he hath set over his whole grace thus to be answered in our righteous dealing, we in buying, selling, reporting, and hearing reports, in magistracy and subjection, must show what price we set on God's mercy; and this we do, when all our dealings [ 2] with men are a part of our obedience unto God himself. 2. This righteousness is called a breastplate, whereby the heart is defended both against the assaults of Satan; for even hereby we make our election sure, and lay up good foundations; as also against the slanderous tongues of men. Hence Job accused of hypocrisy cleared himself, through the whole 31. chapter of his book, professing that he would never part with this righteousness, which both proceeded from, and • estified the faith [ 3] and uprightness of his heart. 3. God hath made one man the storehouse of another, and caused men not to live as beasts, everyone to shift for himself, but in society for a more public good; for which cause he hath distinguished the several callings and conditions of life, in which he hath laid a piece of every man's welfare out of himself in some other, so as he that lives not to others as well as himself, liveth out of a lawful calling. For example: in the magistrate the fatherless have the right of a father, the widow of an husband, the blind of eyes, the lame of feet, and so in other callings, although not so public. 4. Whosoever would have God's image restored and renewed upon him, must exercise [ 4] righteousness. God is truth it self, his image standeth in righteousness inward and outward: wouldst thou be like unto God, practice this virtue in word and deed. And this was Satan's sin, he stood not in truth and righteousness, but was a liar and murderer from the beginning, unto whom unjust dealers or speakers conform themselves.

And godly, ] First, the proper work of piety will appear in this definition. Godlines is a grace, whereby God is rightly worshipped both inwardly and outwardly. I say, rightly worshipped, that I might both include the knowledge of the true God, as he hath revealed himself in his word, and faith, love, and a sincere heart; as also exclude all false worship, either of a false God, or of the true God in a false manner, whether in Pharisaical hypocrisy, or Laodicean coldness and lukewarmenes. I add both inwardly: For, 1. God is a spirit. 2. the inside must be washed first. 3. all oblations, sacrifices, fasts, alms, vows, are rejected as abhominable without this, Isai. 1.10. And also outwardly: For, 1. God requireth the whole strength. 2. himself hath instituted diverse outward actions of religion, as the hearing of the word, receiving of Sacraments, prayer, observation of his Sabbaths, wherein we must profess our selves to be his, and wherein we cannot be wanting without some degree of contempt against himself. 3. God hath created, redeemed, governeth, and giveth his law to the whole man, yea to every member how it should be ordered both in his worship, and out of it also.

The second point is, the rules of practice, and the principal are fi • e. 1. Learn to know God as he hath revealed himself in his word; and rejoice more that thou knowest God showing mercy, judgment, and [ 1] righteousness in the earth, then in wisdom, wealth, or strength: for all such rejoicing as this is not good, and will not hold out. 2. Walk with God, and this is done two ways. First, by the light of his word. Secondly, [ 2] by the sight of himself. To do the former, thou must give up thy own reason, will, wisdom, affections. For how absurd will it seem to reason, with the word to call the hungry blessed; to account the rich unhappy, to esteem corrections love: the Julian's of the world would scoff at such paradoxes; who as the Prophet speaketh, walk by the sparkles of their own fire: but the life of faith is, when the heart giveth up the whole man unto God's leading, when his wisdom is become thy direction, and his word the men of thy counsel. And for the latter, thou must do three things. First, set thyself often in his sight, and himself always at thy right hand: let thy heart religiously think upon him, and his presence: let thy tongue reverently speak of him and his goodness. Secondly, whatsoever thou doest, whether thou eatest or drinkest, and much more performest the duties of thy calling, to which these are but servants, do all to his glory: being about anything, ask thyself, what glory will redound to God by this speech, or by this action. Thirdly, by every event make this use to gather still into his fellowship: by every blessing, gather increase of faith, love, and confidence in him: by every cross, add unto thy fear, reverence, watchfulness: by every special providence, observe his admirable wisdom, truth, and goodness: and thus by everything grow up in him: these are worthy fruits of piety.

[ 3] The third rule is, to keep the set times of God's worship both public and private: for this is the pale, and preservative of piety, which whosoever hath, he will use God's means to preserve it. A godly heart reverenceth and rejoiceth in all holy things, the word, Sacraments, sabbaths, and striveth to make his house a little Church: and he that makes little or no conscience of the Sabbath, and family duties, let him pretend what he will, is an ungodly person without all religion.

[ 4] 4. Be careful to attend the ways of thine own heart: both how it subjecteth it self to the will of God written, whether it be desirous to receive the law at his mouth, whether it tremble at the word; as also how it subjecteth it self to the will of God done: whether in prosperity, it lift up it self to be something besides or without God, and whether in correction, it be silent unto God, because he hath done it. Attend it how ready or heavy it is to lift it self up in prayer for wants, in praise for supplies: whether it pray always, or in all things give thanks. Watch over it in thy services that it start not away, and leave thy worship liueles without spirit, without truth; know that God is a spirit, and will be served of thee (if aright) as he was of Paul, in thy spirit: and look well to this matter, for Judas can follow and reverence Christ, and yet his heart going after covetousness, be practicing to betray him: and Herod can pretend to worship, when he intends to kill. Watch it further in the motions to sin, whether it be zealous and resolute against it, and whether it stick fast, and with full purpose unto the Lord: whether it fear the least offense of God; or can swallow smaller sins: whether it bridle the tongue from idle talk, and smaller oaths; veil the eyes from wanton looks; or whether it can easily digest such things, which are no small departures from God when occasion is offered, and know that such is thine heart, as it is found in temptation. Lastly, watch it in the motions of the spirit, how it entertaineth them; how stirring it is in the causes of God, as when occasion is offered of promoting God's glory in his pure worship, or in the establishing of a conscionable ministry; how it entertaineth such good motions offered; how it entertaineth God's counsels, rebukes, and exhortations in the ministry: a clear case it is that those that neglect such motions, and much more resist them, are yet in their sins, and are no better then impious and ungodly persons.

5. In the love of men, join the love of God: for charity abstracted from piety is a counterfeit: and this thou shalt do, when thou lovest [ 5] man in and for God, because of God's image, and of his commandment: so as if thou seest godliness grow in any man, thy love groweth with him, and if grace decaie as he estrangeth himself from God, so thou for his good, becomest more strange unto him. For although by virtue of God's commandment we must love all, and do good unto all; yet we must reserve a special love to the image of God renewed, and especially affect such as are of the household of faith.

Use. If these be the practices of piety, which cannot be attained but by these rules, then shall many a one who take themselves to have taken out this last lesson, be found non-proficience, and such as whom grace never taught any such thing as godliness. And to omit to speak of wicked Esau's and Ishmael's, scoffers of such as walk in these strait ways of God, tossers of reproaches against them, so far from that inward and pure worship of the heart in spirit and truth; as they are open despisers of the outward ordinances of the word and sacraments, who are furthest from repentance, and very seldom reclaimed; yea so monstrous and black are these filthy dogs and swine, as they are not more condemned of others then of themselves for most part. We will leave to wash such bricks, and come first to our common people, whose extreme and secure ignorance, loads them with such a burden of impiety, as it is impossible for them ever to stand under it when Christ shall appear; and yet they think to get to heaven nimbly enough. For this whole practice of piety, is placed in that which they call a good meaning, and a good hope: but reply and tell them that grace is not contented with good meaning, but teacheth to live godly, and so bringeth piety into the life; they answer, that they could never make any shows as many men can, but yet they hope they may have as good hearts as the best to god-ward. Wherevnto if you demand, how that root can be so good, which sendeth out such sower fruit; or that fountain sweet which sendeth out such bitter water; for in these good hearts ignorance reigneth; and the goodness of their hearts openly neglecteth the word, Sacraments, &c. the means of salvation, and preservatives of piety: they can answer, that they keep their Church, and do as the most do; and if they receive not the sacrament, it is because they are not reconciled to some that have offended them, under which pretence they can refuse that comfort for many years together: and carry ye • the matter further with them, and tell them your good heart sendeth out wicked oaths, bitter curses, and fearful imprecations, then they swear either nothing but the truth, or by nothing but that which is good, or if they did hap to swear or curse much, they were urged unto it. And for the sabboath add, that whereas a good heart maketh it a delight to consecrate it as glorious unto the Lord, neither yourself nor yours observe it. They say they do as much as they need, and they know enough: for they love God above all, and their neighbor as themselves; and for the sabboath what need such strictness, it was made for man, and not man for the Sabbath: and as for this singing of Psalms, and reading, and prayers in private houses, they must needs say it is too much preciseness, and they cannot away with it; and they could never see hurt in giving their servants and children liberty, to go on the saboath and do what they list, and themselves may with good company play and pass the time (so it be not service time) on the sunday, as well as other days. But take all these pleas out of their mouths, and show particularly that good treasuries would send out better things, they draw all to this one conclusion▪ What, we cannot be Saints here, that is, in plain words, they cannot frame themselves to this life of piety, and so are still without all the teaching of grace: and pitiful it is to see, how many persons that think themselves no mean Protestants, debar themselves from the practice of piety by such ignorant conclusions as these: which I would not here have reckoned, but that I know diverse, perhapps of our daily hearers, whom grace hath offered to teach otherwise, thus tainted. Well, a fearful delusion it is, to hope for salvation in such a dangerous estate.

A second sort, far differing from the former, are such as have attained [ 2] much more knowledge, but never yet attained this high point of practice to live godly: they can make a show of godly life, and Pharisaical righteousness, but all is unsound within: they can with Herod do many things at John's preaching, but it is but for a brunt of newfangledness: they can seek God, but either in affliction, or for corn and oil; but after freedom from the one, or fruition of the latter, let him alone till they need him again: nay more, they can be zealous for good and quickly enflamed, but it is as fire in straw, a blase and away: they can reprove others for sin, but can abide no reproof themselves: they can rejoice in the word and be ravished, but as a man with sweet odors in the Apothecaries shoppe, but he carrieth none out with him; or as one is delighted with the sweet smell of herbs, so long as he is in the garden, but hath no understanding or diligence to gather of every kind some to carry with him, that so he might have the benefit of the garden when he is a great way from it. They can further attain to many good things, as to delight in good men's fellowship, so did Judas in Christ's communion, gather from them many common graces of understanding, speech, ability to pray, teach, comfort, exhort, but all to their own hurt; for either they hide these talents in napkins, not using them at all, or in using them without humility, abuse them; yea not seldom making them bolder to offend God, and more careless of duties unto men, by means of such gifts, then if they had them not: but here is yet no teaching of grace, and better had it been such had never known the way of truth, then thus to depart from the way of righteousness.

A third sort there are, who many of them I doubt not are the Lord's, [ 3] and have a desire in truth, and for the most part to walk before him as beseemeth them; and yet whose lives are not so acquainted with such a course of Christianity, but that oftentimes by corruptions not well watched against, they break out to scandals and reproaches of the Gospel, and in these some of them lie longer; as when professors can live inordinately, not attending upon their lawful calling, but let themselves loose where God hath tied them, becoming either busy bodies, or companions, or perhaps worse; which falls may for a time befall those which are the Lord's: but yet grace hath not taught them so much as they make account of, and time will try whether anything at all in truth or no. And other Christians who in their worship of God, are often cold and dead hearted; and in their dealings can be inferior to some civil men: can nourish contentions and heart burnings, misdeeme and misreport others, now & then idle in their talk, or worse, unprofitable in their lives; can bolster up their friends, children, and servants in things worthy punishment, as Eli did: are not so frequent in watching the ways of God with him, nor the ways of his own heart; such I say may be scholars in this school, and Christians, but they have forgotten their rules, and had need hasten their repentance, that grace may nor order a great part, but their whole lives to a godly conversation.

Let all of us therefore learn that precept, 1. Tim. 4.7. to exercise our selves to godliness. Reasons. 1. Godliness hath the promise of this life, and that to come: a godly man hath title to all good blessings which heaven and earth can afford. 2. Godlines is the greatest gain, the best [ 1] gain, whosoever would gain more then ordinary men, let him become [ 2] godly: many men are crossed and miscarry in their outward estate, because they are ungodly persons, without the promise and the blessing. 3. Seeing all these things shall be dissolved, what manner of men ought • e [ 3] to be in all godly conversation, 2. Pet. 3.3. when we shall appear before the great judge of all the world, nothing but godliness shall be able to bestead us.

1. Note that godliness must not so lie hid in the heart, but it must appear in the eyes of the world, neither must it be neglected till death, but exercised in this present world: a point the more needful to be propounded, in that every man naturally wisheth with Balaam to die well and godly: but forget the practice of piety in their life time, we see the most men would be put in mind of God at their death, and send for the minister, when the Physician hath left them hopeless of life, yea albeit they have forgotten the almighty, and neglected acquaintance with him all their days, yet at the finishing of them, they would seem to seek unto him. But it is most righteous with God, that an ungodly life be finished with a proportional death, whatsoever it seemeth to be: and therefore it is a safe rule worthy our remembrance, that whatsoever we would be found doing on our dying day, to be doing it every day while we live.

2. Note hence that it is a most deceitful and desperate argument thus to conclude; If I be ordained to salvation, let me never pray, never serve God, and do what I will, I shall be saved: and on the contrary; and hence to cast off all the care of godliness: for this openly proclaimeth want of grace, which directeth men to the means, and leadeth them the way of salvation in this present world. God in his wisdom hath combined to every ende his means in all his ordinary courses, as to natural life, bread, sleep, Physic; so to the spiritual, the word, Sacraments, prayer, sobriety, righteousness, piety: and therefore the argument will be sound in the contrary, thus: If God have appointed me to die the death of the righteous, he hath ordained me to the means, namely, to live the life of the righteous: if to glory, then to grace: if to the full revelation of glory hereafter, then to the first fruits of it here in grace: if to the great city of the great king hereafter, then to the suburbs here: there is no iumping to heaven, no more then a man can leap from one city to another upon earth. Natural reason teacheth, that there is no skipping from one extreme to another without a mean; and much more doth divine wisdom tell us, that no man can climb from earth to heaven without Christ's the ladder, and faith with the fruits of hope, love, obedience, &c. which are as it were the staves of the same.

3. Note hence what is the proper ende of every man's life in this present world, namely, that in the way of a sober, righteous, and religious life, he may attain everlasting happiness hereafter: there is no other time to get heaven but here upon earth, after death cometh nothing but judgment: no other purgatory is to be expected then that in this life by the blood of Christ, whatsoever Poets and Papists fable to the contrary: nor is there any other sactifaction, but by faith here to lay hold upon Christ only oblation. Alas, how do many pervert the ende of their lives, some to get wealth, honor, and great estates: others to sit down to eat and drink, and rise up to play: others to trade in someone or other special sin and lust: but let us that will be wise to salvation, seeing it is called today, and our acceptable time and day of salvation is come upon us, beware of hardening our hearts: let us not dare to strive against the holy Ghost in the ministry, for contemners of grace in this present world, shall never partake of the glory of the just hereafter: this is the gate of heaven, and the just enter into it, or else this ministry bindeth over to death, from which it is impossible ever to be loosed.

In this verse is set down the second effect of this grace which hath appeared, namely, when it hath revealed and published the good things which are reserved for us hereafter, and put them in our hands by faith and hope; to lift up the heart to the patient and vigilant waiting for and expectance of them. And in the second place teacheth when the full revelation of these things shall be, namely, in the second which is the glorious appearing of Christ: who is described, 1. from his majesty and power, that mighty God: and 2. from his mercy and love, as he is our Mediator, our Savior Jesus Christ. Wherein our Apostle includeth a very strong argument to enforce all the former duties, of which we have spoken in the verse going before: as also an effectual means to contain believers in those duties: as though the Apostle had in more full and plain form of speech thus said; I have told of great things brought to light by the Gospel, the which if you would have part in, you must take the way which I have directed you into, leaving the by-paths of ungodliness and worldly lusts, and walking in the path of sobriety, righteousness, and piety; for those that wait for the wedding, must prepare that they be not found without the wedding garment: and if at any time any discouragements or weariness 〈◊〉 you in this Christian course, you cannot better sustain the one, or establish yourselves against the other, thē by casting up an eye in to the things within the veil, the expectatiō of which will be able to hold your hearts in your uprightness, and cause you to forget that which is behind, and strive to that which is before, and press hard to the mark, and the price of the high calling of God. In the verse we will first give the meaning of the words, and then raise the points of instruction.

First, by hope is meant the thing hoped, by an usual form of speech, that is, both Christ himself principally, as the words next following expound; as also with him life, salvation, freedom from sin, and misery, perfection of glory and immortality: the branches of this exposition are proved by two places of Scripture, the former, 1. Tim. 1.1. where Jesus Christ is called our hope: the latter, Eph. 1.18. that ye may know what the hope is of his calling: and what the riches of his glorious inheritance is in the Saints. Blessed hope, 1. because Christ our hope is [ 1] forever blessed in himself, and bestower of all blessing to his Church. [ 2] 2. the fruition of our hope putteth us in possession of absolute blessedn • sse: for it shall both put an ende to all the hindrances of the blessedness of the godly, and confer perfect blessedness in greatest measure, and endless continuance: seeing it bringeth us to the perfect knowledge and sight of God, who is blessedness it self, to the sight and fellowship of his blessed Son; to the society of the blessed angels and Saints; and restoreth us to the integrity of our own nature with immortality, that [ 3] there may be no ende of our blessedness. 3. all our present blessedness dependeth upon the happy accomplishment of it: for were we without this hope, we were of all men most miserable.

And appearing of the glory ] By a metominie of the adjunct, for the glorious appearing, a form of speech very usual among the Hebrews: not that Christ is not now every way glorious in himself, but in that he shall then manifest his glory: for then his glory shall break out as the sun, when he shall sit in the throne of his majesty. And here we must note, how the Apostle opposeth this second coming of Christ unto his former; that was the appearing of grace, this of glory: that was i • humility, for he came meekly riding on the colt of an asse; but this shall be in power, when he shall ride upon the wings of the winds, and make the clouds his chariot: that was to teach righteousness, but this to remnuerate it: that to be like a servant, to be judged and condemned for sin, this to declare himself the Son, to whom all judgment is committed by the Father: Now indeed his majesty, and greatness is trodden down and contemned, and the glory of the world exalteth it self above his; but then shall all vanishing glory melt before him, when he shall appear in such brightness, as shall obscure the brightness of the sun, yea make it fall from heaven; and in such glory as neither the tongue can utter, nor the mind of man can conceive, called in the Scripture, the glory of his Father, that is, such as is proper to the Father, to himself, and the blessed spirit, and not to any creature communicable. 2. This is a glorious appearing, not only in regard of Christ himself, but even in regard of his elect also, who shall appear with him in glory: Matth. 19.28. When the Son of man shall sit in the throne of his majesty, we which have followed him in the regeneration shall sit with him: 1. John. 3.2. We know that when he shall appear, we shall be like him: For then we shall have not only redemption of our souls, which even here we have in part; but even the full redemption of our bodies also, and both in soul and body receive our inheritance, even the crown and kingdom of glory.

Quest. But how shall this glory of Christ appear to be so bright?

Ans. Our Apostle saith, that it shall appear to be the glory of the mighty God. Christ is called a mighty God: first simply in himself, being of equal might, authority, and power with his Father: and therefore, [ 1] Psal. 47.2. he is called an high Lord and terrible, and a great King over all the earth: for that these titles belong to Christ, the effects of his government following in the next words declare. Secondly, comparatively, [ 2] in respect of Magistrates, and others that are called God's: for Christ is not a God (as they be) by office, or participation, for so he should be but a weak and little God, whereas he is a mighty God, both in his nature and essence: and who is God like our God, saith the Psalmist. Thirdly, in regard of this his appearance; for although he shall exercise [ 3] his iudiciarie power, and appear as the Son of man; yet shall he be mightily declared to be the Son of God, much more then by his resurrection from the dead: the personal union of his divine and human nature, shall shine out as the sun in his strength, which while he lived upon earth, was vayled and hid. And thus it shall appear,

1. In his human nature, he shall appear the head of the Church his body, Ephes. 1.22. 2. His power shall be such as shall subdue all [ 1] things unto himself, and put them under his feet, even Satan, sin, [ 2] hell, death, and damnation, Revel. 20.14. 1. Corinth. 15.28. Now his glory cannot but be proportionable to his power: hence we read of the glory of his power, 2. Thess. 1.9. 3. He shall come with [ 3] such attendants, as no man is able to behold the glory of the least of them: for he shall come with thousand thousands of his Angels being his Ministers, the glory of all whom he shall so far surmount, as the sun doth the lesser stars in brightness. 4. He shall sit upon his great white throne, Dan. 7.9. great, as being infinitely more glorious [ 4] then Solomon's white yuorie throne; and white, answerable to the purity and perfection of the judge, and judgment; and being set, he shall after the summons given to all flesh, and presented before him, declare and judge not only open sins committed from the beginning, but also (his godhead manifesting the same to his mind) even the secrets of hearts, which none but God can do; and then proceed to the pronouncing of a most righteous sentence, according to the qualities of the persons presented; the which sentence once uttered, it shall stand without all gainsaying for all eternity; In all these then shall he show himself as the son of man, so also the mighty God.

Now because this appearing is set out to be so glorious and fearful, in that the person of this judge shall be clothed with all his robes of glory and majesty; least the godly hereby should be terrified and discomfited, least they should by reason of their sins and infirmities be afraid, and loath to behold this glory; and least that they being in themselves so base and abject, should begin to conceive, that they should be contemned, or neglected of him, who shall show himself so glorious; the Apostle for the comfort of such addeth, that although he be a mighty God, yet is he also our Savior, and will not in all his glory forget himself so to be: neither can neglect those for whose salvation he paid such a price as was his dearest blood. Where also by the way note, that these two titles, the mighty God, and our Savior, are not of two subjects, as some heretics have held, laboring thereby to elude this so pregnant a testimony of the divinity of Christ, the weight of which so pressed them, as that they were glad to fly to a miserable s • ift, of disioyning them by a colon; that so disioynted, the former of them might more probably be attributed unto the Father, and the latter unto the Son. But the Apostle professedly (as foreseeing how Satan and his instruments would oppose the place) useth but one article, to note but one subject, to whom both the predicates most truly and properly agree. The like example we have, 1. Cor. 15.24. So much of the meaning. Now follow the instructions of the verse.

Doctr. 1. The doctrine of the Gospel truly received, lifteth up the heart to wait for Christ's second appearing: for seeing of the good tidings which the Gospel bringeth, the greatest and best part are behind us, and seeing God hath not his perfect glory from us, nor in us, neither we our perfect happiness here below; and seeing further it were a bootless thing for us to serve God here by faith and love, if we could pass no further in assured hope and settled desire of a better life: therefore doth this doctrine teach us, not only that the full redemption of the sons of God from sin, Satan, temptation, and tears is behind; but also raiseth the eye of the mind to behold, and the affections of the heart to long after the time wherein these things shall be revealed, wherein we shall walk by sight and not by faith, and in a word, wherein our salvation now begun shall be perfected, and we enjoy the harvest of those good things, the first fruits whereof have here contented us. To the confirming of which truth, it is first to be noted, that the Scripture speaketh in such phrases, as if the whole work of the Gospel were no [ 1] other, then to raise us unto this blessed expectation: 1. Pet. 1.3. Who hath begotten us again to a lively hope, &c. that is, we who before were strangers and without hope, are now through the mercy of God, by the Ministry of the Gospel regenerated, and so restored to the hope of an inheritance not fading, immortal, reserved in the heavens: Coloss. 1.23. If ye be not moved away (he saith not from the Gospel, but) from the hope of the Gospel, namely, those sweet promises of life, which are the very matter of the Gospel. Secondly, the whole doctrine is called by the name of confidence, and hope, to show, that one main scope of [ 2] it is, to raise the heart hereunto: Heb. 3.6. If we hold fast the confidence and rejoicing of the hope: that is, the doctrine of the Gospel, whereby these are dispensed and confirmed; then are we the house of God. Thirdly, the Apostle sometime speaketh, as if the whole work of every dispenser [ 3] of the Gospel, were no other, or greater then to quiet the heart in this expectation: and that in his own example, and the rest of the Apostles, 1. Thess. 1.10. Ye know what entering we had, and how we turned you from idols unto God, and to look for his Son from heaven: no sooner were they turned to God, but they waited for his son: and that all the gifts of Ministry are bestowed to work in believers this expectation, we have an express place, 1. Cor. 1.7. Ye are not destitute of any gift, waiting, &c. And lastly, it addeth to the evidence of this truth, that the faithful are hereby marked as by their property; even [ 4] such as with good servants expect their Masters coming, Matth. 24.45. such as look for him, Heb. 9.28. such as love his appearing, 2. Tim. 4.8. such as being wise virgins and loving spouses, prepare themselves & every needful thing for the bridgromes coming: and such as being strangers and pilgrims upon the earth, have their eyes still towards their country, who while they live in earth, yet traffic and have their conversation in heaven, from whence they look for a Savior.

Use. 1. Here is another trial, to see whether we have received this grace of the Gospel in truth, or in appearance only: If in truth, then is the taste of the love of Christ so sweet unto us, as that we cannot but long after our fill of him in his appearing: the sons of the Church, begotten by the Gospel, cannot but wait for the adoption of sons: the Church is sick of love after him whom her soul loveth: the common voice of the spouse is Amen, unto the promise of Christ's coming: Rev. 22.21. the bride saith, Come, and doubleth her desire and ardencie saying, Amen, Amen: so as they are none of Christ's spouses that say not come. Never think then that thy heart is right affected, until thou find in it this desire, and breathing after Christ thy life: for this is a special note of discerning between the godly and the wicked; the one hath the spirit which saith come, the other shake at the mention of this coming: the one longeth till these shadows fly away, and that day break on them ; the other can no more desire his coming, then the guilty fellon can the coming and presence of the judge.

But that no man may be deceived in this trial, examination must be more particularly made, whether this waiting be such as the Scripture prescribeth, lest by mistaking it, men fail of that comfort they lean unto in their most need.

Be sure then that thy waiting be sound and true, 1. in the ground of it: 2. in the qualities: 3. in the sound fruits and effects of it.

The ground of this expectation, must be the free promise of God for all our future welfare, applied by faith unto our own hearts: the which promise of God being most certain, and our faith also as certainly laying hold thereon, giveth such a certainty to our hope, as the Scripture boldly speaketh, it can never make us ashamed: yea and ascribeth a full assurance unto it, Heb. 6.11. and calleth it the sure and steadfast aucre of the soul, verse. 19. This ground distinguisheth our Christian hope, from those iogling persuasions of the Papists, which they call hope: for ask them concerning their hope, what it is? they tell us, that it is a persuasion arising partly from the grace of God, and partly from our own preceding merits. But urge them, and say, me think there should be no great comfort nor settledness, to lean upon a virtue founded upon merit: they will tell you, that indeed no man can be sure of his salvation, for that were too much presumption: but do well and hope well; hope well and have well. But against them we affirm, that Christian hope buildeth certainty upon special faith (neither of which they can abide to hear of) without special revelation, and that by this reason: Look what was the ground of Abraham's hope, the same must be the ground of the hope of all believers: but the free promise of God applied by faith in special, was the ground of Abraham's hope and waiting, Rom. 4.20.21. He doubted not, but was strengthened in faith, being fully assured that he which had promised was able to do it. There is no difficulty here, but that Abraham had a special word, for special faith to be grounded, which (say they) we want. But I answer, that in the Scripture we have in substance a particular word, in that God who hath given the promise hath also given a commandment to every believer to apply it in special to himself: 1. John. 3.23. and this is equivalent to a particular word. Object. But it is presumption to hope without merits. Ans. It is indeed presumption to hope for them, they being so far inferior to the thing hoped for. Again, it is faith and not presumption, to hope for salvation in and for the merits of Christ, though not for our own. So much of the ground, the qualities follow.

Secondly, the qualities whereby the soundness of this Christian expectation is discerned, are four. 1. It must climb above all human sense and reason; for it is no waiting with carnal eyes, but with the eyes of faith, which the Apostle defineth to be the existence of things not [ 1] seen: and sight extinguisheth hope, which is of future good things: nay more, it must hope often the clean contrary to that which it seeth, as Abraham was said to hope above hope, when he saw nothing in himself, in Sarah, in the whole course of nature, but things which would have dashed his hopes; even so here while within our selves we can behold little besides our sins and infirmities; while without our selves we have Esau hating us in his heart, and Ishmael persecuting us with the tongue; while in this life we are compassed with miseries, in the ende of this life with death, after this life with the grave and corruption of it; all which seem to eclipse our hopes, and cut them short; yet now is the time that our hope must be working, and looking at things within the veil, that as a strong staff it may uphold us in a godly course.

2. The second sound quality of this hopeful expectation is, that it must be patient ; for what we hope we expect with patience, Rom. 8.25. and [ 2] so necessary is patience unto hope, that the Apostle calleth this waiting by the name of patience it self, 2. Thess. 3.5. The Lord guide your hearts to the waiting for of Christ: that is, to endure in waiting for Christ. And we have need of patience to enjoy the promises: Abraham himself enjoyed not the promise, till he had waited patiently, Heb. 6.15. we shall deceive our selves if we look to be wrapped into heaven, as Enoch and Elias were; seeing the promises of life go with exception of the cross, which will try our patience. We know there is a time promised, we may neither prescribe it, nor if we believe make hast ; but as the husbandman patiently expecteth the fruits of the earth; much more should we possess our souls in patience, to reap our fruits and harvest in heaven.

The third quality is a sighing and longing after the thing hoped for: the heart that waiteth for such things hath both a grief for the absence, [ 3] and a groaning desire after the presence and possession of them: Rom. 8.23. We sigh in our selves, waiting for the adoption, even the redemption of our body. To this purpose saith Solomon, that hope deferred, paineth the heart. Thus should we be sick of love, and never find our selves well and at ease in anything below, never think our selves happy in things present, which are indeed but prison-joys, in comparison of the joys of heaven; but (as crazed persons) be ever complaining, and wishing, Oh who shall deliver me from this body of death? Now who seeth not that this quality includeth an earnest love of Jesus Christ, whom we therefore wait for, because we love him: whence the Apostle Paul fitly knitteth these two together, 2. Thess. 3.5. The Lord guide your hearts to the love of God, and the waiting for of Christ: concluding thence that we cannot wait on the Lord Jesus Christ, unless we first love him.

The fourth quality, is a rejoicing in that our hopes shall certainly come: [ 4] Rom. 5.2. we rejoice under the hope of the glory of God, that is, that we shall partake one day of his glory. Excellent is that place in 1. Pet. 1.8. whom we have not seen, and yet we love him, and believe in him, and rejoice with joy unspeakable and glorious, receiving the ende of faith which is salvation. And surely if Abraham the father of our faith, rejoiced to see the day of Christ's humility so far off, even 2000. years, how ought we his believing children rejoice to see the day of his and our own glory approaching so near, that now is even the last minute of the last hour? how should we rejoice in that the time of refreshing and restoaring all things is come? and if we be spouses of this bridegroom, we cannot but (as we are exhorted) rejoice in that the marriage of the lamb is come, and the day of our own coronation with an incorruptible crown of glory.

The third thing to try the soundness of this expectation, is by the effects of it, and these be four. 1. It purifieth and purgeth the heart and life, whosoever hath this hope, purgeth himself: for he that waiteth for Christ, waiteth for this ende, to be like him: and therefore conformeth himself daily unto his similitude, and becometh pure as he is pure : the [ 1] which purity (howsoever it be esteemed of in the world) whosoever profiteth not in, he cannot hope nor wait for Christ. If a man after the term of a few years hope for a large revenue, he cannot, nor will not in the mean time take the way to cut off all his hopes, but rather make ways for the accomplishment, and prevent whatsoever would come between him and them. It is true that the blood of Christ purgeth us from all sin, by satisfying for it, and meritting the spirit of sanctification for believers; but yet we must purge our selves, by manifesting that we receive not this grace in vain, nor neglect the means wherein we are to testify our thankfulness, which is by striving against iniquity. The Scripture noteth him to be an evil servant, that saith, he waiteth for his masters coming, and yet he beateth his fellow servants, and sitteth down with drunkards: such hopes as these ende in vain persuasion, when presumption and ungrounded confidence confoundeth the person that giveth them harbor. Dost thou hope then to be like Christ when he appeareth? thou must then resemble him in this life, being in thy measure pure, holy, innocent, meek, loving, and obedient: profess hope without this conformity unto Christ, it is but a pretence, all is unsound and deceitful.

2. It not only freeth from sin, but frameth to obedience both cheerful and constant: whereof we have a pregnant example in Christ [ 2] himself, whom we are commanded to look at for imitation; who for the joy that was set before him, endured the cross, and despised the shame. So also are the Saints in their measure looking to the joy before them invincible, both in labors and sufferings: hope worketh the will, it setteth the hands and holdeth them to work: it putteth a difference between the works of Christians and civil men: they attempt Christian duties that their master may find them well doing, and hold out also in well doing; but these undertake sightly duties, but in some by-respect or other; and wanting this hope are off and on; especially in difficulties, they give up all; whereas the Christian, who hath the recompense of reward in his eye, can esteem with Moses, the rebuke of Christ great riches.

3. This hope taketh off our fiery edge and heat of affections from the world, and setteth them above: it fixeth the eye upon things within the [ 3] veil, the glory of which dim and obscure all the glory of the world: it causeth refusal of the pleasures of sin for a season: it maketh treasures of Egypt seem small, yea vile in a man's eye comparatively: the expectation of this resurrection, maketh the mocks and contempts of the world to be contemned; yea sentences of death, nay executions lightly esteemed of: this hope hath carried martyrs through fires, fears, lions dens, teeth; and a thousand kinds of death, through all which they hastened to the fruition of the thing hoped for, in which only they looked for security and contentment.

4. It being the daughter of faith waeeth not weary, but still useth [ 4] the best means for the obtaining the thing hoped. It is importunate with God by prayer, for the coming of Christ, and (as Jacob) wrestleth with God, when it hath nothing but it self to sustain faith: yea and prevaileth with the Canaanitish woman after many repulses: they that have this hope, pray for all the means which hasten this coming; for the free passage of the Gospel, the peace of Jerusalem; the purity of dodoctrine, which themselves love and believe▪ and propagate unto others by word and example, that so far as lieth in them, the number may be every way accomplished. And further, they grieve and sorrow when any of these are hindered, when the state of the ministry and ministers is destitute and distressed; when the light and life of professors is obscured and darkened, when errors are broached, maintained, and received: for these are things coming between them and their hopes, and the just causes of heaviness and grief.

[ I] Use. 1. Now this trial will discover to many men their estates, who lay hold on the doctrine of grace to salvation, but not to instructiō. Some believe not, nor hope for any such estate hereafter, as the faithful are in Christ partakers of; but for all our preaching of the fatness of that land, deal as the Israelites did with Caleb and Joshua concerning the promised land, who when they told the people, that it was a good and a fat land, and that if the Lord loved them he would give it them, and seat them in it, they rebelliously bad stone them with stones, but presently the sentence passed upon them from the mouth of the Lord, that they should never see that land. Which were it not the conceit of men, it could not be that they could live so like the Sadducees, who say there is no resurrection, nor angel, nor spirit: Such as was that Cardinal of Bourbon, who professed, that he would not give his part in Paris, for his part in Paradise: of whose mind some who perhaps will cry out on him are, while they were well appaid if there were no other heavē, nor no changing of their estate: & were that Pope alive again, it is to be feared he should not want Protestants taking part of his heresy, who all his life time could not be persuaded, whether there was an heaven or hell, and therefore at his death blasphemously uttered these words, Now shall I know whether there be a God, an hell, or any immortality of the soul, and shortly after knew it to his cost. Others are fallen asleep with the evil servant, while their master maketh stay of his coming, and in one dead sleep of sin or other, (out of which they will not be wakened) wast out their days, as though their souls should forever sleep after death, such sleepers are ill watchmen. Others call on the Lord Jesus to come, but never till they be cast on their death bed, their hearts nor mouths never harbor such requests in their life time, and therefore in all likelihood they are unsound. And many others there are, who nourish a false hope, or rather a fancy instead of hope: for it is like the Popish persuasion of which we spake, unsound in the ground, they have nothing to show for the evidence of their faith: as also in the qualities ; for it must be fed by things they can see; it must have good hold and pawns of God, and then it can trust him: it is most impatient in any of God's delays: it wisheth not but feareth rather this coming of Christ, and so cannot rejoice in the certainty that he will come to their full redemption: it is unsound also in the effects, it purgeth not the heart, many nasty corners lie there unswept and vntrimd up: it frameth not to the obedience of God's word and will: it lifteth not up the soul from the world to heavenly mindedness and conversation: it useth no means of conscience to hasten this coming of Christ: it rejoiceth not where they are, it sorroweth not where they are not: let the state of the Church sink or swim, so they enjoy their own: but let no man that would not be confounded, lean upon such an expectation, in which there is nothing but deceit.

Use. 2. Seeing it is a property of the Gospel to lift up the heart to [ II] wait for Christ's coming, let so many as profess to give entertainment to the Gospel, provoke themselves unto this expectation; which being a duty so necessary, and of so fruitful use through all the Christian life; and yet so generally neglected amongst men, because naturally men's hearts are drawn down unto the profits and pleasures here below: therefore are the Scriptures plentiful here and elsewhere in most vehement and forcible persuasions to urge us hereunto: For I. in the text [ 1] every word is a motive unto it: as 1. in that it is called a blessed hope, the person that hopeth is a blessed man, and the end of this expectation is blessedness: Blessed is he that watcheth and keepeth his garments. And, Blessed shall the servant be whom the Master findeth so doing. 2. the appearing is called a glorious appearing, of a mighty God, the just judge of all the world: and 3. that he who shall appear the judge, is the same who is our Savior: in all which regards it is the part of all such as would attain blessedness, participate of his glory, and be saved by him, to wait for his coming. II. Elsewhere in the Scripture, 1. we have the commandment [ 2] of God, Luk. 12.36. Be ye like unto men that wait for [ 1] their Master, when he will return from the wedding, that when he cometh and knocketh, they may immediately open unto him. 2. Herein is put a difference between the godly and the wicked: it was ever a mark of [ 2] good men to wait for Christ's appearance, the ancient believers of the Old Testament, for his first coming in the flesh in humility: so Simeon, Joseph of Arimathea, Anna, were described by this that they waited for the consolation of Israel; and how much more should we for this glorious appearance, which bringeth not grace only with it, but fullness of glory? On the contrary, the ungodly person is described to be such a one, as whose master cometh in an hour he looketh not, and in a day he thinketh not: so the foolish virgins had prepared nothing. 3. The danger of those whom this day shall oppress unawares; such a servant saith [ 3] that text, shall be cut in two, and have his portion with unbelievers: such foolish virgins shall have the gate of the marriage chamber shut against them: and as the Apostle, Heb. 9.28. Christ appeareth not the second time to the salvation of any, but of such as wait for him. 4. From the [ 4] time of this appearing: 1. in regard of the uncertainty of it, Rev. 16.15. Behold I come as a thief in the night, blessed is he that watcheth: for if the house keeper knew what hour the thief would come, would he not watch; but we know no hour, that we might watch every hour. 2. In regard of the nearness of it: the Apostles time was the last hour, and ours then cannot but be the last minute: a fearful thing and full of danger it is, to conceive that the Master will defer his coming, or that the Lord is slow, as men count slackness; or that the law is but a scarcrow because fellons are put in prison, and bound over to the assizes, and not presently executed. This day may be nearer in it self, at least to thyself then thou thinkest for; and yet a very little while, and he that shall come will come, and will not tarry. Let us apply our hearts hereunto a little. Every man when he seeth everything grow worse and worse can say, surely the world draweth near an end: and much more may we, who have our senses exercised in the word, when we see Satan so busy and stirring in the plotting, contriving, and executing mischief against the Church, may we not conclude, that surely his time is very short? when we see particular judgments upon our country, lingering and durable plagues, threatenings of whole kingdoms and countries; with visible judgments upon particular persons; why do we not conclude that surely these are forerunners of the general, and that it is not far off. If we see the sun; and moon, & great lights in the Church fall from heaven and be darkened; if the stars, the professors of the Gospel, loose their shine, and fall from their first love; why do we not think that shortly the heavens themselves shall shriule away like a scroule, and be no more? seeing the Scriptures affirm that immediately after such things this appearing shall be. In a word, when we see such general security, that all men cry peace, peace, unto themselves; if we shall perceive Noah days returned again in which men eat, and drink, build, and plant, marry and give in marriage, and think nothing, either nothing else or nothing more; how is it that we cannot conceive of this appearing, which shall be as a flood and destruction to all that think not of it? for as a snare shall it come upon all the ungodly of the earth.

[ III] Use 3. Seeing the doctrine of the Gospel not only bringeth the evidence of salvation, but lifteth up the heart to wait for it, it appeareth that it is the doctrine of God, brought by the Son of God from the bosom of his Father; the doctrine that raiseth the mind to heaven must needs be heavenly: and this is the doctrine which we preach, because it is fruitful herein. Some busy themselves in prying more into the men, and their callings that bring it, then into the doctrine it self, and refuse this most blessed treasure, because they see not the holy Ghost so visibly calling our ministers, as if he should sit on our heads with fiery tongues. These I would wish, 1. to look well to their own callings, for sure he that is pragmatical in other men's callings, is careless and negligent in his own; and let themselves weigh the matter and give sentence, whether to contemn and neglect so great salvation, will stand with an effectual calling unto the grace of God. 2. To inquire not so much whether our callings, as whether our doctrine be as good as Peters or Paul's. 3. To observe the work and fruit of our Ministry, in regenerating many thousands, and begetting them to heavenly life and conversation: whereas false teachers and false doctrine regenerate none.

Doctr. 2. An excellent means to provoke men unto the duties of Christianity, is the consideration of Christ's coming unto judgment. For some might have asked the Apostle, but how shall we be able to go through the duties you have described, and hold out against the manifold discouragements which in the entertainment of this doctrine we are sure to meet withal? the answer is; Wayting for the appearance of the mighty God our Savior. For first, it is a notable means to set and enter men into this course of godliness: and this is clear in the Scriptures, where we may observe the spirit of God using this consideration, as a special motive both to draw men out of their sins, together with the love of this world; as also to plant in them the fear and reverence of the Lord: all which must be done, before men can come to breathe in the common air of Christians. For the first, how doth the Scripture revoke the young man from his unbridled vanity, and from walking in the sight of his own eyes, and lust of his own heart, but by the remembrance that for all this he must come to judgment. This was the argument used by Peter to the people of Jerusalem who flocked to see the lame man, who lay at the beautiful gate of the Temple healed, Amend your lives, and turn, that your sins may be put away when the time of refreshing shall come from the presence of the Lord, and he shall send Jesus Christ. By the same argument would the Apostle Paul have won the Athenians from their idolatries, Act. 17.30. But now he would have all men to repent, because he hath appointed a day, in which he will judge the world: and have reclaimed unhappy Felix from his wicked and voluptuous life, when he made him tremble in hearing the judgment to come. 2. To the forsaking of the world in the profits and pleasures of it, how effectual this persuasion is, the Apostle in his own example declareth, Philip. 3.7. who accounted all advantages loss, yea dung to attain the resurrection of the dead: while his mind was upon the resurrection and Christ's appearing, he was mortified unto the world, and the world unto him. 3. For the working of awe and reverence of God in the heart, Eccl. 12.13. Fear God, and keep his commandments, for God will bring every work unto judgment. And when the Angel would provoke the inhabitants of the earth to fear and reverence before God, and stand in awe of him, he useth no other argument then that the hour of his judgment is come. And surely were we not harder of heart then the anuill, it could not be but the consideration of this judgment, should hammer and work us to the undertaking of a godly and Christian course.

Secondly, as this consideration may be of efficacy to beget us unto God, so is it a most notable nurse of all good duties, and a sweet provocation to cheerfulness and diligence in the duties of piety, righteousness, and sobriety. The Apostle Paul himself was hereby underpropped, in keeping good conscience before God and all men, because he looked for the resurrection of the just and unjust: and hence did the Apostles spurr and provoke themselves and others to the diligent practice of the duties of their callings, both general and particular, 1. Corinth. 5.9. considering the terrors of the Lord, we persuade men. Thus Paul chargeth Timothy not only to keep those his commandments without spot until the appearing of the Lord Jesus Christ ; but also as he would answer at the appearing of Christ to preach instantly, in season and out of season: and Peter warneth the Elders to feed the flock, and be ensamples unto them, that when the chief shepherd shall appear, they might receive an incorruptible crown. By which motives they much more provoked themselves to their own special duties, as appeareth, 1. Thes. 2.19. And for the general duties of Christianity, every Christian is by this reason spurred forward thereunto: 2. Pet. 3.11. considering these things shall be dissolved, what manner of men ought we to be in all godly conversation. And that this expectation of Christ is a notable preservative of all Christian virtues, who can deny that readeth those manifold places, where watching and keeping the garments, watching and sobriety, be sober and watch, watching and steadfastness in the faith, are coupled together so inseparably, as that they stand and fall together? who seeth not hence, how this one grace setteth us forward in the whole practice of godliness?

Thirdly, this waiting is a notable means of holding out and constant perseverance in all well-doing unto the ende: without which how often should we be discouraged, and too willing to look back? how could we suffer with Christ, unless we had hope to reign with him? Christianity is a warfare, wherein it is no matter of ease to hold our ground, and our crown, that none take it from us: Now the special means to hold us on in the contending for the faith, is to wait for the coming of Jesus Christ: Reu. 3.11. Behold, I come shortly, hold fast that thou hast. It is a work of many labors, much sweat, and no less difficulty: and here the sluggish flesh would contentedly thrust the hand into the bosom; but here is a special means to renew our strength in working righteousness; 1. John. 2.28. little children abide in him, that when he shall appear, we may be bold and not ashamed at his coming. Many temptations will come in our way, the burial of the father, the tending of the farm, the marriage of a wife, the care of the family, the bidding of friends farewell; many will be the occasions of looking back, and plucking back the hand from this spiritual plough: now what better way to continue with Christ in temptation, then that which himself devised, namely, to remember that he hath appointed a kingdom for such, that they shall eat and drink at his table, and judge the tribes of Israel? Many are the reproaches, losses, crosses, unjust sentences and judgments which will meet men in this profession; and it is no new thing to be hated of all men for Christ's sake; now what better ground of patience, then that the coming of the Lord draweth near? do then as Christ himself did, commend all to him that judgeth righteously. Do as the Saints have ever done, appeal from the unjust sentences of men, and look up to this appearing of the mighty God our Savior, whose tribunal and judgment shall reverse all unjust and partial sentences, whether public or private; so did Job, so did David, so did John Huffe, and Jerome of Prague; and assure thyself, that the Judge of all the earth will judge righteously, Gen. 18.25.

Quest. But what is there in this appearance of Christ, which maketh the expectation of it of such efficacy both to set us in, and stir up our cheerfulness, as also continue us in this Christian course? Ans. The godly know that Christ cometh not empty handed, but his reward is with him; and this recompense of reward worketh cheerfulness, increaseth courage, and addeth diligence to every good work. Quest. But do the godly work mercinarily? Answ. No; for their offerings are freewill offerings; neither do they look principally at the • eward: for there be two things in their eye between their work and this wage. 1. God's glory, whom they love for himself. 2. the discharge of their own duty: and then they know that their labor is not in vain in the Lord. The which as the Scripture propoundeth as a prick unto piety, so in this last place is it lawful and meet to cast the eye upon it. That place 2. Tim. 2.6. importeth that the husbandman in his labor may look what is likely to be the fruit of his labor aforehand▪ he that careth, careth in hope, and he that thresheth looketh to be partaker of his hope, and he that dresseth the fig tree may look to eat of the fruit, saith Solomon. The same thing also teacheth the Apostle, when he compareth all our works of mercy to a sowing, and draweth us to cast the eye of our minds upon our harvest, that as we would wish that to be either more sparing, or more liberal, so to disperse our seed. And herein the holy Ghost fauoreth our infirmity, who well knowing how foreceable the expectation of gain in earthly things is to hold men in labors and travels, giveth us leave in heavenly things to do the like.

Use. Whosoever then is an negligent meditator of this appearing of Christ, strippeth himself of a special prop both of his faith, and the lively fruits of it: in want of which help, the best would go but faintly forward. If Moses himself was enabled to suffer reproach with God's people, because he looked for the recompense of reward: and if David had fainted, unless he had hoped to see the goodness of the Lord in the land of the living ; what should we weaklings expect other then to fall down right never to rise again, without such a stay as whereby these worthies supported themselves. Let no man say, we are Christians, and strong, and should serve God for himself: so say I; and yet so were these much more; and so were the believers to whom the Apostle writ, nevertheless it had not been safe for them to have refused so merciful an incitement, as is the hope of the recompense of reward.

Doctr. 3. It may be hence also noted, when is the time that the glory of Jesus Christ shall shine out in full brightness, namely, the time of this his second appearing, for then he shall sit upon the throne of his glory: and then shall we see the Son of man coming in the clouds, with power and great glory: for he shall be glorious both in his own person, as before we heard; as also in his whole administration of justice against the wicked, upon whom he shall get himself a greater name then he did upon Pharaoh and his host, or all the wicked Princes and people that ever lived, who for the glory which shall shine about him, shall call for the hills to cover them, and the mountains to oppress them. He shall be glorious also to his Saints, when they shall behold him that was betrayed, spitted on, condemned, crucified between two thieves, dead and buried, to be so exceeding advanced above men and angels▪ and above all that can ever enter into their hearts. Finally, he shall be glorious, yea marvelous in his Saints; who when Christ their life shall appear, shall also appear with him in glory: it shall be marvelous to them, who a little before were so afflicted, abused, contemned, and persecuted, to see themselves so suddenly to attain that fullness of glory, which their eye never saw before, nor their hearts could before ever conceive; to see their souls clothed with such righteousness as God himself delighteth in▪ and their vile bodies changed, arrayed with immortality, and made like the glorious body of Jesus Christ.

Use. 1. Let none be troubled that his first coming was in meekness, baseness, passion, for the Apostle Peter observed, that it was meet that his glory should follow his suffering: so Luk. 24.28. Ought not Christ to suffer, and then enter into his glory? and is not this that which all the Prophets and Moses said should come to pass? that Christ should suffer, and be the first that should rise from the dead. For what other thing could any of the Prophets write concerning Christ, but either touching his humility, or his glory? and how could himself have been raised but after, or we but by his abasement? Let not therefore both thine eyes be fixed (as the Jews are) upon the baseness of his first coming, but let one behold (as a Christian) the glory of this second appearing, which shall abundantly countervail the humility of the former.

Use. 2. The glory of this second appearing, is a terror to all the ungodly, who have despised his humility, and his still voice in the Ministry of the Gospel. For whosoever now in this his appearance of grace, will not tremble at his word, to frame their souls to the obedience of it, shall at this second appearance of glory, tremble to dust at his greatness, and not be able to abide the brightness of his glory. Those that are now ashamed of him, and that contempt and dishonor that followeth his profession, shall then be ashamed of themselves, when the Son of God shall be ashamed of them. And as for such as daily pierce him with the spears and nails of their sins, they shall be sure to see him thus glorious whom they have pierced, when themselves shall be pierced with shame and sorrow to their endless confusion.

Use. 3. To comfort the faithful, seeing there is a time when they also shall appear in glory: they must be content first to suffer with Christ, before they can reign with him, and wear the crown of thorns, before this crown of glory: the Lord dealing herein with them as a father with his children, who though they be borne to never so great places and estates, yet in their minority subjecteth them to such discipline as befitteth their years, before he bestow their portion upon them. God hath his children now in the world, the world knoweth them not, nor seeth their glory: nay they themselves cannot in any clearness behold their own glory, for no eye can see the full glory of the Saints, till the fullness of Christ's glory appear: but when this time cometh, the least of them shall be known to be Kings sons ; so as the Devil himself, and his wicked instruments, who can now accuse them, and say, there goes an Hypocrite, there goes a Precisian, a Puritan, a dissembler, and are offended at the low & base estate of the Saints here, shall change their note, and be compelled to say, there goes a child of God, there goes the Kings son, there gos an heir of the kingdom, and shall gnaw their tongues for grief, to see them exalted in glory, & shine in the brightness of God's image; and themselves utterly, and eternally excluded from God, and his kingdom. Let us not then judge our selves or others according to the flesh, nor walk by sight, but by faith, no • altogether looking on our selves or others as we now are, but as we shall be: for although indeed we are now the sons of God, yet it appeareth not what we shall be, so long as our life is hid with Christ: yea, let us lift up our eyes to that glory of our head, that shall be revealed and distributed to us his members; and our hearts in the earnest requests of faith, always praying, Lord let thy kingdom come: cause these shadows to fly away, and that day to break, wherein thy glory which now is obscured, may be manifest and shine out in the first place, as is meet; and then the glory of thy servants, whose beauty shall be made perfect in thy glory and beauty.

Doctr. 4. The Apostle doth not mention Christ, without magnifying him in his titles both of power and mercy: teaching • s by his example, never to speak of God, or Christ, but in a just and weighty matter and occasion; and for the manner, with fear, and reverence, and to such ends as we ought, and are warranted by the word. Now for our direction, we have the Scriptures insisting in magnifying God, and Christ, and the blessed Spirit, in their titles and attributes, especially for these three ends. First, to show what a one God is in himself, as here to [ 1] show what a person Christ is, namely full of glory, might, and mercy, our Apostle is much and large in his style and attributes. To this purpose the Prophet Isaiah in one place giveth him five titles. His name shall be called Wonderful, Counselor, the mighty God, the everlasting Father, [ 2] the Prince of peace. Secondly, not only for the glory of God, but for the benefit of the Church; 1. That hereby they might acknowledge him to be the true God: so the Prophet Jeremiah opposing the true God against all idols and false gods, speaketh most highly of him, There is none like unto thee, O Lord, thou art great, and thy name is great in power: and in the next verse, he calleth him King of nations, and challengeth all dominion to belong unto him. And our Apostle when he would bring the Athenians to the acknowledgement of the only Lord, ascribeth many and great things unto him: as that he made the world, and all things else, that he is Lord of heaven and earth, that he giveth to all, life, breath, and all things: that he made of one blood all mankind, that he assigneth their times and the bounds of their habitation, that in him we live, & move, and have our being, verse. 28. 2. That after this acknowledgement, we might provoke our selves to answerable duties for example. In consideration of his mercy, to break out into his due praises: Psal. 3.3. Thou Lord art my buckler, my glory, and the lifter up of mine head. Isa. 12.2. Behold, God is my salvation, I will trust and will not fear, for the Lord is my strength and song, he is also become my salvation. In regard of his omnipotence, to study for uprightness: Gen. 17.1. I am God all sufficient, walk before me, and be upright. In meditation of his omnipresence, to be everywhere reverent because of his eye: Act. 10.33. We are all here present before God, &c. In respect of his truth, to rely our selves upon it: 1. Chro. 17.27. Thou hast blessed, and it shall be blessed. Exod. 3.14. Moses must tell the children of Israel, that I Am hath sent me: that is, who giveth being to all things, and especially to this covenant of your deliverance out of Egypt now at the end of 400. years. Thirdly, another end of God's titles in Scripture is, that we should not only glorify God, and edify our selves, but also stir up others to the [ 3] praise and worship of the true God, who hath thus made himself known unto us: Psal. 95.3.6. Come let us worship, &c. for the Lord is a great God: namely, in being, knowledge, mercy, and power: Psal. 40.9. I have declared thy righteousness in the great congregation, I have not hid it, nor concealed thy mercy and truth. And surely whosoever hath his heart filled with God and sense of his goodness, cannot not only himself, but reverently speak of him, but also bring others to a feeling and love of him; such a one I say cannot but bring men to confess the Lord, and make his works known unto the sons of men.

Use. 1. Which condemneth all the trifling use of the name of God and Christ, the which no man shall guiltlessely lift up in vain, whether [ 1] in a vain matter, or in a vain manner; for it is not said, that he that taketh it up maliciously, or falsely, or blasphemously, but vainly, shall not be guiltless, and much less these other. 2. Even many of our selves are justly reproved, who seldom or never have broken out into the [ 2] praises of God's power, love, justice, &c. or Christ's greatness, grace, or salvation by him; the law of grace is not under our lips, and therefore our hearts • ndite not such good matters as these; dumb spirits seem to possess men, and hold their tongues from speaking of God, and good things, and when they speak, it is without sense, or feeling, without reverence and grace in their hearts; or for fashion, least they shou • d seem to be (that which often they are indeed) mere Atheists, without any true taste and feeling of God. 3. This doctrine occasioneth us to resolve, never hereafter to take the name of God or Christ up into our [ 3] mouths, but when either our own hearts glorify and reverence him, or else to stir up our selves or others to take benefit by the same. 4. In the reading of these titles in the Scriptures, labor to observe and [ 4] draw out the special use either concerning God, or our selves, which the place aimeth at: and so in the conscionable reading of them, we shall come to a conscionable speaking of them, as this Apostolical example enjoineth us.

In this verse our Apostle useth another forceable argument, to urge the denial of unrighteousness, and practice of the former virtues of sobriety, justice, and piety; for the Gospel not only teacheth these things, which while we profess it, we must adorn, but also if we look for any benefit by the death of Christ, we may not like • iuen vessels, let this doctrine slip; for to what other end did Christ so willingly give himself to death for believers in his name, but that they should reap the double fruit of it, mentioned in the verse. First, redemption from sin; and secondly, sanctification: the which 1. inwardly purgeth believers to become the Lord's own peculiar: 2. causeth them outwardly to shine out in the zealous practice of good works. Well knew our Apostle how close sin sitteth unto us, and how heavy our frailty is unto that which is good in God's eyes; and therefore whereas if we were wise to do well, one word were enough: he forceth and presseth us with diverse arguments, and those so weighty, as even in man's judgment, and much more in God's, he is judged unworthy of life that shall despise them. For suppose there be such graceless men, as by the appearing of grace cannot be moved, or will not he be taught, when he heareth that the Son of God himself came down from heaven, to deliver the blessed doctrine of salvation unto his Church; let such see rather then hear an argument more weighty, let them cast their eye upon the death of Christ, who willingly suffered such torments as are inconceivable; and all to abolish sin, and raise sinners out of their graves of sin and death, unto the life of grace and glory. And though some may be found so graceless, as they will have nothing to do with this reaching of grace; yet seeing none is so desperately gone, as to refuse his part in the death of Christ, let this be a motive unto such, as with whom anything in the world can prevail, to the timely taking up the practice of the former precepts, of which we have spoken at large.

In speaking of this argument, seeing the Apostle hath cast it into so excellent an order to our hands, we will accordingly follow the branches laid down, and they are two. First, the fact of Christ, who gave himself for us: secondly, the fruits of it: which are two, 1. redemption, that he might redeem us: 2. sanctification, and purge us to be a peculiar people, &c. The meaning of the particulars we will give, as we come unto them.

In the former part of the verse, containing the fact of Christ, are three points to be noted: 1. the giver, who. 2. the gift, gave himself, including all that passion to which he gave himself. 3. the persons for whom, for us.

First, the giver is noted in the words immediately going before, to be Jesus Christ our Savior. Object. But God the Father gave Christ for us, and therefore he gave not himself. Ans. God the Father gave his Son, and Christ the Son gave himself by one and the self same will; and one joint and inseparable operation of them both, together with the holy Ghost: John. 5.19. whatsoever the Father doth, that same doth the Son. Object. But Judas, the Jews, and Pilate, gave Christ for us to passion, and therefore not himself. Answ. They did indeed concur in the same action with the Father, and the Son, but in a far diverse manner, and ende: they in malice, but these in admirable love: they not for us, but Pilate for fear, Judas for covetousness, the Jews to please their Priests and rulers; but these gave him for us, and for our salvation: neither had any of them any power to have given Christ to the least part of passion, if it had not been given them of the Father, and of himself, who had power to lay down his life, and none could take it from him.

Secondly, but the gift will better manifest the giver: he gave himself, the which that we may the better understand, we must withal consider unto what Christ gave himself, for so the consequent fruits shall be better discovered: and that I say in one word, was unto passion. The which passion must not be restrained to the time of his death, but extended unto the whole course of his life: as namely, the laying down of his majesty and glory, wherein he was equal unto his father, to become man: and being man, whereas he might have used heavenly qualities of soul and body, his mind free from sorrow, fear, grief; his body from hunger, thirst, weariness, &c. and at least have been like Adam before his fall; yet he took our nature, subject to all infirmities since the fall, only sin excepted: hence was it, that he was borne in a stable, laid in a manger, of poor parents that had but a pair of turtles to bring for his redemption; brought up by the labor of his hands; and entering into his office he must begin with strong temptations: in the execution of it, he became a servant unto all, for himself came not to be served; he washed his disciples feet; he went about with weariness from city to city to preach: yea more, the lawgiver subjected himself unto the law, that he might redeem them that were under the law: the Lord of life gave himself unto death, not ignominious only before men, but accursed before God: the Fathers delight and darling, became the object of such wrath, as would have crushed all creatures in heaven and earth to pieces. Now the bitterness of this passion in and about the time of his death, may appear, 1. by his complaint to his Father in the garden, testifying how heavy his soul was unto it, which if it had been but an ordinary death, it could not have dismayed him, no more then many martyrs who have not shrunk at it. 2. By the strange drops of water and blood that fell from his face. 3. His sundry cries to his father, that if it were possible the cup of death might pass from him. 4. By those most unworthy things, which the most innocent lamb of God suffered at the hands of sinners; being taken as a thief with swords and staves, bound and carried away, and brought as a malefactor before the Magistrate: before whom, though he was cleared, yet must he be scourged by the Jews; stripped of his own apparel, clothed with scornful kingly robes, the crown of thorns, and a reed put in his hand instead of a scepter; lead away as a sheep to the slaughter, where between two thieves, as the chief of all sinners, he was crucified, his joints stretched and racked, his hands and feet digged with nails, his side pierced with a spear: instead of drink, he had vinegar tempered with gall reached him: all sorts of men mocked him that trusted in his God: the high Priests scoffed, the passengers wagged their heads, the soldiers flouted him, nay, the very thief on the cross could with his last breath blaspheme him. 5. But all this seemed less then nothing to that which he inwardly felt, being as one oppressed and forsaken of God, which made him cry out, my God, my God, why hast thou forsaken me. Thus did the Son of God make exchange of the greatest glory above all comprehension, with the greatest infamy, and the greatest joys with the greatest sorrows that can be imagined, even the sorrows of hell: the which considerations notably set out the quality of this passion, unto which our Lord gave himself.

Use. In that Christ gave himself, 1. we learn, that there can be neither other Priest, nor other sacrifice, then Christ himself: both which our Apostle accurately noteth in a diverse phrase, which at the first seem to • ound the self same: neither doth our English so distinguish them as the Greek doth. The former is in our text, which more properly betokneth that Christ offered no other oblation or sacrifice then himself: hence is it said, that for this ende God gave Christ a body, that in the same he might perform this part of his fathers will. The latter is in 1. Tim. 2.6. which implieth more directly, that Christ himself gave himself, and that there can be no other priest in this oblation then he that is the sacrifice: neither indeed can he be offered of any other save himself, who for this purpose sanctified himself, as the altar sanctifieth the gift, and the Temple the gold: no Priesthood, not Levitical, much less Papal, was ever worthy so great honor, as to offer unto God the Father his well-beloved Son: neither any Priest can offer such a sacrifice as this is, wherein is both the fulfilling of the law, and payment of all forfeites, who is 〈◊〉 the mediator between God and man, yea both God and man: for without humanity can be no sacrifice at all, and without dietie no such sufficiency; and if dietie alone, or humanity alone had been sufficient for such a work, the Son of God had taken flesh in vain. Whence it is that the Scriptures inseparably join these two, the mediator and the Priest of the new Testament: Heb. 12. ye are come unto Jesus the mediator of the new Testament, and the blood of sprinkling; &c. 1. Tim. 2. there is one mediator between God and man— who gave himself a ransom. Whence it is directly concluded, that if there be but one mediator of the new Testament, there can be but one Priest; and that if all the table of the mass-mongers be Priests properly of the new Testament, they must be also mediators and redeemers: whereas the Scripture saith, there is but one.

Again, as the sacrifice is but one, so there can be but one Priest, and he must be so qualified, as never any man, no not Aaron himself was; for thus the author of the Hebrews advanceth this priesthood of Christ. 1. In the Levitical Priesthood were many Priests, because they died and had succession: but here is but one Priest without succession; for his Priesthood need not, nor cannot pass from him to another, because he liveth forever, and is a Priest after the order of Melchizedek, without beginning of time, or ende of days: and he shows why Christ must need • live forever, to make intercession for us in heaven, namely, by the sweet smell of his sacrifice once offered: which if no Priest but he can do, then no man who liveth not ever, can be properly a Priest of the new Testament but he alone. 2. he is further proved the only Priest, from an induction of many qualities, some proper to his person, and some to his office, which cannot agree to any man or creature but himself only: It behooveth us to have such an high Priest, which is holy, innocent, undefiled separate from sinners, higher then the heavens, who need not offer first for his own sins as they, &c.

The special things objected by the Papists against this truth, are two: first, that Christ is indeed such a Priest as we speak of; but they distinguish of Priests: Christ is the chief and principal, but there may be secondary and inferior Priests by whom, Christ still offereth himself unto God, and in these Christ's sacrifice is perpetuated. But as our learned Fulke speaketh; If all external priesthood before Christ was but a figure of the the eternal priesthood of Christ; and if Christ have abolished all external sacrificing priesthood that was before, and instituted no other in the new Testament to suceede him, then must the Popish shavelings bring forth a third Testament, to prove their secondary Priests and priesthood, seeing it hath no footing nor ground neither in the old Testament, nor in the new. 2. Besides, this distinction flatly overthroweth the Apostles position, who by this sacrifice of Christ, overthroweth all the sacrifices of such Priests as are mortal, and of such as had need to offer first for their own sins, and then for the people's, as the legal Priests did, and the Papal do. Nay more, it overthroweth it self, for whereas the Papists say, that the sacrifice of the mass is the very same sacrifice which was offered by Christ himself upon the cross, and that very Christ is offered by them, this is against all reason; seeing the sacrifice upon the cross was offered by himself alone, without the help of any ministers, except they mean such as Pilate, Caiaphas, Judas, and the soldiers, and such ministers we will easily grant their secondary ministers to be. 3. The nature of this sacrifice will not admit of that foolish distinction, seeing it cannot be offered by any but the high Priest, even he that was the high Priest of things to come, who was not every year to enter once into the holy of holies with the blood of beasts, but once for all hath he entered into the holy place, and obtained eternal redemption for us: and if eternal redemption be obtained where there is no remission of sin, there is no more need of oblation for sin. 4. Whereas they say that Christ indeed is the only Priest to offer a bloody sacrifice, and that is but once done and cannot be repeated; but yet ought daily to be offered in an vnbloodly manner by their Priests for the sins of the quick and the dead. The Apostle taketh away that evasion, affirming that without blood there is no remission ; and that if Christ be offered anymore, he must of necessity suffer again, Heb. 9.22.26.

The second thing of any moment objected is, that although Christ by his one oblation once offered, merited redemption, and remission of sin; yet is it necessary for our salvation that this oblation of his be applied unto us; and this cannot be done but by a secondary daily offering of him in the mass by the mass-priest: and hence is their second distinction of the offering (as the former of the offerer) into primary and commemoratiue or significative. Answ. Where by the way note how they wound themselves, and thrust their swords into their fellows sides: The council of Trent, saith that the Mass is the very self same oblation which was offered on the cross, the difference is only in the manner and some small respect; now other Papists teach us, that in the mass is not the very same true and real oblation, but only a commemoration and signification of it. Now who seeth not, that the remembrance of a thing is a far diverse thing from the thing remembered? yea necessarily argueth the absence of the thing remembered. Now which of these must we believe? truly both alike, tha • is, neither; seeing the word one oblation, destroyeth both. 2. We grant that there must be an application of this oblation, but not by such wicked means as they have devised, namely by the multiplication of it self; as if a man should instead of applying one plaster, do nothing else but make infinite plasters, whereas one truly applied to the sore were better then they all: but he who was the sacrifice, being the wisdom of his Father, hath devised a wiser means to apply unto believers his oblation, namely, by the outward and ordinary means of the word and Sacraments; as also inwardly by his spirit, working by those means effectual faith in our hearts, whereby we lay hold upon all our good unto salvation. And if there were no means to apply Christ's merit unto believers, then by daily offering himself with it; then were there no means to apply unto us the fruit and benefit of his incarnation, death, resurrection, or ascension, unless he should be borne, die, rise, and ascend every day, for the reason is the self same.

Use. 2. In that it is said, that Christ gave himself, we may note that Christ gave himself wholly, both his body and soul in sacrifice, and spared neither: for we had deserved a double death, which it was meet that Christ by a double death should destroy; by his bodily death pull out the sting of the death of our bodies, and utterly abolish the death of our souls, by the death of his soul; and to this purpose that our consolation might be full, the Scripture showeth, how that his soul was heavy unto the death; and that a little before his suffering his soul was sore troubled. And Isai expressly affirmeth, that his soul traveled in his death, and that he made his soul an offering for sin, and poured out his soul unto death, and that he made his grave with the rich in his deaths: where note that he speaketh in the plural number, to note this double death of Christ: and what other thing did himself proclaim with such a loud voice upon the cross, when he cried, My God, my God, why hast thou forsaken me? for what other is the death of the soul, but to be separated from God the fountain of life? which point helpeth us to understand such places of the Scripture, as affirm that Christ suffered and died according to the flesh, John. 6.51. and that Christ offered his body, Heb. 10.10. and all those which ascribe all our salvation to the blood of Christ. All which must be synechdochically understood, under one kind comprehending all his suffering, and never excluding any part of it: every of them being equivalent to this speech of the Apostle, who gave himself: that is, both his body and soul, or wholly unto the death: neither can the death of the cross be other, which is joined with the malediction of God, from which we by it were wholly delivered.

Use. 3. Where it is said that Christ gave himself, it may be further noted, that his whole passion and death was voluntary: for what is more free then gift: and this appeareth in that he was wont to say before hand, that he must go away unto his father, that he must leave the world, and his disciples; that he had power to lay down his life, and take it up again: and that no man could take it from him: for who could take that life from him, whose sinneles nature of it self was not obnoxious to death, it being the stipend of sin. And further, it is briefly to be observed, how the holy Ghost thorough the whole history hath noted special circumstances [ 1] which confirm the same truth. As 1. when the time drew near that he should leave the world, he foretelleth to his disciples, that he must go to Jerusalem, and suffer many things, and be crucified, and yet he went; yea when Peter took him aside, and entreated him to favor himself, he checked him more sharply then we read that ever he did any of the rest, Get thee behind me Satan: he would not patiently hear anything which might work the least unwillingness in him. 2. [] When he came to Jerusalem, did he withdraw himself when he knew the Jews sought to apprehend him, as he at some other times had done? no verily, but knowing that Satan had put into the heart of Judas to betray him, he went to his accustomed place of prayer, which Judas well [ 3] knew, and whether he knew he would bring his route. 3. When the company came to apprehend him, although he let them know by casting them all to the ground, that he could have resisted or avoided them, yet he let them rise again, he told them he was the man they sought, and delivered himself into their hands: yea more, the text saith, he went out to meet them, showing the truth of that prophesy, Psal. 40.6. In the roll of the book it is written of me, that I am ready to do thy will. And as he would not resist in his own person, so when Peter made a rash resistance, and in his rescue smote off Malcus his ear, Christ immediately healed the wound, wished him to sheath his sword, and asked him if he thought not that he could command a legion of angels if he would: but how then should the Scriptures be fulfilled? 4. When he was brought [ 4] before the Judge, he denied no part of that truth, which he knew they would wrest against him; showing in all his answers a presen • mind and courage with all meekness in suffering horrible contumelies, without perturbation or confusion, uttering such holy speeches as became the most innocent lamb of God: as his holy Apostle noteth, that he witnessed a good confession before Pontius Pilate. 5. When he came to the [ 5] place of execution, he needed no help to die, he refused the cup of vinegar, which in likelihood was reached him, to shorten the sense of his pain: and that his soul willingly left his body, besides that strong cry at his death and expiration, which argued no languishing death: all the Evangelists note that Christ sent out his soul, or gave up his spirit: yea, in great wisdom he prevented the souldeirs violence, in breaking his legs, or offering him while he was yet alive any deadly wound; that he might manifest that he did not violently, but voluntarily undergo that passion, and drink of the bitterness of that cup. By all which seuerals, we perceive the truth of that the Apostle speaketh, Philip. 2.8. that Christ was made obedient unto the death ; and this made it an acceptable sacrfice: for had it not been a free-will offering, it had not been accepted. Let us then for our comfort, hold fast this point of our Christian faith, that look how willingly the father offered his Son in sacrifice, so willingly did the son offer himself▪ and that those who crucified him, were not more willing to do it, then he was to offer himself, and suffer himself to be crucified; and this maketh it absolutely meritorious and effectual, for the justification of all believers, whereas otherwise it had been no ransom.

The third and last point to be considered in this fact of Christ, is the persons for whom he gave himself, for us. The which words by the latter part of the verse, must be expounded only of believers, of which number the Apostle was; and are not to be meant of all mankind, as though Christ gave himself for an universal salvation of every particuliar man, or intended to save all, if they would believe, as they who are termed the Lutheran Divines do contend. But this place plainly restraineth it to his people, his Church, such as are redeemed from iniquity, such as are purged, such as are a choice and peculiar people, and such as are zealous of good works; for such Christ gave himself, and for no other. For, 1. if the purpose of God and Christ, was not that he should die effectually for all men, then he died not for all men. But [ 1] God's purpose could not be so: for then would it follow, 1. that God's purpose should be frustrate, seeing many are already in place of torment, and many moe shall be: 2. or else that he cannot effect his purpose, but something shall resist his will: and 3. that the execution of this stable purpose of God shall be grounded upon the incertainetie, and instabilitie of an event, depending upon the mu • able will of man. Neither was Christ's purpose so; for his purpose was to give his life for his sheep ; and purposed not so much as to pray for any other; who surely if they have no part in his prayer, much less in his sacrifice. Secondly, If [ 2] Christ died effectually for all, it is not possible that any one man should perish, and be condemned▪ for then hath Christ satisfied for the sins as well of Judas, Cain, as any other; and consequently their sins must necessarily be remitted: for satisfaction for sin, and remission of sin, are inseparable: so the Apostle maketh redemption nothing else but remission of sin, Ephes. 1.17. By whom we have redemption by his blood, even remission of sin: and where remission of sin is, must need • be blessedness: so as by their doctrine none should be damned. Yea further, for whom Christ giveth himself, to those he giveth his spirit, to abide with them, and to seal up their salvation to their own souls: for the spirit letteth them know the things that are given them of God. But they cannot receive him, for the world seeth him not, nor knoweth him, and much less can receive him▪ see John. 14.16.17. [ 3] Thirdly, • or whom Christ gave himself, those he loved: Gal. 2.20. Who loved me▪ and gave himself for me: the which is true not only in Paul, but in every believer, Ephes. 5.2. and Reu. 1.5. He loved us, and gave himself for us. Now what is meant here by us? all mankind? no surely, but God's dear children, and Saints, as the first place restraineth it self, ver. 1.3. and those that are washed from sin, and that are made Kings and Priests unto God ; as the second: but most expressly the Apostle expoundeth his own phrase in the 25. verse of the same Chapter, He loved his Church, and gave himself for it. Now the wicked know not Christ, and he knoweth not them, they hate him, and he loveth not them: he is a Jesus indeed, that is a Savior, but because he [ 4] saveth his people from their sins. Fourthly, To whom neither the ends nor fruits of Christ's death can belong, a vain thing is it to ascribe any efficacy of his death unto them: but neither the ends nor the fruits belong to the wicked. For, 1. the main ends are, 1. by his death to abolish him that had the power of death, that is, the devil: but he still ruleth in the children of disobedience. 2. to conquer death it self, 2. Tim. 1.10. but they are still held under the bondage and fear of it. 3. to destroy sin, that it may die in men, but it liveth and ruleth in the wicked. 4. that they which live, might live to him which is dead, 2. Cor. 5.15. but they rise against him, and attain not the first resurrection, nor the beginnings of life eternal here, nor the perfection hereafter. And for the frui • s of this death, which are justification, remission of sin, imputation of righteousness, reconciliation with God, regeneration, sanctification, and life eternal, none of these belong but to the members of Christ; so as we may conclude with the Apostle, he gave himself for his body, which if the wicked be not, he gave not himself for them.

The main things objected and much stood upon by the adversaries of this truth, are these two. First, such places as affirm that Christ redeemed the world, God so loved the world as he gave, God was in Christ reconciling the world, I give my flesh for the life of the world, &c. Ans. By the world, is not meant every particular man in it, but the elect both of Jews and Gentiles; for Christ and his Apostles often cross the the Jews, who conceited that they alone were loved of God, and not so the Gentiles, and therefore to abate their pride, were often and much in proving, that howsoever in times past the Gentiles were passed by, yet now they were called to the participation of grace and salvation, as well as they; and hence sometimes the Gentiles alone are called by the name of the world, as that opposition showeth between Jews and Gentiles, Rom. 11.12. If the falling of them the Jews, be the riches of the world, that is the Gentiles: and sometimes again only the elect of both Jews and Gentiles; for there is a world of the elect only, as Augustine well proveth out of the place in John alleged: and this world, is only reconciled unto God.

Secondly, they object such places as affirm that Christ died for all: Rom. 8.32. Who spared not his son, but gave him to death for us all: 1. Tim. 2.6. who gave himself a ransom for all: Hebr. 2.9. tasted of death for all, &c. Answ. The word all, signifieth not always all the posterity of Adam, (which if it always do not, the force of the argument is broken) but sometime, 1. only those of the last age of the world, Act. 17.30. But now would have all men to repent. 2. sometimes not every particular, but every kind: as Christ is said to have healed all diseases; that is, all kinds of diseases; and the Pharisees tythed all herbs, that is, not every parti • ular, but all kinds: and thus is it according to the truth of Scripture, and consent of the ancient Church, to be taken in those places which affirm that Christ died for all, namely, for all kinds of men, but not for every several of every kind. 3. The places of Scripture restrain themselves to believers: as 1. Tim. 2.7. God would have all men saved: but that is, 1. all kinds of men for whom we must pray. 2. all such as come to the knowledge of the truth: so Rom. 8.32. gave him for us all, but all such, as have all things given with him, all such as are chosen, justified, and shall never be condemned; for so it followeth in the next verse. Heb. 2.9. Christ tasted of death for all ; but who these all be, the context showeth. 1. sons that must be lead unto glory, ver. 10.2. Christ's brethren, 11.3. such children as are given of God unto Christ, ver. 13. Lastly, with these forms of speech compare these places which say that, the son of man came to give his life a ransom for many, Matth. 26.28. and that he died to make many just: Rom. 5.19. and that he was offered to take away the sins of many, Heb. 9.28. and this will justify that truth who observeth, that with Paul, all and many, are all one.

Use. If Christ gave himself for us, then suffered he not for his own sins: for he knew no sin, being most holy in his conception, without original sin; according to the word of the Angel, Luk. 1.35. That holy thing that shall be borne of thee ; as also most innocent in all his life, for no guile was found in his mouth, and who could accuse him of sin? of which innocence not only his friends, the Prophets, and Apostles, but his greatest foes also by God's providence became witnesses. Pilate's wife wished her husband to have nothing to do with that just man: Pilate himself confessed, he found no fault in him: The Centurion said, surely this man was the Son of God. Caiaphas said, that one man must die, (not for himself but) for the people ; the thief on the cross, this man hath done nothing amiss: nay, Judas himself cried out, that he had betrayed innocent blood: not to speak anything of the many confessions of the devils themselves, that he was the Son of the most high. The Papists draw near unto that Jewish opinion, which the Prophet mentioneth, Isaiah 53.4. We judged him plagued and smitten of God, namely, for his own sins; but he was wounded for our transgressions, and broken for our iniquities ; for they hold, that Christ by his suffering merited something for himself. Which if it had been so, then was the Apostle mistaken in saying, that the Just suffered for the unjust ; whereas he should have said, the just suffered both for the just and unjust. Besides, this guing of himself, withstandeth any meriting for himself: for if it was necessary that he should merit for himself, his obedience could not be voluntary. And what an absurd thing is it, to think that it was necessary for Christ being God, to descend from heaven, become man, and condescend to most bitter death, the grave, and sorrows of hell for his own sake? For what could he merit which he had not from his first conception, or which was not due to his manhood from that conception, by reason of the union of it with the word, the second person? what could it want, which had such inseparable fellowship with the deity it self? who in the midst of his abasement, his flesh being the flesh of the word, could not want any glory, although he was pleased to hide it for the time of his passion. Lastly, the human nature of Christ is a creature, and can therefore merit nothing of the creator, to whom all obedience is debt. 2. it was guided and moved wholly by the divine, and in that regard could not merit anything for it self; for a meritorious work must be in the own power of the worker, & by himself merely performed; nay, his merit for us dependeth not upon his nature, but upon his person, in which both his natures concur to the work and efficacy of the same.

Secondly, if Christ have given himself for us, we must receive this gift and the benefit of it, seeing a gift not received, is to no purpose or profit. And the means to receive Christ, and apply him with all his benefits is, 1. to know him, for darkness comprehendeth him not; and he came to his own, but they not knowing him received him not, but crucified him, whom had they known they would never have crucified the Lord of glory. 2. By prizing the gift above gold, silver, pearls, esteeming the precious blood of the immaculate Lamb, above every corruptible thing under the sun: all which cannot redeem one soul. 3. By opening the door of the heart, purified by faith, to entertain him, while he offereth himself with all his merits in the word and sacraments; and this not as a stranger, by giving a nights lodging, but as our husband and head, never to be departed. Consider that now Christ standeth at the door of thy heart and knocketh, and useth reasons (as once he did, Cant. 5.) from the great pains and sorrows which he underwent to come to thee: he waited when it will once be, that for thine own good thou wilt open unto him: that he may bring his father with him to sup with thee, and impart unto thee knowledge, sanctification, and the rest of the graces which accompany salvation. Oh therefore never adventure to try what a fearful thing it is, that he should depart in displeasure, or that thou shouldest not know the day of thy visitation: but receive him whilst he is near, that thou never know what an heavy thing it is to seek repentance with tears perhaps too late; or how uncomfortable a thing it is, to seek him when he is grieved at thy unkind delays, and will not so easily be found.

Thirdly, if Christ have given himself so willingly to such a cursed death for us, we must also in way of thankfulness give our selves unto him. He gave his body, his soul, his glory, and all for us: we must not think much to part with body, goods, name, liberty, or life it self, for his sake, when he calleth us unto it; the law of thankfulness requireth that we should part with such things as in comparison are but trifles for him, who thinketh not his dearest things too good for us: and the rather, because when we have done all we can, we can never be sufficiently thankfull for this greatest gift that ever was given to the sons of men, we can never speak sufficiently of it, nor ever wade deep enough into the ocean of that love, that presenteth us with such a gift as this is. Howsoever therefore the sight of the blood of bulls and goats would more affect many, then this most precious blood, which they tread under their feet, yet let those that look for part in it unto salvation, account this precious, yea and their glory, and rejoice that the wisdom of God hath left them means by the word and Sacraments, wherein Christ is daily crucified before their eyes, to revoke it into their memories; let them conscionably use these means to this ende; that this gift running ever in their minds and memories, they may bethink them what they may acceptably return for so great receipts; and when they hear their hearts called for, they may give heart and hand, head and feet, will and affections, up to the perpetual service of so good a benefactor.

Fourthly, If Christ have given himself for us, then there is no other satisfaction for sin. If angels or men, living or dead, masses or merits, could have satisfied the justice of God, Christ might have spared himself ; but nothing can be given to God, nothing accepted of God in way of satisfaction of man's sin, but the person and merits of Christ himself: for if anything belonging to our persons could go for payment, then might he have retained his glory in heaven, and never have left it for our sakes. If any Papist stand out here, and say, that Christ taketh our works and dieth them in his blood, and then offereth them to his Father, who accepteth them as meritorious not for our sakes, nor their own, but only for Christ. I answer, that Christ indeed dieth the works of the godly in his blood, and so presenteth them unto his Father, and his Father accepteth them at his hands; but no way in respect of any satisfaction of sin, or merit of salvation, but only as testimonies of our thankfulness and duty, and not otherwise.

In these words is contained the former fruit or ende of Christ's giving himself, namely, to redeem his Chu • ch from all the bondage and slavery of sin. For by sin we became bound, 1. to the service of it, 2. to damnation, the stipend of it: both which the Apostle includeth, in that he saith, that sin reigned unto death: where is both the reign and command of sin, and the wages of it, which is death. Now the Lord Jesus redeemed his Church out of this captivity two ways. 1. By paying the price of redemption unto his father, even the most precious blood of the [ 1] son of God: for so by communication of properties it is here said, that the mighty God gave himself to redeem us, that is, the life of that person who was God, went for our ransom; whereby our debt is freely (in regard of us) discharged, the bill cancelled, and the hand writing against [ 2] us fastened unto his cross. 2. By conquest ; for he bound the strong man that had us in his power, spoiled principalities and powers, over whom he gloriously triumphed; and thus partly by price, and partly by power, redeemed and rescued his people.

Quest. But how could Christ by giving himself for so small a time, redeem all his Church from such infinite evils? Answ. We must [ 1] here consider three things. 1. The dignity and excellency of the person who performed this work, who was not a bare man, but 1. the Son of God by eternal generation. 2. his only Son. 3. his beloved Son. And to show us that these be the respects which make the work so meritorious in it self, and so acceptable unto his father; the Scriptures everywhere give him such titles as declare him to be most dear unto God his Father: so John. 1.14. the only begotten son of the Father, full of grace and truth: and 18. the only begotten Son which is in the bosom of his Father: and John. 3.16. God so loved the world, that he hath given his only begotten Son: and Rom. 8.32. who spared not his own Son: now if the person be so gracious, the work cannot but be acceptable.

Secondly, consider the sufficiency of the work, being so admirable as never was the like: for it was no simple action neither of God alone, nor [ 2] of man alone, and so neither merely divine, nor merely human, but (as Divines speak) th • andrike: the operations of both these natures which concur to one person, concurring to the effecting of the same work. Wonderful then is this work, which could never be performed by a me •• e creature, man or angel, but by a person that must be both God and man.

Thirdly, the largeness and extent of the price, most absolutely satisfying whatsoever was required, and that in all voluntary obedience both active [ 3] and passive. Active, for he fulfilled all righteousness, and perfectly performed and fulfilled the whole law in our stead. Passive, for he suffered a most shameful and cursed death, both visible, standing in the separation of soul and body: and invisible, suffering for a time even the very torments of hell, namely, the endless wrath of his father, under which his Church had otherwise been subdued for all eternity. So as for the time, the Son of God, and Lord of all, was dejected under all creatures, and held under the most accursed death that ever was, seeing the sins of all his body lay most heavily upon him: unto both which branches of his obedience, if you add the voluntariness and freedom of both, the whole will appear most perfectly meritorious; to which purpose (because nothing can merit, to which any man is bound) the Scripture saith, that he paid that which he never took, and so was not bound to any such payment.

Doctr. 1. Seeing Christ must give himself to redeem us, it implieth a wonderful bondage and tyranny of sin over us before that Christ wrought our liberty. Hence doth the Scripture speak of regenerate persons, as servants of sin, servants of unrighteousness, servants of corruption: we read also of the wages of sin, of the hire of unrighteousness which Balaam loved: of being sold under sin, and of wicked men selling themselves to work wickedness, as Ahab, and others: which is nothing else, but a voluntary putting of a man's self under the will and power of sin: and thus he that committeth sin, that is, giveth himself unto it, is the servant of sin. To this purpose also we hear the Apostle often speaking of the reign and dominion of sin in the mortal body, and of the law of sin in the members rebelling against the law of the mind, and of the law of evil which is ever present with the best. But who is it that feeleth not within himself the woeful fruits of this captivity? how are we bound hand and foot in chains of darkness, further then the son by setting us free hath enlarged us? how are we stripped stark naked of our clothes of innocence and holiness, further then we are wrapped in the garment of this our elder brothers righteousness? how seruill are we, and at the beck of every sin, every temptation, every lust and suggestion, further then the son hath rescued us out of the hands of such hard Lord's? who seeth not this tyrant thrusting himself by force or fraud into his best holds, so to shoulder out the right owners? who perceiveth not this tyrant seeking himself only, and careth not for blood and murder, but reigneth unto d •• th in so many as he hath subdued? who findeth not this tyrant ouerturning all laws and constitutions, and making his own will his only law, to the which whosoever are subjected, what slavery can be compared to theirs? If we consider the Jews oppression in Egypt for 400. years together, even when their tasks were most increased: If the unmerciful entreaty of them in Babylon, when strange Lord's had rule over them 70. years: If the cruel and bloody persecution of Antiochus, of which Daniel prophesied, that before it never was the like, nor should be after it: If the misery of the Turkish gally slaves; yet is there no misery, no bondage to this. For there the enemy was external, here within a man's breast and bowels: there the loss was outward of goods, lands, liberty, or life; but here of God's image, his favor, the soul, & life eternal: there might they in time look to change their Master, or to fly, or with the ende of their lives at the least to ende their misery; but here no man can fly except he can fly from himself, nor ende by death, but begin rather his bondage in comparison of what it was before. And whereas there is no other bondage wherein a man cannot at least wish his freedom, here men will not believe they are in such snares, but rejoice in them, and are never so merry, as when they are strengthening their bonds upon themselves: of which thralldom if we would more distinctly conceive, in one word thus it is; Original sin inthralls us to actual, preceding actual sins to consequent as just punishments of the former: present sins are presidents to other men, and so we are entangled not only with our own, but other men's transgressions also. By all these we are liable to death, both temporal and eternal, which entered into the world by sin: hence cometh the torment and sting of a guilty conscience; hence is the sinner haunted with the horror of God's dreadful judgment, and the best fruit of the best men's sins is shame and sorrow, even where God raiseth up to repentance.

Use. 1. Note hence the miserable estate of such men as are out of Christ, in whom sin yet reigneth: for these are chained in ignorance, rebellion, contempt of God, and his word, are snared with manifold lusts, bound hand and foot already, and nothing remaineth, but the casting of them into the fire: for they are yet in their sins; which one word sin (saith Luther) comprehendeth God's everlasting wrath, and the whole kingdom of the devil. And yet examples there be in the world of such, who by all God's arrows and plagues sent against them, cannot come to see their miserable bondage to and by sin: the which if it made Paul, who was in Christ an ancient believer to cry out, Oh miserable man, who shall deliver me from this body of death! what cause have such to exclame upon themselves as most wretched, whose bonds are not loosed as Paul's, but binding them every day surelier then other over to destruction.

Use. 2. Seeing by sin we put our selves under such slavery, as both it self and Satan play the tyrants over us, we must take that counsel, Let not sin reign in your mortal body, but daily seek and strive to expel the tyrant; and if that will not be done, aim at the weakening of his forces, observing these directions. 1. Take from him his most dangerous [ 1] weapons, by subduing thy own corruptions, which are his Samson's locks, wherein his greatest strength lieth. 2. Banish all his friends, [ 2] abettors, alliance; as all appearance of evil, and occasions, such wicked company, counsel, idleness, &c. which are sins supporters. 3. [ 3] Preuent the wiles and policies of this tyrant; for he is of a serpentine, creeping, and insinuatiue nature; sin hath many fetches for it own fortification, as false joys, false fears, false pleasures, false profits: by these means if we take not great heed, it will come within us, and we shall be too weak to close with it. If the Apostle Paul confess that sin seduced him, how had we weaklings, need to furnish our selves with serpentine wisdom against the deceitfulness of sin? 4. Never offer [ 4] conditions of peace with him, be not content that he have a little room in thy heart, (as many, because they cannot be without sin, make small matters of such gross sins as the spirit will not dwell with, and they contētedly forbear to disease thē) but arm thee against the beginnings, stop the occasions, and passages: But if for want of watchfulness he have made some entrance, and encroched on thee, stay not to pa •• y and talk with him; but presently make resistance, for by such degrees iniquity comes into his chair; delay to talk with sin by reason of our inclination breeds a certain delight in it, delight begets desire, desire worketh endeavor, endeavor produceth the act; the act engendereth, and is quickly iterated, and multiplied; multiplication is the mother to a benumbed conscience, a brawned conscience begets defense of sin, defense riseth to boasting or gloriation in it: and thus is sin brought into the chair of estate, and the quishon is damnation. Now sin is proclaimed, crowned, and accepted of, and hath all loyalty performed unto him.

Doctr. 2. Secondly, out of the words we learn what a wonderful freedom we have obtained by Christ. By nature we are wrapped in the guilt of sin, subjected to the stipend of sin, subdued under the curse of the law, and lie right under the whole wrath, and displeasure of God. Our sin proclaimed us rebels to God through heaven and earth, banished us out of our own country, set hell gates open against us, and gave us into the hands of Satan, as an hangman to execute God's sentence of eternal death passed against us; yea further, hopeless we were in this woeful condition: for God's displeasure was so kindled against us, as men and Angels could not reconcile him; the law was so transgressed, as all men and Angels could never satisfy, nor make up the breach: the sentence was so severe, as all men and angels could never have stood under it: the execution so certain, as the very gibbet was ever standing in our sight in the horrors of soul, and terrors of accusing consciences, and we seemed to walk and be left in the midst of ten thousand deaths. Now when no means was left to pacify God offended, to satisfy the law transgressed, to revoke the sentence denounced; the Son of the eternal Father must come from the bosom and glory of his Father, and become obedient both to the performing of the whole will of his Father, as also to the ignominious death of the cross: that so becoming a curse for us (as that execrable kind of death betokened) we might have God well pleased with us, as he is with him, we might present him his law perfectly fulfilled, not in our persons, but in his for us, we might plead the payment of all our debts, both the principal, and forfeiture, by this our surety, and so might sue out our full discharge from all former claims and sentences, because the uttermost farthing is fully paid and discharged.

Use. 1. If Christ hath freed and redeemed us from all iniquity, then hath he made no partial redemption: he satisfieth not for the fault, and leave us to satisfy for the punishment: neither redeemeth us from the eternal punishment, but giveth us leave to satisfy for the temporal: But if Christ have redeemed us from all iniquity: if he said on the cross; It is finished, that is, the whole work of man's redemption is consummate and perfect; if at one time he made one perfect expiation, and thereby brought in an everlasting redemption ; here is artillery and gunshot against all Popery: down go all other satisfactions for sin in this life; down go all satisfactions after this life in purgatory: down goeth their doctrine of all other merits save this of Christ: down goeth all that supply of the foolish virgins lamps with the oil of good works of superrogation out of the Churches treasury; and with these the Dagon of the mass, and the whole Diana their worship and religion must down also. Did not I forgive thee all, saith the parable: and we were sold for naught, but redeemed without money, saith the Prophet. What can the Papist say now for his money-masses, pardons, indulgences, and such trash, obtruded upon the world, seeing the text is so express; we are redeemed without money. Object. But David had his sin forgiven, 2. Sam. 12.13. The Lord hath put away thy sin: And yet because he had made the enemies of God to blaspheme, the child must surely die, ver. 14. and this was the temporal punishment: and what are the sufferings of God's people in this life, and in the end of this life at their death but punishments for sin? Ans. The text showeth plainly that both the sin, and the punishment was forgiven: for so those words show, thou shalt not die, death being the just wages of sin: yet the child must die, not to make any satisfaction for the sin, but the text shows another end, that the enemies might cease to blaspheme, when they should see the Lord no patron or fauorer of sin, but rather justly offended with it. And as for the afflictions which befall God's children for sin, and lie often very heavily upon them, none of them satisfy, or can satisfy any part of the justice of God for sin past; but are fatherly corrections preventing sins to come, many ways serving for their own good, and the warning of others, least they should conceive him a God bolstring sin in those that are dearest unto him; but no way as a satisfaction to God, for thus only the passion of Christ is a satisfactory redemption from sin. And the like may be said of death, which is left to the godly to conflict withal, although they have obtained full remission of sins; but this is not as a punishment of sin to them to whom Christ hath altered the nature and visage of death, but now it is only an exercise of their faith, hope, and piety, yea a very passage unto eternal life.

2. This consideration must stir us up to a love of our Lord Jesus, who hath discharged us of such a debt, and ransomed us from such an unutterable thralldom. How would we affect such a one as would pay a trifling debt, if it were but ten or twenty pound, if our selves for insufficiency were cast in prison? we could never forget such love. Consider now how great those debts of thine were; how weak and small thine ability was to satisfy, if thou hadst had the power of all men and angels; how ruinous and rueful thy case was every way: & thus the more love will appear to be due unto Christ, and the more thy sin, if thou return not love for love.

3. It must work in us a detestation and watchfulness against all sin, which bringeth such vassaladge upon us: for shall Christ take upon him our debts, that we like desperate prodigalls should do nothing but augment them? shall he ransom us, and give us perfect freedom, that we with the unthankfull Israelites, should run back again to our former bondage? shall we with Solomon's fool, make but a mock of sin, which cost Christ so dear to expiate? he never knew what this greatest benefit of Christ ever meant, that can take his pleasure in the course of any one sin. Christ having restored the blind man his sight, bad him go and sin no more: and to the adulteress, go and sin no more ; so the use that we should make of his redemption is, to cease from evil, and depart from iniquity, least a worse thing befall, and our ende be worse then our beginning. And here is it not to be omitted, how the Popish doctrine is in this point an utter enemy to this redemption purchased by Christ; not only in magnifying their own merits, but in extenuating sin, so as men cannot come to a serious sense and hatred of the same: for many sins are small, and scarce sins; many are venial, and there is no danger in them: original sin which is the mother sin of all, is no sin at all in the regenerate. They turn many of the commandments into counsels, which men may give ear unto for convenience sake, but not of necessity, and in doing these, they do more then the law bindeth them unto. By all which dreams of their own brains, as by thick clouds of darkness, they obscure the brightness of this our sun of righteousness, and lessen the merit of his sufferings. For if so many sins are in their own nature so venial, Christ might have spared much of his pains; and if they were so slight as they make many, the Christian might forbear much of that watchfulness against them, unto which we are so often exhorted by the Apostle.

4. Hence also is ministered no small consolation to the faithful: for if Christ have redeemed us from all iniquity, who can lay anything to our charge; seeing Christ hath justified, who can condemn? Let Satan now object the greatness of our debt, our own insufficiency, and weak estate to discharge; we may plead that we need not greatly distract our thoughts to procure any satisfaction, besides that which is made on Christ's part, and accepted on God's part for us, but all that ever we can make, in way of thankfulness, we acknowledge our selves bound unto. Let the blinded Papist (who teacheth, that he can satisfy the whole law of God, and yet reuerseth it with the same breath, when he saith, pro hui •• vitae statu, ) work to satisfy, we will to testify our thankfulness, in that we are freed from so great bondage.

Christ by his death purgeth us two ways. 1. By obtaining our reremission of sins, and absolving us both from the guilt and punishment of them: and this is the justification of a sinner before God, which [ 1] he effected once and absolutely upon the cross, of which we have spoken in the words immediately foregoing: the latter way is by freeing us, [ 2] from the filth and contagion of sin, and this is the sanctification of a sinner, and is not done at once, but is daily while we live in this world arising to further perfection: and of this purging our Apostle now speaketh, the which he affirmeth to be a fruit of the death of Christ, as well as the former. From the right conceiving of which, those places may not hinder us, where our sanctification may seem to take another rise: as where the Holy Ghost is called that clean water, whereby we are washed, Ezech. 36.25. I will pour clean water upon you, and ye shall be washed from your filthiness, and from your idols ; for it is the Lord Jesus, who by the power of his eternal spirit offereth his blood as the material and meriting cause of our cleansing, without which divine and effectual power of the holy spirit, the flesh had profited nothing. 2. Where we meet with such places, which ascribe it some • ime to the word, as Christ to his disciples, ye are all clean, by the word which I have spoken unto you; sometimes to the Sacraments, Act. 22.16. Be baptized and wash away thy sins: and sometime to faith, Act. 15.9. he purified their hearts by faith: all these speeches conspi • e together in this same truth rightly apprehended. For Christ is the only agent in our sanctification in and by all these: he giveth faith and sanctifieth by it, as by an internal mean and instrument whereby we receive our cleansing; he sendeth Ministers with his word, and sanctifieth by it, as by an external mean wherein sanctification is offered: and with his Sacraments, that by them as another outward means, that inward sanctification might be represented and sealed. Thus David prayeth, Purge me with byssope, that is, wash away my sin with the blood of thy Son, which is shadowed in these legal sprinklings made with byssope: and thus are diverse other Sacramental speeches to be understood.

Doctr. Redemption and sanctification are inseparable companions: none is redeemed, who is not purged: the blood of Christ hath this double effect in whomsoever it is effectual to salvation: for he is made to such of God righteousness and sanctification. In the law we read of lauers, as well as of altars, yea and of the brazen sea. In the Gospel we read not only of blood, but of water streaming out of the side of Christ: and that his sweat in his agony was water and blood: The blood signifying the perfect expiation of the sins of his Church; and the water, the daily washing and purging of it from the remainders of her corruption. So the Apostle joineth these two together, Ephe. 5.26. he gave himself for his Church, that is, his life and blood, and purged it with water through the word: and it is clear that the Apostle John expresseth both these benefits obtained by Christ, namely, perfect satisfaction for sin, and sanctification from sin; when he saith, that this is he that came both by water and by blood ; and as here it is said, that Christ gave himself to redeem and purge, so elsewhere in express terms, to sanctify his Church, Eph. 5.27.

Use. 1. In that the death of Christ serveth for our continual cleansing while we live in this world; we are to take notice and acknowledgement of much filthiness and uncleanness even in the best: it is no slight soil or stain that hath fouled our natures, which will easily be blown or brusht off, for it sticketh nearer us then our skins, that the very power of Christ's death it self, doth not wholly destroy it while we live; but we have cause to cry ou • with the leper in the law, I am unclean, I am unclean: nay, the godly see what blackamoores they are, and how hardly they change their skins: and what leopards they are, hardly parting with their spots. And this made the Apostle take such pains, that he might attain this fruit of Christ's death and resurrection, after he had been long able to maintain his justification against all challenges, and say, who shall lay anything to the charge of God's elect? and what shall separate us from the love of God? well knew he how fast this uncleanness cleaveth unto our natures, Heb. 12.1. And this challengeth a number of monsters of men, whose hearts being gulfs and seas of iniquity, yea the common draines and sinks of all filthiness, do stream out nothing but such as Christ speaketh of, adulteries, murders, thefts, covetousness, deceit, uncleanness, pride, the wicked eye, and cursed speeches; and yet charge them with such filthiness, they justify themselves with the Pharisee, they thank God they serve God as well as the best, have as good hearts as the best, they do as well, and live as well, as the best of them all: you cannot fasten on them any sense of their foul sins▪ they need no purging nor washing: whereas the godly daily groan and grieve in the sense of the presence of that with them, which they hate worse then death it self.

Use. 2. Hence may be noted, that wheresoever sin is pardoned, it is also purged, Rom. 8.2. There is no condemnation to them that are in Jesus Christ: for the law of the spirit of life freeth them from the law of sin and of death: that is, not only from the curse of the law, but even that law and power of sin it self which would still hold us in the service of it. He shall die in his sin, that dieth not unto his sin: not that sin can be so dead as not remain; but if it lie not bleeding, by virtue of that stroke which Christ in his death hath given it, if the force of it be not abated, and thou escaped from the rule of it, Christ's blood doth thee no good. How excellently doth the Lord Jesus himself in his speech to Peter approve this truth? If I wash thee not, thou hast no part in me: and no part in Christ, no pardon of sin. Dare any man then dream of his reconciliation with God, that finds not holiness daily prevailing against corruption, and the endeavor of purity in heart and life, against that foul impurity that sticks fast and cleaveth unto both? or dare any unsanctified heart, which in that it hath set it self upon a resolved course in sin, is a rebel unto God, lay claim unto any part of the death and merit of Christ, when Christ hath said, that unless he wash the soul, that party hath no part in him? No, no, the wedding garment, and this our elder brothers garment is woven of holiness, as well as righteousness; and there is no admittance to the supper of the Lamb, no blessing without either.

Use. 3. Let both these considerations move us to be ever washing and cleansing our selves from our uncleanness, and never to be at rest till we find our selves, although not free from blackness, yet comely, as the Church confesseth of her self. And because this is the chief use of this doctrine, I will stand a little longer to propound in it two points: 1. the means and notes which we must use, and by which we must discern our selves to be washed and purged. 2. the reasons or motives, to use carefully those means.

For the former; A man that meaneth to be neat and cleanly, 1. he willingly looketh himself in a glass, he is not angry with the party that setteth the glass before him, but he calleth for it, that he may see [ 1] what spots are about him, and looketh near that he may discern them: even so a man that would be purged, must often set the glass of the law before him, will not be angry with him that preacheth and propoundeth the law unto him, whereby he may see his foul spotts and disorders. And here is one difference between the clean and unclean; one cannot endure to take notice of his filthiness, his heart will abide no gaging nor sounding; the other hath a purpose to be cleanly, and would have the least filth about him discovered, that it may be removed.

Secondly, A man that is in this way to be purged, beginneth with [ 2] the foulest spots first, and those which are most conspicuous, and commonly first remooueth those in his face. Now the foulest and most noted defilement, which is most conspicuous, and consequently odious unto God, is an ungodly and wicked heart: which as the Lord beginneth his washing withal (for the first thing he doth in the conversion of a sinner, is to take away the heart of stone ) so he that would have evidence of his cleanness, must begin here, and first wash the inside: so the holy man David, although his sins were in the eyes of the world, yet to be soundly purged of them, he craveth a clean heart, and a renewed spirit. And thus as he that meaneth to be clean, beginneth at his head, and so washeth all downward, so the pure of heart begin at the heart, and this carrieth all other parts and members; they know that of the filthiness of the flesh and spirit, the latter is more filthy, and therefore they seek first to be renewed in the spirit of their minds; and to wash their consciences from dead works: whereas those that mean never to be clean, begin as it were at their feet; if they can abstain from murder, adulte • ie, drunkenness, and such open sins in the act, which is apparent to every eye, they think all to be clean and well, because they never see the hardness, the pride, and foulness of their hearts: but even this conceit that they have washed their hands in innocence, neglecting their hearts, is a brand and mark of their uncleanness and impurity.

Thirdly, he that will be clean, proceedeth on to the other parts of [ 3] his body, and will see that they be suitable: so this grace of sanctification, as it beginneth in the mind, so it proceedeth to work in all the members: it is careful that all the vessels be preserved in holiness and honor. A pure heart will not be without pure hands, chaste eyes, an ordered tongue, &c. Where is to be observed another main difference between the clean and unclean: the former endeavor to cleanse themselves from all filthiness of flesh and spirit, and to grow up unto full holiness ; but the latter can content themselves with a supposed goodness of their hearts, and yet let loose their tongues to all obsene and lewd speeches; and open their eyps to all wandering and lustful spectacles; and their hearts think no ill, but are good enough for all that: but half an eye can discern what impure wretches they are, both within and without.

[ 4] Fourthly, such a person will proceed on to his garments, and will not endure filth or spots on them: even so that soul whom Christ purgeth, hateth even the garment spotted by the flesh ; even all occasions, inducements, and appearances of evil; yea such as he cannot avoid, yet he can hate. Whereas the careless and slouenly Christian, runs into all companies, into all courses, and thrusts himself into all occasions of sin; because he is filthy he careth not to be filthy still, yea and to foul and besmeare all that come in his company.

Fifthly, The sanctified person useth all good means, whereby he may become clean, and being so, he is careful to preserve himself [ 5] clean so long as he can. For, 1. he desireth to be ever sprinkling himself with the blood of Christ, by often meditating, and applying unto himself his death and merits, which are the only purging • ire, and fullers sope ; without which, although he take much sope and nitre, yet can he not be purged: this is the only fountain opened to the house of David for sin and uncleanness, this is the only laver of the Church. 2. He laboreth in the increase and strengthening of his faith, which as an hand apprehending the former, purifieth the heart. 3. He diligently, and reverently frequenteth the word, and Sacraments, as the outward means appointed by God, for the effecting, and increasing of sanctification. 4. When he heareth Christ say, If I wash thee not, thou hast no part in me, he reverently falleth down at his feet in fervent prayer, Lord, not my feet only, but my hands and my head: wash me thoroughly, even from top to toe. Thus he knows he can only become clean; and by these same means he seeth he can only be kept clean; he dare not neglect these means as the foul monsters of the world, that had rather be wallowing in the dung of the earth, and bathing themselves in their dirty and sinful sports and delights, then frequent the places where these pure waters stream in most pleasant abundance: but their cards, dice, bowles, boules, unprofitable company, idle solitariness, (which as so many draynes, carry with them all uncleanness, the which they pour on the heads of wicked men with full buckets) chain them with chains of darkness, that they cannot so much as desire these clean waters, which the spirit poureth on those which thirst after them.

The second point, is the motives to become purged, and to labor in sanctification. 1. Because hereby we resemble the Lord himself, by which reason we are often in the Scripture moved to the study of holiness, Leu. 19.2. and hence we become dear unto God, when he spieth [ 1] his own image upon us: for even natural fathers love their children best who are likest unto them. 2. Hereby we are not only conformable [ 2] to his image, but to his will: for this is the will of God, that every man know to possess his vessel in holiness and in honor, 1. Thess. 4.3. 3. Hereby we distinguish our selves from the profane Esau's of the world, whereas by nature we are as foul as they. 4. We attain to the [ 3] end of our redemption; and have an argument that Christ's death is [ 4] effectual to us, because we see the power of the devil, and sin destroyed [ 5] in us. 5. All legal purifications are resolved into nothing but evangelical sanctimony, which may not be neglected unless we will come behind those who were directed by shadows & types; whereas we have the [ 6] truth & substance. 6. Without purity of heart and life no man shall see God. Blessed and holy are they that have part in the first resurrection, the second death shall not hurt such; for only those that are slain by the first death, are hurt by the second, and the second resurrection only profiteth those that have part in the first: Without shall be dogs, and whatsoever is filthy and unclean: and know we not, that the unrighteous shall not inherit the kingdom of God? 1. Cor. 6.9. What mean men then to fear least they should be too pure, and too holy? and to reproach others as being so? What a fearful delusion is it for men to flatter themselves as most do, that there need no such strictness or preciseness, but to come to Church, and receive Sacraments according to law, and do as other men do; and sometimes as their leisure suffers to read or pray alone, and hear a sermon extraordinary. But alas, what will it profit a man to be a sundaies Saint, and a work-days Devil? Or what great good can good moods do? are we not exhorted to the following of holiness, to cleanse our selves from all filthiness of soul and body, to an heavenly conversation, to have no fellowship, nor touch any unclean thing? On the other side, are we not urged to continual prayer; In all things to be thankful; to meditate day and night in the law of the Lord; to make the word our mark to aim at; and in all things with full purpose of heart to cleave fast unto the Lord? And now dare any flesh except and say, but if I shall do thus it is more then need, and I should become too precise and too pure, and so are they that do so? we serve a God of pure eyes that will not be thus dallied withal.

In these words is set down one end why Christ underwent such pains not only to justify, but also to sanctify his Church: namely, that it might become impropriate unto himself, and applied unto his own best purposes. For as unclean vessels can never be used unto any good purpose, until they be washed and sweetened; no more can sinful men ever become vessels of honor, reserved unto the Lord's own use, before they be washed by the blood of Christ, and those pure waters of the spirit before mentioned. The word 〈 in non-Latin alphabet 〉 , properly signifieth something, on which a man for some excellency in it, setteth his affection more then other, and therefore layeth it up, and reserveth for some special use and purpose, and will not at any hand part with it; as if a man should lay up some bright and beautiful pieces of gold, which he will not suffer to see the sun, as we say, or be brought out scarce in extreme necessity. Thus although all the earth be the Lord's, who being the God of nature and grace, hath all power and liberty to confer where he pleaseth grace above nature: yet his good pleasure was to choose Israel, to be his chief treasure above all people, and an holy nation, that unto them he might show his wisdom and glory; and his love and mercy upon them. But that was but a type, the thing it self is specially apparent in the Church of the New Testament, even the true Church of God in all ages since: unto which all those titles justly belong which Peter giveth to the believing dispersed Jews: A royal pr •• sthood, a chosen generation, an holy nation, and a peculiar people.

Now the Church may be said to be a peculiar people, (by the Church understanding the true and essential members of the Church) 1. Because believers are the most precious of men, even the most noble persons of the earth, descended of the blood of Christ, in which regard [ I] they are the dearest of men and nearer unto God, because more noble then the rest. Thus Solomon describeth the Church, as though it were a stately court, where are none but of the blood royal, Kings, Queens, Lord's, and Ladies: and hence are believers called sons of God, brethren of Christ, and heyers unto the crown of heaven. Secondly, In [ II] regard of God, they are a peculiar people, distinct from others by his grace of election, by which they are chosen out of the world, and set highly in his favor above all others. For they lie before him in the righteousness of Christ, in whom the Father is well pleased; they are bought from the earth, and stand before him in the work of his own fingers, namely, their new birth and second creation, in which he also delighteth to behold. Hence are they called an holy nation, the spouse of Christ, the daughter of God, the choice of God, and God's delight. Thirdly, [ III] they are a peculiar people, in regard of their whole manner & condition of life: which made Balaam say of Israel, that it was a people dwelling alone, and numbered not himself among other nations, that is, altogether different in laws, customs, manner, and condition of life. But let us see this truth in some instances. 1. Their original are not some few families, [ 1] coming out of some corner of the earth; but they sprung of Christ, of whom all the families in heaven and earth are called. 2. Their country [ 2] is no part of earth, for they are here but strangers and pligrimes, but heaven, to which they tend, and from whence they look for a Savior. 3. Their King is neither borne nor created, but the everlasting King of [ 3] glory, who ruleth not someone country, but from sea to sea, yea to the worlds end: and not for an age, but as he is a King forever, and his kingdom an everlasting kingdom, so he ruleth forever and ever, and [] of his kingdom there is no ende. 4. Their laws are spiritual, to govern the conscience as well as the outward man, most perfect, [ 5] never changed, never abrogated as men's be. 5. Their war and weapons are not carnal, but spiritual, as their chiefest enemies be: their captain was never foiled, nor can be, and therefore before they strike a blow, they are sure of victory: and for their external enemies, they conquer them, not by smiting (as others) but by suffering. [ 6] 6. Their language is the language of Canaan, their speech bewrayeth them to be citizens of heaven; hence are they called people of a pure language ; no filthy, vnsa • ourie, or corrupt communication cometh out of their mouths, but such as is holy, tending to edification, and ministering [ 7] grace to the hearers. 7. Their apparel is devised and put on by God himself, even garments of innocence, long white robes died red [ 8] in the blood of the lamb. 8. Their diet not rising out of the earth, but descending from heaven; Jesus Christ is the bread of life, and that Manna that came down from heaven; and that water which gusheth out of the rock; of whom whosoever feedeth and drinketh, he hath tasted of the tree of life, and of the water of life, he cannot but live everlastingly. Thus we see how the menbers of the Church are called a peculiar people.

Use. 1. Hence we may note a lively description of the Church of God, namely, that it is a peculiar people, selected and called out of all nations, people's, tongues, and kindreds of the earth, for the Lord's own possession and use. That which the Lord once spake of Israel, is true of all the true Israel of God, Israel is a thing hallowed unto the Lord, and as his first fruits: for as the first fruits were of all the fruits of the earth separated and sanctified unto the Lord; so out of all the people of the earth, are a remnant set apart and separated to become his, and belong unto him: see Hos. 1.10. & 2.23.

Use. 2. Hence is affoarded no small consolation to the members of the Church, and that sundry ways: for God will not forsake his people whom he hath chosen, whom he hath made his peculiar. But 1. his protection watcheth over them, Zach. 2.5. I will be a wall of fire round about [ 1] her: he will suffer none to do them wrong; let them be kings who will not be reproved by any other, yet he will reprove them for their sakes: this was the ground of the Jews safety, Deut. 32.9. The Lord's portion is his people, Jacob is the lot of his inheritance: he found him, he taught him, he lead him, and kept him as the apple of his eye. Be thou then a child of the Church, and although thou mayest find thyself in thyself lost, blind, ignorant, and in a thousand perils, fear not, the Lord will find thee, lead thee, teach thee, and keep thee as safe in the chambers of his providence, as thou wouldest keep safe the apple of thine own eye. Secondly, his providence is ever with them, his eyes upon them, his ears, his hand, his treasury open unto them: yea himself becometh [ 2] the portion of those that are his portion; and no good thing can be wanting to such who have the Lord their portion, in whom is no lack. Art thou poor, despised, base and abject in the world; let thy care be to become God's peculiar; he was never contemptible whom God honoreth, as he cannot be honorable whom God despiseth.

Use. 3. For instruction to teach us who profess our selves the Lord's peculiar, to live unto him, to whose use we are set apart. And this is the Apostles reason, Ye are not your own, therefore glorify God in your souls and bodies, for they are his: and that we may this do, we must propound two rules before us. 1. We must see that the whole course of our lives [ 1] be carried according to his pleasure: for look whose we are, to him we must give up our selves to obey. If we be the Lord's peculiar, then no creature in earth can lay claim unto us, not the Pope, not the devil, not sin, no nor our own lusts must command us: for thus the Apostle reasoneth, ye are a chosen generation, a peculiar people; dearly beloved, I beseech you abstain from fleshly lusts: this inference showeth what a dishonorable and disgraceful thing it were, for Christians so far to forget their nobility and dignity, to stoop to such base services: they should rather call to mind that being set apart to the Lord's use, and like so many nobles being to attend the nearest services of their King, they are to hear and fashion themselves according to his good pleasure: Deut. 26.18. The Lord hath set thee to be a precious people unto him, that thou shouldst keep all his commandments. Neither may believers frame themselves according to the guise of the world, seeing they are called out of the world to be the Lord's peculiar. Those that are the next servants in a princes court, live not according to the fashions of other courts, but according to the manner of their own: so the Lord from this reason chargeth his people, that they should not conform unto the heathen in their fashions; for ye are an holy people, and the Lord hath chosen you for a precious people: in like manner we must not conform to Romish or Italian fashions, nor the courses of loose and profane men amongst our selves: but as we profess our selves the Lord's, so must we square and order our ways according to his word.

2. The second rule is, that as every peculiar serveth to the praise of the owner, so we must frame our lives and actions to the praise and glory [ 2] of God, whose we are. This is the reason of the holy Ghost, Psal. 135.3, 4. Praise the Lord, oh sing praises unto the Lord ; for the Lord hath chosen Jacob to himself, and Israel for his chief treasure. Whence it followeth, that whatsoever practice would tend to the dishonor of God, • e must resist and withstand in our selves and others. And thus the Lord chargeth his people, that they should be so far from associating themselves with the wicked people that lived near them, in their idolatry, that they should break down their altars, and cut down their groves and images, and resist them; even from this same ground, because he had chosen them to be precious unto himself. So that if any sinner shall move and woo us unto any ungodly practice, we must reason the case with our own hearts; I may not do any such thing as may dishonor God, or my profession, let others do thus and thus, I may not do so, I am the Lord's peculiar, and must live to his glory, which I cannot do if I withstand not such motions, as whereby his glory is hazarded, and hindered: and thus also mayest thou: judge of thyself, whether thou beest the Lord's; if thou seruest not the times, nor men's lusts, nor fashionest thyself to men's humors, but livest unto the Lord, thou art the Lord's.

Use. 4. Hence is afforded a motive to love the Church, and show all kindness to the members of it, even because it is the Lord's heritage, and because the Lord is not unfaithful to forget the work and labor of love shown to his Saints ; yea be it but a cup of cold water, it shall not loose a reward, seeing the Lord accounteth it as done to himself. The Philippians supplied Paul's necessities, and Paul promiseth them that his God should supply all their necessities. On the contrary, woe shall be to them • hat wrong by word, or deed, or writing the least of these little ones, who are so deer to the Lord as the apple of his eye. Let the scorners and enemies of good men remember that in Ier. 2.3. Israel is as a thing hallowed unto the Lord, all they that eat it shall offend, evil shall come upon them, saith the Lord. If the King should set himself to raise and advance someone man whom he affecteth above all other; were it safe for any subject to pick and cull out that person to wrong and disgrace above any other • and yet thus do they that of all other wrong and oppress God's Church and dear children; who in the end shall know that the Church is an heavy stone to lift at, against which never man heaued, but with the certain peril of his own life. Men may dip their tongues in venom▪ and their pens in poison; and keep the garment of such as stone Stephen; but the Lord will avenge the cause of his poor ones, his peculiar ones, he will not always hide his face, nor hold his peace.

Here is another ende of Christ's sanctifying his Church, that every member of it should ardently endeavor in all good and goodly conversation. Where the Apostle seemeth to answer a secret objection: for it might be said, if Christ have thus redeemed, purged, and washed us, and so made us his own peculiar, what need we more, or what further remaineth for us to do? neither wanted there Libertins in those days, that from the appearing of grace cast off all yokes, and thought they might do what they listed. But the Apostle telleth such, that Christ never washed, redeemed, nor poured out his grace upon any, but such as thereby were wrought to forwardness, and cheerfulness in all well-doing. And here (not to speak of the nature and necessity of good works, because that treatise is to be referred to a fitter place) three things are to be observed.

First note, that before the Apostle speak of good works, we hear of redemption, and purging, and washing, and of a peculiar people that must do them: for indeed, the best works are so far from justifying and purging, that none can be good before the party be justified and purged. A leper or polluted person in the law, might not touch or attempt anything for whatsoever he touched, became also unclean: so while the whole man, even the mind and conscience, the fountains from whence all the actions issue, are polluted; how can anything streaming from thence be clean and pure? unless we will say, that one fountain at once, can send out sweet water and bitter: or control holy Job, who saith, that no man can bring a clean thing out of filthiness: Good works must begin from that we are justified, but we begin not to be justified, because they went before. The whole scope of the Epistle to the Romans is to prove, that no man can by works be justified before God; the very first proof of which conclusion is fetched hence, because all are under sin, and deprived of the glory of God ; and so being evil trees, cannot bring forth good fruit, and much less in this state of sin, unwashen and unpurged, can be zealous of good works: without me, saith Christ, ye can do nothing ; namely, no good thing: till a man therefore be set into Christ, he cannot possibly turn his hand, to anything that is truly, and formally good, no more then a sient can bring forth fruit which is not set into a stock, or a branch which is not set into the vine.

Secondly note, that whosoever are justified and sanctified, they must needs bring forth good works: for else Christ should be frustrate of his end in those for whom he gave himself: Eph. 2.10. We are his workemanshippe, created to good works. We must first be his workmanship, before our selves can be good workmen, but being once his new creatures, then can we neither be idle nor 〈◊〉 occupied, but conversant in such good works as himself hath ordained we should walk in. In experience we see a man planting, good trees in his orchard, not that they should be barren, or laden with bad fruit, but to furnish him with store of good fruit: and in the Scriptures we see what recompense the good husbandman expecteth, for setting, and dressing, purging, and pruning his vine, namely, that it should bring forth much fruit. Is this the end of our redemption from the hands of our enemies, that we should serve him that hath redeemed us, in holiness and righteousness all our days? are we purged to be a chosen generation, and a peculiar people, that we might set forth the virtues of him that hath called us out of darkness into his meruelous light? hath the Lord separated us unto his own use, not only to glorify himself in us, but after a special manner to be glorified by us? hath he called us out of the world, which lieth in wickedness, unto holiness; and so fitteth us to every good word and work? oh what a thing were it for us to walk in such ways as are distasteful and dishonorable to God, and no whit distinguish us from the profane and ungodly of the Lord? needed the Lord have been at half the cost and labor with us for such fruits as these; or is this that return which he expecteth of all his pains?

Use. Would any know, whether he be a good tree of righteousness, the planting of the Lord, set into Christ, and living and thriving in him: let him look to his fruits, which be they never so good, cannot make a tree good, but can declare it so to be. Examine then thyself, whether thou art a new creature, whether old things be passed away, and all is become new; whether thou findest the effect of the blood of Christ purging thy conscience from dead works, to serve the living God: whether thou walkest in the light as he is in the light : hence it will appear, that this blood is still distilling upon thy soul, to cleanse thee from all sin: there is no more conspicuous note, or evidence that a man hath escaped condemnation, and is in the state of grace, then that which is given by the Apostle as a touchstone, Rom. 8.1. Which walk not after the flesh, but after the spirit. But what have they to do with Christ, who hate the light; in whom sin ruleth to destruction: who walk in the ways of the world, and in the lusts of their own hearts and eyes: who are led by the spirit, that beareth rule in the sons of disobedience; who instead of showing out the virtues of God, bear upon them the brand and express image of their father the Devil; some in malice and envy against God, and good men, as he was a manslayer from the beginning: some in uncleanness and filthiness, as he is called an unclean spirit; others in railing, swearing, and cursing, who have their tongues set on fire from hell; others in unrighteous words, and deeds, as he is a liar from the beginning: some in tempting and seducing others to their own lure, enticing to companionship, drinking, gaming, &c. as he compasseth the earth to do mischief: of all these we may say, as Christ to the Jews, Ye are the children of your father the Devil, for his works ye do. And others also, in whose lives such open unrighteousness breaketh not out; yet because they cannot show the fruits of righteousness, we may conclude against them, that they were never washed by Christ. The adopted sons of God imitate the natural Son, who when the Jews said, Tell us, art thou that Christ, that we may doubt no longer ; he presently sendeth them to his works, If I do not the works of my Father, believe me not: so art thou a Christian, and the child of God, as thou professest and believest? I say if thou dost not the works of God, thou art not to be believed. Now the works of God, are 1. to believe in his Son; 2. to endeavor to keep all his commandments; 3. to practice the duties of repentance and invocation, and that daily: 4. to call others, especially those that belong unto thee unto the knowledge and service of the true God, that thou with thy house mayest serve the Lord: 5. to make thy calling and every duty to man, branches of obedience unto God. These would make thee diligent in the Ministry, for faith must be maintained, neither canst thou obey all, unless thou knowest all: the third would cause thee to watch against sin in thyself, the fourth to banish it from thy family, the last would make thee beneficial to all men, hurtful to none; and by all shalt thou adorn thy holy profession. These works of thy father cheerfully and constantly perform, and we will believe that thou art the child of God.

Thirdly note, that the thing that God requireth in a professor, is zeal, forwardness, and earnestness in well doing, and that his whole course should be a studious prosecuting of good works. The same word is used in 1. Cor. 14.1. Couet spiritual gifts, but the word is, be zealous after, or zealously addicted unto them; and; cap. 12.31. Be zealous after the best gifts: the same teacheth the same Apostle, Gal. 4.17. It is a good thing ever to be zealous in a good thing: and is a virtue everywhere called for in the scriptures, yea such a one, as without which, good things cannot be done well, or in good manner.

Now because every forwardness and earnestness even in good things, is not commendable zeal (for Peter even in Christ's defense may hastily draw his sword, and rashly lay about him) therefore to the right ordering of it, there must always go with it these three things. First, the light of knowledge, that it may both begin and end with the word. Paul reproveth the Jews who had zeal, and that for the law of God, because it was not according unto knowledge; yea, he condemneth that [ 1] hot zeal wherewith himself was enraged in the time of his ignorance, because it had turned almost to the wasting of the whole Church. To this head are to be referred those blind devotions of the Papists at this 〈1 page duplicate〉 〈1 page duplicate〉 day, who are much in zeal, whereby they are in continual tumults (as the Ephesians) for their Diana, but ignorance must be the mother of [ 2] these devotions. Secondly, it must be guided by good discretion: it must be wise as well as warm; in greater matters greater, and lesser in lesser. A wise man will not pour out all his indignation against every trifling displeasure, nor set his whole strength to that which he can wipe away with a finger. There must always be a fire of zeal kept burning in the soul, as the fire on the Altar never went out, but it must be a just zeal, proportioned according to the occasion, even as we keep the fire on our hearths all day long, but enlarge or lesson it according to the occasions of the house. If some great good be in thine eye, tending to the great glory of God, and great good of his Church, stir up and add to thy zeal, till it become a great flame; but in smaller, and minutiall matters to carry an unbounded and unbridled zeal, were to call for a sword to kill a fly, or an hatchet to break an egg; and yet zeal must ever fence the heart from affecting, committing, or communicating the [ 3] least evil in the world. Thirdly, it must carry with it, sincere affection, abandoning all by-respects, besides the glory of God, desire of men's good, and conscience of the good duty it self. In doing any good thing the close corners of the heart must be well searched, seeing much deceit and guile lurketh in them; and if with the Papist, we do anything never so good for the matter; and never so zealously for the manner, to merit at the hand of God; or with the Pharisee, to be seen of men, or in which our own respects provoke our zeal, whether glory, favor, credit, wealth, or any other by-end, verily we have already our reward.

Now what a necessary attendant this right ordered zeal is to our good works, and what great reason the Lord hath to require it, will appear by the fruits and effects of it, which are such as make the works we do, not good only but glorious. And because zeal is a mixed affection of love and anger, therefore at one time it hath respect both unto the good work it self, as also that which is contrary, and produceth effects of love to the former, and properties of hatred against the latter. The effects of zeal against evil, are, 1. a great hatred of it, with a care and diligence to prevent it, or if that cannot be, it causeth an inward grief and vexation of heart for the evils it cannot reform: thus was the righteous soul of Lot vexed for that he could not redress: and this grief giveth often testimony outwardly of it self in sighs and tears: as David's eyes gushed out with rivers of tears, because men kept not the word : and Jeremiah wished his head a fountain of tears, to weep for the sins of the people: yea, it is a mark of such as are marked for the Lord's, that their zeal provoketh them to mourn for the abominations of the rest. 2. As anger pursueth the object of it, so doth zeal hunt out, and reform evil where it hath calling and power, and that most earnestly: Examples we have: in Nehemiah who reproved, smote, and pulled off the hair from the beards of the Sabbath-breakers. In Phineas, who being stirred up extraordinarily slew Zimri, and Cozbi, in their filthy fact. In our Savior himself, who in great zeal whipped out of the Temple the buyers and sellers, giving this reason, because the zeal of his Fathers house consumed him. And although it properly feedeth upon the sin, Reu. 2.6. Thou hatest the doctrine of the Nicolaitans : Psal. 15. I hate the works of them that fall away: yet it disliketh even the persons so far as they are agents in sin; for thus far this grace carried both the Prophet and the Angel of the Church in both those places: Reu. 2.2. Thou canst not forbear them which are evil; and Psal. 15. In whose eyes a vile person is contemned: so Solomon, Prov. 28.4. those that keep the law, set themselves against the wicked: but yet so as it carrieth with it such sympathy and compassion, that it can quickly turn it self into prayers for the offender.

The effects of zeal for good, are, 1. It preserveth in the heart a fitness, and preparednes to every good work, required of every believer, 2. Tim. 3.17. Secondly, it exciteth diligence and hast in the things we do; it abandoneth idleness, slothfulness, and delays, by which occasions [ 1] of well doing are often cut off; the zeal of David made him prepare [ 2] diligently for the Temple: zeal in the Magistrate causeth in him diligence throughout his government: zeal in the Minister maketh him like Apollos, of whom we read that being fervent in spirit, he taught diligently the way of God: zeal and fervency in private men causeth them to shake off slothfulness in their duties, and remooueth in all conditions the curse which is denounced against the man that doth the work of the Lord negligently: most fitly therefore doth the Apostle combine those precepts, Rom. 12.11. Not slothful to do service, fervent in the spirit, serving the Lord. Thirdly, zeal causeth continuance in well doing, which is also required in every good action, as well as in prayer: it contenteth [ 3] not it self with one or two good actions, but is plentiful in them, and bringeth the party possessing it to be rich in good works, and to shine light somely therein; yea it maketh a man hold out, and keep a constant tenor in good courses, and that as well in adversity as prosperity, so as he is neither choked by preferments, as very many; nor discouraged by distresses, as not a few. Fourthly, zeal setteth such an high price upon the glory of God, and performance of conscionable duties, [ 4] that it causeth the party to attempt and go through, though with never so much difficulty, whatsoever he seeth himself bound unto; it hardeneth the face like brass against dangers, and losses; the loss of the world is in his judgment gain, yea all things are loss, and dung so as he may win Christ; this alone yieldeth joy in the spoiling of goods; by this can a man hate father and mother in comparison of his obedience, & be contented to be hated of all men for well doing, in which case the loss of friends is but light. This zeal for God maketh a man's liberty small in his eye; nay in standing out in a good cause, his life will not be so dear unto him as the finishing of his course with joy: yea he can rejoice to be offered up upon the sacrifice and service of the Churches faith, as Paul. And which is yet much more, the zeal of God's glory will so burn in the heart, as it can carry a man so far beyond himself, as that he shall neglect his own salvation, and wish to be accursed, yea and blotted out of the book of life, if God may be more honored by the one then by the other. What be the things then which zeal will not forgo for God's honor and men's salvation; when as things most precious are parted with, yea and cast away in comparison as vile? will it stick to be at a little labor, or charge for the salvation of men, when it willingly will part with possessions, friends, preferments, favor, liberty, and life, yea body and soul for God and his Churches causes? By all that hath been said, may be concluded how aptly the spirit of God requireth zeal to good works, which not only (as we have seen) hateth, watcheth against, pursueth, and reformeth evil: but prepareth, inciteth, continueth in good, and will not be driven from it by any means.

Use. By this doctrine many may see and challenge themselves of want of zeal in religion, yea of religion it self. For 1. a number there are, who think it well and enough to give a countenance, or some show to [ 1] religion; and sometimes they can speak to a good cause, but so coldly, and so warily, as if they would not hear that voice of the damsel, which would as much terrify them, as once it did Peter, surely thou art one of them: which imputation they would take as heinously, as the Jews did the speech of the blind man: will ye be also his disciples? here may be wisdom of the flesh, but little zeal or fervency of the spirit: here is policy, [ 2] but piety scarce ever a whit. 2. Others walk so indifferently between the Protestants and Papists, that a man cannot tell what to make [ 3] of them, other then such as neither worship God nor Baal; they can well away with either religion, but care greatly for neither. 3. And a third sort go so just between a civil and religious life, that even while they profess religion, it is very hard to say, whether nature or religion giveth the stroke to their actions, but zeal to the truth have they none: unto which lukwarme Laodiceans being neither hot nor cold, that counsel of the holy Ghost is fit, Be zealous and amend, for else the Lord will spew them out of his mouth. 4. Some are zealous, but either without [ 4] knowledge, or beyond the right understanding of the word, affection leading it, and not judgment at, least rightly informed, and this tendeth but to their own, and the hurt of the Church. 5. Some are zealous in and for wickedness: Zealous persecutors, as Paul before his conversion; [ 5] on such fellows as were those forty, that took an oath that they would not eat nor drink till they had slain Paul: Zealous railers against God; against his word, his ministers, and servants; against the strict observation of the Sabbath, against the most conscionable duties of watching against sin, or of working of righteousness, unto which they are sworn enemies themselves, and in others account it mere folly and madness: all their zeal is against zeal. But let us whom God hath taken into his school to teach us better things, be careful to raise this grace out of the ashes of it: and consider, 1. how zealous the Papists be in their own inventions, and for the traditions of their fathers; and shall not we for the truth. 2. the more resistance it hath, the greater is the glory to hold it out. 3. how that cold Christians have but cold comfort, from God, in themselves, and from their best works; because they come short of this precept, which requireth that every C • ristian be zealous of good works.

The Apostle here repeateth the precept which he gave to Titus in the beginning of this chapter, contracting and reducing the special offices of a faithful minister to three heads, 1. doctrine. These things speak. 2. exhortation, and exhort. 3. reproof, and rebuke. Secondly, he prescribeth the manner how he shall perform all these, with all authority. Thirdly, because Titus was young, and want of years might seem to deny him that authority, which was meet for an Evangelist, he backeth him herein in the last words, let no man despise thee. Which words although they may be conceived as a charge to his hearers; yet I take it rather to be a precept to himself, that he should not suffer any to contemn him. Quest. But how could Titus, or how can any other Minister, hinder men from despising them, seeing the world is everywhere so full of mockers. Answ. There will indeed always be mockers of the best Ministers, and despisers of their persons: yet must the Minister so carry his doctrine, with power and authority, and his life with gravity and integrity, as he give no cause of just contempt of himself; nay rather that hereby he get himself reverence that not the best only, but even those which are not the very worst, who with religion and conscience, have put off all forehead and humanity, may begin to fear and stand in awe of him, which course seemeth to be closely commended to Titus: So was Timothy commanded to free his youth from contempt, 1. Tim. 4.12. Let no man despise thy youth: but how shall he effect this? the next words show us, But become unto them which believe an example in word, in conversation, in love, in spirit, in faith, in pureness.

Having spoken before of teaching, exhortation, and reproof in their several places; we will only note in this former part, what it is that the minister is tied unto in his teaching, exhortation, and reproofs, and in the performance of every part of his ministerial office: namely, unto the word. These things, saith our Apostle: for this purpose hath the Lord in great wisdom furnished the Scriptures to make the man of God able both to teach, instruct, and improve, so as he need go no further to seek for profitable things. Which teacheth such as will stand in God's counsel, to fetch from hence all their doctrines, all their proofs, all their exhortations, and all their reproofs; for so shall they be just, so shall they be powerful to work a work of edification, and so shall they be irresistible in the consciences of men. These things if men would tie themselves unto, they should increase men with the encreasings of God in spiritual wisdom, watchfulness, and the fear of God. Then should we not meet with so many pretors for sin and liberty to the flesh, straining their wits to legitimate bastardly broods of opinions, which the Scripture never acknowledged hers. Nor so many who in their reproofs glad the hearts of the impenitent, and make heavy the hearts of those to whom the Lord hath spoken peace; who strike at the best things and men; and so as soon as ever they have delivered a truth in thesi, least they should leave it while it is true, misapply it in the hypothesis ; girding at godliness as too much scrupulousity and preciseness; accounting conscience an hypocrite, and the fear of God dissembling before men.

Hence are discovered as sinful, all reproofs of sin by jesting, enterluding, and stage representations, in which fools make a mock of sin, and open a public school of all lewdness and iniquity; and if any devil or sin be cast out there, it is by Belzebub the Prince of the devils. Further, all reproofs by satyrizing, and by slanderous libels, and secret calumniations (all which commonly wreck themselves rather upon the persons then sins of men) are here reproved: which although they be indeed sharp and biting means, yet hath the Lord appointed fitter and sharper arrows to smite his enemies withal, even sound and sufficient conuictions out of the word, which is able to wound and daunt kings themselves: and prescribed them also to be publicly drawn, and shot in such grave, reverent, and seemly sort, as is befitting, 1. both the persons and calling of the reproouer. 2. the things themselves which are weighty and serious: as also 3. the presence of God and his congregation, whose matters are debated, and whose sentence against sin is in denouncing and executing. Small wisdom therefore it is, for men in these cases of the salvation and damnation of men, to suffer their wits to play upon sin so lightly and iestingly as becometh rather some vain spectacle, or professed iester; then either the errand of the Lord, or a messenger from the Lord of hosts.

The second point, is the manner of delivering doctrine, exhortation, and reproof with all authority.

Doctr. The word of God must be delivered in such manner as the majesty and authority of it be still reserved unto it, 1. Pet. 4.11. If any man speak, let him speak as the word of God; and the ambassadors of Christ, must speak his message even as himself would utter it. 2. The soul of the word is the presence of the spirit, which every Minister must [ 1] strive to make demonstration of, for else it is but a dead letter or sound: it [ 2] is the spirit that quickeneth it and maketh it lively and mighty in operation, it is not the demonstration of the person, nor manifestation of the man that getteth authority to the word; but when out of good conscience a man faithfully striveth to make it appear to the consciences of others, that not he, but the spirit of God speaketh in him; that when simple men shall perceive the secrets of their hearts made manifest, they may fall on their faces, and worship God, saying, God is in this man indeed. 3. The Prophets and Apostles have gone before us, as presidents in this behalf, [ 3] Micah. 3.8. I am full of power by the spirit of the Lord, and of judgment, and of strength to declare Jacob his sin, and Israel his transgression. Before Isai was sent on his message, his lips were touched with an hot coal from the altar. The Apostles accordingly were not sent to witness of Christ, until the spirit had descended upon them, and that in the form of fiery tongues; to signify that themselves being kindled with zeal and fervency in the Lord's business, they should also by their doctrine enflame others, and that their speech should not light anywhere, but it should kindle and enflame the hearts of the hearets. But the most perfect pattern of imitation herein we have in the chief doctor of his Church, who not only after his resurrection could and did make the hearts of the disciples burn within them, even in his ordinary talk; but all the time of his humility it is truly verified of his whole doctrine, that he taught with authority, and not as the Scribes. Indeed never man spake so, nor can speak, by the confession of his very enemies: for never man spake so in his own name, verily, I say unto you: never man confirmed his speeches with such powerful and proper miracles: never man spake with such peculiar grace, zeal, liberty and command of the spirit in the conscience: but yet all his Ministers are to imitate him in zeal, in power, in liberty of speech and spirit, for the glory of God, and come as near this copy as they can.

Use. Ministers must take heed of coldness in their ministry, of liueles and spiritles preaching, of powerless and a frozen manner of delivering the word, always preserving a fire of zeal and conscience in themselves; metals we know will not work without fire; no more will the steely and stony heart of man, melt or soften without the spiritual fire taken from the altar. And yet here I must not be understood as condemning all coolenesse, or moderation of speech; for doctrine may be ponderous and weighty, where the speech is calm and treatable, still waters often run the deepest; and Solomon saith, that a man of knowledge spareth his words, but yet it followeth, that he must be of an excellent spirit: so there must of necessity be at the least a soft fire in these distillatiōs. But the thing justly condemned is, when men by their own default, being given over either to pride, sensuality, or worldlynesse, have benumbed their spirits, and are become frozen, without power or life in their ministry, and so bring forth their doctrine, as many women do their children, still-borne; teaching as the Scribes only of form without zeal, or conscience, or experience of that they speak. And before I leave this point, it must be known, that whereas I require heat and authority in the delivery of the word, that therefore every heat should be warrantable: for some is justly condemned, as. 1. all heat of human affection, proceeding from perturbation and passion. 2. all inconsiderate heat of youth. 3. all heat not well guided (although in good men full of godly affections) but suffered to boil over so far, as a man looseth his memory, and interrupteth his doctrine and whole discourse.

2. A flattring Ministry is an enemy to this authority, for when a Minister must sing placebo, and such sweet songs, it is impossible for him not to betray the truth.

3. To withstand this authority, or to weaken it, is a fearful sin, whether in high or low; and the Lord will not suffer his messengers feet to be cut off.

4. Hearers must, 1. pray for their Teachers, that they may deliver the word with authority, with boldness, and with open mouth, Ephes. 6.19. Coloss. 4.4. 2. Not deem this authority in Ministers, humor, or anger, or bitterness, and much less madness, with Festus: and least of all to cast them in prison, as men raving, as Jeremiah was, cap. 29.26. 3. Not to refuse to yield subjection under this authority, nor be angry when it beateth down some practice which they are loath to part with: seeing it is just with God, to reprobate & put out the light of such, as refuse the conviction of the light offered.

The third and last precept of this Chapter and verse, Let no man despise thee, teacheth two things. First, how people and hearers should entertain the Ministers sent them of God, seeing they cannot without great sin despise them; for seeing the Lord, who could by himself [ 1] work the salvation of men, yet is pleased to use as his helpers herein weak and base men, whom he assumeth into fellowship with himself, to become coworkers with him, although not in the act of conversion, yet in the Ministry of it: who dare despise such whom the Lord so far honoreth? and therefore calleth them his white horses: horses, in that he useth them in his battles against sin, Satan, the world, and wicked ones; and white, for the purity of their doctrine, and integrity of their lives: yea his Angels, namely such as by whom he revealeth his good pleasure unto us: and his own voice, by whom he beseecheth men to be reconciled. Secondly, how careful is the Lord to preserve his Ministers [ 2] from contempt, when he affirmeth, that such as despise them, despise himself that sent them. In which sense we read that the posterity of Cain, contemning the preaching of Noah, despised and contended against God's spirit: so Israel murmuring against Moses and Aaron, Moses saith, he hath heard your murmurings against the Lord: for what are we that ye have murmured against us. Thirdly, how unnatural a part [ 3] were it for children to despise their Fathers: and what severity hath the Lord shown against it in his law? but godly Ministers are the Fathers of their people, I am your Father, saith Paul: and Onesimus, yea and Titus here begotten by him unto the faith, he calleth his sons. Let no cursed Cham presume to scorn them, which is not so hurtful to them, as dangerous to themselves, being the next way to bring themselves under the curse. On the contrary, let the natural children of the Church, 1. know them, 1. Thess. 5.12. that is, both in heart accknowledge them the Ministers of Christ, and in affection, love them as his Ministers, accounting their feet beautiful: 2. render them double honor, 1. Tim. 5.17. in which precept the holy Ghost hath made, 1. reverence, 2. obedience, 3. thankfulness, 4. comfortable maintenance, their due from their people.

Secondly, Ministers are hence taught so to order their lives and doctrine, as they lay not their pers • ns open to reproach, nor prostitute their authority unto contempt, and so loose it both from themselves and others. For this is the way for Ministers to win authority and reverence in the hearts of men, by their lives and doctrine, to become examples unto the flock: And thus shining in the purity of doctrine and conversation, they show themselves stars in the right hand of Christ. The point being formerly proved, we will only note a threefold use of it.

First, to confute the Popish teachers, who have devised another way to free themselves from the contempt of the laytie; namely, by investing their Bishops and clergy into civil authority and Magistracy: by furnishing them with wealth and abundance, yea superfluity of state, and pomp: by distinguishing them from other men by strange fashions of apparel, miters, crosyer staves, rings, and babbles; that if Titus had been such a Bishop, this had been a needless precept, for who durst have despised him, but he should soon have heard of him. But the word teacheth, that it is no political devise that maintaineth the estimation of a Minister, or Ministry; but the holy carriage both of the doctrine and lives of the Ministers: even as the Apostle also speaketh of Deacons, that by ministering well, they get themselves a good degree, and great liberty in the faith.

Secondly, this ground layeth heavy things to the charge of the idol-ministry, who for any gifts for teaching, are many of them inferior to boys and girls of seven years old: and woeful it is to think, how many places are served, or starved rather with Jereboam's priests, who were raked out of the basest of men, the just subjects of reproach and contempt: And others the sons of Eli, who by the wickedness, and dissolutnes of their courses, not only stink themselves, but make the service, and worship, and word of God, to be abhorred: men mistake their mark, when they say, that it is often preaching which maketh it despised; but because it is so often preached by such lewd men, it looseth the grace and power of it in the hearts of men.

Thirdly, when men thus teach, and thus live purely and innocently, and yet are despised, let them not thing it strange, nor be discouraged; for they have done their duty, and taken the right course to get reverence and authority: Let men at their peril now despise them, the Lord will not refuse to honor them; and if they cannot in earth, yet are they sure to shine in heaven.

And thus by the assistance of God, have we absolved this second Chapter, to him be therefore praise for over. Amen.